there is a Redemption Reconciliation and Salvation wrought by Jesus Christ in his owne body with God for men is evident In that he is called the Christ The Saviour of the World Joh. 4.42 And the Propitiation for our sinnes and not for ours only but for the sinnes of the whole world 1 Joh. 2.2 Whence it is said God was in Christ reconciling the World unto himself not importing their trespasses unto them 2 Cor. 5.19 and so this is called the Redemption that is in Christ Jesus Rom. 3.24 Who his own selfe bare our sinnes in his owne body on the tree 1 Pet. 2.24 and so by the grace of God tasted death for every man Heb. 2.9 and gave himself a ransome for all men 1 Tim. 2.6 and through the eternall Spirit offered himself without spot to God Heb. 9.14 being the Lambe of God which taketh away the sinne of the world Joh. 1.29 for effecting of which Redemption Reconciliation and Salvation Jesus Christ 1. Appeared was Manifested was sent and came into the world to take away our sinnes 1 Joh. 3.5 To put away sinne by the sacrifice of himself Heb. 9.26 The sinne of the world Joh. 2.29 to save sinners 1 Tim. 1.15 Not to destroy mens lives but to save them Luk. 9.56 to be the Saviour of the World 1 Joh. 4.14 To save the world Joh. 12.47 and not to condemne the world but that the world through him might be saved Joh. 3.17 And this busines his first comming into the world was to effect for which he was furnished for 2. In this his appearing and manifestation he was made flesh Joh. 1.14 of the seed of David according to the flesh Rom. 1.3 made of a woman Gal. 4.4 and so was very man The man Christ Jesus 1 Tim. 2.5 and in the likenesse of men Phil. 2.7 having the nature of all mankind even subject to the infirmities thereof though altogether without sinne yet subject to feele afflictions in sorrow sadnesse yea Agonies of soul and paine in hunger wearinesse and death of body such infirmities as had never befallen the Nature of man but for sinne and so was in the likenesse of sinfull flesh Rom. 8.3 and so fit to be in the stead of man-kind Heb. 10.5 3. Being thus in the Nature of mankind he was set and stood a publick Person in the Nature and room of all mankind while hee was about this worke as the first Adam did who was the figure or Type of him that was to come and now hath come Rom. 5.14.18 19. 1 Cor. 15.21 22.45.46 4. Being such a publike person in the roome and Nature of all mankind he also became for them under the same Law and Obligation in which they were which charged them with sinne and bound them over-to punishment By vertue of which his comming under that Law All the sinne and punishment The whole debt of mankind by order of Justice became his whence it is said hee was made under the Law to redeem them that were under the Law Gal. 4.4 5. We know that what things soever the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world become guilty before God Ro. 3.19 And he becomming under this Law for us might be rightly challenged with and arrested for our debt whence he is said to have taken upon him the forme of a servant Phil. 2.7 5. Being thus in the nature and stead of mankind under the law for them God was pleased to challenge the whole debt of him and to impute all the sinnes the Law could charge mankind withall unto him and to arrest and call him to account and enter into judgement with him for all Whence it is said God was in Christ reconciling the world to himself not imputing their trespasses to them 2 Cor. 5.19 He laid on him the iniquity of us all Esai 53.6 and made him to be sinne for us 2 Cor. 5.21 which imputation hee accepted whence it is said he himself bare our sinnes 1 Pet. 2.24 So that himself calls them his and said Innunerable evills have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more then the haires on my head Psal 40.12 6. Having on him our sinnes God laid on him the punishment and curse that was due to us for those sinnes and hee did suffer the same curse and so died as the sinner for our sinnes in the room of us all He was wounded for our transgressions Esai 53.5 Hee was made a curse for us Gal. 3.13 Christ dyed for our sinnes according to the Scriptures 1 Cor. 15.4 hee suffered for our sinnes the just for the unjust 1 Pet. 3.18 Christ died for the ungodly Rom. 5 6. hee died for all 2 Cor. 5.15 and so by the grace of God tasted death for every man Heb. 2.9 which is in account with God and those that are taught it of him as if all had died 2 Cor. 5.14 7. Having thus suffered and dyed for our sinnes he even the same that dyed rose againe the third day according to the Scriptures 1 Cor. 15.4 and so rose justified and acquit of all our sinnes imputed to him and a Triumphant Victorer over curse and death and all the enemies of our Salvation Declared to be the Son of God with power according to the Spirit of Holinesse by the resurrection from the dead Rom. 1.4 was raised for our justification Rom. 4.25 put to death in the flesh but quickened by the Spirit 1 Pet. 3.18 Justified in the Spirit 1 Tim. 3.16 the Just One. 1 Joh. 2.1 having spoiled Principallities and Powers and made a shew of them openly triumphing over them in himself Col. 2.15 and so gave himself a ransome and a propitiatory sacrifice to God his Father for all men 1 Tim. 2.6 1 Joh. 2.2 8. All this his Oblation and Sacrifice of himself to God did hee sanctifie and dignifie through the onenesse of his will with the will of his Father he having one and the same will minde and purpose with his Father in all this Hebr. 10.5.10 And by vertue of his divine Nature and Aeternall Spirit through which he offered up himself without spot to God Heb. 9.14 He that hath offered himself being God Rom. 9.5 and man 1 Tim. 2.5 yea God man in one Person Joh. 1.14 Matth. 1.23 So that by reason of this personall union of the divine and humane nature in one Person the blood that was shed and with which he is entred the heavens to appeare before God for us is called Gods own blood Act. 20.28 Which is more then if all and every man in the world had suffered all that was due to their sinnes and is accepted of God at the hands of Christ as if all had died 2 Cor. 5.14 So as this redemption is in Christ perfect the worke accomplished and done and the Father with him and in him is well pleased Matth. 3.17 he having
and death to be passed on them and through that one offence judgement to have come on all to condemnation Rom. 3.23 and 5.12.18 though this did not yet make them to partake of and feele this misery which comes by comming to partake of the humane namre though having a beeing from the first Adam by propagation yet this so opened the sluce or door of this misery that it laid such a necessity and unavoidable force on the Nature of mankind that no one can shift it but as soon as they doe through propagation come to have any being life from the first Adam they doe partake of this misery Jâ—h 14.4 and 15.14 Psal 51.5 Ephes 2.1 2 3. Rom. 5.19 Even so the effect and fruit of the Obedience of the Second Adam hath recovered and restored all mankind in him so as in him and by him in that done and wrought in his own body they are all again Redeemed and restored and made Righteous yea so as all that was contrary to them is taken out of the way wrath appeased Justice satisfyed Death abolished and Life obtained And that though secretly and invisibly and in some sort inexpressibly yet so vntually verily and indeed That it might be truly said as things are in Christ who was in the room of all that as in the former respect all have sinned and come short of the glory of God so in this latter respect being justifyed freely by his grace through the Redemption that is in Christ Jesus Rom. 3.24 The Righteousnesse of God which is by the Faith of Jesus Christ unto all vers 22. By the righteousnesse of one the free gift came upon all men to justification of life Rom. 5.18 Though this yet doth not make any to partake of and injoy and feel the benefit and blessednesse of the same which comes onely by comming through a spirituall application and operation to partake of the divine Nature in Christ in a new and spirituall birth that giveth a being in and maketh one in him Joh. 3.3.5 Rom. 3.22 25 26. yet hath this done in CHRIST for men and it's acceptance with the Father so opened the doore to life and put such a force in this grace discovered by the Gospel that whoever through the spirituall discovery and application thereof commeth so to beleeve as to have a being in Christ and to have him and be one in him he doth therein and thereby undoubtedly partake of the benefit and blessing of that done in and by Christ and so of eternall life Joh. 3.36 1 Joh. 5.10 11 12. so that in this respect also Christ is no whit inferiour to his Figure Fourthly in respect of the vertue power and operation of this publike businesse where it takes hold in all or any that come to the participation of the same no one excepted When any come by propagation to have a being from Adam they doe necessarily and naturally in that very participation of his nature and by vertue of his being in the room of all when he sinned and fell and by vertue of Gods account of his sinne as the sinne of all partake at once in themselves and all their powers of the guiltinesse of that first and great offence and of the corrupt sinfull poysonous and perverse disposition and inclination prone to all evill and averse to God and all goodnesse which entred the nature of man upon the fall and of that Subjection to weaknesse and mortallity then imposed on Adam And this evill whereof they partake from the first Adam doth pollute all their Powers and worke in their members to bring forth fruit unto death and so subjects them to misery and death more more Rom. 5.14 15 19.21 and 7.5 So when any come by a spiritvall birth to have a being in Christ and so receive this grace of the Attonement made in him then and in that very participation of that grace and the divine nature of him by vertue of that he hath done in the room of all and by vertue of Gods account thereof hee now freely imputing it to them the vertue and power of the Spirit of life that is in Christ doth so enter into their hearts and apply his blood therein that at once they partake of his Justification and righteousnesse and of his spirituall minde and disposition and of that aeternall and divine life that is in him in their spirits and this rich grace whereof they partake in and from Christ doth worke so mightily in them that it quickens them sweetning them with peace and joy and hope and purifieth and reneweth them to his likenesse and worketh forth in fruits of righteousnesse unto life Rom. 3.23 25 26. and 4.25 26. and 5.1 2 5 11 17 19 21. and 8.1 2. 2 Cor. 3.3.17 18. and this superabounding and being of greater power and efficacy then the former And yet still doth CHRIST exceed and goe beyond his Figure much 1. In that all be undertook was freely undertaken and all his obedience in dying for the sinnes of men and rising justifyed for them was altogether for them hee neither having sinne to suffer for or be justifyed from nor being ingaged to us by any naturall and necessary bond as the First Adam was who had our righteousness and lives in keeping and us in his loines and his business was for himself as well as us so that here appears glorious abounding grace to sinners 1 Cor. 15.3 4. 1 Pet. 2.24 and 3.18 Rom. 5.20 2. In that whereas the first Adam by fall brings none to partake of death in themselves but those that come to have being from him and so partake of his sinne Such is the power of the recovery wrought by Christ for all and the overthrow he hath given death that all shall be made alive thereby and brought before him to acknowledge him Lord even those that refuse to be brought to it in the day of grace that so they might be made in him and partake of the blessing shall one day be made alive and brought before him and rightly judged by him for that refusall 1 Cor. 15.21 22. Joh. 12.32 Rom. 14.9 12. 3. In that whereas the first Adam in his publike place stood and fell for all alike and threw thereby all alike into sinne and death such is the abounding grace of CHRIST that by vertne of that done in his publike place hee hath not onely wrought a generall recovery for all and made them saveable so as he will make them alive to acknowledge him LORD But for all his Called and Chosen that in the day of grace are prevailed with to acknowledge him Lord and come into him through his Spirit hee by vertue of the same blood of his that was shed for all is for them a High-Priest Prophet and King at his Fathers right hand in a more speciall manner and for more speciall favours then for the residue of the sonnes of men as hath been shewne before and here appeares the glory of his
of many Jewish and Levitticall Rights and Observations they did not beleeve Likewise the free participation of the Priviledges of the Gospel by beleeving Gentiles and fellowship with them without being regulated to them in such Jewish Observances they neither yet fully beleeved nor could endure to see or well abide the hearing of it whence what hard conceptions they had of Paul is evident Acts 21.20.21 And to what a strait Peter was driven to please them and how reproved for it appeares Gallathians 2.11 14. Whence also this Epistle is without the Authours Name prefixed to it Nor is it so generall as the Epistles of Peter and John Nor is the stile like the stile in Pauls other Epistles nor could hee speak in such fulnesse of the height and extent of these priviledges to them as to the Beleeving Gentiles Hebr. 5.11 12 13. Yea he useth many phrases more common with and suitable to the Iewes then in his other Epistles his principall businesse in this Epistle being not so much the opening of the foundation as the leading them to perfection in the knowledge injoyment and usefulnesse of the New Testament of Precious Promises with the fruits thereof as is evident through the whole Epistle Besides in Hebr. 2. cap. the verses both before and following the 9. verse treat of farther things then the Ransome and Propitiation only or that also which is procured onely thereby and so belonging to All men even of the fruits of that and the pouring out of his Spirit also by vertue of his High-Priesthood at his Fathers right hand and so of higher Priviledges then can be affirmed for All men or to any but the called and chosen of CHRIST Hebr. 3.1 and 9.15 whence also the Phrase is changed in verses following which is not so in 1 Tim. 2.1 8. though yet some Phrase he such at if the Gentiles had been writ to and the Ransome and Propitiation only spoken of even some other Phrases also would have agreed in the same truth for whereas God made all Nations of â—ne blood Acts 17.26 Did not Christ partake of the same flesh and blood Joh. 1.14 Gal. 4.4 And did not be partake of the nature of Adam and not of Angels Luke 3.38 but here the Apostle writ to the Jewes and of farther things then the Ransome and Propitiation onely All which considered if at all in any place of Scripture the death of Christ as the Ransome and Propitiation speak of in the Third Person as a Propitiation for Faith could be sound spoken of as for Gods Elect and chosen onely or for any lesse then All men it would surely have been so found in this place there being so much cause for it if any such saying could have been in truth But behold 1. Here it is affirmed for All men not onely in a generall lumpe but for Every man as intimating all the particulars in the generall every singular man such the force of the word here Heb. 2.9 2. Here also the opposition is between God and men even men Created by him to whom it is appointed once to die and after that the Judgement Heb. 9.27 and the death of Christ for men be-between And is not that expresly said to be for Every man like thâ—â— to the Gentiles affirmed 2 Corinthians 3.10 14 15. 3. Did not God also for a little time make his Sonne inferiour to the Angels in giving him a body that might suffer death Hebr. 10.5 and is it not here expresly said to be for Every man as well as that in 2 Cor. 5.10.14 4. Did not God glorify Christ in setting him forth as a publike Person in the room of All men as the first Adam was who was a figure of him to come though he lost his honour and himself and us quickly Psal 49.7 8 20. that he might Ransome all the first Adam had lost and be their Lord is not that expresly said here to be every man as it is Rom. 14.9.11 12. and 2 Cor. 5.10.14 15. 5. Hath not God also glorified him at his owne right hand to be the Lord of the dead and the Living and that all shall come before him and how to him and be Iudged by him even because by the grace of GOD he tasted death for every man as is here expresse Phil. 2.7.11 Rom. 14.9 6. Is not this his death for every man affirmed to be in love and good-will by the grace of God and so for a gracious end and doth he not on this ground call all the ends of the earth to look to him and be saved Is 45.22 and is not that the ends of the earth that is of Gods creation Is 40.28 and is not that meant here of men in all the ends of the Eâ—â—th Prov. 8.4.31 32. and is it not here expresly said every man And so the force of the word with all the Circumstances and the drift of the Epistle and bufinesse treated of that would have required limiting if it might have been doe fully shew That if the question be asked For how many did JESUS CHRIST by the grace of GOD taste death Then without any equivocation limitation or Gloss to answer with Hebr. 2.9 For Every Man CHAP. XIII Of the Consideration of like places in Scripture speaking in like manner NOw other places of Scripture that speake of the same businesse namely of the death of Christ as the Ransome and Propitiation only and that which is the fruit of that only And this propounded in the third Person generally and as the ground of Faith and of Preaching the Gospel to all men and praying for all men and inviting them to Beleeve and waiting for the same c. must be viewed 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them Two things are here evident First that there is a Reconciliation and Pardon for the World which God hath already wrought in Christ while the world lies still in enmity and under sinne for not receiving the same so as it might reconcile them to Christ and so to God in and through Christ that they might receive that Not-imputation mentioned Psal 32.1 2. Rom. 4.5 6. which yet they have not for he saith not God is or God will be Reconciling the world to himself as speaking of the worke of his Spirit in the word of his grace with and in men nor doth he say God was in the World reconciling them as speaking of the spirituall application of the Blood of Christ in the hearts of men reconciling them to God but God was in Christ reconciling c. as speaking of the worke of God in Christ the Reconciliation hee hath already wrought in Christ for men as that Col. 1.20 and true though they beleeve it not And this expresly distinct from that Reconciliation effected in Men by his Spirit in beliefe of the former reconciling them in their hearts and Powers to GOD of which before Verse 18. Col. 10.21