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
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
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
or the hope it giveth or setteth before any 4. That in Scripture there is mentioned an actuall Election or Choice which is in time though according to that before time in which God pulleth and choseth men from among others to such good things as hee in his Counsell had prepared for them Isai 14.1 Isai 4.9.7 Zach. 1.17 and 2.12 And to speak of the choice part thereof It 's manifest such an Election or Choice there is Not onely because meneioned but so mentioned in Scripture 1. That it is called an Election according to fore-knowledge 1 Pet. 12. Foreknowledge in God signifieth even the Prime Election to Sonship when it is distinct from and put before Predestination and else-where Rom. 8.29 compared with Ephes 1.4 5. But when it is said according to fore-knowledge It points out that Worke of God now done according to that fore-knowledge of his which worketh all things according to the Counsell of his own will Act. 2.23 and 4.28 5.13.18 Eph. 1.11 12. and so Election a worke 2. That often no more is mentioned in it then what the Elected doe in some measure knowingly enjoy Joh. 15.16 19. and 17.6 8. 1 Pet. 2.2 and 2.9 which is not usuall in the mentioning Election in the Counsel of God Rom. 8. Ephes 1. 3. That this Election is in the heavenly Call and follows it 2 Pet. 1.10 Reu. 17.14 whereas Election in the Counsell of God is before the Call 2 Tim. 1.9 Eph. 1.3.4 Yea this Election and Choice doth not alwayes so fasten on men in the beginning of the Call So as they though Called can be said to be Chosen Matth. 20.16 Joh. 2.23 24. Though sometime it doth so fasten on some in the beginning of the Call and so prevaile also that they are said to be Chosen from the beginning of the Gospels Call unto Salvation through sanctification of the Spirit and belief of the Truth 2 Thess 2.13 14. 1 Thess 1.3 4 5. Act. 13.48 Coll. 1.4 5 6. and in due Season it will fasten on all Elected in his Counsell when they are Partakers of the Heavenly Call Rom. 11.7.2 Tim. 1.9 yet is this actuall Election in the Worke of GOD in order of time after the Call 4. They that in the heavenly Call are in beleeving so purged with the blood of Christ that they are taken off themselves and the World and united to Christ in confidence love and delight so as they are given up to him for all Life Guidance Protection and Hope are affirmed to be actually Chosen out of the World unto Salvation Joh. 15.19 2 Thess 2.13 14. 1 Thess 1.3 5. 5. There have been some found in former and latter times upon whom this Actuall Election hath passed and they therefore called Gods Elect and Chosen Generation Deut. 6.6 7. 1 Thess 1.3 1 Pet. 1.2 Joh. 13.18 6. They that are thus actually Chosen and Prevailed with hereby are said to be biessed and Called and Chosen and Faithfull Psal 65.4 Revel 17.14 And every one may know himself to be Elected in the Councell of God before time To all that Hee finds himself in the Worke of God Chosen unto in Time Ephe. 1.3 4.11 5. That in Scripture is mentioned an actuall refusall Preterition or non-Election according to the purpose of God also in respect of some peculiar favour or Priviledge which yet may stand with Election to Sonship and eternall Salvation Psal 78.67 68. 6. That in Scripture is mentioned an Actuall Reprobation and rejection of some from the meanes or from the blessing in the meanes of Eternall Life and so from Eternall Life it self and this for their contempt of the meanes and resisting the holy Ghost Jer. 6.16 17 27 30. Prov. 1.24 35. Rom. 1 18.28 The tearme Reprobation Scarce otherwise used and of this Actuall Choice and Actuall Reprobation the Scripture most speaks Now the Gospel of CHRIST is a Truth to be Preached to all and hope of Life tendered on Beleeving and after entrance this actuall Election to be so set forth that men be exhorted to give all diligence in following the Spirit to make it sure and if any be slothfull and disobedient warning given least by contempt they procure to themselves actuall Reprobation which use the Scripture makes of them and so they are very usefull to further the Gospel which by abuse This Objection turnes them against CHAP. XIX Of Answering a Sixt and Seaventh OBJECTION Objection VI. THe Ransome and Mediation of Christ is no larger then his Office of Pâ—iest Prophet and King But those Offices prtaine to his Church and Chosen c. ANSWER This sober Objection doth not denie the Death of Christ for All men But onely seems to deny his Ransome and Mediation for All Men. Though indeed as he is set forth in Scripture Hee should not be the Lord of All men nor challenge their submission and living to him Nor shew mercy nor offer hope of life to them nor convince them of sinne for not beleeving on him nor raise them out of their graves nor cause them to confesse him Lord nor judge them according to the Gospel if hee had not Ransomed them and paid the Price and mediated for them Rom. 1 4.8 9 10 12. 2 Cor. 5.10 14 15 19. Phil. 2.7 8 9 10 11. But the Answer to this Objection is easie and plain in Scripture for as the Mediation of CHRIST is both more generall and more speciall more generall as Hee is the One MEDIATOUR between God and man 1 Tim. 2.5 more speciall as hee is the Mediatour of the New Testament c. That they which are Called might receive the Promise of Eternall Inheritance Heb. 9.14 according to that is said Hee is the Saviour of All men specially of those that beleeve 1 Tim. 4.10 So as in all the Offices of Christ as the Priest the Prophet the King there is both that which is more generall and also that which is more speciall and Peculiar 1. As a Priest hee offered Sacrifice in respect of one end That is Propitiation for All men Heb. 9.26 and 2.9 Io. r. 29. 1 Joh. 2.2 In respect of all the ends Propitiation and Sealing the New Testament and Testification to the Truth and of the uttermost end in all for his Called and and Chosen Ones Heb. 9.14 15. Matt. 26.26 As the High-Priest at his Fathers Right-hand hee in some sort interceeds and puts in for Transgressors and the World Isai 53.12 Joh. 17.21 23. but his speciall businesse and Advocation is for his Called and Chosen ones Hebr. 3.1.6 8. 1 Joh. 2.1 2. As the great Prophet hee calls all men and enlightens every one that comes into the World Prov. 8.4.32 Isai 45.22 Joh. 1.4 5 6. But makes knowne his Fathers Name Words and Gouncells in the secret of the Covenant onely to his Called and Chosen ones Ioh. 15 16 19 20. 16.13.15.17 and 6.7 8. Psal 24.14 3. As the King Hee ruleth over all Psal 103.19 and will convince All men of sinne for
not require of thee and offer to worke conformity to him in death in being as dead to sinne and to all the life and glory in humane and worldly parts righteousnesse fame riches pleasures friendship and life and submission to be deprived of any of them as Hee and the Gospel shall require That thou mightest finde and receive all thy wisedome righteousnesse and life in and from him Matth. 16.24 25. Phil. 3.3.7 8 9. and doth it not likewise promise in this submission to him and dependance on him Romission of sinnes Peace Righteousnesse and life Acts 10.43 and 13.36 38. and doth not the great love of God testified in his blood-shed sometime move at thy heart to yeeld to all this and let all â—oe to come to him who in this thy obedience to the blood of Christ will by his Spirit sprinckle the same blood in thy heart and thereby speake Peace to thee and purify thee and consolate thy heart and shed abroad his love in thee by his Spirit and so acquint thee with heavenly hope and riches Heb. 12.14 1 Pet. 1.2 Tit. 3.4.7 Rom. 5.15 and till this be Though Christ dyed for thee and life be in him for thee yet thou hast not Life Therefore I pray thee be not deceived say not Thou art rich when thou art yet poor Revel 3.17 but rather seek that which is true riches indeed and seek it of Christ in whom it is and rest not till thou be submitted to him and that he by his Spirit take knowledge of thee enable thee to beleeve and justifie thee Joh. 10.27 1 Pet. 1.21 22. Rom. 3.26 So as thou in some measure experiment that in Rom. 5.1 2. It will bee to thee-ward but a heavy knowledge to stand before him one Day and know that be shed his blood for thee and Redeemed thee that hee might be thy Lord and that true Gospel was Preached to thee when all that blood shed for thee and all the Gospel with all the entreaties of his Servants and motions of his Spirit and all his Patience and Bounty shall be laid to thy charge and come in as witnesse against thee because thou hast not come in to his Regiment and submitted to his Death set forth in his Gospel Rom. 14.9 12. Matth. 11.20.24 Now is the time in which hee is to be found and submitted too and Spirit received from him Hee now offers thee grace 2 Cor. 5.19 20. 6.2 Matth. 25 1 13. Doe not fore-slow till it be too late till the door be shutt for then it will not availe thee to say LORD open unto us wee have eate and drurke in thy Presence and thou hast taught in our streets Remember the Five foolish Virgins Luke 13.2 5 26. Matth. 25.1.13 And deferre not till it be too late which GOD in Mercy prevent but seek in this time of finding which God in mercy grant thee USE III. If thou be one that holdest That Christ dyed and wrought Redemption for All Men and dost desire to Partake of the benifit of his Death and to have Eternall Life with him and for that end makest Images to thy self to put thee in mind of him and makest interceeding Mediatours of Angels and Saints departed to entreat his love for thee and devisest Penitentiall abasements and mortifications as wareing haire garments lying on bare boards or chopt straw going barefoot on Pilgrimage willfull Poverty and usest dilligence in use of humane devises and mens Precepts to Worship God withall and are at labour and cost and usest and dost many Workes of Devotion and of Mercy and Equity to make thy self worthy of Christ and life by him and through all these to make up a Confidence of life to thy selfe I pray thee what wrong should be done thee if one shall charge thee with the sinne of the Heathen in a higher degree then those Rom. 1.18 22. for dost not thou herein hold the Truth in unrighteousnesse and professing to know GOD thou dost not glorifie him as GOD but becommest vaine in thy immaginations and professing thy self to be wise thou becomest most foolish for even in this way wherein thou thinkest to serve and honour him and to have life by him thou dost directly disobey and dishonour him and provokest him to curse thee I pray thee consider and let thy heart answer without stop is this obedience or disobedience to the death and bloodshed of Jesus Christ To be so alive to thy owne wisedome thoughts wayes and workes to choose thy own wayes and put confidence therein See and consider what is said before to such as are not gone a whoring in thy way and what is written Jer. 9.23 24. 1 Cor. 1.29 30 31. 2 Cor. 10.17 18. 1 Joh. 5.20 21. Isai 66.1 2 3. and thou shalt see thy way sinfull is this to honour him or to dishonour him To advance thy self in a Will-worship and in Observation of things that Perish in thousing Coll. 3.18.23 Doth not his blood spiritually applyed to the heart humble and melt mortifie sinne appease the Conscience and purify the heart Zach. 12.10 1 Pet. 1 2. Hebr. 9.14 Why seekest thou this in other things devised by thy self or other men Is not hee full of Spirit to imprint his Word in thy heart and is not his Spirit of devine force and doe not his Words doe good to them that walke uprightly Isai 68.18 Acts 2.32 Heb. 8.1 2 6 10. Jam. 4.5 Mal. 2.7 Joh. 1.14 16 17. Why seekest thou to be minded of him and to serve him by humane devises Is not hee the brightnesse of his Fathers glory and the expresse Image of his Fathers Person Even the Hee that upholds all things by the Word of his Power who when he had by himself purged our sinnes sate downe on the right band of the Majesty on high Hebr. 1.3 Who beareth and seeth all things Hebr. 4.12 13. Whose lippes are full of grace being also the most Excellent in Beauty Psalm 45.2 Cant. 5.10 and who breatheth forth Spirit to reprove to comfort to teach and help to Pray and returne answeres of Prayers Joh. 14.26 and 15.26 and 16.13 15. Romanes 8.26 Psalm 85.8 Why dotest thou then on dead things Images of mens making that can neither heare nor see nor taste nor smell nor speake nor goe nor doe good nor evill but must be borne and so makest thy self in respect of spirituall life like them Psal 115.4 8. If thou say no thou wilt have no Image of God the Father whose Image Christ is but of Christ himselfe as he was Man to mind thee of him sure Thou knowest thou hast no Word of his so to doe and what dishonour doest thou to him who hath promised by his Word and Spirit to be with his to the Worlds end and to manifest himself to such as in beleeving dâ—e honour and love him and walke in that love Matth. 28.20 Joh. 14.21 22 23. and if thou wilt have Images of him hee hath pointed such as can live and breathe
to love none but ones friends of the same sort with him which sinners also doe Matth. 5.42.48 Wherefore I pray thee to lay aside not any righteous affections and 〈◊〉 but all this thy confidence made up thereby and 〈◊〉 to the Death of Christ which was for sinners that thou maist come in at that doore where thou shalt be found no better then others And let the Excellency of the grace of Christ prevaile with thee as it did with Paul Phil. 3.3 9. and doe not spend thy strength for that which satisfyeth not but encline thine eare and hearken to him and waite for Spirit and Peace from him Isa 55.1 2 3 4 5. Vse 5. If thou be one who being more enlightned with the Spirituality of the Law and more senseable of thy short-comming thereof so as in all thy zeal watchfulnesse and endeavours thou beholdest many failings and much sinfulnesse in thy self so as the Law hath Power to charge thee with much sinfulnesse and to sentence thee to death and curse which causeth in thee Amazement Fear Sorrow and Perplexity and thou strivest to ward and keep off these charges of the Law and to avoid these feares by setting thy self still to a more through observance of the Law to which thou canst by no means answer but that it still concludes thee a sinner puts thee in fear and affords thee no hope of obtaining by it the life it Promiseth But leaves thee in great distresse and yet in all this the Law is just and good and holy onely shewing thee that of which thou art indeed guilty and to which thouart indeed by desert lyable too and all this for good That thou being hereby slaine mightest see the greatnesse of the grace of God in making of his Sonne Jesus Christ to become under the Law and Sinne and a Curse for thee that thou mightest beleeve on him and receive Life and Spirit from him but now sinne shewes its sinnfulnesse and not the Commandement but sinne taking occasion by the Commandement to deceive thee As if it were not for such a sinner to look for love in God nor yet to beleeve in Christ till he be more conformed to the Law contrary to that Rom. 4.5 and so holds the captive under thee condemning Sentence of the Law and having thee there in this deceit sin reviveth and enclineth thy heart to hard thoughts of God As one that is an angry Judge and beares thee no good will and sometimes discontented thoughts against God As why did God make Adam seeing hee would not keep him and why hath he given such a Law as cannot be kept Nay it stops not here but moves to thinke Oh that there were no Law yea no Heaven nor Hell yea no God and then not able to look on the horridnesse of such thoughts desperate Imaginations arise as if now no more hope mothing now but Hell and what Temptations then followes let silence speake But stay stay I pray thee this is not the fruit of the Commandement but of the deceitfulnesse of sin taking occasion by the Command To which oh yeeld not at all but the reproof and convincement of the Commandement receive own the sinne say Amen to the Curse and behold him that came to save sinners and was made sin and a curse for thee 1 Tim. 1.15 Gal. 4.4 Say not I must be holy â—st that is impossible Say not I dare not my sinnes have been so great for it was for thy sinnes he dyed and where sinne aboundeth there will his grace abound much more and he that beleeveth in him that Justifieth the ungodly his faith is counted for righteousnesse Rom. 3.24.26 and 4.5 and 7.7.24 25. thy sinnes ought rather to be a spurre to thee to beleeve on him that came to save Sinners and takes occasion to commend his righteousnesse by the unrighteousnesse found in men Rom. 3.5 5.20 21. Thou canst not winde out thy selfe from being of the number of those for whom Christ dyed seeing it was for every man Heb. 2.9 Doe not now stand out against him through unbelief hee is no enemy of thine He hath laid aside emnity and is full of Love and compassion ready to Pardon abundantly Hee was in Christ reconciling the World to himself not imputing their trespasses to them I pray thee therefore lay aside thy emnity and hard conceits of him and let his love gaine thee in to beleeve his Goodnesse in Christ and depend on him for life and hee will verily shew thee mercy Isa 55.6 7. 2 Cor. 5.19 20. and 6.2 Taste and see that God is gratious Psal 34.6 Vse 6. If thou be one that hast been so farre enlightned by the Spirit in the Gospel of the grace of God that thou hast so seen and beleeved the report thereof that thou seest and knowest that Redemtion is wrought Ransome given Propitiation made with God for Mankind by CHRIST So at in him sinne is satisfyed for Wrath appeased Justice satisfyed Law answered and Death abolished favour and Life obtained and Spirit revived by CHRIST to conserre remission of sins Righteousnesse and Life on such as Beleeve in him and to Renew and Leade them in all Truth and bring them to the Inheritance So as hereby thou art convinced that thou art under both power and guilt of sinne because thou beleevest not on him and thy heart hereby gained to acknowledge him Lord and so let goe all other hopes and delights without desiring after them and to long after him and that hee by his Spirit would enable thee to beleeve on him But yet thou art not so farre overcome by his grace seen as to be drawne upon him so to beleeve in him as to receive remission of Sinnes and Peace in thy heart which still remaineth broken trembling not healed but gasping and panting after healing I pray thee remember what thou hast heard and what thou hast seen concerning the Propitiation made by Jesus Christ our Lord and the great Love of God in giving him to dye for sinners and waite with Patience at his Posts in the use of all such meanes as the Gospel hath set forth for thee Prov. 3.4 14. and 8.33 34 35. Resort to the Church Assemblies heare his Word remember meditate pray have fellowship with such as doe enjoy his grace pitty the distressed goe on in the ordinary imployments of thy Calling his Providence layeth before thee and be still desiring after him and waiting when hee will by discoveries of his grace come to thee and give thee Peace by his Spirit and through the blood of his Sonne It is a good thing for thee thus to hope and waite for the Salvation of God Lam. 3.26 but doe not thou point him his way and say it must be by such a one in such a word or Promise in such a manner c. Isa 40.13 but wait that it may be by his Spirit glorifying his grace and giving in Peace by his blood and so uniting thee to Christ Let the
fulfill all righteousnesse even all the Law requireth and freely carries to more Love holinesse and services of Love then in thy understanding the Law required and then and so far thou art free indeed Ro. 8.1 2 13 14. and 5.1.5 and 13.9 10. Joh. 8.36 But if without this Thou make thy self free thy freedome is but an abuse of Liberty for an occasion to the flâ—sh Gal. 5.13 and a turning the Grace of God into lasciviousnesse Jude 4. No better then that boasted of 2 Pet. 3.18 19. Remember and take heed thou be not of that Generation that is lofty Prov. 30.13 And let the Grace and Blood-shed of Jesus Christ prevaile with thee to Repent and Submitt and turne into him Which Grace if submitted unto will teach thee to denie all ungodlinesse and worldly Luste and to live soberly righteously and Godly c. Tit. 2.11 12 13. And till thou by this grace be brought hereto I know no Liberty thou hast from God either for thy glorying of thy faith or for thy so much Speakings and Declaration of the Gospel for the charge is that none presume above the Grace received or speake beyond the measure of Faith that God hath dealt to him Rom. 12.6.13 and how wilt thou avoide that heavy Challenge What hast thou to doe to declare my Statutes Or that thou shouldest take my Covenant in thy mouth Seeing thou hatest Instruction and castest my words behind thee Psal 50.16 17. Surely through thee the Name and Doctrine of Christ is by many blasphemed and many that have their Life and Teaching from Christ are heavily slandered Doe not say thou beleevest rightly and wouldest but canst live no better for is the Spirit of the Lord straightned are these his doings Doe not his words dee good to them that walke uprightly Mich. 2.7 Stand no longer out against his grace therefore but humble thy self and seek him in truth and that in time Vse 8. If thou be one that in the Perception of the greatnesse of Gods love in Christ and the Propitiation made by his death and the fulnesse of grace and truth that is in him art drawne to loath thy self thy sinne thy self-wrought righteousnesse with worldly Pomps and allurements and by that grace of his spiritually discovered in the Gospel to thee overcome to submit to Christ Crucifyed and to depend on him for Righteousnesse Life and Spirituall Guidance and there through hath experimented Peace and newnesse of heart and art carried to glorifie him in walking suitable to his grace and seeking for the union and fellowship with and conformity to Christ with desire of the good of others in compassion to the ignorant and hearty love to beleevers But yet dost not see and so not beleeve the largenesse of the extent of the death of Christ and the ransome given and Propitiation made by him that it should be for All men for the world for the whole world and Every man as it is possible that through the many oppositions in these latter times against the same thou maist be darkened therein as some were about the free Communication of the Gospel to the Gentiles without undering them to the Jewes Observances in the Apostles times yet notwithstanding I both acknowledge and thanke God for his love so graciously made knowne to thee and for thy unfained faith and his good worke begun in thee and I pray God increase and perfect this worke in thee more and more and I kindly accept even thy Prayers for the same in me also and in love and for his sake that hath loved us I pray thee without prejudice consider the Answers to this businesse in this Treaâ—â—e and though thou dost not receive them yet whereto wee have already attained let us walke by the same Rule of faith and loves in Christ as we have received him Col. 2.6 and minde the same things for the glory of Christ and good of others with our owne even perfection in Union with injoyment of Conformity to Christ in his Death and Resurrection and Spirit and if either of us be in this matter of the extent of the Ransom otherwise minded then is right God will also in due season reveale even this unto us Phil. 3.7.15 26. for which let us waite in love and in the meane time let me request this of thee That for the love and Reverence thou bearest to the Gospel in which Christ was made knowne to thee and to the Scriptures in which this Gospel is set forth That thou doe not oppose nor set thy reason awork to finde absurdities in that which is often in many places with joynt consent plainly affirmed in the Scriptures nor prefer humane glosses before the plaine sayings often affirmed therein but rather beleeve the Testimony of them in Prov. 8.8 9. 22.21 nor let this be a stumble to thee that multitudes of all sorts doe beleeve that Jesus Christ dyed for All Men in comparison of those few that beleeve hee onely dyed for his Elect ones for this rather shews the glory and victory of the truth that begets a kind of Credence in those that yet obey it not in this as it doth in other parts of truth that are fundamentall as to instance that there is a God is by his Power in his workes so manifest That all Nations are constrained to acknowledge it and though many know not who and what a one this God is yet in this knowledge that there is a God they fancy some This Some That to be He and in their errours devise similitudes to worship him by and those grosse Atheists that conceit no God to bee are yery few to be found in any age or among any Nations againe That this GOD is one is generally held where any face of a Christian Church is whether true or false and few if any will be found among these multitudes to hold a Plurallity of Gods againe that this one God is the Creator of the heaven and the Earth and Sea and all Creatures contained in them is held by all both good and bad among us I suppose I should not say few but none holding the contrary opinion Againe That this one God is distinct in three Persons the Father Sonne and holy-Ghost is beleeved of us all even multiudes and very few of some sort of familists that hold this to be a humane device and that there is no such thing again that the second Person in the holy Trinity did take mans Nature and not the Father or the Holy-Ghost and suffered and dyed for our sinnes and rose againe and ascended to heaven and from thence shall come againe to judge is beleeved generally among all professed Christians and very few of some sorts of familists that are of another opinion again That Jesus Christ the Son of the Virgin Mary that was borne in Bethlehem in Judea in the dayes of Herod the King when Augustus was Emperour of Rome is the very Christ the Saviour of the World is generally
the reading of the Scriptures and use of spirituall gifts 3. To compare words spoken by and of God and acts done by him with words spoken by and of men and acts done by them as of like large extent and signification as some have done to dishonour God and to flatter and Idolize men 4. To addde too diminish from or alter and mingle the sense and sentences of Scripture as some for their own ends doe and the Devill did 5. To set one place of Scripture against and in contrariety with another to make voide the appearing sense in one that they might choose that which best liketh them as hath been usuall with many Adversaries to the Truth 6. To turne plain places and Narrations of Scripture into Allegories it is usuall with such as use to denie the truth of the litterall Sense of the Scripture and of the Resurrection and of serving God with our bodies 7. To confound together in one without distinction such things and in such respects as the Scripture maketh cleerly distinct as to instance some of them The end of Christ's Death and the Application of his Death And the salvation wrought on earth by Christ in his own body with God for men and the salvation in the application thereof he worketh from heaven by his Spirit inmen to God And God his love of Compassion and his love of delight And Election to Sonship and Predestination to the Adoption of Sonnes And Secret Election in God and Actuall Election of and by God And the manner of the Declaration of the Gospel and the manner of outward Worship The portion of Spirit sent forth before Christ came in the flesh and since his comming and Ascention And spirituall gifts graces Administrations Operations and outward Callings and Offices in the Church c. All which the Scriptu e maketh distinct but they are usually confounded by the inconsiderate and such as denie and darken things appertaining to the Foundation 8. To make sayings in first and second Person and restrictive Applications and Propositions for example of like large extent with sayings in the Third Person generally and propositi ns for the ground of Faith and usuall course of the unlearned and inconsid rate 9. To alleadge the change of times to justifie a contrary Sense or Doctrine or way to that plainly appearing in the Scriptures as an order of Fryars did for their by them called Eternall Gospel for these times In which they said That delivered by Christ and his Apostles must give place as the Old rights and Ceremonies did at Christ his Ascention And other Papists doe for blotting out the second Commandement and having Images in the worshipping of God because they say No such feare of Idolatry and Superstition in these times as when that command was given And so doe the Rhemists for their Translation use such Allegations 10. To invent lyes and slanders to make infamous such as will not be of the same opinion with themselves In which the Antichristian brood abounds And so have too many done in thiâ— very businesse also inventing and conceiting to themselves and giving it out to others That whosever beleeveth and confesseth that Christ is the Saviour of the World that he gave himself a Ransome for All men and by the grace of God tasted death for Every Man and alledgeth for the same Joh. 4.42 1 Tim. 2.6 and Heb. 2.9 They are false witnesses against Christ and his Apostles And they are Papists or at the best Arminians and Time-servers and of loose lives And doe and must of necessity hold that Christ dyed alike for all men that all by nature have free will to spirituall good That there is no Election That there is no grace here attaineable but what a man may fall from That whosoever beleeveth that Christ dyed for all men shall undoubtedly be saved and such like loathsome opinions as the Doctrine such slanderers oppose condemnes and the slandered abhorres In use of which corrupt wayes and dealing with the Scripture and with Beleevers and that all under colour of Allegation and right Interpretation of Scriptures how God is dishonoured and the Scripture made of no force I hope thy self discerneth But when this is done so to shut the door of Repentance and Faith against All Men as withall to teach them to abuse Scriptures to denie Gods Creation of all men and to deny that All men have sinned and shall dye and rise againe and come to Judgement or that it is their duty to speake the truth and render their dues to every man and withall opens a way for ushering all manner Heresies and Popish Superstitions as in the ensuing Discourse will in some measure appeare this is still worse for which cause I have to my utmost shunned all these wayes and observed carefully all I have requested of thee And this being granted thy answer will be very acceptable and received so farre as truth appeareth in it to me and all others that desire not to close our eyes or harden our heart against any truth testified by Scripture fairely dealt withall Lastly I desire thou take not this I have said as a challenge of thee or any to answer what is written in this Treatise but onely as a Testimony of my willingnesse to 〈…〉 I have written to be by Scripture thyed and if errour be the 〈…〉 to be discovered that I may see and confesse it that so nothing may be done through strife and contention â—â—riving not for Victory but truth nor desiring any Victory but from being also encouraged hereto likewise by this perswasion That in some sort duety doth engage me for by Authority I was lead to make Protestation to maintaine so farre as lawfully I may the true Protestant Religion as it is exprest in the Doctrine of the Church of England against all Popery and Popish Innovations To which both the Tenet of Christ not dying for every Man and the abuse of Scripture and manner of arguing by which some would prove that contradictory Tenet doth set wide open the doore which is shut by the Doctrine of the Church of England which saith expresly Article 6. Holy Scripture containeth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be beleeved as an Article of the Faith or be thought requisite necessary to Salvation Article 20. It is not lawfull for the Church to ordaine any thing that is contrary to Gods Word Neither may it so expound one place of Scripture that it be repugnant to another wherefore although the Church be a witnesse and a keeper of holy Writt yet as it ought not to decree any thing against the same so besidâ—s the same ought it not to enforce any thing to be beleeved for necessity of Salvation Article 2. One Christ very God and very man who Suffered was Crucifyed dead and buryed to reconcile his Father to us and to
now taken away sinne and abolished death 1 Joh. 3.5 2 Tim. 1.10 And is now at the right hand of God the Father who hath released and given over all into his dispose and made him Lord of all 1 Pet. 3.18.22 Act. 10.24.36 And this is the salvation which Jesus Christ hath wrought in his owne body with God for men which all creatures in heaven and earth could not have done but Jesus Christ hath done it and so hath answered that part of Gods will who will have all men saved 1 Tim. 2.4 in that hee hath given himself a ransome for all Yet if there be not a Salvation also wrought in men they will yet perish in a second death having no power in themselves to come to Christ 2. There is a Reconciliation Redemption and Salvation which Jesus Christ effecteth by his Spirit in men to God of which is spoken when in affirming the former wrought men are thereupon intreated to suffer the Spirit in the newes thereof to effect this latter in them Wee pray you in Christs stead be yee reconciled to God 2 Cor. 5.20 and receive not this grace of God in vaine 2 Cor. 6.1 Whence the confession of the Saints is Thou hast Redeemed us unto God by thy blood out of every c. Revel 5.9 The former was by Blood-sheading This by blood-sprinking or washing Revel 5.9 and 1.5 with Heb. 9.19.24 and 12.24 Whence these are said To be Elect according to the fore-knowledge of God the Father through Sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Christ 1 Pet. 1.2 and so it is said It is the Spirit that quickneth Joh. 6.63 The Spirit giveth life and writeth the Epistle of Christ in the heart and conformeth to Christ 2 Cor. 323.6.17 18. The law of the Spirit of Lafe in Christ Jesus hath made me free from the law of sinne and of death Rom. 8.2 and so such are said to be washed and sanctified and justified in the Name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 delivered from the power of darknesse and translated into the Kingdome of his deere Sonne Col. 1.13 called out of darknesse into his marvellous light 1 Pet. 2.9 Who have eternall life and shall be perfected therein 1 Joh. 5.12 13. and 3.2 and this is said to be in them Col. 1.29 Ephe. 1.19 Phil. 2.1.12 13. For effecting of which Redemption Reconciliation and Salvation Jesus Christ is exalted at Gods right hand Act. 2.33 him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sinnes Acts 5.31 And there this is also put in as the ground of our hope for this Salvation that Hee is set at the right hand of the throne of the Majestie in the heavens Hebr. 8.1 And there he is fully furnished for the making knowne and tendring the Salvation wrought in his owne body and the vertue thereof in this Salvation by his Spirit applying the fruits of that to men and to effect aeternall salvation in them that obey his call in beleeving Isai 45.22 Hebr. 5.9 1. In that he hath received all Authority who is gone into heaven and is on the right hand of God Angells and Authorities and Powers being made subject unto him 1 Pet. 3.22 so as all shall bow to him and he is the head of the Church and Lord of all Phil. 2.9 10. Ephes 1.20 23. Acts. 2.33 36. having life in himself and quickning whom he will men as the Father Joh. 5.21 26. 2. In that hee hath there received and is filled with the holy Ghost immeasurably in the humane nature glorifyed and that to send forth to men both to the rebellious that the Lord might dwell among them Psal 68.18 and all men come to the Knowledge of the truth in due season 1. Tim. 2.4.6 And moreover to such as in the day of grace so receive the knowledge of the truth That they are brought to beleeve on him To put his words in them and teach them all things Ioh. 14.26 To indue them with spirituall and usefull gifts Acts 2.33 Ephes 4.7.13 and to lead them into all Truth Joh. 16.13 and conforme them to himself 2 Cor. 3.18 3. In that he is there advanced in his peculiar Office The great High Priest over the House of God The Prophet and King of his Church and peculiar People Hebr. 3.3.6 and 5. and 7. Acts 3.22 26. 4. In that he is there exercising in all Love and faithfulnesse in in the businesse for which he ascended thither and appeareth before God Heb. 9.24 In some sort Interceeding or putting in for Transgressours even the sonnes of men yet in and of the world And that Spirit may so fill unite and blesse those that beleeve on him and so goe forth in their Confession and Conversation and in the Ministration of his Gospel by his servants That those among whom they dwell and converse might be convinced and brought to beleeve the report of the Gospel Isa 53.12 as once Luke 23.24 even as himself left the pattern hereof with us praying to his Father so to blesse his peculiar ones That the world may beleeve that thou hast sent mee and that the world may know that thou hast sent mee and host loved them beleevers as thou hast loved mee Joh. 17.21.23 That so the men of the world might be convinced and the convinced allured to come to Christ and to God in him Matth. 5.14 15 16. yea so as that hee doth also in some measure enlighten every man that commeth into the world Joh. 1.9 But in more speciall manner doth he enterceede being the Advocate for his chosen ones that by the heavenly Call are brought in to him and doe through his grace submit to him and beleeve on him Hebr. 3.1 6. 1 Joh. 2.1 And presenteth them in himself to his Father and himself holy and spotlesse Col. 1.22 Ephe. 5.27 according to what he hath done and is for them that they may be accounted not according to what they have done and are in themselves but according to what hee hath done and is for them and is to them and in them and what they are in and through him Psal 103.10 11 12. 2 Cor. 1.30 Phil. 3.3 8 9. And thus through his Eternall Spirit and by vertue of his blood once shed And in his owne body that once dyed and is now glorifyed for them wherein also dwells the fulnesse of the Godhead bodily in whom they also are compleat doth he appeare presenting them and advoceating for them at the right hand of God in heaven Hebr. 9.12.13.24 and 4.14 and 6.20 and 10.21 Revel 1.18 Col. 2.3.9 10. And so doth hee I. Take away from before his Father and himself and procure to them remission of all their sinnes against and since grace received and procures sanctifying and timely removall of the corrections in faithfulnesse imposed on them and healing of their
1.68 Let Israel rejoyce in him that made him Psal 149.2 so Isai 43.15 and sometime to the worser part The weak Brother perish for whom Christ dyed 1 Cor. 8.11 denying the Lord that bought them and bring upon themselves swift destruction 2 Pet. 2.1 He that made them will not have mercy on them Isai 27.11 sure no sober-minded men will affirme that the sayings of any one of these parts will resolve the Question how many God made or Christ by death and ransome bought unlesse one put both parts together 5. Sometime in the third Person generally without any restraining Application Wee have seen and doe testify that the Father sent the Sonne to be the Saviour of the World 1 Joh. 4.14 and 2.2 And that he dyed for all 2 Cor. 5.14 15. hath made of one blood all Nations of men Acts 17.26 And such-like sayings doe directly and fully answer the Question How many God made and how many Christ dyed and gave himself a Ransome for And the like might be said for shewing how many have sinned how many shall dye how many shall rise againe how many shall appeare before Christs Judgement-seat All these are to be found answered in the Third Person generally without any restraining Application where it appeares to be All men and cannot rightly be opposed by places where they are spoken of in the first Person singular or in the first Person plurall or in the second Person with personall Application or in the third Person with any restrictive Application as all and every of them are in many places spooke of in that manner as well as the creation of men or Ransome given by Christ for them Now the 1 Tim. 2.6 and Hebr. 2.9 are spoken in the third Person generally without any restraining application and such places must settle us in the sense And so in this consideration we are led to see what expressions to finde the sense of the Proposition in and where proved Namely where the death of Christ as the Ransome and Propitiation is mentioned without other peculiar ends joyned with it and where that Propitiation is set forth as made by Christ and to be made knowne or offered so to be without the receite in gracious operations joyned with it And what is affirmed of it in places so speaking may not be denyed or straitned by any places otherwise speaking which puts by the most usuall Objections against it CHAP. IIII. Of the divers wayes of propounding the Sufferings and Death of CHRIST in the Scripture and how it is propounded here THE death of CHRIST is diversly propounded in Scripture and that as in respect of every end so in respect of this end of giving himself to the death as the Ransome and Propitiation and sometime coupled with other ends 1. Sometime it is propounded most especially and intentionally as and for an example to Beleevers to follow in love and in the fruits in sufferings and services thereof and as the motive thereto Eph. 5.1 2. 2 Cor. 8.9 In which if the love and services thereof be of Beleevers one to another then he is set forth as having loved us and given himself for us Joh. 15.12 1 Joh. 4.7 10 11. If the love and service thereof be to be enlarged according to any nigh relation between us as husband and wife then hee is set forth as having loved his Church and given himself for it Ephe. 5.25 If the love and service thereof in patience and suffering and in overcomming evill with good be to be exercised towards unbeleeving ones or Adversaries then he is set forth both as having so suffered for us 1 Pet. 2.18 24. and also as having suffered for the unjust 1 Pet. 3.14.18 which manner of propounding his death is used to prevaile with Beleevers to follow his example but doth nor shew how many he dyed for and so cannot with Justice be brought to answer that Question or to oppose it 2. Sometime it in propounded by and of Beleevers as the ground by which in discovery and beliefe thereof they were turned and brought into God and borne anew Tit. 2.11 14. and 3.4.5 with Joh. 3.16 And by which they are kept in dependance on him Rom. 5.6.11 Gal. 2.20 And by which their love is made operative to Brethren 1. Gor. 8.11.13 and all men 2 Cor. 5.14 3. Sometime it is propounded to Beleevers as the ground and motive To be more and more reconcil'd in their hearts and Powers to God 2. Cor. 5.21 To settle and bottome them in the faith of Christ Gal. 1.4 6. To strengthen and stablish their confidence and expectation Col. 1.20.23 To enhance and lead to the testification of love to Brethren Phil. 2.1.8 To preserve from pride carnall confidence in instruments and from schisme 1 Cor. 1.12 4. Sometime it is propounded to such as are Overseers of some Congregations or particular Assemblies of the Church for further end Act. 20.28 To admonish them to keep this doctrine firmly and teach it 1 Tim. 1.11.15 18 19. and 4.10 11. To provoke them to watchfulnesse over the flock over which they are made Overseers and faithfulnesse in declaring the Gospel to them Acts 20.28 To constancy in suffering and enduring hardship in their ministration 2 Tim. 2.3 8. All which wayes of propounding are marvellous profitable for our comfort instruction admonition and exhortation but not set forth as the places shewing how many he dyed for 5. Sometime it is propounded as the foundation laid and ground to offer life and bring in such as either know it not or beleeve it not to beleeve it being true whether they beleeve it or not and therefore as a Truth affirmed that they might beleeve it Joh. 1.29 and 3.16 17. And this propounded sometime to such as beleeve not that they might beleeve Act. 1.7.30 â—1 Sometime to such as doe already beleeve both in respect of themselves and of them which are weak in beleeving and of them which doe not as yet as all beleeve To shew what Gospel was preached among them and to others 1 Joh. 4.14 To shew what Gospel they have to Preach to the World Rom. 1.1 4 5. To be a ground and pattern to them of declaring the Gospel not onely to such as are weak and wavering but also to such as beleeve not 2 Cor. 5.10 11 19. To be a ground of Prayng for such as beleeve not 1 Tim. 2.1 4 5 6 7 8. Mat. 5.44 To be a ground of holding forth the Word of life in a good Profession and a good conversation toward them that beleeve not Phil. 2.6 16. To be a motive to doe all this as the meanes to bring them to God Mat. 5.13 16. with 1 Cor. 2.2 and with patience to beare their injuries and wait till God be pleased to give them Repentance Luk. 9.55 56. 2 Tim. 2.24 25. And as all these last wayes of propounding are of great usefulnesse so in such Places where the Gospel is so propounded shall wee finde resolution of
of many Jewish and Levitticall Rights and Observations they did not beleeve Likewise the free participation of the Priviledges of the Gospel by beleeving Gentiles and fellowship with them without being regulated to them in such Jewish Observances they neither yet fully beleeved nor could endure to see or well abide the hearing of it whence what hard conceptions they had of Paul is evident Acts 21.20.21 And to what a strait Peter was driven to please them and how reproved for it appeares Gallathians 2.11 14. Whence also this Epistle is without the Authours Name prefixed to it Nor is it so generall as the Epistles of Peter and John Nor is the stile like the stile in Pauls other Epistles nor could hee speak in such fulnesse of the height and extent of these priviledges to them as to the Beleeving Gentiles Hebr. 5.11 12 13. Yea he useth many phrases more common with and suitable to the Iewes then in his other Epistles his principall businesse in this Epistle being not so much the opening of the foundation as the leading them to perfection in the knowledge injoyment and usefulnesse of the New Testament of Precious Promises with the fruits thereof as is evident through the whole Epistle Besides in Hebr. 2. cap. the verses both before and following the 9. verse treat of farther things then the Ransome and Propitiation only or that also which is procured onely thereby and so belonging to All men even of the fruits of that and the pouring out of his Spirit also by vertue of his High-Priesthood at his Fathers right hand and so of higher Priviledges then can be affirmed for All men or to any but the called and chosen of CHRIST Hebr. 3.1 and 9.15 whence also the Phrase is changed in verses following which is not so in 1 Tim. 2.1 8. though yet some Phrase he such at if the Gentiles had been writ to and the Ransome and Propitiation only spoken of even some other Phrases also would have agreed in the same truth for whereas God made all Nations of â—ne blood Acts 17.26 Did not Christ partake of the same flesh and blood Joh. 1.14 Gal. 4.4 And did not be partake of the nature of Adam and not of Angels Luke 3.38 but here the Apostle writ to the Jewes and of farther things then the Ransome and Propitiation onely All which considered if at all in any place of Scripture the death of Christ as the Ransome and Propitiation speak of in the Third Person as a Propitiation for Faith could be sound spoken of as for Gods Elect and chosen onely or for any lesse then All men it would surely have been so found in this place there being so much cause for it if any such saying could have been in truth But behold 1. Here it is affirmed for All men not onely in a generall lumpe but for Every man as intimating all the particulars in the generall every singular man such the force of the word here Heb. 2.9 2. Here also the opposition is between God and men even men Created by him to whom it is appointed once to die and after that the Judgement Heb. 9.27 and the death of Christ for men be-between And is not that expresly said to be for Every man like thâ—â— to the Gentiles affirmed 2 Corinthians 3.10 14 15. 3. Did not God also for a little time make his Sonne inferiour to the Angels in giving him a body that might suffer death Hebr. 10.5 and is it not here expresly said to be for Every man as well as that in 2 Cor. 5.10.14 4. Did not God glorify Christ in setting him forth as a publike Person in the room of All men as the first Adam was who was a figure of him to come though he lost his honour and himself and us quickly Psal 49.7 8 20. that he might Ransome all the first Adam had lost and be their Lord is not that expresly said here to be every man as it is Rom. 14.9.11 12. and 2 Cor. 5.10.14 15. 5. Hath not God also glorified him at his owne right hand to be the Lord of the dead and the Living and that all shall come before him and how to him and be Iudged by him even because by the grace of GOD he tasted death for every man as is here expresse Phil. 2.7.11 Rom. 14.9 6. Is not this his death for every man affirmed to be in love and good-will by the grace of God and so for a gracious end and doth he not on this ground call all the ends of the earth to look to him and be saved Is 45.22 and is not that the ends of the earth that is of Gods creation Is 40.28 and is not that meant here of men in all the ends of the Eâ—â—th Prov. 8.4.31 32. and is it not here expresly said every man And so the force of the word with all the Circumstances and the drift of the Epistle and bufinesse treated of that would have required limiting if it might have been doe fully shew That if the question be asked For how many did JESUS CHRIST by the grace of GOD taste death Then without any equivocation limitation or Gloss to answer with Hebr. 2.9 For Every Man CHAP. XIII Of the Consideration of like places in Scripture speaking in like manner NOw other places of Scripture that speake of the same businesse namely of the death of Christ as the Ransome and Propitiation only and that which is the fruit of that only And this propounded in the third Person generally and as the ground of Faith and of Preaching the Gospel to all men and praying for all men and inviting them to Beleeve and waiting for the same c. must be viewed 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them Two things are here evident First that there is a Reconciliation and Pardon for the World which God hath already wrought in Christ while the world lies still in enmity and under sinne for not receiving the same so as it might reconcile them to Christ and so to God in and through Christ that they might receive that Not-imputation mentioned Psal 32.1 2. Rom. 4.5 6. which yet they have not for he saith not God is or God will be Reconciling the world to himself as speaking of the worke of his Spirit in the word of his grace with and in men nor doth he say God was in the World reconciling them as speaking of the spirituall application of the Blood of Christ in the hearts of men reconciling them to God but God was in Christ reconciling c. as speaking of the worke of God in Christ the Reconciliation hee hath already wrought in Christ for men as that Col. 1.20 and true though they beleeve it not And this expresly distinct from that Reconciliation effected in Men by his Spirit in beliefe of the former reconciling them in their hearts and Powers to GOD of which before Verse 18. Col. 10.21
the Death and Ransome of Christ is their unbelief Not simply because they were sinners but because by Repentance and faith they come not in to him that hath made Satisfaction for their sinnes Joh. 3.18.36 and 8.12 and this is Just and according to Gods mind Joh. 3.16 And so to Answer the Objection All men were bound by vertue of the grace of God in the Creation to Love God with all their heart minde soule and strength and their Neighbours as themselves and to walke in that love and the least variation or short comming thereof leaves them under sinne curse and death and helplesse they having no power to fulfill this Law having lost it in the fall and so hopelesse And by vertue of the grace of God in the Redemption wrought by Christ all men are againe farther bound to this former love and walking in it and short-comming thereof leaves them also under sinne curse and death Gal. 3.10 And power thereto they yet have none yet notwithout hope in that the Propitiation is made by him for them Joh. 1.29 1 Joh. 2.2 and hee it filled with Spirit to send forth to them and will enlighten every of them Psal 68.18 By vertue of that common Salvation extended to all men by Christ the doore to repentance and faith is opened and they in the meanes and in some sort by Spirit at one time or other called to Repentance and howsoever God seems to winck it their follies till then yet then hee warneth them to repent that so repenting and comming in to beleeve in Christ they may through him receive remission of sinnes and be enabled to love God in Christ and one another as Christ hath loved them and to walke in that Faith and Love Act. 14.17 and 17.30 31. and for want of this they remaine under sinne and wrath and in danger of a Second Death Joh. 3.17 18 19. and this is a new Debt Now if Jesus Christ send forth more light and meanes and strive farther with them and they be found hardning themselves and rebelling against him It increaseth still their debt Rom. 2.4 5. And if he visite with punishments he is just and Righteous and there is mercy also in it Joh. 33.14.23 And if hee still strive and they still refuse both instruction and correction and will not submit and come in to their lawfull Lord that bought them and called them if hee give them up to Sathan and destruction Is not this just Joh. 3.19 Jere. 6.16.28 30. And thus wee find in Scripture set forth That All smarting corrections on Beleevers are for sinne against Grace Goodnesse and Spirit in the means vouchsafed Levit. 26.11.14 All heavy judgements on others for imprisoning the knowne truth in unrighteousnesse Rom. 1.16 17. and refusing to be gathered by Christ Mat. 23.37 the great condemning evills are set downe Heb. 6.4 5. and 10.29 By our Saviours Affirmation Joh. 3.18 19. and the Spirits convincements Joh. 16 8 11. Unbelief is the main sinne and the cause why so many abide under the guilt of sinne and the cause that sinne hath such Power and brings forth so many evill fruits in men and it is the root and nurse of more grievous sinnes that they fall into and all may be concluded in one word Not obeying the Gospel of God and this is the debt which God requires and for which men shall suffer in everlasting fire 2 Thes 1.8 So that here is not two payments of one debt but a new debt in spising the Goodnesse of GOD in the Remedy provided including the old Debt in a new manner of guiltinesse for despising the Remedy not seeking nor accepting the Release procured by Christ Joh. 5.40 And here is another even a Second death when all are raised out of the first even that which was not primely prepared for mankind but for the Devill and his Angells Matth. 25.41 And it is justice with God to give over all into the hands of his Sonne who will judge them All according to the Gospel in which he was set forth to them and they would not that he should Reign over them Joh. 12.48 Rom. 2.16 Luke 19.14 22 27. And is not God and Christ just in all this Surely among men this would be understood If some Subjects had committed Treason against their King and offered indignity to his Crowne and had wasted his treasure and were for this banished from the Court deprived of their Estates confined to darke Prison among slaves and enjoyned to suffer stripes every day and at a certaine time to suffer a shamefull and tormenting death If the Kings soul longed to shew them mercy and his Justice not permitting and the Kings Sonne with his Fathers consent would undertake for these Traitors to bring them before the King againe and should for them lay downe his Crowne suffer the punishment due to them and give a sufficient Ransome to the King for them all that hee may have the Pardon for them all and have them all released to him that Hee may bee their Lord and bring them out of Prison at his Pleasure and bestow the Inheritance on as many of them as would accept his grace and willingly come under his Government and judge the rest And that hee might have Liberty to ease them of so much of their daily paines in the Prison and shew them what favours and use what meanes hee pleased to perswade and allure them to come under his Government And the King professes himselfe to bee fully satisfyed with his Sonnes Ransome and setts him on his Throne and gives all this into his hands and sends word of this new Treaty to the Imprisoned Traytors and bids them to hearken and submit to his Sonne And the Kings Sonne begins to take Order for them so that the greatest of their daily Torments and Paines is taken away many sweet refreshings and Liberties afforded them in the Prison to winne them to good estimate of the Prince who sends his Ambassadours amongst them with the Proclamation of the Pardon and invitation to come in to the Government of the Prince and Promise that whosoever so did should both have the Pardon given him and be made an Heire with the Prince If any of these preferre their Fellowship with the Slaves and Liberties given them in Prison before these offers of the Prince and refuse to come under his gracious Government And then at the appointed time hee call them all out of Prison and adjudge them a Double Punishment and a more grievous death then that he delivered them from and aggravate their Rebellions against him By all the Evills they were found in when hee undertook for them and all the cost hee was at for them and all the meanes hee used towards them and all the Circumstances of their Rebellion against him and so judge them to Punishment accordingly Will any reasonable man say now That this were injustice now in the King or the Kings Sonne or two payments of one debt
hath shut the doore against this also leaving no way for any to know Christ Dyed for him till hee have some speciall manifestation which in this sense is not first given Joh. 14.17 Nor any hope of this unlesse ones particular Election be knowne and so opens a way for men to look for and be deluded by passionate fancies and Satanicall Enthusiasmes Jere. 2.8 and 8.8 9. 4. For the particular instance of Joh. 17.9 It is also much abused for 1. This Text saith not the world of the wicked and ungodly as the assumption doth but the world and by world it is evident is meant Naturall men unregenerated not yet called by grace and in that heavenly Call given to Christ and so had not received his words and the manifestation of his Fathers Love Power and goodnesse in sending Christ so as to beleeve on him as it is expresse these prayed for vers 9. and vers 6 7 8 9. So that the world world vers 9. includeth all the Elect that were yet in the world and uncalled forth And this also farther appears in that That for the same things he prayes for these that through his Preaching did now beleeve on him vers 6.9 Hee also after prayes for the same for so many as shall through their Preaching beleeve on him vers 20. But all the way from vers 9. to vers 20. no Petition for any thing for any before they beleeve or yet that might bring them to beleeve So that the Assumption rendring the word world for the wicked not Elect opposed to the Elect it makes two sorts of Elect one sort prayed for vers 9. another sort prayed for vers 20. or else it grants a sort of People in the World that are neither of the Elect nor of the world mentioned vers 9. that were prayed for vers 20. And which way soever the Assumption will have it yet it holds forth this falshood That none of the Elect were are or shall be beholding to the Prayer of Christ for all or any of that Patience and goodnesse of God extended before their faith or for the means and grace by which they were brought to beleeve or for their faith it self seeing no such things are here prayed for for any but the World vers 21.23 Even the World opposed to and distinct from these called out of the world both vers 9. and vers 20. 2. This Text saith not hee will not pray for the World as the Assumption saith but in the Present tense in that very time I pray not for the VVorld It 's not in Preterperfect-tense nor in the Future-Tense and surely to any common understanding I doe not I have not done I will not doe are of a various and divers sense Christ saith Joh. 13.18 to his Twelve Disciples I speak not of you All yet in Joh. 6.70 Saying I have chosen you Twelve hee spake of them all and so it is evident That as the Ransome-giver he did pray for such as were none of These prayed for vers 9.6 7 8. nor such as those prayed for vers 20. but even the Transgressours Isa 53.12 and his Crucifiers Luk. 23.34 such as the VVorld vers 24.25 3. The word Not in the Text appeareth not to be so exclusive as the Assumption with the whole Argument would make it to be few can be so ignorant as not to know that either in Scripture or common speech Not doth not signifie not at all in every Place Sentence or Businesse but sometimes only Not so much not so privily and chiefly and this also discernable enough in the Places Sentences in which it is so used Christ of his Ministration on earth which was chiefly and primely for the Jewes Ro. 15.8 Saith to the Woman of Canaan Mar. 15.24 I am not sent but to the lost sheep of the house of Israel and yet he did helpe her And occasionally Preach the Gospel in Samaria also Joh. 4. and not without mission sure so Paul saith 1 Cor. 1.17 Christ sent me not to baptize but to preach c. And yet baptire some he did and surely not without mission also verse 14.16 And it is most like to be in such a sense here that Not is used as appeares vers 21.23 where the world is put in for 4. The things here prayed for from verse 9. to vers 20. as Preservation in their gratious Estates keeping them in the world and from from the evill of the world that hated them and out of which they were chosen Sanctification of them for carrying forth the Gospel to the world and perfecting them in union and Conformity with himself and one another in him and his Father Are of a higher nature then those things we are to pray for the world or any in it Till they be called and chosen out of the world as these were 1 Cor. 1.9 Joh. 14.16 17 21.23 16.14 15. Phil. 2.8 9 10 11. Short of which things are those which wee are to pray for for the World 1 Tim. 2.1.4 6 7 8. as is seen in that which our Saviour doth intimately pray for for the World vers 21.23 5. In this Ioh. 17. our Saviour prayed not onely as a Ransome-giver and Mediatour between God and man as 1 Tim. 2.4 5 6. but also as a Prince and High-Priest over the House of God The Mediatour and Minister of the New Testament for all his Called and Chosen ones such as these prayed for were Heb. 3.1.6 8.1 6. 9.14 15. And his praying here is the same with his Advocation mentioned 1 Joh. 2.1 which is no where said to be for All men and the whole World as his Propitiation is So this Argument crosseth the Scripture in saying Hee Died for no more then he so prayed for or is such an Advocate for Ioh. 1.29 Heb. 3.9 1 Ioh. 2.1 2. As this Argument doth crosse and denie our Saviours gracious End and Intention in this Prayer Ioh. 17. which appeares to be for the furnishing of his chosen Ones to be in his place of Ministration in the World as the light of the World to declare the Gospel to the World vers 11.17 19 20. And this also to this very end That through the grace of God appearing in them and through their Ministration the World might beleeve that God hath sent Christ vers 21. as these prayed for did already beleeve vers 8. And that the World might know that God loveth those that are in Beleeving come in to Christ and made one with him even with such peculiar love as hee loved Christ his Sonne vers 23. That so such as by their Ministration are brought in this sight and Belief To submit to and be one with Christ and with them may partake of this Prayer and all the things here prayed for vers 20. And those that when this light commeth love Darknesse rather shall be left excuselesse and in another day made to see and confesse the same to the glory of God and their own confusion
held amongst all professed Christians and denied only by a very few of some sort of Familists againe that Jesus Christ is very God is held generally in our Nation and I hope but very few Arrians and Socinians that hold the contrary Againe That Jesus Christ is true and very man is also generally held among us and very few that denie it and so that Christ is God and Man in one Person Againe That Repentance and faith in Christ are the meanes to partake of Life by Christ and that this Repentance and Faith have Love and good-workes joyned therewith That Idolatry Perjury Theft Murder Adultery Lying are verily sinne and deserve death are generally held and very few I hope of any other mind Also That all shall die or be changed and all rise againe to Judgement and that there is a Heaven and Everlasting Joyes for the Righteous and a Hell and everlasting Paine for the wicked is generally held and very few in comparison of them that hold the same are those that denie it All these fundamentalls are held not only by true Beleevers and godly men but have a kind of credence in the heart and are Professed by Papists Arminians Anabaptists many sorts of zealous Sectaries yea many profane and wicked men And are these Parts of Truth the worse and to be shunned or lesse esteemed because they are holden and professed by so many and of such sorts I verily beleeve thou wilt say No and the same I say for this That hee gave himself a Ransome for All men But if thou say That the Teaching of this Opinion That Christ died for All men is imbraced and followed by many Common People loose men and Sinners and few zealous ones regard it I pray thee remember what was said of him that dyed for all men and of his Preaching Job 7.48 Have any of the Rulers or Pharisees beleeved on him but this common People who know not the Law is Cursed Joh. 12.19 The world is gone after him were this a good reason to refuse his doctrin But if thou say many that affect this opinion are still loose and carelesse Remember what thou hast read Mat. 13.47 The Kingdome of Heaven is like unto a Net that was cast into the Sea and gathered of every kinde Surely there is that in the report of the Gospel that is very fit to affect many But the triall is where in the Call the application of the Blood of Christ comes to reprove convince cast downe hould and submit to Christ in which whoso is made obedient is received and this number is yet but few in comparison of the many that in this respect turne aside besides of the contrary opinion too too many are found very headdy feirce high-minded false loose so that there is no ground for this stumble wherefore though thou canst not be of the same minde with me in this branch of Truth yet count me not thy enemy for speaking the Truth neither partake of other mens sinnes in receiving the false Accusations of such as have only some Morall Conversions and are yet strangers to the grace thou hast received That so wee may live and love as Brethren and not be set in contentions one against another least by biting and devouring one another it come to passe that we be consumed one of another Gal. 5.15 Meddle not with the Tale-bearer that flattereth with his lippes Prov. 20.19 For where there is no Tale-bearer the strife ceaseth Prov. 26.20 And so let our contendings be against them that turne the Grace of God into wantonnesse and labour to overthrow the Faith Jude 1 2 3 4. and let us live in Peace and I doubt not but the God of Peace will be with us and wee shall in due Season agree in this part of Truth also Vse 9. If thou beest one that hast not onely in perception of the grace of God in Christ been drawne into him as the former but through Spirituall and Supernaturall light given in the Gospel hast seen in some measure both the fulnesse and largenesse of the Propitiation made by Christ with God and the fulnesse of Grace and Truth that is in Christ So as it hath drawne thee off all other Excellencies and brought thee to see and find in him that which answeres all thy needs removes every doubt and feare and is enough to fill and satisfie every desire So as hee is in thee all and in all the desire of thy heart and the content and wel-pleasednesse of thy soul thy whole stay on whom thou dependest Thy Treasury in whom thou enjoyest thy fountaine whence thou lookest for and receivest all Wisedome Righteousnesse Holinesse Freedome Consolation and Life I have no other thing I will now say to thee But as thou hast received CHRIST JESUS the Lord so walk in him Col. 3.6 By the same Spirit with the same Faith and Love in the same low Estimate of thy self and high Estimate of and desires after him with the same content in and with him and the same readinesse to doe and suffer for his sake and according to the knowledge faith and grace vouchsafed thee letting his word he hath put in thy heart and therethrough acquainted thee with himselfe dwell in thee richly and teachingly Coll. 3.16 Ever keeping it in the beleeving Remembrance of his Death for our sinnes and Resurrection for our justification and Assention to send forth Spirit to us with his Wisdom Power Love and Faithfulnesse already begun to be manifest in us and with this remembrance a constant Dependance on him for Wisedome Strength Preservation and Perfection with yeelding to the grace that proceedeth from him Rom. 4.24 25. 5.1.11 12.12 Phil. 2.1 2. and thus walking in Faith and Love and keeping this word of grace in beleeving remembrance thou shalt be saved 1 Cor. 15.1 2 3 4. from Idolatry Superstition Profanenes Pride Vaine-glory hypocrisy from earthly-mindednesse uncleannesse malice falshood from intemperancy in meats drinke apparrell from coldnesse deadnesse murmurring impatience back sliding from barrennesse in good and though Tempted yet kept from fulfilling the lusts of the flesh Jam. 1.21.25 1 Pet. 2.1 2 3. Psal 119.9.103 104. Gal. 5.16.18 and not onely so but this word of grace kept and walked in will be a fruitfull spring in the heart of child-like affections to God and member-like to Brethren and compassionate to those that are out of the way streaming forth motions in love joy patience goodnesse and to all services of Love according to opportunity given to God men or Brethren Psal 1.2 3. Hos 14.8 Joh. 7.38 39. and 15.1.8 2 Pet. 1.4.11 Wherefore I still entreat that in that gracious word thou hast received and according thereto and according to thy receit so let us walke in all our Conversation as for those higher visits imbraces and communication of his peculiar Love to be waited for by us it is not meet to treate thereof in this Treatise thus occasioned Vse 10. And to come
toward a conclusion who ever thou be I pray thee let us take notice of the goodnesse excellency and Preciousnesse of this Gospel in this Declaration of the Death and Resurrection of Christ and the great love of God to Mankind in giving his Sonne to die for our Sinnes and the fulnesse and fitnesse of the Propitiation he made thereby and the life he is filled with at his Fathers right hand and the Spirit be hath received to send forth to the Sonnes of men and all still by vertue of the Precious blood of his once shed be not weary but take it well though I speake a word or two freely of this Declaration of the Gospel when it is spiritually enlightned to any heart and the heart enabled to perceive and beleeve 1. It is a true glasse in and through which the Beleevers looking may see First The hainousness of our sinnes which wee the chief whips Thornes Speare Nailes Crosse and malady that put the Sonne of God in our Nature to so much grievous sorrow shame paine agony and Death Esay 53.3.9 2 Cor. 5.19.21 Rom. 4.24 and the haynousness thereof appeares in this that nothing else nothing lesse then so great suffering and blood-shedding of the Sonne of God could satisfy for and take away sinne Heb. 9.9.12.22 24. 10.1.10 Mat. 26.29 and also in this that now they are against so good a God and so great goodnesse manifested not onely by Creation but now much more by and through a Redemption with such Precious blood Rom. 2.4 Acts. 17.14 2. The vanity worthlesness and inabilitie of all the Sonnes of Adam and of all their righteousness and best workings and of all Creatures with all their excellencies either to doe away sinne or to make man righteous or Procure life with God which if any or all of them could Then Gods onely begotten Sonne should have been spared Esai 59.16 and 50.2 and 63.5 Job 28.1.19 Hebr. 1.10 Gal. 2.21 Luk. 22.42 3. The woefull and unconceivable heavy condition of every man that commeth to hear the punishment of sinne in his own Person for when the first curse and death as the punishment of sinne borne by him for sinners who never did sinne did for a few houres Suffering put this strong Captaine to such an agony so to groane and cry out What will it doe to such when all their sinnes themselves have committed come to be agravated by dispising so great Patience and goodnesse procured by such a Redeemer and therein despising the Redemption it self and refusing to come in to their Lord that hath so dearly bought them and for all their contempt with all their sinnes therethrough abiding on them be cast into a Second death and suffer therein for ever and ever Luk. 22.44 23.30 31. 2 Pet. 2. 4. The holy nature and attributes of God as his exceeding hatred and indignation against sinne his wonderfull justice in fulfilling the Curse on all Transgressours of the Law and his truth in causing the sinner to dye all seen in this that he would not forbeare nor abate his owne Sonne that was but set in sinners Place for them any part of the debt but required it all of him Isai 53. and also his infinite mercy and compassionate love even to mankind fallen into sinne and enmity against him in providing and giving such a Ransome for them Joh. 3.16 17. 1 Tim. 2.4 5 6. his infinite wisedome in making Mercy and Truth Righteousnesse and Peace to meet in one for recovery of sinners Truth fulfilled and Justice satisfyed in the Curse imposed and death inflicted on his Sonne the Man Christ Jesus and so on all in him in the room of all and so mercy and Peace procured and ready for Mankind yea his Mercy and Truth in sending him forth to doe all this Psal 85.10 11. 2 Cor. 5.14 15 19 21. his infinite Power in raysing Christ from the death that dyed as the sinner in the room of all free from all those sinnes imputed to him and a Victorer over the Curse and Death imposed on him and over the Devills that conflicted with him Rom. 1.4 4.25 15.3 4.20.5 7. Col. 2.14 15. And so his Infinite Power Mercy Love Truth Justice Faithfulness in Calling to his Sonne Isai 33.3 Joh. 6.44 45. and dispencing Pardon Spirit and Life to those that in his Call are submitted too and brought to beleeve on his Sonne Isai 33.10 11. Joh. 7.9 5. The Three Persons in one God the Father that gave his Son Ioh. 3.16 1 Ioh. 4.14 and calleth to his Son Joh. 6.44 45. Matt. 16.16 2 Tim. 1.4 The Sonne that came forth from the Father and gave himself a Ransome for All Men and went againe to the Father Joh. 16.28 1 Tim. 2.4 5 6. Heb. 11.1 19. and receiveth those that in the heavenly Call are given him by the Father and maketh known his Father and his Fathers words to them and presenting them spotlesse in himself and giveth them the Priviledges of sonnes Joh. 6.37.8.17.4 9. Col. 1.21 22. Joh. 1.12 13 18. The holy Spirit that commeth from the Father and the Sonne with super-naturall and divine light and Power and teacheth and giveth in the words of Christ beareth witnesse of him and affecteth faith and a new heart and witnesseth Sonship and leadeth the Sonnes of God Joh. 14.2 6. 15.26 16.13 14 15. Joh. 5.6 7. Rom. 8.14 15 16. 6. The glorious Love Goodnesse Excellency beauty and Authority in Christ Iesus who is set forth herein to be God Isa 9.6 the Son of God Mat. 3.17 God made man Gal. 4.4 God man in one Person Joh. 1.1.14 God with us Mat. 1.25 whose Ransome given and Propitiation made is full and fit for us and effectuall with the Father 1 Tim. 2.4 6. 1 Joh. 2.2 Hebr. 10 1.10 who is the rightfull Lord of All. Act. 10.36 and Wisedome and Power of God and the Wisedome Righteousnesse Sanctification and Redemption unto all that beleeve on him 1 Cor. 1.24 30. the High-Priest Prophet and King Heb. 5.7 9. the Fountain of Life and Spirit ps 36.8 9. 7. The ground and certainty of the Resurrection from the dead 1 Cor. 15. tot and of the equity and certainty of Christs Judging All. Rom. 14.9.11 12. 2 Cor. 5.10 and of the equity and severity of the second Death Joh. 3.19 Lu. 19.27 2 Pet. 1.2 8. The certaine sure and unspeakable happy and blessed Estate of all those that in beleeving are made one with Christ who are therein one with God in him and with Brethren in him having the same Spirit and Priviledges now in first fruits and in due season of harvest Ioh. 1.12.16 17.20 in respect of all which and such discoveries by the Spirit in the Gospel beleeved I. The Gospel is rightly called a Glass 1 Co. 13.12 2 Co. 3 3.18 Ja. 1.2 3. II. It is a sweet Prevailing motive and powerfull load-stone to draw a man 1. To judge condemne and deny himselfe and his owne wisedome parts righteousnesse 2.