hereditary from our first parents 3. As formerly God hardens no man otherwise then in a way of judgement giving men over to their own hardness 4. The Lord affords sufficient means to those that perish as to those that are saved and where he ordains the end he ordains the means 5. Such is God's soveraignty over the creature that as the wind blows where it listeth so he gives his graces to whom he pleaseth not being bound to any Object But is it not ridiculous for ministers to call upon men to repent and believe it not being in their power Answ No for 1. All that obtain the grace of faith and repentance ordinarily come to it in the use of Ordinances Faith coming by the hearing of the word When God ordains the end he as I said before ordains the means yea the Lord with the command to believe c. gives power as to Lazarus when he call'd him forth of the grave he gave him power to rise the Lord ordinarily accompanying his word with his Spirit without which Paul and Apollo may both plant and water in vain 2. God's elect people whom he intends and purposes to save and for whose sake the word is preached before conversion lie in the common quarry of mankind now it s the ministers duty to call upon all to repent and believe he knowing that to be the way to heaven but not knowing so well the secret Decree of God who shall be saved who not who shall be vessels of honour who of dishonour calls upon all that so all that belong to the election of grace may be brought over to Jesus Christ 3. Hereby wicked men are left without excuse while they ignorant of God's purpose wilfully perish in rejecting and refusing the tenders and offers of grace indefinitely held out to them as well as others Object How can God be said to will the salvation of all according to 1 Tim. 2. 4. if he have elected some only and rejected others Answ 1 Although it cannot be properly said that God hath two Wills as in reference to himself or in himself his Will being entire yet forasmuch as part of his Will is revealed and part kept secret according to our capacities we may say there is a revealed and a secret Will of God or a declaring and a decreeing Will of God now the tender of grace being universal all men ought in point of duty to wait upon God in his Ordinances he affording like means to the reprobate as to the elect he may well be said to Will the salvation of all Hence are the ungodly left without excuse for although the decreeing will of God cannot be resisted yet his declaring will is resisted every day by every sin we commit 2. For that there is a sufficient price paid for all though it become ineffectual to many through unbelief 3. Because God gave us power in Adam to stand which we wilfully lost 4. The holy Ghost in such Scriptures speaks the language of the hearts and consciences of wicked men who at last shall justifie the proceedings of God against them and clearly confess their destruction to be of themselves they being privie to that implacable hatred they had while opportunities of grace lasted both against God his messengers and all means and tenders of grace all mouths shall then be stopt 5. Whereas some Scriptures hold forth that God wills the salvation of all as in the foregoing sense he doth yet others say he hath elected some and passed by others therefore such interpretation of Scripture ought to be by comparing one with another as may maintain the harmony of both However we may conclude this as an heresie of the highest magnitude to say positively God wills the salvation of any whom he doth not bring to glory For this argues impotency in God not omnipotence Therefore I argue from his omnipotency that he saves whomsoever he wills to save Object But why did not God give Adam a Will as well as Power to stand Answ 1 Because his Will was otherwise that by his fall he might declare the riches of his free grace in and on them that are faved and to make his wrath and power known on those that perish Rom. 9. 22. it being a jewel belonging to his Crown to his Soveraignty a part of his Prerogative Royal to make some vessels of Honour some of dishonour according to his own good pleasure therefore the Apostle saith enough a man would think to all Free-willers That it 's not in him that willeth nor in him that runneth but in God that shews mercy Rom. 9. 16. 2. Such insolent and saucy spirits as will thus adventure to question and quarrel God may as well ask why God made man at all why he rejected the Angels and left them irrecoverable from their damnable condition one of which is able to do more service then ten thousand men Why he chose Israel the people of the Jews and past by all other Nations all being the works of his hands and as much in one people as another to move God to accept them but the Lord tells them and all the world that he loved them because he loved them not that they were either more in number for they were much less then other Nations or that they were better quallifi'd but he loved them because he loved them Deut. 7. 7. This also might convince all that Christ died not for all for certainly had his blood been shed for all which is the greater the Lord would never have denyed all other people his ordinances or refused to plant his Name among them more then among the Jews nay add hereunto how many thousands of the Jews although chosen out from other Nations perished through unbelief so that though Israel be as the sand yet but a remnant shall be saved Rom. 9. 27. But to pass that The Apostle Paul gives an answer to such bold spirits in their own kind in Rom. 9. Who art thou oh man that repliest against God Shall the thing formed say to him that formed it Why hast thou made me thus Hath not the Potter power over the clay c. As if he had said Thou lump of clay why contendest thou with thy Maker Thou worm thou inconsiderable part of the drop of a Bucket Why pleadest thou with God Object If men be condemn'd in Adam why is it said That this is the condemnation of the world that light is come into the world and men love darkness rather then light John 3. 19. Answ Not that men are not condemn'd in Adam but that they are now more deeply guilty in despising the means of grace and salvation trampling under foot the preciouâ— blood of Christ as an unholy thing hence men become two-fold more the children of wrath adding to their Original thousands Actual Transgressions against so great love and light For where God gives much he requires much Object But if God hath determined already who shall be saved and
The glorious Truth of Redemption BY Jesus Christ Rescued out of the Hand of UNRIGHTEOUSNES OR The Doctrine of Redemption rightly stated WHEREIN 1. All Arminian and Pelagian glosses and absurdities are resuted 2. All carnal allegations and reasonings silenc'd 3. All concern'd Scriptures scemingly discording reconcil'd 4. The Doctrine of Redemption clearly held forth according to the harmony of Scripture and Analogie of Faith By W. L. Rom. 1. 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men which with-hold the Truth in Vnrighteousness Gal. 1 7. Which is not another Gospel but there are some which trouble you and would pervert the Gospel of Christ 2 Pet. 3. 16. Among which some things are hard to be understood which they that are unlearned and unstable wrest as they do other Scriptures to their own destruction LONDON Printed for the Author 1653. To the Worshipful Henry Langley Dr of Divinity Canon of Christ-church and Principal of Pembrook Colledge in Oxford SIR THat undeserved respect those worthless Papers of mine which came to your hand received hath emboldned me to come now a begging to the University Although it's sad to have the Father to seek when the Child is come into the World especially to a poor mother Yet this is the condition of this poor Infant which however by Divine Providence having received a Being yet is both naked and bare and unless countenanc'd cover'd and nourish'd by your care and charity it must needs remain despicable and cast out to common odium Shall I therefore commend and commit the care thereof or rather freely bestow it on you This I am sure of it will be well provided for if once under your Roof and if you as willingly entertain it as I beg However let it receive such accomodation as seems best in the eys of so skilful a Nurse I know the Herods of our times will be hunting after it but my care is over when once under yours Sir To deal plainly this poor Paper I know will meet with much opposition therefore I as boldly as humbly tender it to your protection and as I do it out of that due Respect I owe to your self so I also aim by this broken and patch'd piece to prompt and provoke some of the able Champions of the Truths of Christ to set upon a more learned and perfect Vindication of that precious Truth of Redemption so much prevaricated and adulterated in our days And give me leave to give you a little encouragement to own it although a Mephibosheth yet it 's of the Royal Race nobly descended as legitimate as any begotten by the immortal seed of holy Scripture able to derive its Pedigree from and before Adam was Therefore setting aside all excuses I once more entreat its entertainment or else I must shamelesly leave it at your Dore to the mercy of the wide world yet comforted that there cannot be less pity harboured in your heart then was found in Pharaoh's Daughter I crave leave to pay that old debt due ever since I knew you viz. William Levitt The glorious Truth of Redemption By Jesus Christ Rescued out of the Hand of UNRIGHTEOUSNES 1 COR. 15. 22. For as in Adam all dy even so in Christ shall all be made alive ROM 5. 18. Likewise as by the offence of one the fault came on all men to condemnation so by the justifying of one the benefit abounded to all men to the justification of life FRom these and such like Scriptures men of corrupt and unstable minds with Pelâ—gius Armiâ—ius and others in all Ages have drawn corrupt and unsouâ—d conclusions so that that grand Gospel Truth of Redemption by Jesus Christ as held forth in the holy Scriptures wherein the honour of God and comfort of his Saints are priâ—cipally concerned is so exceedingly prevaricated that little of either appeareth For the removal of which evils take notice of the fond conceits of some yea too many in our times wrested from such Scriptures 1. Some hence affirm and that boldly that Jesus Christ came to save all men with an eternal salvation 2. Others there are conclude hence that Jesus Christ by his death freed all men from the guilt of Adam's transgression and consequently from the punishment due thereunto which as they say is only temporal from Gen. 3. 19. Dust thou art and to the dust thou shalt return 3. A third sort there are and of these although very many yet more skilful to deceive who hence publikely teach that Jesus Christ by his death hath discharged all mankinde from the eternal condemnation due to Adam's transgression yea and many of them although of as strong abilities as plausible conversations yet make it their study to maintain this Brat of their own breeding although they stretch both their brains as well as the Scriptures upon the Tenters of their opinion till they rend both asunder The unsoundness of all which opinions with their several absurdities are clearly manifested in the ensuing discourse and the doctrine of Redemption rightly held forth as founded upon the holy Scriptures both Prophets and Apostles nay Christ himself all agreeing in this necessary truth that neither the Death Resurrection Ascension or Intercession of Christ ever was or shall be beneficial to any but such as lay hold upon him by a true and lively faith according to John 3. 15 16. So God loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Where we see 1. The moving cause God's love 2. That Jesus Christ was the Father's free gift 3. The extent of God's love to the world terminated in the Believers who only have benefit by Christ Yea and this an act of free grace when he might justly have sent all to hell Come we now to the opinions themselves For the first That Jesus Christ came to save all men with an eternal salvation as well from actual as original sin This is so point blank against the very current of Scripture that few or none in their right senses dare owne it the Authors thereof being for the most part either ignorant or profane men not at all acquainted with the holy Scriptures which speak a clean contrary language as John 5. 29. And they shall come forth that have done good to the resurrection of life and they that have done evil to the resurrection of condemnation So also Matth. 25. 34. Then shall the King say to them on the right hand Come ye blessed of my Father Inherit the Kingdom prepared for you from the foundation of the world c. v. 41. Then shall he say to them on the left hand Depart from me ye cursed into everlasting fire c. So also Mark 16. 16. and hundreds of Scriptures more But this not worth time Come to the second That Jesus Christ by his death hath freed all men from the guilt of Adam's transgression which they say procured
only a Temporal Death from that in Gen. 3. 19. Dust thou art and to the Dust thou shalt return But this being as ridiculous as the former I shall not spend much time upon it for certainly all that know any thing of God as they ought know him to be infinite and eternal both in his Essence and Attributes and that the breach of his Law must inevitably procure and deserve eternal wrath which Adam himself had found sure enough had not he by faith laid hold upon Jesus Christ that Tree of Life But that the vanity of this conceit may appear to all men I shall leave them to consider an Argument or two Arg. 1 That which is the portion of the godly as well as wicked of saints as well as sinners cannot be the only punishment of sin But Temporal death is the portion of godly as well as wicked of Saints as well as sinners Ergo Temporal death is not the only reward and punishment of sin Arg. 2 If Temporal death had been the only reward and punishment due to Original sin then Christ need not to have dyed at all to free us from it every man had been then able to pay his owne debt Arg. 1 Where the effects remain the cause is not removed But the effects of Adam's transgression remain to this day Ergo The cause viz. the transgression is not taken away If the guilt of Adam 's transgression be taken away 1. How is it we dy daily especially if this were the only punishment due to it as the opinion saith it is 2. Why do women still travel in pain and sorrow 3. What 's the reason of all diseases aches pains that befal us in this life Do not men still live by labour Doth not the ground naturally produce Thorns and Thistles 4. Whence are all our actual Transgressions Are they not branches of that old stem If the Tree had been digged up by the roots so many thousand yeers ago and cast into the fire surely it would not bring forth fruit so plentifully as by woful experience we see this doth to this day But to pass this also The third opinion being the master-piece about which the curious Artists of our times are so much busied both to prop and paint I shall speak more largely to In the unmasking and refuting whereof the other two must needs fall to the ground viz. That Jesus Christ hath freed all mankinde by his death from the eternal condemnation due to Adam's sin and hath set all men into a state of innocency and integrity The absurdities attending this error are not few it 's a many headed monster the belly whereof is ready to burst with its prodigious propagations some of which I shall lay down by way of Argument as followeth Arg. 1 That exposition that is unreasonable is false But this exposition of Scripture is unreasonable Ergo False Arg. 2 That Doctrine that destroys the harmony of Scripture is false But this Doctrine destroys the harmony of Scripture Ergo False Arg. 3 That Doctrine that is contrary to the analogie of Faith is erroneous But this Doctrine is contrary to the analogie of Faith Ergo Erroneous Arg. 4 That Doctrine that magnifies the creature and vilifies the blood of Christ is false But this Doctrine magnifies the creature and vilifies the blood of Christ Ergo False Arg. 5 That Doctrine that derogates detracts or denies the omnipotency of God is erroneous and blasphemous But this Doctrine detracts from and denies the omnipotency of God Ergo False and blasphemous Arg. 6 That Doctrine that tramples under foot the eternal Decree of God and denies his Soveraignty over the creature is heretical and blasphemous But this Doctrine tramples under foot the eternal Decree of God and denies his Soveraignty over the creature Ergo Heretical and blasphemous Arg. 7 That Doctrine that holds forth salvation by a law of works and not of grace is false But this Doctrine holds forth salvation by a law of works c. Ergo False Arg. 8 That Doctrine that destroys the end of Christs coming in the flesh is erroneous But this Doctrine destroys the end of Christ's coming in the flesh Ergo Erroneous 1. It 's Vnreasonable For 1. Hereby Christ becomes an half Saviour shedding his blood for the Original sin of millions of men that perish in their actual Transgressions Whereas the blood of Christ clenseth from all sin He never purchases half a 1 Iohn 1. 7. pardon for any If any man eat of this Bread he shall live for ever now the bread that Christ gives is his flesh John 6. 51. His Redemption is an everlasting Redemption Heb. 9. 12. 2. Unreasonable to think that Jesus Christ should pay as great a price for those that perish as for his own people for a company of damned wretches preordained to condemnaetion before the world was Will any man give a Jude 4. thousand pounds for a trifle a gewgaw a Bartholomew Baby One drop of Christ's blood being worth a thousand worlds surely he would not shed it to so little purpose 3. Unreasonable For if the end of Christ's death were only to free men from the guilt of Adam's transgression By what means then are the actual sins of the Elect. done away Christ died but once and without shedding of blood there can be no remission Heb. 9. 22. Rom. 6. 10. Heb. 9. 28. If any shall reply the Elect or those that are saved are saved by Faith I grant that but yet give them to know Faith is only instrumental not meritoricus the blood of Christ being the proper object of Faith which if only shed to acquit from Original guilt then our Faith becoms Rom. 3. 35. of no effect Rom. 3. 3. 4. Unreasonable Because then Original sin is pardoned without Faith we know as all little children are uncapable of that grace so thousand thousands of men in the world are destitute of it also yet the Scripture tells us that 2 Thes 3 2 except the blood of Christ be drunk by Faith it cannot profit John 6. 53. 5. Unreasonable Because it derogates from the nature of Christ's blood for whom he pardons he purifies His blood clenseth from all sin therefore it 's impossible for any man to perish for whom his blood is shed for whom he justifies he sanctifies yea and glorifies Rom. 8. 30. 2. It crosses and destroys the harmony of Scripture For 1. The Scripture tells us that no man can receive benefit by the blood of Christ but those that drink it by faith John 6. 53. as meat cannot nourish except we eat it so none can receive either life or strength by the blood or flesh of Jesus Christ that eats and drinks it not by faith 2. That without Faith and Repentance there is no remission Acts 3. 19. 3. That all men are born yea the best are conceived and born in sin as holy Iob and David both confess Iob 15. 14. 25. 4. Psalm 51.
5. That even the people of God were somtime the children of wrath as well as others Eph. 2. 3. That all men by nature are dead in trespasses and sins Eph. 2. 1. 5. 4. That except a man be born again of Water and the Spirit he cannot enter into the kingdom of God Iob. 3. 3. 5. That Faith is the gift of God Eph. 2. 8. Col. 2. 12. 6. That we are not able of our selves to think a good thought 2 Cor. 3. 5. But this Doctrine contrary to the whole Tenure of Scripture tells us that thousands go to heaven never capable of Faith as all children nay of very Heathens and Pagans c. That we come into the world as innocent as Adam before the Fall therefore no need of Faith or Repentance or being regenerate That we have Free-will to stand or fall to be saved or damned That Faith is in our own power c. 7. Although some Scriptures seem to favour these Opinionists yet others are direct opposite so that they must set them together by the ears or else they cannot possibly have any shaddow of support from them To instance One Scripture saith Christ dyed for all as in a right interpretation he may be said to do as 2 Cor. 5. 14 15. Another saith Though the children of Israel be as the sand yet but a remnant shall be saved Rom. 9. 27. and while one Text saith Christ is the Saviour of the world Iohn 4. 42. another saith The whole world lies in wickedness 1 Iohn 5. 19. that he is not sent but to the lost sheep of Israel Matth. 15. 24. that he lays down his life for his sheep Iohn 10. 15. yea that certain men are pre-ordained to condemnation Iude 4. 3. Contrary to the Analogie of Faith For 1. By Faith we believe that all men are born the children of wrath dead in trespasses and sins 2. That God hath sent his Son Jesus Christ into the world that whosoever believes in him might not perish but have everlasting life 3. That salvation is of Free grace not from any moving cause in us 4. That God is omnipotent and all-sufficient 5. That some are elected by God to be heirs of glory some rejected and pre-ordained to destruction before the world was 6. That those for whom Christ dyed for them also he rose again and whom he justifies with his blood he sanctifies with his Spirit and them also glorifies 7. That all men at the last day shall rise again some to the resurrection of life others to the resurrection of condemnation How contradictory this Doctrine is to the faith of Gods elect I shall leave all to judge If Christ hath freed all from Original guilt then we are not born dead in trespasses If none but Believers have benefit by Christ then he dyed not for all If salvation be of grace then there 's no place for free-will If God be omnipotent he is able to save all whom he pleases But this Doctrine tells us many perish that God would save If some elected and some rejected then Christ dyed not for all If he dyed for all he rose again for all and brings all to glory If some men arise to the resurrection of life others of condemnation then this Doctrine must needs be palpably erroneous 4. It magnifies the creature and vilifies the blood of Christ exceedingly For 1. Hereby we become our own Saviours for if we be all cleared from original guilt then come we into the world holy innocent and perfect as Adam 2. Hence must needs follow the Doctrine of Free-will that as the destruction of the wicked is of themselves so also the salvation of the just is likewise of themselves it being in our own power as this heresie holds forth to be saved or damned we must needs have power in our selves also to believe and repent and so salvation is ours by a Law of works not of grace 2. It vilifies the Blood of Christ For 1. Hereby Christ is held forth an half Saviour sheds his blood for millions of men and women in the world that perish everlastingly to whom it becomes vain yea for thousands pre-ordained to condemnation 2. Hence is the blood of Christ held forth as an unholy thing purchasing pardon for thousands whom it never purges justifying those whom it sanctifies not he is made sin for many to whom he becomes not righteousness a Saviour to such as for whom he is not their Advocate nor Intercessor Contrary to the whole tenure of Scripture as Rom. 8. 28 29 30. Tit. 2. 14. Acts 20. 28. 5. It derogates detracts from and utterly denies the omnipotency of God For If God would save many that perish or all that perish and cannot as this Doctrine would have us believe then where is his omnipotence and if not omnipotent where is his essence therefore they may as well tell us like down-right Atheists there is no God and so appear more palpable fools than that mention'd in Psalm 14. 1. who only saith so in his heart these proclaim it in their words and teach men so Psalm 53. 1. 6. That this doctrine tramples under foot the eternal Decree of God appears plainly For 1. If God hath elected and chosen some to be vessels of Honour from or before the foundation of the world and pre-ordained others to destruction then the blood of Christ was not shed equally for all and if for all universally indifferently and indefinitely then the Decree of God is of no effect Certainly Jesus Christ shed not his blood for those whom God never purposed to save But that God hath elected some and passed by others is plain Rom. 8. 28 29 30. That he hath predestinated some to be his adopted ones through Jesus Christ in himself according to the good pleasure of his own Will according to the purpose of him that worketh all things according to the counsel of his own Will Eph. 1. 5 11. Rom. 9. 11. Eph. 3. 11. 2 Tim 1. 9. Mat. 24. 22 31. Mark 13. 20 22. Rom. 8. 13. 11. 5 7. 1 Pet. 1. 2. 2 Pet. 1. 10. Acts 13. 48. Jude 4. All which places of Scripture and many more do so clearly hold forth the doctrine of Predestination Election Adoption and Reprobation as that if Sathan had not blinded the eyes of such men it were impossible for them to withstand so clear a light 7. This Doctrine utterly denies Gods Soveraignty over the Creature For 1. If the Lord hath not power of his own pleasure and Free-will without any moving cause in us of his owne free grace and love to make some vessels of honour and some of dishonour some on whom he may declare the riches of his grace and others to make his wrath and power known if he have not power to have mercy on whom he will and to reject others according to Rom. 9. 15. where is his Soveraignty over the Creature But certainly as the Potter hath power over the clay so hath
who damned what good will all the Preaching in the world do a man All his hearing reading and praying is in vain if not elected and if elected then if he should never hear a Sermon in all his life yet he should go to heaven Answ 1 I deny not but God doth save some whom he hath chosen by extraordinary means while many living in the midst of that means of grace perish to teach us that he is not limitted and tyed to this or that dispensation But for answer know as I have formerly said where God ordains the end he ordains the means and if thou be an elect vessel thy delight will be to wait upon God in the use of means the ordinances of God being the ordinary way to life and salvation Faith comes by hearing and hearing by the Word of God Rom. 10. 17. and therefore is the Gospel called the word of Faith Rom. 10. 8. 2. Consider how srivolous ridiculous and destructive to thy self this conclusion of thine is Knowest thou not that man's days are determined beyond which none passeth neither do any dy before their time appointed Thou mayst as well conclude well I know I shall not dy before my time be come therefore I le neither care to eat or drink or to use any means to preserve life why all the means in the world will not lengthen out my life one hour Shouldest thou do thus would'st thou not be guilty of thine own blood Yea doubtless Even so while thou concludest because some are ordained to life some to condemnation therefore thou wilt live in the neglect of means Judge whether thy destruction be not of thy self It 's thy duty whatsoever God hath decreed to wait upon him in the use of means and leave the success to God And this know for thy comfort never any man conscientiosluy thus waited upon God or had true desires of heaven was disappointed of his hopes The Lord fulfils the desires of all such as fear him Object But me-think it 's very strange that God should create any man with a purpose to destroy him How can it stand with his Justice to elect some and to reject others all being of one and the same lump and all the works of his own hand Answ This objection being sufficiently answered in the preceding discourse I shall not speak much more to it only add that the main end why God created the whole world was his own glory and so consequently mankinde now the glory of God shineth in nothing more eminently then in this of his Prerogative Royal in electing some and rejecting others his free grace and mercy exceedingly manifested in the one and his Justice in the other and yet as before no unrighteousness in God as hath formerly been cleared For 1. He gave us power in Adam to stand after he had created us holy and innocent 2. He denies not the means of grace to those that perish 3. There is a sufficient price paid for all and for a thousand worlds more 4. In all that perish there is a desperate heart of unbelief implacably bent against God and all means of grace and although God give such men up to their own hearts lusts though he give men up to a reprobate mind he gives no man such a heart although as before he with-hold the bestowing of his graces he being a free Agent 5. Such as thus dispute with God and call in question his soveraignty the Apostle answers Rom. 9. 20 21. Who art thou oh man c but of this heretofore Object But the Scripture is full of such Texts as these That Christ came into the world to save all as John 11. 29. Behold the Lamb of God that taketh away the sins of the world Called also the Saviour of the world John 4. 42. and many such like Answ The mis-interpretation of the two words all and world with the not comparing Scripture with Scripture is the principal ground of the mistake for no Scripture is of private interpretation neither are many Texts to be taken literally the Scripture being full of Figures and Allegories To prevent the evils attending such interpretation take notice 1. How diversly the word world is to be accepted in Scripture 1. For the created Fabrick as Psal 90. 2. Isa 62. 11. Jer. 10. 12. 1 Sam. 2. 8. Psal 19. 4. Luke 1. 70. John 17. 5. 11. 2. 7. c. 2. For the people of the world as Psal 9. 8. 96. 3. 98. 9. John 3. 16. c. 3. For the wicked of the world as Matth. 18. 7. Isa 13. 11. 1 Cor. 11. 32. John 7. 7. 14. 17. 15. 18. 17. 9. 16. 29. 1 Cor. 6. 2. c. 4. For the elect the godly party as Matth. 5. 14. John 1. 29. 3. 17. 4. 42. 6. 33. 12. 47. 2 Cor. 5. 19. 1 John 2. 2. c. 5. For the honours pleasures and profits of the world as Mat. 16. 26. Mark 8. 36. Luke 9. 25. Matth. 4. 8. 2 Tim. 4. 10. James 1. 27. 1 John 2. 15. 6. For a part of the people of the world as Luke 2. 1. John 12. 19. 18. 20. Acts 19. 27. 1 Cor. 4. 9. c. 7. For the whole race of mankinde in their natural condition as John 15. 18. 14. 17. 7. 7. 8. 26. 16. 20. 1 John 5. 19. c. 8. For a part of the created Fabrick Continent or Dimensions of the earth as Acts 11. 28. John 21. 25. Matth. 4. 8. 9. For the Manners Customs Governments or Corruptions of men in the world as Acts 17. 6. Gal. 1. 4. 6. 14. c. Likewise the word all is also diversly accepted 1. It refers to the whole race of mankinde as Gen. 3. 20. Rom. 5. 12. 3. 9 23. 15. 22. 2 Cor. 5. 10. c. 2. For a considerable part of that to which it relates as Gen. 12. 3. 24. 36. 28. 14. 41. 57. Iohn 11. 48. 1. 7. Exod. 18. 8. Ier. 9. 2. Mat. 2. 3. 8. 16. 3. 5 6. 21. 6. Mark 1. 5. Iohn 4. 29. 6. 45. Isa 54. 13. 1 Cor. 6. 12. Phil. 2. 21. c. 3. For the Elect as Gal. 3. 8 26. Acts 3. 25. 1 Cor. 10. 4. Luke 20. 38. Heb. 8. 11. Gen. 12. 3. c. 4. For the wicked of the world as Rev. 1. 7. Mic. 7. 2. Isa 34. 2. c. 5. For some of all sorts Countries and Nations 1 Tim. 2. 6. Rev. 1. 7. Psal 75. 11 17. 86. 9. Mat. 24. 9. c. 6. For all in a large and literal sense as well in relation to persons as things as Matth. 28. 18. Isa 26. 12. Psal 146. 6. Eccl. 3. 20. Rom. 3. 9 10. John 5. 28. Acts 15. 14. 2 Cor. 5. 10. Gal. 3. 22. Now it 's an easie matter for men either peevish selfish ignorant or profane wedded to their own opinions to draw very dangerous and pernitious
men to the justification of life John 4. 42. This indeed is the Christ the Saviour of the world John 1. 29. Behold the Lamb of God which taketh away the sins of the world Mark 16. 16. He that believes and is baptised shall be saved he that believes not shall be damned John 3. 15 16. God so loved the world that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life He that believes not is condemned already John 1. 5 19. The whole world lies in wickedness John 7. 7. The world cannot hate you but me it hateth 1 John 4. 14. And we have seen and do testifie that the Father sent the Son to be the Saviour of the world 1 John 2. 2. And not for ours only but for the sins of the whole world 2 Cor. 5. 9. That God was in Christ reconciling the world unto himself Gal. 3. 8. In thee shall all the nations of the earth be blessed John 3. 17. That the world through him might be saved John 6. 33 51. Ana giveth life unto the world Which I will give for the life of the world Other Scriptures of like concernment John 12. 47. 15. 18 19. Rom. 4. 13. 11. 12 15. 8 32. Acts 3. 16 25. Gal. 3 28. 2 Pet. 3 9. Ezek. 18. 32. 33. 11. Prov. 1 30. Mat. 23. 57. Luke 1. 7. 1 Tim. 2. 4. 2 Pet. 3 9. c. John 14. 17. Whom the world cannot receive John 17. 2 9. Thou hast given him power over all flesh that he should give eternal life to them thou hast given him I pray not for the world but for them thou hast given me out of the world Mat 15 24. I am not sent but to the lost sheep of Israel Rom 11 7 Then Israel hath not obtain'd but the election Rom 9 27 Though Israel be as the sand yet but a remnant shall be saved Eph. 1. 4 5. Chosen us in him before the foundation of the world John 10. 15. I lay down my life for my sheep Jude 4. Men of old pre-ordained to destruction Other concern'd Scriptures Mat. 20. 16. 24. 22 24. 29. 34. Luke 13. 23. 1. 68. 18. 17. Mar. 13. 20 22 27. Act 13. 18. Rom. 8 29 30 33 9 11 23. 11. 5. Tit. 1. 1 2. 1 Pet. 1. 2 20. 2 Pet. 1. 10. Eph. 3. 11. 1. 4 9. 2 Tim. 1. 9 Rev. 14. 4. Gal. 5 17. Forasmuch as that 1 Cor. 15. 22. first mentioned to maintain that pernicious doctrine of Universal Redemption hath no relation at all to the doctrine of Redemption but of the Resurrection I shall not speak much to it only this It 's true that by the power of Christ's death and resurrection all men both godly and wicked shall arise at that great and terrible day of the Lord but withal consider that as some shall arise to the resurrection of life so also others to the resurrection of condemnation the day of resurrection is so far from being any benefit to unbelievers as that it 's only the taking them out of prison to receive their last and dreadful doom and so to be hurried to the place of execution But as for all other Scriptures that seem to plead this heresie if we compare them with others we shall finde them directly opposite to that opinion For as it is said the Lord Christ bealed all sicknesses and diseases and evert one possessed with divels c. in like sense he dyed for all and becomes a Saviour to all to wit all that are given to him and come to him by Faith For as millions of men in the world never received cure by Christ of their corporal diseases that neither came nor were brought to him so millions perish that never lay hold upon Christ by faith his blood being beneficial to none but such as come to him and eat his flesh and drink his blood by faith It 's unreasonable contrary to harmony of Scripture derogatory to the excellency of the blood and merit of Christ overthrows the omnipotency and very being of God denies his soveraignty over the creature tramples under foot that precious doctrine of election and predestination makes the eternal decree of God of no effect destroys the doctrine of free grace and instead thereof sets up free-will or a Law of works as already hath been plainly manifested with many other gross absurdities attending to hold that Christ shed his blood for all universally and indefinitely that he hath freed all from the guilt of Adam's transgression and puts every man into a state of innocency that all men have power to stand or fall to repent and believe c. But that Christ laid down his life for his sheep for those whom God the Father hath given him out of the world for all that believe that many are called but few chosen that Christ's flock is a little flock that none but the elect nay the elect of Israel obtain mercy that but a remnant even of Israel shall be saved that certain men are elected and chosen to be vessels of honour and some pre-ordained to condemnation before the world was that no man can come to Christ unless drawn to him by God the Father that we are not able of our selves to think a good thought that it's God that works in us both to will and to do of his good pleasure that we are all by nature children of wrath and disobedience dead iâ— trespasses and sins that faith is the gift of God and that without faith none can receive the least benefit by the death resurrection or intercession of Christ that all men dying in a state of unbelief perish eternally that the ungodly and hypocrite shall be in hell tormented for ever while the godly and such as believe in the Lord Christ shall reignâ— with him eternally in glory This Scripture clearly holds forth as by comparing one Scripture with another he that runs may read The main cause of this error as aforesaid is a misconstruction and mis-interpretation of the words all and world which are severally accepted for even the elect may be called the world not unaptly considered in themselves being very many Rev. 7. 4. read there of an hundred forty and four thousand of the Tribes of Israel sealed and verse 9. a great multitude whom none could number and yet all these compared with those that perish but a remnant a little flock and in this sense is the word world to be taken in 1 John 29. and 2 Cor. 5. 19. and divers other places And whereas it is said As in Adam all dy even so in Christ shall all be made alive If that Scripture had any reference at all to the doctrine of Redemption it should be thus interpreted That as all that dy eternally dy in Adam so all that live eternally live in Christ the way and cause of salvation being there intended not the number that are to