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
the Lord over all his creatures as is clearly held forth in Rom. 9. 21 22. 2. If men of themselves have free-will then the will of God is not only resisted but utterly rejected contrary to the priviledge the Master hath of his servant the power a Father hath over his children and contrary to the great soveraignty of God whose will indeed is uncontrollable and irresistable viz. his decreeing Will what he determines shall come to pass Psal 148. 6. Jer. 5. 22. Luk. 22. 22. Acts 2. 23. Rom. 9. 19. Ezek. 12. 25. 8. That this Doctrine destroys the very end of Christs coming in the Flesh appears For The main end of Christs coming in the flesh was to destroy the body of sin the works of the Divel his blood being the purchase of his Church and applicable to none Rom. 6. 6. Acts 20. 28. but Believers such as drink it by faith Titus 2. 14. Who gave himself for us to redeem us from all iniquity and purge us to be a peculiar people to himself zealous of good works So that for whom he dies he redeems as well from all iniquity as death he never procures pardon but for his purged ones whom he purifies with his blood he came not only to save from original but actual transgression he being a perfect Saviour His end was not only to be made sin for us but that we might be made righteous in him For those for whom he Rom. 3. 25. died for them also he rose again Them whom he justifies 1 Pet. 2. 24. with his blood he sanctifies with his Spirit and them also glorifies But this opinion tells us he dyed for millions 2 Cor. 5. 21. that never partake in his Resurrection Intercession who he neither sanctifies nor glorifies and so destroys the main end of all he hath done and suffered for the sons of mâ—n Come we now to answer those Objections and Allegations of men contrary minded Object If this be not the meaning of such Scriptures that Christ dyed for all mankinde what then is their right sense Answ For that 1 Cor. 15. 22. As in Adam all dy even so in Christ shall all be made alive it hath no relation at all to the Doctrine of Redemption but of the Resurrection the Apostle discoursing upon that subject and so it 's true as in Adam all dy so by the power of Christ's death and resurrection shall all be raised out of the grave he being the first fruits of those that sleep Nevertheless some shall arise to the resurrection of life others to the resurrection of condemnation John 5. 29. So that some are so far from being made alive to eternity that they arise to receive the sentence and doom of everlasting death and torment But suppose this place had intended the doctrine of Redemption by Jesus Christ as that Rom. 5. 18. and other Scriptures do speaking in general terms yet we must take heed of making every particular Scripture it s own Interpreter for no Scripture is of private interpretation the spirits of the Prophets being subject to the Prophets 2 Peter 1. 20 therefore we must compare one Scripture with another lest we utterly destroy that sweet and holy harmony that is to be found even in Scriptures seemingly opposite one to the other and then such places will hold forth this truth that as all that perish perish in Adam so all that are saved are saved by Christ or as all that dy viz. eternally dy in Adam so all that live viz. eternally live in and by Christ For all do not dy eternally in Adam so all do not live eternally by Christ Although there be sufficiency in the blood of Christ for ten thousand worlds yet it becomes efficacious to none but such as lay hold upon him by faith his elect his chosen ones before the world began Such who are given to him by the Father out of the world who are but a remnant a little flock compared with those that perish The intent of such Scriptures being to declare the way and means of salvation and damnation not the number of those that are either saved or perish the mistake lying chiefly in the mis-interpretation of the word all and world which are in Scripture diversly to be accepted as appears in the ensuing discourse All in Scripture often put for many and few for none as in Phil. 2. 21. All seek their own things but none the things of Christ whereas blessed be God there are many that do principally seek the things of Christ not their owne Object But if some be Elect and some Reprobate how are mens destruction said to be of themselves as in Hos 13. 9. 2 Pet. 2. 1. Answ 1 Because God gave us at first power in Adam to stand which we having wilfully lost the Lord may justly charge us with the guilt of our owne blood for all our actual transgressions and rebellions are fruits and effects of that original pollution 2. By reason there is in all that perish a desperate heart of impenitency and unbelief implacably bent against God despising and rejecting all means of grace and salvation men of reprobate minds who shall never be able to say at last at the great and general day Lord I would have believed and repented but thy Decree of Reprobation kept me back for such men know 1. That they were ignorant whether they were in the compass of that Decree 2. Their own Consciences shall tell them although it was their duty to wait upon God in the use of all means of grace and although they sate many yeers under the droppings of Divine dispensations yet they utterly abhorred all means and opportunities of grace whatsoever and chose rather to perish then to be saved by Christ For this is to be noted that Scripture saith not that God gives reprobate minds to any but that he gives them over to reprobate minds which all men naturally are of God infuses not sin but reprobates 1. By permission suffering men to go on in their sins 2. By subduction withdrawing or with-holding the gifts and graces of his Spirit he being a free Agent and not bound to bestow his graces to any therefore whom he intends and purposes to save to them he gives the grace of faith and repentance others he passes by it being his Prerogative Royal to have mercy on whom he will have mercy it being an effect of mercy that any at all are saved 3. By Tradition delivering men up to the hardness of their own hearts and power of their own lusts saying to the filthy be thou filthy still and to the unholy be thou unholy still Rev. 22. 11. and this a just judgement of God upon them Object If it be not in mens power to repent and believe why is impenitency or unbelief charged upon them as their sin Answ 1 As before God gave us power to stand after he had created us in a holy and innocent estate 2. Unbelief is a sin
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