foreknowledge and owning to be made like his Son whom in order of nature he had fore-ordained as their pattern to dye rise and be glorified in all which he ordained his foreknown ones even them that believe in him should be conformed to him and unto which he called them and in that conformity in sufferings justifies and maintains them and as he hath done so yet he doth bring them to glory with him Yea in his calling men we deny not his liberty of pulling in more powerfully preserving from general Apostacies actuall chusing and ordaining in his Son glorified to their hearts whom he pleases and as he pleases but that either any company of men as in themselves as of the world uncaled are ever called or signified by the word Elect much lese that any were chosen to be the object of Christs death and the others left out Election being ever coupled with or respecting mens calling to Christ and right to his priviledges not Christs dying I can no where finde in Scripture Besides that which is more secret and mysterious in his decree or dealings we neither confound with what he hath done in the death of Christ for us and declares in the Gospel to us as the object of our faith or motive to believe and that in which he so calls puls in and saveth according to his good pleasure Nor dare we make them to run cross to the Scriptures that more plainly declare his good will and love to men acknowledging rather our want of capacity to comprehend those more abstruse things then daring to call in question the extent of the truth of his other expressions that are more fitted to our understanding and speak to the more intelligible principles of Christian Religion Nor finde we warrant for making our narrow conceptions of those more abstruse things of God which are ever delivered in Scripture without any opposition to or limitation of the things we treat of to be the measure of and to give limits to them they that so do both contradicting the Scripture expressions in the things we speak to and swarving also from them and their method in propounding and speaking of those things of Election and Reprobation by which they measure them 2. For the Heathens that have not had the Gospel opened to them they put us needlesly upon that to stumble men about the truth of our doctrine for we could content our selves with the Scripture expressions of all and every one and the whole world unlimitedly without running into any nice speculations but when men propound that to us I know not upon what ground we should say Christ died not for them except the Scripture did in some place exclude them from being of that all for which he dyed if any man can finde an exception as to them I shall listen to it but for my part I have not yet met with it And to make exceptions without warrant in the word of God about the matters of the Gospels doctrine I judg very dangerous I know there are many cavils of reason which have some specious colour for it but they all amount to no more then those admirations of its ignorance and enmity in other cases 2 Cor. 10.4 How can this thing be they are but high imaginations and thoughts exalting themselves against obedience to the faith of Jesus Math. 16.24 which are to be captivated to faith not faith to them Reason being a part of that self of ours which he that will be Christs Disciple must deny in what it would stop us from receiving the doctrines he propounds to us So that this is but a trick of Satan to stir up men to cast such stumbling considerations in their own and others way that they might not believe and have the benefit of the truth declared to them to whom its best to say Get thee behinde me Satan to leave disputing and inquiring into things more secret and say either produce me some Scripture that saith he dyed not for them or else be silent It s good in such cases to take what Christ said to Peter curiously inquisitive after John for a satisfactory answer How God deals with them further then the Scripture says what is that to thee they shall be found excuseless when Christ shall Judg them and therefore follow thou Christ in the receit of his word and let not any seeming absurdities to thy reason prevaile to impede thee And so we might say to Mr. Owens Cui bono quaeso about them that perish what good doth the death of Christ to them which reasonings are but of the spawn of the Serpents wisdom pretending to teach our reason the knowledg of good and evil from the beginning Such a question might have been as well made by many Israelites in the wilderness might not reason thus have led them to argue either God absolutely willed to possess us all of Canaan or only some few of us if the first how come so many of us to perish short of it if the latter then I pray Cui bono to what end or what good was in the deliverance of the rest from Egypt seeing they had as good have dyed there as have been consumed in the Wilderness Nay if our corrupt and blinde reason shall be umpire then what Satan and unbelief suggests is righter then what God himself saith for did not the Israelites perish in the Wilderness many of them as their reason and unbelief suggested and did they attain to Canaan though that was the promise set before them but as we said before Let God be true and every man in his best wisdom but a blinde fool and liar We durst not believe our carnal reasonings against Gods word nor exclude inlarge or limit his word by our own hearts dictates but as we see God in other places instruct us to it Not but that we can give reasonable answers to their reasons against Christs dying for the Heathen they being all faln in Adam and the sentence being executable upon them and all men in him in the day that he sinned so that what life and mercies of life with goodness leading to seek after God and to repent they do injoy may well and necessarily be conceived to spring from Christs interposing himself as mediator and ransome But yet if any can shew that Christ died but for all in these latter times or that the Gospel is preached to and shew it by Scripture proofs we will be willing so to interpret those general expressions till when we cannot admit of that interpretation O Object but we must not believe Scriptures as they lye in their litteral expressions for that is dangerous and will introduce transubstantiation and to believe Christ to be a door a vine c. there are in the Scriptures many figurative expressions To which I answer Answ that this is another stumbling block cast in our way much what like to what the Papists used to object against the Scriptures
down their weapons upon which they should be received into his favour and that for assurance thereof and incouragement to the submission required he grants them pardon and an act of oblivion for all past they should come with an after-pretended proclamation and declaration pretending that they are of the Kings privy Councel and know his minde better then in that proclamation to which he had set his hand and seal was declared and telling those Rebels that they know his meaning in those general expressions to be that only here and there a man of them are included in the Princes satisfaction and toward them only the King bears good will the greatest part of them he so hates that he excluded them the satisfaction and act of oblivion for that that 's past by which meanes they should strengthen them in their rebellion it being evident to none of them who are of the one or of the other and so who hath cause to rely upon the satisfaction given and act of oblivion granted Now for the honour of God and of our Lord and Saviour Jesus Christ I here defend the Apostical against their counter Commission accusing their innovation of it as false and fained and of evil consequence and all the pretenders in it to be therein guilty of high Treason against the Crown Royalty love goodness and soveraignty of the Son of God in altering changing and contradicting his proclamation putting in another in stead thereof of their own devising to the great obscuring and dishonouring of his name and prejudice to the sons of men as is before hinted And whereas one Master Owen amongst the rest hath lately put out a Treatise impleading the true Commission and proclamation of the Gospel and pleading for this other of mans devising my intention is here in this insuing Treatise to defend and bear witness to the old Apostolical Gospel against him and to that end to examine and bring to Tryall all his arguments that he pretends against it and for his opinion according to the good hand of God with me refelling and laying open the vanity and falshood of them and their ground lesness from those Scriptures that he abuseth to countenance them Now the God and Father of lights and fountain of spirits be pleased to shew forth his strength in my weakness vindicate his truth denyed and darkened guiding me so to examine and answer his Arguments and Assertions as glory may be brought to his holy name and nothing but his truth may be maintained by me In His name and strength go I forth in this busines beginning orderly with his First book and Chapter On Master Owens first Book CHAP. I. A view of and answer to his first Chapter with part of the third Chapter of his second Book MAster Owen in his first Chapter propoundeth a consideration of the end of the Death of Christ though in his prosecution of it he takes in the whole business of his coming as well in ministration as in meditation as the Scriptures quoted by him if duly considered make it to appear in which he looks upon it generally both as Intended by the Father and Christ and also as that which was effectually fulfilled and accomplished by it As intended by God and Christ so he shews out of the Scriptures that it was to save that which was lost to save sinners c. in which he speaketh the truth though not the whole truth that Scripture in other places also taken in speaks about this matter as after we shall see But to proceed upon inquiry who these sinners are he tells us from Math. 20.28 that they are many he came to give his life a ransom for which in other places he tells us are Called Vs Believers distinguished from the world Gal. 1.4 His Church Eph. 5.25.26 c. But herein Master Owen dealeth not fairly in that he tells us not at least by Scripture proveth not that those Many for whom he gave himself a ransome be bounded up in those other expressions of Vs Believers the Church so as that Many comprehends no more then in those other expressions are included Sure I am the Apostles no where tell us that those their expressions are interpretations of the full latitude of that Many spoken of by our Saviour nor have they any where put a restrictive to those expressions as Vs only I finde the contrary not for ours only 1 John 2.2 or for Believers only for I finde also that he died for the unjust and ungodly and bought the false Teachers Rom. 5.6 1 Pet. 3.18 and 2 Pet. 2.1 or for his Church only but also for all men 1 Tim. 2.5.6 therefore Master Owen hath not delt candidly in that he hath not given us a full expression of those sinners for whom Christ is said to give himself or to come to save I think Christ himself intimates that he came to save the World both of believers and not believers else I see not the clear reason of that in John 12.47 If any man hear my words and believe not I Judg him not for I came not to Judg the world but to save the world How his coming not to Judg the world but save it if by World he mean only believers should be given as the reason of his not Judging him that believes not passes my reason to conceive therefore sure that word World there must be of a larger capacity He hath not then given a full answer to his query in that he limits the Many spoken of to narrower bounds then the Scripture ever limits it to If he doth not interpret that many by those expressions of Vs and Believers exclusively as to others he saith nothing But it s evident he doth both by his expression Distinguished from the World and yet Christ saith He came to save the World not a part distinct from it only as also by what he saith to this word Many in lib. 2. cap. 3. p. 77. where he tells us that though the Word Many is not in it self sufficient to restrain the Object of Christs Death unto some because it s placed absolutely for All Rom. 5.19 yet those Many being described in other places to be such as its certain All are not so it s a full and evident restriction of it But good Sir where are those places that so describe the Many that Christ gave himself a ransome for and dyed for I hope you think not the words unjust ungodly sinners c. are such restrictive words and yet these are the most usual descriptions of those for whom he dyed No but he sayes those Many are the sheep of Christ the Children of God scattered abroad the children that God gave him the sheep whereof he was shepherd his Elect his People his Church those with whom he made a Covenant c. but as I said before Doth any Scripture say that this is the full and adaequate description of those Many or doth Scripture restrain it unto such I
to all that call upon him Which with other like expressions are general and opposed to the restrictive speeches proper to the former Dispensation large enough to take in the Believers and Elect of all Nations and to remove the restraining expressions and yet far enough from comprehending an Universality of all individual men all not having these adjunct qualifications But of such expressions is not our Controversie but of those that are comprehensive of an universality of all Individuals as All All men The whole world Every one Now that in them is intended onely the Elect of All Nations is to beg the Question and is denyed by us and that neither weakly nor groundlesly as I hope will appear when we view the particular Scriptures There are other passages in that Consideration untrue also As that there is not in the world Greek Jew Circumcision Barbarian Scythian c. but Christ is All in All that is only truly of the new Creature Col. 3.10 11. not of the world Again That the Spirit was poured out upon all flesh in its being poured out upon the Apostles That was of it indeed but not the accomplishing or full fulfilling of it that 's referred yet to a further day in which the knowledge of the Lord shall cover the earth as the water shall cover the Sea that indeed was partly fulfilled that was forespoken about their Sons and Daughters prophecying Again that That in Rev. 5.9 10. contains a Distribution of that that is set down more generally in other places meaning the 1 Tim. 2.6 and the like which is untrue for that speaks of another business the buying men to God to serve and live to him by the blood of Christ not only as shed by him but also as presented in its vertue and excellency to their hearts as Hosea bought him a wife by a price given to her and as God bought him a people by bringing them out of Egypt and doing great things for them which prevailed with them to be Gods and not their own and this is out of all Nations and Languages But the other in 1 Tim. 2.6 comprehends all the Nations and Languages out of which these were taken too whence also there is Gospell still to be preached to all Nations and Languages c. after these redeemed ones are mentioned Rev. 14.4 5 6 7. What he says to John 11.52 is answered before in the close of the last Chapter of the third book 3. His third Premise is Consid 3. That we must distinguish between mans duty and Gods purpose That 's true God doth not alwaies purpose to make us do what we ought to do or effect what he wils us to do Nor do we confound these two nor say that God purposed to make all to believe that he bids to believe whether they listen to him or not or save all that he bids look up to him and be saved whether they look to him or not but we would fain have Mr. Owen shew us that God ever bids any man attend upon an ordinance that was not provided for him and punished any for not attending on what was not ordained for them to attend to that he bids any believe in Christ for whom he did not send Christ bid any believe in his blood for whom he shed no blood As we distinguish between the precept and purpose of God so do we also between the foundation of the precept and his purpose and affirm that God bids not men to attend to him for Good where he hath not appointed them some medium in attendance to him in which they might have good He bid none look to the brazen Serpent for whom he had not set it up nor punished any such for not looking to it So that for his after-inference I shall only put this to Mr. Owen to shew that it is acceptable to God and the duty of man that any man for whom Christ dyed not and for whom God sent him not should believe and stay upon his Mediation or approach to God by him that those men whom Christ excluded his Mediation as much as he did the Devills have any more duty lying upon them to believe in Christ then the Divels have or that they should in so doing be any whit more acceptable unto God As we would not confound Gods precept and his purpose so neither would we disjoyn Gods precept from the true ground of it 4. His fourth is Consid 4. That the Jews had an ingraffed erronious perswasion that the salvation or deliverance of the Messias or promised seed belonged only to themselves who were the off-spring of Abraham according to the flesh which is also untrue they ever held and believed that any people of any other Nations being converted and proselyted to them were capable of fellowship with them in their ordinances and blessings and thence they endeavoured to make many proselytes which had been bootless had they thought by so doing they should yet have had no share in their blessings the rest its true that remained unproselyted were looked upon as Dogs but any man though not of Abrahams seed yet by Circumcision and being proselyted did grow into one body with them Thence the false Apostles zealous of the Law and honor of the Jewish Nation did not plead against Gentiles coming to their priviledges but that as Gentiles and Uncircumcised they should be so admitted that was their great stumble as in Acts 11.3 Thou wentest into men uncircumcised and didst eat with them and Chap. 15.2 Except ye be circumcised and keep the Law of Moses ye cannot be saved but to the proselyted Gentiles as well as to the Jews of the flesh of Abraham they preached from the beginning without scruple as in Acts 2. Peter and the rest preached to peoples of all Nations round about that were proselytes c. and so in Acts. 6.1 2. Their Church consisted of Jews and Grecians Not that but this was the Mysterie that the Gentiles being yet such uncircumcised in the flesh should be made fellow-heirs of the same body and partakers of the promises of Christ But he tels us That this taking in of the Gentiles gave occasion to many generall expressions which we have granted before But that therefore the words All men World Whole world signifie only the people of God scattered throughout the Whole World I deny and desire Mr. Owen to prove seeing those expressions of All that fear God Jew and Gentile All that believe Jew and Gentile c. were sufficient for that purpose expressions used frequently when the Apostles speak of the participation of the speciall benefits that come by Christs Death as salvation acceptation to favor the promises of God c. in which cases the words All men the World the Whole world are never used It s never said the Whole world is accepted of God All men shall be saved c. and yet in those cases there are such words used as exclude all limitations
of those things to the Jews In every Nation he that fears God c. All that call upon the name of the Lord Whosoever believes Jew or Gentile And had that been all the reason of the Apostles using generall expressions and had it been his intention in them to include none but the people of God those expressions had been large enough and apter for that business affording no occasion of misconception or contention therefore we conclude that seeing they had and used other words to include all that are the subject of Gods promises in Christ which included but them and all of them of all Nations they had some further reason in using these larger expressions of All Every one the Whole world c. in the business of the Death of Christ and the Gospel preaching especially seeing they use not those largest words in affirming the injoyment of Eternall life and salvation to men which yet are injoyed as far as Mr. Owen would extend their signification Beside what made the use of those large expressions to the Gentile Churches for rooting out of the Jews that foresaid opinion and yet to the Gentile Churches he most frequently uses it or what did that make to perswade the Eunuch or Gentile to take hold of the Covenant when he uses them to those that had taken hold of it already besides would not those other expressions of Whoever calls upon the name of the Lord Jew or Gentile or Whosoever believes Jew or Gentile c. have sufficed to those purposes that Mr. Owen pretendeth So that this gives not light into the sense of those words All and Whole World used by the Apostles in this business of Redemption Nor proves he them to hold forth a generall distribution only into men of All sorts which the other phrases more cleerly do and not a collective Universality That in John 11.52 we have answered before and it fals into the number of those places that speaking of the injoyment of the speciall priviledges of the Saints such as Union together in priviledges must needs include use not a Generall or Universall expression but a Generall qualified expression This was one end of Christs Death That all the Children of God in all Nations that is all believers should be made one in priviledge but it answers not those expressions that say he dyed for All and Every one It shews what was one intention of his dying not the extent of the Object of his Death in every intention 5. He tells us The Generall words All Consid 5. and the World c. must be considered and weighed with the context Accipimus legem We desire so to do and not to triumph meerly in the bare expression as he saith though we have more reason to triumph in them then they in inferences and those lame ones from no expressions that can seem to inforce them Nor can he make it good That our taking the letter of the Scripture in the declaration of the principles of our faith will uphold the Anthropomorphytes there being in the Scriptures contradictory expressions to their conceptions and no one Scripture that says the things attributed to God have the form of the same things in men but we challenge Mr. Owen or any of them All to shew us one expression in Scripture contradictory to our Assertion any that says Christ did not dy for All or for any one particular man or people Nor will it uphold the Papists conceit of Transubstantiation they finding no letter of Scripture that contains that conception either Name or Thing no Scripture that says he called the bread his body much less that says that bread was turned into his body So that that charge is fond and vain He passes in this to view the severall acceptations of the word World in Scripture pretending only to view the significations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indeed is only pertinent but he forgat that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated World too as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is different from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 else sure he would not have produced Luk. 2.1 to shew that the World called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Roman Empire unless he was not willing to see that because his party usually though impertinently alledge it to straiten the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this controversy To let go other acceptions of it he tells us It sometimes signifies The Good Gods people either in designation or possession for which he alledges Psal 22.27 against which I except 1. That the word World is not in the originall its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Greek renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the ends of the earth 2. Nor is it probable that all there spoken of shall be or are godly men for in the Distribution afterwards there is mentioned amongst them them that go down to the dust which may signifie to destruction And it s said many of those that profess Gods name in the latter dayes even of the Gentiles shall be foolish Virgins even at that time and of them Sathan shall deceive multitudes and gather them to battell against the holy city So that more shall turn unto the Lord then prove through-believers The other places of Joh. 3.16 6.33 51. we deny to be taken in that sense except we should read Joh. 3.16 thus God so loved the Elect or the good or better part of the world that he gave his only begotten Son that whosoever believeth should not perish which to me seems non-sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whoever believeth having the force of a distributive or partitive to the word World otherwise it had been proper to have said that they or it believing should not perish or that it should believe and not perish In Ioh. 6.33 51. 2 Cor. 5.19 we say he begs the question and brings no ground that confirms his saying we shall refer the further consideration of them to due place That in Rom. 4.12 is very impertinent for it makes the words of the Apostle to sound thus that the promise was made to Abraham and to all the people of God for that 's the force of the word his seed there that they should be heirs of all the people of God which is a piece of non-sense We say that the word World there signifies Mundum Continentem not only the inhabitants but all the things of the World as in 1 Cor. 3.21 22. All things are yours the world c. chiefly the world to come The world as heaven and earth and all things shall be made new That in Rom. 11.12 15. is impertinent too and untruly alledged in that sense The Words Riches and Reconciliation signify but the way or means to inrich and reconcile for that the fall of the Jews was not the formall riches and reconciliation of the world Upon Ro. 11.15 is as
which is the thing the Apostle brings it to prove but that he hated either of them from Eternity and before they had done either good or evil or that he so hated the greater part of mankinde that God loved only his elect and chosen that he is only their Saviour that Christ died only for them and gave himself a ransom only for his sheep and Church and did not die for the greatest part of men nor hath any fitness or sufficiency as a mediator for them to save them that God did make the greatest part of men with intention to destroy them and never bare any good will to them that they perish for ever for the sin of Adam and that their condemnation is aggravated by their after sins for their neglecting that that was never for them and for not repenting and believing on him though there was neither object meet for them to believe on nor any power vouchsafed to them from God by which in attending to God in the meanes propounded they might have been brought to repent and believe that all that Christ died for shall be saved eternally and none of them shall perish these and the like positions maintained by them we finde no Scripture asserting and so have no divine ground of believing but to maintain them they rely on their reasons adding to and detracting from the Scripture-expressions as they please yea plainly contradicting them making particular affirmative propositions in Scripture equipollent to universal affirmatives as We or the Church are sanctified by his Death ergo All that he died for and particular Affirmatives to be repugnant and contradictory to universal Affirmatives as He gave himself for us ergo Not for all gave his life as a shepherd for his sheep ergo he gave not himself a ransome for all men and many such inept and unscholarlike inferences their wisdomes make to maintain and strengthen their devised Assertions drawing conclusions by them openly contradictory to the Scripture-expressions as ergo He died not for all and every one God would not that all men should be saved c. I would Master Owen and the rest of his minde would be content that God should be true and reason be judged absurd and vain where it opposes him that he may have but that glory of his mercy goodness truth and Justice that he in the Scriptures asserts to himself we should willingly hold us to that bargain with them But alas how injurious they are to the truth of God too and how unbelieving of and contradictory to the Scriptures thou mayst see by this litle tast here given and more fully I hope by the treatise itself here presented to thee as an answer to him but yet I have not set before thee all the good and usefulness of the truth here defended nor all the evil of theirs opposed For 3. This truth is profitable too for men both in respect of themselves and others in both which regards too their counter-positions are injurious First In respect of mens selves to whom its propounded who are to believe and receive it its profitable for them to hear and receive it because it presents to them an object for their faith a motive to repent believe serve and love God and matter of comfort to them that lye in sadness and distress for want of seeing ground to hope in him for this presents God as loving and gracious to them and what can be a greater motive to a man to listen to God then that his Doctrine comes in love and good will and brings good to him or what so powerful as love to break a man off from evils against him a loving carriage in David toward Saul melts him into tears and brings him from seeking to harm him to confess his evil and give good language to him how much more shall the love of God preached to men and believed by them work upon them Rom. 2.4 5. Psal 36.7 8. or else they shall be left the more excuseless and God shall be the more glorified in their destruction It is not commands to repent but love and goodness in him that is offended that indeed leads and brings in the heart to true repentance So what will so effectually draw a soul to trust in God as when it hears and believes the goodness of God Mansheart is so conscious of its own evil that neither commands or promises especially being so uncertain whether they appertain to us or no will draw us in to betrust our selves with God 1 John 4.19 except we perceive some real Testimonies of his love first towards us And what so strong a cord to love and service of him as to see his love preventing us Love seen and believed in him Tit. 3.4 5. begets love and service in us to him We love him because he loved us first Such our contrariety to God in our selves and such our apprehensions of his contrariety to us that till our hearts be purged from both by the demonstrations of his love and goodness we will not love and serve him not serve him in love without which our service is not acceptable and delightful to him so that from this love of God preached and believed springs true obedience and the hearty keeping of Gods Comandmments Yea herein it is that men see their sins most exactly odious and are abased in the sight of them True the Law saies what is good and evil righteous and sinful but the Gospel shews most lively the hainousness of that sin while it presents it not otherwise to be expiated then by the bloud of Gods own Son and shews otherway no remission yea this love and goodness at once both humbles for sin against God and leads to hope in and expect good from God yea and while it speaks not of an absolute certainty of life and happiness for all for whom Christ died but these things to be certainly obtained in submission to him believing on him and yielding up to his Spirit it leads the soul to serve the Lord with an holy fear and to rejoyce in him with trembling through which holy fear the heart is preserved from departing from him So that this doctrine from the very word and Oracle of God discovers to thee or any man while yet not sinning that great sin to death an object meet to look upon and admire God meet to be turned to sought after hoped in and served yea is a motive to and a ground foundation and spring of true comfort and godliness of all which the contrary position deprives a man No man by that beeing able as from the word of God to see good and right ground of loving hoping in and serving God till he see that he do love hope in and serve him there being nothing that bears witness of God to any particular soul in their doctrine that he loves and hath good will towards it untill it see the discriminating and distinguishing electing love of God towards
stuck to amongst the Heathens found such usage and t is nothing better amongst us called Christians if an * Bona conscientia fiduciam mihi dat Honesti amore illud sine lâ—ge poena colo caeteri parietibus januis velis teguntur ego sub dio in propatulo ago omnium oculis inqui sitioni expositus Deo me probo Epict. Epictetus approve himself to God sufferings will follow as he expresses it Cum haec facio evenit ut malè audiam imò ut vapulem at quid mirum à pueris et fatuis et qui ulcera sua tangi nolunt Truth will gall some mens consciences and then they will kick against it so he found it so may I too idque etiam a prudentibus populi senioribus qui sibi sapientiae titulum quasi proprium arrogant O let the Gospel produce its fruits in me parallel in this matter to his following expressions ut affectum nec mutem nec mittam ut eos ipsos qui me verberant diligam tanquam pater omnium tanquam frater that my love may overflow their ignorance or envy and I may overcome their evil with goodness as the Apostle counsels seeking their good as if they were my friends and Lovers yea though they shall as some perhaps will do by my good will as too many do by Gods render me hatred for it at least despise and scorn it As I look not for much better from the most so shall I not be much troubled if I â—o finde it May but God accept and uphold me and good men approve me though not for the worth of my performance yet for the readiness of my endeavours and any be thereby benefited I shall be contented But stay I must speak to one or two objections I know some honest hearts for I would not be conceived to think that none such may dissent from me may be snared with the other perswasion be filled full of scruples about this doctrine as conceiving it cross to what the Scripture saies of Eelction and to go too far in extending it to the Heathen that never heard of him as ascribing to man too much in his salvation establishing his free-will more then gods free grace Which things though they be spoken to in the Treatise Yet give me leave to say a word or two about them here too for thy further satisfaction if it may be premising first That in the matters of God we are to exalt faith above reason admit his word for our sure guide not our wisdome 2 Pet. 1.19 1 Cor. 3.18 knowing that our wisdom in the things of God is but foolishness his word the truth and his Gospel the wisdom of God unto Salvation to them that believe it Thence if any man seem to be wise in this world let him become a fool that he may be wise let him be so much a fool as to judge God true and wise not making his own blind reason the measure of Gods unsearchable wisdome and of the truth of his holy words as if all we can fathom and conceive ground for is true and no more and so all the rest to be cut off that is above our reach or crosses our reasonings least that befal us that befel both Jew and Gentile in the like case pretending to be wise we become fools thinking to mend Gods words and carve them into a better fashion for our instruction in the knowledge of him by our additions detractions limitations and contradictions as we think good as they did his works by their inventions we as they turn the truth of God into a lye Rom. 1.25 and change the Glory of the incorruptible God into an Image made to the capacity of corruptible men I cannot but commend to thee therefore that of Erasmus Desine disceptare incipe credere ita citius intelliges only I would have thee apply it to Gods words not to mine or any mans else but as they evidently agree with Gods and so it s one in meaning with what himself says Isa 7.9 If thou wilt not believe thou shalt not understand or be established thou wilt either mistake or be waved up and down with specious arguments but in minding his sayings and doing his will in yielding up to him in the light and power he affords thee thou shalt understand doctrines John 7.17 whether they be of God or of men Of this also be thou admonished to prefer Gods sayings before mans traditions the Apostles expressions before mens glosses and lame deductions for when men leave Gods word to lean upon men and have the fear of God taught them by their Traditions because of their Authority learning or seeming Sanctity God justly leaves them and then they lean on to run into delusion infatuating their understandings because they refused to give glory to Him But to speak a word to those particulars 1. For the matter of Election I no whit deny it nor doth it rightly looked on as the Scripture expresses it any whit contradict the extent of Christs Death I confess that it was made either in Massa pura or in Massa corrupta simply as they speak I finde no where asserted but in Christ which I conceive holds forth a view of Christ as mediator in the act of Election as in him as mediator we are blessed and so that the Election of believers was made in him tanquam in Radice as in Abraham Isaac and Iacob God chose their seed the Israelites so in Christ Jesus in choosing him in the manhood into unity with God and to be the store-house and treasure of all divine blessings he is said to have chosen to the same priviledges I mean by way of participation of his fulness those that after are brought into him and believe on him As he is in the humane nature chosen to be the holy one of Israel as united to the Divine so we are chosen in him to be holy a dedicate people and select portion for his inhabitation as the Temple in that sense with the Land and People of Israel were called holy and to be blameless before him in love that is as presented without blame and reproof in Christ and to be made blameless by Christ and so those that are believers in Christ are blessed and were so chosen to blessing holiness and blamelesness in him from eternity as the present Freemen of Lynn might be said to have been by foregoing Kings chosen to such priviledges as they have now in the first chusing it to be a Corporation and in those that were then made members of it though many of these present members perhaps all of them were then in their progenitors other Country-men so I say those that are now belivers were in Christ before the Worlds foundation chosen to the priviledges they have in and by him being also foreknown of God both that they should be in Christ and as owned in Christ and predestinuted in that his
the truth of what it defendeth rest not in the bare belief of it as if that was enough for thee but follow on to inquire and seek after God that hath such good will toward thee and walk out in what he discovers of himself to thee that so he may be pleased to discover himself more to thee and draw thee by his Spirit into union with and conformity to his Son that thou mayest have the utmost healing that the death of Christ brings to the believer even salvation with eternal glory The right use of truth is in being lead from the world and thy own self to God by it and so attaining the end propounded to thee in it If thou not liking what is writ wi lt reply upon me I desire thee to do it soberly and as a seeker of truth rather then of victory bate pride and passion which will but darken thine understanding and nothing advantage thee in thy answering and take heed lest for fear of losing thine honour or for desire to get any thou robbest God of the honour of his truth and shuttest thine eyes against those flashes of his light that he darts into thee Better lose thine honour then ingage against Gods truth for it If thou likest the truth pleaded for but findest defect or wriness in any of my expressions in asserting it I shall be willing to be helpt to see better by thy spectacles if thou pleasest to lend them me In a word I say to thee with the Poet Si quid novisti rectius istis Candidus imperti Si non his utere mecum And so committing thee with my self and this ensuing Treatise to Gods protection I remain Thy friend and servant in the Gospel of Christ Jesus John Horn. ΘΥΡΑ ΑÎΕΩΓΜΕÎΗ OR A VINDICATION OF THE RECORD of GOD Concerning The extent of the Death of Christ in Answer to Mr. Iohn Owen of Cogshall in Essex The Preface WHereas God who is love it self beholding mankinde faln and through the subtlety of the Serpent plunged into death and misery was pleased out of pitty towards him to finde out a way for his recovery even to send forth his own proper Son his Word and Wisdom to take upon him the nature of man so faln with the infirmities weaknesses death and misery attending it yea the whole punishment that the sin of man had in that fall contracted to it that so he dying for man man might be delivered out of that death and life and immortality might be again brought to light yea whereas the Son of God having accordingly given himself a ransom for all it hath pleased the Father out of the same love he bare to man in sending him further to provide for his good in exalting this his Son that suffered and making him Lord and Christ a Prince and Saviour one that should have and answerably hath power and authority over all things and Salvation in him authority and fitness to save and deliver out of evil and to bring to life and glory whoever of the persons of men listen and look to him for Salvation whoever obey his Word submit to his Spirit and give up themselves to be ordered by him and to that end hath in these last dayes given forth a commission to certain Elected and chosen persons appointed for that purpose by him to be his Witnesses and Embassadors to the whole world in general to proclaim publish and declare this that God hath done in and by Christ Jesus for them and to let them know his good will toward them that he would not that any of them should perish but all come to Repentance and to the knowledg or acknowledgment of his truth that they might be saved to which end he hath also given and constituted his Son to be a witness and a Leader to conduct them to Salvation and upon these grounds hath willed them to exhort command intreat and urge all and every man as they have opportunity to it to accept this grace believe the Gospel repent and turn to God from their dead works and from their follies and to Jesus as the only one constituted by him to be his Salvation even to the ends of the earth So it is that since these holy men of God to whom the tenor of the Gospel and doctrine of truth was first committed have faln asleep the vigilant and wicked enemy of mankinde hath not only through his subtlety prevailed with multitudes of those men to whom this proclamation hath been made to reject persecute and put away this Embassage both from themselves and peoples under them and posterities succeeding them and with many others to be slothful and not to take care to propagate this Doctrine of their Lord and Master but also by occasion of this wickedness and slothfulness of men many that pretend themselves to be understanding men and servants of God unto their brethren have come with a counter-doctrine pretending to have better insight into the minde of God then the letter of the Apostolical preaching doth hold forth even as at first Satan pretended to the woman to have a more sublime knowledg of the minde of God and to teach her better understanding of it then in the simple belief of Gods words to them they had attained telling men that God sent not his Son for all of them but only for here and there one they nor any man else not knowing who they be and that Christ gave himself only for them and for no others and this they pretend to have from a more Seraphical understanding of a more secret will of God by which means they both contradict the tenor of the holy Commission delivered out to his Saints and left by them upon record for us by the instinct of his spirit and take away those certain and more excellent grounds motives and inducements to believe repent seek after and love God which that Commission affordeth making the Gospel to give such an uncertain sound that none can by it be induced to prepare himself to battel as is more largely shewed in the Epistle to the Reader In which doing they greatly deny at least disserve the Lord that bought them in that in stead of making him lovely to all and an object meet for all to commit themselves to and forsake all for the worshipping and confessing of they render it doubtful what one hath cause so to do and not rather to hate him as a fore yea eternal hater of them that had such desire to their misery as therefore to create them yea therefore to do all that he doth about them that they might at last for ever be more heavily tormented by him So that they do herein as a company of slaves or persidious Traitors should do to a King who having made open proclamation of satisfaction received by the hand of some Prince for the mischief done him by a company of rebells and of his good will toward them all that he would have them to lay
and so preserved his soul and ours also and so he yet as Mediator between God and us preserves us from many deaths being patient toward us when our follies deserve them to come upon us 2 Pet. 3.15 in which regard his forbearance is to be accounted Salvation by us And so when the Samaritans brutishly rejecting him had deserved such a destruction as the Disciples would have called for upon them Christ tells them No he came to Save mens lives even from such deserved destructions also not to destory them in them 2. To Save is sometime further to pull and deliver out of the state of ignorance blindness and corruption that men naturally lie in and so it s used in Tit. 3.5 saved us by the washing of regeneration 3. Sometimes to preserve a man in that Saved estate or in that grace of God to which the soul through the call of God is brought as in 1 Cor. 15.2 3. by which ye are saved if ye keep in minde how I have declared them to you and so in 1 Tim. 4.16 in continuing in them in the words of Christ thou shalt Save that is preserve from falling thy self and them that hear thee Again sometimes 4. To Save is ultimately to deliver from and out of all dangers fears and miseries and to bring to everlasting Glory And that 's the utmost and highest act of saving the obtaining the Salvation that is in Christ with eternal Glory 2 Tim. 2.10 Now in which of these senses Christ came to save the lost and sinners or whether he came to save each of them that he came for in All of them he declareth not but so far as I perceive he takes it as including all together and intends this proposition for a truth that whosoever Christ came to dye for them he came to save in all these acts of saving but then he neither proves that proposition so universally propounded but only brings some scriptures which say he came to save sinners to wash and purge his Church Vs believers c. not proving them to be the whole adaequate object of his Death as was before noted nor doth he tell us how we may understand the phrase of Coming to save which in the second place we shall briefly speak to for thereby we are to understand 1. Either that God sent him and he came forth to bring absolutely and effectually all and every sinner for and to whom he came and for whom he dyed to Salvation in its highest acts or to the utmost Salvation 2. Or else that he came from God with the authority and Office of a Saviour to reveal that to men and do that in dying for men by which they listening to him should be saved but rejecting him they may miss of that exercise of his office and work of saving which they otherwise might have from him Indeed in the first sense the series and drift of his discource argues that he takes it but the latter sense seemes to be as agreeable to Scripture which saith that he would have gathered them and they would not They would not come unto him that they might have life that he is the bread of God that came down from heaven and gives life to the world the true bread that God gave to the murmuring Jews who yet not eating him have not life in them All which expressions argue an authority and office given to Christ to save and give life to men and his readiness to give it though they also shew that the execution of that office or rather its fulfilling in men is suspended and takes not its effect towards those that refuse to come to him and submit to his order prescribed for executing it on them Such a phrase we have in Exod. 3.8 I am come down to deliver them out of the hand of the Egyptians and to bring them up out of the land into a good land and a large c. in which his meaning cannot be that he came with an absolute intent and purpose to bring all that his people certainly and effectually out of Aegypt into Canaan but there was an implicit condition couched in it of their hearkning to him and following him otherwise though he came down to bring them into Canaan many might never come into as the event also proved it Now if thus we take those Scriptures of his coming to save sinners and that that was lost then though we understand the word Save to comprehend all those forementioned acts it will be little to the Authors advantage But I pass from this part of his consideration to the next viz. 2 The effect and actual product of the work it self the thing effected and accomplished by the Death Oblation and blood-shedding of Jesus Christ which he expresses more distinctly to be Reconciliation Justification Sanctification Adoption Glory and Immortality for which he produces divers Scriptures some pertinent some not Now to this part we shall grant that by the death of Jesus Christ some men attain to all these things which is as much as those Scriptures produced by him prove But I shall briefly declare how they are by his Death 1. His Death and bloudshedding was that way through which God went to effect these things and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated through his Death as Gods dividing the red sea was part of that way by which he brought Israel into Canaan and the ordering Joseph to prison was the way through which God brought him to his preferment in Pharaohs Court and made provision for the people of those countries in the 7 years of famine Davids fight with Goliah was the way through which the Israelites were victorious over the Philistins c. Had not Christ died we had not been reconciled justified sanctified received the adoption of sons and so not glorified by that our sin was expiated the way between God and us cleared and made open Redemption obtained salvation is in Christ for us so as that by believing in his Name any may be saved Acts 4.11 12. 2. By his Death we are Reconciled Justified Sanctified made Sons c. as its the way through which discovered to us and believed in by us we are brought to union with Christ and to receive that salvation and redemption that is in him not that Christ in the act of his dying made us at one with God and so reconciled us to God in our selves or justified or sanctified us made us sons and glorified us in our persons But this death of his made known to us in the Gospel is that by which God draws us to his Son and to himself and so its it by which he reconciles us Thence the Colossians are said Now to be reconciled since the enmity in their minds was slain by him and so reconciled by his death is a phrase like those in 1 Pet. 1.3 and 3.20 begotten to a lively hope by the resurrection of Christ from the dead and so the conscience
bring into Canaan all that he brought out of Aegypt and then prove it by shewing that he so intended to all that believed and followed him Or else 2. Those places show not that those things so mentioned were the absolute intentions of God and Christ taken upon themselves to be effected by them without suspending them upon condition in us and if the Minor take not the word intended in that sense it suits not with the Major but contains a quartus terminus and the major not so taken is untrue If it be said the words are I came to save that that 's lost he gave himself that he might purge Vs and suffered for the unjust to bring us to God c. and where things are so spoken of as the ends and aimes of God in acting there though we have not the expressions He intended this and that yet we are to understand that God absolutely intended to accomplish and bring about those things and so that all those that are the object of those acts which were acted to such an end obtained or shall obtain that end Then I deny it and will prove it that in such speeches where two acts are mentioned as end and means and God the agent in the act directed to such an end it is not safe to say that alwayes that act propounded as the end in his acting was absolutely intended to be and answerably is brought about by him in all those upon whom or for whom he acted that act that 's mentioned as the means as to instance Act. 17 26 27. He made of one bloud all the kinde of men to inhabit all the face of the earth and hath determined the times appointed and the bounds of their habitation that they might seek the Lord c. Here is end and means propounded the making all of one bloud bounding their times habitations the means directed to this end that they might seek the Lord. Will any man hence say that God absolutely intended that he would cause all that he made and whose times and habitations he bounded to seek him and who ever seek him not and so call those in Rom. 3.11 were not made by him So John 1.6 7. John was sent to bear witness to the light that all through him might believe Doth it follow that because that was the end propounded therefore God absolutely purposed to make all believe to whom he bare witness and so its true that he bare witness to none else is not that contrary to Mat. 11.16 17 18. and 21.32 So John 5.34 Christ tels the cavilling Jews that he spake those things to them that they might be saved will it follow that it was his absolute intent that they should all be saved hear him or not or to make all hear him and be saved even those that would not come to him that they might live vers 40. Christ came to save that which was lost Doth it follow that he absolutely determined to bring all them to eternal life to whom he came even those also to whom he came and they received him not John 1.11 So Psal 105.33 34. He brought his chosen into Canaan that they might observe his Statutes and keep his Laws Therefore he intended to make them all do so and all that he brought into that land did so contrary to Psal 106.34 35 36. And to say no more God came down to bring Israel out of Aegypt to bring them into Canaan Exod. 3.7 and he brought them out thence that he might bring them into and give them that land Deut. 6.23 Ergo he absolutely purposed it concerning all that came out of Egypt and no more were brought out thence then were brought into Canaan Such his Argument Like to which he hath another taken from the effects of Christs Death Lib. 2. cap. 3. pag. 66. the Minor of which Affrmes that his Death sanctifies and and purges all them for whom he dyed redeems them from Law Curse Death c. none of all which he proves none of all those Scriptures alledged for proof This argument he hath again in lib. 3. cap. 4 where we shall speak further to it having such a clause in it as All for whomsoever he dyed or any thing sounding that way they being but applicative speeches not universal assertions It s such an argument as this The Lord brought us out of Egypt and brought us into this place viz. Canaan Deut. 26.8 9. And the Lord made you to go up out of Egypt and hath brought you into this Land Judg. 2.1 Therefore all that God brought out of Egypt he brought into Canaan Besides he hath for the bottom of this Argument this proposition in p. 4 line 71. and again in page 66. that the things before recounted are the immediate fruits and products of Christs Death namely Reconciliation Justification Sanctification Adoption Glorification which is as true as that the dispossessing the Canaanites and the giving their Land to the Israelites was the immediate fruit and product of their bringing out of Egypt over the red Sea as may be seen by what we sayed to them p. 10. No one of those things as accomplished in men is the immediate fruit and product of his Death Not Reconciliation though that be by the Death of Christ yet not immediately there is requisite to it beside Christs death the word of Reconciliation to declare it and that heard and submitted to as is plain 2 Cor. 5.19 20. We beseech you be ye reconciled to God yea and all these things come between the death of Christ and Reconciliation and are mediums of it Justification is not the immediate fruit and product of his death but mediante fide We are justified by faith Rom. 5.1 thence we have believed that we might be Justified Gal. 2.16 and that presupposes the word and spirit opening the death of Christ and shedding abroad the love of God and sprinkling the bloud of Christ upon the soul as in Tit. 3.5 6 7. He shed on us the Spirit abundantly that being justified by his Grace we might be made heires c so 1 Cor. 6.11 ye are Justified by the Name of the Lord and by the Spirit of our God Sanctification is not the immediate fruit and product of Christs Death but mediante fide too Sanctified by faith that is in Christ Jesus Acts. 26.18 and so there intervenes the being called out of the world and Church't Ephes 5.26 27. Adoption is not the immediate fruit and product of Christs death but hath Faith and Justification intervening John 1.12 To them that received him he gave this priviledge to be the sonnes of God to them that believed on his Name Gal. 3.26 27. Ye are all the Sons of God by faith in Jesus Christ Tit. 3.7 That being Justified by his grace ye might be made heirs c. And I am sure glory and immortality follows all these except we will have the inheritance go before the heirship and right to it
joyned together in the Scriptures He hath scarce any pertinent proofs that they are so ioyned at all not above one or two at most He alledges first Isa 53.11 By his knowledg shall my righteous servant justifie many for he shall bear their iniquities Which proves that many whose sins he bare shall by his knowledg be justified and that those many that by his knowledg he shall justifie had their sins born by him and he having born their sins could and should by his knowledge justifie them but that neither saith he should justifie all whose sins he bare nor should make Intercession to that purpose nor makes any mention of his Intercession And whereas he sayes they are so put together in the next verse that surely none ought to separate them Let us consider how they are put together The words are He hath born the sins of many and shall make intercession for the transgressors Which proves that both Oblation and Intercession are the Works of Christ which we deny not nor is that the thing to be proved but that his Intercession is for all the same persons for whom he died and that too for all the good things that his Death procured that place sayes not There are different words used to express the objects He shall bear the sins of multitudes or manies there is his oblation but now he adds not and he shall make Intercession for all them no nor saith he for them but using another word He shall intercede for Transgressors how many or who they be or whether he intercede for all good things procured by his Death for any or not that saith nothing It mentions Oblation and Intercession both its true but that 's but once yet and the Argument concludes not from it as is before shewed He quotes also Rom. 4.25 which mentions not his Intercession but his Resurrection for our Justification so that that 's impertinent as to the Minor Rom. 8.33 34. Mentions both its true but that is spoken to in chap. 4. and the vanity of his collection from there shewed His inferences That He died onely for the Elect and that none shall be condemned for whom Christ died and that there is proved there an equal extent of his Oblation and Intercession are not the Apostles but his own as we before noted on Chap. 4. The first of them being contrary also to 1 Tim. 2.5 6. and 2 Pet. 2.1 The second of them contrary to those suppositions of the Apostle in 1 Cor. 8.11 Rom. 14.15 Heb. 2.3 and that affirmation in 2 Pet. 2.1 For the third It s there asserted that the Elect and Believers in Christ have his Death Resurrection and Intercession all for them and that they are in a safe condition thereby but saith not that all he died for had them all as hath been noted For his giving all things with Christ we shall finde it elsewhere where we also shall answer it Now these two places of Isai 53.12 and Rom. 8.33 34. being the onely two places wherein Oblation and Intercession are coupled together and they scarce the tithe of the places where his Death is mentioned his Minor is also false and so the whole Argument ineffectual And the second is like it viz. 2. Arg. 2 Because they are Acts of the same Office of Priesthood The Argument from thence runs thus The Acts that pertain essentially to the same Office must be performed upon or for all the same persons and the one for All things for which the other But Oblation and Intercession are acts of the same Office Ergo c. The Major of this too is denied and proved false thus To Preach and to Baptize were both acts of the Office of the Baptist and of the Ministers of the Gospel sent by Christ into the world Matt. 28.19 and yet it follows not that whoever they preached to them also they baptized nor can it be proved that the Priests used to pray for whomsoever they offered up a Sacrifice for That of 1 Joh. 2 1 2. we have before scanned That he is appointed to intercede for All that come to God by him and so an high Priest for that purpose over Gods House he proves well out of the Epistle to the Hebrews but that all that Christ died for do go to God by Christ or that he is appointed to make intercession for all that he died for that he proves not nor doth any Text in that Epistle or elsewhere speak it His conclusion then That if he perform either of the acts of his Priesthood for any he must of necessity also perform the other for them flowes neither from the strength of his premises in his Argument nor from any of his proofs but is the issue fo his own misguided reason His absurd that else we make him but an half Priest or unfaithful is an absurdity it self For was not John Baptist a full Minister of the Gospel and so the twelve Apostles or shall they be taxed with unfaithfulness in their Office if they baptized not all that they preached to because Baptizing and Preaching were both injoyned them in their Commission and pertained to them as Christs Ministers but no more to that 3. Arg. 3 His third Argument is taken from the Nature of his Intercession which he saith is only a presentation of himself sprinkled with the blood of the Covenant before the throne of grace in our behalf an appearing in the presence of God for us Heb. 9.24 and so is nothing else but an Oblation continued in postulating those things which by it were procured Thence he argues How can he be said to offer for them for whom he doth not intercede when his Intercession is nothing else but a presenting his Oblation in behalf of them for whom he suffered and for the bestowing the the good things thereby purchased To which I answer that first This seemeth to swallow up his Intercession into his Oblation and so to confound those things that he before distinguished having no Scripture to back it that his Intercession is but a continuance of his Oblation nay rather the Scripture goes against it for it speaks of his offering as a thing done and perfected not continually doing Heb. 10.13 This man after he had offered one sacrifice for sins for ever sat down at the right hand of God he first offered that before he sate down And were it not so the difference between him and the Priests of the Law should not be so cleer The Apostle opposes his offering and sitting down to their standing daily to minister and offering oftentimes the same sacrifice Now if his intercession be a presenting or a continuation of his oblation then he should stand to minister and offer daily too for his intercession is a work in doing and continually to be done He ever lives to be make Intercession Heb. 7.25 Again though its true He appears or is manifested in the presence of God for us yet whether that appearing there
onely to present his oblation for the bestowing the good things thereby purchased be all the matter of his intercession or all the matter there aimed at is doubtful as also whether he so appear for all he dyed for as is there expressed For I suppose he so appeared as Mr. Owen mentions in his first enterance thither so soon as he entred offered he appeared and his continuance in his Fathers sight is contained in his sitting down or being at the Fathers right hand but the Interceding is spoken of as a thing beyond that Rom. 8.33 34. He is at the right hand of God and also maketh intercession for us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also puts the business of his intercession a little further every single expression of some act of Christ in heaven may not hold forth all his business there as every single expression of his returning acts holds not forth all he shall do at his return as in Heb. 9.29 He shall appear without sin to salvation doth not argue that his very appearing without any other act shall estate the Saints into the full possession of salvation sure he shall raise them and do other acts also Surely his Intercession hath in it also a presentation of his will to the Father concerning such or such particulars as indeed are founded upon his offering or he hath liberty and priviledge thereby to will or ask for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 17.24 may signifie a willing by desire as it is otherwhere used as 1 Cor. 7.7 Mark 12.38 and sure it shall be granted to him whatever he so wils of God But suppose that that 's also included in that phrase of the Apostle and that Mr. Owen means as much in saying he postulates those things which by his oblation were procured yet then that he doth appear to will or ask all those good things to be dispensed to All for whom he dyed which his Death for any procured as his phrase with the whole tenor of his arguing intimates that he means or that Intercession and Advocation spoke of in Heb. 7.25 1 John 2.2 which are there said to be for such as are actually believers is for any but believers at least for all he dyed for that I deny That Advocation or Intercession being a presentation of his will for the believers consolation so as that he is Comforter therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intreat for comfort and procure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comforter to be sent unto them Now to argue thus He presents his sacrifice yea and his will for some good things which he hath procured or obtained right to demand for all he dyed for Ergo he doth as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make good the case of all he dyed for that 's the thing I say denyed and for which the argument is invalid though that indeed is the thing as is before said and as his expressions in the next argument do declare he chiefly aimes at the whole consideration otherwise making nothing against us or to his chief intended purpose 4. Argu. 4 His fourth argument is from the identity of the end that if the Death of Christ procured and obtained that every good thing should be bestowed which is actually conferred by the intervening of his Intercession then they have both of them the same end and aim his Minor should be that the Death of Christ procured and obtained that every good thing should be bestowed which is actually conferred by his Intercession c. which he neither proveth nor did he doth it conclude the Concludendum that is the same Object in all the things his Death procured So that his after inference viz That the promises upon which his Intercession is founded were an ingagement to bestow and actually collate upon them for whom he suffered all those good things which his Death and oblation did merit and purchase if by them for whom he suffered he mean All them which he must or else he saith nothing neither springs from his premises nor is true in it self For 1. There is no such ingagement on Gods part in Scripture as that All whom Christ should suffer for should have all things collated on them which by his suffering he obtained that in Psal 2.8 mentioned by Mr. Owen doth but say what should be collated on himself not what should be collated upon All the Nations there mentioned that he should be the Anoynted the Christ and King and all given him for a possession not that All he dyed for should be Christ and Lord. Nor do those places of Isa 49. 53. forementioned in chap. 3. say any such thing as that All he dyed or suffered for should have collated upon them all the good things procured by him they ingage that a people should be glorified but not all for whom he suffered 2. The speech in strict sense is evidently false in matters of act for then All of them should be Apostles and Prophets except we shall say that those graces were not procured by his Death and sufferings 3. The way of God in rewarding his Son is in giving him All things into his hands glorifying him and thereby drawing souls to him to stay upon him and then granting him all his desires in them of all the fulness of his glory as he sees good to measure out amongst them Not that he would make them all glorious that he dyed for but only all of them that in the day of grace are brought into him to believe on him So that neither will this Argument serve him up to his intention 5. His fifth proof is from Christs putting them together in Joh. 17. Argu. 5 which only proves that Christ doth as well intercede as he did offer up himself not that he intercedes for all them for whom he dyed much less for those speciall things accompanying salvation there prayed for which was the thing to be proved We have shewed the Impertinency of that in John 17. before in answer to his fourth Chapter his other proofes also of 1 Cor 15.17 Heb. 9.12 are impertinent too neither of them speaking a word of Intercession much less for whom or how many 6. His last Argument is Argu. 6 That the seperating and dividing the Death and Intercession of Christ in regard of the objects cuts off all that consolation which any soul might hope to attain by an Assurance that Christ dyed for him But that 's false for this doctrine of Christs dying for All men though joyned with this that he makes Intercession but for All that come to God by him gives both ground and incouragement for every man upon hearsay of it to look to God and go to him by Christ as one that hath testified such great love to him as to open such a way of accesse for him through the blood of his Son and also assures him of strong consolation upon his going to him
that have as good conceits of their wit as Mr. Owen hath have hinted if not expressed such a distinction I can shew him one by name Mr. How who lately put out an Answer to the Vniversalist as he stiles him who in a writing to my self grants that all men had interest in the Act of Christs Death as buying or purchasing men into his dispose and yet stifly denies him to be the ransom for all Well Answ but what was the Answer to the Objection It was this The mediation of Christ is more general or more special More general as he mediates between God and men 1 Tim. 2.5 More special as Mediator of the New Testament Heb. 9.15 Which Answer first he Turkases as if he had said Repl. a general Mediator and a special and then digresses into a little Rhetorical passion against the barbarousness of the expression whenas indeed the sense is plain enough and the proofs pat to the purpose For though he be but one Mediator and the Office one intire Office in it self yet in regard of his mediation or exercise of that Office he may exercise it in some way and for some things for more then in some other way and for some other things Even as God is but one and his Government one in him yet in regard of the exercise of it it in some things and way comprehends more then in some others and so his saving acts in some expressions and exercises are towards more then in others as in 1 Tim. 4.10 is plain Now to me this is plain that the mediation of Christ as spoken of in 1 Tim. 2.5 is of other and larger extent in respect of reference to its Object then as it s spoken of in Heb. 9.15 In the former place it s spoken of as a demonstration of Gods good will to and in some sense a ground for our praying for All men not for the Church and chosen onely but for All men for Kings and all in authority which never any man yet affirmed to be all members of Christ and heirs of life Now that that demonstrates Gods good will to all men and is a ground of our Mediating or Interceding for All ver 1. must it self be something extending to All or else the building should be greater then may be supported by its foundation So that there surely he is spoken of as a Mediator so appointed of God and so acting as a Mediator that thereupon All or as Beza renders it any one may be the Object of our prayers and hath incouragement to seek to God to be saved by him and so as a general Mediator or a Mediator that is set up for All men and hath accordingly given himself a ransome for All men But in Heb. 9.15 his Mediation is spoken of as exercised about a peculiar Object in a more special maner for specal things the performance of the Legacies given to Sion for the called of God that they might receive that to which they are called and of which they are made heirs even the eternal inheritance As a Prince may mediate between his Father offended and rebellious subjects in general for many things and in a special maner for those that lay down Arms and come over to him he may demand or urge his Father to shew more favor to them then to all the rest and yet ask favor for them too But this is admired that Christ should be Mediator and not of a New Testament Whereas we affirm him Mediator of the New Testament and deny it not But that he mediates that for All or that his mediation for men as spoken of in 1 Tim. 2.5 6. is that the New Testament might be performed to them all whose Mediator he is will require some time for him to prove He saies a Mediator is not of one which we grant and all mediation respects an agreement of several parties and every Mediator is the Mediator of a Covenant All which may be granted with reference to Christ if by Covenant we understand the Covenant made between God and Christ but as otherwise it s not always true Joab may mediate for Absolom and yet no Covenant made between David and Absolom and the Vine-Dresser for the barren Fig-tree and yet not mediate any Covenant made with the Fig-tree nor for any Legacies fore-given to the Fig-tree so neither follows it thence that Christ mediates the New Testament for all he mediates for The word there in Heb. 9.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Testament or Will made and confirmed by Death as ver 16. shews and the New Testament is the promises of God bequeathed to the believer the called the chosen Now though Christ mediates not the giving these to them that are uncalled yet he may notwithstanding mediate for Gods forbearance patience dispensation of means such as in which they may be invited and have opportunities to look to him for mercy to be afforded I think not the Assertor so much as the Opposer of that passage needs further Consideration I will not say Catechising in this business and I am perswaded the Assertor is pretty able to answer for himself were Mr. Owen his Catechiser Nay were Mr. Owen asked this question how he can prove that Jesus Christ mediates nothing but the New Testament nor for any but those that are made heirs of it it would put him to it to finde proofs for it I am confident he could produce no better proofes then what he doth produce here to disprove this general extent of his mediation viz. That it was his Church that he redeemed loved and gave himself for his sheep he laid down his life for appears in heaven for us c. And what then who denies that or how doth that disprove the other It was Israel that God created Ergo none else they that have the Spirit of Christ in them shall be raised Ergo none else God will raise us up by his power 1 Cor. 6.14 Ergo none else or not all Again he sayes Because the children partooke of flesh and blood therefore he also took part with them Heb. 2.14 Therefore he took part with none else in them or mediated for none but them Like this Because many undertook to write the Gospel of Christ therefore Luke wrote also Luk. 1.1 therefore he wrote for no mans cause but theirs as if the word Because always intimates or refers to the whole cause or reason of a thing So for their sakes viz. whom I have sent into the world as thou hast sent me I sanctifie my self John 17.18 19. Ergo I mediate for none but them But then I pray to what purpose sent he them into the world if none in and of the world to which they were sent had and Oblation offered up for them So he rose for our Justification but how far that us extends he tells us not whether it reach to all the Object of his Death and Resurrection and if so whether that be
thing I know not what is CHAP. II. On the latter part of his third Chapter lib. 2. in which he urges the phrases For many and for the sheep and pretends to answer what T. Moore hath observed about them HE proceeds in the next place to application and to demonstrate this Assertion That Jesus Christ according to the Councel and will of his Father did offer himself on the cross to the procurement of eternal salvation with all the branches and means of it and makes continual Intercession with this intent and purpose that all the good things so procured by his death might be actually and infallibly bestowed on and applyed to All and every one for whom he dyed according to the will and counsel of God A position manifestly false for then we must all be Apostles Prophets Evangelists Pastors and Teachers nay have a name above every name c. for these things Christ procured by his death But to pass that He endeavors to make good this by a threefold consideration 1. From Scriptures holding out the intention and counsel of God 2. From Scriptures laying down the actual accomplishment or effect of his oblation 3. From those that point out the persons for whom Christ dyed His prevarications and weakness in the pointing out and arguing from each of which we sufficiently shewed in our answer to the first Chapter of his first Book and therefore here shall add only this That his arguments run but to this purpose Some one subordinate end of Christs death only agrees to some therefore he dyed only for those and with no respect to the supream end dyed for any other and so by consequence God hath no glory brought to him by the death of Jesus Christ but only in and from the Elect and Christ hath got no glory from any other but them he leaving them as he found them and doing nothing in his mediation for them Truly God and Christ are not beholding to Mr. Owen for his arguing So again Believers have had such and such effects in and by the death of Christ believed in by them therefore he dyed only for them like this such as go to a feast are well refreshed by eating it therefore it was made for no more then them that go to it or this Such prisoners being ransomed and following the Prince that ransomed them met with such bounty from him Therefore he ransomed none but them And again Many were ransomed Ergo not All. God made Israel Therefore he made no body else c. but no more to them arguments only there are diverse passages in the latter part of this Chapter from p. 79. that we have not spoken to and therefore shall take them in here As He denies that the death of Christ in any place of Scripture is said to be for all men For Answer to which I desire the Reader to turn to 1 Tim. 2.5 6. Heb. 2.9 Rom. 5.18 I know his objection is elswhere that the word Men is not in the original To which I answer first That by the same reason he may say that in Rom. 5.12 It s not affirmed that All men sinned seeing its but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Men is not expressed and the like in 1 Cor. 15.22 that All men dyed not in Adam But 2. The word Men is expresly in Rom. 5.18 And 3. The word Men is the substantive clearly to be supplyed because the whole precedent speech was about men All men to be prayed for 1 Tim. 2.1 and expresly verse 4. that God would have All men to be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and that demonstrated by this that there is but one God and one Mediator between God and men the Man Christ Jesus who gave himself a ransom for All. For All what must it not needs be men between whom and God he is a Mediator and whom he tels us God would have to be saved All men and so in Heb. 2.9 was not the Apostle admiring Gods goodness to man Lord what is man and the Son of man exalting man above all his works which is now verified in one Man Jesus that dyed for every one What can it be referred to as before spoken about but man or the sons of men But of this we shall have cause to speak further hereafter That there are more ends of the death of Jesus Christ then what is the immediate fruit of it by way of ransome and propitiation before faith in it we have shewed in the conclusion of the first Book and upon his first Chapter of the second Some fruits there are of it from God towards men before faith and while in state of unbelief as the opening the door for entrance and for exhortations to strive to enter a feast prepared in Christ and a way of participating of it made and invitations vouchsafed as in Matth. 22.4 Prov. 9.3 4 5. Luk. 13.24 and those for and to more then enter and eat other fruits there are of it that flow in upon faith as satisfaction justification sanctification the contents of the new Testament c. And he that cannot see these to be distinct fruits and produced for or upon diverse objects and objects diversly considered is blinde and cannot see afar off nor into the things evidently held forth in the Gospel And what the ransome either immediately with God and for men or mediately upon and in men produceth were subordinate ends and aimes that Christ had in his eye upon his death as Mr. Owen himself also implies when he makes the ends of Christs death to be coincident with its effects His following observation objected against that that where the word many is used there are more ends of Christs death mentioned I shall pass it being not material and in some passages at least doubtful But in page 80. To this exception of ours Christs death is not limited to many and to his sheep c. as the ransome and propitiation as if he dyed for them only he tels us 1. That Christ saying he dyed for his sheep and Church and Scripture witnessing that all are not his sheep they conclude and argue by undeniable consequence that he dyed not for those that are not so At which assertion I can but wonder when first I heard of Mr. Owens Book he was so commended to me for a disputant that I could not expect any such lame arguments from him If we must take his saying of a thing to be an infallible proof that it s so then we have done with him but sure no Logick rule or good reason that I have ever met with can prove this assertion Had he said Christ saying he dyed for his sheep and the Scripture saying all are not his sheep it argues that in that saying he extended not the speech there about his Death to All he had spoken reason but to argue that because he mentions no more there as the object of his Death therefore he had no greater
were Baptized into Moses in the Cloud and in the Sea and were come to Mount Sinai The Apostle alluding to that tells the believing Hebrews partakers of the heavenly Call Heb. 3.1 that they were not come to Mount Sinai to have a Law of works and death put upon them but to Mount Sion * Whence the Law of Grace goeth forth Isai 2.3 to hear him that speaks from heaven and so intimately to have the Law writ in their hearts Heb. 12.18 22 24 25. in which they came also to the blood of sprinkling He doth not say they were come to Mount Sion while they were yet uncalled but in obeying the Call they came thither to meet with and receive the new Covenant opposed to the Covenant made with their Fathers at Mount Sinai That that confirms me in this belief is this that it is by faith that we are made of one body with the Israel of God and are no where called the seed of Promise or Israel of God till brought to Christ but then we are all one with the believing Jews Jews in the inner man the Circumcision the seed of Abraham and heirs according to Promise Gal. 3.26 29. Now the Covenant spoken of is made with the house of Israel and Judah If Mr. Owen think men to be faederates in that Covenant before faith let him shew me that any unbelieving Gentiles or uncalled are called by the name of Israel and Judah Besides That the promises of God are made with Christ Gal. 3.16 and are in him yea and Amen 2 Cor. 1.20 But if any yet out of Christ should be faederates while out of him then they should have a larger object then Christ and a larger performance then in Christ Jesus But I say this ex abundanti to the Minor it being sufficient to the overthrow of the Argument that the Major is proofless Whereas Mr. Owen makes the difference between the Old and New Testament to be That this Covenants the giving of Faith and that not I deny it and say The difference between them is in this That was carnal weak and afforded not such operation of Spirit This spiritual powerful and full of life writing Gods teachings in the heart whereas that writ them but without in Books or Tables of Stones That propounded Precepts and Promises but gave not the performance This in Teaching conforms the heart to Gods VVill and gives in the injoyment and accomplishment of the promises whence as the Apostle saith The righteousness of the Law is fulfilled in us that walk not after the flesh but after the Spirit Rom. 8.4 That this Covenant is propounded conditionally too to those that are not yet believers we have shewed before in Isai 55.3 So that no man short of believing can say as Mr. Owens Objection supposeth The Lord hath promised To write his Law in our hearts but if we listen to Christ he will write them in our hearts but to the believer in Christ to him that is Christs the Covenant is free he being the proper heir of it as is before shewed He repeates his Argument again in the winding up of the Argument That the blood of Jesus Christ was the blood of the Covenant and his Oblation was intended onely for procuring the things intended and promised thereby and therefore it cannot have respect to All c. That it procured the good things contained in the Covenant or rather that he ingages the performance of them to the called for I think the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sponsor hath rather that signification then of a procurer we grant and to that the Quotation of Heb. 7.22 is pertinent but his inference from thence is yet unproved as we have shewed And so we have seen the fallacy and weakness of this Argument 2. His second Argument is thus That if the Lord intended Argu. 2 that he should and so Christ by his death did procure pardon of sin and reconciliation with God for all and every one to be actually injoyed upon condition that they do believe then ought this good will and intention of God with this purchase in their behalf by Jesus Christ be made known to them by the Word that they might believe for faith comes by hearing c. otherwise men may be saved without faith in and the knowledg of Christ or else the purchase is plainly in vain but all men have not those things declared to them in and by the Word c. To this Argument many things may be answered Answ As 1. That it concludes not against the Assertion that he undertook to oppose in lib. 1. cap. 1. pag. 4. viz. That Christ gave himself a ransom for all and every one But against his intention of purchasing pardon and reconciliation for All to be injoyed upon condition of believing which is a fallacy that we call Ignoratio elenchi 2. Again The Antecedent of the Major contains and crowds together divers questions which is another fallacy in arguing As with this Of Christs dying for All it jumbles Gods intention of his procuring Reconciliation and Pardon and the intention of bestowing it and upon what condition Now these are three distinct questions viz. First Whether Christ died for All The thing he set himself to oppose Secondly Whether in dying for them he procured Reconciliation and forgiveness for all And Thirdly Whether he procured it for All with intention that they all should injoy it upon condition of believing The first of these I absolutely affirm and Mr. Owen denies The second I thus affirm That for the offence of Adam and the condemnation that came upon All therefore he hath procured justification or pardon for All so as that God dealeth with All after another manner then according to its Merit and the Obligation to Death that came thereby And for their other sins there is with him a treasury of Forgiveness and Redemption full and free for All. So as that in answer to the third All may have forgiveness of all their sins and Reconciliation upon believing in him and it was his intention that whosoever of All yea were it All believe in him should have forgiveness of sins and be reconciled to God by him Whence it s propounded to men in general upon that condition in the Gospel But yet neither is that condition upon which God propounds it to be confounded as Mr. Owen here doth with the act of purchasing it and Gods intention therein nor may we binde up God to that condition in his dispensing it nor his intention of forgiving and saving men in his giving Christ to dye for them as if because All or Any may have it according to the Gospel-tender upon believing therefore he intended that none should have it that have not that believing condition For I dare not say That God intended not that any Infant dying in its Cradle or deaf man that never heard any word at all should have forgiveness or salvation by vertue of Christs purchase
because they have not that act of believing that comes by hearing whence also 3. I deny the consequence of the major proposition if by ought to made known he means as I suppose he doth that God ought or is bound so to have done for that word ought may be otherwise applyed as we shall see anon for though its true that whosoever by hearing the word believes shall have remission yet God nor tying himself in his dispensation thereof to that condition for them to dy in infancy and to be born and continue deaf to death should be necessary evidences of reprobation which I think none is so hardy as to affirm it will follow that God is not bound to that making known to every one the purchase and intention spoken of lest he should be frustrate of his intention Besides that a man may possibly be brought to believe and receive forgiveness that never heard of that purchase and intention and yet their Faith may come by hearing too a man may be brought to believe that God is is a rewarder of them that seek him which is as much as the Apostle says is of necessity for coming to him Heb. 11.6 yea many have believed so much that have not known of Christs death or that he should dy muchless of the purchase and intention of God in his death As the Disciples had faith and so had Cornelius too such as in which they were accepted of God before they understood that Christ should dye and by dying purchase them forgiveness and reconciliation and doubtless many of the Ancients heard less then they of him as Rahab Ruth Naaman and many others so that at least a making known to all for so he intends so much as he speaks of would not necessarily appertain to God though the Antecedent were granted in the very form in which he puts it Indeed God binds us to preach and declare in these last dayes since the ascension of Christ this his purchase and intention and men are bound to give credit to it when preached that so they might the better be brought to him and they that keep back that doctrine from men if they perish are guilty of their blood but God hath not by any thing he hath done or by his intention therein bound himself to make known to every one for whom he hath so done that his intention doing A Prince may ransom from destruction a Nation appoitned thereto for some default against their Soveraign with intention that every one that obeys his counsels shall injoy the priviledges of free subjects and so that they all shall have such priviledges so obeying yet that may put no ingagement upon him to cause every particular of them to know what he hath done for them what was his intention therein especially too they never knowing distinctly how they came to be lyable to their ruine from which he ransomed them only he may propound though at a distance from them and as to persons unknown to them some advices and counsels in obeying which he may do to them as he intended and in disobeying them frustrate them of the otherwise intended benefits yea and order punishment also to them without any absurdity or crosness to his intention 4. The words ought to be made known may signifie It ought to be made known by men such as are the messengers of Christ and preachers of the word and then indeed we grant it to be a truth that All ought to have it made known to them by us to the utmost of our opportunities and abilities and so it reproves Mr. Owen and many other Ministers for their faultiness herein because they not only make not known to All without restrictions this good will and purchase of Christ for them but they on the contrary make it uncertain to men whether Christ dyed for them or not yea hinder and oppose the making known this good will to All men I would they would cease to do what they ought not and do as they ought 5. But then The minor of this Argument is faulty and containes a Quartus terminus for whereas he should have assumed thus But this purchase good will and intention ought not to be made known to All he hath assumed thus All have not these things made known to them in and by the word But who sees not that between what men have and what they ought to have there is a great difference God may have done what appertains to him not only in giving to Adam and Noah the knowledg of his truth though less clearly that it might be propagated by one to another sucessively in all their generations but also and that more clearly in giving it forth to his servants to be made known to All Nations for the obedience of faith willing all to come to the knowledg of it as indeed he hath done Rom. 16.25 26. 1 Tim. 2.4 and yet those to whom this charge of divulging it appertains being slothful and negligent herein and others not coming to it when and as held forth to them as in many divulgers and others is too true they may not have what they ought to have and might have had had the will of God aforesaid been obeyed by them So that this argument the further we look into it the less hurt it doth us But I shall say no more to it lest I be too tedious many passages he hath about it are but the same with what we had lib. 2. cap. ult where I have answered them and shall not need here again further to repeat Only whereas he saith The Spirit forbad the Apostles to go to sundry places with the word as if God would not have some hear of his word though they might have had it the places he aims at are Acts 16.6 7. where Paul assaying to go to Asia and Bithinia were forbidden this is to be noted that that was not because he would not have the Gospel preached to them but because the Apostle not being able to go two ways at once and there being others whom God pleased to prefer sent them elsewhere first ordering others to preach at those places or the same to preach there when the other work was over therefore the Holy Ghost as if he would give us an account of this action to prevent our rash misprisions particularly names these places to have been peculiarly preached to As concerning Asia we have a fuller testimony then of any other place Acts 19.10 All that dwelt in Asia heard the word of the Lord and for Bithinia there were many believing people scattered abroad in it as appears in 1 Pet. 1.1 who were to shine as lights and shew forth the praises of him that called them in the places where they lived Again whereas in the conclusion of this Argument he saith That Paul tels us that by the works of creation they might be led to know his eternal power and Godhead but that they should know
should not serve sin But quorsum haec how doth this prove that all that Christ dyed for are and shall be sanctified by his blood Why he tels us That the fifth verse says That a participation in the death of Christ shall be accompanyed with a conformity to him in his Resurrection But what mean you Sir by a participation in it an having part in it or being a part of the object of it If so which word in ver 5. says so That says He that 's planted into the likeness of it not he that Christ died for Surely if Mr. Owen had dealt fairly he should have kept the same tearms in both branches of his Assertion as the Apostle doth thus Conformity to Christ in his death shall be followed with a conformity to him in his Resurrection Sure if planting into the likeness of him signify conformity to him in the latter branch as it doth it signifies so in the former too it being the very same maner of expression But Mr. Owen hath a little too much art of making quidlibet de quolibet But what follows The words of the later verse yield a reason of the former Assertion Because our old man is crucified with him that the body of sin might be destroyed c. What gathers he from that why this That our sinful corruption and depravation of Nature are by his Death and crucifying meritoriously slain and disabled from such a rule and dominion over us as that we should be servants to them But suppose this was the Apostles sense That Christ merited that such as are planted into the likeness of his Death by Baptism or conformed to him in his Death should have their sins subdued in them will it therefore follow That he says all that he died for shall be so conformed to him or shall have their sins subdued in them Let Reason judg of that Consequence But which word in the Text signifies a Meritorius slaying I suppose he means the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If so I deny it That signifies there a real crucifying in us according to that in Gal 5.24 They that are Christs have crucified the flesh c. That is have nailed it upon the Cross that is the Grace and Spirit of God which is cross to it and lusts against it they have given it up to be mortified by the Spirit that so the body of Sin might be destroyed It is not destroyed yet nor doth the Apostle say so as well he might if he had spoken of a meritorious slaying for what concerns the matter of Merit that is already accomplished though the thing merited be not But when was this crucifying I answer when the soul was brought to give up it self to Christ and not before Rom. 6.4 5. when it was Baptized into his Death not in the outward onely but chiefly in the inward spiritual Baptism 1 Pet. 3.21 and so begun to be planted into the likeness of it But perhaps he will say The word is Crucified with Christ and therefore must be referred to what was done in his crucifying I answer no It signifies but a companionship in being crucified as he was or after his similitude not a thing done when he was crucified as Col. 2.12 we are said to be buried with him but when was that He says not in his being buried but in Baptism which is a thing not inwardly accomplished no nor begun before believing And so You that were dead in sins and trespasses hath he quickned with him the quickning men up to hope in God and bringing them from their dead condition in which before believing they lay without hope is said to be with Christ Yea when we suffer for Christ and dye for his Name we are said to suffer and dye with him 2 Tim. 2.11 12. Rom. 8.17 which are not to be referred to the time of his suffering and dying as if we then suffered and died meritoriously with him So that first express saying is pressed too injuriously to speak for Mr. Owen besides its proper intention Again He brings 2 Cor. 1.20 All the Promises of God are in Christ Yea and in him Amen Which says nothing that God hath promised that All that Christ died for should be sanctified and cleansed from all their sins but that in him all the promises are surely to be met with The Covenant we have spoken to before That 's made or rather promised to be made with the House of Israel and the House of Judah of which houshold men are not accounted till brought to Christ to believe as is plain Ephe. 2.12 17 18 19. After Christ hath preached peace to us and given us access to the Father then we are of the houshold of God and fellow Citizens with the Saints The promise of circumcising the heart which he mentions as most famous in the New Covenant follows after obeying the voice of God in listning to his Son Deut. 30.1 2 3 4 5 6. so the Apostle intimates 2 Cor. 3.16 When the heart turns to the Lord the vail shall be taken away which I conceive answers to Circumcising the heart As impertinent to his purpose is that in Heb. 9.23 of purging the heavenly things except he prove that All that Christ died for are heavenly men even before believing and before their calling to God with a heavenly call And that in Col. 1.14 of the believer brought to Christ receiving and having the Redemption in him with which agrees the 1 Cor. 1.30 which says not all that he died for are made wise redeemed righteous c. by him but they that are in him by faith as see Rom. 16 7. have him in the vertue of his blood and by his Spirit for wisdom righteousness sanctification and redemption As impertinent is his allegation of Heb. 2.14 To destroy him that had the power of death that is the devil that he might free those that by reason of death or through the fear of death rather were all their life time subject to bondage No more is his Probandum proved by that then that all that Christ spake to are saved can be proved by that in Joh. 5.34 These things speak I to you you that had neither heard the voice of God nor seen his face And who will not come unto me that ye might have life ver 38.40 that ye might be saved Or from this That he brought us into Egypt that he might bring us into Canaan that all that came out of the one entred into the other Nor is there any more consequence from the other places mentioned in Ephes 5.25 26. and Tit. 2.14 He gave himself for his Church that he might sanctifie it provided in his death for the perfecting those that should believe in him Ergo All he died for shall be sanctified and saved So that the contrary to his Conclusion is true that he hath in no one place proved what was by him undertaken But to take off this that we say Many
justification by a lesser revelation of God then Paul had Josh 2.10 11 12. with Heb. 11.31 and so Cornelius before Peters coming to him believed in a lower act by less light then Peter brought to him and the Ninivites by far lesser then the Jews rebelled against now that power accompanies these mediums too in their lesser or greater dispensations is evident in that the Spirit is said to have preached to striven with men even those that yet obeyed it not Gen. 6 3. 1 Pet. 3 19. the hand of the Lord was stretched out with his reproofs and councels Prov 1.24 and in the effects it produceth as that they attain to some knowledg of God convincements illuminations c. against which they often willfully rebel and close their eyes and I say further that God doth in many by these means effect faith and bring them actually to believe and I conceive many more might have faith did they not wilfully turn away from God for I conceive a fore going act propounded or injoyned to men you may call it a condition if you please upon which they might be brought to believe Whereas Mr. Owen askes what that is I answer it is to listen to the voice of God not hardning the heart So Isa 55.3 hearken diligently and your souls shall live by diligent attendance to the voice of God the soul is quickned up to a life of faith and hope in God so Isa 49.1 Listen O Isles unto me and hearken ye people from far and in Psal 95. To day if ye will hear his voice harden not your hearts Lift not up your reasons and understandings against the authority of God be swift to hear hear him out and make not haste to speak and cavil against him As also to minde those demonstrations of his Divine Power and Goodness that he affords not winking with the eye and wilfully turning from the light when he makes it appear or from the means of light which beheld would give us to see what he holds forth to us according to that Call Hear ye deaf and look ye blinde that ye may see Isai 42.18 So Behold my servant whom I have chosen ver 1. And look to me and be ye saved Isai 45.22 And consider the works of God Job 37.14 That that is to be known of God is in them manifested c. Rom. 1.19.20 But then Is not this same hearing and listening believing I answer No It s but a mean to it We are to attend that we may believe by this hearing Faith and the spirit of it are given unto us But it will be objected Its obeying and obeying is believing So M. Owen But there is a fallacy in that for neither is every Act of hearing obeying nor every Act of obeying the believing spoken of As obeying in some acts follows believing so in some it may be but a tendency to the meeting with that which will cause us to believe so believingly to obey Take this Simile Two men are at controversie suppose a Master and a Servant the Master would have him do such things as the servant doth not nor will The Master begins to expostulate with him and to shew him reasons for his demands the servant hears what he says this is not yet an act of obedience to his Master for perhaps he may yet prove refractory and more obstinate then before and perhaps in hearing he may be perswaded and become obedient to him being convinced and changed in minde by what he hears till which change his act of hearing will not denominate him obedient or pass for an act of obedience Mr. Owen saith If we can propound a condition for Faith that is not Faith he will hear it And yet I suppose he will not think his hearing us propound it an act of obedience to us at all But then he says This is procured by by Christ or not In the sense before explained we grant it procured otherwise not and that to the power of exercising it is absolute but as to the act of exercising of it its voluntary and to the most uncompelled or unnecessitated Many have absolute power and ability given them of hearing and seeing the hints of Light and Truth that come from God that yet have it in their choise whether they will act so or so and therefore are faulted for not acting as they might for not chusing the fear of the Lord Prov. 1.29.30 For shutting their eyes against his Light and stopping their ears Matth. 13.15 Acts 28.27 And yet the cause of Faith is not resolved into our selves but into him that gives the power to hear and that speaks such words when we do listen as overcomes our reason and our hearts Our faith is justly still ascribed to him For if he spake not we could not hear yea if he gave us not power to hear yea if when we hear he spake not suitable words and exercised not power with his words we should not yet believe in him So that Inference is as absurd as these That because the blind man went and washed in the Pool of Siloam Therefore he was the cause of his own healing or Not Christ so much as he and The ten Lepers were the cause of their own cleansing because they went on their own legs to shew themselves to the Priests at his Commandment VVe avoid also all his following Consequences If by procuring Faith he means his meriting and obliging God to cause all to believe in him for whom He died For denying that it follows not either 1. That Faith is an act of our own wills and so our own as not to be wrought by Grace and that its wholly sited in our own power to perform that spiritual act No such thing follows upon that Proposition denied 1. That Faith is an act of the VVill no man can deny for in it the Will closes with an Object propounded as good to be relied on but that it s not wrought by Grace is clearly false from what is said above It s our act to hear and yet not that without the VVord of God buts t is Gods Act even the act of his Grace to perswade us by what he speaks to lean upon him and believe in him Besides 2. God might freely work it in some without being obliged to it by the Death of Christ the same love that led him to give Christ may sin being removed and the enmity being slain by Christ work as much as it pleases without being obliged and tied to work it Besides 3. Christ might oblige him to work it in some and yet not in all He died for So that every way this is inconsequent And we neither 1. Contradict any Scripture Nor 2. Speak contrary to the nature of the new Covenant of Grace which indeed is sealed by Christs Death to believers but says not that Christs Death obliged God to make this and that man much less all he died for to believe Nor is it 3. Destructive
the freedom for all or any to look after that benefit and through Faith to obtain it Now in this Mr. Owen differs from us That he notes the world to signifie lost men of all sorts both Jews Gentiles peculiarly loved and that love to be an unchangeable act or purpose of Will concerning their salvation intending absolutely the salvation of all this world to whom he gave him that whosoever believeth not to be a distributive of that general the world but the very self-same with the word World Before he confirm his own he labors to evert the other and 1. Against that pity or propensity to be affirmed to be in God to the good of the creature he says thus If there be no natural affection in God whereby he is necessarily carried to any thing without himself then no such pity or affection to their good as is here intended I deny the Consequence for though there be no such thing as necessarily is so carried yet there is that 's voluntarily and freely carried so Gods Will that is in him to do this or that is not necessarily carried to do this or that but freely but being freely carried to this or that it s necessarily carried in a way suteable to his holy good Nature Now that there is that in God that carries him to desire or approve freely the good of man appears in that he is said to be Love 1 Joh. 4.8 Now Love freely seeks the good of things So again he swears that he delights not in the death of the wicked but rather that they should turn live Yea and saith of him that dieth That he hath no pleasure in his death Eze. 33.11 18. ult And bewails those that had miscarried through their folly and deprived themselves of his mercy Psal 81.11.14 Isai 48.17 18. And so our Saviour the express Image of God wept over and pitied the folly and misery of Jerusalem Luke 19.41 But then he says This intimates imperfection in God But he is not imperfect I answer no the imperfection is in our conception this in him is highest perfection As Moses saith He is perfect though he says He took the Isaelites out of Egypt to bring them into Canaan and many came not in that might seem an imperfection in God and that he failed of his expressed purpose but the imperfection is in our apprehension So he said of Elies house He would establish it but afterwards said otherwise But we are to believe what he says though it seem to us who want ability to comprehend him to argue imperfection The rest of his Reasonings are meer carnal he brings no patch of Scripture to prove that God hath not such good will to man but vainly pries and inquires Why doth not God ingage his power to accomplish it and how comes it hindered Which are brutish reasonings against Gods Assertions When he says Hadst thou done thus I would have done so and so And O that thou hadst done so And I delight rather he should live Then to say why doth not God effect it then Nay rather Who is vain brutish man dust and ashes to dispute against God and reject his Words upon his shallow Reason Will man propound to God what shall be Wisdom to him Doth not he indeed say That his Wisdom is foolishness to men And doth not Mr. Owen here make it good and say It s brutish wisdom amongst men But know O vain Earth-worm That the Wisdom of God is indeed foolishness to men and they cannot comprehend it and the wisdom of men is foolishness to God 1 Cor. 1.19.22.23 24. It s wisdom O vain man to give credit to the Word and Oath of God and say Amen to it That he delights not in the death of the wicked but rather that they shall turn and live how ever foolish it seems to man and whatever absurdities his wisdom findes in it For the foolishness of God is wiser then the wisdom of man and that weakness and imperfection that appears in Gods wayes is stronger then the strength of men His ways are unsearchable his judgments past finding out Not to be measured by the shallow models our Reason but his Words are all Words of Truth and he that will understand his Wayes must believe them and be willing to deny the wisdom of the flesh which is enmity to God and which God will destroy and become a fool that he may be wise The Scriptures we see in Psal 81.14 Isai 48.17 18. Ezek. 33.11 and 18.32 1 Tim. 2.4 hold forth what I speak of The Nature of God which is Love acting forth it self in expressions of good Will to men yea men in general and such as miscarry His other exception with its confirmations being onely against his acting necessarily are all vain and invalid For conformation of his own Exposition That by Love is meant an unchangeable purpose or act of his Will to save them He gives this Reason Because its the most eminent and transcendent love that ever God bare or shewed towards any miserable creature Well Let us first reade it according to his Exposition and see what it will help him It will run thus God so Loved that is unchangeably purposed the salvation of the world That he gave his onely begotten Son that whosever believeth in him should not perish c. Which is in effect that he so unchangeably purposed the salvation of lost mankinde as that he provided the most eminent transcendent medium for it to be saved by upon condition of believing And so it will be an unchangeable conditional purpose to the world and an unchangeable absolute purpose to believers that have that condition And may it not consist or rather spring from his pity and compassion to faln man so to will and purpose Yea and may not the word Love rather signifie that pity in which he so purposed then that purpose that sprung therefrom seeing its the more prime moving cause of his sending Christ that is here spoken of Or will this Exposition content him No though this is as much as the words will bear with the following expressions in the Text yet this is not it he aims at but this That his Love signifies an absolute unchangeable purpose of saving every one for whom he gave Christ and so of giving and causing them all effectually to receive whatsoever is needful to their salvation But the Text speaks not up to this conception for then it should rather have been thus God so loved the world that he gave his onely begotten Son and will make it believe in him so that it shall never perish c. But neither such not to that purpose is our Saviours expression Such an expression indeed would have represented God as propounding the salvation of the world as an end undertaken by himself to accomplish and bring about with all the mediums conducing thereunto without condition on our part whereas our Saviour speaks of it as an
by him but who they are that attain the end propounded to them viz. He that believeth on his Name he shall be saved He will do his Office to all that come to him for it according to Gods appointment But he that believeth not he that when Christ speaks to them that they might be saved as in Joh. 5.34 turn a deaf ear to his words Heb. 2 3. and 12.25 harden their hearts neglect so great salvation and refuses him that speaks for heaven he is now judged Now in the day of the Gospel However God might wink at mens ignorances in former times yet Now God will not bear it that men should despise him that speaks to them more fully for their good His Son preaching salvation to them but judges him The word judges him and the Spirit condems him and makes this word of salvation a Savour of death unto death to him because he hath not believed on the Name of the onely begotten Son because he did not trust to him for healing when the Gospel declared such readiness and ability in him to heal them Which why or how it should be if Christ was not sent for them and was neither sufficient nor willing to save them as was said Chap. â— I cannot discern So thâ—â— this Argument serves not his purpose 3. The third is That it s not unusual to call Gods chosen people the World This I deny and he indeavors to prove from John 4.42 The Saviour of the world Which saith Mr. Owen he onely is of them that are saved a Saviour of men not saved is strange But how that may be true we have hinted in the former Argument Besides According to 1 Tim. 4.10 Is this so strange to denominate a person by his Authority and Office rather then from his actings onely in that Authority May not a man be called Lord chief Justice of all England though he do not execute Justice to all persons in England or cannot so do by reason that many decline his Justice-executing So may not a man be called and indeed be a Physition for a whole Town by the appointment of Authority though many in it refuse to take Physick of him when they are sick And is not many a man constituted Minister of and preacher to all such a Congregation when yet perhaps half of them despise his Ministery and refuse to hear him Shall not he be called the Minister of that Parish wholly because many refuse to have his Ministry acted towards them So Christ is the Saviour of the World both in that 1. He is He in and through whom God is the Saviour of All men God not saving any man in any sense immediately but his Son doing all from him Joh. 5.22 And 2. In regard that he is set up and held forth in the Gospel as filled and furnished for saving All or any man upon looking to him and all commanded to look to him to be saved by him And in the same sense He is said to give life to the World both in that it s through his Mediation that the World hath a being under goodness and patience contrary to the desert of their sin which had God dealt with man according to the demerit of Adams sin and the strict sense of his own VVord pronounced upon him none in the world had had but if they had not been all forthwith cut off in Adam their beings would have been as far from Gods goodness and mercy as the being of the Devils which is not worthy the name of life nor is so called in any Scripture as mans is And this is as I conceive that life out of which he prayes that his malicious enemies might be blotted for in the book of the righteous which is of eternal life they are not written Psa 96.28 for which life He gave his Flesh to bear that sentence that otherways in the day in which Adam sinned should have faln upon him and the whole world in him As he is called the Light that inlightneth every man that comes into the world meaning it of lower hints of light then what the believer peculiarly receives from him So that his other Quotations of John 6.33.51 are as meerly beg'd as any other and as little pertinent they being thus to be interpreted As also that he gives exposes and holds forth lise in the Gospel to the world as in ver 32. The Father is said to have given him to them and yet the world neither receives him nor the life tendered and freely given in and by him Joh 1.10 11. and 5.4 and 6.36 But he tells us that Christ in John 10.27 28. Says He gives life to his sheep onely which is neither right nor pertinent for he neither puts in the word onely nor speaks of the life of the world but of eternal life Which if we take given for a free holding forth to men Compare Mark 15.23 with Luke 23.36 so as that they may have it for nothing if they will accept of it as the word given is many times used As where it s said the Jews gave Christ Vinegar to drink and he refused it and they gave him gall c. then he gives it to the world even to others then do accept and receive it as is said above to Joh 6.33 But if we take give for such an imparting it as is accompanied with receiving it so neither we nor Joh. 6.33 says that he gives eternal life to the world much less as it is in Joh. 10.27 28. he gives it them and they shall never perish Could he but have shewed us one word to that purpose that the world shall never perish it had been to purpose For Rom. 4.13 and 11 12 15. we have answered them before in the precedent Chapter The falling of the Jews is called the Riches and Reconciling of the world as the decay of Trade in another Country and diverting it hither may be said to be the inriching of this Kingdom In which the word Kingdom may truly fignifie the whole body of the people though many through idleness and riotousness in it may deprive themselves of that inriching which it brought them or gave them fair advantages of Besides the world the Nations in general not the Elect in them onely were reconciled or taken into savor as to the Gospel-preaching to them and opening of the Kingdom for them which before they had no such liberty to but were looked upon as unclean in respect of having the Kingdoms outward Ordinances and Priviledges allowed them but now were cleansed by God and accounted clean as to them and that also was their riches though not the riches of the glory of the Saints they indeed have yet further riches even Christ in them the hope of glory which many of the world reconciled as to the former of which the Apostle evidently there speaks the Jews being cast off from that and not from inward Union with God which they had not
good a note as Mr. Garners that to tast is to put a tast and rellish into it That to tast signifies so to drink up a thing that no one drop remains for any to drink after one as Mr. Owen saith is an exposition of the word Tast contrary to its usual signification for men are said to tast when they do but sip or make tryal or the sweetness or bitterness c. of a thing not when they eat or drink it all up Sure when Jonathan tasted a little honey the meaning is not that he eat all up that he found 1 Sam. 14.43 or when some are said to tast the good word of God and powers of the world to come the meaning is not that they had got all the knowledg that was to be had of them and left none for others Surely Mr. Owen thinks not that the righteous tast of any afflictions or drop of anger and therefore this of Christs death need not be propounded to them by way of consolation to let them know that he experimented what they suffer and knows how to succour them for they need no succour that grapple with no death But grant that he tasted and swallowed up into victory too that death which was common to all in Adam and thence will raise all out of it by the vertue of his Death and Resurrection Will it thence follow there may no second Death befall any * De secundâ morte ita Ambr. in Comm. in Rom. 5.14 Est alia mors quae secunda dicitur quam non Adae peccato patimur sed ejus occasione propriis peccatis acquiritur for despising and despiting him living still to themselves and not to him or that whoever perish in a second death Christ never tasted the first for them even that displeasure which would have for ever taken away all dispensations of favor and goodness to them But 2. He tells us He sees an evident appearing cause why he should use that phrase and call them for whom Christ died All viz. because he writ to the Hebrews who were deeply tainted with an erronious opinion that the benefits purchased by the Messiah were proper to them of that Nation excluding all others Not to question here whether they had any such conception which we have spoken to in chap. 1. but supposing it to have been so yet how doth this expression any way help them The Apostle should rather have been the more wary of writing but the Truth to them and telling them that is was for every one that believes for that might have bin better born then for every one as if he extended to one and other believer and unbeliever If that had been an error he would not have made way for it to put the Jews out of one error into another that might rather more stumble them then the other it being an expression of large extent Sure if in any place this might have been limited to the Elect and believers it ought to have been to those that were ready to stumble that but they should share with them 3. He tels us There is a description of those for whom Christ died in the Chapter which will not suit to All viz. many sons to be brought to glory the sanctified ones his brethren the children that God gave him those that are delivered from bondage of death c. That Christ died for them and had in his eye such ends in his dying for them as are spoken of with reference to them is true But that he died for them onely or that those after-clauses are a full description of that All or every one that he died for I deny 1. Because its suits not with the phrase here every one or All by his own confession Sure that can be no description of the persons contained in the word All that will not suit with the expression it describes or that will not suit to All. 2. It s against those other places we have spoken to 3. It s an uncouth exposition making the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Adjective and so cannot have a full signification in it self without another word as its Substantive to stand alone without a just signification till another verse between which and it is a full period come to make up its sense and then that that is supplied for its Substantive is of a different number and hath another Adjective of number joyned with it A thing unusual and scarce to be parallel'd in any other place And here I might take up Mr. Owens own words in lib. 2. cap. 4. Such is the powerful force and evidence of the Scripture-expressions of this truth Mr. How 's Answer to the Vniversalist cap. 1. that it scatters all its opposers and makes them fly to several hiding corners as Mr. Garner upon this is forced to make the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verb transitive and to signifie to put a tast into death leaving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it was Mr. How with as silly an evasion as his throwing by the Proposition which he should have opposed in terminis and not as he did thrust another into its room and bend his Arguments against that as if I defending That Faith alone without Works justifies a Papist should come and tell me I mistake the question I should say thus Faith which is alone without Workes justifies and so spend his Arguments to prove that false he I say will have it read Hee tasted whole Death or every Death and not to expresse for whom at all though to make way for that conceit he breaks downe all Grammer rule and example making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verbe of sense to governe a Genitive case with the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without giving any one example for such a thing And now M. Owen as also M. Stalham as fondly will make it stand alone without a Substantive till the other Verses afford it two or three whereas indeed its substantive was intimated before as it s ever in other places understood to be man when it s put alone without another to declare its meaning Lord what is man sayes he that thou art mindfull of him or the son of man that thou shouldst visit him thou madest him a little lower then the Angels which was true of him in Adam and in Christ both thou hast crowned him with glory and honor thou hast set him over the workes of thine hands which is true too of man in Adam and in Christ but we see not All things yet put under him that is under man spoken of before with reference to a second subjecting them in the world to come but we see Jesus made lower then the Angels that he might tast Death by the grace of God for every one for or by the suffering of Death crowned with glory and honor We see him who for that end that he might suffer Death for all or for every
one of the rest of men of whom he had been speaking by Death attained to this to have glory and honor though not as yet to have all things put under him The one part of that prophecy is fulfilled though the other be not The next verse of bringing many sons to glory is not spoken of as of his work but as Gods He made Christ perfect through sufferings that he should be their cheif Leader or Captaine in the way to Salvation in which he speaks of Christ under another Notion then in this Verse For there are two considerations here of the Death and sufferings of Christ one as he is the propitiation and gave himselfe a ransome suffering in stead of Sinners and that 's in the 9. verse for every man 2. As having the promise of a seed or as God having a purpose to make some sons in him by Faith to which he must first be viewed as a propitiation for man that he might be an Object of their Faith and a medium of their sonship he was to be their patterne and Leader their Captaine and Example in the way to whom he would conforme them and whom they might have as an example for direction and incouragement in their believing and this end of his sufferings respecteth onely those that being brought in to believe on him should need his example to encourage and guide them in such trials and sufferings especially for God as thereby they are exposed to So he speaks of his dying and sufferings ver 10.14.18 Chap. 4.17 18. 1 Pet. 2.21 Christ suffered for you leaving you an example that ye should follow his steps So also Heb. 12.2 3 4. Now M. Owen confounds these two together into one and makes his sufferings as a Captaine and Leader in the way to life to be but of equall latitude with his suffering by way of propitiation And so he would cut off all propitiation from the old Fathers and Believers who had him not as their example to look at in their sufferings and 2. from all Infants that cannot have him as their example to walke by and 3. from all till believes and in the way of Salvation for neither of conversion or any such thing as is of that nature was he an example he never being out of Gods way And this indeed is the very issue of that argument against the latitude of that Scripture in its signification according to its expression 4. Another Scripture that he seeks to elude is 2 Cor. 5.14 15. where rendring a reason of his earnestness in perswading men one and other because of the terror of the Lord in the day of Judgement to which they must all come he tels them The love of Christ constrained them so to doe upon this ground that Christ dyed for All for from that he was led to infer these two principles 1. That then All dyed or were dead all were dead in point of Sentence is proved in this that Christ dyed for All which he would not surely if any of them had not been so dead or thus in that one dyed for all then all dyed in him in his dying it was as if all had dyed for themselves and so there is mercy for them a way to life opened in and by Christ and so ground of Preaching to them exhorting and perswading any or every one of them as Colos 1.28 to repent be reconciled to God seek his face c. as one that was not far from them but to be found of them 2. That he having done that he would have them live to him in the life he gives them otherwise as in ver 10 11. it would be terrible with them at the day of Judgement when he cals them to an account how they have spent their lives that they had by him Against this he denies that all are bound to live to Christ but only they to whom he is revealed nay indeed only they that live by him and have Spirituall life in and with him I am glad when error speaks out so farre that men may discerne it for by this the false Teachers are well helped with a plea they may say they were not obliged to live to him and therefore ought not to be punished the more for that that they denyed him to be their Lord and to serve him And so all those in Math. 25.41 42 43. they may say to him what had they to doe to live to him in his people to feed and cloath him c. what had they to doe with him they were not bound to be his servants and to seek his ends they never see him c. but if they had no obligation to live to him even they that say they never knew or saw him to be lived to and served how comes he to plead against them and judge them for it Where there is no Law sure there is no transgression if there was no obligation upon them to live to him then it was no chargeable fault upon them that they did not so live but sure all the world shall one day see that they had something of his Law though they heard not of his Death But by M.Ow. rule they should not be obliged to seek after God for many of them perhaps riever heard distinctly that God created them and made all things for them It s the light and truth that he conveyes to every man that is the rule of their living to him and according to their failing in that he will condemne them Ioh. 1.9 Ro. 1.18 19. Roâ— 2.12 Mat. 25.31 35 36 41 42 43 c. their being under previous obligations hinders not this according to what knowledg or means of knowledg they had of him though but as God for he is that God manifested in flesh that made governes all things Whereas he says the All wee v. 10. are All believers especially the Preachers of the Gospell that 's true but except he mean they onely its impertinent If he meane so yet as he cannot prove it so it followes not were it proved that the All here that Christ dyed for which more manifestly is to be referred to the men he perswaded this being but another reason rendred of that at which his enemies the false Apostles stumbled means only all believers nor can it probably be so that they were the men only in danger of Gods terror for how then did Christ purchase all good things to them sure to be out of the danger of that is one good thing also But to passe that let us view his after strange Assertion viz. That by All is meant only the Elect of God All believers which to me is strange for that there is not any mention of those words in the Chapter much less amongst those preceding verses of which this is rendred as the reason but let us view his arguments for it viz. 1. That here the Resurrection of Christ is conjoyned with his Death He died for them and Rose
in hand evidently sheweth for he saith not onely As by one offence judgement came untocondemnation so by one righteousness to justification of life but expresly maketh the comparison too in regard of their objects As by one offence to all men to condemnation so by one righteousnesse to All men to justification of life I would faine know of M. Ow. what the Apostle says in the 18. v. distinct from what he said before in the precedent verses taking away his equalizing of the Object So that that speech looks but like an Assertion of one resolved not to own a truth be it never so plainely exprest if it suit not with his own opinion that he maintaineth Again whereas he denies that Heb. 2.9 holds out that Christ stood in the roome of every man and refers us for proof to what he said to that Scripture his saying to it being proved impertinent and vaine already we need not here give him any further Answer Sure he that dyed for every man stood in the roome of every man in that his dying or else M. Owens own Argument from the force of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 10. lib. 3. are meer vanities Whereas he sayes further that no one word of God sayes that all men were given to Christ to redeem I answer nor did T. M. say so but having spoken of the Death of Christ in the roome of all mankind and his Resurrection he added by Parenthesis that they are all given him and shall be brought unto him quoting for proof Phil. 2.8.11 Rom. 14.9 which intimates his meaning to be that they were given into his dispose as upon his resurrection and that all are given to Christ in that sense Psal 2.8 9. fully declares I will give thee the Heathen for thine inheritance and the utmost parts of the Earth for thy possession and thou shalt rule them with an Iron Rod c. But I deny that ever the Scriptures say God gave any man to him that he should dye for him In dying for men he bought them rather and upon that God gave all to him in a generall way to rule over them and he gives him some by his gracious call to be his peculiar charge and to be set free by him from all their inthralments in conscience and from the power of pollution and temptation Whereas he sayes Christ is called the last Adam in respect of the efficacy of his death to the promised seed If he meane in that regard only it s but his meer Assertion and so till it be proved needs no more answering it being the same in substance with what he said before against the extent of the Object of his death contrary to Rom. 5.18 which we have even now answered Against this passage of T.M. that Christ by his death brought all men out of the Death they fell into by Adam he opposes this that the Death men fell into in Adam was a death in sin and the guilt of condemnation thereupon For which he quotes Ephes 2.1 2 3. To which I desire the Reader to remember what I said above about Redemption Chap. 5. lib. 3. that we fell into a twofold death in Adam one as the naturall and proper fruit and consequence of that sinning the deading all our powers to that that was spiritually good 2. The wages and punishment of this sin that is destruction and utter ruine Ioh. 8.31 32. The latter of these Christ bare for us not the former for then he should have had our pollution in him too which is crosse to truth Therefore when we speak of bringing us from the death we fell into in Adam we are to be understood of that Christ endured for us not the other which he brings us out of by his Word and Spirit received into us and not by his dying onely or Resurrection also And therefore M. Owen here prevaricates as in another passage fastned upon M. More he abuses him for he no where tells us as M. Owen charges him that the presenting himself just before the Father was the ultimate thing by Christ intended not a tittle that way He hath also many heavie words against M. More for saying God accepted the Sacrifice of Christ as if all had dyed risen sacrificed satisfied c. which spring from his owne mistake as if Christ in dying for All was said to dye and satisfie for all sins that ever they should or might commit and so procure an acquittance and discharge from them All to be without faile as on his part and what ever failing in any condition happen on their part made over unto all which as its contrary to those intimations that speak of their perishing for whom Christ dyed as a thing possible yea and of some ments pulling swift condemnation upon themselves whom he bought which could not be were that position true so it s also a gap to all carelesness and licentiousness for then let all men take what course they will Either Christ dyed for them or not if not no endeavour can do them good God is their enemy and hated them before they offended him even from all eternity and they must have no better do what they can then what the hatred of an Omnipotent God will produce unto them if he did Then eia agite nothing can pull a dram of wrath upon them their score are all wiped off both what they have run into and what they shall The Apostle never preached such Doctrine but that they that walk in the light as he is in it that walk not after the Flesh but after the Spirit that are rooted in the Faith and not moved from the hope of the Gospell shall have this benefit by Christs death that no condemnation shall befall them all their sins are cleansed c. Verily Christ putting himself into the place of Adam in the day that he sinned and in due time bearing that heavie death that else had seised on All and overcoming it and presenting himself to God as a Conqueror over it was far more acceptable to God then if all men in the world had dyed and overcome For we had done it but for our selves and out of love to our selves but he out of obedience to his Father and love to us and the same worke is far more acceptable to God when done out of Charity then when done out of selfe-love and meer necessity Beside the dignity of his Person and neernesse to his Father far above ours but I pass that too Heobjects further against T. M. because he sayes comparing Christ and Adam in respect of the effect and fruit of their works in the publick place that as by the sin of Adam all his posterity were in and by him deprived of that life and righteousnesse they had in him and are fallen under sin and death though secretly invisibly and in some sort inexpressibly so by the efficacy of the obedience of Christ All men without exception are redeemed
do fall we have but discovered a hypocrite and parted with him and discern that Christ never died for him Is this to expound the Scripture or to pervert and elude it But why did he but seem to be a brother Surely hypocrites use-rather to boast themselves of strength and seem to be strong then to appear weak they use not to dissimble and counterfeit the lowest places or least strength as we may see in Jehu But we are brethren onely by Faith That 's untrue In a Church-Fellowship Faith and Confession make brethren with professed agreement in joynt worshiping And such also as have true illuminations and some measure of saith in believing the truth and seeking God therein may and do turn aside as the Scriptures witness As the Galathians did run well not hypocritically but well and yet some of them Paul greatly scared for they were turned away from him that called them And others put away a good conscience making shipwrack of faith 1 Tim. 1.20 Sure a counterfeit profession never makes a good conscience Weak believers not yet setled and rooted nor so far prevailed with as to be brought to commit their souls to Christ nor made one with Christ and his chosen ones in spirit throughness of heart are in danger of falling off by corrupt doctrines and temptations if they take not diligent heed to Christ and his doctrine Thence the Apostles were especially earnest in watching over admonishing such And yet that faith truth confession goodness of way and walking they had might truly denominate theÌ„ brethren And such the Apostle speaks of here as had had some illuminations and their hearts closing with the truth yea the truth so powerful in them as to pull them out of the worlds way and fellowships and made them attend amongst the Church for further knowledg and divine teachings yet being not established and so throughly united to them in Spirit they might be shaken and turned away again by offensive carriages But that the Apostle should mean him thou countest a brother and Christ to have died for or wish him onely to avoid endeavouring his perishing is a meer perverting of the Apostles saying The Apostle uses not to speak things contrary to truth to suit with seeming appearances to men as we noted above As for his making us draw an universal Conclusion from this or the other Scripture viz. That therefore he died for all Reprobates it s none of ours but this Therefore the after perishing of men proves not that Christ died not for them as they use to argue nor did he dye for the Elect onely as they say 3. The third place is 2 Pet. 2.1 Denying the Lord that bought them and bring upon themselves swift destruction In which he questions every thing As 1. Whether by Lord be meant Christ as Mediator 2. Whether by buying be meant an eternal Redemption by the blood of Christ 3. Whether it be spoken according to Reality or appearance To the first he says It rather signifies God the Father because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every where given to him To which I answer 1. Christ calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 10.25 alibi 2. Jude in his Epistle which is almost word for word the same with this Chapter tells us speaking of these men that they deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely Master God and Lord Jesus Christ where a Vnicus articulas omnibus istis epithetis communis omnino declarat Christum esse Herum illum unicum Vid. Bez. in locum Beza strongly contends that all those Epithites are given to Christ there being no pause between them and but one Article prefixed before them All blaming Erasmus much for otherwise rendring it Nay He tells us That one ancient Greek Copy Codex Complutensis reads it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And sure if that b Vide etiam Zâ—nch in Jud 4. Qui Deitatem Christi inde arguens haec habet Petrus verò à quo Judas desumpsitsua docet Jesum Christum esse hunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem falsi doctores negant Etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Petrus qui illos mercatus est abnegantes quis mercatus nos est nisi Christus suo sanguine c. Et Paulò post Confirmat Judas Christum esse hunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrum Deum Illà enim omnia praedicata de uno subjecto Jesu Christo praedicantur cum unus tantùm sit articulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communis omnibus ille praedicatis Zanch. de trib Elohim par 1. lib. 6. 5. place that answers this so exactly ascribe that title to him it s not to be denied that this doth it too But he says It s not a proper word for our Saviour in that work of Redemption because its such a Lord and Master as refers to servants and subjection but the end of Christs purchase is always exprest in words of more indearment But this is frivolous for in 2 Cor. 5.15 He died for all that they might live to him expresses subjection and to be as his servants as the end of his death So in 1 Cor. 7.22 23. upon this ground that Christ bought us with a price it s said He that is called being free is the Lords servant and so in Rom. 147 8 9. Thence the Apostles through redeemed by Christ I trow stile themselves the servants of Christ To say nothing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to denote as much reference to subjection as this can and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used over all in the house Elect and others See Matth. 15. â—7 27 and 18.25.32 Joh. 15.15 Matth. 20.1.16 2. Was not such a word as argued their duty of a subjection fittest to aggravate their sin of denying subjection Whereas he says God only in the following verses is named and not Christ That 's not so for in ver 20. where he speaks again to this Apostacy of theirs they are said to have escaped the pollutions of the world through the Lord and Saviour Jesus Christ But 3. Suppose it be meant of God Is not Christ as Mediator God too And is not God said to purchase his Church with his blood Acts 20.28 Doth he buy any into his Church but by the Death and bloodshed of Jesus Christ He says Yes and that 's the second thing to be spoken to in which he says 2. its uncertain whether this buying was made with the ransom of his blood or by the goodness of God delivering them by the knowledg of the truth from Idolatry To which I answer By both The goodness of God is not extended to faln man but by Christs death The Declaration of which as so testified is the truth that God makes forcible for drawing men to himself from their Idolatry Tit. 3.4 5. 1 Cor. 15.2 3. That there must be a price is evident and
never shed for them else he says nothing For the Apostle say's not the symbole of the bloud but the bloud of the Covenant sanctified him Again he he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture frequently signifies to Consecrate and set apart to Holy use True I believe that 's always in the signification of it or its very seldome if ever otherwise and so the bloud of the Covenant is supposed to have sanctified these but that he calls an appearing counterfeit sanctitie sanctification here I desire his proof for it before I can yeeld it But his conclusion from all this is most impertinent viz. That then no true real internal sanctification proper to Gods Elect is here intimated For 1. The most true real speciall sanctification accompanying Election is a setting them apart to Holy to most Holy use and consists more primarily in that then in any thing else and is resembled by those phrases used of old about the Temple 2. Who can imagine that we in this Argument endeavour to prove that sanctification here signifies a sanctification proper to the Elect who endeavour hence to prove that others besides the Elect had the bloud of Christ not only shed for them but also in some measure operative in them so as to sanctifie them and yet we deny that this sanctifying was but a meer externall setting apart to the enjoyment of Ordinances The Apostle tels us in that parallel place of Heb. 6 4 5. they might taste the good word of God and of the powers of the world to come and partake of the Holy Ghost and Peter that they escaped the pollutions of the world which is more then a setting apart to Ordinances onely And let this suffice to this Chapter CHAP. VI. Some Observations upon and Replies to his Answers to the 20. Chapt. of T. M. Vniversality c. HIs 6. Chapter hath little in it though it be very long but what is answered before it containing an Answer to the 20. Chap. of T. M. Book Intituled the Vniversality of Gods love c. is much of it but a Repetition of things spoken to before as that Chapter occasioned with much insulting and accusing Rhetorick against him he answers Therefore I shall onely take notice of here and there a passage in it especially those that are not before spoken to that I may not repeat nor grow over-tedious In his first page of it he charges our Doctrine with discrepancie from the word self-contradiction but produces not one place or thing in which his charge is made good in the mean time we have shewed his not only discrepant from but point-blank contradictory to the word God as much as For All and Not for All can be contradictory He tels us p. 4. of this Cha. that is of his book the 261. that they say not that the Scripture in one place restrains what is in another place spoken more largely as if in some places it s said for All men and in others not for All but one place expounds another in it as those places that say He dyed for his Sheep and Church c. declare what that All is for whom he is said to die The first part of which is very true and we have made use of it the second very false and without all proof Such a way of Interpreting it is as did we apply it to any other thing almost we should evidently destroy the faith For by the same rule we might say that the Scripture saith he dyed for his Church and Sheep c. but when he saith he dyed for the ungodly the unjust All men he declares who are his Church and Sheep viz. the ungodly unjust the enemies of God and in a word All men So again the Scripture saith God made all Nations and all men and we believe it but then when he says he made Israel that is the Elect of all Nations who are called the Israel of God he expounds who are the All that he made So All that are in their graves shall come forth that is true and we believe it but when it s said they that are Christs shall rise at his coming and them that sleep in Jesus will God bring with him that 's the Interpretation of that All that shall rise So God is good to All Psa 145.9 that is he is good only to Israel Psal 73.1 This is the way of Mr. Owens interpreting which deserves as bad Rhetorick as he can give T.M. But I will not retaliate in that kind with him onely I will reach him back his admonition Oh let not M. Owen be of them that corrupt the word of God In the close of the same page he says That our Sanctification is ascribed to Christs Death Heb. 10.7 I answer The comers to the Sacrifice ver 1 2. are sanctified by that sacrifice according to the will of God Its Gods will that the believer in it be sanctified by it But if he means that his act of dying sanctifies us be-before believing except in that sense that Peter speaks of when he saith God taught him to call no man unclean or common Act. 10.28 then he contradicts his own expressions against the Socinians lib. 3. cap. 8. pag. 151. and he goes beside the expression of the Scripture In page 267. He saith He would not have us turn Indefinite propositions into Vniversals and we tell him again that we would not have particular propositions the measure and Interpretors of Universals As his Sheep to Interpret All T. M. argument had this intimation in it that such indefinites as Sinners Ungodly are not to be limited by us where Scripture elsewhere doth not limit them He often quarrels with his reasoning and frame of Arguments where they are as good or better then the greatest part of his own as in his 4th Argument he quarrels with him for not bringing in the Medius terminus over again in the conclusion as any that compare his last note upon that Argument with the Argument it self may see And I think that 's a great fault in reasoning and that which he elswhere faults him for But I think P. or Passion blinded his reason or else God let him fall into that oversight that he might see that some grains of charity are needful to be afforded to them we deal withall because we our selves may have the like or greater infirmities then those we reprove in others In pag. 270. He says It was never denyed by any that Christ dyed for all But that 's not so for with those very expressions abundance quarrell yea any that reads his Book may find that he himself flatly denies it without the addition of the word Men above forty times to speak within compass But he says the making All to be All men and Every man is our addition which we have formerly spoken to and Answered yea and shewed that some effects and consequences of it are expresly said to be to All men For the challenge he
the Kingdom of God extends to them only to whom he speaketh Ver. 25. So because it s said Hear now O house of Israel therefore the extent of the Proposition ver 11. is but this He delights not in the death of the house of Israel as Mr. Owen makes it as if the wicked and the house of Israel were convertible tearms and equipollent and of equal latitude Is not this fallacious arguing The medium brought to prove a Conclusion is not of greater extent then the Conclusion or the Minor Proposition must be the measure of the Majors quantity as if because going to prove a lye to be avoided the Minor is but this A lye is a sin therefore the Major viz. that sin is to be avoided extends no further then to the sin of lying Who knows not that its usuall with the Prophets and Apostles from indefinite and universal propositions of truth to infer particular instructions and reprehensions c. As from this God gives liberally to All to infer If any of you want wisdom ask it of God Jam. 1.5 The man is blessed that trusts in God therefore taste ye and see how good he is Psal 34.8 And such is the Prophets way here The people despair because of Gods judgments threatned or repine at his chastisements God indefinitely by his Prophet lays open his good-will towards men and thence exhorts them to take heart to seek and turn to him Thus God delights not in the death of the wicked but that they rather turn and live therefore not in your death therefore turn and live that that is Gods way in general may make for your instruction and incouragement in particular Now 2. Whereas he asks what will that is that God wills not the death of the wicked in I answer as before his Will of welpleasedness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies It s not desirable or approveable that wicked men go on in sinful ways and dye but rather turn and live And this may be true even of those that have not such express commands and Revelations of his minde as others God would not have them smother what truth they have but glorifie him according to what they know of him and be thankful seek him as Rom. 1.18 19.21 Act. 17.26 27. 3. He tells us We miserably mistake the meaning of the Prophet because he speaks but about temporal judgements upon their land c. I answer That he speaks about them is true but that he speaks but about them and that the word death holds forth there no more but temporal death and the word live but a natural earthy life and prosperity as if he might have pleasure in their eternal death though not in their temporal and as if he delighted not to give them eternal life upon their repentance or as if the Proposition is but true of the outward because applied to comfort them in that also these things I say are untrue and I deny them Did the putting away their evils and turning to God and making them new hearts respect only their avoiding temporal judgements and living in outward happiness when the Scripture often tels us That it pleases God many times to confer outward happiness upon and keep off temporal judgments from those that never think of turning but live in all wickedness See Psal 73.1 3 4 5 6. Jer. 12.1 Job 20.7 8.9 13. Surely from Gods not delighting in the death of sinners any way may be argued that he desires not their destruction from this life as from Gods wrath coming upon the children of disobedience that then the believers disobeying should be sorely chastened and yet sore chastisements here not be all that 's contained in the word wrath as affirmed to come on the children of disobedience these are frothy arguments and not beseeming Mr. Owen It s more frothy to limit an indefinite Proposition to some few particulars where nothing inforces it as to draw from thence a Conclusion general Nay indefinite propositions are most usually of general signification as might easily be shewed in the Scriptures but I leave that to the observation of the Readers Only minding them that this is by the Apostles Paul Peter affirmed in the general as in 1 Tim. 2.4 2 Pet. 3 9. So that Mr. Owen here hath said nothing to purpose He says p. 283. That the ends of the earth Isa 45.22 are they that look up to God A strange Collection he might as well say from Isai 55.7 8. Let the wicked forsake his ways That the wicked are they that forsake their ways and turn to God If the persons exhorted are always the performers of what they are exhorted to that would be wonderfull And yet he says that his glosse is beyond denyall and again That onely Elect and Believers are there and in Isai 49.6 clearly intimated I marvell by what Argument he can demonstrate it that we may not deny it Sure his ipse Dico is not enough for it and yet that 's all he brings to prove it He tels us p. 287. That its most certain that the Lord Jesus sends not his servants with a lye to offer that to all that belongs but to some and asks what is thence concluded I answer That M. O. is in an error then in saying The Death of Christ is onely for the Elect For if the Lord Christ sent not his Servants to offer that to All that belongs only to a few and yet he sent the Gospel with the Contents thereof to be offered to All then it follows that that that is therein offered pertains not onely to some few For otherwise he grants they that so offer it are sent with a lye That its offered to All he grants partly here and partly in Chap. 1. where he said The Gospel is to be preached to All Nations and hath a right to be preached to every creature Therefore unlesse they that are to Preach it should preach a lye the Contents of it pertain not onely to some but to All. Quod erat probandum Whereas he says We are to prove that Christ dyed for All aswell them that never heard the Gospel as for them that do I Answer That pertains not to us but to believe what Christ by his servants hath delivered to us that he dyed for All and every one and is the Propitiation for the sins of the whole world which is proof and ground enough for our believing that he dyed for them also the phrases being sufficiently comprehensive If any will bring in that limitation to the Apostles expression they must shew us just warrant for so doing It s enough to us to believe the generality and Universality of it that the Scripture never excludeth any from it but in generall Universall phrases affirmeth it In pag. 288. he speaks as if T. M. affirmed that we are bound to pray for every singular man that he may be saved and supposed that there is nothing else that we are to
in him and cast themselves upon God for further saving So the Apostles were led Rom. 5.10 and not from believing on him to argue that Christ died for them So that this notwithstanding that Mr. Owen hath said I yet stand to my former Argument and shall not need to put it into the following frame in his Book into which he puts it By this that is already said Concl. 1. his following Conclusions appear clearly to be some of them untrue some impertinent viz. 1. That all called by the Word in what state or condition soever they continue are not bound to believe that Christ died for them by name but such as are so and so qualified Answ To which I oppose and have shewed That All called by the Word in that state in which they are when called and as it s required of them to believe the Gospel and to believe in Christ for salvation are therein also necessarily required to believe that God appointed Christ to be a Mediator for them and that he hath died for them and so is a fit medium for them to come unto God and to believe in him by 2. That the Precept of believing with fiduciary confidence that Christ dyed for him Concl. 2. is not proposed nor is not obligatory to all that is called nor the not performance of it any otherwise a sin but as it is in the root and habit of unbelief and not turning unto God for mercy To that I answer Answ That the Precept of believing with fiduciary confidence is proposed to all that are called by the word according to the Gospel yea this M.O. granted before inasmuch as it is justifying Faith and so its obligatory to them all And to that end as it thereto necessarily conduceth to believe that Christ dyed for them the not believing which is a giving God the lye it being contained in the record given of his Son which contrary to his fift and sixt Conclusions is too that there is one Mediator between God and men who gave himself a ransom for all men and not onely that he that hath him hath life but also first that God hath given us eternall life and that life is in his Son See that expresly affirmed to be part of the Record of God which the unbeliever makes God a lyer in not believing 1 Joh. 5.10 11 12. And whether Mr. Owen hath dealt faithfully or fraudulently with the Word of God in leaving out the first part of that Record as once before he left out God hath given us eternal life running into that fault which more groundlesly he called the trick of the old Serpent in T. M. and put the name of an Impostor upon him for I leave it to the Reader to judge As for his 3. That no Reprobate for whom Christ died not Concl. 3 shall be condemned for not believing that Christ died for him It shall be granted him when he hath proved what he here begs viz. That there is any such Reprobate for whom as faln in Adam Christ never died His 4. That the command of believing in Christ given to All Concl. 4 is not in that particular obligatory unto any but upon the fulfilling the condition thereto required is sufficiently spoken to It with all conditions or necessary conducements thereto are required of all those to whom the Word is preached Amongst which necessaries the believing Christs Death to be for them we have shewed to be one Therefore I shall say no more here to it but view what he says to a second Argument viz. That Doctrine that fils the mind of men with fears and scruples whether they ought to believe or no Argu. 2 when God cals them to it cannot be agreeable to the Gospell But such is the Doctrine of the Particularity of Redemption c. To which he tels us 1. That doubts and scruples may either rise from a doctrine it self in its own nature giving cause thereto to those who perform their duty rightly or from corruption and unbelief setting up it self against the truth of Christ I answer It 's corruption and unbelief setting up it self against the truth of Christ in the Gospell that makes men hold forth the Particularity of Christs Death as being undergone only for the Elect and the Doctrine it self gives occasions and causes of scruple to men in this that men seeing their sinfulness and looking upon God but according to what this doctrine presents of him to them they are wholly uncertain whether the Mediator was sent for them or not and so whether God be an object of faith fit for them 2. He tels us that obiection supposeth That a man is bound to believe that Jesus Christ dyed by the appointment of God for him in particular before he believe in Christ Jesus and that men that are of that perswasion of the restraint of the Death of Christ to the Elect may scruple whether they ought to believe or not which he says is to involve our selves into a plain contradiction for according to Scripture for a man to be perswaded that Christ dyed for him in particular is the highest improvement of faith including a sense of the spirituall love of God shed abroad into our hearts the top of the Apostles consolation Rom. 8.34 and the bottome of his joyfull assurance Gal. 2.20 so that we require that a man do believe before he do believe and suppose that he cannot believe and shall exceedingly fear whether he ought to do so except he believe before he believe To this I answer That for a man to be perswaded that Christ dyed for him is no where made the highest improvement of faith but only that faith by the belief of this hath been improved and so may be to highest pitches the soul that perceives see and mindes the love of God therethrough commended so as to be drawn to God thereby abiding therein may grow up to great assurance therein and find matter of exceeding great nourishment unto eternall life But it follows not that because from that believers have sprung up to such assurance of eternall life as in the greatest tryals and temptations to trust in him for it and make their boast of God which is the highest improvement of faith That the bare believing that Christ dyed for them is the faith of full assurance Some of the Israelites from beholding the great power and goodness of God to them in delivering them out of Egypt and bringing them over the red Sea c. were led to follow God with a full heart and to be silled with a full perswasion that they should be brought into Canaan and possess it but it followed not thence that the belief or knowledge that God so delivered them was the faith of full assurance of entering into Canaan by all that knew that they were thence delivered So Paul was lead with confidence to trust in God for future deliverance by this that he had delivered him and yet it s
him that yet doubts of Gods love to him reject that devised Doctrine that contradicts the Scriptures and letting alone the secrets of God which pertain not to him yet to know nor shall hurt him if he attend and yield up to that that is revealed yea shall be also profitably revealed to him if he submit to what is revealed Psal 25.14 let him I say mind the record of God that he hath given of his Son that he hath given himself a Ransom for All yea and that God hath given us eternal life even us whom he commands to believe in the name of his Son 1 Ioh. 3.23 and this life is in his Son he that hath the Son hath life he that hath not the Son hath not life thence shall he see both ground to believe that God hath given him eternall life and put it into Christ and also both necessity and incouragement to believe on Christ that in believing he may have that life even that eternall injoyment of God in Christ that will for ever satisfie him and make him happy FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Symphony of some Ancient Doctors of the Church with the truth here defended added to shew that it is no novelty of yesterdays standing as some are pleased to charge it Chrysostome in Joh. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Heb. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clemens Alexandrinus Orat. ad Gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Athanasius De incarnatione verbi Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et Paulo Post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those sentences forealledged are in English thus Chrysostome upon Joh. 1.29 That Lamb speaking of the Paschall Lamb or the Lambes offered up in the Jewish sacrifices never took away any one mans sins But this that is Christ the Lamb of God takes away the sins of the whole world for it being in great danger to be destroyed he quickly freed it from the wrath of God The same Author upon Heb. 2.9 saith thus That by the grace of God he might tast death for every one not for the believers only but also for the whole world for he dyed for All but what if all believe not yet he hath performed that which concerned him to do Clemens Alexand. Hear ye that are afar off and hear ye that are nigh hand The Word is not hid from any the Light is common and shineth unto All men Athanasius in his tractate about the Incarnation of the Word of God Now forasmuch as the debt of All ought to be paid for All ought to dy therefore for that cause especially he came and sojourned here and after the manifestations of his Divinity by his works it remained that he offer up a sacrifice for All delivering up his Temple the Temple of his body unto Death for All that he might discharge and free All from the old transgression And a little after in the same Tractate There was need of Death and it behoved that Death should be indured for All that the Debt due from all might be satisfied wherefore the Word for that it could not dy for it was immortall took to itself a body capable of dying that he might offer that as his own for All and that he suffering for All by reason of his conjunction with that he might destroy him that hath the power of Death to wit the Devill Cyrillus Hierosolymitanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in Johan 6.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August in Joh. 3.14 15. Serpens aneus in ligno positus venena vivorium serpentum superavit Christus in cruce suspensus mortuus antiqua diaboli venena restinxit omnes qui ab eo percussi fuerant liberavit Idem in Psal 69. Judas abjecit pretium quo ipse vendidit Christium non agnovit pretium quo ipse a Christo redemptus erat Prosper in Respons ad object Gallorum Christus dedit pro mundo sanguinem suum mundus redimi noluit Item sent quartâ super capita Gallorum Qui dicit quod non pro totius mundi redemptione salvator sit crucifixus non ad Sacramenti virtutem sed ad infidelium respicit partem quum sanguis Jesus Christi pretium totius mundi sit A quo pretio extranei sunt qui aut delectati captivitate redimi noluerunt aut post redemptionem ad candem servitutem sunt reversi Vide Ambrosium in pag. titul Cyrillus Alexandrinus in Joh. Evang. lib. 11.25 Quemadmodum praevaricatione primi hominis ut in primitiis generis nostri morti addicti sumus eodem modo per obedientiam justitiam Christi in quantum seipsum legi subjecit quamvis legis author esset benedictio atque vivificatio quae per spiritum est ad totam nostram penetravit naturam Leo Epist 72. ad Juvenalem Vt autem repararet omnium vitam recepit omnium causam vim veteris Chirographi pro omnibus solvendo vacuavit ut sicut per unius reatum omnes facti suerant Peccatores ita per unius obedientiam omnes fierent innocentes inde in homines manante justitiá ubi est humana suscepta natura Cyrill of Hierusalem in his Instruction or Catechise 13. The Crown of the Cross is that it inlightned those that were blind in ignorance and loosed All that were held in bondage under sin and redeemed the whole World of mankind Nor marvell thou that the whole world was redeemed by it for he was not a bare Man but the only begotten Son of God that dyed upon it Theophylact in John 6.51 By the life of the World perhaps he meaneth the Resurrection for the Death of the Lord procured the Generall Resurrection of all the whole kind or race of man perhaps also he named the life of holiness and happiness the life of the World for though All have not received that sanctification and that life that is in the spirit yet Christ gave himself for the World and as to what appertained to him the world is saved and the whole nature sanctified inasmuch as he hath received power to conquer sin and sin fled away by that one Man Our Lord Jesus Christ even as by that one man Adam it that is the world or the nature of man fell into sin Austine in Joh. 3.14 15. The brazen Serpent put upon a pole of Wood overcame all the venome of the living Serpents And Christ being hung upon the cross and dying quenched the force of the old poisons of the Devil and freed All that were smitten by him The same upon Psal 69. Judas cast away the price for which he sold Christ and acknowledged or owned not the price by which he was redeemed by Christ Prosper in Answer to some objections of the Gaules Christ gave his blood for the World and the World refused to be redeemed that is actually set at liberty by him So again He that saith the Saviour was not crucified for the Redemption of the Whole world hath not his eye upon the pretiousness or vertue of that mystery but upon the part of them that believe not whereas the blood of Jesus Christ is the price of the whole World from which price they are strangers who either being delighted with their captivity refuse to be set free or after they are set free return again unto their former bondage Cyrill of Alexandria upon Johns Gospell lib. 11. cap. 25. As by the transgression of the first man we were as in the first fruits of our kind bound over unto Death after the same manner by the obedience and righteousness of Christ forasmuch as he subjected himself unto the Law who was the Author of the Law the blessing and quickning which is by the Spirit or Divine nature hath pierced to our whole nature Leo in his 7◠Epistle to Juvenal That Christ might repaire the life of All he took the Cause of All and loosed the force of the old handwriting by satisfying for All. That so as by the Guilt of one All were made sinners so also by the obedience of one All might be made innocent righteousness thence flowing down unto men where is taken the nature of man I Might have added more Testimonies both Ancient and moderne as amongst the ancient Ignatius Jrenaeus Theodoret c. and amongst the moderne Luther Hemingius and in a word the generality of the Lutheran Divines as also Musculus Vrsinus Suffragium Britanicum Bishop Davenant yea the Articles and Catechise of the Church of England but these already alledged may be sufficient
blinded Rom. 10.1 2. and 11.5 6. His Premises being so faulty his Conclusion must needs be untrue viz. That all men then must be saved if by all men be meant every man in the world To the consideration of which words he nextly proceedeth 2. By All men he says the Apostle intends all sorts of men indefinitely living under the Gospel or under the inlarged dispensation of the means of grace That this is in it no man I think will deny but that this is all the truth of it I expect he should confirm but in coming over it again he says That by all men is meant only of all sorts of men that is but some of all sorts Which is larger then the former expression in this that before he confined it to men living under the Gospel now to all sorts indefinitely for indeed there is a sort of men that through their own former wickedness or others slothfulness have not the Gospel now preached to them as we have as the Indians c. which here he may seem to include too and then this latter expression contradicts the former but scanter in this that he said before all sorts of men which might reach to all of all sorts Now it s but of all sorts that is but some of all which he endeavors thus to confirm 1. That the word All most usually signifies in Scripture many of all sorts and therefore it must do so here too To this I answer 1. That his Proposition is false Where it signifies many of all sorts onely in Scripture once it signifies all of all sorts of those things whereabout the word is used twenty times And this I will undertake to make good against him 2. In those very places he propounds to shew that it so signifies he doth but Petere principium * Viz. About Christs curing all diseases and the Pharisees tithing all herbs We have spoken to them before 3. I say That when it speaks of the actions of God towards men or of his purposes thoughts knowledg or the like it very feldom if ever signifies in any other place but many of all sorts but all generally or universally if the speech be not bound up to some particular Place or Countrey Besides 4. Did it so elsewhere it would not follow It must do so here too Whereas he says There is nothing to impel another signification that 's larger I answer yes This that it s laid down as a ground of praying for all men Now we are not to limit our prayers to some of all sorts for then we should be ready to say though we refuse to pray for such and such as we have not seen sin to death yet we have done our duty Yea though we pray but for them all that seem to be of our minde of all sorts for then we might say we have prayed for some of all sorts that 's all that 's required however in praying for the Church only we might say we have prayed for many of all sorts and so that we have done what is required there being as we think some of all sorts of the Church and so we should elude the Apostles exhortation by our own Tradition as the Jewish Elders used to do with Gods Commandements the Apostle speaking here of all men as a distinct party from yea all the residue above and beyond the Church of God who are to pray for them And that his former gloss is untrue also of all sorts of men living under the inlarged dispensation of grace is here evident for we are not onely to pray for all those that live under the Gospel but for all not under it also that it might be extended to them seeing he would have all men imbrace that and be saved by him But by Mr. Owens Exposition we need not pray for inlarging the Gospel to those Indians or any further then it is but onely pray for such as have it preached unto them and not for all of them neither but for some of them which when it s left to our judgments and wills to regulate us in the Apostles precept will scarce amount to this Pray for whom ye list or will 2. He says Paul leads us plainly to this Interpretation for having wished us to pray for all men he expresly intimates that by all men he understands men of all sorts ranks conditions c. To this I say That his intimating that we should pray for all sorts and ranks doth not prove that he limits it to but some of all sorts and ranks which is the thing to be proved Nay The words of the Apostle confutes such a limitation rather for he says not for some Kings some people c. but for Kings indefinitely and all in Authority universally so that he mentioning but one sort of men as especially to be prayed for amongst all men because they are such as all the rest are chiefly concerned in and bidding us pray for all them that is all in Authority and place of Government he rather shews us by that instance of all of one sort what he would have us do in all the rest then any way teaches us to limit it but to some of all For that those words contain a formal distribution of All into many sorts I deny But onely there he particularizeth one sort in praying for whom all the rest under them are in a manner included so that his paralleling it with Jer. 29.31 where after the people are mentioned Kings Queens Eunuches Princes Carpenters Smiths is both vain and impertinent For besides that there is no such destribution here except he include Carpenters and Smiths under that phrase All in Authority it would not did he serve his purpose it not proving a limitation of the former General to but some of all sorts As if Jeremy had said Some of the Kings and Queens and Princes onely were carried away 3. He says We are to pray for all whom God would have to be saved But we ought not to pray for all and every one knowing that some are Reprobates and sin to death concerning whom we have an express Caution not to pray for them To this I answer First That the words are not Pray for All that God would have saved but absolutely Pray for All for God would have all saved c. Secondly We are to pray for all or any whosoever by this Precept only the other tells us how long till we see they have sinned to death That doth but exclude a certain condition or sin of some not exclude their persons in all conditions Nor are we to judge any Reprobates by an eternal purpose and so exclude them God no where calls any so but such as have actually rejected and are given over of him As he doth good and affords patience and mercy till then to leade them to repentance 1 Joh. 5.16 so till then we are not to reject them Thirdly Nor are the words Thou shalt
not pray for him but There is a sin to death I say not that thou shouldst pray for or concerning it 4. He says All shall be saved whom God will have to be saved for who hath resisted his will Answer That all shall be saved that God would have to be saved I deny For God would have all men saved Isai 49.4 5. but all men shall not be saved He would often have gathered Jerusalem for that often plainly refers to his coming in his Prophets by his Spirit and in his many great works done for them for often he came not in the flesh to them and yet they were not gathered He hath pleasure or will as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that men should rather turn and live then sin on and die but all of whom that is spoken do not so c. His confirmation is no divine testimony but he onely strikes in with the Caviller Rom. 9. For that 's not Pauls affirmation or Doctrine That none resists the Will of God but it s the voice of fleshly Reason cavilling against sound Doctrine Thou wilt say to me why doth he yet complain for who hath resisted his Will Therefore it may suffice to answer as the Apostle doth Nay but O man who art thou that answerest against God that art bold to contradict Gods Word with thy reason Who art thou thou canst not see wood for trees as we use to say thou art in thy reason resisting him and yet thou saiest Who hath done it Many a man rejects and resists the Counsel of God to his own hurt The Kings and Rulers that take counsel against Christ resist Gods Will or Counsel they stand up against it Psal 2.1 2. It s true they overthrow it not but they miss of the good it would have brought unto them had they submitted to it They may Stare contra consilium Dei they cannot evertere consilium Dei Had the Apostle said He will save all men Mr. Owens reason had been weighty but as it is said it is not Many a man doth not what God would have him nor attains what God sets before him See Psal 81.11 14 15. Isai 48.17 18. Luke 13.41 42. 5. He says God would have no more to be saved then to come to the knowledg of the truth for these two things are conjoyned in the Text. But 1. If Mr. Owen means of coming to it by outward hearing we deny it He would have Infants saved too that he wills not to listen to the truth 2. If otherwise we deny his Minor That God would have not All in all Ages come to the knowledg of the truth His confirmations of it are not concludent viz. Psal 149.19 20. He shewed his Word to Jacob his Statutes and his Judgments unto Jsrael he dealt not so with any Nation c. That says not he would not have all in those ages come to know the truth If his not dealing so with them as with Jacob argue it then he would not have Job and his friends or any of other Nations come to know it for he dealt not so with any of them as with Israel Though he revealed his Statutes and Judgments in that manner and measure to the Jews onely as to no Nation else yet he would have had the Nations about them at the hearing of his name by them have come to them for it And besides the Apostle saith not and come to know his Statutes and Judgments but to know Truth And truth they had ask the same Apostle else He tells us so in Rom. 1.11 They imprisoned the Truth in unrighteousness Sure they had it then though they had it not so much nor were so dealt with as Israel was And he would not have had them imprison it in unrighteousness and bound it by their understandings and exaltations of their own reasons as they did but retain and acknowledg it and submit to glorifie God in it and be thankful So might they have had the truth come more in upon them and revealed much more unto them Nor matters it that God suffered them to walk in their own wayes and winked at those times of ignorance Acts 14.15 and 17.30 for that shews but his patience partly in not consuming them for their follies and partly his Justice in giving them over to their own delusions but not that they had not truth or that he would not have had them own and acknowledg it and seek after him in it nay both those places intimate the contrary The first saith he left not himself without witness in that he did them good c. The other that even some of their own Poets had and held forth such glimpses of truth as had they minded and submitted to them they would not have worshipped Idols and Images of their own framing but groped after him that made themselves Nor doth the hiding of his mystery from former Ages confirm it Col. 1.26 for that was the uniting of Jews and Gentiles in such glorious priviledges in Christ which is the mystery there spoken of which was hidden too from the Jews Yea from the Apostles too in former Ages and yet they had Truth though not all Truth Matth. 11.25 26. was before spoken to But 3. Besides all this we may say that he speaks not here of the Ages past nor in the time past It s not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he in times past would nor is it he will bring all to know the truth But now for the present he wills all to come to know it Over and above what they had formerly God now sends his Gospel unto all Nations and would have them come to know it embrace it and propagate and preserve it to all their individuals and posterities This he would have them do and this is approveable before him and acceptable to him and so God wills all to be saved He would have had them acknowledge Truth in times past but now he would have them much more come to it and acknowledge it it being more fully opened So that our Assertion and Exposition will bear up it self against his Arguments We may use the Apostles All men without limiting or restraining it which is all I desire and defend our selves against the loud clamor of Error and Heresie which the spirit of Error fastens upon us by those that have exalted their reason above the Scripture and carry themselves as Masters to it not scholars of the Spirit of God in it not onely the words themselves but the scope of the place too will bear us out but it will not them that limit it to the Believers and to the Elect for beside that they never are called all men we finde both precept and practice for praying for such men as are not so but prove reprobate and we finde God by his Spirit contesting with many to seek him and to look after and receive the knowledg of the Truth and be saved by him which yet for rejecting