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
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
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
now taken away sinne and abolished death 1 Joh. 3.5 2 Tim. 1.10 And is now at the right hand of God the Father who hath released and given over all into his dispose and made him Lord of all 1 Pet. 3.18.22 Act. 10.24.36 And this is the salvation which Jesus Christ hath wrought in his owne body with God for men which all creatures in heaven and earth could not have done but Jesus Christ hath done it and so hath answered that part of Gods will who will have all men saved 1 Tim. 2.4 in that hee hath given himself a ransome for all Yet if there be not a Salvation also wrought in men they will yet perish in a second death having no power in themselves to come to Christ 2. There is a Reconciliation Redemption and Salvation which Jesus Christ effecteth by his Spirit in men to God of which is spoken when in affirming the former wrought men are thereupon intreated to suffer the Spirit in the newes thereof to effect this latter in them Wee pray you in Christs stead be yee reconciled to God 2 Cor. 5.20 and receive not this grace of God in vaine 2 Cor. 6.1 Whence the confession of the Saints is Thou hast Redeemed us unto God by thy blood out of every c. Revel 5.9 The former was by Blood-sheading This by blood-sprinking or washing Revel 5.9 and 1.5 with Heb. 9.19.24 and 12.24 Whence these are said To be Elect according to the fore-knowledge of God the Father through Sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Christ 1 Pet. 1.2 and so it is said It is the Spirit that quickneth Joh. 6.63 The Spirit giveth life and writeth the Epistle of Christ in the heart and conformeth to Christ 2 Cor. 323.6.17 18. The law of the Spirit of Lafe in Christ Jesus hath made me free from the law of sinne and of death Rom. 8.2 and so such are said to be washed and sanctified and justified in the Name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 delivered from the power of darknesse and translated into the Kingdome of his deere Sonne Col. 1.13 called out of darknesse into his marvellous light 1 Pet. 2.9 Who have eternall life and shall be perfected therein 1 Joh. 5.12 13. and 3.2 and this is said to be in them Col. 1.29 Ephe. 1.19 Phil. 2.1.12 13. For effecting of which Redemption Reconciliation and Salvation Jesus Christ is exalted at Gods right hand Act. 2.33 him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sinnes Acts 5.31 And there this is also put in as the ground of our hope for this Salvation that Hee is set at the right hand of the throne of the Majestie in the heavens Hebr. 8.1 And there he is fully furnished for the making knowne and tendring the Salvation wrought in his owne body and the vertue thereof in this Salvation by his Spirit applying the fruits of that to men and to effect aeternall salvation in them that obey his call in beleeving Isai 45.22 Hebr. 5.9 1. In that he hath received all Authority who is gone into heaven and is on the right hand of God Angells and Authorities and Powers being made subject unto him 1 Pet. 3.22 so as all shall bow to him and he is the head of the Church and Lord of all Phil. 2.9 10. Ephes 1.20 23. Acts. 2.33 36. having life in himself and quickning whom he will men as the Father Joh. 5.21 26. 2. In that hee hath there received and is filled with the holy Ghost immeasurably in the humane nature glorifyed and that to send forth to men both to the rebellious that the Lord might dwell among them Psal 68.18 and all men come to the Knowledge of the truth in due season 1. Tim. 2.4.6 And moreover to such as in the day of grace so receive the knowledge of the truth That they are brought to beleeve on him To put his words in them and teach them all things Ioh. 14.26 To indue them with spirituall and usefull gifts Acts 2.33 Ephes 4.7.13 and to lead them into all Truth Joh. 16.13 and conforme them to himself 2 Cor. 3.18 3. In that he is there advanced in his peculiar Office The great High Priest over the House of God The Prophet and King of his Church and peculiar People Hebr. 3.3.6 and 5. and 7. Acts 3.22 26. 4. In that he is there exercising in all Love and faithfulnesse in in the businesse for which he ascended thither and appeareth before God Heb. 9.24 In some sort Interceeding or putting in for Transgressours even the sonnes of men yet in and of the world And that Spirit may so fill unite and blesse those that beleeve on him and so goe forth in their Confession and Conversation and in the Ministration of his Gospel by his servants That those among whom they dwell and converse might be convinced and brought to beleeve the report of the Gospel Isa 53.12 as once Luke 23.24 even as himself left the pattern hereof with us praying to his Father so to blesse his peculiar ones That the world may beleeve that thou hast sent mee and that the world may know that thou hast sent mee and host loved them beleevers as thou hast loved mee Joh. 17.21.23 That so the men of the world might be convinced and the convinced allured to come to Christ and to God in him Matth. 5.14 15 16. yea so as that hee doth also in some measure enlighten every man that commeth into the world Joh. 1.9 But in more speciall manner doth he enterceede being the Advocate for his chosen ones that by the heavenly Call are brought in to him and doe through his grace submit to him and beleeve on him Hebr. 3.1 6. 1 Joh. 2.1 And presenteth them in himself to his Father and himself holy and spotlesse Col. 1.22 Ephe. 5.27 according to what he hath done and is for them that they may be accounted not according to what they have done and are in themselves but according to what hee hath done and is for them and is to them and in them and what they are in and through him Psal 103.10 11 12. 2 Cor. 1.30 Phil. 3.3 8 9. And thus through his Eternall Spirit and by vertue of his blood once shed And in his owne body that once dyed and is now glorifyed for them wherein also dwells the fulnesse of the Godhead bodily in whom they also are compleat doth he appeare presenting them and advoceating for them at the right hand of God in heaven Hebr. 9.12.13.24 and 4.14 and 6.20 and 10.21 Revel 1.18 Col. 2.3.9 10. And so doth hee I. Take away from before his Father and himself and procure to them remission of all their sinnes against and since grace received and procures sanctifying and timely removall of the corrections in faithfulnesse imposed on them and healing of their
remaining infirmities and causeth them to appeare beloved in the love wherewith the Father loveth him Hebr. 8. tot Jere. 31.34 Mic. 7.18 Isaiah 44.22 and 54.7 9. 1 Joh. 1.7 9. and 2.1 2. Jo. 17.23 II. Present before his Father and himself his Covenant of pretious Promises the Father hath made with him his owne fore put-forth and granted Petitions for them and his present good will and gratious thoughts to them and so procures the grant of dispensation so farre as is meet for them Psal 89.18 19.34 with Hebr. 8.1 6. and John 17.6.20 c. And this not by a submissive intreaty as wee supplicate one for another or yet in such manner as himselfe did interceede on earth by supplications with cryes and sufferings But with Power and Authority his Father having fore-accepted his sacrifice and given all power and authority to him He and his Father being one in will and in love to them so that it is Father I will that they also whom thou hast given mee be c. Joh. 17.24 Hebr. 7.28 and 8.1 III. By his Spirit enter into their hearts moving them with sorrow for to acknowledge confesse and turne from the offences he is taking away for them Acts 5.31 1 Ioh. 1.7 9. And to long and pray for the good things hee is presenting before his Father for them Rom. 8.26 Zach. 12.10 That so they may pray in the holy Ghost Ioh. 14.16 and 16.26 Jude 20. IV. Returning more abundance of the same holy Spirit upon them To answer their prayers Psal 85.8 To dwell in them To teach consolate sanctify support and leade them in Union and fellowship with him through all sufferings and services of love Ioh. 14.16 17 18.26 15.26 27. 16.13 14 15. Rom. 8.2.14 and so to subdue their lusts in them Mic. 7.19 To tread downe Sathan under their feet in due time Rom. 16.20 To answer their Adversaries for them Matth. 10.19 20. To encrease and perfect them in conformity to himself 2 Cor. 3.18 1 Ioh. 3.2 and to preserve them to the inheritance reserved in heaven for them 1 Pet. 1.4.5 And this is the salvation he worketh in his people which they are to suffer to have its perfect worke in them and by his grace shew it forth Rom. 12.1 2 3. Phil. 2.1 2. In which discourse of the Salvation which Christ worketh from heaven by vertue of that Salvation which he wrought in himself on earth appeareth a two-fold Salvation which he from heaven now worketh Viz. Oâ—â— Common The other Speciall and eternall of each it is fit distinctly a little to 〈◊〉 First there is a common Salvation which by vertue of his death and Resurrection and Sacrifice and the accept â—blenesse and effectuallnesse thereof with the Father he hath obtained and worketh for all men So as Scripture Affirming it 1. By him The earth and all the inhabitants thereof which by sin are dissolved hee doth bear up the pillars of it Psal 75.3 4. Hebr. 1.3 and all the frame of the Creatures the Aire to breathe in The Sun to shine the raine to fall and the residue of the Creatures for mans use preserved Psal 145.8 9. Matth. 5.45 Col. 1.18 And this expresly called and said to be a witnesse of his goodnesse Acts 14.17 and 17.24 31. 2. By him also is procured the Patience and long-suffering of God yea and much bounty in many mercies also to men 2 Pet. 3.9 Revel 2.21 Psal 17.14 and 136.25 And this expresly said to be to lead them to repentance Rom. 2.4 3. By him also is procured some meanes with some light therein and according thereto to â—â—de men to Repentance that they might come to the knowledge of him Though to some more darkly and to some more cleerly and sully Rom. 1.19 c. Acts 17.24 30. Matth. 28.19 Psalm 19. Rom. 10. 4. By him also 〈◊〉 sent forth at one time or other some secret supernaturall light and 〈◊〉 of his Spirit in and according to the meanes vouchsafed tending to and striving with them to reprove them of sinne moving to repentance and seeking after God with sâ—â—e motions tending to confession of sinne to Prayer Equity Mercy Moderation in use of outward things use of meanes to such God John 1.5 9. Prov. 1.23 Joh. 16.8 9. Gâ—ne 6.3 Mich. 2.7 And thus he calleth many yea in some degree or other All the 〈◊〉 of men Act. 17.30 Mat. 27.3 14. Prov. 8.4 5 3â— 34. Isai 4â— â—2 5. By him also is procured and sent forth to men while they yeeld too and doe that which by this sight and these motions of his Spirit hee 〈◊〉 and â—eadeth to an in reast of incrcies with more Light and goodnesse Gene. â—0 tot 2 Chron. 11.17 〈◊〉 10.30 Rom. 2.14 15. And if as light increaseth they abide in his Call and 〈◊〉 on in his Teachings be will poure 〈◊〉 his Spirit to their and make knowne his 〈◊〉 to them and they shall know the truth and the truth shall make them free Pro. 1.33 and 4.32.35 Joh. 8.31 32. Acts 10.1 6. 6. Yea with some where the Gospel comes he goeth farther so inlightning them to understand the truth of the report of the Gospel that they doe beleeve That through the Satisfaction made by Christ remission of sinnes past is procured and that in beleeving on him aeternall life is to be enjoyed where-through they are prevailed with to confesse this truth and to desire after him and to attend with his people in the use of meanes and in some fellowship and walking with them Tasting some sweetnesse of the good Word of God and yet not come into Onenesse with and rest and stablishing in him Isai 6.28 34. Gal. 3.1 2 3. and 4.11.19 and 5.4 Hebr. 6.4 5 6. and 10.29 Hos 11.3 4. And these are brought out of Aegyptian darknesse and so farre saved Though by departing from this grace or abusing of it to wantonnesse some of these may become ungodly and so perish through their owne folly and misse of aeternall life as was shadowed in our Types of old 1 Cor. 10.1 11. 1 Joh. 2.19 Jude 4.5 And as the reconciliation redemption and Salvation wrought by Christ in his owne body for men with God is in it self so perfect that in some sense and that in truth all may be said to have been reconciled redeemed and saved yea justifyed in him though most in themselves be destitute of every of these Rom. 3.22 23 24. and 5.14.18 And though this be mysterious yet may it be as well understood and beleeved as That all men were once made righteous in the first Adam and so were in him Truly righteous Eccles 7. â—9 of which righteousnesse he falling and loosing all and so all falling in him before they had beeing from him none of them ever felt or partaked of Rom. 5.12 for so though all againe recovered and made righteous in the second Adam yet of the choice benefit of this recovery and of this Righteousnesse many doe never partake of
That this Mediatour is And that as God is one so between God and men fallen into sinne against God there is one Mediatour and that this Mediatour who is God-man is the man Christ Jesus Joh. 1.27 4. He sheweth vers 6. That the one part of the will of God viz. Saving all men as farre as salvation may forerunne the knowledge of the truth Jesus Christ hath in himself already performed In that he gave himself a Ransome for all men ANd this is so effectuall and acceptable with the Father that by his acknowledgement sinne is removed death abolished and enmity slaine in and by Christ and peace obtained so farre for all men that he hath given over all into the dispose of Jesus Christ and made him LORD and Judge of all Matt. 3.17 1 Ioh. 3.4 5. 2 Tim. 1.10 Ephes 2.16 17. 1 Pet. 3.22 Matth. 11.27 Ioh. 5.22 27. Acts 10.36 and 17.31 5. He sheweth that the other part of Gods will that is bringing all men to the knowledge of the truth Jesus Christ is performing and will in due time performe being a Testimony in due time or to be testified in due time as is shewne in the common Salvation fore-spoke of here Chap. 1. and such as by his Spirit in the meanes will not here be brought in to the knowledge and acknowledgement of the Truth shall hereafter be brought to it though then to their woe Ioh. 16.7.11 Phil. 2.10 6. He sheweth that on this ground this Gospel may be preached to all men wheresoever such as have the word of grace put in their heart and committed to them doe come vers 7. and chap. 1.15 2 Cor. 5.10.19 7. Hee sheweth that on this ground also prayers are to be made for all men for such things as may be helpfull to bring them to the knowledge of the truth vers 1 2 3 4 8. That so which is most to be desired they might be overcome to beleeve it or else left without excuse to the glory of God at that day when they shall be constrained to acknowledge it Now all along from the first to the eight and so in vers 6. no farther thing is mentioned but that which belongs to all men to heare No more but the truth of that which Christ hath done for all men and will doe to all men and no more but such services of love as Beleevers for the Gospels sake are indebted to all men in Rom. 1.14.15 16. Phil. 2.15 16. Matth. 5.44 The Gospel declaring still higher and more peculiar priviledges for those that by the Spirit in this Gospel are brought not onely to beleeve the truth of all this grace but there through to repentance and to faith in Christ for that salvation he workes from heaven and so to walking in that faith and therein testified the called and chosen of God 1 Thes 1.3 4. Then and to such the Gospel holds forth such a portion of Spirit such manifestations of love as before now they were not able to understand nor capeable of receiving 1 Cor. 9.14 15. Joh. 3.12 and 14.17 Such peculiar priviledges in many places named as are peculiar to them and never set forth in such generall words as the other which would at some time have been if every mâ—n and the World had been but onely the Elect or if that spoken in generall had been no larger then the speciall So that it every way appeareth that the words All men 1 Tim. 2.6 is as large as Every of All mankind All that I have met with against this large extent of the words All men is this OBJECT That the All here to be prayed for is as large as the All Christ gave himself a Ransome for But wee are not to pray for All men for there are some that sinne unto death for whom wee are not to pray Ergo. But this Argument hath no force for Paul here directeth to pray for All men and Iohn sheweth us how long wee may pray for some even till they be known to have sinned the sinne unto death 1 Ioh. 5.16 And what is that sinne unto death but that willing treading under foot and casting aside and offering dispite to or blaspheaming the grace of God procured for them by the Death and Ransome of Christ and tendered to them with light and power in the means till one be given up of God Hebr. 6.5 6. and 10.29 Joh. 3.19 And till this be so knowne even those were to be prayed for And so this Argument is turned against it self But there are two evill consequences arise from the Propositions so and to such an end framed The one to colour that Impious opinion of praying for the dead That are knowne to be Elect if the All we are to pray for were as large as the All Christ gave himself a ransome for The other of fastening an errour in the heart of comparing and equalling man with God as if all men and every man were no larger in Gods view and in opposition to him then in the view of men and opposition to them And to take away both one saying may serve Needfull it is that the foundation be large enough to beare all the stones that are to be layed on it but not needfull that every stone should be equall to the foundation in length and breadth whether applyed to Persons Doctrines or Uses So that Christ gave himself a Ransome for all men Is a good ground for us to pray for all men in our times as it was for them before us in their times and will be for those after us in their times But to reason crossly thus Christ gave himself a Ransome for no more then wee now living may pray for or those written toâ— might is monstrous So that every knee shall bowe and every tongue shall confesse to God Is a good ground for any to say of themselves and others Every one of us shall give account of himself to God Rom. 14.11.12 But to reason crossly thus and for any sort of men to put in their but and say none but us or wee shall appeare before the Judgement-seat of Christ were a grosse contradiction to the truth and an abuse of Scripture and the same may be said of the Ransome So that this firmly stands in 1 Tim. 2.6 when the Question is asked For how many hath Christ given himself a Ransome Then without equivocation limitation or Gloss to answer For all men CHAP. XII Of the Consideration of that Sentence in Hebr. 2.9 IT appeares that this Epistle was writ and sent to the Hebrewes Viz. The zealous Iewes that did beleeve and such Gentiles as beleeving were yet preselited and regulated to them And most probable the Epistle sent to those at and about Jerusalem who though theâ— beleeved JESUS to be the Christ the Saviour of the World and doubted not but that his death and Ransome given was for All men and that therefore Christ should be the Judge of All Acts 10.30 Yet the â—leer removall
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
I am perswaded not Though no comparrison can fully set forth but darkly hint this businesse And enough to Answer the Objection which was directly framed to gain-say the expresse and plaine Sayings of Scripture CHAP. XVII Of Answering a Fourth OBJECTION Objection IV. THose for whom Christ would not vouchsafe to manifest himself to or to pray for He would not die for Rom. 8.32 Joh. 14.17 22. and 17.9 But Christ will not manifest himself to nor pray for the world of the ungodly and wicked men Therefore hee never dyed for them ANSWER This Objection is very false and many wayes faulty For 1. It were neither right nor good reasoning to say God would never make the Heavens and the Earth and a World of Creatures in both for that man and make that man in His own Image Righteous and put him in a Paradise and give him a Tree of Life and provide him a Sabboath and make him Lord of the Workes of his hands and put the Life and Priviledges of all Mankind in his keeping whom he would not preserve in that good estate yet hath this Argument the same though in a lesse degree of strength to deny God's creating all men yea or the first Adam righteous That this Objection hath to denie the Death of Christ as a Ransome for All. Eccl. 7.29 1 Pet. 4.19 2. The Objection expresseth not what manifestation it meaneth and this is sure Christ will so manifest himself to All men that they shall see what right of Lordship he had over them by vertue of his Death and Ransome given and Conquest made for them Even so that they shall see the greatnesse of their sinne in despising and rebelling against Him and Persecuting His and shall come before his Judgement-seat and acknowledge him Lord to the glory of God Isa 45.23 and 66.14 Psal 86.9 Matth. 25.31 Ezek. 35.11 12. Rom. 14.19.12 2 Cor. 5.10 Phil. 2.10 11. 3. If Jesus Christ had any where said That hee never did nor ever would pray for the World which he never said yet it were evill in us to use that as a Reason to denie the truth of his owne words That said he would give his flesh for the life of the World Joh. 6.51 and that he dyed for all 2 Cor. 5.14 15. and every man Heb. 2.9 and gave himself a Ransome for All. 1 Tim. 2.6 4. This Argument confounds into one without difference or distinction First Gods love of Compassion which belongs to all Psal 145.8 9. Joh. 3.16 and his love of Delight which only belongs to all those which in beliefe of his former Love are brought in to love him Joh. 21.23 1 Cor. 2.9 Prov. 8.17 Secondly The Death of Christ as the Propitiation and Ransome which is for All. Heb. 2.9 1 Tim. 2.6 1 Joh. 2.2 and the advacation of Christ that is onely for Beleevers 1 Joh. 2.1 Joh. 14.16 Thirdly Christ sending his Spirit to enlighten every man Joh. 1.9 and 16.8 11. and his Peculiar giving of Spirit to comfort and lead Beleevers into all Truth Joh. 14.17 and 16.14 15. All which things the Scripture maketh distinct as is shewne Chap. 1. and 2. and 3. and 10. 5. Those to whom Christ doth graciously manifest himself are in his first manifesting himself to them found sinners and ungodly and of the World as they were when he Dyed for them Isa 55.5 and 65. 1 Matth. 9.13 Act. 9.3 4 5. and 26.13 18. 1 Tim. 1.13.16 Tit. 3.3 4 5. So that this whole Argument is fallen without farther Answer yet the Proofs are to be considered to see whether they countenance it or be abused by it To prove the first Proposition is cited Rom. 8.32 Hee that spared not his owne Sonne but delivered him up for us all how shall be not with him freely give us all things also ANSWER I. This is not spoken in the third Person nor of the Ransome onely nor as a Proposition for unbeleevers to bring them in to beleeve and so gives not Answer to the Question for how many be dyed and so is dangerously abused in being brought to that end as is shewne Chap. 3.4 This being applicatively spoken of and to Beleevers to confirme them in that abundant hope which they had and which no other had or could have till they beleeved and so were in Christ as they were 1 Joh. 5.10.13 2. This is not spoken so as may serve the Proposition viz. Hee that spared not his owne Sonne but delivered him up for us all how shall Hee not freely give us all things It is not said so But how shall hee not with him also freely give us all things So speaking of his free giving him to us and with him all things also Wee that beleeve doe through the grace and mercy of God in some measure know that Jesus Christ having made the Propitiation in being delivered up to death for our sinnes and raised for our Iustification Rom. 4.25 Is now exalted at Gods right hand unmeasurably filled with the Holy Ghost in our nature glorified The Advocate high Priest Prophet and King Act. 2.32.33 1 Joh. 2.12 Heb. 5.7 8. The Wisedome of God the Power of God the Sonne of God and Heire of the Kingdome 1 Cor. 1.24 Matth. 13.17 Heb. 1.2 The brightnesse of his glory and the expresse Image of his Person by whom hee upholdeth all things and that is one with the Father and in whom the Father dwells Heb. 1.3 Joh. 10.30 and 14.9 10 11 20. whos 's all that is the Fathers is 1 Ioh. 16.15 Who is made of God to us wisedome righteousnesse Sanctification and Redemption 1 Cor. 1.30 Who is the Fountaine of Life and spirit out of whom it aboundantly floweth to all that beleeve on him and walke in that saith to make them Sonnes to witnesse their Sonship to confirme them to Christ To lead them into all Truth to preserve them to cause all to worke for good to them to bring them to the Inheritanc and Kingdome with himself Psal 36.8 9. Act. 2.33 Joh. 7.38 39. Tit. 3.4.7 Joh. 1.12 Rom. 8.16 2 Cor. 3.3.18 Joh. 16.13 14. Rom. 8.28.17 1 Pet. 1.3.5 Now when God by his Spirit so makes known his grace in Christ through the Gospel that he enters the heart with the grace of Christ enabling it to beleeve and so receive the Attonement That the Beleever is enabled thereby to depend on Christ for the hope Discovered in him Then and therein is the Beleever drawne and given to Christ Ioh. 6.44 45. 1 Pet. 1.21 22. and Christ in and by his Word and Spirit is given to the Beleever Tit. 3 4 5 6. So as the Beleevers may say Not onely unto us a Sonne is borne but also unto us a Sonne is given Isai 9.6 They now by free-gift and by beleeving receit having Christ and having life by having him and being Sonnes also thereby 1 Joh. 5.10 11 12 13. Joh. 1.12 13. which giveth them hope of all good 1 Ioh. 3.1 2. And hence the Apostle
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.
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
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
2.14 15. Also he dyed and offered himselfe in Sacrifice To procure pardon and remission of sinnes and favour and life into his owne hands for mankind that hee might dispose thereof according to the Tenor of the Gospel For without shedding of blood is no remission of sinnes Hebrewes 9.22 And hee was delivered to death for our offences Rom. 4.25 Also that hee might open a way for men to come in and partake of this grace through his Spirit in the Gospel In which hee is set forth to be a propitiation through faith in his blood c. Rom. 3.25 In which Gospel hee hath brought life and Immortallity to light 2 Tim. 1.10 That in the Testimony thereof all men might through him beleeve John 1.7 and in beleeving have life Joh. 3.16 17 18. And all these three ends that in respect of God that in respect of Christ and that in respect of mankind are all for the good of mankinde and meet all in this one end of his death for ransome sacrifice propitiation And this is affirmed in the Scripture throughout And each particular in this generall to be for the world for all men for every man and so and for such ends and in such sense appeares 1 Tim. 2.4.6 Heb. 2.9 to be meant And so the Proposition is also to be taken yet are there other ends of his death and so The second end of the Death and blood-shedding of CHRIST was to seale rattify and confirme the New Testament of precious Promises whence it is called The New Testament in his blood which was shedd c. Luk. 22.20 and his blood called the blood of the New Testament Mat. 26.28 That Christ is come and hath dyed for our sinnes and rose for our justification and is the Propitiation for the sinnes of the World That he is the Lord and all men are his and ought to live to him and that there is life in him for them Is the affirmation and Declaration of the Gospel and shall one day be knowne to be true whether men will beleeve it or no But for such as through grace doe beleeve it so that in that beleeving they repent and come in to Christ and depend on him There are for them many precious and gracious Promises from Christ and his Father 2 Pet. 1.4 Hebr. 8.6 contained in one generall which is of aeternall life 1 Joh. 2.25 and branched into many particulars as remillion of sinnes subduing of lusts Sanctification hearing of Prayers preservation in this Grace and guidance and protect on of spirit through all seruices of him and suffesings for him and to the possession of the Inheritance c. as before instanced A I which being by Covenant or as in a Will and Testament plainly recorded are called the New Testament Gal. 3.17 18. of which Testament Christ is the Mediator Heb. 9.15 And where a Testament is there must also be the death of the Testator for a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Heb. 9.16 17. but the Testator once dead if it be but a mans Testament yet if it be confirmed no man disannulleth or addeth thereto Gal. 3.15 How much more this Testament of Christ sealed with his blood Hebr. 8. and 9 10. And this end peculiarly is for and belongeth to his Called and chosen ones That they which are called might receive the Promise c. Hebr. 9.15 and 10.19 Such as have in beleeving received the Atonement Rom. 5.1.3.11 This end joyned with the former is the ground of their hope The third end of the death of Christ was to be a witnesse-bearing and a seale of the witnesse he had borne to the Truth in his declaration and ministration of the Gospel as he saith To this end was I borne and for this cause came I into the world That I should beare witnesse to the Truth Joh. 18.37 so it 's said Hee before Pontius Pilate witnessed a good confession 1 Tim. 6.13 or profession And in this end was included the testimony of his faithfulnesse and obedience also to his Father Ioh. 12.50 Phil. 2.8 And the Testimony of his compassion and care for the good of All where he had preached the Gospel Matth. 9.35.38 And the Testimony of his more speciall love and tender care and faithfulness toward those given him in the heavenly Call by his ministration watching to preserve them in the Truth even to the Adventuring and laying downe his life for them Joh. 10.11 18. which end in respect of testimony more neerly respected them among whom hee ministred and by instruction us also But especiall is this end and the holding of it forth also for our example to lay downe our lives for the Brethren 1 Joh. 3.16 Pâ—â—â— not as a Propitiation for sinnes He only did that and is that for all men 1 Joh. 2.2 Nor yet as the seale of the New Testament Hee onely did that and his blood is that for all his called and chosen Ones Heb. 9.12 14 15 16 17. But in witnesse-bearing to the truth In love and testimony of faithfulnesse to Brethren To goe on and be faithfull in all services of love for edifying in faith and love even to the death and laying downe our lives for the Brethren Phil. 2.1 8. Now these ends the Scripture making distinct and offirming the first more large then either of the two latter It is not for man to confound them or limit the former to the latter And understanding 1 Tim. 2.6 Hebr. 2.9 to affirme of the first end onely as indeed they doe and so the Proposition likewise This Consideration also leades to a right stating the Quistion concerning the sense and proveth it also to be as before set downe And answeres the Objections that by abusing of placer speaking of the peculiar ends are framed to gaine say that which the Scripture affirmes of the generall end of Christs death CHAP. III. Of the divers manner of mentioning these ends in Scripture and in what manner mentioned here THe death of JESUS CHRIST in respect of these fore-mentioned ends is diversly mentioned in the Scripture as may be seen First sometime more ends of his death then one are mentioned together Sometime that end of his death which was for propitiation and ransome is coupled together with that end which was to testify love and faithfulnesse in his ministration propounded for our example And then such generall words as the World All men c. are not used because his ministration on earth did not reach to all the World nor to all men at that time in the world And yet such a word as though it may in some sense be peculiarly applyed to some yet in another sense it may be applyed to all and so because the Ministration was not to all and yet the ransome for all he useth such a word as may be applyed to the one or the other sense and so carry both senses in one as for
1.68 Let Israel rejoyce in him that made him Psal 149.2 so Isai 43.15 and sometime to the worser part The weak Brother perish for whom Christ dyed 1 Cor. 8.11 denying the Lord that bought them and bring upon themselves swift destruction 2 Pet. 2.1 He that made them will not have mercy on them Isai 27.11 sure no sober-minded men will affirme that the sayings of any one of these parts will resolve the Question how many God made or Christ by death and ransome bought unlesse one put both parts together 5. Sometime in the third Person generally without any restraining Application Wee have seen and doe testify that the Father sent the Sonne to be the Saviour of the World 1 Joh. 4.14 and 2.2 And that he dyed for all 2 Cor. 5.14 15. hath made of one blood all Nations of men Acts 17.26 And such-like sayings doe directly and fully answer the Question How many God made and how many Christ dyed and gave himself a Ransome for And the like might be said for shewing how many have sinned how many shall dye how many shall rise againe how many shall appeare before Christs Judgement-seat All these are to be found answered in the Third Person generally without any restraining Application where it appeares to be All men and cannot rightly be opposed by places where they are spoken of in the first Person singular or in the first Person plurall or in the second Person with personall Application or in the third Person with any restrictive Application as all and every of them are in many places spooke of in that manner as well as the creation of men or Ransome given by Christ for them Now the 1 Tim. 2.6 and Hebr. 2.9 are spoken in the third Person generally without any restraining application and such places must settle us in the sense And so in this consideration we are led to see what expressions to finde the sense of the Proposition in and where proved Namely where the death of Christ as the Ransome and Propitiation is mentioned without other peculiar ends joyned with it and where that Propitiation is set forth as made by Christ and to be made knowne or offered so to be without the receite in gracious operations joyned with it And what is affirmed of it in places so speaking may not be denyed or straitned by any places otherwise speaking which puts by the most usuall Objections against it CHAP. IIII. Of the divers wayes of propounding the Sufferings and Death of CHRIST in the Scripture and how it is propounded here THE death of CHRIST is diversly propounded in Scripture and that as in respect of every end so in respect of this end of giving himself to the death as the Ransome and Propitiation and sometime coupled with other ends 1. Sometime it is propounded most especially and intentionally as and for an example to Beleevers to follow in love and in the fruits in sufferings and services thereof and as the motive thereto Eph. 5.1 2. 2 Cor. 8.9 In which if the love and services thereof be of Beleevers one to another then he is set forth as having loved us and given himself for us Joh. 15.12 1 Joh. 4.7 10 11. If the love and service thereof be to be enlarged according to any nigh relation between us as husband and wife then hee is set forth as having loved his Church and given himself for it Ephe. 5.25 If the love and service thereof in patience and suffering and in overcomming evill with good be to be exercised towards unbeleeving ones or Adversaries then he is set forth both as having so suffered for us 1 Pet. 2.18 24. and also as having suffered for the unjust 1 Pet. 3.14.18 which manner of propounding his death is used to prevaile with Beleevers to follow his example but doth nor shew how many he dyed for and so cannot with Justice be brought to answer that Question or to oppose it 2. Sometime it in propounded by and of Beleevers as the ground by which in discovery and beliefe thereof they were turned and brought into God and borne anew Tit. 2.11 14. and 3.4.5 with Joh. 3.16 And by which they are kept in dependance on him Rom. 5.6.11 Gal. 2.20 And by which their love is made operative to Brethren 1. Gor. 8.11.13 and all men 2 Cor. 5.14 3. Sometime it is propounded to Beleevers as the ground and motive To be more and more reconcil'd in their hearts and Powers to God 2. Cor. 5.21 To settle and bottome them in the faith of Christ Gal. 1.4 6. To strengthen and stablish their confidence and expectation Col. 1.20.23 To enhance and lead to the testification of love to Brethren Phil. 2.1.8 To preserve from pride carnall confidence in instruments and from schisme 1 Cor. 1.12 4. Sometime it is propounded to such as are Overseers of some Congregations or particular Assemblies of the Church for further end Act. 20.28 To admonish them to keep this doctrine firmly and teach it 1 Tim. 1.11.15 18 19. and 4.10 11. To provoke them to watchfulnesse over the flock over which they are made Overseers and faithfulnesse in declaring the Gospel to them Acts 20.28 To constancy in suffering and enduring hardship in their ministration 2 Tim. 2.3 8. All which wayes of propounding are marvellous profitable for our comfort instruction admonition and exhortation but not set forth as the places shewing how many he dyed for 5. Sometime it is propounded as the foundation laid and ground to offer life and bring in such as either know it not or beleeve it not to beleeve it being true whether they beleeve it or not and therefore as a Truth affirmed that they might beleeve it Joh. 1.29 and 3.16 17. And this propounded sometime to such as beleeve not that they might beleeve Act. 1.7.30 â—1 Sometime to such as doe already beleeve both in respect of themselves and of them which are weak in beleeving and of them which doe not as yet as all beleeve To shew what Gospel was preached among them and to others 1 Joh. 4.14 To shew what Gospel they have to Preach to the World Rom. 1.1 4 5. To be a ground and pattern to them of declaring the Gospel not onely to such as are weak and wavering but also to such as beleeve not 2 Cor. 5.10 11 19. To be a ground of Prayng for such as beleeve not 1 Tim. 2.1 4 5 6 7 8. Mat. 5.44 To be a ground of holding forth the Word of life in a good Profession and a good conversation toward them that beleeve not Phil. 2.6 16. To be a motive to doe all this as the meanes to bring them to God Mat. 5.13 16. with 1 Cor. 2.2 and with patience to beare their injuries and wait till God be pleased to give them Repentance Luk. 9.55 56. 2 Tim. 2.24 25. And as all these last wayes of propounding are of great usefulnesse so in such Places where the Gospel is so propounded shall wee finde resolution of
of many Jewish and Levitticall Rights and Observations they did not beleeve Likewise the free participation of the Priviledges of the Gospel by beleeving Gentiles and fellowship with them without being regulated to them in such Jewish Observances they neither yet fully beleeved nor could endure to see or well abide the hearing of it whence what hard conceptions they had of Paul is evident Acts 21.20.21 And to what a strait Peter was driven to please them and how reproved for it appeares Gallathians 2.11 14. Whence also this Epistle is without the Authours Name prefixed to it Nor is it so generall as the Epistles of Peter and John Nor is the stile like the stile in Pauls other Epistles nor could hee speak in such fulnesse of the height and extent of these priviledges to them as to the Beleeving Gentiles Hebr. 5.11 12 13. Yea he useth many phrases more common with and suitable to the Iewes then in his other Epistles his principall businesse in this Epistle being not so much the opening of the foundation as the leading them to perfection in the knowledge injoyment and usefulnesse of the New Testament of Precious Promises with the fruits thereof as is evident through the whole Epistle Besides in Hebr. 2. cap. the verses both before and following the 9. verse treat of farther things then the Ransome and Propitiation only or that also which is procured onely thereby and so belonging to All men even of the fruits of that and the pouring out of his Spirit also by vertue of his High-Priesthood at his Fathers right hand and so of higher Priviledges then can be affirmed for All men or to any but the called and chosen of CHRIST Hebr. 3.1 and 9.15 whence also the Phrase is changed in verses following which is not so in 1 Tim. 2.1 8. though yet some Phrase he such at if the Gentiles had been writ to and the Ransome and Propitiation only spoken of even some other Phrases also would have agreed in the same truth for whereas God made all Nations of â—ne blood Acts 17.26 Did not Christ partake of the same flesh and blood Joh. 1.14 Gal. 4.4 And did not be partake of the nature of Adam and not of Angels Luke 3.38 but here the Apostle writ to the Jewes and of farther things then the Ransome and Propitiation onely All which considered if at all in any place of Scripture the death of Christ as the Ransome and Propitiation speak of in the Third Person as a Propitiation for Faith could be sound spoken of as for Gods Elect and chosen onely or for any lesse then All men it would surely have been so found in this place there being so much cause for it if any such saying could have been in truth But behold 1. Here it is affirmed for All men not onely in a generall lumpe but for Every man as intimating all the particulars in the generall every singular man such the force of the word here Heb. 2.9 2. Here also the opposition is between God and men even men Created by him to whom it is appointed once to die and after that the Judgement Heb. 9.27 and the death of Christ for men be-between And is not that expresly said to be for Every man like thâ—â— to the Gentiles affirmed 2 Corinthians 3.10 14 15. 3. Did not God also for a little time make his Sonne inferiour to the Angels in giving him a body that might suffer death Hebr. 10.5 and is it not here expresly said to be for Every man as well as that in 2 Cor. 5.10.14 4. Did not God glorify Christ in setting him forth as a publike Person in the room of All men as the first Adam was who was a figure of him to come though he lost his honour and himself and us quickly Psal 49.7 8 20. that he might Ransome all the first Adam had lost and be their Lord is not that expresly said here to be every man as it is Rom. 14.9.11 12. and 2 Cor. 5.10.14 15. 5. Hath not God also glorified him at his owne right hand to be the Lord of the dead and the Living and that all shall come before him and how to him and be Iudged by him even because by the grace of GOD he tasted death for every man as is here expresse Phil. 2.7.11 Rom. 14.9 6. Is not this his death for every man affirmed to be in love and good-will by the grace of God and so for a gracious end and doth he not on this ground call all the ends of the earth to look to him and be saved Is 45.22 and is not that the ends of the earth that is of Gods creation Is 40.28 and is not that meant here of men in all the ends of the Eâ—â—th Prov. 8.4.31 32. and is it not here expresly said every man And so the force of the word with all the Circumstances and the drift of the Epistle and bufinesse treated of that would have required limiting if it might have been doe fully shew That if the question be asked For how many did JESUS CHRIST by the grace of GOD taste death Then without any equivocation limitation or Gloss to answer with Hebr. 2.9 For Every Man CHAP. XIII Of the Consideration of like places in Scripture speaking in like manner NOw other places of Scripture that speake of the same businesse namely of the death of Christ as the Ransome and Propitiation only and that which is the fruit of that only And this propounded in the third Person generally and as the ground of Faith and of Preaching the Gospel to all men and praying for all men and inviting them to Beleeve and waiting for the same c. must be viewed 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them Two things are here evident First that there is a Reconciliation and Pardon for the World which God hath already wrought in Christ while the world lies still in enmity and under sinne for not receiving the same so as it might reconcile them to Christ and so to God in and through Christ that they might receive that Not-imputation mentioned Psal 32.1 2. Rom. 4.5 6. which yet they have not for he saith not God is or God will be Reconciling the world to himself as speaking of the worke of his Spirit in the word of his grace with and in men nor doth he say God was in the World reconciling them as speaking of the spirituall application of the Blood of Christ in the hearts of men reconciling them to God but God was in Christ reconciling c. as speaking of the worke of God in Christ the Reconciliation hee hath already wrought in Christ for men as that Col. 1.20 and true though they beleeve it not And this expresly distinct from that Reconciliation effected in Men by his Spirit in beliefe of the former reconciling them in their hearts and Powers to GOD of which before Verse 18. Col. 10.21
in them Let none of us therefore say any more His words hath not the sense they both expresse and import More need not be said to this but because the Reasons used to fortify the Objections are by some used as Arguments they must also briefly be answered I. The first REASON from the words I am the doore c. 1. It is injurious Seeing it is confessed by the most and soundest Interpreters and ordinarily used as an Argument against the Papists prohibiting Christian people the reading the Scriptures under pretence of their difficulty to be understood that whatsoever is necessary to salvation is therein plainly delivered even so as the diligent and humble Reader may easily understand Now nothing more necessary nor more plainly delivered then the foundation and first beginnings of the Gospel of Christ against which is here Objected and so the Affirmation of sound Interpreters yea and the Scripture it self gainsaid 2. It is unjust seeing it is granted by Interpreters that hard and difficult places as Sacramentall Speeches Allegories Parables c. are to be opened by plaine places and not plaine places made darke by them Now I an the Doore Joh. 10.9 and The Vine Joh. 15.1 are Metaphoricall speeches And This is my Body Matth. 26.26 is a Sacramentall Speech Thus confessed by All There being a greater Mystery and mysticall signification therein then men at first hearing the Gospel or in first receit till they have some acquaintance with and growth in the things of Christ can understand Therefore very unjustly brought forth to darken the sayings in Hebr. 2.9 1 Tim. 2.6 and Joh. 4.42 being plain and of the beginnings of the Gospel by which those other sayings are to be explained 3. It is very grosse Intimating yea some have said it As if the sense those words seem to Import were as if hee mere a door of wood and an earthly Vine and as if the Sacrament all bread were transubstantiate and turned into and become the corporall or naturall body of Christ whereas there are no such words in any place nor any importing such a sense and if it were lawfull to become ridiculous to answer such ridiculous conceits as are thought so strong as if no truth to be found in such sayings of Scripture without casting out the sense the words seem to import I would ask this puestion Isa master say to his servant Reach my clothes in the Presse and a Dame saith to the maid Turn the cheese in the Press the Child cries to his mother The Pott boiles over and runnes in the fire cannot all these by meane Country people be understood in the very same sense the words import though Presse have no one sense in one saying and another in the other saying and the pottage not the poâ—â— runne in the fire but I leave this least I runn too much into folly to shew this foolish arguing 4. It is very false for Jesus Christ is the very Doore and Way indeed of entrance into any Peace with God or approaching for any life to him Joh. 14.16 Ephes 2.17 19. And he is the true Vine indeed of the Fathers setting and filled with all living sapp of the Spirit whence all true fruit comes Joh. 15.1 7. Hos 14.8 And our Saviour being to finish his sufferings and shortly to leave the World having newly eaten the Passeover with his Disciples himself being the Truth of that was Typed and Shadowed thereby both in Remembrance and Thing remembred And now Instituting the Supper in which his Disciples and Beleevers may have him and his Sufferings with the benefit thereof in such fresh Remembrance That they might have somewhat from his owne hands to be in stead of his visible presence with them who by spirit would be still with them That they by faith in use thereof might have fellowship with him eat and drinke with him yea eate his Flesh and drinke his Blood and so enjoy such Communion as they become one Body in and with him and each other Hee now in Delivery of this Remembrance 1. Was present with them speaking and instructing them about the Propitiation made by his Sacrifice and the Testament seated in his blood 2. He instituteth this Ordinance for them to keep in mind and shew forth his death till he come againe and to have Communion with him and one another 3. The businesse was knowne to be mysticall and as wee call it Sacramentall in which a Command and a Promise meet in appointing the use of an outward signe and Action as in that they had now bee about as appeares Exod. 12.1 4. This businesse was not appointed to nor the words spoken to the men of the world to unbeleevers as that part of the Gospel here treated of is also to be but to Beleevers that had already some spirituall discerning and a Promise of a further portion of Spirit to be given them 5. He saith not This is changed into my body nor so much as this bread is my Body nor a word to colour such a grosse conceit as Transubstantiation nor doth he say This is onely a figne or figure of my body his words are of more force then so and now to a spirituall understanding what should be the scense but what the words by him spook on such an occasion in such a businesse to his Disciples doe import So that this Argument appears injurious unjust absurd and false and so of no strength II. The Second REASON That the words All and Every man sometime meane but some This Reason is already answered and proved vaine and fraudulent in Chap 5. For 1. If in a thousand places where the opposition is not between God and men in generall as in 1 Tim. 2.6 nor the speech of God and by God as in the places already instanced Then it is not at all to the purpose 2. The words All men and Every man when it is spoak by God and of his works and the opposition between God and men in generall whether it speak of the Creation of men by Christ The fall of men in Adam The Ransome given for men by Christ The resurrection of men or their account giving to him is never found to mean lesse then All men and every man which proves the fraud of this reason 3. The words All men and Every man being alwayes taken in the largest sense the scope of the place the businesse treated on and the Circumstances therein and sentence in which the words are used will beare as is shewn before Chap. 5. and no larger affirmed here This Argument is turned against it self that it must needs be so taken here in 1 Tim. 2.6 Hebr. 2.9 3. The third Reason That the death of Christ is often said to be but for many and those many his Sheep 1. This Reason is weake and of no force for the word many is oft so used That it both signifies All and Every man and also amplifieth or setteth forth the greatnesse of that
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
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
Joh. 3.19 Phil. 2.8.10 11. when all this Prayer will be fully answered So that all the way in Ioh. 17. The Death and Ransome of CHRIST for the World and his good will for them is Held forth for which cause Power is given him over all flesâ— vers 2. Rom. 14.9 And he leaves these in his Place in the World vers 15. And sends them into the World vers 18. and prayes for blessing their Ministration in and to the World vers 19.23 and intentionally for the World that they might be convinced and brought to know and beleeve the Truth vers 21.25 which all those that doe experiment in the day of grace Doe therein experiment the Benefits of all this mercies of Christ and so of his intentionall praying for their faith and so have the doore opened for all the rest which doore this Argument was framed to shut but cannot CHAP. XVIII Of Answering a Fift OBJECTION Objection V. JESUS CHRIST dyed and gave himself a Ransome for no more then the Father Elected to Sonship and Eternall Inheritance And this appeares by the conexion or contentation of Election Calling Justifi-fication and Glorification Rom. 8.28 29. of Election Adoption Redemption and eternall Inheritance Ephes 1.3.11 besides the often mentioning of Election of some to Salvation and rejection of others in the Scripture But all are not Elected some are Rejected else there were no Election and to say CHRIST dyed for All men overthrowes Election Therefore Christ did not die and give himself a Ransome for All Men. ANSWER The first Proposition is directly contrary to the Scripture Hebr. 2.9 1 Tim. 2.6 If to possesse men of the Inheritance had been the first and onely end of Christ his Death and Ransome there might have been some colour to have paused on this bould and false assertion But that is already proved false in Chap. 2. and in Answer to the third Objection and else-where 2. There belongs more then the Death and Ransome of Christ to bring men to the Inheritance as is shewne Chapter 1. and elsewhere 3. The Scripture expresly affirms him to have Dyed and rose and revived to be Lord of all and to have bought such as denie him as is oft and at large shewne before So as this Proposition is so groosly false as it deserves abhorring rather then Answering but the Reasons seems to have some weight for something and therefore requires Answer and so I returne Answer to it as the first Proposition in this Argument is an Interrence Drawne from it ANSWER I. This is a farre-fetched and mistaken Inferrence evading the Businesse in hand for that opposed in the Inferrence is the Redemption Purchase and Atonement made by Christ in one body for all men And those places alledged mention onely the benefits thereof and of somewhat before and somewhat following communicated to some and in some measure enjoyed by them yea with such an enjoyment as was yet wanting to many Beleevers To whom the Apostle writt as appeares by the distinction and change of Person in his writing Rom. 8.13.15 16. Ephes 1.12 13 14. Neither is it said doth and will Justifie and Glorifie But did or hath Predestinated Called Justified Glorified Rom. 8.30 hath Chosen having Predestinated Hath made us accepted wee have Redemption even forgivenesse Ephes 1.4 5.6.7 which I hope none will affirme of all the Elect much lesse of All Christ hath dyed and given himself a Ransome for So that this is an evasion and mistake ANSWER II. This Reason given to fortify the Proposition or Inferrence hath mistaken the end and scope of the Apostles conexion of Priviledges and of his words in both places which is not to set forth how many Christ hath Dyed and given himself a Ransom for nor yet how many either have or shall receive some fruits of his Death and Ransome But only to set forth the Priviledges of those that have begun to receive the Choise fruits of both his Propitiation and Advocation And that to these Ends to shew 1. The ground of hopefulnesse to all that by the heavenly Call are brought to beleeve in Christ 2. The way how to be sure of the enjoyment of this hope 3. And who have the full assurance of the same and when they come to it That so he might encourage comfort and lead on the Beleevers as appears through R. 8. Ep. 1. 1. The ground of hopefulnesse to them that by the heavenly Call are brought in to beleeve in Christ Is this That Jesus Christ is the first Elect and Chosen One and so the rate in which all that are Elected and Chosen were Elected and Chosen Eph. 1.4 And that in him is the Image or Patterne and lively being and appearing of all that to which all that are Chosen in him are Chosen and Predestinated Rom. 8.16 17 23 29 30. So that as Christ is the first Elect so was hee Predestinate yea and Called to worke Redemption for the Sonnes of men to take away sinne and abolish Death to offer the acceptable Sacrifice and by vertue of his blood to enter the Holy of Holies there to send forth Spirit to Call the Sonnes of men and to be the Head and High-Priest over all his House that are partakers of the Heavenly Call c. Isai 42.6 Heb. 5.4 10. Joh. 6.37 And him hath God glorified at his Right hand Heb. 2.9 and 7.25 and 8.1 So that all that are by the Spirit In the Gospel Called and enabled to beleeve in Jesus Christ are called to him that is the first and Prime Elect Chosen Called Justified and Glorified That they might be conformed to him in the Participation of the benefit of his Election and of the mediation hee was Predestinate and Called to make and of his Justification as hee was in their steads And of his Glorification as hee is Glorifyed and filled with Spirit for them In which Participation abiding hee will enable them to suffer for his sake And to follow his Spirit and to drink in the benefit of his Justification in this knowledge of their own Justification in and through him and so in due season stablish them in his Everlasting Covenant and knowledge of their Election in Him And this is conforme both to the Apostles Writing and scope as appeares in the view of Rom. 3.23 25. and so an end through the 4. and 5. and 6. and 7. and this 8. Chapter and so to such as have acquaintance with spirituall Enlightning Psal 39.15.29 and Ephe. 1.1 23. 2. The way to be sure of the enjoyment of this Hope is by abâ—ding in Jesus Christ to whom they are called who is both the Prime Elect and also the second Adam Predestinate Called Justified Glorified as the Publick Person by abiding in his Doctrine Teaching and Spirituall leading to confidence in an Conformity to him Ioh. 15.1 10. Heb. 3.6.14 1 Ioh. 2.24 25 28. 2 Ioh. 9. and this may be seen by the Apostles Admonition and caution given to these Rom.
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 love none but ones friends of the same sort with him which sinners also doe Matth. 5.42.48 Wherefore I pray thee to lay aside not any righteous affections and 〈◊〉 but all this thy confidence made up thereby and 〈◊〉 to the Death of Christ which was for sinners that thou maist come in at that doore where thou shalt be found no better then others And let the Excellency of the grace of Christ prevaile with thee as it did with Paul Phil. 3.3 9. and doe not spend thy strength for that which satisfyeth not but encline thine eare and hearken to him and waite for Spirit and Peace from him Isa 55.1 2 3 4 5. Vse 5. If thou be one who being more enlightned with the Spirituality of the Law and more senseable of thy short-comming thereof so as in all thy zeal watchfulnesse and endeavours thou beholdest many failings and much sinfulnesse in thy self so as the Law hath Power to charge thee with much sinfulnesse and to sentence thee to death and curse which causeth in thee Amazement Fear Sorrow and Perplexity and thou strivest to ward and keep off these charges of the Law and to avoid these feares by setting thy self still to a more through observance of the Law to which thou canst by no means answer but that it still concludes thee a sinner puts thee in fear and affords thee no hope of obtaining by it the life it Promiseth But leaves thee in great distresse and yet in all this the Law is just and good and holy onely shewing thee that of which thou art indeed guilty and to which thouart indeed by desert lyable too and all this for good That thou being hereby slaine mightest see the greatnesse of the grace of God in making of his Sonne Jesus Christ to become under the Law and Sinne and a Curse for thee that thou mightest beleeve on him and receive Life and Spirit from him but now sinne shewes its sinnfulnesse and not the Commandement but sinne taking occasion by the Commandement to deceive thee As if it were not for such a sinner to look for love in God nor yet to beleeve in Christ till he be more conformed to the Law contrary to that Rom. 4.5 and so holds the captive under thee condemning Sentence of the Law and having thee there in this deceit sin reviveth and enclineth thy heart to hard thoughts of God As one that is an angry Judge and beares thee no good will and sometimes discontented thoughts against God As why did God make Adam seeing hee would not keep him and why hath he given such a Law as cannot be kept Nay it stops not here but moves to thinke Oh that there were no Law yea no Heaven nor Hell yea no God and then not able to look on the horridnesse of such thoughts desperate Imaginations arise as if now no more hope mothing now but Hell and what Temptations then followes let silence speake But stay stay I pray thee this is not the fruit of the Commandement but of the deceitfulnesse of sin taking occasion by the Command To which oh yeeld not at all but the reproof and convincement of the Commandement receive own the sinne say Amen to the Curse and behold him that came to save sinners and was made sin and a curse for thee 1 Tim. 1.15 Gal. 4.4 Say not I must be holy â—st that is impossible Say not I dare not my sinnes have been so great for it was for thy sinnes he dyed and where sinne aboundeth there will his grace abound much more and he that beleeveth in him that Justifieth the ungodly his faith is counted for righteousnesse Rom. 3.24.26 and 4.5 and 7.7.24 25. thy sinnes ought rather to be a spurre to thee to beleeve on him that came to save Sinners and takes occasion to commend his righteousnesse by the unrighteousnesse found in men Rom. 3.5 5.20 21. Thou canst not winde out thy selfe from being of the number of those for whom Christ dyed seeing it was for every man Heb. 2.9 Doe not now stand out against him through unbelief hee is no enemy of thine He hath laid aside emnity and is full of Love and compassion ready to Pardon abundantly Hee was in Christ reconciling the World to himself not imputing their trespasses to them I pray thee therefore lay aside thy emnity and hard conceits of him and let his love gaine thee in to beleeve his Goodnesse in Christ and depend on him for life and hee will verily shew thee mercy Isa 55.6 7. 2 Cor. 5.19 20. and 6.2 Taste and see that God is gratious Psal 34.6 Vse 6. If thou be one that hast been so farre enlightned by the Spirit in the Gospel of the grace of God that thou hast so seen and beleeved the report thereof that thou seest and knowest that Redemtion is wrought Ransome given Propitiation made with God for Mankind by CHRIST So at in him sinne is satisfyed for Wrath appeased Justice satisfyed Law answered and Death abolished favour and Life obtained and Spirit revived by CHRIST to conserre remission of sins Righteousnesse and Life on such as Beleeve in him and to Renew and Leade them in all Truth and bring them to the Inheritance So as hereby thou art convinced that thou art under both power and guilt of sinne because thou beleevest not on him and thy heart hereby gained to acknowledge him Lord and so let goe all other hopes and delights without desiring after them and to long after him and that hee by his Spirit would enable thee to beleeve on him But yet thou art not so farre overcome by his grace seen as to be drawne upon him so to beleeve in him as to receive remission of Sinnes and Peace in thy heart which still remaineth broken trembling not healed but gasping and panting after healing I pray thee remember what thou hast heard and what thou hast seen concerning the Propitiation made by Jesus Christ our Lord and the great Love of God in giving him to dye for sinners and waite with Patience at his Posts in the use of all such meanes as the Gospel hath set forth for thee Prov. 3.4 14. and 8.33 34 35. Resort to the Church Assemblies heare his Word remember meditate pray have fellowship with such as doe enjoy his grace pitty the distressed goe on in the ordinary imployments of thy Calling his Providence layeth before thee and be still desiring after him and waiting when hee will by discoveries of his grace come to thee and give thee Peace by his Spirit and through the blood of his Sonne It is a good thing for thee thus to hope and waite for the Salvation of God Lam. 3.26 but doe not thou point him his way and say it must be by such a one in such a word or Promise in such a manner c. Isa 40.13 but wait that it may be by his Spirit glorifying his grace and giving in Peace by his blood and so uniting thee to Christ Let the
fulfill all righteousnesse even all the Law requireth and freely carries to more Love holinesse and services of Love then in thy understanding the Law required and then and so far thou art free indeed Ro. 8.1 2 13 14. and 5.1.5 and 13.9 10. Joh. 8.36 But if without this Thou make thy self free thy freedome is but an abuse of Liberty for an occasion to the flâ—sh Gal. 5.13 and a turning the Grace of God into lasciviousnesse Jude 4. No better then that boasted of 2 Pet. 3.18 19. Remember and take heed thou be not of that Generation that is lofty Prov. 30.13 And let the Grace and Blood-shed of Jesus Christ prevaile with thee to Repent and Submitt and turne into him Which Grace if submitted unto will teach thee to denie all ungodlinesse and worldly Luste and to live soberly righteously and Godly c. Tit. 2.11 12 13. And till thou by this grace be brought hereto I know no Liberty thou hast from God either for thy glorying of thy faith or for thy so much Speakings and Declaration of the Gospel for the charge is that none presume above the Grace received or speake beyond the measure of Faith that God hath dealt to him Rom. 12.6.13 and how wilt thou avoide that heavy Challenge What hast thou to doe to declare my Statutes Or that thou shouldest take my Covenant in thy mouth Seeing thou hatest Instruction and castest my words behind thee Psal 50.16 17. Surely through thee the Name and Doctrine of Christ is by many blasphemed and many that have their Life and Teaching from Christ are heavily slandered Doe not say thou beleevest rightly and wouldest but canst live no better for is the Spirit of the Lord straightned are these his doings Doe not his words dee good to them that walke uprightly Mich. 2.7 Stand no longer out against his grace therefore but humble thy self and seek him in truth and that in time Vse 8. If thou be one that in the Perception of the greatnesse of Gods love in Christ and the Propitiation made by his death and the fulnesse of grace and truth that is in him art drawne to loath thy self thy sinne thy self-wrought righteousnesse with worldly Pomps and allurements and by that grace of his spiritually discovered in the Gospel to thee overcome to submit to Christ Crucifyed and to depend on him for Righteousnesse Life and Spirituall Guidance and there through hath experimented Peace and newnesse of heart and art carried to glorifie him in walking suitable to his grace and seeking for the union and fellowship with and conformity to Christ with desire of the good of others in compassion to the ignorant and hearty love to beleevers But yet dost not see and so not beleeve the largenesse of the extent of the death of Christ and the ransome given and Propitiation made by him that it should be for All men for the world for the whole world and Every man as it is possible that through the many oppositions in these latter times against the same thou maist be darkened therein as some were about the free Communication of the Gospel to the Gentiles without undering them to the Jewes Observances in the Apostles times yet notwithstanding I both acknowledge and thanke God for his love so graciously made knowne to thee and for thy unfained faith and his good worke begun in thee and I pray God increase and perfect this worke in thee more and more and I kindly accept even thy Prayers for the same in me also and in love and for his sake that hath loved us I pray thee without prejudice consider the Answers to this businesse in this Treaâ—â—e and though thou dost not receive them yet whereto wee have already attained let us walke by the same Rule of faith and loves in Christ as we have received him Col. 2.6 and minde the same things for the glory of Christ and good of others with our owne even perfection in Union with injoyment of Conformity to Christ in his Death and Resurrection and Spirit and if either of us be in this matter of the extent of the Ransom otherwise minded then is right God will also in due season reveale even this unto us Phil. 3.7.15 26. for which let us waite in love and in the meane time let me request this of thee That for the love and Reverence thou bearest to the Gospel in which Christ was made knowne to thee and to the Scriptures in which this Gospel is set forth That thou doe not oppose nor set thy reason awork to finde absurdities in that which is often in many places with joynt consent plainly affirmed in the Scriptures nor prefer humane glosses before the plaine sayings often affirmed therein but rather beleeve the Testimony of them in Prov. 8.8 9. 22.21 nor let this be a stumble to thee that multitudes of all sorts doe beleeve that Jesus Christ dyed for All Men in comparison of those few that beleeve hee onely dyed for his Elect ones for this rather shews the glory and victory of the truth that begets a kind of Credence in those that yet obey it not in this as it doth in other parts of truth that are fundamentall as to instance that there is a God is by his Power in his workes so manifest That all Nations are constrained to acknowledge it and though many know not who and what a one this God is yet in this knowledge that there is a God they fancy some This Some That to be He and in their errours devise similitudes to worship him by and those grosse Atheists that conceit no God to bee are yery few to be found in any age or among any Nations againe That this GOD is one is generally held where any face of a Christian Church is whether true or false and few if any will be found among these multitudes to hold a Plurallity of Gods againe that this one God is the Creator of the heaven and the Earth and Sea and all Creatures contained in them is held by all both good and bad among us I suppose I should not say few but none holding the contrary opinion Againe That this one God is distinct in three Persons the Father Sonne and holy-Ghost is beleeved of us all even multiudes and very few of some sort of familists that hold this to be a humane device and that there is no such thing again that the second Person in the holy Trinity did take mans Nature and not the Father or the Holy-Ghost and suffered and dyed for our sinnes and rose againe and ascended to heaven and from thence shall come againe to judge is beleeved generally among all professed Christians and very few of some sorts of familists that are of another opinion again That Jesus Christ the Son of the Virgin Mary that was borne in Bethlehem in Judea in the dayes of Herod the King when Augustus was Emperour of Rome is the very Christ the Saviour of the World is generally
Spirit goeth forth to acquaint men with it is the Declaration of Gods love to Mankind in the gift of his Sonne and the Ransome given and Propitiation made by his Son and the report of all this lift and happinesse 〈◊〉 sure for them that repent and berlieve And of the heavy woe that abide them that hurden themselves and refuse and so to â—â—ire at them to Repent and Beleeve and this the Gospel 〈…〉 forth to and for All Men. 2 Cor. 5.10 11 14 15. 21. 1 Tim. 2.4 5 6. Every man Heb. 2.9 The World Joh. 3.16 19. 2 Cor. 5.19 The whole world 1 Joh. 2.2 4.14 Even for sinners 1 Tim. 1.16 and the straightning of this Common Salvation 〈◊〉 but for sonne and they such also or 〈…〉 tell who they bee I feare will prove the takeing away the Key of Knowledge and so keeping 〈◊〉 from 〈…〉 found it 〈◊〉 11 5◠〈◊〉 those whâ—â— in this Declaration of the Gospel are enlightned and brought in to 〈◊〉 shall experiment all aforesaid Canst have they to repent that say The Gospel is of it self a week and insufficions Dectrine or tending 〈…〉 all to blesse God for Christ by whom wee obtain all good things so to blesse him for his Gospel by which all thâ—sâ— Treasurie we discovered and brought to us and 〈…〉 for the plaine Expression of it in the Doctrine of the Church of England and to pray for the continuance of it and that many may submit too and receive â—t and that wee may walke worthy of it and for this cause let 〈◊〉 be constant in love and beleif of it in attending to and obeying it hearing reading meditating living and walking in it Let it dwell and rule in our hearts and let us bring forth the fruits of it and so speake seasonably and much thereof and Countenance all that thus doe And the God of all grace fill us full of the blessings of the Gospel of Jesus Christ and by his Spirit guide us therein unto his Kingdome AMEN Finis The POSTSCRIPT containing a Declaration to cleare an Expression used in Answer of the 3. Objection mentioned in the Testification of the Truth of 1 Tim. 2.6 Heb. 2.9 * See page 98. line 15. c. THe end of the Death of Christ in respect of Propitiation made and Satisfaction and Ransome given by him to God for Mankind as I conceive and beleeve may without errour be considered in a double respect and so called a two-sould End 1. First in respect of that which according to the will of God and Christ which is one and may be looked at as the agreement between them God was upon the Satisfaction made and Ransom Given to doe Presently to Christ and for his sake 2. In respect of that which Christ by vertue of the said Propitiation Satisfaction and Ransome given to God should have Power fitnesse and Authority to doe in fit Season and so and then God to doe through him and for his sake And I conceive That without errour one may call the one The first the next and immediate end of his Propitiation Satisfaction and Ransome because it was to be done Presently and without any other medium even for and because of his Propitiation Satisfaction and Ransome given only The other The Second the Mediate and Vltimate End because it is that for the which by the first Hee is made perfect and fitted to accomplish And for accomplishing whereof Hee useth other meanes besides his Death Resurrection and Ascention all which are included in the offering himself Spotlesse as the Ransome Satisfaction and Propitiation for mankind The death mentioned being the death of him that is risen ascended and set at Gods right Hand Even his intercession and sending forth meanes and Spirit therein Thereby to make known this grace and so offer and apply the same to make it effectuall to this latter end in and by vertue of the former end obtained by Ransome given and by the Power and operation of this latter in sending forth meanes and Spirit for tender and application of the former And for amplication hereof I conceive one may safely say That in the first next and immediate and of the Ransome given many particulars are comprehended As 1. The Justification of Christ as the Publick Person that stood in the room of all Mankind and that from all the sinnes imputed to him and that in so full and fruitfull a Justification as all that are after brought into him by Spirit may not onely in him but with and through him be in their own particulars justified even as verily and as fully as the First Adam on the fall was sentenced a Sinner as the Publick Person in the room of all Mankind So that all that after come by Propitiation to have beeing from him are not only sinners in him but with and through him as is shewne Isai 53.6 7 8. with Rom. 3.22 23 24. and 5.12.18 19. 2. The removing of the Enmity of the Condition of Mankind So as a perfect Peace be acknowledged made and accepted and that all that lay in the way in mans Condition be so removed and the doore so opened That God according to his truth and Justice may extend mercy and offer grace and Life to man which without this Propitiation Satisfaction and Ransome given wold as God hath manifested himself in his word have been contrary to his truth and justice But now are therethrough agreeing in and therewith Joh. 1.29 Eph. 2.16 Col. 1.20 and 2.4.15 Psal 85.10 Mat. 3.17 3. The making of Jesus Christ the Lord of All and giving all over into the dispose of Christ as his purchased People That hee may Governe dispose and judge them all and that all may give account of themselves to Christ Rom. 14.9.12 2 Cor. 5.10.14 15. 4. The setting of Jesus Christ at his Fathers right hand and filling him with Spirit Power and Authority To execute That according to his will which is one and the same with the will of his Father And may be called the agreement between the Father and him who are one Psal 110.1 Hebr. 10.12 1 Pet. 3.18.22 1. Even so Hee and God for his sake might take off so much of the Punishment of sin into which man was taken and entend so much Patience Mercy and Bounty as may both beare forth some Testimony of his goodnesse and also be meet to move and lead men to Repentance Col. 1.17 Psal 75.3 Act. 14.17 17.29 Rom. 2.4 â— Hee and God for his sake might use such further meanes by sending forth the Gospel either by a Rumour Rom. 10.18 or plaine Declaration either more briefly or more amply as hee pleaseth to acquaint men with Christ and to call to Repentance and turning in to the Lord. Psal 68.11 Rom. 10.14 21. Prov. 8 ult 3 Hee and God for his sake might in some measure at one time or other and as often as he pleaseth Send forth in and according to the meanes some light and motion
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
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
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
it 3. The Word or Doctrine that these did heare and in hearing were glad of and did glorify and praise it in their hearts for the truth and goodnesse of it and for the love of God and the Salvation in Christ manifested therein It was not that part of the Gospel which sets forth Gods Election of some to Life and his peculiar Love to them as this doubt pretends But even that part of the Gospel whereof the doubt is made it being the same Prophecyed in Isai 49.6 I will also give thee for a light to the Gentiles That thou mayst be my Salvation to the ends of the Earth Where all the ends of the Earth called to look to him and be saved Isa 45.22 which is evident to be all men Prov. 8.45 In all the ends of the Earth Isai 4.28 Joh. 1.3 4 5 9. and so as large as 1 Tim. 2.6 Hebr. 2.9 So that this place well considered would have prevented or removed the doubt CHAP. XXIII Of some mention of the Benefit of this Doctrine held forth SOme not being able to gainsay the truth so plainly affirmed in Scripture but that it is plainly recorded That Jesus Christ did by the grace of God taste death for Every Man and gave himself a Ransome for All Men came into the World to be the Saviour of the World and is the Propitiation for the sinnes of the whole World yet are pleased to demand What profit is there in maintaining this so Plainly and in such a generall and large Sense as the Scripture expresseth it in To which this Answer might be given that as man beleeveth with the heart unto Righteousness So with the mouth confession is made unto Salvation and so I might say it is one part of the service of our Lord Jesus To hold forth the Word of life and to confesse him and not to be ashamed of his Words before men Rom. 10.9 10. Phil. 2.16 Matt. 10.27 Mar. 8.38 But farre be it that any of us should say What is the Almmighty that wee should serve him and what profit shall wee have Job 21.15 But hoping that this Question is moved with a more Christian mind I Answer to it ANSWER I. This is that Doctrine which our Saviour Jesus Christ in such generall words did himself Preach unto men to bring them to Repentance and faith Ioh. 3.16 17. 6.51 12.46 47 48. And which his Forerunner had also to that end declared Joh. 1.3 4 7 9 29. 2. The same doctrine in the same largenesse did hee put in the hearts of the Apostles and committed the ministration thereof to them to declare 2 Cor. 3.16.12 Acts. 13.47 48. Tit. 3.4 5. 3. The Confession of this Gospel in such generall words hath been an approved Confession of Beleevers Joh. 4.42 It is therefore unquestionable very profitable and if we should reject this Word of the Lord as unprofitable what wisedome would be in us Jere. 8.8 9. yea would not that heavie sentence be verified in us Isai 29.10 11. 28.12 13. 4. This Doctrine so held forth is very profitable for all men And that both first to convince them of the vilenesse of their sinne in which they have been the Crucifiers of Christ the emptinesse of their Righteousnesse the greatnesse of Gods love to them the horriblenesse of their Rebellion against so loving a God as is shewne in nine Particulars Chap. 17. in Answer of Objection 4. Secondly to allure and move them to Repentance of their sinnes and from dead Workes to belief of the Gospel and Faith in Jesus Christ our Lord and so to attend his Sayings and receive his reproofs and Councell as that which indeed appertaines to them So as his Death applyed to these ends may be said to be for All for us for you for me for thee and so left to every mans Conscience without peradventure Act. 2.3 Heb. 6.1 2. 2 Cor. 3. and 4.1.6 5.10 14 15 19. And one doubt put in about the truth of Christ's death and Ransome for all men layes a barre to keep them from being convinced indeed of the vilenesse of their sinnes and shuts the doore against them for comming in to Repentance and faith leaving them in the darke to muse upon Election or driving them with the Pharisee to seek some fleshly righteousnesse in which they may be better then others to claime Christ by 5. This Doctrine so beleeved is Profitable for Beleevers to keep them humble and Patient Rom. 3.9 Tit. 3.3 4. to move them with Love and Pitty towards others 2 Cor. 5.14 15. To preserve their Confidence in God for speciall favours Rom. 5.1 5 6 11. yea it teacheth to denie all ungodlinesse and worldly lusts and to live Soberly Righteously and Godly in this present Life Titus 2.11 12. 6. It is Profitable to the servants of Christ in respect of themselves and others in preserving a good estimate of Scripture and freeing from those fleshly reasonings and those false affirmations That all Christ dyed for shall be eternally saved and that hee shall justify by his knowledge as many as he dyed for And those rash Furies of confounding what the Scripture makes distinct yea it is profitable for Doctrine reproof correction instruction in righteousnesse 2 Tim. 3.16 But desiring it rather may be found Profitable then said so to be I intreat all that will vouchsafe the reading hereof to minde the Application in a few Uses in which especially in the Last this Question will be further answered And so give me leave to speake to thee Reader whosoever thou maist be as to one who I am sure Christ did indeed die and give himself a Ransome to God for CHAP. XXIV Of Vses of the Affirmation in 1 Tim. 2.6 Heb. 2.9 As the Proposition at first affirmed USE I. IF thou be one that as thou hast heard of the Death of JESUS CHRIST for All men so thou hast neither opposed the Doctrine nor yet set thy heart seriously to attend what grace is offered thee therein and what is required of thee but still livest in and allowest thy self to goe on in and serve divers lusts and Pleasures in Profanation of Gods holy Word Worship Name Sabbath or in abuse of thy members to cruelty uncleannesse fraud or of the Creatures of God to gluttony drunkennes wantonnes pride or any such like known sinnes surely in these days and this Nation thou canst not but know that these such like evills are the breaches of the holy and righteous law of God which even from thy Creation thou art bound to keep and so great is every sinne in the breach of that Law That all the Creatures in the World are insufficient to satisfy for So that if Jesus Christ had not in thy Nature and Place become under the Law and so borne thy sinnes and suffered the Curse for them Thou must have perished for ever but this hath Jesus Christ done to Redeem and Ransome thee Now I pray thee consider Was sinne so