the reading of the Scriptures and use of spirituall gifts 3. To compare words spoken by and of God and acts done by him with words spoken by and of men and acts done by them as of like large extent and signification as some have done to dishonour God and to flatter and Idolize men 4. To addde too diminish from or alter and mingle the sense and sentences of Scripture as some for their own ends doe and the Devill did 5. To set one place of Scripture against and in contrariety with another to make voide the appearing sense in one that they might choose that which best liketh them as hath been usuall with many Adversaries to the Truth 6. To turne plain places and Narrations of Scripture into Allegories it is usuall with such as use to denie the truth of the litterall Sense of the Scripture and of the Resurrection and of serving God with our bodies 7. To confound together in one without distinction such things and in such respects as the Scripture maketh cleerly distinct as to instance some of them The end of Christ's Death and the Application of his Death And the salvation wrought on earth by Christ in his own body with God for men and the salvation in the application thereof he worketh from heaven by his Spirit inmen to God And God his love of Compassion and his love of delight And Election to Sonship and Predestination to the Adoption of Sonnes And Secret Election in God and Actuall Election of and by God And the manner of the Declaration of the Gospel and the manner of outward Worship The portion of Spirit sent forth before Christ came in the flesh and since his comming and Ascention And spirituall gifts graces Administrations Operations and outward Callings and Offices in the Church c. All which the Scriptu e maketh distinct but they are usually confounded by the inconsiderate and such as denie and darken things appertaining to the Foundation 8. To make sayings in first and second Person and restrictive Applications and Propositions for example of like large extent with sayings in the Third Person generally and propositi ns for the ground of Faith and usuall course of the unlearned and inconsid rate 9. To alleadge the change of times to justifie a contrary Sense or Doctrine or way to that plainly appearing in the Scriptures as an order of Fryars did for their by them called Eternall Gospel for these times In which they said That delivered by Christ and his Apostles must give place as the Old rights and Ceremonies did at Christ his Ascention And other Papists doe for blotting out the second Commandement and having Images in the worshipping of God because they say No such feare of Idolatry and Superstition in these times as when that command was given And so doe the Rhemists for their Translation use such Allegations 10. To invent lyes and slanders to make infamous such as will not be of the same opinion with themselves In which the Antichristian brood abounds And so have too many done in thiâ— very businesse also inventing and conceiting to themselves and giving it out to others That whosever beleeveth and confesseth that Christ is the Saviour of the World that he gave himself a Ransome for All men and by the grace of God tasted death for Every Man and alledgeth for the same Joh. 4.42 1 Tim. 2.6 and Heb. 2.9 They are false witnesses against Christ and his Apostles And they are Papists or at the best Arminians and Time-servers and of loose lives And doe and must of necessity hold that Christ dyed alike for all men that all by nature have free will to spirituall good That there is no Election That there is no grace here attaineable but what a man may fall from That whosoever beleeveth that Christ dyed for all men shall undoubtedly be saved and such like loathsome opinions as the Doctrine such slanderers oppose condemnes and the slandered abhorres In use of which corrupt wayes and dealing with the Scripture and with Beleevers and that all under colour of Allegation and right Interpretation of Scriptures how God is dishonoured and the Scripture made of no force I hope thy self discerneth But when this is done so to shut the door of Repentance and Faith against All Men as withall to teach them to abuse Scriptures to denie Gods Creation of all men and to deny that All men have sinned and shall dye and rise againe and come to Judgement or that it is their duty to speake the truth and render their dues to every man and withall opens a way for ushering all manner Heresies and Popish Superstitions as in the ensuing Discourse will in some measure appeare this is still worse for which cause I have to my utmost shunned all these wayes and observed carefully all I have requested of thee And this being granted thy answer will be very acceptable and received so farre as truth appeareth in it to me and all others that desire not to close our eyes or harden our heart against any truth testified by Scripture fairely dealt withall Lastly I desire thou take not this I have said as a challenge of thee or any to answer what is written in this Treatise but onely as a Testimony of my willingnesse to 〈…〉 I have written to be by Scripture thyed and if errour be the 〈…〉 to be discovered that I may see and confesse it that so nothing may be done through strife and contention â—â—riving not for Victory but truth nor desiring any Victory but from being also encouraged hereto likewise by this perswasion That in some sort duety doth engage me for by Authority I was lead to make Protestation to maintaine so farre as lawfully I may the true Protestant Religion as it is exprest in the Doctrine of the Church of England against all Popery and Popish Innovations To which both the Tenet of Christ not dying for every Man and the abuse of Scripture and manner of arguing by which some would prove that contradictory Tenet doth set wide open the doore which is shut by the Doctrine of the Church of England which saith expresly Article 6. Holy Scripture containeth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be beleeved as an Article of the Faith or be thought requisite necessary to Salvation Article 20. It is not lawfull for the Church to ordaine any thing that is contrary to Gods Word Neither may it so expound one place of Scripture that it be repugnant to another wherefore although the Church be a witnesse and a keeper of holy Writt yet as it ought not to decree any thing against the same so besidâ—s the same ought it not to enforce any thing to be beleeved for necessity of Salvation Article 2. One Christ very God and very man who Suffered was Crucifyed dead and buryed to reconcile his Father to us and to
THE VNIVERSALLITY OF GOD'S FREE-GRACE IN CHRIST TO MANKIND PROCLAIMED and DISPLAYED From 1 Tim. 2.6 and Hebr. 2.9 according to their genuine sense THAT ALL MIGHT BE COMFORTED Encouraged every one confirmed and assured of the Propitiation and Death of Christ for the whole Race of Mankind and so for himself in particular Through urgent importunity Written by Thomas Moore Joh. 3.14 15 16. And as Moses lifted up the Serpent in the Wildernesse Even so must the Sonne of Man be lifted up that whosoever beleeveth in him should not perish but have Everlasting life Heb. 2.9 But we see JESUS who was made a little lower then the Angels for the suffering of Death crowned with glory and honour that he by the grace of God should taste Death for Every Man LONDON Printed in the Yeer of the Patience and Forbearance of our Lord. 1646. TO THE CHRISTIAN READER Christian Reader IF wee beleeve the great love of GOD to Mankind fallen into sinne and enmity against him manifested in the gift of his Son to be the Saviour of the World who by the grace of God tasted death for Every man And became the Propitiation for the sinnes of the whole world and the fruits hereof so great for all men that they extend as large as the heaven and the earth bearing forth their Testimony with more brightnesse then the Sunne and working on every mans sense to lead to Repentance Psal 19.1 7. Rom. 10.18 Acts 14.17 Rom. 2.4 and so precious in those to whom through the Gospel it spiritually appeareth That it converteth and bringeth in to Christ and also teacheth to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present life c. Tit. 3.4.5 and 2.11 12 13. Then I hope thou wilt not count it strange if some be heartily grieved when in a Church where this great Love is testified And set forth in the authorized Doctrine thereof many professing themselves zealous to see them 1. So denying and blaspheming this great love of God to mankind in Scripture affirmed Joh. 3.16 17. 1 Joh. 4.14 as if God ever and from all eternity hated the greatest number of men so as they neither are beholden to him for any good will or love nor have any doore of Repentance or meanes of life opened and afforded by him in truth for them 2. So contradicting and blaspheming the plain sayings of the Gospel of Christ as that he gave himself a Ransome for All Men 1 Tim. 2.6 and by the grace of God tasted death for Every Man Heb. 2.9 as to affirme plainly and directly contrary as That Jesus Christ did not die or shâ—d his blood for every man 3. Calling the Expression in the Doctrin of the Church of England that saith Jesus Christ God the Sonne hath Redemed me and all mankind a flat lye affirming the truth to be hee hath redeemed none but the Elect. 4. Running into so many long agoe condemned evill and Papisticall wayes and arguings to maintaine their Contradictions of Truth Yea I suppose it would be grievous to thee also to perceive the same Neither I am perswaded wilt thou count it strange that this Love of God beleeved should constraine the Beleever in love to beare forth the testimony thereof and also maintaine it against opposition yea and when to the godly and sober-minded the same is plainly testifyed and the testimony subscribed and yet by others in heat and rashnes traduced Then on the importune request of many to permit it to more open view that it may be rightly knowne and so tryed and either approved or the errours found therein discovered and confuted which done in love and by faire dealing with the Scripture will be lovingly accepted though the fury of such as have no way but by incensing Authority with false suggestions and evill Reports however garnish'd to overcome those they oppose cannot be justified as Christian Wherefore Christian and Juditious Reader if thou conceivest me to erre I hope thy love will leade thee in a Christian way to shew it me by the Scripture which I will thankfully imbrace and if thou wilt endeavour the same I then entreat but these foure things of thee which I know the grace of Christ beleeved and heeded will teach thee not to denie mee And they are these First that thou answer to the businesse about the matter affirmed as namely about the Redemption Reconciliation and Propitiation wrought by Christ in his owne body for men distinct from that he by his Spirit in application thereof worketh in men and so according to the distinction the Scripture maketh and â—â—ntioned in the five first Chapters of this ensuing Treatise Secondly that thou adde not to that I have affirmed of the Death of Christ for All Men such things as I neither affirme nor by any necessary or reasonable consequence can be said to be included in or to arise from my Affirmation as some have done As that Christ should die for all men alike or that all men shall be Eternally saved or that all or any man hath by Nature Free-will to that which is spiritually good or that all that beleeve Christ dyed for All Men shall be saved all which the Truth affirmed and the Treatise every where condemneth Thirdly that in answering thou be pleased to use spiritual weapons and right Arguing from plain places of Scripture compared with other like places and so forbeaâ— those carnall and Popish wayes and manner of Reasonnings faulted by so many Worthies in this Church As 1. Pretending insufficiency in the Scripture to be the determiner of all matters of Faith but that how plainly soever the Scripture affirmes yet the matter is but sub judice without some other determination 2. Pretending darknesse in the Scripture yea in Fundamentalls and that of themselves however compared with other-like places they are full of obscurity 3. Use of carnall Reasons to frame absurdities to follow if the truth the plain sayings of Scripture import be received and professed 4. Imposing strange senses on plaine sayings of Scripture without proof 5. Devising wayes to maintaine such senses that they might appeare as if they were proved by Scripture as to instance the most common of these wayes 1. To restraine a generall sense to be meant only of a particular as the Papists have done in some places to maintaine the supremacy of the Pope and the Socinians or new Arrians have restrained those generall words of all things and the world made by Christ to be meant only of a new Creation And all things to be only all the Elect And the world to mean the Church or a World of Beleevers thereby to denie the being of Christ before he took flesh and so his being God also 2. To avoid places speaking of the same businesse to invent reasons against the true sense and frame another sense out of Places treating of another business as some have done to deny the Resurrection and others to deny their Brethren
be a Sacrifice not onely for originall guilt but also for all Actuall sinnes of men Article 15. Christ in the truth of our Nature c. he came to be the Lambe without spot who by the Sacrifice of himself once made should take away the sinnes of the World And sinne was not in him But all wee the rest c. offend in many things Article 31. The offering of Christ once made Is that perfect Redemption Propitiation and Satisfaction for all the sinnes of the whole World both Originall and Actuall And this expresly testified against a grosse Popish Innovation Which Doctrine had I not beleeved I would not so have Protested to main aine And for the maintenance hereof I have gone in as orderly a way to avoide all the aforementioned abuses of Scripture and to make the Scripture sole Judge and testify the truth in the words thereof as I could An I so have divided the 〈…〉 in 24. Chapters The first five of Premiâ—ees for better understanding the businesse and the rest to proveit And so Chap. I. Of the distinction between the Salvation Christ â—ffected in his owne bâ—dy with God for men And that hee effects by his Spirit in men to God from pag. 1. to pag. 15. Chap. II. Of the divers distinct ends of the Death of Christ set forth pag. 16. to p. 20. Chap. III. Of the divers manner of mentioning those ends in Scripture pag. 21. to 25. Chap. IV. Of the divers waies of propounding the death of Christ in Scripture pag. 26 27. Chap. V. Of the difference of the extent and force of the same words in Scripture pag. 26. to 30. Chap. VI. An Assaye for right stating the Question pag. 32. to 36. Chap. VII The Question opened and answered by Scripture p. 37 38. VIII The proof from the Consideration of Christ as the Publike Person pag. 40. to 48. Chap. IX The proof from the joint-mentioning of Creation and Redemption by Christ pag. 49. 52. Chap. X. The proof from the distinction and change of Person in the Scripture pag. 53 54. Chap. 11. The proof from the force of words scope and circumstances 1 Tim. 2.4.6 pag. 55. to 62. Chap. 12. The proof from the like in Heb. 2.9 pag. 63. to 65. Chap. 13. The proof from like places of Scripture speaking of like things pag. 66. to 70. Chap. XIV The answering of the 1. Objection and 4. Reasons to it pag. 71. to 88. Chap. XV. The answering of a 2. Obâ—ection pag. 89. to 94. Chap. XVI The answering a 3. Objection pag. 95. to 103. Chap. XVII The answering a 4. Objection pag. 104. to 112. Chap. XVIII The answering of a 5. Objection pag 113. to 124. Chap. XIX The answering a 6. Objection pag. 124 to 128. Chap. XX. The Proposition againe proved by 6. Arguments and 18. Proofs pag. 129. to 137. Chap. XXI An Addition of Proofes more peculiarly for the effectuallinsse of the Ransome with the remoovall of a double stamble to some page 138. to 143. Chap. XXII A removeall of a Doubt seeming to be raised from three places of Scripture pag. 144. to 153. Chap. XXIII Some discovery of the profitablenesse of this Doctrine to be beleeved and holden forth pag. 153. to 154. Chap. XXIV That Profit further discovered and pressed in 10. Vses pag. 155. 1. Use To the Profane from pag. 155. to 158. 2. Use To the Civill onely from pag. 159. to 161. 3. Use To the Superstitious from pag. 162. to 164. 4. Use To the Pharisaically Righteous and zealous pag. 165. to 169. 5. Use To the Imbondaged pag. 170. 6. Use To the weak Beleevers groaning after and wanting Consolation pag. 171. to 172. 7. Use To hasty feigned and boasting Beleevers pag. 173. to 175. 8. Use To the truly converted wanting light in the large extent of the Ransome given by Christ to God for All Men. pag. 176. to 178. 9. Use To establish Beleevers pag. 179. 10. Use To all whosoever pag. 180. The POSTSCRIPT pag. 186. to 194. I pray thee reade without prejudice Try all things by Scripture refuse not any thing the Scripture warrants And shew me in love by the Scripture any errour wherein I have gone aside from the truth it recordeth and prove thy sayings Affirmatively and by faire and just dealing with the Scripture and I will yeeld to thee and thank thee or else acknowledge the Truth so plainly testifyed in the Scripture as in the main of my drift I am sure thou canst not deny If agreeing in the same Truth thou see how to mend any expression I shall thanke thee only let us alway agree in this That the plaine Affirmations of the Scripture are true and neither to be tryed nor doubted by us but beleeved but all our sayings may be tryed yea and doubted untill they wholly agree thereto And thus with desire of the Spirit of truth to leade us into all Truth I commit this Testification of th Truth of the 1 Tim. 2.6 and Hebr. 2.9 to thy perusall desiring a blessing on the same and so Rest Thy Well-willer T. M. THE VNIVERSALLITY OF GOD'S FREE-GRACE IN CHRIST to MAN-KIND 1 Tim. 2.6 Who gave himself a Ransome for all Heb. 2.9 That hee by the Grace of GOD should taste death for every man The sense as the words import appeares to be Proposition THat JESUS CHRIST by the Grace good-will and favour of God did tast death for every man and so also gave himself a ransome to God for all Men and so is become the Propitiation for the sinnes of the World and the SAVIOVR of the WORLD FOR the better and more plaine proceeding in the proof of this sense That it may appeare rightly stated and rightly proved there are five things to be headed and understood as the distinction between 1. The redemption reconciliation and salvation he effecteth by Jesus Christ in his owne body with God for men And the redemption reconciliation and salvation he effecteth by his Spirit in men to God and which of these here meant 2. The divers distinct ends of the death and blood-â—hed of Jesus Christ mentioned in the Scripture and of which of them is here affirmed 3. The divers manner of mentioning these ends in Scripture and in what manner it is mentioned here 4. The divers wayes of propounding the death and suffering of Christ in the Scripture and how it is propounded here 5. The difference of the extent and force of the same words in Scripture when they are of men and by men or the opposition between men and men or other creatures And when they are by God and of God and the opposition between God and men or with a mediatour between and how the extent and force of the words appeare here I. Of the distinction between the Redemption reconciliation and salvation which Jesus Christ effected in his owne body with God for men And of that he effecteth by hiâ— Spirit in men to God and of which here meant 1. THat
of Adam by Propagation 1 Cor. 15.22 Now the Words All and Every man in 1 Tim. 2.4.6 and Hebr. 2.9 being spoke by the Spirit of GOD and of the Workes of God for men and the opposition being between God and men and but one man the Man CHRIST JESUS between who is God and Man and is expresly said To give himself a Ransome for all men The larged sense must of necessity be taken and no more is required or affirmed in the Proposition So then the sense of the 1 Tim. 2.6 and Hebr. 2.9 and of the Proposition affirmed is to be understood of 1. The Redemption wrought by Christ in his owne body and the Common salvation he there-through worketh And 2. So of his Death as it is set forth for Propitiation And 3. So mentioned by it self without the other ends annexed too with it And 4. Propounded as the foundation of Repentance towards God and Faith towards our Lord JESUS CHRIST and this in the Third Person generally in generall words And vet to prevent all mistakes and cavills this is to be further added That the Death of JESUS CHRIST as the Ransome and Propitiation for All and Every Man is to be understood of the Death of JESUS CHRIST as hee â—â—risen and ascended and at his Fathers right hand filled in mans Nature with the holy Ghost and Authority Acts 17.31 1 Cor. 15.3 4. So that his Death Resurrection and Ascention with some fruit of all of them together are herein comprehended and to be heeded Acts 4.10 11 12. with Rom. 14.9 12. 1. He dyed to make Propitiation for the Sinnes of All men 1 Joh. 2.2 Hebr. 2.9 and to seal the new Testament for his called and chosen ones and to purge and cleanse them with the aplication of his blood Hebr. 9 14 15. Ephes 5.25 26. 2. He rose from the death justifyed and to receive justification in the room and for All men that he might have Power to bestow it Rom. 3.22 24. and 5.18 and 4.25 And to bestow it on and give new and living hope to his called and chosen ones Rom. 3.22 25 26. and 5.1 1 Pet. 1.3 3. He Ascended and sate downe on the right hand of God to be the Lord of All. Acts 2.34 36. and 10.36 Rom. 14.9 And to be the Head Husband High-Priest Prophet and King of his called and chosen ones Hebr. 3.1 6. and 5.6 and 6. and 7. and 8. 4. He is filled with Spirit to send forth to the sonnes of men to the rebellious and to enlighten every man that commeth into the world that the Lord God might dwell among them Psal 68.18 Joh. 1.9 and 16.8 And to witnesse Son-ship and lead his Called and Chosen ones into all truth Rom. 8.14.16 Joh. 16.13 14. And thus the Death Resurrection and Ascension of JESUS CHRIST is 1. To all men a ground of Instruction to convince them of sin and of Christ his right of Lordship over them Joh. 16.8 11. Rom. 14.9.12 And of alurement to come in and be reconciled to God by Christ 2 Cor. 5.19 20. and of hope that in comming in and yeelding to his Call they should have life Joh. 3.14 15. 2. To his Called and Chosen ones that beleeve on him a ground for Confirmation of their Faith of their Justification of their Preservation in Grace of their enjoyment of the Inheritance Rom. 5. and 8 32. c. of which is not here to be understood in in that affirmed for all men But of the former that hope set forth for All according to that Christ hath done for all and so I suppose all that will may understand the sense That wee may have the Question rightly stated about the death of JESUS CHRIST in what sense he dyed for all men CHAP. VI. An Assay for right stating the Question THIS Question being diversly stated by many I thinke it meet to mention the same briefly that it may appear the better how it is stated here 1. Some say JESUS CHRIS dyed for all his Elect and onely for those that are elect to Sonne-ship and eternall Inheritance and for no other Not for all mâ—n every man or any man but the Elect. This is flat against and openly contradictory to the affirmation of the Scripture and is that opposed in the whole drift of this Tract 2. Some say JESUS CHRIST dyed for all men alike wrought redemption for them all alike with like love and like intention and for like ends But as this hath no ground in the Scripture so it is already shewne confuted by it 3. Some say JESUS CHRIST dyed for every man in case every man beleeve on him and for no man to Salvation in case every man persist in unbeleife But this is no Scripture sense and imperfect to make any sense to goe on with at all for Christ hath dyed and given himself a Kansome to God for all men whether any man beleeve it or no and hath by his death so purchased all men of God that hee is become their Lord and shall judge them though they should persist in unbeliefe neither shall they all so persist Rom. 14.9 12. 2 Pet. 2.1 Isai 53.11 4. Some say JESUS CHRIST dyed in some sort for all men and â—o as all doe receive some good thereby he dyed for all as a Lord but he did not die for all as a Surety to pay the price for and become the Propitiation for the sinnes of all This sense answers not the Question which is not about what good all doe receive from or by the death of Christ but what good hee hath thereby wrought and procured for all men that he might have pouâ—â— and freedome to bestow according to his will that is one with the Fathers yet is the Affirmative in this expressed sense true though it be not the whole truth of this businesse But the negative not onely denieth the remainder of truth but denies and unsaith again even that which was affirmed for if he did not pay the price and purchase them how according to the Gospel is he become their Lord Rom. 14.9 2 Pet. 2.1 And if he be not the Propitiation for their sinnes how shall he judge them according to the Gospel and by it 2 Cor. 2.10 Rom. 2.16 Joh. 12.47 48. and if no price be paid nor Propitiation made for them but that what ever reprievall patience or mercies they receive they will but aggravate their condemnation no doore of Repentance and life being opened in truth for them to which this patience and bounty might leade them what good doe they then receive or rather be they not necessarily more miserable Rom. 2.4 5. 5. Some say JESUS CHRIST so dyed for all that his death is sufficient for all and applicable to all but not so as he hath indeed ransomed all men and become the propitiation for their sinnes The Affirmative part of this sense is very good and will stand well But the Negative both crosseth plain Testimonies of Scripture and
themselves understand nor will any spirituall good SCRIPTURE Turne you at my reproof behold I will powre out my Spirit unto you I will make knowne my words to you Prov. 1.23 QUEST X. What hope is there for them if they doe fubmit to his Call and so by his Spirit be drawn in to him to beleeve SCRIPTURE To him give all the Prophets witnesse that through his Name whoseever beleeveth in him shall receive remission of sinnes Acts 10.43 him that commeth to me I will in no wise cast out hee that beleeveth on me hath everlasting life Joh. 6.37 47. being made perfect hee became the Author of eternall salvation unto all them that obey him Hebr. 5.9 in beleeving on him Joh. 3.14 15 16 18. QUEST XI May this newes be plainly declared to all men SCRIPTURE Goe yee therefore and teach all nations Matth. 28.20 Goe yee into all the world and preach the Gospel to every creature Mar. 16.15 QVESTION XII To what end will God and Christ have this Gospel declared and testified to and among all men SCRIPTVRE That all men through him might beleeve Joh. 1.7 And hee that beleeveth and is Baptized shall be saved but he that beleeveth not shall be damned Mar. 16.16 Joh. 3.18.36 So that by Scripture it plainly appeareth that Jesus Christ hath so dyed for every man that hee hath redeemed all Mankind and satisfyed God's Justice and is become the Propitiation for the sinnes of all men and hath made them saveable and hath opened the door that they might bee saved and is so faithfull and able and useth such means that whosoever perisheth it will be through their own fault And now the sense so explained and Question stated I will proceed to more enlarged proof CHAP. VIII An entrance to the more enlarged proof of the Proposition FOr the enlarging the proof of the Proposition first set down In the sense in the five first Considerations explicaâ—ed and according to the Question stated in the latter end of the sixth Chapter and opened and answered in the seventh Chapter I shall take this course keeping the bounds before hinted 1. By considering CHRIST as the common Person in the room of all Mankind in what hee did on earth of whom the First was a figure 2. By considering the joynt mentioning of Greation and Bedamption by Christ 3. By considering the constancy of the Scripture in changing the Person when having spoken of that which is generall it mentions any speciall 4. By considering the places themselves in the force of the words the scope and circumstances of the place whence the Proposit on is affirmed 5. By considering like places of Scripture speaking of like things in like manner 6. By answering the most usuall and strongest Objections frumed against it 7. By adding some Arguments to satisfie such as must have reason satisfyed 1. Of the consideration of Jesus Christ as the common and publike Person JESUS CHRIST in this great Worke of the Redemption of Mankind is set forth in the Scripture as a publike Person in the room and stead of all Mankind as the first Adam was whence the first Adam is affirmed to be the figure or Type of Christ Rom. 5.44 and so as the one is called the the first Adam and the other is called the last Adam The one the First man the other the Second man 1 Cor. 15.45 47. for our better understanding whereof there are three things to be premised before wee confider the Gomparison PREMISE I. That the businesse wee are here to view and deale about is the worke of Redemption of mankind wrought by Jesus Christ and so of those Workes of God that are from God outward and toward his Creatures and so not of that or those workes of God which are in himself and so onely in Christ and for Christ as his wonderfull and secret Counsells in the Election of Christ Man to Union of Person with the Sonne of God and so to Sonne-ship and aeternall inheritance And in that Election electing some to Sonneship and Inheritance in and with him And his praeterition and appointment of others to be servants to this his Sonne and those chosen in him for in respect hereof Christ was before Adam and all other Creatures yea so as Adam himself and all things were made by him and for him Col. 1.15 16 17. Rom 11.36 1 Pet. 1.20 Prov. 8.22 27. Ioh. 1.1 2 3. Where as in the businesse wee are now about It is expresly said That was not first which is spirituall but that which is naturall and afterwards that which is spirituall And Christ is called the last Adam the Second man 1 Cor. 15.45 47. and Adam is called the First Adam The First man and the figure of him that was to come Rom. 5.14 PREMISE II. That however Christ was figured by Adam in respect of the common place he stood in The publikenes and account of that in that publike place done by him and therefficacy and fruit thereof for and to all in whose place he stood And the prevailing power thereof in all that come to have being from him yet there is great difference between these two Adams and their work The first man was made a living soul who might have stood and so with him all naturally theseending from him but no power if fallen to rise and live again The last Adam was made a quickning Spirit so as he might be able not onely to rise from the death himself but to quicken and raise those fallen and dead The first man of the earth made of the dust and by his fall became more earthy returning to dust againe weak and mortall The Second Man the LORD from heaven who though for mankind dying yet could not be holden of death and being risen can die no more but liveth ever 1 Cor. 15.45 48. with Gene. 2.7 and 3.19 and Acts. 2.24 Revel 1.18 The worke of the First Adam should have been to have continved in that integrity and righteousnesse and likenesse of God in which God had made him and to have kept himself and all his Posterity that Sinne and death might not have entered on them But he did turne aside and so fell and lost himself and all his Posterity and so sinne and death entered and his worke is called disobedience Gene. 2.17 and 3.1 7. Eccles 7.29 Rom 5.12 19. The work of the Second Adam was to take away sinne and abolish death and destroy the worke of the Devill and so worke redemption for mankind that he might bring them all out of death and set them alive before him and that he may conferre aeternall life on such as beleeve on him in the day of grace And this worke fit for this end he hath perfectly done so that in him is no sinne and his worke is called Obedience 1 Joh. 3.5 8. Hebr. 9.26.2 Tim. 1.10 Rom. 3.22 24. and 5.18 19. And these and such-like differences and dissimilitudes the Scripture affirmeth PREMISE III. 3. In that and
hee doth by his Spirit in Beleevers he changeth the Person and saith That he might bring us to God 1 Joh. 2.1 2. Speaking of the peculiar priviledges of Beleevers hee saith If any man sinne wee have an Advocate with the Father JESUS CHRIST the Righteous and he is the Propitiation for our sinnes Such the Priviledge of those that beleeve in Christ that if overtaken with sinne they may seek and find pardon for themselves and seek and look to receive all the Priviledges promised them having so great an Advocate with the Father so beloved of him so faithfull to them who is also the Propitiation for their sins Wherein his love was first testifyed to them and by vertue of which blood hee now Advocates at Gods right hand for them as is before shewn But having mentioned that which appertaines to all men hee addeth a change of the Person and saith And not for our sinnes onely but for the sinnes of the whole world That so Beleevers may know though others sinne yet what Gospel to hold forth to them and how to pray for them also And like distinctions and change of Persons or restrictions suitable to such a change as Joh. 3.16 17 18. are usuall in Scripture wherein we may easily see the truth of that affirmed done by Christ for all and of that he hath to doe for All that they might be saved to be indeed a truth not depending for its truth on any ones beleeving but verily true whether they beleeve it or no and therefore true that they might beleeve and so true that they shall one day confesse it to be true when yet they may be denyed by him for that denying to beleeve when he told them Phil. â— 10 11. 2 Tim. 2.13 Which wisedome of the Spirit speaking in the Scripture if observed may helpe us to see the agreement of one place with another that through rashnesse some think unlike and also how the word may be divided aright when that which Scripture affirmeth for all is so set before them and that which the Scripture appropriateth to Beleevers be applyed to them and it also proveth the Proposition CHAP. XI Of the Consideration of 1 Tim. 2.6 FOr proof of the appearing sense of the words and of the Proposition three things are here to be viewed First the force of the words Secondly the Circumstances Thirdly the scope of the Place First for the sense of the word it self All it appeares to be meant of Adam and all that come by propagation of him because the opposition is between God and men and onely one man The man Jesus Christ between who gave himself a Ransome for all men vers 5. so all were created by him and through his propitiation are preserved by him which also is given as the ground proving Reconciliation wrought by him and life in him for all men and that hoe enlighteneth every one of them Ioh. 1.1 4 5 9. Psal 75.13 Col. 1.16 20. Whence it is affirmed All nations shall come and worship before him Psal 86.9 Yea even those that have been enemies to him and his and shall be judged by him Rev. 3.9 Isai 45.23 And this grounded on his obedience to the death of the Crosse Phil. 2.7 11. Rom. 14.9 12. So that this man Christ between God and those men created by him and he expresly said to have given himselfe a Ransome for All And all that have being from Adam and so his nature being men And here no exception of any one man but the Man Jesus Christ who is God-Man That gave himself a Ransome for All men The force of the word beares it to the largest sense All Men. And yet to open the sense a little more fully consider the use of the word 1. The word men is used in Scripture for Adam and all his sonne Hebr. 9.27 and they are called men most frequently in respect of the mature and being of man which they have from Adam Psal 4.2 Prov. 8.4 though sometime in opposition to God Psal 90.20 Isa 31.3 First Now very often and in the fullest and most common sense men that are but men and neither regenerated to God nor wholly reprobated and given up to Sathan are called men Job 11.11 12. Psal 12.1 and 4.2 and 53.2 Secondly And beleevers that are regenerate are also called men and that even because they are so Acts 1.11 1 Cor. 3.21 22. And they are also so called in respect of some weaknesses and passions Acts 14 15. and sometime in respect of some carnall walkings 1 Cor. 3.3 But yet Beleevers are in Scripture called something more and better then men even the Sonnes of God Joh. 1.12 1 Joh. 3.1 and Saints 1 Cor. 1.1 and Brethren and faithfull in Christ Ephes 1.1 yea Christians Acts 11.26 Some there are who have imprisoned the truth in turighteousnesse and hardned their hearts against the â—eanes God used for their good till they be given over of God Rom. 1.19 24. and 2.4 5. Prov. 1.23 36. And these be also called men Rev. 16.9 but yet these are in Scripture called also something other and worse then men as Reprobates Jere. 6.28 30. the seed of the Serpent Genes 3.15 The Children of Beliall Deur 13.13 and of the Devill Joh. 8.44 1 Joh. 3.12 and with an emphasis the wicked Psal 9.17 2. The words All men are found in Scripture to signifie sometime all these three sorts Zaoh. 8.10 Ezek. 38.20 sometime the first and latter sort together 1 Thess 1. â— Sometime though seldome the Beleevers only whether sound or foined 1 Cor. 7.7 sometime and that usually the first and second sort together Tit. 2 1â— 1 Tim. 4.10 Acts 17.30 Luk. 2.14 And sometime the first sort only Tit. 3.2 Psal 53.2 3. That All men 1 Tim. 2.6 Intentionally expresly principally and especially is meant of the first sort for naturall men sounes of Adam sinners unbeleevers unregenerate mâ—n appeareth 1. Because this sense includeth All at first All men having some time in which they are such and neither better nor worse then such before they be either borne of God or given over of God Ephes 2.1 2 3. Tit. 3.3 Rom. 3.9 20. 2. Because Christ dyed to make the propitiation for them as they were sinners and he is no where said To dye and give himself a ransom to that end for the good men the Righteous the Beleevers and Regenerate neither when they were such nor as they were such nor because they were such though that they might be such but for men sinners unjust ungodly his enemies yea hee is expresly said to have given himself for our sinnes and to take away transgressions Rom. 5.6 8 10. 1 Pet. 3.18 Gal. 1.4 3. Because this is a faithfull saying and worthy all acceptation that Jesus Christ came into the world to save sinners 1 Tim. 1.15 And thus it is cleer the force of the words carries it to all Adams sonnes Secondly the Circumstances in the place from the fore-going and following
is no Reason to affirm that without doubt this mentioned in the latter part of the Reason should be one Reason of the frequent mentioning of those generall words All men For on whose part should it be a reason for such an end On the part of the Jewes in respect of themselves it could be no Reason because they reckoned themselves the People of God and seed of Abraham and for the Iewes in respect of the Gentiles it could be no reason while the Ministration of the Gospel was not sent to the Gentiles If any say Yes to prepare them to receive the Gentiles Wee see it had not that effect with the beleeving Jewes who were not with such words prevailed withall in that wherein they did stumble and yet to the Jewes is the Gospel of Christ being the Saviour of All men Every man the World frequently set forth before the Commission of the Ministration of the Gospel to the Gentiles Joh. 1.4.7 9.29 and 3.16 17. and 6.51 and 12.46 47 48. and 8.13 And on the part of such Gentiles as were brought in to beleeve before the mentioning the use of such words to them it could not be a Reason and yet to them also is the Gospel so set forth in such generall words Rom. 3.22 and 5.12.18 and 14.9 12. 1 Cor. 15.22 2 Cor. 5.14 15 19. 1 Tim. 2.4 5. And even so is it set forth both to beleeving Jewes and Gentiles and that as the Gospel they had to declare to such as yet beleeved not whether Jewes or Genâ—iles Hebr. 2.9 1 Joh. 2.2 and 4.14 and Jewes and Gentiles and all Nations containe all and every man Even the who World and it is no where said of the death of Christ it was for some Jewes and some Gentiles some of all Nations much lesse can it be said onely for the Elect of all Nations So that this whole Reason is proved to be but a meer fancy purposely framed to colour the unbelief of That which cannot be denyed to be plainly testifyed in Scripture And now let the Objection with the Three Arguments and this great reason be truly considered apart and together and the dealing with the Scripture according thereto and this appeares therein That it endeavours to make the Sentences and words of Scripture of no force at all and so addes strength to the blasphemy of those that have said That the Scripture is but a dumbe Letter Incky Divinity a noose of wax that may be bended every way according to the will of the Interpreter whose blasphemous mouthes by this meanes opened will not be stopped till the words and sayings of Scripture be stood too in the sense they expresse and import 2. From the grant of this Objection and the use of such reasonings by which it is fortified hath been the opening of the doore for men to abuse the Scripture to the countenanceing of every Herecy and sinne and for the deniall of truth affirmed and duty commanded 3. This is also that which hath given the strength to some to plead the Church to give authority to the Scripture and the need of a Pope to determine the sense and others of divers Sects to acknowledge no truth in any sentence of Scripture but according to the Interpretation and judgements of the Masters of their Sects and and others to look for vaine and santasticall Revelations not heeding the Letter of Scripture and so to fasten on any pleasing fancy though without or against the sayings of Scriptures 4. Yea this is the root and preserver of all falsities devisions and contentions But that it may appeare I justly charge this Objection with such use of Arguments and Reasons to fortify the same I will give a little instance of such manner estimate of and dealing with the Scripture These then are found plain sayings of Scripture in generall words 1. God that made the World and hath made of one blood all Nations of men Act. 17.24 26. 2. All have sinned Rom. 3.23 Through the offence of One judgement came upon all men to condemnation All have sinned Rom. 5.18.12 3. Death is passed upon all men Rom. 5.12 it is appointed to men once to die Hebr. 9.27 4. All that are in the graves shall heare his voice and come forth Joh. 5.29 5. All Nations shall be gathered before him Matth. 25.32 to judgement 2 Cor. 5.10 And as these are points of faith so for points of practice 1. Let all the Earth feare the Lord let all the Inhabitants of the World stand in awe of him Psal 33.8 2. If it be possible as much as lieth in you Live peaceably with all men Rom. 12.18 Honour all men 1 Pet. 2.17 3. Let every soul be subject to the higher Powers Ro. 13.1 Tit. 3.1 4. Render to all their due tribute to whom tribute and Rom. 13.7 5. Let us doe good unto all men Gal. 6.10 shewing meeknesse to All. Tit. 3.2 Now let us see what this Objection with the former Reasons will doe with all these plaine sayings of Scripture in such generall words OBJECTION The Scripture in such places as speakes so generally are not to be understood in the sense the words seem to import REASON I. The words in Scripture cannot be alwayes taken in the sense they seem to import The Door the Vine and c. REASON II. The words All men and Every man are often found in Scripture to mean but some even Gods Elect and Chosen REASON III. It is said Through the offence of One many be dead byone mans disâ—bedience many were made sinners Rom. 5.15 19 many of them that sleep in the dust of the earth shall awake Dan. 12.2 And Beleevers have said One God hath created us Mal. 2.10 and in many things we offend all Jam. 3.2 And every one of us shall give account of himself to God Rom. 14.12 And lye not one to another Col. 3.9 Speak every man truth with his Neighbour for wee are members one of another Ephes 4.25 Be ye kindly affected one to another with Brotherly Love in honour preferring one another Rom. 12.10 For bearing one another forgiving one another Col. 3.13 That no man goe beyond or defraud his Brother 1 Thes 4.6 In which places you may see who the many are that God both 〈◊〉 and that have sinned and that shall dye and come to Judgement to whom we are to give honour and render their dues c. even the Beleevers and Gods Elect and Chosen REASON IV. And there was great reason why in those times they should use such generall words as All Men Every man when they meant but some for was it not said Hee shewed his words unto Iacob and his Statutes and Iudgements unto Israel He bath not dealt so with any Nation as Psal 147.19 20. That now by these generall words the Elect among the Gentiles might be encouraged to feare the Lord and stand in awe of him according to that in Psal 33.8 Is not this ungodly dealing with and profaning of the
Scripture and if the words doe not beare the sense they import who shall tell us what the sense is and what a gap is here to all wickednesse Yet those generall words All men Every Man and the World are not so often found in Scripture in affirmation of any of the forementiontioned particulars As in affirming the death of Christ as the Ransome And surely hee that will not beleeve the same for the testimony the Scripture giveth of it doth not beleeve any of the former for the testimony of Scripture but for some other cause that is moveable If any say what need of Interpreters if the Scriptures have the sense the words thereof import I Answer they are very needfull not to Straighten or take away the sense the words import or to devise another But to open and explaine That sense the words beares and to cleerand evidence out of the words themselves and confirm it by other-like places and so to presse it on us and apply it to us for admonition Instruction Dehortation Exhortation Consolation and so to root out this evill estimate of the Scriptures and evill dealing with it from the hearts and mouthes of all Christians that the Scripture may be esteemed meet to answer words of truth with as is said Prov. 22.21 CHAP. XV. Of Answering a second OBJECTION Objection II. SAint JOHN makes it an infallible marke of the love of CHRIST to them for whom he laid down his life 1 Joh. 3.16 But God hath not loved every man in the World For he hated Esau Rom. 9.13 but his Church and his owne whom he loves to the end Ephes 5.25 Joh. 13.1 Therefore Christ dyed not for Every man ANSWER 1 Joh. 3.1 Being spoken in the first Person and applicatively of perception of love in the Death of Christ propounded for example and motive It is much abused in being cited to this end as may be seen Chap. 3. and 4. and 5. and so the Proposition is of no force for it is a proof of the Love of God to the World That hee sent his Sonne to be the Saviour of the World Joh. 3.16 and 1 Joh. 4.14 and so of the Love of Christ to mankind To give himself a Ransome for all men 1 Tim. 2.6 and yet a proof of more especiall Love To choose and bring any in the perception of this Love to Union and Fellowship with himself Joh. 15.15 16. and Tit. 3.4 7. as in our Types the bringing out of Egypt was a proof of his Love to all so brought out but yet more especiall love to those that hearkened to his Judgements and did them Deut. 7.8 12 13 14. Besides the Apostles doe not there propound the Death of Christ to shew how many he dyed for or as the foundation to bring in unbelievers to beleeve or to shew how many God loves but onely speaking of the perception of Love by Beleevers He sheweth wherein they perceived it and that was in that he laid down his life for us and this was sure when wee were his enemies and so found when he called us also Rom. 5.8 10. Ephes 1.2 4. And that to this end to move us even so to love our Brother who without question is beloved whereas this Objection shuts the door of loving any till or farther then we know his Election Though the Gospel this Objection opposeth giveth a certaine ground for loving all men with Love of Compassion 2 Cor. 5.14 15. Tit. 3.2 3 4. and for Loving Beleevers with Love of delight Psalm 16.2 Coloss 1.4 5. Phil. 1.3 4 5 8 9. This Assumption is full of infidelity and Blasphemy If it had been that God doth not love every man in the World It might have been granted and proved But to say God hath not loved any but his Church and chosen whom he loves to the end is a blasphemy so great that the same may be said of it which is spoken of that Apostacy Jere. 2.10 11 12. For this with one breath both blasphemeth and contradicteth our Saviours affirmation of Gods love of the World some part whereof will notwithstanding perish Joh. 3.16 17 18 19. The Prophets affirmation That the Lord is good to All and his tender mercies are over all his Workes Psalm 145.8 9. and 136.25 Yea the truth and force of all Gods earnest Expostulation Intimation of Love Exhortations and Call to such as refused Deutr. 5.29 Hosea 5. and 7.1 Isa 5.4 Prov. 1.23 24. Luke 19.42 Matth. 23.37 Hos 13.19 Yea the truth and force of our Saviours Exhortation to his Disciples for being like their heavenly Father in Love and mercy to enemies Matth. 5.44.48 The Testimony of Gods goodnesse in all his Works Act. 14.17 Rom. 2.4 Yea this Assumption goeth yet further in that it doth not onely say God doth not now love them while they walk in sin But God hath not loved every man in the World no not any time since Adams fall So as to give any Ransome for them and so denyeth Heb. 2.9 Nay it stops not here except his Elect whom he loves for ever It saith Hee hath not loved any other of mankind no not when he made and beheld them all righteous in Adam as the Publick Person and blessed them and avouched all his workes good Eccl. 7.29 Gen. 1.27 31. It saith God hath not loved but hated them oh fearfull To say that God hateth the Righteous Psal 45.7 and so they could not fall from the love of God in the fall of Adam since his Love was never towards them nor could they fall under the hatred of God by sinne either Originall or Actuall since they were under it before if this Assumption were true for it saith hee hath not loved them and if any should tell them Their sinnes are very great for offending so loving a God for despising so rich a Ransome and refusing the grace offered them in the meanes and giving way to serve sinne that cost Christ Jesus his blood to satisfie for them And that they forsake their owne mercies by following lying vanities And so warne them of the great condemnation that will befall them for the same if they perish in their evills and entreat them by all the Mercies of God and sufferings of Christ for them To hearken to the Gospel Repent and beleeve and turne unto Christ This assumption holds them back and saith It is all Lyes for God hath not loved them Oh whether will this blasphemy reach But to give some satisfying Answer to this Objection Let the Scripture be viewed what it saith of Love or Hatred which there appeares two-fold First the Scripture mentions a divers kind or degree of Love in God towards men shewne in the fruits thereof as to say 1. A Love of Compassion Pitty and Mercy Psal 136.25 and 145.8 9. Such a Love as extendeth it self so farre for the good of man loved in good things afforded That a man is made saveable and so much is done for him and to him That in
accepting and holding the same and yeelding thereto and therethrough to God Hee might be saved Psal 36.5 6 7. And lesse love then this was not to the Angels before they fell Jude 6. Nor lesse love to all Mankind before they fall Eccl. 7.29 Gen. 1.2 Yea it was not taken away from Mankind upon the fall though the fall deserved it Gene. 3.15 but in this Love Did God give his Sonne to be the Saviour of the Worid Isa 4.14 Joh. 3.16 And in this Love doth GOD for his Sonnes sake who gave himself a Ransome for all men preserve them Col. 1.16 20. and therein giveth a witnesse of his Mercy Act. 14.17 and that to lead them to Repentance Rom. 2.4 2. A love of delight and pleasance taking in the beloved an abounding flowing and honouring Love that resteth not till the Beloved be brought into Union Fellowship and Possession of it self and all its own Priviledges Num. 14.8 Psal 18.19 and 36.8 And in this Love doth God love his Son Jesus Christ Pro. 8.30 Isa 42. 1 Jo. 5.20 16.15 And in this Love doth Jesus Christ Love all his Elect and chosen Children Psal 149.4 and 147.11 Joh. 15.9 and 17.21 23. yet so as this peculiar love is not manifested to them till in sight and belief of the former Love their hearts be overcome to beleeve in JESUS CHRIST and to love Him and their Brethren and to walk in that love 1 Joh. 4.14 16 19. 1 Cor. 2.9 Joh. 14.21 23. Secondly the Scripture mentions a divers kind or degree of hatred both in God and man Shewn in the fruits as to say 1. A not so much loving as others are beloved and this expresly called Hatred Genes 29.30.31.33 and so intimated Luk. 14.26 and thus it is said of God Hee refused the Tabernacle of Joseph and chose not the Tribe of Ephraim Psal 78.67 and so he is said to abhorre Israel vers 59. and to have been an Enemy to Israel Lam. 2.5 2. An Hatred that is furious positive tending to and moving for the overthrow and destruction of the hated Deut. 19.11 Psal 78.76 Now the love of Compassion and the Hatred that is in a lesse degree of Love may very well stand together both in God Hos 11.5.8 9. and in man Jere. 9.1 2. and so God may Love with the Love of Compassion and shew tender mercies waiting with long suffering and patience for and towards such as he hides himself from and is angry with and speakes in words and workes against Isai 57.17 18. and 63.10 11. Jere. 18.7 Isa 31.2 And such kind of Love are his People commanded to follow and be like him in even towards such as for whom they cannot but mourne and with whom they cannot have intimate Union and Fellowship with Gods allowance who yet bids them love them Prov. 14.7 and 23.20 Ephes 5.11 Matth. 5.44.48 And to say whosoever God Loves with this Love of Compassion hee loves for ever or to say he hateth with any other hatred then that which may be in that lesser degree of Love any before they have hardned their hearts against him and turned from him in abusing of and rebelling against the fruits of his Love vouchsafed is plainly contrary to the Scripture Hos 9.10 I found Israel like grapes c. to vers 15. All their wickednesse is in Gilgall for there I hated them for the wickednesse of their doings I will drive them out of my House I will love them no more So Zach. 7.11.13 and 1.18 28. and 2.4 5. And that this Love to mankind may not be undervallewed This I adde that the discovery of this love of God to mankind in the gift of and Propitiation made by his Sonne and fruits thereof is That in and by which the Holy Spirit doth usually first overcome a man convince him and enable him to beleeve and sâ—renew and bring him in to God Psal 36.5 6 7. and 107.1.8.15 So Christ set the same before Nicodemus to that end Joh. 3.5.15.20 and Paul the same to the Corinthians 2 Cor. 5.19 20 21. and confesseth himself and the rest of Beleevers to be so brought in to God Tit. 3.3 4 5. And those that have experimented this can set forth the same Hope for others that are in no worse case then themselves once were 1 Tim. 1.14 16. Tit. 3. And as for the love of delight that is peculiar and appeares not usually to any till in beliefe of the former they be brought to love God and therefore even so to be waited for Joh. 14.21.23 and so intimated toward Brethren Ephe. 5.1 2. But now for such as while the love of Gods Compassion flowes towards them in his use of meanes to them and moving his People with Compassion to endeavour to doe them good and by his Spirit knocks at their hearts If some of these doe and will persist in rebellion till he give them up to Satan such are Reprobated of God and so hated of him yea and so farre as they are known to be such they are so accounted and hated of his People And none but such set forth in Scripture to be so hated of God Prov. 1.23.33 Ezek. 24.13 Iere. 6.16.27 30. 1 Joh. 5.18 which overthrowes the Assumption and the Objection As for the instances Rom. 9.13 although for the Elder to serve the younger be hated in respect of peculiar love Psal 78.67 yet it stands well enough with the love of Compassion and as for any other hatred of Esau the Scripture mentions none untill it was for the contempt of his Birth-right Heb. 12.17 like that Hos 9.14 15. which is used to warne us that wee slight not the Grace of Christ As for the Hatred mentioned Rom. 9.13 If laying his Mountaines waste which was the fruit of it did witnesse such hatred Did not the before giving him those Mountaines Testify like love though not such as to Iacob Mal. 1.2 3. As for Ephe. 5.25 It speakes of the peculiar love of Christ to his Church and so of higher ends of giving himself then Ransom and Propitiation which the Church hath received even of the speciallâ— fruits of Spirituall Application vers 26. Nor is this here set forth as a Proposition for faith But for an example for beleeving Husbands and Wives to follow in love and if he had been exhorting to love of Compassion and patience towards the unjust and enemies Hee would have said who suffered the just for the unjust 1 Pet. 3.18 So that here he was not shewing how many God loves and Christ Dred for which other Places shewn to be All men of which before Chap. 4. As for Ioh. 13.1 will any argue hence That because our Saviour loved his Apostles and his Disciples that by the heavenly Call were drawne in to him and followed him in this World and that as hee having loved them so he loved them to the end and shewed it in his care of them ministration to them and Prayers for them for of those and
raiseth the Conclusion of faith hee having now given us freely this his owne Sonne whom before when we were enemies hee delivered up to death for us How shall hee not now in giving him with him also freely give us all things Compare Rom. 4.24 25.5.1.5.10 11. and 1 Cor. 3.22 23. Gal. 3.29 with this Rom. 8.32 and all this will well appeare So that this Place gives no Proof to the Proposition and is dangerously abused to be cited to beare such a sense as shuts the doore against all the choice uses of it and opens a doore to horrible abuse for were it not wicked reasoning to say because the Apostle saith of and to Beleevers Rom. 14 10 12. VVee shall All stand before the Judgement-seat of Christ So that every one of us shall give an account of himself to God Therefore that he dyed for All and wee must All appear before the Judgement-seat of Christ is meant of the Beleevers and the Elect onely To prove the Assumption is cited Joh. 14.17 Even the Spirit of Truth whom the VVorld cannot receive c. vers 22. Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self to us and not unto the world and 17.9 I pray not for the World But for them which thou hast given mee for they are thine Ans 1. These places speakes not of the Ransome and Propitiation only nor yet for that and the fruits thereof only but also of higher Communication of Spirit and Priviledges which Jesus Christ by vertue of his blood both as the ransome as the seal of the New Testament with which he is ascended doth from his Fathers right hand send forth to those that are Called doe beleeve on him and to no other though in the Counsell of God elected So that these Places prove not the Assumption but are abused in being cited to it without any distinction whereas Christ in the Scripture maketh a distinction of these things 1 Cor. 2.9 Heb. 9.14 Joh. 7.38 39. and 3.12 as is shewne Chap. 1.2.3 before 2. Neither doe these places say the World of the wicked and ungodly men as the Assumption doth and incited them to it would have them understand where if by wicked and ungodly be meant the seed of the Serpent which with an Emphasis are so called Then it overthrows the Proposition and conclusion and intimately confesseth what it openly denies For they are therefore even so called the wicked and ungodly and of the wicked One because they have refused to come in to God by yea have despised and abused those mercies and meanes Procured for and extended to them through the Death and Ransome of Christ for them and accompanied with some gift of his Spirit to turne them in to God as is evident by comparing Gen. 4.3.7 16. with 1 Joh. 3.12 and Gen. 6.2 3 5. with 1 Pet. 3.18 19 20. 2 Pet. 2.1.5 Prov. 1.23.25 Act. 7.51 But if by wicked and ungodly be meant the world of Mankind as they are Naturall men and unconverted Then it either excludes many of them from being wicked and ungodly in any sense and so contradicts the Scripture Ephe. 2.1 2 3. Tit. 3.2 3 4. Col. 1.22 Rom. 5.6 or else shuts them out all and every one Elect as well as others from being of the number of them for whom Christ dyed for they all are uncapable of receiving that Portion of Spirit here promised Nor are such manifestations and Priviledges here meant for any though Elect till they first so beleeve in Christ that they love him Joh. 7.38 39. 1 Cor. 2.9 15. and howsoever this Assumption mingles Naturall men together with and makes them one with the Seed of the Serpent and so sinfully abuseth the Places cited by Addition 3. This Assumption with the whole Argument denies the truth of the Gospel which the Scripture shewes plainly is to be Preached to all men even Every man Matth. 28.19 Mar. 16.15 16. Yea the Proclamation of love of God in Giving his Sonne to die for them Joh. 1.29 3.16 17. that thereby they may be shewne 1. The vilenesse of their sinnes needing such a Ransome Isa 2.6 Hebr. 9.22 Gal. 3.13 2. The emptinesse of all their self-wrought Righteousnesse to help them Gal. 3.21 Psal 49.7 3. The vanity of all worldly things to recover them Job 28. tot 1 Pet. 1.18 4. The Pardon Peace Spirit and life that is in Christ to Communicate to those that doe Repent submit to and beleeve on him Act. 10.43 and 13.38 Eph. 2.13.17 5. That it is the good will of God that they should Repent and beleeve Act. 3.19 26. 6. That hee hath shewed mercy already to the chief of sinners to encourage them to beleeve and turne in to him for the same 1 Tim. 1.14 15 16. 7. That even they if by this grace be wrought on to Repentance and overcome to beleeve on Christ they shall receive Remission of sinnes and favour with God yea Eternall life Acts 10.43 and 13.38 Joh. 3.15 16 36. 8. That their not beleeving makes them impenitent and till they doe Repent and Beleeve they abide under sinne condemnation and wrath Joh. 5.38 40. and 3.18.36 9. That if when light comes and Spirit moves at their hearts they doe yeeld and turne Spirit will farther come in and make them know the truth and the truth will make them free Prov. 1.23 Ioh. 8.31 32. but if then they refuse and harden their hearts against it that is great condemnation and if they so persist it endangers them to be given up of God and then there will be no Remedy but they will be judged to a second death by him that hath dyed for them and now calleth them and they will none of his Counsell Ioh. 3.19 Prov. 1.23 25. Psal 68.21 2 Thes 2.8 And all this is true Gospel whether men beleeve it or beleeve it not and on this ground and pressing all this as the Truth and Oracles of God are all men to be exhorted to Repentance of their sinnes to faith in Christ Jesus and so to be reconciled to God Mar. 1.15 Act. 2.37 and 3.2 Cor. 5.14 15 19 30. And till by the Spirit in this Gospel men be made Penitent and brought in to beleeve in Christ they are no better then naturall men and of the world though Elect and so uncapable of such receit of Spirit and manifestations as these Ioh. 14.17 22. 1 Cor. 2.14 which is also to be could them to bring them to Repentance and faith Act. 2.37 38. But when any are brought in by the Spirit in belief of this Gospel brought in to Christ and fastened in cenfidence and love to him Then may they look and waite even for this portion of Spirit also Joh. 14.17 and 7.38 39. Act. 2.38 and abiding and walking in faith and Love they shall receive the manifestations of more aboundant Love and Priviledges here promised Joh. 14.21 23. 1 Cor. 2.9 whereas the citing these places to the Assumption
Chap. 6. and this 8. vers 5 13 14 18. and by his Prayers for the Ephesians Chap. 1.17 20. and 3.14.20 and his Profession to the Collossians Chap. 1.23.27 and 2.2.10 by all which it appeares also to be the scope of the Apostle to direct them to this abiding according to that of ould said to our Types Exod. 19.3.6 3. Who have the full assurance of all this and when they come to it and they are such who are not onely called but in that heavenly Call through grace beleeved Drawne forth of themselves and the World to take up their rest and well-pleasednesse in him and inflamed with likement and love of him and his guidance Not onely Justified but having experimented their justification not onely in Christ but by the Spirit of Christ filling with Peace and joy in the holy Ghost and not onely hoping for the glory to come but even a First-fruits of glory in a portion of the Spirit as the earnest of the Inheritance whereby they discerne the hope of his Calling in his Election and his Everlasting Covenant made with them and see the glorious riches of his Inheritance in the Saints and Justified ones and are in a sort made Partakers of the Divine Nature experimenting that Power by which Christ was raised and exalted experimenting that Psal 84.11 Heb. 4.3 and 9.15 2 Pet. 1.3 4. That prayed for Ephes 1.17 20. And this affirmed Rom. 8.28 29 30. and so come to this glorying of the Apostle in the following verses to the End Now this objected inference crosseth the scope of the Apostles and taketh away the ground of the Hope given and shutteth the doore against the way to the enjoyment and thrusts men to wander in dark reasonings for Election ASWER III. 3. This Inferrence from these places and the abuse of them to fortify such a Proposition destroyeth the distinction between the Gospel and the communication of the speciall benefits of the Gospel between the Atonement made by Christ and the receit thereof by the Called Ones and the common and speciall Salvation which the Scripture distinguisheth as is afore shewne Chap. 1. and 2. and 10. and wholly denyeth and taketh away the Gospel to be preached to unbeleevers and all men all Nations and wholly confounds it into one with those high mysteries that are to be opened to Beleevers yea Beleevers growne and it barres out all uncalled from beleeving and all Beleevers from Consolation till they know their particular Election as all that view it may see and know it to be evill 4. The Conexion it self is wrested for this Inference which hath no even rise thence or from any other part of Scripture where is no such conexion as if all Christ dyed for and Ransomed must of necessity partake of all these Priviledges Nor as if all that partake of some fruits of his Ransome must needs partake of all these Priviledges Nor as if all that were called must of necessity Partake of them all Scripture sheweth the contrary yea the Epistle doth the same to the Romanes also Chap. 14.9 Isai 20. and this 8. Chap. verse 13. intimates the same But the concatination of all these high favours are made the peculiar Priviledges of Elect sonnes of God Rom. 8.16 17 38 39 30. Ephes 1.3.14 whence the Calling and Election of Beleevers is not made fully sure to them Till in Gods Actuall Election which followeth their Calling they be established and so in a First Fruits made Partakers of all these Priviledges as is shewne before whence they are exhorted thereto on that ground 2 Pet. 1.3 4 5 10 11. And this appeares in the stile put on these Rom. 8.28 and the Prayer for the Ephesians Chap. 1.17 All which is obscured by this Inference 5. If that which is not and which the Inference would have had had been in the conexion yet it would not have justified the Inferrence as we may see in a conexion Psal 111.4 5. The Lord is gracious and full of compassion and Righteous Hee hath given meat to them that fear him hee will ever be mindfull of his Covenant Now if any should from this conexion Inferre That the Lordis gracious and full of Compassion and hath given meat to no other but them that fear him Then Psal 145.8 9. and 136.25 and 104.27 28. and all Scripture and common experience would convince him of folly and falshood and so doth it in this Inferrence also All that is in the common Salvation pertaines to the Speciall But not all that is in the Speciall pertaines to the common Salvation See the 1 Tim. 4.10 So that the truth of 1 Tim. 2.4.6 Heb. 2.9 2 Cor. 5.14 15.19 abideth firme As for the Addition to this Reason with all that follows it is but a cavill with a slander annexed deserving no Answer Wherefore in stead of Answer To take prejudice from the thoughts of any sober-minded I will crave leave of the juditious under correction of better and more enlightened Judgement To set down briefly what I understand and beleeve concerning this mystery I conceive the Scripture to set forth an Election of God That is in and by God And according as I conceive that I see and finde there so I beleeve 1. That God did Elect the man Christ to union of Person with the second Person in the Divine Nature and so to be the Sonne of God and a mighty King in and through whom God would shew forth all his goodnesse and confirre his Kingdome on him Thus God calls him Isa 42.1 Mine Elect in whom my soule delighteth And the Spirit saith He is Col. 1.15 the First-borne of every Creature And himselfe saith Prov. 8.22 30. The Lord Possessed me in the beginning of his way before c. I was set up from everlasting I was brought forth c. And so as all other Chosen being affirmed to be chosen in him Eph. 1.4 Hee must needs be first chosen else How they Chosen in him 2. That in this very Election God did Elect a certaine number of men In this his Sonne and to Sonship in him a Conformity to him and enjoyment of the Kingdome with him Eph. 1.4 Rom. 8.29 3. That at the same Election God in his love to his Son Christ and those chosen in him Did appoint a great yet a certaine number of other men to be Servants to his Sonne Christ and those Chosen in him Psalm 7.2.11 and 119.91 Isai 60.12 Col. 1.16.27 4. That to this end God did Decree to creat all Mankind in one Adam and to set him forth as the First man and a publick Person in the room and place of all Mankind to stand or fall for all that were by Propagation to come of him and in this Decree hee decreed that all the rest of Mankind except his Sonne Christ should come forth of this First Adam by Propagation and in this Decree hee decreed to make a World of Creatures for the use and service of Mankind and to doe all
or the hope it giveth or setteth before any 4. That in Scripture there is mentioned an actuall Election or Choice which is in time though according to that before time in which God pulleth and choseth men from among others to such good things as hee in his Counsell had prepared for them Isai 14.1 Isai 4.9.7 Zach. 1.17 and 2.12 And to speak of the choice part thereof It 's manifest such an Election or Choice there is Not onely because meneioned but so mentioned in Scripture 1. That it is called an Election according to fore-knowledge 1 Pet. 12. Foreknowledge in God signifieth even the Prime Election to Sonship when it is distinct from and put before Predestination and else-where Rom. 8.29 compared with Ephes 1.4 5. But when it is said according to fore-knowledge It points out that Worke of God now done according to that fore-knowledge of his which worketh all things according to the Counsell of his own will Act. 2.23 and 4.28 5.13.18 Eph. 1.11 12. and so Election a worke 2. That often no more is mentioned in it then what the Elected doe in some measure knowingly enjoy Joh. 15.16 19. and 17.6 8. 1 Pet. 2.2 and 2.9 which is not usuall in the mentioning Election in the Counsel of God Rom. 8. Ephes 1. 3. That this Election is in the heavenly Call and follows it 2 Pet. 1.10 Reu. 17.14 whereas Election in the Counsell of God is before the Call 2 Tim. 1.9 Eph. 1.3.4 Yea this Election and Choice doth not alwayes so fasten on men in the beginning of the Call So as they though Called can be said to be Chosen Matth. 20.16 Joh. 2.23 24. Though sometime it doth so fasten on some in the beginning of the Call and so prevaile also that they are said to be Chosen from the beginning of the Gospels Call unto Salvation through sanctification of the Spirit and belief of the Truth 2 Thess 2.13 14. 1 Thess 1.3 4 5. Act. 13.48 Coll. 1.4 5 6. and in due Season it will fasten on all Elected in his Counsell when they are Partakers of the Heavenly Call Rom. 11.7.2 Tim. 1.9 yet is this actuall Election in the Worke of GOD in order of time after the Call 4. They that in the heavenly Call are in beleeving so purged with the blood of Christ that they are taken off themselves and the World and united to Christ in confidence love and delight so as they are given up to him for all Life Guidance Protection and Hope are affirmed to be actually Chosen out of the World unto Salvation Joh. 15.19 2 Thess 2.13 14. 1 Thess 1.3 5. 5. There have been some found in former and latter times upon whom this Actuall Election hath passed and they therefore called Gods Elect and Chosen Generation Deut. 6.6 7. 1 Thess 1.3 1 Pet. 1.2 Joh. 13.18 6. They that are thus actually Chosen and Prevailed with hereby are said to be biessed and Called and Chosen and Faithfull Psal 65.4 Revel 17.14 And every one may know himself to be Elected in the Councell of God before time To all that Hee finds himself in the Worke of God Chosen unto in Time Ephe. 1.3 4.11 5. That in Scripture is mentioned an actuall refusall Preterition or non-Election according to the purpose of God also in respect of some peculiar favour or Priviledge which yet may stand with Election to Sonship and eternall Salvation Psal 78.67 68. 6. That in Scripture is mentioned an Actuall Reprobation and rejection of some from the meanes or from the blessing in the meanes of Eternall Life and so from Eternall Life it self and this for their contempt of the meanes and resisting the holy Ghost Jer. 6.16 17 27 30. Prov. 1.24 35. Rom. 1 18.28 The tearme Reprobation Scarce otherwise used and of this Actuall Choice and Actuall Reprobation the Scripture most speaks Now the Gospel of CHRIST is a Truth to be Preached to all and hope of Life tendered on Beleeving and after entrance this actuall Election to be so set forth that men be exhorted to give all diligence in following the Spirit to make it sure and if any be slothfull and disobedient warning given least by contempt they procure to themselves actuall Reprobation which use the Scripture makes of them and so they are very usefull to further the Gospel which by abuse This Objection turnes them against CHAP. XIX Of Answering a Sixt and Seaventh OBJECTION Objection VI. THe Ransome and Mediation of Christ is no larger then his Office of Pâ—iest Prophet and King But those Offices prtaine to his Church and Chosen c. ANSWER This sober Objection doth not denie the Death of Christ for All men But onely seems to deny his Ransome and Mediation for All Men. Though indeed as he is set forth in Scripture Hee should not be the Lord of All men nor challenge their submission and living to him Nor shew mercy nor offer hope of life to them nor convince them of sinne for not beleeving on him nor raise them out of their graves nor cause them to confesse him Lord nor judge them according to the Gospel if hee had not Ransomed them and paid the Price and mediated for them Rom. 1 4.8 9 10 12. 2 Cor. 5.10 14 15 19. Phil. 2.7 8 9 10 11. But the Answer to this Objection is easie and plain in Scripture for as the Mediation of CHRIST is both more generall and more speciall more generall as Hee is the One MEDIATOUR between God and man 1 Tim. 2.5 more speciall as hee is the Mediatour of the New Testament c. That they which are Called might receive the Promise of Eternall Inheritance Heb. 9.14 according to that is said Hee is the Saviour of All men specially of those that beleeve 1 Tim. 4.10 So as in all the Offices of Christ as the Priest the Prophet the King there is both that which is more generall and also that which is more speciall and Peculiar 1. As a Priest hee offered Sacrifice in respect of one end That is Propitiation for All men Heb. 9.26 and 2.9 Io. r. 29. 1 Joh. 2.2 In respect of all the ends Propitiation and Sealing the New Testament and Testification to the Truth and of the uttermost end in all for his Called and and Chosen Ones Heb. 9.14 15. Matt. 26.26 As the High-Priest at his Fathers Right-hand hee in some sort interceeds and puts in for Transgressors and the World Isai 53.12 Joh. 17.21 23. but his speciall businesse and Advocation is for his Called and Chosen ones Hebr. 3.1.6 8. 1 Joh. 2.1 2. As the great Prophet hee calls all men and enlightens every one that comes into the World Prov. 8.4.32 Isai 45.22 Joh. 1.4 5 6. But makes knowne his Fathers Name Words and Gouncells in the secret of the Covenant onely to his Called and Chosen ones Ioh. 15 16 19 20. 16.13.15.17 and 6.7 8. Psal 24.14 3. As the King Hee ruleth over all Psal 103.19 and will convince All men of sinne for
But that Jesus Christ gave himself a Ransome and by the grace of God tasted Death for Every man is oft and plainly affirmed in Scripture as is before shewne Chap. 7. to the 13. Therefore the same is certainly a truth to be beleeved Joh. 20.31 Act. 26.22.27 ARGUMENT II. Those for whom Jesus Christ and his Apostles in plaine Termes without any exception or restraint affirme That Christ came to save and to that end Dyed and gave himself a Ransome for and is the Propitiation for the sinne hee certainly did come to save and gave himself a Ransome for them and is the Propitiation for their sinnes Matth. 26.24 Joh. 6.38 1 Cor. 15.3 4. Hebr. 10.7 Joh. 8.38.45 2 Pet. 1.16 Heb. 2.3 4. But Jesus Christ and his Apostles have in plaine termes affirmed that Christ came to save sinners 1 Tim. 1.15 The world Joh. 3.17 That he died for the unjust 1 Pet. 3.18 The ungodly Rom. 5.6 for Every man Heb. 2.9 gave himself a Ransome for All men 1 Tim. 2.6 and is the Propitiation for the sinnes of the whole World 1 Joh. 2.2 And every of these affirmations without any exception or restraint all being unjust ungodly sinners and men and of the World Rom. 3.10 19 20 23. Ephe. 2.1 2 3. Tit. 3.3 Joh. 3.4.6 Therefore Jesus Christ came to save dyed and gave himself a Ransom for all men and is the Propitiation for their sinnes Joh. 1.29 ARGUMENT III. That which the Scripture layeth forth as one end of the death of Christ and one ground and cause of Gods exalting Christ to be the Lord and Judge of all and of the equity of his â—udgeing That is certainly to be beleeved Psal 12.6 18.130 119.40 But the Scripture layeth forth this for one end of the Death and Resurrection of Christ That he might he the Lord of All. Ro. 14.9 2 Cor. 5.14 15. and for that Cause even his Death and Resurrection hath God exalted him to be the Lord and Judge of All men and his Judgements shall be just Rom. 14.9.11 12. 2 Cor. 5.10 Phil. 2.7 â— 1. Act. 17.31 Rom. 2.16 Therefore that Christ so died and rose againe for All is a Truth to be beleeved 1 Tim. 2.6 7. ARGUMENT IV. That which the Scripture so sets forth in generall for the World of mankind as a truth for them all That whosoever of the particulars so beleeve as to come in to Christ and receive the same shall not perish but have everlasting life is certainly a truth to be beleeved Act. 5.20 But that God sent forth his Sonne to be the Saviour of the World Is in Scripture so set forth in generall for all men That whosoever of the particulars so beleeve as they come in to Christ and receive the same they shall not perish but have Everlasting life Joh. 3.16 17 18.36 1.4.11 12. Therefore that God sent his Sonne to be the Saviour of the World is a certaine Truth 1 Joh. 4.14 ARGUMENT V. That which God will one day cause every man to confesse to the glory of God Is certainly a truth for God will owne no lie for his glory Joh. 13.3.9 Rom. 3.3 4. But God will one day cause every man to confesse Jesus by vertue of his Death and Ransome given to be the Lord Even to the glory of God Phil. 2.7 8 9 10 11. Isai 45.22 23. Rom. 14.9.12 Psal 86.9 Therefore it is certainly a truth That Jesus Christ hath given himself a Ransome for All men and hath thereby the right of Lordship over them and if any will not beleeve and come in to his Government yet hee abideth faithfull and cannot denie himself But will one day bring them before him and cause them to confesse him Lord to the glory of God when they shall be denyed by him for denying him in the daies of his Patience 2 Tim. 2.12 13 14. Matt. 10.32 33. 2 Cor. 5.10 ARGUMENT VI. That which may be proved in and by the Scripture both by plain Sentences therein and necessary consequences imported thereby without wresting wrangling adding to taking from or altering the Sentences and words of Scripture is a truth to be beleeved Matth. 22.29 32. Rom. 11.2.5 6. But that Jesus Christ gave himself a Ransome for all men and by the Grace of God tasted death for every man may be proved in and by the Scripture both by plaine Sentences therein and necessary Consequences imported thereby without wresting wrangling adding or taking away or altering the Words and Sentences as is already shewne Chap. 7. to the 13. which shall be now ordered into severall Proofe Therefore that Jesus Christ gave himself for all men and by the Grace of God tasted death for Every man is a truth to be beleeved Mar. 1.15 and 16.15 16. 1 Joh. 4.14 PROOF I. GOD so loved the World that hee gave his Sonne to be the Saviour of the World 1 Joh. 4.14 and sends his Servants to beare witnesse of his Sonne That all men through him might beleeve Joh. 1.4.7 That who soever beleeves on him might have Everlasting Life Joh. 3.16 17. And hee is willing that all should come to the Knowledge of the Truth 1 Tim. 2.4 and be saved 1 Tim. 1.15 Nor will hee be wanting in the sufficiency of helpfulnesse to them If as light comes they will suffer themselves to be wrought on and to receive it Prov. 1.23 8.4 5. and is not this plaine in Scripture PROOF II. Jesus Christ the Sonne of God came into the World to save the World Joh. 12.47 To save sinners 1 Tim. 1.15 To take away our sinnes and destroy the workes of the Devill 1 Joh. 3.5.8 To take away the sinnes of the World Joh. 1.29 and therefore dyed for all 2 Cor. 5.14 15. and gave himself a Ransome for All. 1 Tim 2.6 To save that which was lost Matth. 18.11 And so his Propitiation made was for the world 2 Cor. 5.19 The whole world 1 Joh. 2.2 and all this is full and plaine in the Scripture PROOF III. God in Christ doth in some meanes or other of his appointment give some witnesse to all men of his mercy and goodnesse procured by Christ Psal 19.1.6 Rom. 10.18 Act. 14.17 And there through at one time or other sendeth forth some stirrings of the Spirit to move in and knock at the hearts of men to invite them to Repentance and seeking God and so to lay hold on the grace and salvation offered And this not in a shew or Pretence but in truth and good will ready to bestow it on them And this is all fully Testified in Scripture Gen. 6.3 Isai 45.22 Act. 17.30 31. Joh. 1.19 PROOF IV. The holy Ghost that commeth from the Father and the Sonne shall reprove the World of sinne even that part of the World also that refuseth now to beleeve That they are under sinne because they beleeve not on Christ and that it is their sinne that they have not beleeved on him And how could it be their sinne not
to beleeve in Christ and they for that cause under sinne if there were neither enough in the Atonement made by Christ for them nor truth in Gods offer of mercy to them nor Will or Power in the Spirits moving in any sort sufficient to have brought them to beleeve at one time or other And yet is this evident in Scripture and shall be by the holy Spirit to be their great sinne That fastens all other sinnes on them Joh. 3.18 19. and 8.24 12.48 15.22.24 and 16.8 9 10.11 PROOF V. God hath testified both by his Word and his Oath That hee would that his Sonne should so farre save as to worke a Redemption for All men and likewise that he should bring all to the knowledge of the truth that there-through Redemption might be wrought in and upon them 1 Tim. 2.4 with Joh. 3.17 So hee willeth not nor hath any pleasure in the death of him even the wicked That dyeth But rather that be turne and live Ezek. 18.23.32 33.11 And dare any of us say The God of Truth saith and sweareth that of which hee hath no inward and serious meaning Oh farre be such blasphemy from us 1 Ioh. 5.10 PROOF VI. The very words and Phrases used by the holy Ghost in Scriptures speaking of the death of Christ and the Ransome and Propitiation To whom it belongs and who may seek it and in beleeving finde Life implyeth no lesse then all men As to instance All Nations Matt. 28.19 20. The ends of the Earth Isai 45.22 and 49.6 Every Creature Mar. 16.15 All. 2 Cor. 5.14 15. 1 Tim. 2.6 Every man Hebr. 2.9 The world Ioh. 3.16 17. 2 Cor. 5.19 The whole World 1 Ioh. 2.2 That which was lost Luk. 19.10 Sinners Matt. 9.13 unjust 1 Pet. 3.18 ungodly Rom. 5.6 and that whosoever of these repent and beleeve in Christ shall receive this grace Ioh. 3.16.18 Act. 10.43 Now all these so often and indifferently used were it not Pride and Errour to devise Glosses to restraine the Sense the Scripture holdeth forth so full and large for All men PROOF VII That whereas there are certaine high and peculiar Priviledges of the Spirit contained in the New Testament Sealed by the blood of Christ which belongs not to all men But onely to the Saints the Called and Chosen of the Lord And when they are alone distinctly mentioned They are even so spoken of as belonging to them onely Mat. 13.11 Ioh. 14.17.21 22 23. and 16.13 14 15. 17.9 20. Act. 2.38 39. 1 Cor. 2.9 14. Heb. 9.15 8. tot 1 Pet. 2.3.9 Yet when any of these Pecullar Priviledges are so spoken of as joyned together with the Ransome and Propitiation which belongs to all Then are they not spoken of in such a restraining and exclusive manner or with such appropriating words But so and with such words as room is left to apply the Ransome to all men in speech And withall so hold out the Priviledges to them that beleeve that are Proper to them That they may both have their comfort and speciall hope And also hould forth the Ransom and keep open the doore for others In beliefe and receit of the Propitiation To come in and partake with them And so it is said for his Sheep for many But no where But or onely for his Sheep or but or only for many which is a strong Proof of the Ransome being given for all men as is shewne Chap. 3.10 PROOF VIII The Restauration wrought by Christ in his owne body for Mankind is set forth in Scripture to be as large and full for all men and of as much force as the fall of the first Adam by and in himself for All men In which respect the first Adam is said to have been a Figure of Christ the second Adam Rom. 3.22 23 24. and 5.12 14.18 1 Corin. 1.21 22 45 46 47. as is before shewne Chap. 8. PROOF IX The Lord Jesus Christ hath sent and commanded his Servants to Preach the Gospel to All Nations to every Creature and to tell them withall That whoever beleeveth and is baptized shall be saved Matt. 28.19 20. Mar. 16.15 16. and his Servants have so Preached to all 2 Cor. 5.19 Rom 10.13.18 And our Lord JESUS will make it to appeare one Day that he hath not sent his Servants upon a false Errand Nor put a lie in their mouthes nor wished them to dissemble In offering that to all which they knew belonged but to some even to fewest of all But to speak the Truth Isai 44.26 61.8 1 Tim. 1.12 PROOF X. The Lord willeth Beleevers to Pray even for the unjust and their Persecuters Matth. 5.44.48 Luk. 6.28 Yea even for all men Yea even for Kings and all in Authority When few in Authority loved Christianity yet yet he said Not some of that sort but for All in Authority and that on this ground It is good in the sight of God who will have All men saved and come to the Knowledge of the truth Luke 10.5 1 Tim. 3.1.4 Surely there is a Door of life opened for All men 2 Tim. 1.10 for God hath not said to the Seed of Israel Seek ye me in vaine Isai 45.19 Hee will not have his Children pray for vaine things PROOF XI The Lord hath given forth his Word and Promise to be with his Servants so preaching the Gospel to all and with his People so Praying for all where they come That they may goe on with Confidence in both Matth. 28.20 1 Tim. 2 3 8. Luk. 10.6 Isaiah 54.17 PROOF XII The Lord hath already performed and made good his Word to his Servants and People upon some of all sorts of men and all sorts of Sinners Shewing them mercy To this very end that none might exclude themselves But all be encouraged to Repent Beleeve and hope thereby Act. 2. and 3. 8. 9. 10. 11. 16. 19.28 1 Cor. 6.10 11. 1 Tim. 1.13 14 15 16 17. PROOF XIII The blessing of Life hath streamed in this Doctrine of the Love of God to Mankind yea in the Tender and Spirituall discovery of the Grace of God to Mankind in the Ransome given and Atonement made by Christ for all men with the fruits thereof Hath God in the first place overcommed his Chosen Ones to beleeve and turne to God Act. 13.48 Tit. 2.11.13 and 3 4 5. PROOF XIV Those that when the Gospel comes and any Spirituall Light therein to them when they refuse to Beleeve and suffer themselves to be withdrawne by other things They are affirmed to Love or choose darkenesse rather then Light Joh. 3.19 which how could it bee if no Light in truth were for them in following lying vanities to forsake their owne Mercies Jonah 2.8 To harden their owne hearts Rom. 2.5 To loose their owne Soules Matth. 16.26 and to destroy themselves Hos 13.9 and they being from Adam fallen Into Darknesse hardnesse and their Souls lost and Death passed on them How could these
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
LORD of All. Acts 10.36 And hath been and is and shall be so glorifyed in the hearts of many That they shall runne to him and bee by his Knowledge shall justify them Isai 55.5 53.11 And all the rest of men shall one day bee convinced of sinne because they have not Beleeved on Him John â—6 8 9. And All shall appeare before his Judgement-Seat and then and there shall confesse him LORD to the Glory of God Philip. 2.10 11. And there shall give Account to him Rom. 14.9.12 And He shall give the Judgement and that according to the Gospel Joh. 12.48 Rom. 2.16 And so shall be glorifyed together with his Father in the Declaration of the glorious goodnesse of his shining Truth Justice Mercy free and aboundant Love on those on his right hand and his unfailing truth with the Equity and Severity of his Justice on them on his left hand Matth. 25.31.46 By all which it will then appeare that his Ransome was effectuall with his Father and hath been effectuall with many and might have been with others So as All shall then know That by the Grace of GOD bee tasted Death for Every Man and gave himself a Ransome for All By vertue whereof hee then will shew himself both KING and Judge And so much for Proof of the Proposition CHAP. XXII Of the Removing some Doubts hindring some from Beleeving That which they confesse the Scripture plainely Affirmeth SOme doe confesse That they cannot denie but that the Scripture plainely Affirmeth That JESVS CHRIST gave himself a Ransome for All Men and by the grace of GOD tasted Death for Every Man and is the Saviour of and Propitiation for the Sinnes of the World but yet they are fearfull to beleeve the same in the Sense the words import because in other places it is said Faith is the gift of God Eph. 2.8 and all that the Father giveth Christ shall come to him Joh. 6.37 and as many at more ordained to Eternall Life beleeved Act. 13.48 Whence seeing all doe not beleeve They know not how to beleeve that CHRIST dyed for All. ANSWER This hath been fully answered before yet because it remaines as a Doubt in some it shall be Particularly with what is before said Ephes 2.8 For by grace yâ—â— are fiveâ—â— Through◠〈◊〉 and thee not of your selves it is the gift of God In these words there is a cleer distinction between the grace by which wee are saved and the Faith through which wee are saved And also here is a double affirmation One intimate and by the conjunction necessarily implyed Viz. That the grace by which we are saved is the Gift of God The other expresse Viz. That the Faith through which we are saved is also the Gift of God againe The saving here affirmed of is to be minded both in respect of that from which wee are saved and also in respect of 〈◊〉 Salvation it self It hath been before shewne how the Scripture distinctly setteth forth First a Reconciliation Redemption and Salvation which Iesus Christ by himself in his owne body wrought with God for men which was for all Men. And secondly a Reconciliation Redemption and Salvation which by his Spirit in applying the former hee worketh in men to God which though offered in some sort to All yet received only by beleevers as is shewne Chap. 1. which double Reconciliation and Redemption is suitable to the double enmity against God and the misery that mankind was fallen into First through mans falling into sinne there was enmity in the very condition of all Mankind which stood crosse to God to keep him from comming in to men and extending Mercy and Peace to them Isa 59.1 2. Secondly through mans falling into sinne there is an enmity in the very nature of all mankind which rules in the hearts and diffuseth it self through all the Powers of soul and body filling the man with aversenesse to God and so keepeth a man from submitting and comming in to God for Mercy and Peace Rom. 3.10.18 God might if it had so pleased him have throwne mankind for sinne into destruction with the Devills and their Angels that first sinned and then drew mankind into finne but hee had more love to mankind and being full of Pitty and Compassion towards men he was ready to shew Mercy and extend peace to mankind But man being fallen into sinne and sinning the Truth of God prest for man to die and his Justice for man to suffer Curse and if without imposing this death and curse mercy should be shewne and Peace extended to men it would blemish the truth and Justice of God and so be against him Psal 5.4 5. Such was the condition of mankind and so filled with enmity against God for remedying whereof JESUS CHRIST by his Fathers appointment became man a Publick Person in the room of All and so died for our sinnes and rose for our Justification and offered himself a Ransome and Propitiatory Sacrifice to God for All men So as in him the sinner hath dyed and the Curse is suffered and so Mercy and Truth are mett Psal 85.10 11. having slaine the Enmity which was in the condition of Mankind Ephes 2.16 and made Peace through the blood of his Crosse Coll. 1.20 which is intimated also Ephes 2.5 By grace yee are saved and yet there is another Reconciliation for Christ to worke Coll. 1.20 For notwithstanding this Reconciliation wrought by Christ for men yet there is an enmity in the nature of men still they being by nature dead in Trespasses and sinnes Ephes 2.1 2 3. alienated from and enemies to God in their mindes by wicked workes Col. 1.21 all out of the way c. Rom. 3.10 19. Such is the nature of mankind For remedying whereof God hath exalted JESUS CHRIST and filled him with Spirit to send forth in the Declaration of the former Reconciliation and Peace made by him thereby to convince and subdue the Rebellious and to worke repentance and faith in the subdued through which faith they receive this Salvation Psal 68.18.20 Act. 5.30 31 32. as is before shewne Chap. 1. 2. 3. 4. and so they are saved both from the enmity in their Condition by the grace of God in Christ and from the enmity in their nature by the same grace through faith wrought in their hearts whereby they beleeve this grace and therethrough depend on him and so receive remission of sinnes and life and the beginnings of Salvation from Jesus Christ And thus also there appeares a threefold salvation of the workeing of Jesus Christ 1. A Salvation which is altogether without man wrought by Jesus Christ himself in his owne body with God for men whereby the enmity in mens condition is slaine and so a way of Salvation opened for every man 1. Tim. 2.4 6. Heb. 2.9 2. A salvation which is in the hearts and soules of men discovering it self in some fruits in their mortall bodies which Jesus Christ worketh by his spirit making
6.40.45 and to these he maketh known his Fathers Name and giveth them his Words and eternall Life and will Preserve them and raise them up to glory at the last Day And this giving to Christ in and by the heavenly Call is that meant Ioh. 6.37.40 and most usually by our Saviour speaking of this businesse Ioh. 17.2.6 9.12.24 and elsewhere which is a good admonition to all of us to abide in and yeeld up to the heavenly Call and therein to give all diligence to make our Calling and Election sure Heb. 3.1.14 2 Pet. 1.10 But no colour to doubt of the Extent of the Ransome which is the ground thereof 2 Cor. 5.14.20 ANSWER Acts 13.48 And when th Gentiles heard this They were glad and glorified the Word of the Lord and as many as were ordained to eternall Life beleeved 1. This place speakes of a further business then the death of Christ as the Ransome and Propitiation only The next and immediate end thereof Not being the taking enmitie out of the Nature of men and giving them Eternall Life to all or any But the taking enmity out of the Condition of men and that so having them all given into his dispose He might open a doore of life to them and reconcile their Powers to God that through his Call beleeve on him and give them Eternall Life and judge and condemne those that refuse in his Call to submit to him Coll. 1.20 Ephes 2.16 17. Rom. 14.9.12 2 Cor. 5.10.20 Heb. 5.9 2 Thes 1.8 So that this Sentence gave no colour for the doubt it being neither here nor in any place of Scripture said That as many as Christ dyed and gave himself a Ransome for either have done shall or will beleeve on him and have Eternall Life 2. The words ordained to Eternall Life whence the doubt is raised It is to be feared are mistaken as if they signifyed onely the Prime Election to Sonneship and eternall Inheritance whereas it is not found in Scripture any one place where that onely Sense is set forth in the words ordaining to Life Of the word Ordaining Act. 13.48 The word ordaining being found in Scripture to have a further Sense and to signifie a great deale more Even the Ordination Constitution Preparation furniture and Consecration of the Elected both for the businesse and end for which they were elected whether it be applyed to JESUS CHRIST or to those Chosen in and by him to Life 1. Pet. 1.20 Acts. 10.42 Hebr. 10.5 Ephes 2.10 And this word ordaining is most frequently used in Scripture for an actuall Ordaining Constituting Preparing Furnishishing Consecrating and so making meet and giving Liberty and Authority for that to which one is ordained so it is with an actuall Election and Choice being also more then a Choice even a furnishing and consecrating to the businesse and end for which one is Chosen And for the word is used when it is spoken of the Church Act. 14.23 and 16.4 or of God his ordaining Rom. 13.1 1 Cor. 12.28 1 Tim. 2.7 and so our Saviour of his Disciples whom in his heavenly Call hee had actually chosen out of the World into Union and Fellowship with himselfe and one another and appointed and consecrated them to hold forth the Word of Life and serve him in the Gospel Joh. 15.15 I have Chosen you and ordained you that you should goe and bring forth fruit c. And this word ordaining in this businesse to be so taken for an actuall ordaining here is evident by the like use of it in places speaking of the like blessing Coll. 1.12 13. 1 Pet. 2.9 1 Joh. 5.11 12. Joh. 6.36 And so the Word ordaining Acts 13.48 Imports 1. The Abundance and Power of Spirit that went in the Word to their hearts Act. 11.21 2. The unfainednesse and effectualnesse of the Spirit wrought in them as 1 Thess 1.3 4 5. 3. The evidencing the effectualnesse of their Calling and Election as 1 Thess 1.3 4 5. 4. The aboundance of grace Powred into them as Rom. 5.15 Tit. 3 4 5 6. Such as was not usuall in the beginning and first comming of the Gospel to and in every one where the Spirit had any workings as may be seen in some that in some sort beleeved the report Ioh. 23 24. and 3.3 21. 6.21.38 Act. 2.31 and 3. and 5. 1 Cor. 14.24 25. Rom. 14. 15. 1 Cor. 3.1 2 3. So that here was more then usuall And here appeares some cause for this in Act. 13.48 for here was a great opposition contradiction and blasphemy of the Doctrine by the Jewes vers 45. and so God was pleased to send forth more aboundance of Spirit and grace in the Apostles ministration of the Gospel when it was most abundantly opposed and blasphemed and did effect more in the hearts of many at this and such Seasons then was otherwise usuall like that Act. 16.23 It may be some convincements and movings might touch the hearts of many yea it may be some of the opposers and blaspheamers But yet none so farre beleeved as to receive the report and yeeld to confesse it but onely such and those to whom this aboundance of Spirit in such evidence and effectuall operation did come and enter to prevaile in their hearts Not onely to beleeve the report and yeeld to confesse it as with many at some other Seasons But in Beleeving unfainedly to cleave to Christ and give up themselves to him In which their faith became effectuall and they at first partakers of the first fruits of Eternall Life So as that might be affirmed of them in their beginning which is said 1 Thess 1.3 4 5. 2 Thess 2.13 1 Pet. 1.1.2 So that here were neither Hypocrites nor feined Beleevers nor any lying under convincement nor hanging in the birth But all that were now brought in were thus ordained constituted prepared consecrated and brought to some enjoyment of Eternall Life So many as had such abundance of grace and so effectually beleeved at this time and no more and yet there were many of them which serveth to set forth the power of the Gospel Rom. 1.16 Gods Presence with his Servants in ministration thereof Matth. 28.19 20. 2 Cor. 3. and is a great encouragement to constancy in fighting the good fight and holding forth the Gospel in time of greatest opposition and Persecution when there may be greatest blessing 2 Tim. 4.1 and is very usefull many wayes but gives not the lest shew for the doubt about extent of the Ransome It neither being said how many as Christ dyed for beleeved nor yet so many as was in Gods Councell Elected to Life for then what becomes of all Beleevers since nor yet as many in that place nor which is lesse as many of that Society as were Elected to Life many such might be that were afterward Called and then thus effectually Chosen and ordained and so beleeved as these did So that the Words caused not the doubt but are abused to colour
and heare and speake whom though thou may not worship yet thou maist shew thy Love to him in loving and doing good to them men and women of the same flesh and blood with thee who are his Creature made in his Image Jam. 3.9 and some of these that are Partakers of his grace and Spirit and thereby conformed to him in some measure and shew forth his vertues 2 Cor. 3.3 1 Pet. 2.9 and these are lively Images and representations of him on these look for these be at cost to Pitty and helpe them to feed the hungry and cloath the naked for whom Christ dyed doing good to all especially to them of the houshold of Faith and this done for Christ's sake is to feed Christ and to cloathe Christ c. Gal. 3.8 9 10. Matt. 25.40 and these hath hee left with us to this end Joh. 12.8 doe not so dishonour him to lay out thy cost on mens livelesse Images Is not he that only Mediatour and High Priest that by his owne blood hath entered into the holy of holyes and opened the way for us to approch with holy boldnesse remaining himself there as our Advocate with the Father who hath wrought redemption for us and is the Propitiation for our sinnes having left his Promise for that according to his will wee aske in his Name Heb. 9.12 24. and 10 19 20. 1 Joh. 2.1 2. 5.14 15. Joh. 16.23 24. And why turnest thou aside to others to mediate for thee and do him that dishonour But if thou sayest no thou seekest no Mediatour between God and thee but Jesus Christ but Angels and Saints departed to enterceed to Christ for thee I aske where hath he will'd thee so to doe Nay hee hath bid thee Seek the Prayers of the Church and the Saints that thou knowest To whom thou may'st make knowne thy griefes and that are here on the Earth James 6.13.18 And not to them that have no Portion in the things done under the Sunne Eccles 9.5 6 10. Isa 63.16 who can neither heare nor answer thee Is not hee the great Prophet and Teacher of his Church and hath hee not left his Spirit and Word therewith to teach the same and sealed his care thereof and love there to by his blood-shed Isa 55.4 Acts 3.22 Matth. 28.20 Isai 59.21 2 Pet. 3.2 Joh. 10.15 Ephes 5.22 25. and can any Worship be pleasing to him but that which is through Faith in him confidence in his blood and guidance of his Spirit according to his Word Jam. 1.6 Heb. 10.19 24. Rom. 8.26 1 Pet. 1.21 25. and 2.1 3. 1 Joh. 5.20.21 and thinkest thou hee wanted Wisedome Love or care why then followest thou Humane Devises in Worshipping him Againe is this the way to Life or Death to serve and feare and worship him after thy owne or other mens devises according to the Doctrines and Precepts of men Hath not himselfe said It is in vain so to worship him Mat. 15.9 and hee will chuse delusions for such Isai 66 3 4. and that hee will blast and curse them Isai 27.13 14 15. As thou therefore esteemest the blood of CHRIST shed for thee and his Love testified therein as thou heedest his honour and tenderest thy owne Life Turn from these deceivable follyes and abominations and submit to the Gospel and Spirit of Christ therein and seek him as thon art thereby directed and there is hope of Pardon and life to be mett with for thee As for those that are enamoured with the Golden Cup that is in the hand of the Whore and so given up through desire of her beauty riches honour to Worship the Beast I am not here lead to speak to them they may heare and see what is said of them Revel 14.9.10 11. be not deceived by them USE IV. If thou be one that hast never yet experimented any Spirituall discoveries of the Preciousnesse of the blood of Christ shed for thee so as through the Gospel to be therewith convinced of thy being under sinne for not beleeving in Christ and through the grace righteousnesse and good will of Christ appearing therein bowed to Repentance and overcome to beleeve in him but only having heard that Christ Dyed for sinners and thou not knowing for which nor how many of them but as thou supposest Sure onely for the Elect and not knowing who these Elect are Thou hast found in the Scriptures set forth a holy righteous Law of Precepts discovering such righteousnesse as is verily due from Man the Creature of God to be performed to God his Creator and each to other for Gods sake and to the keepers and fulfillers of this Law thou findest a promise of Life and to the Transgressors thereof a threatning of death and curse and upon this ground thou hast studied the Law and seriously attended good Sermons and read good Bookes Commenting on the same thereby to find out what sinne is and what righteousnesse is and so to escape death and that Life might be attained and by motives from the Law so urged haste endeavoured to worke sorrow upon thy heart for thy sinnes by this Law discovered in thee and to doe thy utmost to avoid every sinne that by the Law thou knowest to be sinne to worke thy heart to likement of every good duty thou knowest the Law to require of thee and to doe thy utmost to performe the same and where thou against thy will commest short to confesse it to be thy sinne and aske Pardon and strive to doe better and then from some attainements in affections and conversation Perceivest in thy selfe a change of Judgement Affection and Conversation from what thou wert to what thou art and from what the most of other men are to that thy self and some few others are and desires to encrease in the same still and from this thy change and desire of Perseverance therein and the approbation of others so changed of the truth and goodnesse of this thy Conversation and Conversion thou gatherest Peace in thy heart and countest thy self more holy and much better then others not so changed and thereupon conceivest thy self to be Elected and so one of those for whom Christ dyed and therefore restest perswading thy self that thou art justifyed by his Blood and one of the Children of God that shall be saved from wrath through him Now it being thus with thee I must needs cleer thee from that grosse bypocrisie and those appearing evills of those that pretend the same Conversion and Conversation and boost of the same Confidence who yet are found to make sport of the ignorance Profanness open sinnes and follyes of others in rymes jeasts and scoffes which they cannot but know to be evill Prov. 13.9 and who are found to slander their Brethren and to speak faire and pretend Love to their faces and to lay waite to catch them and to traduce and cast false aspertions on them behind their backs Psal 35.11 16. who can raile equivocate and dispense with known
salvation communicated unto them and they brought in and eternally saved The first of every of these is true in Christ for all Men Though the latter be yet wanting to most men and this is also evident by the Change of Persons and expressions and Tence the Scriptures useth 1. In a distinct mentioning the first It saith Hee hath given himself a Ransome 1 Tim. 2.6 hath made peace by his blood Col. 1.20 Slaine enmity â— Pet. â— 6 abolished death 2 Tim. 1.10 obtained eternall redemption Heb. 9.12 and God was in Christ reconciling the world to himself not imputing their Trespasses to them 1 Cor. 5.19 Hee is the Propitiation for our sinnes and not for our sinnes onely but also for the sinnes of the whole world 1 Joh. 2.2 and in him is Life and the life is the Light of men Joh. 1.4 In mentioning the Second of every of the fore-mentioned It saith That the World through him might be saved Joh. 3.17 That through him him in the meanes used all men might beleeve Joh. 1.7 That All Men through him should be raised and made alive 1 Cor. 15.21 22. That whosoever beleeves in Christ should not perish nor abide in darknesse but have everlasting life Joh. 3.16 12.46 That we being dead to sinne should live unto righteousnesse 1 Pet. 2.24 That they which live should not live unto themselves but unto him 2 Cor. 5.15 That hee might bring us to God 1 Pet. 3.18 That we might bee made the righteousnesse of God in him 2 Cor. 5.21 which change of Speech shewes a difference between the former and latter of these things formentioned That the former truely is for those To whom the latter is yet justly wanting 2 It is Gods order and unchangeable Statute That all men shall first and for a time beare the Image of the first naturall and earthy Adam and once die 1 Cor. 15.46.49 Hebr. 9.27 And Christ did not die to give himself a Ransom to free men presently from sense of Weaknesse Sufferings Mortallity and death that they might not passe through it and so to break the order made and cancell the Statute appointed by God If any so conceive they are deceived Mat. 5.17 18. but to doe the will of God that sent him Joh. 6.38 So much whereof as belongs to the next and immediate end of his death and ransome given is comprehended in the seven Particulars before set down in all which appeareth that the abiding of Mortallity Paines in this life to be passed through is no blemish to the Justice of God nor argument of the failing of Christ Payment of the whole debt for these Ends. 3. The Scriptures sheweth That for removing from off men the curse forementioned and making knowne and tendring the Life unto men There is something else beside the death and Ransome of Christ and all those fore-mentioned Particulars obtained by him for Christ still and further to doe for which He is gone up to heaven and hath received Spirit That he might doe in which he neither is nor will be wanting in that which if not willingly resisted might be sufficient For hee there in some sort Interceeds for Transgressours Isai 5.3.12 So as by vertue of his ransom he doth procure the preservation of the Greatures for them Ps 75.3 Col. 1.18 and Patience and bounty by such goodnesse to give some Testimony of himself and to lead them to Repenâ—mee Act. 14.17 Rom. 2.4 and further interceeds by vertue of his Ransome for a blessing on his Servants and the Ministration of the Gospel by them That the World might be so brought through him to beleeve Joh. 1.7 17.21.23 and yet further sends forth Spirit at one time or other in the means to enlighten them That they might indeed beleeve Joh. 1.7 and so fulfills that part of his Fathers will 1 Tim. 2.4 That would have all men come to the knowledge of the Truth whence he is also said to be a Testimony in due time 1 Tim. 2.6 But now for mens participating of eternall life there is somewhat also both by the will of the Father and the Son required on their part to be done in them yeelded to by them Namely that they hearken to Christ in what he saith in the meanes Mat. 17.5 and turn at his reproof Pro. 1.23 and to suffer his Spirit to prevail in with them to repentance faith Mar. 1.15 in which he will not be wanting on his part that they might But if when light comes they love darknesse râ—ther and will none of him Joh. 3.19 And he besides the forementioned remaining mortallity doe for this heape greater Judgments This is just Ro. 1.17 and if when hee hath brought them out of the first death to acknowledge him Lord He send them to a second Death it is still justâ— and a Testimony of his before having sufficiently Ransomed them 4. The Scripture shewes That the speciall Salvation to Eternall Life was to bee and is by him here in a first fruits given to them that are Prevailed with to beleeve in him and so he is the Sauiour of All men but especially of them that beleeve in him 1 Tim. 4.10 But now if these Beleevers doe sinne against and walke contrary to the grace received and hee besides the mortallity remaining on them impose stripes This is also just and according to the will of God and argues no imperfection in Christs Payment Psal 89.30 34. So that in all this here is but one Payment for Propitiation Satisfaction and Ransome and that done at ones Perfectly by Christ Heb. 10 1 2 14. and no part thereof for that end left for any to pay nor paid againe for any Now if among them beleeving the record the Scripture beareth of Christ his death and Propitiation made and Satisfaction and Ransome given for all men and looking on the afflictions and death that men even Beleevers suffer Some say that Jesus Christ did bears the greatâ—st part of the Punishment wholly in regard of the Eternall and left some part of Temporary Punishments for his owne to beare in this life And others say That in regard of Propitiation Satisfaction and Ransome Jesus Christ did beare all and Paid the whole debt That he might have Power to free in his Season and according to his and his Fathers will And that his Season is not in this life to take all weaknesse and Mortallity no not from his owne and that besides He will and doth inflict punishments even on them for their out-goings from his grace I see no difference here in the intention or Substance of the Doctrine or issue of the businesse in both these sayings but they may well stand without contention Nor can the first of these sayings be paralleld with that I called the sayings of Papists for 1. Here is mentioned some part of punishment to be suffered in this life with an affirmation onely to be suffered Here which sufferings are also granted in the others sayings whereas the
not beleeving in him Joh. 16.8.11 and Judge all even such as would not that Hee should Reigne over them Acts. 17.31 Luke 19.27 But he enters in by the Spirit and Rules in the hearts of his Chosen Ones Gal. 2.20 and freeth them of their darknesse and bonds Rom. 7.25 and 8.2 Coll. 1.12 and leads them Rom. 8.14 and overthrowes their Enemies Mich. 7.18 20. Rom. 16 20. Enriches them with Spirituall blessings Ephes 1.3 and will plead their Cause and give them the Kingdome So at this is a motive to all men to seek Him and learne of Him and come in and submit to him This Argument confirming that which it seems to oppose OBJECTION VII IF God in any sort bad entended any Life or saving grace by the Death and Ransome of CHRIST for All men or the residue of the World besides the Elect hee would surely use some meanes to bring them to some knowledge of Christ and so to Repentance and Faith But he seemeth to be so farre from this That to many hee vouchsafeth no meanes at all Psal 147.19 20. And to others hath expresly and utterly denyed the meanes when his Servants would have carried the same among them Act. 16.6 7. ANSWER This Objection denieth neither the Death nor Ransom of Christ to be for all men But onely any intendment of Life and saving Grace thereby neither doth it bend force to denye That for any but onely these where the Declaration of the Gospel is not granted and the force of the Objection is weake For 1. The Scripture hath expresly affirmed Gods intention to be that they all might be saved and repent and beleeve and to be surther saved Ezek. 33.11 Joh. 3.17.1.4 7. Rom. 2.4 1 Tim. 2.4 2 Pet. 3.9 2. If wee cannot in the Workes of God see a fulfilling of the sayings of God It becomes us to admire his Wisedome and Holinesse to bewaile our ignorance and waite and supplicate for Light from him and not by rash judgeing and mistaking of his Workes to denie the truth of his Words Rom. 11.33 34. 3. The Scripture testifieth that God hath and doth use some meanes towards all men not onely in his Workes of Creation and Providence which giveth some Testimony of his Goodnesse to lead to Repentance Rom. 1.19 Act. 14.16 17. and 17.26 with Psal 19.1.6 Rom. 10.18 and 2.4 but with some further Light yea it may be some rumour of the Gospel as much as drew Rahab to beleeve for was it not declared to all the World Gen. 13.15 Did not Adam and Evah and the long lived Fathers and Noahs Preaching and Arke-building spread the fame through the World 1 Pet. 3.19 20. after the Flood was is not declared by Noah to all the world Gen. 8.9 Did not Sem live to Abrahams time and whether it were hee or no was not Melchisedeck a Priest then living Did not Abraham travell and Israels and Jacobs spread farre Did Joh and his three Freinds and Elihu in their severall Countrys nothing this way Did not Davids friendship with divers Kings Solomons Reigne over divers Countreys the Queen of Sheba comming and returning to Solomon spread the fame of the Gospel Did not the Captivities and dispersion of the Jewes The advancement of Daniel Ezra Nehemiab and Mordecai make some spread of this knowledge Was not our Saviours Starre seen in the East Were not the Jewes in all Countreys at the comming of Christ And doth not the Apostles say expresly their sound went out into all the Earth and their words to the ends of the world Rom. 10.18 And shall any of us say God hath used no meanes to lead them to seek him because wee know not of it farre be such rashnesse from us to contradict the Scripture Joh. 1.9 Rom. 1.17 Act. 14.17 neither doth Psal 147.19 20. say he hath used no means with them but onely not such and so great meanes He hath not dealt so with any Nation as hee did with Israel nor then had he but that is not used no meanes at all 4. Gods deniall of his Servants to preach in some places for a time as in Act. 16.6 7. proves not an utter deniall of all meanes to them for 1. God might have formerly used means which for their contempt of the greater might now be denied to them Mat. 13.12 25.29 2. God may deny the meanes for one time and grant it in another as to the Gentiles and Samaritans denyed Mat. 10.5 but granted Mat. 28.20 Act. 8.11 3. This deniall might be in mercy it may be God had not yet prepared them to receive the Gospel and so they might violently have resisted it and procured a curse and God would after prepare them and then they should receive it Matt. 4.5 6. It might be many Jewes amongst them that now would have stoned these Apostles that should after receive the Gospel as the Samaritans once stoning after receiving But this is certaine Gods time was not yet come and some other were to have the Gospell before them that yet had it not suitable to that Rom. 15.22 4. Both Jewes and Gentiles there not long after both had the Gospel and many received it and obtained like precious Faith with the Apostles Acts. 19.10 1 Pet. 1.1 So that this Objection hath lost all his strength 5. Yet GOD may holily and justly denie the cleer Revelation of the Gospel to some and their Posterity also when they have resisted the light in the lesser meanes used before especially when they have contemned the greater meanes also when offered and hardned their hearts from profiting thereby Hee may then denie those meanes to Father and Children also that walke in their Fathers wayes yea and harden their hearts from Profiting by such meanes as are left them And this is a good warning to others to take heed of any sleighting and abusing any meanes much more to heed that the Gospel be not abused and sleighted But no Proofs that God never used meanes to those so deprived and hardned for why then did he deprive and harden them Rom. 1.18 24. Act. 28.25 28. Matth. 23.37 38. Rom. 11.20 21 22 23. And thus have I answered all that I have found of any force Objected as for that foolish and senselesse Cavill That this opinion that JESUS CHRIST Dyed for All men Importeth That all men have Free-will by Nature to seek and receive him It is so false and groundlesse a fancy as needeth no Answer yet when such as say Hee dyed not for All men doe prove those they beleeve hee did Dye for have such Free-will by Nature That also shall be Answered CHAP. XX. Of the Arguments confirming the Truth of the Proposition and that 1 Tim. 2.6 and Hebr. 2.9 have the Sense they import Now to satisfie such as desire to have reason satisfyed I adde these REASONS Argument I. THat which the Scripture oft and plainly affirmeth in plaine words is certainly true and to be beleeved Prov. 22.20.21 Isai 8.20 2 Pet. 1.19 20.