verses doe carry it to the very same sense already exprest 1. It is the Apostle Paul that exhorteth Timothy and the Churches also in exhorting him and to be exhorted by him to pray for All men And they are the Churches even the Beleevers that are to pray for all men And they are others even all men set forth in the third Person generally that are to be prayed for he saith not for of all forts some but for all men and naming but one sort of men which in those times might be most of all doubted of he expresly saith all of them vers 1 2. If any say were they not to pray for Beleevers I answer yes especially but that is not in this place expressed though more strongly included as where our Savior speaking against blasphemy expressing only â—dlo-words to be counted for doth include blasphemy more strongly to be counted for Matth. 12.36 If any aâ—ke may we pray for such as to the Churches knowledge have sinned against the holy Ghost I answer not when they are so knowne to have sinned that sinne for then they have cast aside the sacrifice and ransome of Christ and there is no more sacrifice for them and so they are blotted out of the hopefull book of life and separated from these All men of which they once were being now reprobated of God Iere. 16.30 1 Ioh. 5.16 2. That this is the sense of all men here appeares by the Apostles care to settle the Beleevers in this perswasion That it is good in the sight of God to pray for all men praying for their brethren could not be doubted of them to be good in the sight of God but whether for all men unbeleevers persecutors and opposers of the Gospel many weake ones might doubt it which doubt he labours to remove vers 3 4 5 6. suitable to that Matth. 5.44 48. 3. This farther appeares by the motives by which hee induceth them to pray for all men which are onely from Gods good will and love to manward and what in Christ he hath doâ—e for them vers 4 5 6. like the motive in like case given by our Saviour Matt. 5.44.45 Whereas the motives to pray for beleevers are together with these something more sweet As the knowledge of this grace received by them and working in them Their uprightnesse with God and his their faith in the Lord JESUS and love to all the Saints their fellowship in the Gospel 1 Thess 1 2 3. Col. 1.3.4 9. Phil. 1.4.6 4. This farther appeares by their manner of praying injoyned viz. without wrath without doubting vers 8. which though to be shunned in Beleevers praying one for another yet there it is not so incident as when they thinke of those that have done them much evill and are still crosse to them and their holy Profession so that here is an intimate minding of that Luke 10.5 but Beleevers praying one for another is to be yet in a sweeter manner with longing howells and desires sweet remembrances joy and confidence Phil. 1.3 4 8. Ephes 6.18 5. This yet more evidently appeares by the things to be prayed foâ— for all men Viz. That God would so order their hearts That we beleevers distinct might lead a quiet and peaceable life in all good lines and honesty that so the Gospel might runne and be glorified even amongst them Like that 2 Thess 3.1 Joh. 17.22 23. but the things to be prayed for for Beleevers are of an higher nature as that preservation sanctification union fruitfulnesse c. prayed for Iob. 17.9.21 That increasing of love sincerity filling with fruits of righteousnesse c. Phil. 1.9 10 11. Thaâ— spirituall Knowledge wisedome strength guidance c. Col. 1.9 10 11. The Spirit of wisedome and revelation c. as Ephes 1.17.20 and 3.14.17 6. This generall and large sense also appeares by the manner of mentioning them that were to be prayed for as All men Kings and all that are in Authority or eminent place of which very few in those times nor is it usuall to stile Beleevers so without addition of some other stile therewith when they are mentioned to be prayed for Who are mentioned in that respect I hope as Christians and of the Church as Beleevers as Saints Vs one another Ephes 6.18 Hebr. 13.18 Jam. 5.1 8. not set out in a third Person distinct from the Church as here they are So that all the circumstances doe shew the sense to be All Adams sinnes expresly those unconverted and inclusively Beleevers and so All. men and every man Thirdly the scope of the place carries also to the same sense for by the praecedent and consequent verses and the words themselves The Scope 1. Appeares to be a laying down of the Gospel as it is to be Preached to every Creature according to the Command Matth. 28.20 Mar. 16.15 16. which is true and remaines true whether the hearers beleeve it or beleeve it not 2 Tim. 2.13 and herein also to give a ground of Preaching to all men and every man the Gospel as that which is true and certaine without any peradventure yea or peradventure nay 2 Pet. 1.16 1 Cor. 9.16 2 Cor. 1.18 That so on their beleeving aeternall life may be unquestionably promised them Acts 10.43 and 13.38 39. And their not beleeving undoubtedly affirmed their sinne by which they are under condemnation and wrath Ioh. 3.18.36 and their refusall condemnation Joh. 3.19 2. To be laid down as a ground of praying for all men yea though they yet beleeve not but hate and persecute Beleevers Matth. 5.44 Luke 13.34 and herein also a Direction both how farre and how much of the Gospel is to be preached to All men Joh. 16.12 1 Cor. 3.1.2 Hebr. 5.12.14 and 6.1 2. and how farre and for what things Beleevers are to pray for all men Joh. 17.21 22. Acts 7.60 And thus and to these ends and to this scope and End as appeares vers 1.2 8. 1. He sheweth the will of God concerning the Mediator and men what he would have the Mediator to doe for men namely to save all men that is as other places of Scripture shew to make satisfaction for them pay the price and make peace with God for them and purchase them Col. 1.20 1 Joh. 3.5 Joh. 1.29 That he might be their Lord and free them from that necessity of perishing they were in Joh. 3.17 and bring them all out of that death they were through Adams fall necessitated to have perished in and so set them alive before him to dispose of Rom. 14.9 12. 1 Cor. 15.21 22. 2. He sheweth the will of God what he would have the Mediatour further to doe for all men when he hath in himself so saved them namely to bring all men to the knowledge of the truth ver 4. that they may know such Redemption to have been wrought by him for them and to acknowledge him Lord to the glory of God Ioh. 12.32 Rom. 14.11 Phil. 2.11 3. Hee sheweth vers 5.
such respects as the first Adam was a figure and Type of CHRIST Yet this is also so to bee understood even in those things whereof hee was a Figure and Type according to other Figures and Types mentioned in the Law having a shadow of good things to come and not the very image of the things themselves Hebr. 10.1 So that there is an abundance in Christ beyond that which appeares in the Type Shaddow or Figure so that therein Christ commeth not short but goeth beyond the figure in that wherein it figured him So that the Redemption and restauration wrought in and by himself in his owne body for men is not onely as full and large as the fall by Adam in and of himself but much more full and large For though by one offence in him sinne entred yet the Pardon procured by Christ and in his hands to bestow is of many offences to justification of life Rom. 5.16 Besides the Power of his grace in such as through the receit of it come into Christ is much more abundant and prevailing and leades to a better life then the Power of the corruption in that one offence in those that naturally come of Adam or the life that by the power of death it overthrowes Rom. 5.17.19 21. Yea not onely doth this restauration by Christ extend it self to the resurrection and alive making of Adam and all that fell and became dead through the First Adam 1. Cor. 15.21 22. And to the aeternall life of all that in the day of grace beleeve on him Rom. 3.26 and 5.21 and to a restauration of the whole creation or Creatures that were blemished and weakned through the fall Rom. 8.20 21. Col 1.20 1 Tim. 4.4 5. But the benefit extendeth to such as neither hurt Adam nor were hurt with any overthrow by or with him 1 Pet. 1.12 Ephes 2.9 10. 1 Tim. 3.16 Hebr. 12.22 yea unexpressibly doth Christ exceed his Figure And these Premises considered let the comparison it self wherein Christ is set forth a Publike Person be viewed And that First in the state and condition of the place hee stood in The first Adam stood in a publike place not singly for himself alone but hee was in the roome and place of all Mankind not of some as onely for those elected to Sonneship nor of some others as for those appointed to be servants but for all Mankind not onely as and because they were in his loines for so they were also after his fall and losse therein of the honour and vertue of that publike place But by vertue of the account and worke of God and agreement and Covenant between God and Adam so at what God did to and for him he did it to and for all mankind So as in him God made all righteous when he made him so and blest all when hee blessed him so as all were there in him once righteous and blessed Eccles 7.39 Gen. 1.27 28. And he was then to look to his abiding with God and keeping the charge given him for and in the behalfe of all mankind who indeed were by Propagatioo to come of him and so hee is called The man as hee that alone by and in himself represented all men and stood or fell for all men He The first Adam The first man The Man and so the publike one in the roome of all 1 Cor. 15.45.47 Genes 2.15.16 and 3.22 Rom. 5.12 18 19. a Figure of him that was to come even CHRIST The Second Adam also stood in a publike place not for mimself but for all mankind not onely for some Elect and Chosen but for all mankind for recovery not of Election or appointment to service for they were never in Adams keeping nor lost by him but of the priviledges of sonnes and servants and bringing out of that death into which all were fallen Hee stood in the room of all else in that respect he had been short of his figure whereas God did more honour to Christ then to Adam for though he made Adam a publike Person to stand in the room of all mankind to keep them in that righteousnesse God had made them and so farre honoured Adam yet he glorified his Sonne in making him a publike Person by death to restore all men lost by the first Adam Hebr. 2.9 And so Christ tooke flesh subjected to mortallity became under Law and bare the sinne of mankind and underwent the curse undertaking by Sacrifice of himself to sarisfy Gods Justice and make such peace with him as to overthrow death and Devill and present himself 〈◊〉 live and just before his Father and this for and in the room of all mankind who indeed are given him and shall be brought to him Rom. 14.9 Phil. 2.8 11. and so he is also called the last Adam The Second man The man as he that alone in and by himself came and undertooke and suffered and rose and wrought this Redemption and Righteousnesse with God for and in the behalfe of all men being indeed the publike Person 1 Cor. 15.45.47 1 Tim 2.5 Rom. 5. and in this his publik place not betrusted with fewer then the first Adam Secondly in the motion acting and performance of the business put on them and accepted by them to perform and so the businesse undermaken by the first Adam in that publike place was a publike businesse The businesse of all mankind and concerning them all and so though without their personall knowledge will motion or Act. Yet by vertue of the place Adam stood in and by vertue of the account of God it was the disobedience and sinne of all when hee disobeyed and sinned and deserved death being in the room of all Rom. 5.12 18 and so the businesse undertaken by the second Adam here on earth in his publike place was a publike businesse the busiof all mankind and concern'd them all and though without their personall knowledge will motion or act yet by vertue of the place hee stood in and by vertue of the account of God it was in Christ and for Christ with God the Death and Resurrection the Sacrifice and Satisfaction and so the Redemption of all when he finished his obedience in dying and Rising and offering himself a Sacrifice and making Satisfaction being in the room of all nor is hee inferiour but superiour to his Figure ◠Cor. 5.14 Rom. 3.24 and 5.18 The businesse thus farre in either being yet but between God and themselves for mankind in the first or Second Man Thirdly the effect and fruit of this publike businesse in this publike place was also publike and concern'd all mankind The effect and fruit of the disobedience of the first Adam overthrew all mankind so as in and by him they were all deprived of that life and righteousnesse they had in him and all fallen under sinne and death and that though secretly and invisibly and in some sort inexpressibly yet so virtually verily and indeed that all might be truly said to have sinned
Promises of the New Testament Hebr. 9.14 15 16. Rom. 5.5 11. for his performance to thâ—â— all he hath promised to conferre on them Râ—â— 4.18 25. and working in them all his grace requires of them Psalm 138.8 Is 26.12 as also faith for standing in the dayes of Temptation and overcomming Revel 12.11 and so to live by Faith Gal. 2.20 and walke in love 2 Cor. 5.14 which worketh sweetly Gal. 5.6 1 Cor. 13. 5. Hee bringeth them in to approach with holy boldnesse to God and liberty in use of his Ordinances and to Union and fellowship with himself and his people Rom. 5.2 3. Ephe. 2.13 17 18 19 22. Hebr. 10â— 9.22 and 12.22 24. 1 John 1.1 2 3 7. and so guiding them to some to the Spirit he enters them into his rest and Kingdome and causeth them of the Spirit to reape life everlasting Hebr. 4.3 a â—et â— 11 Gal. 5.18 and 6.8 6. Hee having thus fitted them gives them 〈◊〉 experiment all those things mendoned in 〈◊〉 speciall Intercession and Advocation with many unutterable discoveries of Love and 〈◊〉 of Spirit Câ—â— 1.2 3 4. and 2.5 and 5.10 c. Epâ—es 1.17 â—0 which 〈…〉 with assurance of his 〈◊〉 and of the inheritance Rom. â— 32 36. and makes their hearts to glory in God and to love long and waite for the comming againe of Jesus Christ who will come in due time and free them of all trouble and possesse them of the inheritance and crown them and make them glorious like himself in soul and body 1 Joh. 3.2 Revel 22.17 20. 2 Tim. 4.8 Phil. 3.21 And this is a little discovery of that speciall salvation he worketh in Beleevers unto God of which confession is made Rev. 5.9 Now between those two salvations that with God for men and that in men to God The common and the speciall The Scripture doth often and many wayes distinguish and that very clearly as to instance 1. The former is called a reconciling by his death The other a saving by his life Rom. 5.10 The former a reconciliation wrought for the world by God in Christ The latter a Reconciliation of some by Christ to God God was in Christ reconciling the World to himself God hath reconciled us to himself by Christ 2 Cor. 5.18 19. 2. For effecting the former Christ came from the Father and came into the world Job 16.28 1 Tim. 1.15 and was made poore 1 Cor. 8 9. and made low and abased Rom. 8.3 For effecting the other Hee left the world and went againe to the Father Job 16.28 and was exalted and glorified by and at the right hand of God Acts 5.31 3. In effecting the former he was abased more and more till in his resurrection it was perfect and wee despised him also Phil. 2.7 8. Isai 53.3 4 5. In effecting the other Hee is exalted and glorified more and more till that be perfected and is precious in our hearts Isai 4. â— and 55.5 1 Pet. 1.21 22. and 2.4 7. Phil. 3.7 8 9. Cant. 5.10 c. 4. The one is a Redemption for us in Christ Jesus Rom. 3.24 the other is a Redemption of us in our soules and bodies Luke 1.74.79 Rom. 8.23 5. The former was by blood-shedding for which he went out of the City Hebr. 9.12 and 13.12 the other is by presenting his blood before his Father and by his Spirit sprinkling the same on the heart and conscience of his people for which he entred into the holy of holyes Hebr. 9.14.24 and 12.24 Revel 1.5 6. The former is already perfectly wrought and done and finish'd in himself and so accepted with the Father that he hath made him Lord and extends through him fruites of patience and goodness to men without mens knowledge of him or what he hath done even while they are enemies and without strength Ioh. 17.4 and 19.30 Rom. 5.6.8 10. and 3.11 12. Act. 14.17 but the other is begun in the making known him in the salvation wrought and perfected in the knowledge of him in both that and the aeternall Salvation Tit. 2.11 12. and 3 4 5 6. 2 Pet. 1.2 3 4. 7. The former hath prevailed with God for men so as hee hath accepted the sacrifice of Christ and given over all into his dispose and made him Lord of all Hebr. 10.12 Psal 110.1 and 2.7 8. and doth prevaile in that God for his sake extendeth patience and bounty to men with means to leade them to Repentance Rom. 2.4 The latter prevaileth in and with men to God Psal 110.3 Isai 55.5 Ioh. 6.44 45. Tit. 3 4 5. 8. The former is affirmed in Scripture to be for all men Ioh. 3.17 but the latter is only for and to beleevers Ioh. 3.16 Act. 10.43 Hebr. 5.9 Thus are the common and speciall Salvation distinct and the former first and generall for all and the latter following and peculiar to beleevers And that which the Scripture distinguisheth it becomes no man to confound Now what the Scripture maketh distinct and putteth difference in we may safely so view and speak of them and so the death of Jesus Christ at the ransome and Propitiation being affirmed in Scripture to be for sinners for the world of mankind for all men and every man and this that common Salvation wrought for all men in his owne body and so the ground of that salvation extended to all wherein all are made so saveable that they might be aeternally saved and this declared that they might beleeve it and in beleeving repent and come in to Christ and so be eternally saved It appearâ—â— to be the sense of 1 Tim. 2.4.6 Hebr. 2.9 And in such and so large a sense is the Proposition and no larger And so this first Consideration hath lead to right stating of the Question for the sensâ—â— and afforded proof also and answer to most of the Objections that â—y â—buse of reason and some places of Scripture speaking of the 〈◊〉 Salvation 〈…〉 against it CHAP. II. Of the divers distinct ends of the Death and blood-shodding of JESUS CHRIST mentioned in the Scripture and of which of them is here meant THere are in Scripture set forth and plainly affirmed divers distinct ends of the death and blood-shead of Christ in his laying downe his life The first end and that which is generall and common of the largest extent was to be a Ransome a sacrifice and Propitiation or a propitiatory Sacrifice for sinfull mankind To take away sinne before God for men He appeared to put away sinne by the sacrifice of himself Hebr. 9.36 The Lambe of God which taketh away the sinne of the world John 1.29 Hee dyed for our sinnes according to the Scripture 1 Cor. 15.3 And he is the Propitiation for our sinnes and not for ours only but also for the sinnes of the whole world 1 John 2. â— And in this generall and common end are included three distinct yet inseparable ends The first in respect of God that was offended from whom man was fallen and
our example he saith The Sonne of man came not to he ministred unto but to minister and give his life a ransome for many Matth. 20.28 so Mark 10.45 he saith for many but he saith not but for many and so leaves the word at large for both senses as Rom. 5.19 Sometime that end which was for propitiation and ransome is coupled together with that end which was for sealing the New Testament which belongs not to all men but to his chosen Ones that have partaked of the heavenly call And then such generall words as cannot in any sense be appropriated to some peculiar as the world All men c. are not used nor yet such a word as may not in some sense be applyed so generally And so he saith not some nor his Elect nor but onely for many But so speakes as his words may be applyed to either or both the senses as occasion is Seeing the propitiation is for all and the New Testament for Beleevers which are many also he faith this is my blood of the New Testament which is shed for many for the remission of sinnes Matt. 26.28 See Hebr. 9.14 15. But sometime the death of Christ in respect of that end which was for propitiation and ransome is onely mentioned and then as sit is for all so in propositions for Faith It is exprest in such generall words as the World All men c. 2 Cor. 5.14 15 19. and so it is here in 1 Tim. 2.6 and Hebr. 2.9 Secondly againe that end of the death of Christ as it was for ransome propitiation and reconciliation is mentioned in the Scripture in a threefold sense distinctly as every reader may see 1. As it is in it selfe by and in Jesus Christ given to and made with God for men and that without the knowledge will motion or act of any of the sonnes of men yet so perfectly and fully in and by himself as the publike person in the room of mankind And so prevailing and acceptable with God the Father that he hath received the same and taken such well-pleasednesse therein as he hath borne testimony thereof and given over the dispose of all into the hands of his Son and filled him with spirit life authority to dipose all By reason whereof as full redemption recovery is in Jesus Christ and by him wrought in himself as there was overthrow in and by the first Adam So he hath life and justification for all in himself and power and authority both to dispense therof to all that in the making it known submit and come in to him and to judge all that harden themselves and rebell against him 1 Ioh. 3.5 2 Tim. 1.10 1 Jo. 2.2 Ro. 5.18 Ro. 14.9 12. Phil. 2.8 11. Ps 68.18.21 as is before shewn in the redemption wrought in himself and in the first and generall end of his death 2. As this ransome propitiation and reconciliation made by and in Christ with God for and his right of Lordship over men thereby is made knowne by Christ through his Spirit in the Gospel to men so as they may thereby be convinced of the perfection thereof fully effected by him and accepted of the Father and of the overthrow given death and the devill by him and that redemption he effected for mankind And this knowledge with so much spirituall power as they might be convinced of sinne because they have not beleeved on him and that they might come in to him and submit to his sentence whether of absolution or condemnation and acknowledge him Lord to the glory of God whether to their glory or shame in which they might here find mercy with him and to which however here they resist yet he will one day bring them when he shall so farre see the travell of his soul Ioh. 16.8 9 10 11. Rom. 14.8 9 10 11 12 2 Cor. 5.10 Phil. 2.8 Isa 45.22 Dan. 12.2 as is before a little touched 3. As some men have so entertained and received this knowledge in this day of grace and are therein convinced and submitted to this acknowledgment of him so as they are by his grace brought in to receive in their hearts this atonement made by him and so to beleeve on him wherein they experiment the goodness power of it quieting and renewing their hearts and reconciling their hearts to God Christ and to brethren in Christ and to giving up to his spirituall regiment 1 Cor. 14.24 25. Acts 18.27 Rom. 5.1.5.11 2 Cor. 5.18 and 3.3.17 18. And this last is peculiar and not common for The Scripture distinguisheth and putteth great difference between the redemption life and justification that is in Christ for men And the same upon or in men through the enjoyment of Christ Rom. 3. â—2 24 26. and 4.24 25. and 5.18 between the Attonement made in and by Christ for men And the same received by such as beleeve in Christ Rom. 5.1.6 10 11 15. 2 Cor. 5.8 19. 1 Joh. 5.10 11 15. 2 Cor. 5.8.19 1 Joh. 5.10.11 12. And the former of these to be larger then the latter and so not to be confounded and limmited by men Now of the former is made in Christ and at farthest as mâ—de knowne that wee might be convinced and so brought in to Christ it is evident 1 Tim. 2.4 6. and Hebr. 2.9 doe meane and so farre and no farther is the sense of the Proposition and Objections from the latter against it appeare to be an abuse of such Scriptures Thirdly againe we finde the death of Christ in respect of the ransome and propitiation wrought in Christ in himself with God for men even as the creation of men by Christ mentioned diversly in respect of Person 1. Sometime in the first Person singular concerning the Speaker Who loved me and gave himself for me Gal. 2.20 Thy hands have made meâ— Job 10.8 so verse 9. Psal 119.73 and 139.13.16 no reasonable understanding can hence inferre he gave himself for no other and made no other 2. Sometime in the first Person plurall where the Speaker couples those he speaketh of together with himself Hee delivered him up for us all Rom. 8.32 hee made him to be sinne for us 2 Cor. 5.21 he is the Propitiation for our sinnes 1 Joh. 2.2 As the Lord liveth that made us this soul Jere. 38.16 Hath not one God created us Mal. 2.10 No right reasoning can inferre hence therefore no other for that would contradict the plaine testimony of Scripture 3. Sometime in the second Person with personall application My blood which is shed for you Luke 22.20 so 1 Pet. 1.18.19 The Lord that created thee oh Jacob and hee that formed thee oh Israel feare not for I have Redeemed Isai 34.1 reason must yeeld such sayings answer not the Question how many hee redeemed and created 4. Sometime in the third Person with a speciall personall application and that sometimes to the better part I lay downe my life for the sheep Joh. 10.15 redeemed his people Luke
not destroy mens lives was the Prime end of his first comming Luk. 9.56 and unlesse hee that came to save them doe for their Rebellion against him condemn them the Father will not condemne them having given all to the dispose and judgement of Christ 2 Cor. 5.10 3. That it affirmeth Jesus Christ to be exalted at Gods right hand and filled above measure with the Spirit to send forth to men to manifest himself in due season 1 Tim. 2.6 To send forth to the Rebellious that the Lord might dwell among them Psal 68.18 Joh. 16.8 10. and to such as are subdued and brought in to beleeve to lead them into all truth and make them usefull Joh. 16.13 14 15. Act. 2.32 33. Ephes 4.7 12. So as there is power in him to Call all and to bring all that heare his Word and submit themselves thereto to beleeve on him and so to Life in and by him Isal 45.22 24. 50.4 5. Prov. 8.32 35. 2 Cor. 5.14 21. 4. In that it affirmeth that all men not onely those that submit to his government in the day of grace but also all others shall one day appeare before the judgement-Seat of Christ and shall acknowledge him to be LORD to the glory of GOD and then receive the Sentence from him Isaiah 45.23 Philip. 2.10 11. 2 Cor. 5.10 This Answer or one of these dâ—e prove his Ransome effectuall with GOD for All Men How much more all of them together Secondly The Workes of God mentioned in Scripture proveth the same also 1. The Mercies of God who according to his holy Truth and Justice and his Word gone out of his month should be constantly testifying wrath and heaping Plague upon Plague destroying with Curse all that are found sinners against him and his holy Law Gen. 2.17 Deutr. 27. and 28. Gal. 3.10 If there were not some Ransome between him and Mankind But through JESUS CHRIST and his Ransome given and Propitiation made and accepted His Mercy is over all his Workes Psalm 145.8 9. And hence comes by CHRIST the Preservation of the Earth And Inhabitants thereof for men Gods Patience Long-suffering Bounty Meanes to lead to Repentance motion of Spirit in those meanes as is already shewed in Chap. 1. The Common Salvation 2. The wrath of God revealed from heaven against all unrighteousnesse and ungodlinesse of men who hold the truth in unrighteousnesse who will not yeeld to the Light and motion of the Spirit comming from Christ in the meanes but smother it and turne from it Rom. 1.16 17 18 21 24. and 2 4 5. Prov. 1.24 32. 8.36 and this wrath breaketh out most abundantly where this grace Procured by CARIST is with most light and meanes made knowne to leade men to Repentance and they refuse and turne from the same 2. Kings 17.7.23 2 Chron. 36.15 16.17 Amos 3.2 Isai 5.5 6. Mat. 23.37 38. Luke 12.47 48. The Lord with indignation revenging the wilfull sinning after knowledge of the truth vouchsafed against the grace offered in Christ by unkind requitalls and contempt thereof disobedience thereto and departure therefrom both in this World and in the world to come Nah. 1.2 9. Jo. 3.19 Mat. 12.32 Hebr. 10.26 29. 1 Pet. 3.19.20 2 Pet. 2.1 5 10 20 23. 2 Thess 1.8 Jude 15. The LORD the Judge of all the Earth being righteous and holy in all his Wayes Psalm 145.17 will nor thus deale with any for refusing an empty shew and bare Pretence of Good And both these his Workes of Mercy and wrath doe fully Prove The effectualnesse of the Ransome of CHRIST with GOD for men Thirdly Reasons from Scripture doe also confirme the same 〈◊〉 as to say REASON I. That as Jesus CHRIST hath abolished Death by his Comming Sufferings and Resurrection So hee hath brought Life and Immortallity to Light by the Gospel 2 Tim. 1.10 REASON II. That the Grace of GOD appearing through this Gospel bringeth Salvation to all men and so appeareth to All Men to whom it so comes though teaching Beleevers Titus 2.11 REASON III. That the time of Gods Patience and shewing mercy bountifulnesse and sending his Servants with motions of his Grace in them and moving to the hearts of men to invite them to Repentance and turning to God is a Day of grace and Salvation in which God is neer and to be found and ready to receive and accept to Mercy any that obey his Call and turne to him 2 Cor. 5.14 â—1 and 6.1 2. Revel 3.20 Hebr. 3.13 15. And on this ground in these three Reasons are all men invited by Gods Servants and by CHRIST in them To look to CHRIST and be saved To seek him while hee may be sound yea even the Wicked and Vnrighteous To forsake their owne Way and turne to him and Hee will have mercy oâ— them and aboundantly Pardon them Isai 45.21 22. 42.1.8 and 55.1 2 3 6 7 8. And that also with this warning That if they now refuse and passe over the day of Grace The Axe is at the root of the trees and they will soon be out off and greater judgement befall them Prov. 1.25.29 Matth. 3.10 Acts 13.40.41 all which doe evidence the Ransome given by Christ to God for them To have been effectuall with God As for that great â—â—umble which many make to themselves to keep themselves out from Beleeving this Truth as that many perish and misse of Eternall Life and if CHRIST had so died and given himself a Ransome as were effectuall with his Father for them then JESUS CHRIST should loose the travell of â—is Soule in his Death and Ransome given This is Answered before in Chap. 1. The speciall Salvation and distinction between the Common and the Speciall Salvation and in Chapter 16. in Answer of the Third Objection The Spirit in the Scripture saith not that any perish or misse of Eternall Life because CHRIST did not die for them or because his Ransome given and Propitiation made was not sufficient or not effectuall with GOD for them No such matter but because when Light comes They will not Repent submit to him come to him receive him and beleeve on him Ioh. 1.11 and 3.19 and 5.40 2 Pet. 2.1 Besides Scriptures shewes something more required of men to be done in and upon them by CHRIST Then his Ransome and Propitiation by Death and Resurrection made with GOD for them That they be Justifyed and Eternally saved by him Even a Spirituall Application of and making them obedient to the Death and Blood-shedd of CHRIST That so they may be brought to beleeve on him and be sprinckled and washed from their sinnes with his Precious Blood 1 Pet. 1.2 as afore-shewne in Chapters aforesaid Whence so great wrath comes on them that despise and resist this Grace Yet there is no lesse on the part of CHRIST in respect of his Death and Ransome given for them For hee doth and shall see the Travell of his Soule Isaiah 53.11 and that so fully As That hee is the
fulfill all righteousnesse even all the Law requireth and freely carries to more Love holinesse and services of Love then in thy understanding the Law required and then and so far thou art free indeed Ro. 8.1 2 13 14. and 5.1.5 and 13.9 10. Joh. 8.36 But if without this Thou make thy self free thy freedome is but an abuse of Liberty for an occasion to the flâ—sh Gal. 5.13 and a turning the Grace of God into lasciviousnesse Jude 4. No better then that boasted of 2 Pet. 3.18 19. Remember and take heed thou be not of that Generation that is lofty Prov. 30.13 And let the Grace and Blood-shed of Jesus Christ prevaile with thee to Repent and Submitt and turne into him Which Grace if submitted unto will teach thee to denie all ungodlinesse and worldly Luste and to live soberly righteously and Godly c. Tit. 2.11 12 13. And till thou by this grace be brought hereto I know no Liberty thou hast from God either for thy glorying of thy faith or for thy so much Speakings and Declaration of the Gospel for the charge is that none presume above the Grace received or speake beyond the measure of Faith that God hath dealt to him Rom. 12.6.13 and how wilt thou avoide that heavy Challenge What hast thou to doe to declare my Statutes Or that thou shouldest take my Covenant in thy mouth Seeing thou hatest Instruction and castest my words behind thee Psal 50.16 17. Surely through thee the Name and Doctrine of Christ is by many blasphemed and many that have their Life and Teaching from Christ are heavily slandered Doe not say thou beleevest rightly and wouldest but canst live no better for is the Spirit of the Lord straightned are these his doings Doe not his words dee good to them that walke uprightly Mich. 2.7 Stand no longer out against his grace therefore but humble thy self and seek him in truth and that in time Vse 8. If thou be one that in the Perception of the greatnesse of Gods love in Christ and the Propitiation made by his death and the fulnesse of grace and truth that is in him art drawne to loath thy self thy sinne thy self-wrought righteousnesse with worldly Pomps and allurements and by that grace of his spiritually discovered in the Gospel to thee overcome to submit to Christ Crucifyed and to depend on him for Righteousnesse Life and Spirituall Guidance and there through hath experimented Peace and newnesse of heart and art carried to glorifie him in walking suitable to his grace and seeking for the union and fellowship with and conformity to Christ with desire of the good of others in compassion to the ignorant and hearty love to beleevers But yet dost not see and so not beleeve the largenesse of the extent of the death of Christ and the ransome given and Propitiation made by him that it should be for All men for the world for the whole world and Every man as it is possible that through the many oppositions in these latter times against the same thou maist be darkened therein as some were about the free Communication of the Gospel to the Gentiles without undering them to the Jewes Observances in the Apostles times yet notwithstanding I both acknowledge and thanke God for his love so graciously made knowne to thee and for thy unfained faith and his good worke begun in thee and I pray God increase and perfect this worke in thee more and more and I kindly accept even thy Prayers for the same in me also and in love and for his sake that hath loved us I pray thee without prejudice consider the Answers to this businesse in this Treaâ—â—e and though thou dost not receive them yet whereto wee have already attained let us walke by the same Rule of faith and loves in Christ as we have received him Col. 2.6 and minde the same things for the glory of Christ and good of others with our owne even perfection in Union with injoyment of Conformity to Christ in his Death and Resurrection and Spirit and if either of us be in this matter of the extent of the Ransom otherwise minded then is right God will also in due season reveale even this unto us Phil. 3.7.15 26. for which let us waite in love and in the meane time let me request this of thee That for the love and Reverence thou bearest to the Gospel in which Christ was made knowne to thee and to the Scriptures in which this Gospel is set forth That thou doe not oppose nor set thy reason awork to finde absurdities in that which is often in many places with joynt consent plainly affirmed in the Scriptures nor prefer humane glosses before the plaine sayings often affirmed therein but rather beleeve the Testimony of them in Prov. 8.8 9. 22.21 nor let this be a stumble to thee that multitudes of all sorts doe beleeve that Jesus Christ dyed for All Men in comparison of those few that beleeve hee onely dyed for his Elect ones for this rather shews the glory and victory of the truth that begets a kind of Credence in those that yet obey it not in this as it doth in other parts of truth that are fundamentall as to instance that there is a God is by his Power in his workes so manifest That all Nations are constrained to acknowledge it and though many know not who and what a one this God is yet in this knowledge that there is a God they fancy some This Some That to be He and in their errours devise similitudes to worship him by and those grosse Atheists that conceit no God to bee are yery few to be found in any age or among any Nations againe That this GOD is one is generally held where any face of a Christian Church is whether true or false and few if any will be found among these multitudes to hold a Plurallity of Gods againe that this one God is the Creator of the heaven and the Earth and Sea and all Creatures contained in them is held by all both good and bad among us I suppose I should not say few but none holding the contrary opinion Againe That this one God is distinct in three Persons the Father Sonne and holy-Ghost is beleeved of us all even multiudes and very few of some sort of familists that hold this to be a humane device and that there is no such thing again that the second Person in the holy Trinity did take mans Nature and not the Father or the Holy-Ghost and suffered and dyed for our sinnes and rose againe and ascended to heaven and from thence shall come againe to judge is beleeved generally among all professed Christians and very few of some sorts of familists that are of another opinion again That Jesus Christ the Son of the Virgin Mary that was borne in Bethlehem in Judea in the dayes of Herod the King when Augustus was Emperour of Rome is the very Christ the Saviour of the World is generally