also denieth and unsaith the Affirmative againe for what sufficiency is there applicable from Christ or by his Servants for or to any man of any thing that Christ hath not first perfectly wrought and received in himself that he might according to the Gospel bestow it on them Psal 68.18.19 20. 6. Some say JESUS CHRIST dyed for all men in respect of the kind or generall lumpe of Mankind considered because he took the Nature of all mankind and so dyed for all But that he did not dye for all in respect of the Individualls not for every particular man But here is a denying in truth of what was equivocally granted nor is this according to Scripture sense but very crosse to it in the negative Hebr. 2.9 7. Some say JESUS CHRIST dyed for all men that they might be saved and for the Elect that they should undoubtedly be saved This sense I conceive good and true but I suppose not full enough to expresse all that is in his death for All menâ— you this sense grants 1. That that was the very minde will and intention of Christ and God that Christ should even so die for All that they might be saved Joh. 3.17 and that for that end he came and dyed and rose Luk. 9.56 1 Tim. 1.15 2. That his death was sufficient for this very end 1 Tim. 2.4.6 3. That the death and so the Ransome of Christ was effectuall with his Father for the end for which it was given Matth. 3.17 Hebr. 10. 4. That he hath received of the Father fulnesse of authority and spirit to make this grace knowne to them with such tenders of it that they might he saved Psal 68.18 5. That he will extend light at some-time in some meanes or other so farre to every one that whosoever perish their destruction will be of themselves Ioh. 1.4 5.9 Hos 13.9 All this is necessarily intimated in this sense though through some want of distinguishing betweene the Redemption that iâ— wrought by Christ in himself through effusion of blood and that he worketh by his Spirit in men by application of his blood the sense appeares not full enough in expression 8. Some say that CHRIST by shedding his Blood redeemed the World of Mankind satisfyed Gods Justice * Bishop Davenant Animadversions on a Treatise intituled GOD's LOVE to Man-kind pag. 298. and obtained a way of Salvation for every Man and then adde but GOD never intended that the outward Act should presently put every man in Possession of Pardon or of a state of Justification and Salvation But the way which he openeth for every one of us to partake of the fruit of our Redemption and of his plenary satisfaction is by Repentance and Faith to come and lay hold of the Redeemer According as I understand the Question is here in the first Affirmation rightly Stated The sense true and full and by the addition The distinction made between the Salvation that was wrought by CHRIST in his owne body with GOD for men and that Salvation which in application of the former hee worketh by his Spirit in men whereby Repentance and Faith is effected Acts 5.31 32. and a way and possibility of that also for every man is at first affirmed in this Affirmation agreeing with the common Salvation before mentioned So that JESUS CHRIST hath so dyed and given himself a Ransome to GOD for all men and is become the Propitiation for their sinnes That in and by himself hee hath so Redeemed and saved all men That they are all given into his dispose and he will raise them all out of the Death hee dyed for them and set them alive before him that they shall acknowledge him LORD and come before his Judgement seat Rom. 14.9 12. 1 Cor. 15.21 22. Phil. 2.8 11. 2 Cor. 5.19.10 And he is also so filled with Spirit for them to make it so known and with such tendernesse to them that they might be saved in which hee will he found Faithfull so as by him All are made saveable Psal 68 18. Joh. 1.4 5 9. Isai 45.21.22 And thus the Question stated if it be opened and answered in every particular in it it will more fully appeare right and true CHAP. VII The openinng of the Question answered by Scripture QVESTION I. WHy did God send his Sonne and why did JESUS CHRIST come into the World SCRIPTVRE To be the Saviour of the World 1 Joh. 4.14 That the World through him might be saved Joh. 3.17 I came to save the world Joh. 12.47 My flesh which I will give for the life of the World Joh. 6.51 QUEST II. What World is that Christ dyed and rose for that they might be saved SCRIPTURE All things were made by him and without him was not any thing made that was made In him was life and the life was the light of men Joh. 1.3.4.7 One Mediator between God and men the Man Christ Jesus who gave himself a ransome for all 1 Tim. 2.5 6. It 's the world of mankinde QUEST III. What manner of men did Christ come and dye so for SCRIPTURE For the unjust 1 Pet. 3.18 for the imgodly Rem 5.6 QUEST IV. For how many such sinners hath hee dyed SCRIPTURE Death passed upon all men for that all have sinned Rom. 5.12 Wee thus judge that if One dyed for all then were all dead And that bee dyed for all 2 Cor. 5.14 15. Hee gave himself a Ransome for all men â— Tim. 2.6 QUEST V. In what minde and heart did he so dye for all men SCRIPTURE God so loved the World that he gave his onely begâ—tten Sonne Joh. 3.16 That he by the grace of God should taste death for every man Hebr. 2.9 QUEST VI. To what end did CHRIST so come and dye and offer up himself to GOD for men SCRIPTURE To put away sinne by the sacrifice of himself Hebr. 9.26 the sinno of the world Joh. 1.29 This is a faithfull saying and worthy of all acceptation That Jesus Christ came into the World to save sinners 1 Tim. 1.15 QUEST VII What hath Christ done and what is he become hereby for men SCRIP Hee hath slaine the enmity Eph. 2.16 abolished death and brought life and immortallity to it through the Gospel 2 Tim. 1.10 being the Propitiation for the sinnes of the whole world 1 Joh. 2.2 full of grace and truth Joh. 1.14 having received gifts for men yea the rebellious that the Lord God might dwell among them Psal 68.18 able also to save them to the uttermost all that come unto God by him Heb. 7.25 QUEST VIII But is there any liberty or right for every man to come to him SCRIP Vnto you O men I call and my voice is to the sonnes of men Oh yee simple understand wisedome and yee fooles be of an understanding bea rt c. Prov. 8.4 5 6. Laâ—k unto me and be you saved all the ends of the earth Isai 45.22 QUEST IX What profit in this Call seeing they can neither of
THE VNIVERSALLITY OF GOD'S FREE-GRACE IN CHRIST TO MANKIND PROCLAIMED and DISPLAYED From 1 Tim. 2.6 and Hebr. 2.9 according to their genuine sense THAT ALL MIGHT BE COMFORTED Encouraged every one confirmed and assured of the Propitiation and Death of Christ for the whole Race of Mankind and so for himself in particular Through urgent importunity Written by Thomas Moore Joh. 3.14 15 16. And as Moses lifted up the Serpent in the Wildernesse Even so must the Sonne of Man be lifted up that whosoever beleeveth in him should not perish but have Everlasting life Heb. 2.9 But we see JESUS who was made a little lower then the Angels for the suffering of Death crowned with glory and honour that he by the grace of God should taste Death for Every Man LONDON Printed in the Yeer of the Patience and Forbearance of our Lord. 1646. TO THE CHRISTIAN READER Christian Reader IF wee beleeve the great love of GOD to Mankind fallen into sinne and enmity against him manifested in the gift of his Son to be the Saviour of the World who by the grace of God tasted death for Every man And became the Propitiation for the sinnes of the whole world and the fruits hereof so great for all men that they extend as large as the heaven and the earth bearing forth their Testimony with more brightnesse then the Sunne and working on every mans sense to lead to Repentance Psal 19.1 7. Rom. 10.18 Acts 14.17 Rom. 2.4 and so precious in those to whom through the Gospel it spiritually appeareth That it converteth and bringeth in to Christ and also teacheth to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present life c. Tit. 3.4.5 and 2.11 12 13. Then I hope thou wilt not count it strange if some be heartily grieved when in a Church where this great Love is testified And set forth in the authorized Doctrine thereof many professing themselves zealous to see them 1. So denying and blaspheming this great love of God to mankind in Scripture affirmed Joh. 3.16 17. 1 Joh. 4.14 as if God ever and from all eternity hated the greatest number of men so as they neither are beholden to him for any good will or love nor have any doore of Repentance or meanes of life opened and afforded by him in truth for them 2. So contradicting and blaspheming the plain sayings of the Gospel of Christ as that he gave himself a Ransome for All Men 1 Tim. 2.6 and by the grace of God tasted death for Every Man Heb. 2.9 as to affirme plainly and directly contrary as That Jesus Christ did not die or shâ—d his blood for every man 3. Calling the Expression in the Doctrin of the Church of England that saith Jesus Christ God the Sonne hath Redemed me and all mankind a flat lye affirming the truth to be hee hath redeemed none but the Elect. 4. Running into so many long agoe condemned evill and Papisticall wayes and arguings to maintaine their Contradictions of Truth Yea I suppose it would be grievous to thee also to perceive the same Neither I am perswaded wilt thou count it strange that this Love of God beleeved should constraine the Beleever in love to beare forth the testimony thereof and also maintaine it against opposition yea and when to the godly and sober-minded the same is plainly testifyed and the testimony subscribed and yet by others in heat and rashnes traduced Then on the importune request of many to permit it to more open view that it may be rightly knowne and so tryed and either approved or the errours found therein discovered and confuted which done in love and by faire dealing with the Scripture will be lovingly accepted though the fury of such as have no way but by incensing Authority with false suggestions and evill Reports however garnish'd to overcome those they oppose cannot be justified as Christian Wherefore Christian and Juditious Reader if thou conceivest me to erre I hope thy love will leade thee in a Christian way to shew it me by the Scripture which I will thankfully imbrace and if thou wilt endeavour the same I then entreat but these foure things of thee which I know the grace of Christ beleeved and heeded will teach thee not to denie mee And they are these First that thou answer to the businesse about the matter affirmed as namely about the Redemption Reconciliation and Propitiation wrought by Christ in his owne body for men distinct from that he by his Spirit in application thereof worketh in men and so according to the distinction the Scripture maketh and â—â—ntioned in the five first Chapters of this ensuing Treatise Secondly that thou adde not to that I have affirmed of the Death of Christ for All Men such things as I neither affirme nor by any necessary or reasonable consequence can be said to be included in or to arise from my Affirmation as some have done As that Christ should die for all men alike or that all men shall be Eternally saved or that all or any man hath by Nature Free-will to that which is spiritually good or that all that beleeve Christ dyed for All Men shall be saved all which the Truth affirmed and the Treatise every where condemneth Thirdly that in answering thou be pleased to use spiritual weapons and right Arguing from plain places of Scripture compared with other like places and so forbeaâ— those carnall and Popish wayes and manner of Reasonnings faulted by so many Worthies in this Church As 1. Pretending insufficiency in the Scripture to be the determiner of all matters of Faith but that how plainly soever the Scripture affirmes yet the matter is but sub judice without some other determination 2. Pretending darknesse in the Scripture yea in Fundamentalls and that of themselves however compared with other-like places they are full of obscurity 3. Use of carnall Reasons to frame absurdities to follow if the truth the plain sayings of Scripture import be received and professed 4. Imposing strange senses on plaine sayings of Scripture without proof 5. Devising wayes to maintaine such senses that they might appeare as if they were proved by Scripture as to instance the most common of these wayes 1. To restraine a generall sense to be meant only of a particular as the Papists have done in some places to maintaine the supremacy of the Pope and the Socinians or new Arrians have restrained those generall words of all things and the world made by Christ to be meant only of a new Creation And all things to be only all the Elect And the world to mean the Church or a World of Beleevers thereby to denie the being of Christ before he took flesh and so his being God also 2. To avoid places speaking of the same businesse to invent reasons against the true sense and frame another sense out of Places treating of another business as some have done to deny the Resurrection and others to deny their Brethren
be a Sacrifice not onely for originall guilt but also for all Actuall sinnes of men Article 15. Christ in the truth of our Nature c. he came to be the Lambe without spot who by the Sacrifice of himself once made should take away the sinnes of the World And sinne was not in him But all wee the rest c. offend in many things Article 31. The offering of Christ once made Is that perfect Redemption Propitiation and Satisfaction for all the sinnes of the whole World both Originall and Actuall And this expresly testified against a grosse Popish Innovation Which Doctrine had I not beleeved I would not so have Protested to main aine And for the maintenance hereof I have gone in as orderly a way to avoide all the aforementioned abuses of Scripture and to make the Scripture sole Judge and testify the truth in the words thereof as I could An I so have divided the 〈…〉 in 24. Chapters The first five of Premiâ—ees for better understanding the businesse and the rest to proveit And so Chap. I. Of the distinction between the Salvation Christ â—ffected in his owne bâ—dy with God for men And that hee effects by his Spirit in men to God from pag. 1. to pag. 15. Chap. II. Of the divers distinct ends of the Death of Christ set forth pag. 16. to p. 20. Chap. III. Of the divers manner of mentioning those ends in Scripture pag. 21. to 25. Chap. IV. Of the divers waies of propounding the death of Christ in Scripture pag. 26 27. Chap. V. Of the difference of the extent and force of the same words in Scripture pag. 26. to 30. Chap. VI. An Assaye for right stating the Question pag. 32. to 36. Chap. VII The Question opened and answered by Scripture p. 37 38. VIII The proof from the Consideration of Christ as the Publike Person pag. 40. to 48. Chap. IX The proof from the joint-mentioning of Creation and Redemption by Christ pag. 49. 52. Chap. X. The proof from the distinction and change of Person in the Scripture pag. 53 54. Chap. 11. The proof from the force of words scope and circumstances 1 Tim. 2.4.6 pag. 55. to 62. Chap. 12. The proof from the like in Heb. 2.9 pag. 63. to 65. Chap. 13. The proof from like places of Scripture speaking of like things pag. 66. to 70. Chap. XIV The answering of the 1. Objection and 4. Reasons to it pag. 71. to 88. Chap. XV. The answering of a 2. Obâ—ection pag. 89. to 94. Chap. XVI The answering a 3. Objection pag. 95. to 103. Chap. XVII The answering a 4. Objection pag. 104. to 112. Chap. XVIII The answering of a 5. Objection pag 113. to 124. Chap. XIX The answering a 6. Objection pag. 124 to 128. Chap. XX. The Proposition againe proved by 6. Arguments and 18. Proofs pag. 129. to 137. Chap. XXI An Addition of Proofes more peculiarly for the effectuallinsse of the Ransome with the remoovall of a double stamble to some page 138. to 143. Chap. XXII A removeall of a Doubt seeming to be raised from three places of Scripture pag. 144. to 153. Chap. XXIII Some discovery of the profitablenesse of this Doctrine to be beleeved and holden forth pag. 153. to 154. Chap. XXIV That Profit further discovered and pressed in 10. Vses pag. 155. 1. Use To the Profane from pag. 155. to 158. 2. Use To the Civill onely from pag. 159. to 161. 3. Use To the Superstitious from pag. 162. to 164. 4. Use To the Pharisaically Righteous and zealous pag. 165. to 169. 5. Use To the Imbondaged pag. 170. 6. Use To the weak Beleevers groaning after and wanting Consolation pag. 171. to 172. 7. Use To hasty feigned and boasting Beleevers pag. 173. to 175. 8. Use To the truly converted wanting light in the large extent of the Ransome given by Christ to God for All Men. pag. 176. to 178. 9. Use To establish Beleevers pag. 179. 10. Use To all whosoever pag. 180. The POSTSCRIPT pag. 186. to 194. I pray thee reade without prejudice Try all things by Scripture refuse not any thing the Scripture warrants And shew me in love by the Scripture any errour wherein I have gone aside from the truth it recordeth and prove thy sayings Affirmatively and by faire and just dealing with the Scripture and I will yeeld to thee and thank thee or else acknowledge the Truth so plainly testifyed in the Scripture as in the main of my drift I am sure thou canst not deny If agreeing in the same Truth thou see how to mend any expression I shall thanke thee only let us alway agree in this That the plaine Affirmations of the Scripture are true and neither to be tryed nor doubted by us but beleeved but all our sayings may be tryed yea and doubted untill they wholly agree thereto And thus with desire of the Spirit of truth to leade us into all Truth I commit this Testification of th Truth of the 1 Tim. 2.6 and Hebr. 2.9 to thy perusall desiring a blessing on the same and so Rest Thy Well-willer T. M. THE VNIVERSALLITY OF GOD'S FREE-GRACE IN CHRIST to MAN-KIND 1 Tim. 2.6 Who gave himself a Ransome for all Heb. 2.9 That hee by the Grace of GOD should taste death for every man The sense as the words import appeares to be Proposition THat JESUS CHRIST by the Grace good-will and favour of God did tast death for every man and so also gave himself a ransome to God for all Men and so is become the Propitiation for the sinnes of the World and the SAVIOVR of the WORLD FOR the better and more plaine proceeding in the proof of this sense That it may appeare rightly stated and rightly proved there are five things to be headed and understood as the distinction between 1. The redemption reconciliation and salvation he effecteth by Jesus Christ in his owne body with God for men And the redemption reconciliation and salvation he effecteth by his Spirit in men to God and which of these here meant 2. The divers distinct ends of the death and blood-â—hed of Jesus Christ mentioned in the Scripture and of which of them is here affirmed 3. The divers manner of mentioning these ends in Scripture and in what manner it is mentioned here 4. The divers wayes of propounding the death and suffering of Christ in the Scripture and how it is propounded here 5. The difference of the extent and force of the same words in Scripture when they are of men and by men or the opposition between men and men or other creatures And when they are by God and of God and the opposition between God and men or with a mediatour between and how the extent and force of the words appeare here I. Of the distinction between the Redemption reconciliation and salvation which Jesus Christ effected in his owne body with God for men And of that he effecteth by hiâ— Spirit in men to God and of which here meant 1. THat
there is a Redemption Reconciliation and Salvation wrought by Jesus Christ in his owne body with God for men is evident In that he is called the Christ The Saviour of the World Joh. 4.42 And the Propitiation for our sinnes and not for ours only but for the sinnes of the whole world 1 Joh. 2.2 Whence it is said God was in Christ reconciling the World unto himself not importing their trespasses unto them 2 Cor. 5.19 and so this is called the Redemption that is in Christ Jesus Rom. 3.24 Who his own selfe bare our sinnes in his owne body on the tree 1 Pet. 2.24 and so by the grace of God tasted death for every man Heb. 2.9 and gave himself a ransome for all men 1 Tim. 2.6 and through the eternall Spirit offered himself without spot to God Heb. 9.14 being the Lambe of God which taketh away the sinne of the world Joh. 1.29 for effecting of which Redemption Reconciliation and Salvation Jesus Christ 1. Appeared was Manifested was sent and came into the world to take away our sinnes 1 Joh. 3.5 To put away sinne by the sacrifice of himself Heb. 9.26 The sinne of the world Joh. 2.29 to save sinners 1 Tim. 1.15 Not to destroy mens lives but to save them Luk. 9.56 to be the Saviour of the World 1 Joh. 4.14 To save the world Joh. 12.47 and not to condemne the world but that the world through him might be saved Joh. 3.17 And this busines his first comming into the world was to effect for which he was furnished for 2. In this his appearing and manifestation he was made flesh Joh. 1.14 of the seed of David according to the flesh Rom. 1.3 made of a woman Gal. 4.4 and so was very man The man Christ Jesus 1 Tim. 2.5 and in the likenesse of men Phil. 2.7 having the nature of all mankind even subject to the infirmities thereof though altogether without sinne yet subject to feele afflictions in sorrow sadnesse yea Agonies of soul and paine in hunger wearinesse and death of body such infirmities as had never befallen the Nature of man but for sinne and so was in the likenesse of sinfull flesh Rom. 8.3 and so fit to be in the stead of man-kind Heb. 10.5 3. Being thus in the Nature of mankind he was set and stood a publick Person in the Nature and room of all mankind while hee was about this worke as the first Adam did who was the figure or Type of him that was to come and now hath come Rom. 5.14.18 19. 1 Cor. 15.21 22.45.46 4. Being such a publike person in the roome and Nature of all mankind he also became for them under the same Law and Obligation in which they were which charged them with sinne and bound them over-to punishment By vertue of which his comming under that Law All the sinne and punishment The whole debt of mankind by order of Justice became his whence it is said hee was made under the Law to redeem them that were under the Law Gal. 4.4 5. We know that what things soever the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world become guilty before God Ro. 3.19 And he becomming under this Law for us might be rightly challenged with and arrested for our debt whence he is said to have taken upon him the forme of a servant Phil. 2.7 5. Being thus in the nature and stead of mankind under the law for them God was pleased to challenge the whole debt of him and to impute all the sinnes the Law could charge mankind withall unto him and to arrest and call him to account and enter into judgement with him for all Whence it is said God was in Christ reconciling the world to himself not imputing their trespasses to them 2 Cor. 5.19 He laid on him the iniquity of us all Esai 53.6 and made him to be sinne for us 2 Cor. 5.21 which imputation hee accepted whence it is said he himself bare our sinnes 1 Pet. 2.24 So that himself calls them his and said Innunerable evills have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more then the haires on my head Psal 40.12 6. Having on him our sinnes God laid on him the punishment and curse that was due to us for those sinnes and hee did suffer the same curse and so died as the sinner for our sinnes in the room of us all He was wounded for our transgressions Esai 53.5 Hee was made a curse for us Gal. 3.13 Christ dyed for our sinnes according to the Scriptures 1 Cor. 15.4 hee suffered for our sinnes the just for the unjust 1 Pet. 3.18 Christ died for the ungodly Rom. 5 6. hee died for all 2 Cor. 5.15 and so by the grace of God tasted death for every man Heb. 2.9 which is in account with God and those that are taught it of him as if all had died 2 Cor. 5.14 7. Having thus suffered and dyed for our sinnes he even the same that dyed rose againe the third day according to the Scriptures 1 Cor. 15.4 and so rose justified and acquit of all our sinnes imputed to him and a Triumphant Victorer over curse and death and all the enemies of our Salvation Declared to be the Son of God with power according to the Spirit of Holinesse by the resurrection from the dead Rom. 1.4 was raised for our justification Rom. 4.25 put to death in the flesh but quickened by the Spirit 1 Pet. 3.18 Justified in the Spirit 1 Tim. 3.16 the Just One. 1 Joh. 2.1 having spoiled Principallities and Powers and made a shew of them openly triumphing over them in himself Col. 2.15 and so gave himself a ransome and a propitiatory sacrifice to God his Father for all men 1 Tim. 2.6 1 Joh. 2.2 8. All this his Oblation and Sacrifice of himself to God did hee sanctifie and dignifie through the onenesse of his will with the will of his Father he having one and the same will minde and purpose with his Father in all this Hebr. 10.5.10 And by vertue of his divine Nature and Aeternall Spirit through which he offered up himself without spot to God Heb. 9.14 He that hath offered himself being God Rom. 9.5 and man 1 Tim. 2.5 yea God man in one Person Joh. 1.14 Matth. 1.23 So that by reason of this personall union of the divine and humane nature in one Person the blood that was shed and with which he is entred the heavens to appeare before God for us is called Gods own blood Act. 20.28 Which is more then if all and every man in the world had suffered all that was due to their sinnes and is accepted of God at the hands of Christ as if all had died 2 Cor. 5.14 So as this redemption is in Christ perfect the worke accomplished and done and the Father with him and in him is well pleased Matth. 3.17 he having
Promises of the New Testament Hebr. 9.14 15 16. Rom. 5.5 11. for his performance to thâ—â— all he hath promised to conferre on them Râ—â— 4.18 25. and working in them all his grace requires of them Psalm 138.8 Is 26.12 as also faith for standing in the dayes of Temptation and overcomming Revel 12.11 and so to live by Faith Gal. 2.20 and walke in love 2 Cor. 5.14 which worketh sweetly Gal. 5.6 1 Cor. 13. 5. Hee bringeth them in to approach with holy boldnesse to God and liberty in use of his Ordinances and to Union and fellowship with himself and his people Rom. 5.2 3. Ephe. 2.13 17 18 19 22. Hebr. 10â— 9.22 and 12.22 24. 1 John 1.1 2 3 7. and so guiding them to some to the Spirit he enters them into his rest and Kingdome and causeth them of the Spirit to reape life everlasting Hebr. 4.3 a â—et â— 11 Gal. 5.18 and 6.8 6. Hee having thus fitted them gives them 〈◊〉 experiment all those things mendoned in 〈◊〉 speciall Intercession and Advocation with many unutterable discoveries of Love and 〈◊〉 of Spirit Câ—â— 1.2 3 4. and 2.5 and 5.10 c. Epâ—es 1.17 â—0 which 〈…〉 with assurance of his 〈◊〉 and of the inheritance Rom. â— 32 36. and makes their hearts to glory in God and to love long and waite for the comming againe of Jesus Christ who will come in due time and free them of all trouble and possesse them of the inheritance and crown them and make them glorious like himself in soul and body 1 Joh. 3.2 Revel 22.17 20. 2 Tim. 4.8 Phil. 3.21 And this is a little discovery of that speciall salvation he worketh in Beleevers unto God of which confession is made Rev. 5.9 Now between those two salvations that with God for men and that in men to God The common and the speciall The Scripture doth often and many wayes distinguish and that very clearly as to instance 1. The former is called a reconciling by his death The other a saving by his life Rom. 5.10 The former a reconciliation wrought for the world by God in Christ The latter a Reconciliation of some by Christ to God God was in Christ reconciling the World to himself God hath reconciled us to himself by Christ 2 Cor. 5.18 19. 2. For effecting the former Christ came from the Father and came into the world Job 16.28 1 Tim. 1.15 and was made poore 1 Cor. 8 9. and made low and abased Rom. 8.3 For effecting the other Hee left the world and went againe to the Father Job 16.28 and was exalted and glorified by and at the right hand of God Acts 5.31 3. In effecting the former he was abased more and more till in his resurrection it was perfect and wee despised him also Phil. 2.7 8. Isai 53.3 4 5. In effecting the other Hee is exalted and glorified more and more till that be perfected and is precious in our hearts Isai 4. â— and 55.5 1 Pet. 1.21 22. and 2.4 7. Phil. 3.7 8 9. Cant. 5.10 c. 4. The one is a Redemption for us in Christ Jesus Rom. 3.24 the other is a Redemption of us in our soules and bodies Luke 1.74.79 Rom. 8.23 5. The former was by blood-shedding for which he went out of the City Hebr. 9.12 and 13.12 the other is by presenting his blood before his Father and by his Spirit sprinkling the same on the heart and conscience of his people for which he entred into the holy of holyes Hebr. 9.14.24 and 12.24 Revel 1.5 6. The former is already perfectly wrought and done and finish'd in himself and so accepted with the Father that he hath made him Lord and extends through him fruites of patience and goodness to men without mens knowledge of him or what he hath done even while they are enemies and without strength Ioh. 17.4 and 19.30 Rom. 5.6.8 10. and 3.11 12. Act. 14.17 but the other is begun in the making known him in the salvation wrought and perfected in the knowledge of him in both that and the aeternall Salvation Tit. 2.11 12. and 3 4 5 6. 2 Pet. 1.2 3 4. 7. The former hath prevailed with God for men so as hee hath accepted the sacrifice of Christ and given over all into his dispose and made him Lord of all Hebr. 10.12 Psal 110.1 and 2.7 8. and doth prevaile in that God for his sake extendeth patience and bounty to men with means to leade them to Repentance Rom. 2.4 The latter prevaileth in and with men to God Psal 110.3 Isai 55.5 Ioh. 6.44 45. Tit. 3 4 5. 8. The former is affirmed in Scripture to be for all men Ioh. 3.17 but the latter is only for and to beleevers Ioh. 3.16 Act. 10.43 Hebr. 5.9 Thus are the common and speciall Salvation distinct and the former first and generall for all and the latter following and peculiar to beleevers And that which the Scripture distinguisheth it becomes no man to confound Now what the Scripture maketh distinct and putteth difference in we may safely so view and speak of them and so the death of Jesus Christ at the ransome and Propitiation being affirmed in Scripture to be for sinners for the world of mankind for all men and every man and this that common Salvation wrought for all men in his owne body and so the ground of that salvation extended to all wherein all are made so saveable that they might be aeternally saved and this declared that they might beleeve it and in beleeving repent and come in to Christ and so be eternally saved It appearâ—â— to be the sense of 1 Tim. 2.4.6 Hebr. 2.9 And in such and so large a sense is the Proposition and no larger And so this first Consideration hath lead to right stating of the Question for the sensâ—â— and afforded proof also and answer to most of the Objections that â—y â—buse of reason and some places of Scripture speaking of the 〈◊〉 Salvation 〈…〉 against it CHAP. II. Of the divers distinct ends of the Death and blood-shodding of JESUS CHRIST mentioned in the Scripture and of which of them is here meant THere are in Scripture set forth and plainly affirmed divers distinct ends of the death and blood-shead of Christ in his laying downe his life The first end and that which is generall and common of the largest extent was to be a Ransome a sacrifice and Propitiation or a propitiatory Sacrifice for sinfull mankind To take away sinne before God for men He appeared to put away sinne by the sacrifice of himself Hebr. 9.36 The Lambe of God which taketh away the sinne of the world John 1.29 Hee dyed for our sinnes according to the Scripture 1 Cor. 15.3 And he is the Propitiation for our sinnes and not for ours only but also for the sinnes of the whole world 1 John 2. â— And in this generall and common end are included three distinct yet inseparable ends The first in respect of God that was offended from whom man was fallen and
against whom become an enemy The Second in respect of JESUS CHRIST the Mediatour between God and man kind The third in respect of mankind fallen and mediated for each of which it is meet wee should understand 1. In respect of God offended with mankind The end of the death of and ransome given and Sacrifice offered by Christ was to fulfill the truth and satisfie the Justice and performe that good will of God who would have all men saved Mankind having sinned and fallen the truth of God will have it so That hee that sinneth must the And the Justice of God will have it so That 〈…〉 faileth in any thing of that Law which hee ought to performe to God shall suffer the Curse Gene. 2.17 and 3.19 Ezek. 18.20 Deut. 27.26 Gal. 3.10 Psal 49.7 8. And God may as soone cease to be God as faile in his truth or Justice and mankind if they suffer this death and curse must perish and never get out of it againe so as man being under this judgement no mercy can be shewne him no peace afforded him but it would be as it were crosse to the holy Nature of God But Jesus Christ by the Fathers appointment and his owne will becomming a second Adam Rom. 5.14 a publike Person as the first Adam In the room of all mankind Hee by the grace of God tasted death for every man Hebr. 2.9 And suffered the curse for all that by the Law were under the Curse Gal. 4.4 and 3.13 And this is with God as if all had dyed 2 Cor. 5.14 So that now in Christ mercy and truth are mett righteousnesse and Peace have kissed Psal 85.10 Now God may bring men into a new Treaty and shew mercy and extend Peace to them his truth and Justice as brightly shining therein as his Mercy and Peace Christ his Sonne having in mans nature and stead fulfilled his Truth and satisfyed his Justice and so farre saved all men according to his will Rom. 8.3 1 Tim. 2.4 And thus it is said God was in Christ reconciling the world to himself 2 Cor. 5.19 and Christ speaking of his comming to die and offer himself a Sacrifice saith of this end Loe I come to doe thy will O God Hebr. 10.6 9. 2. In respect of Jesus Christ the Mediatour between God and man The end of the death of ransome given and sacrifice offered by JESUS CHRIST was that he might be the Lord of All have them all as his owne to dispose and judge to command and accordingly to condemne or forgive as he saw fit Christ was the Lord of all as the Father for all were created by him Joh. 1.1 2 3. But mankind being fallen into sinne and so under death and curse became without Christ and without God in the world Alienated from his favour and presence Ephe. 2.1 2 12. Gene. 3.24 and became dead in sinne Rom. 5.12 18. And though God and Christ lost not their right of Lordship over men yet man being fallen the liberty of exercise was on mans part barred and there was no way but one that God and Christ should judge and dedestroy mankinde for the sinne and in the verse and death under which they were fallen mankind being now like a fallon and Traytor with sentence past upon him and upon the ladder or Tree with the rope about his neck and ready to be turned off having neither benefit of Law nor Pardon nor freind among all the Creatures that can helpe him and so no way for favour or comming into any new treaty or Judgement or living to God any more but onely in this new way agreed on between God and Christ That Christ should take this cause in hand beare this sinne goe upon the ladder and suffer this death and curse upon the tree whioh he once having suffered and overcome all mankind should be his and he become their Lord that they might live to him and so be all brought out of this first death by him And those that did in the day of grace accept him for Lord and yeeld to his government hee might give them aeternall life and those that would not so doe he might sentence them to a second death 2 Cor. 5.21 Gal. 3.13 Jo. 3.18 Also mankind in their sinne and fall by reason of the conquest Sathan had over them therein were become his slaves and vassalls and hee by his conquest and power got such interest and mastery over man that hee was their Lord by the right of warre Now Jesus Christ by his conquest over the Devill in the wildernesse and through his life and by his Resurrection and in his Ascension did overthrow the Devill and conqvered him and spoiled him of all his right of Lordship and led Captivity captive and so himselfe became Lord by vertue of his conquest also Mat. 4. Jo. 12.31 Col. 2.15 Ephes 4.8 so hath he redeemed all men by purchase and ransome of his Father and by strong hand and conquest from the Devills right of Lordship and so is the Lord of all men by a double right namely of ransome and conquest and hath all into his dispose and for a new treaty And all shall be made alive to stand at his judgement and he hath a new and aeternall life to bestow on all that in the day of grace doe in beleeving submit to his Spirit And another even a second death for such as through the day of grace rebell against him and hee is the Judge and so it is said For to this end Christ both dyed and rose and revived that he might be the Lord both of the dead and living Ro. 14.9.12 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 2 Cor. 5.15 Whether wee live therefore or dye wee are the Lords Rom. 14.8 And wee must all appear before the judgement seat of Christ 2 Cor. 5.10 Rom. 14.11 12. And then all shall acknowledge him that dyed to be Lord and hee shall judge Phil. 2.7 11. Rom. 2.16 3. In respect of mankind for whom Christ did mediate The end of the death of the ransome given and sacrifice offered by Christ was To remove out of the way all that stood between God and man which was as a barre that kept back all streames of mercy and peace that none tending to salvation could be shewne to man as the bondage of the Law that held under sinne the power of death that lay on man by reason of sinne and the Lordship and power of the devill that held under both And so Christ dyed for all that all are dead 2 Cor. 5.14 And wee are dead to the Law by the body of Christ Rom. 7.4 and he hath abolished death by his comming 2 Tim. 1.10 In a word hee hath blotted out the hand-writing of Ordinances that was against us and contrary to us and took it out of the way having spoiled Principallities and Powers c. Col.
our example he saith The Sonne of man came not to he ministred unto but to minister and give his life a ransome for many Matth. 20.28 so Mark 10.45 he saith for many but he saith not but for many and so leaves the word at large for both senses as Rom. 5.19 Sometime that end which was for propitiation and ransome is coupled together with that end which was for sealing the New Testament which belongs not to all men but to his chosen Ones that have partaked of the heavenly call And then such generall words as cannot in any sense be appropriated to some peculiar as the world All men c. are not used nor yet such a word as may not in some sense be applyed so generally And so he saith not some nor his Elect nor but onely for many But so speakes as his words may be applyed to either or both the senses as occasion is Seeing the propitiation is for all and the New Testament for Beleevers which are many also he faith this is my blood of the New Testament which is shed for many for the remission of sinnes Matt. 26.28 See Hebr. 9.14 15. But sometime the death of Christ in respect of that end which was for propitiation and ransome is onely mentioned and then as sit is for all so in propositions for Faith It is exprest in such generall words as the World All men c. 2 Cor. 5.14 15 19. and so it is here in 1 Tim. 2.6 and Hebr. 2.9 Secondly againe that end of the death of Christ as it was for ransome propitiation and reconciliation is mentioned in the Scripture in a threefold sense distinctly as every reader may see 1. As it is in it selfe by and in Jesus Christ given to and made with God for men and that without the knowledge will motion or act of any of the sonnes of men yet so perfectly and fully in and by himself as the publike person in the room of mankind And so prevailing and acceptable with God the Father that he hath received the same and taken such well-pleasednesse therein as he hath borne testimony thereof and given over the dispose of all into the hands of his Son and filled him with spirit life authority to dipose all By reason whereof as full redemption recovery is in Jesus Christ and by him wrought in himself as there was overthrow in and by the first Adam So he hath life and justification for all in himself and power and authority both to dispense therof to all that in the making it known submit and come in to him and to judge all that harden themselves and rebell against him 1 Ioh. 3.5 2 Tim. 1.10 1 Jo. 2.2 Ro. 5.18 Ro. 14.9 12. Phil. 2.8 11. Ps 68.18.21 as is before shewn in the redemption wrought in himself and in the first and generall end of his death 2. As this ransome propitiation and reconciliation made by and in Christ with God for and his right of Lordship over men thereby is made knowne by Christ through his Spirit in the Gospel to men so as they may thereby be convinced of the perfection thereof fully effected by him and accepted of the Father and of the overthrow given death and the devill by him and that redemption he effected for mankind And this knowledge with so much spirituall power as they might be convinced of sinne because they have not beleeved on him and that they might come in to him and submit to his sentence whether of absolution or condemnation and acknowledge him Lord to the glory of God whether to their glory or shame in which they might here find mercy with him and to which however here they resist yet he will one day bring them when he shall so farre see the travell of his soul Ioh. 16.8 9 10 11. Rom. 14.8 9 10 11 12 2 Cor. 5.10 Phil. 2.8 Isa 45.22 Dan. 12.2 as is before a little touched 3. As some men have so entertained and received this knowledge in this day of grace and are therein convinced and submitted to this acknowledgment of him so as they are by his grace brought in to receive in their hearts this atonement made by him and so to beleeve on him wherein they experiment the goodness power of it quieting and renewing their hearts and reconciling their hearts to God Christ and to brethren in Christ and to giving up to his spirituall regiment 1 Cor. 14.24 25. Acts 18.27 Rom. 5.1.5.11 2 Cor. 5.18 and 3.3.17 18. And this last is peculiar and not common for The Scripture distinguisheth and putteth great difference between the redemption life and justification that is in Christ for men And the same upon or in men through the enjoyment of Christ Rom. 3. â—2 24 26. and 4.24 25. and 5.18 between the Attonement made in and by Christ for men And the same received by such as beleeve in Christ Rom. 5.1.6 10 11 15. 2 Cor. 5.8 19. 1 Joh. 5.10 11 15. 2 Cor. 5.8.19 1 Joh. 5.10.11 12. And the former of these to be larger then the latter and so not to be confounded and limmited by men Now of the former is made in Christ and at farthest as mâ—de knowne that wee might be convinced and so brought in to Christ it is evident 1 Tim. 2.4 6. and Hebr. 2.9 doe meane and so farre and no farther is the sense of the Proposition and Objections from the latter against it appeare to be an abuse of such Scriptures Thirdly againe we finde the death of Christ in respect of the ransome and propitiation wrought in Christ in himself with God for men even as the creation of men by Christ mentioned diversly in respect of Person 1. Sometime in the first Person singular concerning the Speaker Who loved me and gave himself for me Gal. 2.20 Thy hands have made meâ— Job 10.8 so verse 9. Psal 119.73 and 139.13.16 no reasonable understanding can hence inferre he gave himself for no other and made no other 2. Sometime in the first Person plurall where the Speaker couples those he speaketh of together with himself Hee delivered him up for us all Rom. 8.32 hee made him to be sinne for us 2 Cor. 5.21 he is the Propitiation for our sinnes 1 Joh. 2.2 As the Lord liveth that made us this soul Jere. 38.16 Hath not one God created us Mal. 2.10 No right reasoning can inferre hence therefore no other for that would contradict the plaine testimony of Scripture 3. Sometime in the second Person with personall application My blood which is shed for you Luke 22.20 so 1 Pet. 1.18.19 The Lord that created thee oh Jacob and hee that formed thee oh Israel feare not for I have Redeemed Isai 34.1 reason must yeeld such sayings answer not the Question how many hee redeemed and created 4. Sometime in the third Person with a speciall personall application and that sometimes to the better part I lay downe my life for the sheep Joh. 10.15 redeemed his people Luke
setting him in such a state of favour againe That Mercy and Truth Righteousnesse and Peace might agree in one for the salvation of Mankind That the oreatures might againe be restored preserved and sanctifyed for the use of men and that the Gospel and good tydings of this grace of God might be declared to Mankind that they might through him beleeve And that in beleeving they might have everlasting life and that such at through his grace beleeve might be in union and fellowship with him and each other and the holy Angels And that the Angels may minister to them These being his Church of whom Christ is the Head who have thâ— specialty in his love And that the Heaven and Earth may be made new for these that they may therein with Him enjoy the inheritance and that Sathan may be wholly overthrowne and hee and all that will doe his will and be of his seed may be turned into the lake that burneth with fire and brimstone Ephes 4.7.16 1 Tim. 4.10 Isai 65.17 18. Revel 20.10.14 15. Jud. 15. And then is all right before God well-pleasing in his view and as he would have iâ— who will rejoyce in his workes Revel 21.5 and all this in love to mankind created by him hath Jesus Christ undertaken to â—â—e that whosoever of Mankind beleeveth on him may enjoy the benefit of it And is not all this affirmed in the Gospel where the Creation and Redemption are mentioned together Col. 1.16.20 where also the same generall words of All things are used in mentioning Creation vers 16. Reconciliation vers 20. and Preservation verse 17. And what lesse now doth all this iuferre then thus much That all Creatures could not content him while Mankind was in a Remedilesse Condition That all the Mercy shewed to Creatures is for the love he beareth to mankind That the Redemption and Peace wrought by Him for Mankind is as large as his Creation and Preservation of mankind That he is able and stands ready to Call and in their submission to his Call to bring them in to God and what great and unspeakable love to mankind is this 3. This his love to mankind is yet further confirmed by this that in such joynt mentioning of Creation and Redemption hee hath set a stampe or seal and written a Testimony for mankind to read of a Ransome given and Redemption wrought for mankind in that the earth dissolved by sinne is preserved and the continuall streams of wrath deserved are kept off Christ bearing up the Pillars of the Earth Psal 75.2 3. of a readinesse to doe them good in communicating grace to them Acts. 14.17 of Power to accomplish salvation in and upon them Isa 50.2 3. c. of his nigh comming to them in those workes to lead them to repentance Rom. 2.4 All which set forth the love of God to mankind 1 Tit. 3.4 Psal 19. Secondly That Gods being the Creator of man and mans being the Creature of God is used as an Argument to induce to faith to stirre up faith and to strengthen confidence in God in times of distresse and in Prayer and in holy waâ—king Job 10. Thy hands have made me and fashioned me c. verse 8.13 and Chapter 14 15. Thou wilt have a desire to the worke of thy hands so Psal 1.39.16 17. And commit the keeping of your soules to him as to a faithfull Creatour 1 Pet. 4.19 And it is coupled with Redemption in the ground of Confidence Isai 43.1 Now mankind having sinned and fallen by the Devills Temptation who though fallen are and were the Creatures of God If God had not respected mankind as his Creature more then the Angels that fell if his Sonne had not taken the nature of mankinde and therein suffered and made satisfaction for the sinne of mankind and so wrought a Redemption for mankind created by him that he might save mankind And this as large as all mankind created by him what force or strength could be in this Argument grounded upon his very Creation and workmanship To which also might be added That Gods Creation of all men by Christ of which it were Athisme to doubt sure Paganisme at least is set out nothing nie so often in the Scripture in those generall words All men Every man The world The whole world as the death of Christ as the Runsom and Propitiation to be the Saviour of All men 〈◊〉 Let any diligent Reader consider it CHAP. X. Of the Consideration of the constancy of the Scripture in changing the Person when having mentioned the generall it mentions the speciall AS the Scripture in mentioning onely that Redemption wrought by Christ in his own body with God for men and the common salvation comming to men thereby Doth ever when it propounds it to bring men to beleeve mention it in the third Person generally And when it doth mention those high and peculiar priviledges belonging to his chosen ones doth never propound them in such generall termes And when it closeth both together in one sentence or expression it useth such a word as may be applyed to both senses or either of them as Many and not such a word as cannot be rightly applyed to the speciall as All men The World c. nor such a word as straitens the generall sense as but many onely many c. so likewise wee shall find that when the Scripture speakes of the one and the other neere together however it expresse the one in the third Person generally yet in mentioning the other it changeth the Person and speaketh also ordinarily applicatively as to instance 2. Cor. 5.19 20 21. In the 19. verse speaking of the reconciliation God hath wrought for men in Christ he affirmes it for the world and in the 20. verse beseecheth men to be reconcil'd on that ground as himself and others were verse 18. but speaking of the priviledges by the death of Christ to those who in spirituall application thereof have beleeved and so received Christ the righteousnesse of God and Gods righteousnesse in him he changeth the Person and saith verse 21. he made him to be sinne for as who knew no sinne that wee hee saith not The World but wee that in beleeving are righteous in and before him might be made the righteousnesse of God in him even have all Gods Righteousnesse to him manifested in and upon us This is the hope of his called and chosen Gal. 4.4 5. Speaking of that which God hath done for all he saith God sent forth his Sonne made of a woman made under the Low to redeem them that were under the Law as all were Rom. 3.19 but mentioning the speciall Priviledges of Adoption hee changeth the Person and saith That we might receive the Adoption of sonnes not only The Spirit of Adoption as in beleeving at first but all the priviledges of Adoption Joh. 1.12 1 Pet. 3.18 Speaking of what Christ hath done for all men hee saith hee suffered the Just for the Vnjust But mentioning what
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
LORD of All. Acts 10.36 And hath been and is and shall be so glorifyed in the hearts of many That they shall runne to him and bee by his Knowledge shall justify them Isai 55.5 53.11 And all the rest of men shall one day bee convinced of sinne because they have not Beleeved on Him John â—6 8 9. And All shall appeare before his Judgement-Seat and then and there shall confesse him LORD to the Glory of God Philip. 2.10 11. And there shall give Account to him Rom. 14.9.12 And He shall give the Judgement and that according to the Gospel Joh. 12.48 Rom. 2.16 And so shall be glorifyed together with his Father in the Declaration of the glorious goodnesse of his shining Truth Justice Mercy free and aboundant Love on those on his right hand and his unfailing truth with the Equity and Severity of his Justice on them on his left hand Matth. 25.31.46 By all which it will then appeare that his Ransome was effectuall with his Father and hath been effectuall with many and might have been with others So as All shall then know That by the Grace of GOD bee tasted Death for Every Man and gave himself a Ransome for All By vertue whereof hee then will shew himself both KING and Judge And so much for Proof of the Proposition CHAP. XXII Of the Removing some Doubts hindring some from Beleeving That which they confesse the Scripture plainely Affirmeth SOme doe confesse That they cannot denie but that the Scripture plainely Affirmeth That JESVS CHRIST gave himself a Ransome for All Men and by the grace of GOD tasted Death for Every Man and is the Saviour of and Propitiation for the Sinnes of the World but yet they are fearfull to beleeve the same in the Sense the words import because in other places it is said Faith is the gift of God Eph. 2.8 and all that the Father giveth Christ shall come to him Joh. 6.37 and as many at more ordained to Eternall Life beleeved Act. 13.48 Whence seeing all doe not beleeve They know not how to beleeve that CHRIST dyed for All. ANSWER This hath been fully answered before yet because it remaines as a Doubt in some it shall be Particularly with what is before said Ephes 2.8 For by grace yâ—â— are fiveâ—â— Through◠〈◊〉 and thee not of your selves it is the gift of God In these words there is a cleer distinction between the grace by which wee are saved and the Faith through which wee are saved And also here is a double affirmation One intimate and by the conjunction necessarily implyed Viz. That the grace by which we are saved is the Gift of God The other expresse Viz. That the Faith through which we are saved is also the Gift of God againe The saving here affirmed of is to be minded both in respect of that from which wee are saved and also in respect of 〈◊〉 Salvation it self It hath been before shewne how the Scripture distinctly setteth forth First a Reconciliation Redemption and Salvation which Iesus Christ by himself in his owne body wrought with God for men which was for all Men. And secondly a Reconciliation Redemption and Salvation which by his Spirit in applying the former hee worketh in men to God which though offered in some sort to All yet received only by beleevers as is shewne Chap. 1. which double Reconciliation and Redemption is suitable to the double enmity against God and the misery that mankind was fallen into First through mans falling into sinne there was enmity in the very condition of all Mankind which stood crosse to God to keep him from comming in to men and extending Mercy and Peace to them Isa 59.1 2. Secondly through mans falling into sinne there is an enmity in the very nature of all mankind which rules in the hearts and diffuseth it self through all the Powers of soul and body filling the man with aversenesse to God and so keepeth a man from submitting and comming in to God for Mercy and Peace Rom. 3.10.18 God might if it had so pleased him have throwne mankind for sinne into destruction with the Devills and their Angels that first sinned and then drew mankind into finne but hee had more love to mankind and being full of Pitty and Compassion towards men he was ready to shew Mercy and extend peace to mankind But man being fallen into sinne and sinning the Truth of God prest for man to die and his Justice for man to suffer Curse and if without imposing this death and curse mercy should be shewne and Peace extended to men it would blemish the truth and Justice of God and so be against him Psal 5.4 5. Such was the condition of mankind and so filled with enmity against God for remedying whereof JESUS CHRIST by his Fathers appointment became man a Publick Person in the room of All and so died for our sinnes and rose for our Justification and offered himself a Ransome and Propitiatory Sacrifice to God for All men So as in him the sinner hath dyed and the Curse is suffered and so Mercy and Truth are mett Psal 85.10 11. having slaine the Enmity which was in the condition of Mankind Ephes 2.16 and made Peace through the blood of his Crosse Coll. 1.20 which is intimated also Ephes 2.5 By grace yee are saved and yet there is another Reconciliation for Christ to worke Coll. 1.20 For notwithstanding this Reconciliation wrought by Christ for men yet there is an enmity in the nature of men still they being by nature dead in Trespasses and sinnes Ephes 2.1 2 3. alienated from and enemies to God in their mindes by wicked workes Col. 1.21 all out of the way c. Rom. 3.10 19. Such is the nature of mankind For remedying whereof God hath exalted JESUS CHRIST and filled him with Spirit to send forth in the Declaration of the former Reconciliation and Peace made by him thereby to convince and subdue the Rebellious and to worke repentance and faith in the subdued through which faith they receive this Salvation Psal 68.18.20 Act. 5.30 31 32. as is before shewne Chap. 1. 2. 3. 4. and so they are saved both from the enmity in their Condition by the grace of God in Christ and from the enmity in their nature by the same grace through faith wrought in their hearts whereby they beleeve this grace and therethrough depend on him and so receive remission of sinnes and life and the beginnings of Salvation from Jesus Christ And thus also there appeares a threefold salvation of the workeing of Jesus Christ 1. A Salvation which is altogether without man wrought by Jesus Christ himself in his owne body with God for men whereby the enmity in mens condition is slaine and so a way of Salvation opened for every man 1. Tim. 2.4 6. Heb. 2.9 2. A salvation which is in the hearts and soules of men discovering it self in some fruits in their mortall bodies which Jesus Christ worketh by his spirit making
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
visite come by what instrument in what Ordinance with what part of his Word at what time with more or lesse light as it pleaseth him Isai 55.3.5 1 Pet. 21 22. onely accept no other Props nor consolations till by his Spirit applying his blood he give it but stay though it be in darknesse upon that Name and report of him and his goodnesse which thou hast heard of and seen in the Gospel and so waite for his help Isa 50.4.10 if hee cause thee as our Types of old Hosea 3.3 4 5. to waite many dayes yet neither turne aside to another nor be discouraged to murmur but say I have sinned against him I will now beare his indignation and waite till he bring me forth to the sight Mich. 7.9 neither faint but look on him who died for thee and now calleth thee and hath mercy to bestow on thee it being his Office to which he is consecrate and for which he is filled with Spirit to speak good tidings to the Poore and heale the broken-hearted and to comfort the moâ—â—ners that are breken of all other hopes and contents and cannot be at rest till they have it in him and he will not faile to performe his Office Isa 61.1 2 3. Yea God himself willeth thee to look to Christ and telleth thee hee will not refuse thee nor cust thee off though thou deserve it nor faile till hee have done thee good See at large Isa 42.1.8 And hee hath bid his servants though thou be feeble and trembling yet to speake comfortably to thee and to say to thee Be strong searenot your God with come bee will come and save you then the eyes of the blind shall be opened Isa 35.3 4 5. Waite therefore and use the meanes and be not discouraged Let his love testified in shedding his blood to make the Propitiation when wee were enemies and his Love in calling us off our hurtfull delights and Confidences Prevaile with thee to thinke no other thoughts of God then such as suit with the acknowledgement of such Love and seeing hee saith he are ye deafe and look yee blinde that yee may see Isa 42.18 Hee being able to give both eares and eyes and of his willingnesse it would be a dishonour to the Love already discovered to doubt say therefore I will trust in him though hee kill mee Job 13.15 All the dayes of my appointed time will I waite till my change come Job 14.14 and so waiting for his gracious Peace speaking in his blood sprinckling on thy heart his grace exceeding thy desires he will in due time satisfy thy soul with good blessed are they that wait for him none of them shall be ashamed Esai 30.18 and 49.23 Let this support thee till he come Vse 7. If thou be one of them that hast gotten some knowledge and it may be some hint of Spirituall Light in the report of the Gospel so as thou canst speake much thereof to maintaine this that Christ dyed for all men and that the onely meanes of enjoying him is by frith and not by workes of the Law and that this faith is obtained by Spirituall evidence of his goodnesse and not made up by humane Reasons and that all workes of righteousnesse and zeal of men that is not flowing from faith is but vaine and bootlesse and boastest thy self to be a Christian and a true beleever because of such a spirituall â—â—ine of Light such a word such a Promise given thee as thou supposest because stirring in thy Thoughts at such a time and so takest courage to speake much of thy faith and to censure others that what ever the goodnesse of God hath drawn them too yet not having received such a Light such a Promise as thou hast they have no true faith and thou now thinkest it fit for thee to be a broacher and maintainer of the faith in every company and against all opposers and yet thou thy self by all the Spirituall light and knowledge thou hast and all those Words and Promises at such and such a time received hast not been made obedient to the Death and sprinckling of the Blood of Jesus Christ So as thou art baptized into his Death and buried with him through this Baptizme into death so as to be made to loathe thy self thy sinnes thy owne best things so as in some measure to be dead to thy self thy owne will Pleasure same and to the world with her glory riches alurements lusts and to sin So as by the grace and Divine Power and goodnesse of Christ and by his Spirit in the Gospel to be made alive to Christ to know his voice obey his Spirit and live to him and follow him give me leave to tell thee with grief that while thou art such an one and goest on still in such and such knowne sinnes thou hast not as yet so learned Christ and been taught of him as that thou hast knowne and received him as the Truth is in Jesus Eph. 4.20 24. If thou say thou hast light and fellowship with him and walkest not in the light but in darknesse thou lyest and dost not the Truth 1 Joh. 1.6 7. Say not thou hast not received a Promise and so faith for thy Sanctification but for thy Justification Thou hast a Promise and Faith and knowest it for this is not Scripture language nor hast thou been taught by the Spirit of God so to say for the Spirit in Callings doth sanctifie to obedience and sprinskling of the blood of Christ 1 Pet. 1.2 his calling is holy and to holinesse 2 Tim. 1.9 1 Thess 4.3 Christ is alwayes and at once Sanctification as well as Righteousnesse and effects both together 1 Cor. 1.30 and according to Beleevers true knowing of him they are not onely comforted in him but conformed to him also 2 Cor. 3.3.18 1 Joh. 3.2.3 Whence Beleevers are said both to be Called to be Saints and to be Saints by Calling Rom. 1.7 1 Cor. 1.2 Hebr. 3.1 Sever not thou what God hath joyned together I dare not say thou art not Called but it yet appears not that thou hast yeelded to the heavenly Call so as thou art therethrough Chosen Mâ—ny are Called but few chosen Matth. 22.14 Joh. 15.16 19. and 17.6 7. If thou reply Thou art not under the Law but under Grace That iâ— not spoken of thee but such as are lead by the Spirit Gal. 5.6 who shall not fulfill the Lusts of the flesh as thou dost vers 16. If thou say thou wilt not be under the Law of Precepts I aske Wilt thou make thy self free If Jesus Christ who is free and to whom it appertains to make free doe make the freee then he by his Spirit in freeing thee from the Charges Terrours and Curse of the Law by shewing how hee by his blood hath made thee free hee doth by the same Spirit humble melt and purify thy heart and kill it with his love that begetteth and nourisheth such like love in thee as leads to
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
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
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
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
is no Reason to affirm that without doubt this mentioned in the latter part of the Reason should be one Reason of the frequent mentioning of those generall words All men For on whose part should it be a reason for such an end On the part of the Jewes in respect of themselves it could be no Reason because they reckoned themselves the People of God and seed of Abraham and for the Iewes in respect of the Gentiles it could be no reason while the Ministration of the Gospel was not sent to the Gentiles If any say Yes to prepare them to receive the Gentiles Wee see it had not that effect with the beleeving Jewes who were not with such words prevailed withall in that wherein they did stumble and yet to the Jewes is the Gospel of Christ being the Saviour of All men Every man the World frequently set forth before the Commission of the Ministration of the Gospel to the Gentiles Joh. 1.4.7 9.29 and 3.16 17. and 6.51 and 12.46 47 48. and 8.13 And on the part of such Gentiles as were brought in to beleeve before the mentioning the use of such words to them it could not be a Reason and yet to them also is the Gospel so set forth in such generall words Rom. 3.22 and 5.12.18 and 14.9 12. 1 Cor. 15.22 2 Cor. 5.14 15 19. 1 Tim. 2.4 5. And even so is it set forth both to beleeving Jewes and Gentiles and that as the Gospel they had to declare to such as yet beleeved not whether Jewes or Genâ—iles Hebr. 2.9 1 Joh. 2.2 and 4.14 and Jewes and Gentiles and all Nations containe all and every man Even the who World and it is no where said of the death of Christ it was for some Jewes and some Gentiles some of all Nations much lesse can it be said onely for the Elect of all Nations So that this whole Reason is proved to be but a meer fancy purposely framed to colour the unbelief of That which cannot be denyed to be plainly testifyed in Scripture And now let the Objection with the Three Arguments and this great reason be truly considered apart and together and the dealing with the Scripture according thereto and this appeares therein That it endeavours to make the Sentences and words of Scripture of no force at all and so addes strength to the blasphemy of those that have said That the Scripture is but a dumbe Letter Incky Divinity a noose of wax that may be bended every way according to the will of the Interpreter whose blasphemous mouthes by this meanes opened will not be stopped till the words and sayings of Scripture be stood too in the sense they expresse and import 2. From the grant of this Objection and the use of such reasonings by which it is fortified hath been the opening of the doore for men to abuse the Scripture to the countenanceing of every Herecy and sinne and for the deniall of truth affirmed and duty commanded 3. This is also that which hath given the strength to some to plead the Church to give authority to the Scripture and the need of a Pope to determine the sense and others of divers Sects to acknowledge no truth in any sentence of Scripture but according to the Interpretation and judgements of the Masters of their Sects and and others to look for vaine and santasticall Revelations not heeding the Letter of Scripture and so to fasten on any pleasing fancy though without or against the sayings of Scriptures 4. Yea this is the root and preserver of all falsities devisions and contentions But that it may appeare I justly charge this Objection with such use of Arguments and Reasons to fortify the same I will give a little instance of such manner estimate of and dealing with the Scripture These then are found plain sayings of Scripture in generall words 1. God that made the World and hath made of one blood all Nations of men Act. 17.24 26. 2. All have sinned Rom. 3.23 Through the offence of One judgement came upon all men to condemnation All have sinned Rom. 5.18.12 3. Death is passed upon all men Rom. 5.12 it is appointed to men once to die Hebr. 9.27 4. All that are in the graves shall heare his voice and come forth Joh. 5.29 5. All Nations shall be gathered before him Matth. 25.32 to judgement 2 Cor. 5.10 And as these are points of faith so for points of practice 1. Let all the Earth feare the Lord let all the Inhabitants of the World stand in awe of him Psal 33.8 2. If it be possible as much as lieth in you Live peaceably with all men Rom. 12.18 Honour all men 1 Pet. 2.17 3. Let every soul be subject to the higher Powers Ro. 13.1 Tit. 3.1 4. Render to all their due tribute to whom tribute and Rom. 13.7 5. Let us doe good unto all men Gal. 6.10 shewing meeknesse to All. Tit. 3.2 Now let us see what this Objection with the former Reasons will doe with all these plaine sayings of Scripture in such generall words OBJECTION The Scripture in such places as speakes so generally are not to be understood in the sense the words seem to import REASON I. The words in Scripture cannot be alwayes taken in the sense they seem to import The Door the Vine and c. REASON II. The words All men and Every man are often found in Scripture to mean but some even Gods Elect and Chosen REASON III. It is said Through the offence of One many be dead byone mans disâ—bedience many were made sinners Rom. 5.15 19 many of them that sleep in the dust of the earth shall awake Dan. 12.2 And Beleevers have said One God hath created us Mal. 2.10 and in many things we offend all Jam. 3.2 And every one of us shall give account of himself to God Rom. 14.12 And lye not one to another Col. 3.9 Speak every man truth with his Neighbour for wee are members one of another Ephes 4.25 Be ye kindly affected one to another with Brotherly Love in honour preferring one another Rom. 12.10 For bearing one another forgiving one another Col. 3.13 That no man goe beyond or defraud his Brother 1 Thes 4.6 In which places you may see who the many are that God both 〈◊〉 and that have sinned and that shall dye and come to Judgement to whom we are to give honour and render their dues c. even the Beleevers and Gods Elect and Chosen REASON IV. And there was great reason why in those times they should use such generall words as All Men Every man when they meant but some for was it not said Hee shewed his words unto Iacob and his Statutes and Iudgements unto Israel He bath not dealt so with any Nation as Psal 147.19 20. That now by these generall words the Elect among the Gentiles might be encouraged to feare the Lord and stand in awe of him according to that in Psal 33.8 Is not this ungodly dealing with and profaning of the
Scripture and if the words doe not beare the sense they import who shall tell us what the sense is and what a gap is here to all wickednesse Yet those generall words All men Every Man and the World are not so often found in Scripture in affirmation of any of the forementiontioned particulars As in affirming the death of Christ as the Ransome And surely hee that will not beleeve the same for the testimony the Scripture giveth of it doth not beleeve any of the former for the testimony of Scripture but for some other cause that is moveable If any say what need of Interpreters if the Scriptures have the sense the words thereof import I Answer they are very needfull not to Straighten or take away the sense the words import or to devise another But to open and explaine That sense the words beares and to cleerand evidence out of the words themselves and confirm it by other-like places and so to presse it on us and apply it to us for admonition Instruction Dehortation Exhortation Consolation and so to root out this evill estimate of the Scriptures and evill dealing with it from the hearts and mouthes of all Christians that the Scripture may be esteemed meet to answer words of truth with as is said Prov. 22.21 CHAP. XV. Of Answering a second OBJECTION Objection II. SAint JOHN makes it an infallible marke of the love of CHRIST to them for whom he laid down his life 1 Joh. 3.16 But God hath not loved every man in the World For he hated Esau Rom. 9.13 but his Church and his owne whom he loves to the end Ephes 5.25 Joh. 13.1 Therefore Christ dyed not for Every man ANSWER 1 Joh. 3.1 Being spoken in the first Person and applicatively of perception of love in the Death of Christ propounded for example and motive It is much abused in being cited to this end as may be seen Chap. 3. and 4. and 5. and so the Proposition is of no force for it is a proof of the Love of God to the World That hee sent his Sonne to be the Saviour of the World Joh. 3.16 and 1 Joh. 4.14 and so of the Love of Christ to mankind To give himself a Ransome for all men 1 Tim. 2.6 and yet a proof of more especiall Love To choose and bring any in the perception of this Love to Union and Fellowship with himself Joh. 15.15 16. and Tit. 3.4 7. as in our Types the bringing out of Egypt was a proof of his Love to all so brought out but yet more especiall love to those that hearkened to his Judgements and did them Deut. 7.8 12 13 14. Besides the Apostles doe not there propound the Death of Christ to shew how many he dyed for or as the foundation to bring in unbelievers to beleeve or to shew how many God loves but onely speaking of the perception of Love by Beleevers He sheweth wherein they perceived it and that was in that he laid down his life for us and this was sure when wee were his enemies and so found when he called us also Rom. 5.8 10. Ephes 1.2 4. And that to this end to move us even so to love our Brother who without question is beloved whereas this Objection shuts the door of loving any till or farther then we know his Election Though the Gospel this Objection opposeth giveth a certaine ground for loving all men with Love of Compassion 2 Cor. 5.14 15. Tit. 3.2 3 4. and for Loving Beleevers with Love of delight Psalm 16.2 Coloss 1.4 5. Phil. 1.3 4 5 8 9. This Assumption is full of infidelity and Blasphemy If it had been that God doth not love every man in the World It might have been granted and proved But to say God hath not loved any but his Church and chosen whom he loves to the end is a blasphemy so great that the same may be said of it which is spoken of that Apostacy Jere. 2.10 11 12. For this with one breath both blasphemeth and contradicteth our Saviours affirmation of Gods love of the World some part whereof will notwithstanding perish Joh. 3.16 17 18 19. The Prophets affirmation That the Lord is good to All and his tender mercies are over all his Workes Psalm 145.8 9. and 136.25 Yea the truth and force of all Gods earnest Expostulation Intimation of Love Exhortations and Call to such as refused Deutr. 5.29 Hosea 5. and 7.1 Isa 5.4 Prov. 1.23 24. Luke 19.42 Matth. 23.37 Hos 13.19 Yea the truth and force of our Saviours Exhortation to his Disciples for being like their heavenly Father in Love and mercy to enemies Matth. 5.44.48 The Testimony of Gods goodnesse in all his Works Act. 14.17 Rom. 2.4 Yea this Assumption goeth yet further in that it doth not onely say God doth not now love them while they walk in sin But God hath not loved every man in the World no not any time since Adams fall So as to give any Ransome for them and so denyeth Heb. 2.9 Nay it stops not here except his Elect whom he loves for ever It saith Hee hath not loved any other of mankind no not when he made and beheld them all righteous in Adam as the Publick Person and blessed them and avouched all his workes good Eccl. 7.29 Gen. 1.27 31. It saith God hath not loved but hated them oh fearfull To say that God hateth the Righteous Psal 45.7 and so they could not fall from the love of God in the fall of Adam since his Love was never towards them nor could they fall under the hatred of God by sinne either Originall or Actuall since they were under it before if this Assumption were true for it saith hee hath not loved them and if any should tell them Their sinnes are very great for offending so loving a God for despising so rich a Ransome and refusing the grace offered them in the meanes and giving way to serve sinne that cost Christ Jesus his blood to satisfie for them And that they forsake their owne mercies by following lying vanities And so warne them of the great condemnation that will befall them for the same if they perish in their evills and entreat them by all the Mercies of God and sufferings of Christ for them To hearken to the Gospel Repent and beleeve and turne unto Christ This assumption holds them back and saith It is all Lyes for God hath not loved them Oh whether will this blasphemy reach But to give some satisfying Answer to this Objection Let the Scripture be viewed what it saith of Love or Hatred which there appeares two-fold First the Scripture mentions a divers kind or degree of Love in God towards men shewne in the fruits thereof as to say 1. A Love of Compassion Pitty and Mercy Psal 136.25 and 145.8 9. Such a Love as extendeth it self so farre for the good of man loved in good things afforded That a man is made saveable and so much is done for him and to him That in
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.
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.
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
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