all dead And that he dyed for All that they which live should not henceforth live unto themselves but unto him that dyed for them and rose againe 1 Cor. 15.22 As in Adam All dye so in Christ shall All be made alive and wee must All appeare before the Judgement-seat of Christ 2 Cor. 5.10 And if wee look on them that stumble at Christ in his Gospel and refuse and denie him doth not the Scripture say Such 2 Cor. 8.11 perish for whom Christ dyed 2 Pet. 2.1 even denying the LORD that bought them and bring upon themselves swift destruction And are they not said To have troad under foot the Sonne of God and count the blood of the Covenant wherewith they were sanctified an unholy thing and to offer despight unto the Spirit of Grace Hebr. 10.29 and to be trees twice dead Jude 12. And if wee look upon the accomplishment of this end of the death of Christ doth not the Scripture say Before him shall be gathered all Nations c. Matth. 25.32 40. and that even because to that end hee dyed Rom. 14.9.11 13. Phil. 2.8 11. and rose And so in the Name of JESUS every knee shall bow and every tongue shall confesse that JESUS is the LORD c. Isai 45.23 Psal 86.9 And if we look on those to whom the Gospel is to be preached saith not the Scripture Matt. 28.19 Teach all Nations Mark 16.15 Goe yee into all the World and Preach the Gospel to every creature And doth not all these places of Scripture hold forth and explaine and confirme the same sense that 1 Tim. 2.6 and Hebr. 2.9 importeth and so confirme the truth of the Proposition That JESUS CHRIST by the grase good-will and favour of God did tast death for every man and so gave himself a Ransome to God for all men and so is become the Propitiation of the sinnes of the world and the Saviour of the world Yea that the world through him might be saved There is no one thing in all the Scriptures more fully and often and in plain Sentences affirmed then this CHAP. XIV Of the Answering the most usuall and strongest Objections framed against this part of the Truth THE Objections I have met with I desire to couch as many together as I may and to set them downe as faithfully and in the greatest strength that I have met with them and to answer as directly to them OBJECTION I. The Scripture in such places as 1 Tim. 2.6 Hebr. 2.9 and Joh. 4.42 Are not to be understood in the sense which the words seem to Import And this Objection is fortifyed with divers Reasons as to instance the chief of them 1. The words of Scripture cannot be alwayes taken in the sense they Import as I am the Vine I am the Doore This is my Body 2. The words All men and Every man are often found to meane but some even Gods Elect and Chosen 3. The death of Christ is often said to be but for many and those many his sheep 4. There was great reason that such generall words as All men and the World should be used in those times when Christ and his Apostles were upon the face of the earth when they meant but some even the Elect Gods Elect and chosen in all Nations ANSWER For the Affirmation which is the Objection it self the contrary may be affirmed for though the Scripture speaketh sometime more plainly sometimes Metaphorically and sometime Parabollically and Figuratively yet alway truly and in that very sense the words so spoken and as the place in which the words are and the businese about which they treat doe Import For God is a God of truth and Christ is the Truth Psal 31.5 Joh. 14 6. and told the truth which he heard of God Joh. 8.40.45 and did beare witnesse to the Truth Joh. 18.37 and the holy Spirit that convinceth and will convince the World of sinne for not having beleeved on Christ Joh. 16.8 and by whom the Prophets and Apostles spake 2 Tim. 3.16 2 Pet. 1.21 Is the Spirit of Truth 1 Joh. 4.6 and 5.6 and the Word of God both essentiall and instrumentall is Truth Joh. 17.17 and the Word of Truth 2 Cor. 6.7 Col. 1.5 And the Prophets spake the Truth of God which Christ came to confirme Rom. 15.8 13. And John Paptist beare witnesse to the Truth Joh. 5.33 And the Apostles renounced the hidden things of dishonesty not walking in craftinesse nor handling the Word of God deceitfully but by manifestation of the Truth commending themselves to every mans Conscience in the sight of God 2 Cor. 4.2 and spake the Words of Truth and sebernesse Acts 26.25 And that with great plainnesse of speech and not with a vaile over their face neither 2 Cor. 3.12 13. and the Scripture tells us That hee that hateth dissembleth with his lippes Prov. 26.24 And that God needeth none to talke deceitfully for him Joh. 13.7 how can it be then that any of us beleeving and reverencing God and Christ and his Spirit as truth and his Word as a Word of Truth and his Prophets and Apostles Preachers and Writers of Truth and that with plainnesse That when they all say That Christ by the grace of God tasted death for every man and gave himself a Ransome for All men and is the Saviour of the VVorld and the Propitiation for the sinnes of the whole world That any of us I say should presume to say His Words have not the sense or meaning they seem to import Truth it is the minde of God in the Scripture is mysterious and the Scriptures are full of profound Mysteries but they are divine and heavenly Mysteries of Truth Righteousnesse and Goodnesse delivered in words of Wisedome but not the wisedome of this World so that we need a spirit of grace and Wisedome from Christ to open our eyes to see and our hearts to receive them 1 Cor. 2.8.15 Yet the mysteriousnesse of the Scriptures stands not in any equivocall hiddennesse and doubtfulness of speech like the Oracles of the Heathens supposed gods that by the witt of men might be made true which way soever taken though contrary to what they imported to those that sought and trusted to them but the Scriptures though mysterious yet so full of unchangable truth that when by the spirit of grace the knowledge thereof is so given to any man that he understands the same It will appeare to be so right and plain and just according to the words in which it was exprest That he that understands will say As I have heard so have I found in the house of God Psal 48.8 and will not contradict but confesse the truth of Christs own sayings Prov. 8.6 9. Heare for I will speak of excelient things and the opening of my lippes shall be right things for my mouth shall speak truth and wickednesse is an abomination to my lippes And the words of my mouth are in righteousnesse Nothing froward or wreathed or perverse
Counsellor to teach Him Isai 40.13 Doth he need us Or shall not his Excellency make us afraid Job 1 4.9 11. Shall any presume to prescribe him fitter words for these times and then pull down his meaning to their owne and say What ever his words are they have not the meaning they seem to import but their words have and he meant as they doe O yee Heavens be astonished at this But here is not all the evill of this Reason for it doth not onely deny the truth and fitnesse of the words of the Gospel and dishonour God to put honour upon man but it pleadeth for and justifieth many ungodly and profane men for when Beleevers plead for their Brethrens waiting and praying for the spirit of grace to be more abundantly given them Luk. 11.13 Joh. 7.38 39. Acts 3.38 And to desire to have spirituall and gifted men to Preach the Gospel 1 Cor. 12.3 11. 1 Tim. 3.2 and to have much Preaching and praying 2 Tim. 4.2 Col. 4.2 and to have good order in our Assemblies 1 Cor. 14.40 and frequent Assemblies Hebr. 10.25 and brotherly Society 1 Pet. 2.17 and 4.8 11. and patient enduring the reproaches the World casteth on Christ and his Gospel Hebr. 13.13 and holding forth the Word of Life in the midst of a crooked generation Phil. 2.15 16. and having all demeanours in the Church and among Beleevers as like those approved in the Apostles time as wee can 1 Cor. 11.1 2. And alledge the Scripture for all these Doe not many oppose and put by all these things with this You must consider the difference of Times Those things were not only good but necessary in the Apostles times But they are not so necessary in these times And this Reason not onely justifieth their Plea but exceeds it in evill for it saith as much even of the words of the Doctrine of the Gospel Neither is this all but this Reason opens the door to prefer humane Reason before the Divine Testimony of Scripture and to yeeld rather to Reason then to Faith and so opens the door to all Superstition Yea what Heresy will not carnall Wisedome thus bring in of which wee are warned to take heed Col. 2.8 18 23. So that this Reason proves nought Yet that none be wronged I will set down what this Reason is and that to the full as serue have expressed it Who write thus THE REASON For did it not seeme by Christs owne words Matth. 15.24 That he was sent to none but the lost sheep of the House of Israel and Matth. 10.5 JESUS commanded his Apostles not to go into the way of the Gentiles nor enter into any City of the Samaritanes so Acts 16.6 7. They were forbidden of the holy Ghost to preach the Word in Asia They assayed to goe into Bithinia but the Spirit suffered them not ANSWER This is the first part of the Reason but it is very weak and frothy For it is evident to a mean understanding that our Saviour spake not in Matth. 15.24 of his mission to dye and give himself a ransome for men but of his mission for his ministration here on earth which was for the Jews the Circumcision Rom. 8.9 which mission with greater enlargednesse at his departure hee left with his Disciples Matth. 28.30 Ioh. 17.18 And yet this restraint of his mission to the Jewes not wholly exclusive for then the woman could not have been commended for her faith which shee still held and received helpe thereby Matth. 15.24 28. and of the same nature was the sending his Disciples and of no farther extent as yet Matth. 10. â— And this could be no Reason to darken or straiten the extent of the Death and Ransome of Christ much lesse a Reason of using such generall words as All men Every man The World when they meant but some onely For 1. Before either this mission of the Disciples by Christ or his so speaking to the Woman of Canaan hee was said to be sent into the World That the World through him might be saved Joh. 3.17 To be the Saviour of the World Joh. 4.42 To give his flesh for the life of the World Joh. 6.51 To take away the sinne of the World and to enlighten every man that commeth into the World Jo. 1.9 29. therefore those things which followed after could not be the cause or occasions of this manner of speaking that was so long and oft before 2. Their mission was after enlarged to goe into all the World and to preach the Gospel to every creature Mat 28.20 Mar. 16.15 and so then no necessity of using words importing more then truth nor before 3. While these generall words were frequent in use the same is still affirmed of the ministration of Christ That it was of or for the Jewes the Circumcision and that for the good of the Gentiles and so affirmed to them Rom. 15.8 9. so that hitherto this great Reason is reasonlesse As for that Act. 16.6 7. Paul had his Gospel revealed to him long before that time and that by Christ himself and was sent to the Gentiles And hee was kept back from those places but at that time because it was not Gods season or he had prepared other instruments for that People many of whom ere long received the Gospel sweetly Acts 19.10 1 Pet. 1.1 So as this gives no cause at all to doubt of the extent of that Ransome much lesse to use words inporting more then truth for all places could not be ministred to at once nor are the servants to appoint which first and which after That belongs to God So as yet the Reason gets no strength I will therefore adde the refidue of it to see if that will REASON III. And had not the Jewes for a long time been the onely people of God and might not other Nations think themselves excluded being called Strangers and Alians and was not this a mystery newly revealed to the Apostles themselves Act. 10.45 They of the Circumcision which beleeved were astonished because that on the Gentiles also was powred forth the gift of the holy Ghost Likewise Acts 11.18 they admired Now was there not great reason to make it knowne that Christ was come to be a Saviour of the World not of Jewes only but Gentiles also of all other Nations that hee gave himself a Ransom for all not onely the Jewes but also the Gentiles That the Elect throughout the whole world might the better be incouraged to take hold on Christ according to the saying Isai 45.22 Look unto me and 〈◊〉 ye saved all the ends of the Earth and without doubt this was one reason that the words All men and Every man the World and the whole World are so frequent in Scripture ANSWER This is the summe and the whole strength of the Reason which â—â—ll appears very weak and frothy for the ignorance of some in the mysteries of grace is no proof That the God of Truth will speak beyond the bounds
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
and death to be passed on them and through that one offence judgement to have come on all to condemnation Rom. 3.23 and 5.12.18 though this did not yet make them to partake of and feele this misery which comes by comming to partake of the humane namre though having a beeing from the first Adam by propagation yet this so opened the sluce or door of this misery that it laid such a necessity and unavoidable force on the Nature of mankind that no one can shift it but as soon as they doe through propagation come to have any being life from the first Adam they doe partake of this misery Jâ—h 14.4 and 15.14 Psal 51.5 Ephes 2.1 2 3. Rom. 5.19 Even so the effect and fruit of the Obedience of the Second Adam hath recovered and restored all mankind in him so as in him and by him in that done and wrought in his own body they are all again Redeemed and restored and made Righteous yea so as all that was contrary to them is taken out of the way wrath appeased Justice satisfyed Death abolished and Life obtained And that though secretly and invisibly and in some sort inexpressibly yet so vntually verily and indeed That it might be truly said as things are in Christ who was in the room of all that as in the former respect all have sinned and come short of the glory of God so in this latter respect being justifyed freely by his grace through the Redemption that is in Christ Jesus Rom. 3.24 The Righteousnesse of God which is by the Faith of Jesus Christ unto all vers 22. By the righteousnesse of one the free gift came upon all men to justification of life Rom. 5.18 Though this yet doth not make any to partake of and injoy and feel the benefit and blessednesse of the same which comes onely by comming through a spirituall application and operation to partake of the divine Nature in Christ in a new and spirituall birth that giveth a being in and maketh one in him Joh. 3.3.5 Rom. 3.22 25 26. yet hath this done in CHRIST for men and it's acceptance with the Father so opened the doore to life and put such a force in this grace discovered by the Gospel that whoever through the spirituall discovery and application thereof commeth so to beleeve as to have a being in Christ and to have him and be one in him he doth therein and thereby undoubtedly partake of the benefit and blessing of that done in and by Christ and so of eternall life Joh. 3.36 1 Joh. 5.10 11 12. so that in this respect also Christ is no whit inferiour to his Figure Fourthly in respect of the vertue power and operation of this publike businesse where it takes hold in all or any that come to the participation of the same no one excepted When any come by propagation to have a being from Adam they doe necessarily and naturally in that very participation of his nature and by vertue of his being in the room of all when he sinned and fell and by vertue of Gods account of his sinne as the sinne of all partake at once in themselves and all their powers of the guiltinesse of that first and great offence and of the corrupt sinfull poysonous and perverse disposition and inclination prone to all evill and averse to God and all goodnesse which entred the nature of man upon the fall and of that Subjection to weaknesse and mortallity then imposed on Adam And this evill whereof they partake from the first Adam doth pollute all their Powers and worke in their members to bring forth fruit unto death and so subjects them to misery and death more more Rom. 5.14 15 19.21 and 7.5 So when any come by a spiritvall birth to have a being in Christ and so receive this grace of the Attonement made in him then and in that very participation of that grace and the divine nature of him by vertue of that he hath done in the room of all and by vertue of Gods account thereof hee now freely imputing it to them the vertue and power of the Spirit of life that is in Christ doth so enter into their hearts and apply his blood therein that at once they partake of his Justification and righteousnesse and of his spirituall minde and disposition and of that aeternall and divine life that is in him in their spirits and this rich grace whereof they partake in and from Christ doth worke so mightily in them that it quickens them sweetning them with peace and joy and hope and purifieth and reneweth them to his likenesse and worketh forth in fruits of righteousnesse unto life Rom. 3.23 25 26. and 4.25 26. and 5.1 2 5 11 17 19 21. and 8.1 2. 2 Cor. 3.3.17 18. and this superabounding and being of greater power and efficacy then the former And yet still doth CHRIST exceed and goe beyond his Figure much 1. In that all be undertook was freely undertaken and all his obedience in dying for the sinnes of men and rising justifyed for them was altogether for them hee neither having sinne to suffer for or be justifyed from nor being ingaged to us by any naturall and necessary bond as the First Adam was who had our righteousness and lives in keeping and us in his loines and his business was for himself as well as us so that here appears glorious abounding grace to sinners 1 Cor. 15.3 4. 1 Pet. 2.24 and 3.18 Rom. 5.20 2. In that whereas the first Adam by fall brings none to partake of death in themselves but those that come to have being from him and so partake of his sinne Such is the power of the recovery wrought by Christ for all and the overthrow he hath given death that all shall be made alive thereby and brought before him to acknowledge him Lord even those that refuse to be brought to it in the day of grace that so they might be made in him and partake of the blessing shall one day be made alive and brought before him and rightly judged by him for that refusall 1 Cor. 15.21 22. Joh. 12.32 Rom. 14.9 12. 3. In that whereas the first Adam in his publike place stood and fell for all alike and threw thereby all alike into sinne and death such is the abounding grace of CHRIST that by vertne of that done in his publike place hee hath not onely wrought a generall recovery for all and made them saveable so as he will make them alive to acknowledge him LORD But for all his Called and Chosen that in the day of grace are prevailed with to acknowledge him Lord and come into him through his Spirit hee by vertue of the same blood of his that was shed for all is for them a High-Priest Prophet and King at his Fathers right hand in a more speciall manner and for more speciall favours then for the residue of the sonnes of men as hath been shewne before and here appeares the glory of his
Number as in Dan. 12.2 Many of them that sleep in the dust of the earth shall awake Rom. 15.19 Through the offence of one many be dead by one mans disibedience many were made sinners and in other places where many cannot nor is by any Christian understood for lesse then All men 2. This Reason is equivocall subtill and fraudulent seeing where All men and Every man is affirmed of The Death of Christ as the Ransome and Propitiation and the fruits thereof onely is affirmed for them But where the word many is in any place used in this businesse there are more ends of the Death of Christ then this one affirmed of as before is shewne at large in Chap. 2. and 3. 3. This Reason is false and ungodly for it is no where in Scripture said That Christ dyed or gave himself a Ransome but for many or onely for many or onely for his Sheep and it is ungodlinesse to adde to or diminish from the Words of GOD in SCRIPTVRE 4. This Reason is deceitfull and erroneous for the Scripture doth no where say Those many he dyed for are his Sheep much lesse his Elect as the Reason intends it As for the place Joh. 10.15 usually instanced to this end it 's therein much abused for our Saviour Joh. 10. Did not set forth the difference between such as he dyed for and such as he dyed not for or such as he dyed for so and so and not so and so but the difference between those that beleeve on him and those that beleeve not on him vers 4 5 14 26 27. one heare his voice and follow him the other not Nor did our Saviour here set forth the priviledges of All he dyed for or for whom he dyed for so and so but of those that beleeve on him through the Ministration of the Gospel and so to know him and approach to God and enter the Kingdome by him vers 3 4 9.27 Nor was our Saviour here setting forth the excellency of those for whom hee dyed or dyed for so and so onely wherein they are preferred before others but the excellency of his owne love with the fruits thereof to those not onely that he dyed for but also that are brought in by his Ministration to beleeve on him vers 11.27 Nor was our Saviour here treating so much of his Ransome giving and Propitiation making as of his Ministration of the Gospel and so of his love and faithfulnesse therein wherein hee laid downe his life for those ministred too and therein gave us example not to make Propitiation for sinne but to testify Love in suffering Besides the opposition appeares here to be not so much between Elect and Not-Elect as between Jewes called and Gentiles uncalled Besides there is in Scripture great difference between sheep and sheep of his flock and pasture of which he here speaketh vers 4 5 11 15 16. Besides sheep vers 4.5 11 15. are not mentioned as all those for whom he dyed but as those that by his ministration are brought in to beleeve and enjoy the benefit of his death and to whom hee ministreth and communicateth spirit vers 3 4 27. like that John 17.6 7 8. Besides here is more ends of his death mentioned then Ransom or Propitiation onely and yet it is not said onely for his sheep and when the Ransome or Propitiation is onely mentioned It is said for all men so that this reason appeares weak fraudulent ungodly and erroneous 4. For the Affirmation that there was great reason that such generall words as All men Every man and the World should be used in those times when Christ and his Apostles were upon the earth when they meant but some even Gods Elect and chosen among All Nations This is as evill as all the Reasons before and as grosse as the Objection it self for though there be a holy and spirituall wisedome and Prudence to be observed in speeches and carriages in respect of the evilnesse of some times Amos 5.13 Mic. 7.5 7. Matt. 3.13.16 Yet the holy Scripture doth furnish us hereto for all times and is able through Faith to make the Beleever wise unto Salvation and the man of God perfect to every good worke 2 Tim. 3.15 17. But that any other doctrine or contrary Words should be necessary to deliver the Gospel within these times Is monstrous to affirme and expresly contradictory to the Scripture Commands Besides according as it is written Those whose faith wee are to follow are such whose word and Conversation hath this end To hold forth in the Gospel JESUS CHRIST the same yesterday to day and for ever Heb. 13.7 8. And as Jesus Christ is that Essentiall Word of God which endureth for ever for is the Word of the Gospel which came forth of the mouth of God and declareth Christ That created and instrumentall Word of God which in the truth plainnesse certainty and goodnesse of it endureth for ever 1 Pet. 1.23 25. And though this Gospel came forth lesse largely and cleerly at the first Genes 3.15 1 Joh. 1.1 2. yet after more fully and clearly to Abraham Genes 12. and 15. and 17. Gal. 3.8 And then more cleerly still to Mases Deutr. 18.18 19. and 30.11 15. Acts 3.22 26. Rom. 10.6 10. and so more cleerly still to Isaiah and the residue of the Prophets Isai 53. and 55. Acts 2.16 36. Rom. 10.13 c. and yet still more cleerly by John Baptist Luk. 1.76 79. Matth. 11.9 10 11. But still more and most fully and cleerly by JESUS CHRIST and his Apostles Ioh. 1.16 17. and 3.15.17 Ephes 3.5 which Apostles of Jesus Christ in respect of Christ being come and having dyed and being risen and ascended and filled with spirit and for whom and to what end and what he is become for all men and what to and for those that beleeve on him They have laid the foundation and other foundation can no man lay then that which is by them laid 1 Cor. 3.11 Ephes 2.20 And this is done by them also in words of Wisedome 1 Cor. 2.4.7 And he that addeth to the words Christ hath already revealed by them God will adde to him all the Plagues recorded in that Book and he that taketh away from those words God will take away his part out of the Book of life Revel 22.18 19. And if any man or Apostle or Angel from heaven shall preach any other Gospel then that they have preached wee are to hold him accursed Gal. 1.8 9. And what shall we then account of this Reason Doth not the words of Christ and his Apostles express their meaning Or did their words serve but for those times Are they not necessary now have any of us found out fitter words to expresse the Gospel in these times now Christ and his Apostles are not upon the Earth shall mortall man be more just then God Shall a man be more pure then his Maker Job 4.17 shall any direct the spirit of the Lord and be his
of Truth hee hateth dissembling and pretendings of that which iâ— not and howsoever some men may equivocate and make fained pretences of more then they 〈…〉 shall they neither have examples or word or allowance from God to countenance them JESUS CHRIST left not out the hardest thingâ— but told his Disciples the worst at the first hee knows how to bring his matters about with words and deeds of Truth and directs the workes of his Servants in Truth Psal 145.17 Isai 61.8 but the truth is this Reason argues ignorance in the mystory it would tell others of For that affirmed in the. 1 Tim. 2.6 Hebr. 2.9 and so the Proposition here treated of It was revealed in some measure from the beginning as to say That Jerus Christ should so farre take away sinne and destroy the workes of the Devill 1 Ioh. 3.5.8 and so ransome all men that were fallen into sinne and death that they should be given to him that heâ— might be their Lord and thus so farre made alive to him that 〈◊〉 should absolve and make happy all that submit to his Government in beleeving on him and condemne all that would none of his Government but spake against him Isa 53.6.11 12. Rom. 14.9.12 Luk. 19.14.27 this was contained in that Promise Gâ—n 3.15 and exprest in the Prophecy of Henock Iude 14 15. and more cleerly by the following Prophets in which the higher things â—â—re infoulded But to Abraham was revealed a great deal more and higher priviledges as that Iesus Christ should come of him even that premised seed that should have the Inheritance And that whâ—soever beleeved 〈◊〉 him should be of the same feed and so be made a Sonne in hiâ—â— and by him be brought together with him to partake of the Inheritance and so this seed be multiplyed into many and yet be still one Seed and this not of Jewes onely but Gentiles also This was first revealed to Abraham and hee receiving and walking in this faith is therefore called The Father of the Faithfull that so beleeve and walke in the same saith Gal. 3.7 8 14 16 29. Gen. 〈◊〉 15. and 17. Rom. 4.11 and this is more then that affirmed 1. Tim. 2.6 Hebr. 2.9 or in the Proposition which was in some measure revealed before Abrahams time in respect whereof those Fathers before were Fathers to him and to Beleevers now also but the discovery of these higher Priviledges was first to him and by him to others though yet more cleerâ—â— still unto and by the following Prophets and still more â—nto and by John Baptist Yet though these two be both mysterious even that revealed before Abraham his time which is the subject of this Discourse and that revealed to Abraham and the latter more mysterious then the former yet was the mystery greater still as it was made knowne to the Apostles and that in three respects First in that they were eye-witnesses of the Comming Death Resurrection and Ascension of Christ and had the fulnesse of the Propitiation and manner of making it his glorious power kingdome authority and comming againe and so his becomming the Saviour of the World the head and husband of the Church the Lord and Judge of all more gloriously evidenced to them then ever to any before Joh. 1.14 Acts 5.30 31 32. and 10.37.43 1 Joh. 1.1 2 3. 2 Pet. 1.16.18 Gal. 1. 2. In that they had a more full discovery and experiment of the priviledges of such as beleeve in Christ and of the powring forth of the holy Ghost and of the Union with Christ and Brethren and conformity to Christ and usefulnesse and fruitfulnesse in the Church effected thereby Then was in any Ages before Joh. 1.12.16 and 7.38 39. and 16.7.15 Acts 2. and 10. Ephes 1 tot and 2. and 3.14.20 3. In that the free participation of all this great grace should be as free for the Gentiles beleeving as for the Jewes without either Circumcision or any imposition or regulation undering them to the Jewes Ephes 3.5 6 7. For in Gentiles being regulated to the Jewes the Jewes never doubted nor made strange at the Gentiles participation of privilidges And the Jewes that beleeved the Gospel did not contend for Preaching the Gospel to the Gentiles as doubting of the Ransome for them but for Fellowship with them and their participation of Priviledges without being regulated to the Jewes at is before shewne Chap. 12. So that Act. 10.45 and 11 18.1â— is altogether mistaken in the Allegation for the Reason argued neither former unbelief nor the after admiration in them to be because of the Ransome given for them but because of the holy Ghost given to and fellowship had with them before they were and they not being regulated to the Jewes And though the Revelation of the performance of the first and the fulnesse of the second and the freenesse of the third were all in some measure hidden till they began to be so performed and the stumble of the beleeving Jewes was about the third and all now cleered to the Apostles Col. 1.25 26 27. yet was this mystery joyntly in all the three Branches not altogether hidden nor now altogether newly revealed for the Apostles spake nothing but what the Prophets did say should come to passe Acts 26.22 nothing but what they had the sure word of Prophecy for 1 Pet. 1.19 20. and so the Apostle gives us to understand that he meanes not that it was not at all made knowne but that it was not so made knowne as it is now Ephes 3.5 6. Besides the Apostles had with this full and cleer Revelation the abundance of Spirit given into them Act. 2. and preached the Gospel with the holy Ghost sent down from heaven 1 Pet. 1.12 God confirming the same with divers fignes and miracles and gifts of the holy Ghost Hebr. 2.4 They stood in no need therefore to use words importing more or other then truth and that in laying the foundation also to bring in any to beleeve much Iesse to bring the Elect which who or what shall tell them their election that they might beleeve and lay hold on Christ according to that Isai 45.22 this also being evident to be as large as all men and every man for to men hee calls Prov. 8.4 5. Joh. 1 3 4 7. and the ends of the Earth are all men that are created by Christ Isai 40.20 and that shall come before him to judgement Isai 45.23 Phil. 2.8 11. so that All and Every man is as evident to be meant Isa 45.22 as it 's evident that All and Every man were made by God and shall come in judgement to give account to God and the death of Christ and this Call can no more be denyed to be fâ—r All and Every man then All and Every man can be denyed to be made by him and to come to judgement before him the same being affirmed in Scripture of all these Isa 40.28 and 45.23 Rom. 14.9.12 2 Cor. 5 10 14 15. Wherefore there