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
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
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
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
Number as in Dan. 12.2 Many of them that sleep in the dust of the earth shall awake Rom. 15.19 Through the offence of one many be dead by one mans disibedience many were made sinners and in other places where many cannot nor is by any Christian understood for lesse then All men 2. This Reason is equivocall subtill and fraudulent seeing where All men and Every man is affirmed of The Death of Christ as the Ransome and Propitiation and the fruits thereof onely is affirmed for them But where the word many is in any place used in this businesse there are more ends of the Death of Christ then this one affirmed of as before is shewne at large in Chap. 2. and 3. 3. This Reason is false and ungodly for it is no where in Scripture said That Christ dyed or gave himself a Ransome but for many or onely for many or onely for his Sheep and it is ungodlinesse to adde to or diminish from the Words of GOD in SCRIPTVRE 4. This Reason is deceitfull and erroneous for the Scripture doth no where say Those many he dyed for are his Sheep much lesse his Elect as the Reason intends it As for the place Joh. 10.15 usually instanced to this end it 's therein much abused for our Saviour Joh. 10. Did not set forth the difference between such as he dyed for and such as he dyed not for or such as he dyed for so and so and not so and so but the difference between those that beleeve on him and those that beleeve not on him vers 4 5 14 26 27. one heare his voice and follow him the other not Nor did our Saviour here set forth the priviledges of All he dyed for or for whom he dyed for so and so but of those that beleeve on him through the Ministration of the Gospel and so to know him and approach to God and enter the Kingdome by him vers 3 4 9.27 Nor was our Saviour here setting forth the excellency of those for whom hee dyed or dyed for so and so onely wherein they are preferred before others but the excellency of his owne love with the fruits thereof to those not onely that he dyed for but also that are brought in by his Ministration to beleeve on him vers 11.27 Nor was our Saviour here treating so much of his Ransome giving and Propitiation making as of his Ministration of the Gospel and so of his love and faithfulnesse therein wherein hee laid downe his life for those ministred too and therein gave us example not to make Propitiation for sinne but to testify Love in suffering Besides the opposition appeares here to be not so much between Elect and Not-Elect as between Jewes called and Gentiles uncalled Besides there is in Scripture great difference between sheep and sheep of his flock and pasture of which he here speaketh vers 4 5 11 15 16. Besides sheep vers 4.5 11 15. are not mentioned as all those for whom he dyed but as those that by his ministration are brought in to beleeve and enjoy the benefit of his death and to whom hee ministreth and communicateth spirit vers 3 4 27. like that John 17.6 7 8. Besides here is more ends of his death mentioned then Ransom or Propitiation onely and yet it is not said onely for his sheep and when the Ransome or Propitiation is onely mentioned It is said for all men so that this reason appeares weak fraudulent ungodly and erroneous 4. For the Affirmation that there was great reason that such generall words as All men Every man and the World should be used in those times when Christ and his Apostles were upon the earth when they meant but some even Gods Elect and chosen among All Nations This is as evill as all the Reasons before and as grosse as the Objection it self for though there be a holy and spirituall wisedome and Prudence to be observed in speeches and carriages in respect of the evilnesse of some times Amos 5.13 Mic. 7.5 7. Matt. 3.13.16 Yet the holy Scripture doth furnish us hereto for all times and is able through Faith to make the Beleever wise unto Salvation and the man of God perfect to every good worke 2 Tim. 3.15 17. But that any other doctrine or contrary Words should be necessary to deliver the Gospel within these times Is monstrous to affirme and expresly contradictory to the Scripture Commands Besides according as it is written Those whose faith wee are to follow are such whose word and Conversation hath this end To hold forth in the Gospel JESUS CHRIST the same yesterday to day and for ever Heb. 13.7 8. And as Jesus Christ is that Essentiall Word of God which endureth for ever for is the Word of the Gospel which came forth of the mouth of God and declareth Christ That created and instrumentall Word of God which in the truth plainnesse certainty and goodnesse of it endureth for ever 1 Pet. 1.23 25. And though this Gospel came forth lesse largely and cleerly at the first Genes 3.15 1 Joh. 1.1 2. yet after more fully and clearly to Abraham Genes 12. and 15. and 17. Gal. 3.8 And then more cleerly still to Mases Deutr. 18.18 19. and 30.11 15. Acts 3.22 26. Rom. 10.6 10. and so more cleerly still to Isaiah and the residue of the Prophets Isai 53. and 55. Acts 2.16 36. Rom. 10.13 c. and yet still more cleerly by John Baptist Luk. 1.76 79. Matth. 11.9 10 11. But still more and most fully and cleerly by JESUS CHRIST and his Apostles Ioh. 1.16 17. and 3.15.17 Ephes 3.5 which Apostles of Jesus Christ in respect of Christ being come and having dyed and being risen and ascended and filled with spirit and for whom and to what end and what he is become for all men and what to and for those that beleeve on him They have laid the foundation and other foundation can no man lay then that which is by them laid 1 Cor. 3.11 Ephes 2.20 And this is done by them also in words of Wisedome 1 Cor. 2.4.7 And he that addeth to the words Christ hath already revealed by them God will adde to him all the Plagues recorded in that Book and he that taketh away from those words God will take away his part out of the Book of life Revel 22.18 19. And if any man or Apostle or Angel from heaven shall preach any other Gospel then that they have preached wee are to hold him accursed Gal. 1.8 9. And what shall we then account of this Reason Doth not the words of Christ and his Apostles express their meaning Or did their words serve but for those times Are they not necessary now have any of us found out fitter words to expresse the Gospel in these times now Christ and his Apostles are not upon the Earth shall mortall man be more just then God Shall a man be more pure then his Maker Job 4.17 shall any direct the spirit of the Lord and be his
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
Scripture and if the words doe not beare the sense they import who shall tell us what the sense is and what a gap is here to all wickednesse Yet those generall words All men Every Man and the World are not so often found in Scripture in affirmation of any of the forementiontioned particulars As in affirming the death of Christ as the Ransome And surely hee that will not beleeve the same for the testimony the Scripture giveth of it doth not beleeve any of the former for the testimony of Scripture but for some other cause that is moveable If any say what need of Interpreters if the Scriptures have the sense the words thereof import I Answer they are very needfull not to Straighten or take away the sense the words import or to devise another But to open and explaine That sense the words beares and to cleerand evidence out of the words themselves and confirm it by other-like places and so to presse it on us and apply it to us for admonition Instruction Dehortation Exhortation Consolation and so to root out this evill estimate of the Scriptures and evill dealing with it from the hearts and mouthes of all Christians that the Scripture may be esteemed meet to answer words of truth with as is said Prov. 22.21 CHAP. XV. Of Answering a second OBJECTION Objection II. SAint JOHN makes it an infallible marke of the love of CHRIST to them for whom he laid down his life 1 Joh. 3.16 But God hath not loved every man in the World For he hated Esau Rom. 9.13 but his Church and his owne whom he loves to the end Ephes 5.25 Joh. 13.1 Therefore Christ dyed not for Every man ANSWER 1 Joh. 3.1 Being spoken in the first Person and applicatively of perception of love in the Death of Christ propounded for example and motive It is much abused in being cited to this end as may be seen Chap. 3. and 4. and 5. and so the Proposition is of no force for it is a proof of the Love of God to the World That hee sent his Sonne to be the Saviour of the World Joh. 3.16 and 1 Joh. 4.14 and so of the Love of Christ to mankind To give himself a Ransome for all men 1 Tim. 2.6 and yet a proof of more especiall Love To choose and bring any in the perception of this Love to Union and Fellowship with himself Joh. 15.15 16. and Tit. 3.4 7. as in our Types the bringing out of Egypt was a proof of his Love to all so brought out but yet more especiall love to those that hearkened to his Judgements and did them Deut. 7.8 12 13 14. Besides the Apostles doe not there propound the Death of Christ to shew how many he dyed for or as the foundation to bring in unbelievers to beleeve or to shew how many God loves but onely speaking of the perception of Love by Beleevers He sheweth wherein they perceived it and that was in that he laid down his life for us and this was sure when wee were his enemies and so found when he called us also Rom. 5.8 10. Ephes 1.2 4. And that to this end to move us even so to love our Brother who without question is beloved whereas this Objection shuts the door of loving any till or farther then we know his Election Though the Gospel this Objection opposeth giveth a certaine ground for loving all men with Love of Compassion 2 Cor. 5.14 15. Tit. 3.2 3 4. and for Loving Beleevers with Love of delight Psalm 16.2 Coloss 1.4 5. Phil. 1.3 4 5 8 9. This Assumption is full of infidelity and Blasphemy If it had been that God doth not love every man in the World It might have been granted and proved But to say God hath not loved any but his Church and chosen whom he loves to the end is a blasphemy so great that the same may be said of it which is spoken of that Apostacy Jere. 2.10 11 12. For this with one breath both blasphemeth and contradicteth our Saviours affirmation of Gods love of the World some part whereof will notwithstanding perish Joh. 3.16 17 18 19. The Prophets affirmation That the Lord is good to All and his tender mercies are over all his Workes Psalm 145.8 9. and 136.25 Yea the truth and force of all Gods earnest Expostulation Intimation of Love Exhortations and Call to such as refused Deutr. 5.29 Hosea 5. and 7.1 Isa 5.4 Prov. 1.23 24. Luke 19.42 Matth. 23.37 Hos 13.19 Yea the truth and force of our Saviours Exhortation to his Disciples for being like their heavenly Father in Love and mercy to enemies Matth. 5.44.48 The Testimony of Gods goodnesse in all his Works Act. 14.17 Rom. 2.4 Yea this Assumption goeth yet further in that it doth not onely say God doth not now love them while they walk in sin But God hath not loved every man in the World no not any time since Adams fall So as to give any Ransome for them and so denyeth Heb. 2.9 Nay it stops not here except his Elect whom he loves for ever It saith Hee hath not loved any other of mankind no not when he made and beheld them all righteous in Adam as the Publick Person and blessed them and avouched all his workes good Eccl. 7.29 Gen. 1.27 31. It saith God hath not loved but hated them oh fearfull To say that God hateth the Righteous Psal 45.7 and so they could not fall from the love of God in the fall of Adam since his Love was never towards them nor could they fall under the hatred of God by sinne either Originall or Actuall since they were under it before if this Assumption were true for it saith hee hath not loved them and if any should tell them Their sinnes are very great for offending so loving a God for despising so rich a Ransome and refusing the grace offered them in the meanes and giving way to serve sinne that cost Christ Jesus his blood to satisfie for them And that they forsake their owne mercies by following lying vanities And so warne them of the great condemnation that will befall them for the same if they perish in their evills and entreat them by all the Mercies of God and sufferings of Christ for them To hearken to the Gospel Repent and beleeve and turne unto Christ This assumption holds them back and saith It is all Lyes for God hath not loved them Oh whether will this blasphemy reach But to give some satisfying Answer to this Objection Let the Scripture be viewed what it saith of Love or Hatred which there appeares two-fold First the Scripture mentions a divers kind or degree of Love in God towards men shewne in the fruits thereof as to say 1. A Love of Compassion Pitty and Mercy Psal 136.25 and 145.8 9. Such a Love as extendeth it self so farre for the good of man loved in good things afforded That a man is made saveable and so much is done for him and to him That in
But that Jesus Christ gave himself a Ransome and by the grace of God tasted Death for Every man is oft and plainly affirmed in Scripture as is before shewne Chap. 7. to the 13. Therefore the same is certainly a truth to be beleeved Joh. 20.31 Act. 26.22.27 ARGUMENT II. Those for whom Jesus Christ and his Apostles in plaine Termes without any exception or restraint affirme That Christ came to save and to that end Dyed and gave himself a Ransome for and is the Propitiation for the sinne hee certainly did come to save and gave himself a Ransome for them and is the Propitiation for their sinnes Matth. 26.24 Joh. 6.38 1 Cor. 15.3 4. Hebr. 10.7 Joh. 8.38.45 2 Pet. 1.16 Heb. 2.3 4. But Jesus Christ and his Apostles have in plaine termes affirmed that Christ came to save sinners 1 Tim. 1.15 The world Joh. 3.17 That he died for the unjust 1 Pet. 3.18 The ungodly Rom. 5.6 for Every man Heb. 2.9 gave himself a Ransome for All men 1 Tim. 2.6 and is the Propitiation for the sinnes of the whole World 1 Joh. 2.2 And every of these affirmations without any exception or restraint all being unjust ungodly sinners and men and of the World Rom. 3.10 19 20 23. Ephe. 2.1 2 3. Tit. 3.3 Joh. 3.4.6 Therefore Jesus Christ came to save dyed and gave himself a Ransom for all men and is the Propitiation for their sinnes Joh. 1.29 ARGUMENT III. That which the Scripture layeth forth as one end of the death of Christ and one ground and cause of Gods exalting Christ to be the Lord and Judge of all and of the equity of his â—udgeing That is certainly to be beleeved Psal 12.6 18.130 119.40 But the Scripture layeth forth this for one end of the Death and Resurrection of Christ That he might he the Lord of All. Ro. 14.9 2 Cor. 5.14 15. and for that Cause even his Death and Resurrection hath God exalted him to be the Lord and Judge of All men and his Judgements shall be just Rom. 14.9.11 12. 2 Cor. 5.10 Phil. 2.7 â— 1. Act. 17.31 Rom. 2.16 Therefore that Christ so died and rose againe for All is a Truth to be beleeved 1 Tim. 2.6 7. ARGUMENT IV. That which the Scripture so sets forth in generall for the World of mankind as a truth for them all That whosoever of the particulars so beleeve as to come in to Christ and receive the same shall not perish but have everlasting life is certainly a truth to be beleeved Act. 5.20 But that God sent forth his Sonne to be the Saviour of the World Is in Scripture so set forth in generall for all men That whosoever of the particulars so beleeve as they come in to Christ and receive the same they shall not perish but have Everlasting life Joh. 3.16 17 18.36 1.4.11 12. Therefore that God sent his Sonne to be the Saviour of the World is a certaine Truth 1 Joh. 4.14 ARGUMENT V. That which God will one day cause every man to confesse to the glory of God Is certainly a truth for God will owne no lie for his glory Joh. 13.3.9 Rom. 3.3 4. But God will one day cause every man to confesse Jesus by vertue of his Death and Ransome given to be the Lord Even to the glory of God Phil. 2.7 8 9 10 11. Isai 45.22 23. Rom. 14.9.12 Psal 86.9 Therefore it is certainly a truth That Jesus Christ hath given himself a Ransome for All men and hath thereby the right of Lordship over them and if any will not beleeve and come in to his Government yet hee abideth faithfull and cannot denie himself But will one day bring them before him and cause them to confesse him Lord to the glory of God when they shall be denyed by him for denying him in the daies of his Patience 2 Tim. 2.12 13 14. Matt. 10.32 33. 2 Cor. 5.10 ARGUMENT VI. That which may be proved in and by the Scripture both by plain Sentences therein and necessary consequences imported thereby without wresting wrangling adding to taking from or altering the Sentences and words of Scripture is a truth to be beleeved Matth. 22.29 32. Rom. 11.2.5 6. But that Jesus Christ gave himself a Ransome for all men and by the Grace of God tasted death for every man may be proved in and by the Scripture both by plaine Sentences therein and necessary Consequences imported thereby without wresting wrangling adding or taking away or altering the Words and Sentences as is already shewne Chap. 7. to the 13. which shall be now ordered into severall Proofe Therefore that Jesus Christ gave himself for all men and by the Grace of God tasted death for Every man is a truth to be beleeved Mar. 1.15 and 16.15 16. 1 Joh. 4.14 PROOF I. GOD so loved the World that hee gave his Sonne to be the Saviour of the World 1 Joh. 4.14 and sends his Servants to beare witnesse of his Sonne That all men through him might beleeve Joh. 1.4.7 That who soever beleeves on him might have Everlasting Life Joh. 3.16 17. And hee is willing that all should come to the Knowledge of the Truth 1 Tim. 2.4 and be saved 1 Tim. 1.15 Nor will hee be wanting in the sufficiency of helpfulnesse to them If as light comes they will suffer themselves to be wrought on and to receive it Prov. 1.23 8.4 5. and is not this plaine in Scripture PROOF II. Jesus Christ the Sonne of God came into the World to save the World Joh. 12.47 To save sinners 1 Tim. 1.15 To take away our sinnes and destroy the workes of the Devill 1 Joh. 3.5.8 To take away the sinnes of the World Joh. 1.29 and therefore dyed for all 2 Cor. 5.14 15. and gave himself a Ransome for All. 1 Tim 2.6 To save that which was lost Matth. 18.11 And so his Propitiation made was for the world 2 Cor. 5.19 The whole world 1 Joh. 2.2 and all this is full and plaine in the Scripture PROOF III. God in Christ doth in some meanes or other of his appointment give some witnesse to all men of his mercy and goodnesse procured by Christ Psal 19.1.6 Rom. 10.18 Act. 14.17 And there through at one time or other sendeth forth some stirrings of the Spirit to move in and knock at the hearts of men to invite them to Repentance and seeking God and so to lay hold on the grace and salvation offered And this not in a shew or Pretence but in truth and good will ready to bestow it on them And this is all fully Testified in Scripture Gen. 6.3 Isai 45.22 Act. 17.30 31. Joh. 1.19 PROOF IV. The holy Ghost that commeth from the Father and the Sonne shall reprove the World of sinne even that part of the World also that refuseth now to beleeve That they are under sinne because they beleeve not on Christ and that it is their sinne that they have not beleeved on him And how could it be their sinne not
to beleeve in Christ and they for that cause under sinne if there were neither enough in the Atonement made by Christ for them nor truth in Gods offer of mercy to them nor Will or Power in the Spirits moving in any sort sufficient to have brought them to beleeve at one time or other And yet is this evident in Scripture and shall be by the holy Spirit to be their great sinne That fastens all other sinnes on them Joh. 3.18 19. and 8.24 12.48 15.22.24 and 16.8 9 10.11 PROOF V. God hath testified both by his Word and his Oath That hee would that his Sonne should so farre save as to worke a Redemption for All men and likewise that he should bring all to the knowledge of the truth that there-through Redemption might be wrought in and upon them 1 Tim. 2.4 with Joh. 3.17 So hee willeth not nor hath any pleasure in the death of him even the wicked That dyeth But rather that be turne and live Ezek. 18.23.32 33.11 And dare any of us say The God of Truth saith and sweareth that of which hee hath no inward and serious meaning Oh farre be such blasphemy from us 1 Ioh. 5.10 PROOF VI. The very words and Phrases used by the holy Ghost in Scriptures speaking of the death of Christ and the Ransome and Propitiation To whom it belongs and who may seek it and in beleeving finde Life implyeth no lesse then all men As to instance All Nations Matt. 28.19 20. The ends of the Earth Isai 45.22 and 49.6 Every Creature Mar. 16.15 All. 2 Cor. 5.14 15. 1 Tim. 2.6 Every man Hebr. 2.9 The world Ioh. 3.16 17. 2 Cor. 5.19 The whole World 1 Ioh. 2.2 That which was lost Luk. 19.10 Sinners Matt. 9.13 unjust 1 Pet. 3.18 ungodly Rom. 5.6 and that whosoever of these repent and beleeve in Christ shall receive this grace Ioh. 3.16.18 Act. 10.43 Now all these so often and indifferently used were it not Pride and Errour to devise Glosses to restraine the Sense the Scripture holdeth forth so full and large for All men PROOF VII That whereas there are certaine high and peculiar Priviledges of the Spirit contained in the New Testament Sealed by the blood of Christ which belongs not to all men But onely to the Saints the Called and Chosen of the Lord And when they are alone distinctly mentioned They are even so spoken of as belonging to them onely Mat. 13.11 Ioh. 14.17.21 22 23. and 16.13 14 15. 17.9 20. Act. 2.38 39. 1 Cor. 2.9 14. Heb. 9.15 8. tot 1 Pet. 2.3.9 Yet when any of these Pecullar Priviledges are so spoken of as joyned together with the Ransome and Propitiation which belongs to all Then are they not spoken of in such a restraining and exclusive manner or with such appropriating words But so and with such words as room is left to apply the Ransome to all men in speech And withall so hold out the Priviledges to them that beleeve that are Proper to them That they may both have their comfort and speciall hope And also hould forth the Ransom and keep open the doore for others In beliefe and receit of the Propitiation To come in and partake with them And so it is said for his Sheep for many But no where But or onely for his Sheep or but or only for many which is a strong Proof of the Ransome being given for all men as is shewne Chap. 3.10 PROOF VIII The Restauration wrought by Christ in his owne body for Mankind is set forth in Scripture to be as large and full for all men and of as much force as the fall of the first Adam by and in himself for All men In which respect the first Adam is said to have been a Figure of Christ the second Adam Rom. 3.22 23 24. and 5.12 14.18 1 Corin. 1.21 22 45 46 47. as is before shewne Chap. 8. PROOF IX The Lord Jesus Christ hath sent and commanded his Servants to Preach the Gospel to All Nations to every Creature and to tell them withall That whoever beleeveth and is baptized shall be saved Matt. 28.19 20. Mar. 16.15 16. and his Servants have so Preached to all 2 Cor. 5.19 Rom 10.13.18 And our Lord JESUS will make it to appeare one Day that he hath not sent his Servants upon a false Errand Nor put a lie in their mouthes nor wished them to dissemble In offering that to all which they knew belonged but to some even to fewest of all But to speak the Truth Isai 44.26 61.8 1 Tim. 1.12 PROOF X. The Lord willeth Beleevers to Pray even for the unjust and their Persecuters Matth. 5.44.48 Luk. 6.28 Yea even for all men Yea even for Kings and all in Authority When few in Authority loved Christianity yet yet he said Not some of that sort but for All in Authority and that on this ground It is good in the sight of God who will have All men saved and come to the Knowledge of the truth Luke 10.5 1 Tim. 3.1.4 Surely there is a Door of life opened for All men 2 Tim. 1.10 for God hath not said to the Seed of Israel Seek ye me in vaine Isai 45.19 Hee will not have his Children pray for vaine things PROOF XI The Lord hath given forth his Word and Promise to be with his Servants so preaching the Gospel to all and with his People so Praying for all where they come That they may goe on with Confidence in both Matth. 28.20 1 Tim. 2 3 8. Luk. 10.6 Isaiah 54.17 PROOF XII The Lord hath already performed and made good his Word to his Servants and People upon some of all sorts of men and all sorts of Sinners Shewing them mercy To this very end that none might exclude themselves But all be encouraged to Repent Beleeve and hope thereby Act. 2. and 3. 8. 9. 10. 11. 16. 19.28 1 Cor. 6.10 11. 1 Tim. 1.13 14 15 16 17. PROOF XIII The blessing of Life hath streamed in this Doctrine of the Love of God to Mankind yea in the Tender and Spirituall discovery of the Grace of God to Mankind in the Ransome given and Atonement made by Christ for all men with the fruits thereof Hath God in the first place overcommed his Chosen Ones to beleeve and turne to God Act. 13.48 Tit. 2.11.13 and 3 4 5. PROOF XIV Those that when the Gospel comes and any Spirituall Light therein to them when they refuse to Beleeve and suffer themselves to be withdrawne by other things They are affirmed to Love or choose darkenesse rather then Light Joh. 3.19 which how could it bee if no Light in truth were for them in following lying vanities to forsake their owne Mercies Jonah 2.8 To harden their owne hearts Rom. 2.5 To loose their owne Soules Matth. 16.26 and to destroy themselves Hos 13.9 and they being from Adam fallen Into Darknesse hardnesse and their Souls lost and Death passed on them How could these
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
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
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