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
all dead And that he dyed for All that they which live should not henceforth live unto themselves but unto him that dyed for them and rose againe 1 Cor. 15.22 As in Adam All dye so in Christ shall All be made alive and wee must All appeare before the Judgement-seat of Christ 2 Cor. 5.10 And if wee look on them that stumble at Christ in his Gospel and refuse and denie him doth not the Scripture say Such 2 Cor. 8.11 perish for whom Christ dyed 2 Pet. 2.1 even denying the LORD that bought them and bring upon themselves swift destruction And are they not said To have troad under foot the Sonne of God and count the blood of the Covenant wherewith they were sanctified an unholy thing and to offer despight unto the Spirit of Grace Hebr. 10.29 and to be trees twice dead Jude 12. And if wee look upon the accomplishment of this end of the death of Christ doth not the Scripture say Before him shall be gathered all Nations c. Matth. 25.32 40. and that even because to that end hee dyed Rom. 14.9.11 13. Phil. 2.8 11. and rose And so in the Name of JESUS every knee shall bow and every tongue shall confesse that JESUS is the LORD c. Isai 45.23 Psal 86.9 And if we look on those to whom the Gospel is to be preached saith not the Scripture Matt. 28.19 Teach all Nations Mark 16.15 Goe yee into all the World and Preach the Gospel to every creature And doth not all these places of Scripture hold forth and explaine and confirme the same sense that 1 Tim. 2.6 and Hebr. 2.9 importeth and so confirme the truth of the Proposition That JESUS CHRIST by the grase good-will and favour of God did tast death for every man and so gave himself a Ransome to God for all men and so is become the Propitiation of the sinnes of the world and the Saviour of the world Yea that the world through him might be saved There is no one thing in all the Scriptures more fully and often and in plain Sentences affirmed then this CHAP. XIV Of the Answering the most usuall and strongest Objections framed against this part of the Truth THE Objections I have met with I desire to couch as many together as I may and to set them downe as faithfully and in the greatest strength that I have met with them and to answer as directly to them OBJECTION I. The Scripture in such places as 1 Tim. 2.6 Hebr. 2.9 and Joh. 4.42 Are not to be understood in the sense which the words seem to Import And this Objection is fortifyed with divers Reasons as to instance the chief of them 1. The words of Scripture cannot be alwayes taken in the sense they Import as I am the Vine I am the Doore This is my Body 2. The words All men and Every man are often found to meane but some even Gods Elect and Chosen 3. The death of Christ is often said to be but for many and those many his sheep 4. There was great reason that such generall words as All men and the World should be used in those times when Christ and his Apostles were upon the face of the earth when they meant but some even the Elect Gods Elect and chosen in all Nations ANSWER For the Affirmation which is the Objection it self the contrary may be affirmed for though the Scripture speaketh sometime more plainly sometimes Metaphorically and sometime Parabollically and Figuratively yet alway truly and in that very sense the words so spoken and as the place in which the words are and the businese about which they treat doe Import For God is a God of truth and Christ is the Truth Psal 31.5 Joh. 14 6. and told the truth which he heard of God Joh. 8.40.45 and did beare witnesse to the Truth Joh. 18.37 and the holy Spirit that convinceth and will convince the World of sinne for not having beleeved on Christ Joh. 16.8 and by whom the Prophets and Apostles spake 2 Tim. 3.16 2 Pet. 1.21 Is the Spirit of Truth 1 Joh. 4.6 and 5.6 and the Word of God both essentiall and instrumentall is Truth Joh. 17.17 and the Word of Truth 2 Cor. 6.7 Col. 1.5 And the Prophets spake the Truth of God which Christ came to confirme Rom. 15.8 13. And John Paptist beare witnesse to the Truth Joh. 5.33 And the Apostles renounced the hidden things of dishonesty not walking in craftinesse nor handling the Word of God deceitfully but by manifestation of the Truth commending themselves to every mans Conscience in the sight of God 2 Cor. 4.2 and spake the Words of Truth and sebernesse Acts 26.25 And that with great plainnesse of speech and not with a vaile over their face neither 2 Cor. 3.12 13. and the Scripture tells us That hee that hateth dissembleth with his lippes Prov. 26.24 And that God needeth none to talke deceitfully for him Joh. 13.7 how can it be then that any of us beleeving and reverencing God and Christ and his Spirit as truth and his Word as a Word of Truth and his Prophets and Apostles Preachers and Writers of Truth and that with plainnesse That when they all say That Christ by the grace of God tasted death for every man and gave himself a Ransome for All men and is the Saviour of the VVorld and the Propitiation for the sinnes of the whole world That any of us I say should presume to say His Words have not the sense or meaning they seem to import Truth it is the minde of God in the Scripture is mysterious and the Scriptures are full of profound Mysteries but they are divine and heavenly Mysteries of Truth Righteousnesse and Goodnesse delivered in words of Wisedome but not the wisedome of this World so that we need a spirit of grace and Wisedome from Christ to open our eyes to see and our hearts to receive them 1 Cor. 2.8.15 Yet the mysteriousnesse of the Scriptures stands not in any equivocall hiddennesse and doubtfulness of speech like the Oracles of the Heathens supposed gods that by the witt of men might be made true which way soever taken though contrary to what they imported to those that sought and trusted to them but the Scriptures though mysterious yet so full of unchangable truth that when by the spirit of grace the knowledge thereof is so given to any man that he understands the same It will appeare to be so right and plain and just according to the words in which it was exprest That he that understands will say As I have heard so have I found in the house of God Psal 48.8 and will not contradict but confesse the truth of Christs own sayings Prov. 8.6 9. Heare for I will speak of excelient things and the opening of my lippes shall be right things for my mouth shall speak truth and wickednesse is an abomination to my lippes And the words of my mouth are in righteousnesse Nothing froward or wreathed or perverse
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
not beleeving in him Joh. 16.8.11 and Judge all even such as would not that Hee should Reigne over them Acts. 17.31 Luke 19.27 But he enters in by the Spirit and Rules in the hearts of his Chosen Ones Gal. 2.20 and freeth them of their darknesse and bonds Rom. 7.25 and 8.2 Coll. 1.12 and leads them Rom. 8.14 and overthrowes their Enemies Mich. 7.18 20. Rom. 16 20. Enriches them with Spirituall blessings Ephes 1.3 and will plead their Cause and give them the Kingdome So at this is a motive to all men to seek Him and learne of Him and come in and submit to him This Argument confirming that which it seems to oppose OBJECTION VII IF God in any sort bad entended any Life or saving grace by the Death and Ransome of CHRIST for All men or the residue of the World besides the Elect hee would surely use some meanes to bring them to some knowledge of Christ and so to Repentance and Faith But he seemeth to be so farre from this That to many hee vouchsafeth no meanes at all Psal 147.19 20. And to others hath expresly and utterly denyed the meanes when his Servants would have carried the same among them Act. 16.6 7. ANSWER This Objection denieth neither the Death nor Ransom of Christ to be for all men But onely any intendment of Life and saving Grace thereby neither doth it bend force to denye That for any but onely these where the Declaration of the Gospel is not granted and the force of the Objection is weake For 1. The Scripture hath expresly affirmed Gods intention to be that they all might be saved and repent and beleeve and to be surther saved Ezek. 33.11 Joh. 3.17.1.4 7. Rom. 2.4 1 Tim. 2.4 2 Pet. 3.9 2. If wee cannot in the Workes of God see a fulfilling of the sayings of God It becomes us to admire his Wisedome and Holinesse to bewaile our ignorance and waite and supplicate for Light from him and not by rash judgeing and mistaking of his Workes to denie the truth of his Words Rom. 11.33 34. 3. The Scripture testifieth that God hath and doth use some meanes towards all men not onely in his Workes of Creation and Providence which giveth some Testimony of his Goodnesse to lead to Repentance Rom. 1.19 Act. 14.16 17. and 17.26 with Psal 19.1.6 Rom. 10.18 and 2.4 but with some further Light yea it may be some rumour of the Gospel as much as drew Rahab to beleeve for was it not declared to all the World Gen. 13.15 Did not Adam and Evah and the long lived Fathers and Noahs Preaching and Arke-building spread the fame through the World 1 Pet. 3.19 20. after the Flood was is not declared by Noah to all the world Gen. 8.9 Did not Sem live to Abrahams time and whether it were hee or no was not Melchisedeck a Priest then living Did not Abraham travell and Israels and Jacobs spread farre Did Joh and his three Freinds and Elihu in their severall Countrys nothing this way Did not Davids friendship with divers Kings Solomons Reigne over divers Countreys the Queen of Sheba comming and returning to Solomon spread the fame of the Gospel Did not the Captivities and dispersion of the Jewes The advancement of Daniel Ezra Nehemiab and Mordecai make some spread of this knowledge Was not our Saviours Starre seen in the East Were not the Jewes in all Countreys at the comming of Christ And doth not the Apostles say expresly their sound went out into all the Earth and their words to the ends of the world Rom. 10.18 And shall any of us say God hath used no meanes to lead them to seek him because wee know not of it farre be such rashnesse from us to contradict the Scripture Joh. 1.9 Rom. 1.17 Act. 14.17 neither doth Psal 147.19 20. say he hath used no means with them but onely not such and so great meanes He hath not dealt so with any Nation as hee did with Israel nor then had he but that is not used no meanes at all 4. Gods deniall of his Servants to preach in some places for a time as in Act. 16.6 7. proves not an utter deniall of all meanes to them for 1. God might have formerly used means which for their contempt of the greater might now be denied to them Mat. 13.12 25.29 2. God may deny the meanes for one time and grant it in another as to the Gentiles and Samaritans denyed Mat. 10.5 but granted Mat. 28.20 Act. 8.11 3. This deniall might be in mercy it may be God had not yet prepared them to receive the Gospel and so they might violently have resisted it and procured a curse and God would after prepare them and then they should receive it Matt. 4.5 6. It might be many Jewes amongst them that now would have stoned these Apostles that should after receive the Gospel as the Samaritans once stoning after receiving But this is certaine Gods time was not yet come and some other were to have the Gospell before them that yet had it not suitable to that Rom. 15.22 4. Both Jewes and Gentiles there not long after both had the Gospel and many received it and obtained like precious Faith with the Apostles Acts. 19.10 1 Pet. 1.1 So that this Objection hath lost all his strength 5. Yet GOD may holily and justly denie the cleer Revelation of the Gospel to some and their Posterity also when they have resisted the light in the lesser meanes used before especially when they have contemned the greater meanes also when offered and hardned their hearts from profiting thereby Hee may then denie those meanes to Father and Children also that walke in their Fathers wayes yea and harden their hearts from Profiting by such meanes as are left them And this is a good warning to others to take heed of any sleighting and abusing any meanes much more to heed that the Gospel be not abused and sleighted But no Proofs that God never used meanes to those so deprived and hardned for why then did he deprive and harden them Rom. 1.18 24. Act. 28.25 28. Matth. 23.37 38. Rom. 11.20 21 22 23. And thus have I answered all that I have found of any force Objected as for that foolish and senselesse Cavill That this opinion that JESUS CHRIST Dyed for All men Importeth That all men have Free-will by Nature to seek and receive him It is so false and groundlesse a fancy as needeth no Answer yet when such as say Hee dyed not for All men doe prove those they beleeve hee did Dye for have such Free-will by Nature That also shall be Answered CHAP. XX. Of the Arguments confirming the Truth of the Proposition and that 1 Tim. 2.6 and Hebr. 2.9 have the Sense they import Now to satisfie such as desire to have reason satisfyed I adde these REASONS Argument I. THat which the Scripture oft and plainly affirmeth in plaine words is certainly true and to be beleeved Prov. 22.20.21 Isai 8.20 2 Pet. 1.19 20.
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
be a Sacrifice not onely for originall guilt but also for all Actuall sinnes of men Article 15. Christ in the truth of our Nature c. he came to be the Lambe without spot who by the Sacrifice of himself once made should take away the sinnes of the World And sinne was not in him But all wee the rest c. offend in many things Article 31. The offering of Christ once made Is that perfect Redemption Propitiation and Satisfaction for all the sinnes of the whole World both Originall and Actuall And this expresly testified against a grosse Popish Innovation Which Doctrine had I not beleeved I would not so have Protested to main aine And for the maintenance hereof I have gone in as orderly a way to avoide all the aforementioned abuses of Scripture and to make the Scripture sole Judge and testify the truth in the words thereof as I could An I so have divided the 〈…〉 in 24. Chapters The first five of Premiâ—ees for better understanding the businesse and the rest to proveit And so Chap. I. Of the distinction between the Salvation Christ â—ffected in his owne bâ—dy with God for men And that hee effects by his Spirit in men to God from pag. 1. to pag. 15. Chap. II. Of the divers distinct ends of the Death of Christ set forth pag. 16. to p. 20. Chap. III. Of the divers manner of mentioning those ends in Scripture pag. 21. to 25. Chap. IV. Of the divers waies of propounding the death of Christ in Scripture pag. 26 27. Chap. V. Of the difference of the extent and force of the same words in Scripture pag. 26. to 30. Chap. VI. An Assaye for right stating the Question pag. 32. to 36. Chap. VII The Question opened and answered by Scripture p. 37 38. VIII The proof from the Consideration of Christ as the Publike Person pag. 40. to 48. Chap. IX The proof from the joint-mentioning of Creation and Redemption by Christ pag. 49. 52. Chap. X. The proof from the distinction and change of Person in the Scripture pag. 53 54. Chap. 11. The proof from the force of words scope and circumstances 1 Tim. 2.4.6 pag. 55. to 62. Chap. 12. The proof from the like in Heb. 2.9 pag. 63. to 65. Chap. 13. The proof from like places of Scripture speaking of like things pag. 66. to 70. Chap. XIV The answering of the 1. Objection and 4. Reasons to it pag. 71. to 88. Chap. XV. The answering of a 2. Obâ—ection pag. 89. to 94. Chap. XVI The answering a 3. Objection pag. 95. to 103. Chap. XVII The answering a 4. Objection pag. 104. to 112. Chap. XVIII The answering of a 5. Objection pag 113. to 124. Chap. XIX The answering a 6. Objection pag. 124 to 128. Chap. XX. The Proposition againe proved by 6. Arguments and 18. Proofs pag. 129. to 137. Chap. XXI An Addition of Proofes more peculiarly for the effectuallinsse of the Ransome with the remoovall of a double stamble to some page 138. to 143. Chap. XXII A removeall of a Doubt seeming to be raised from three places of Scripture pag. 144. to 153. Chap. XXIII Some discovery of the profitablenesse of this Doctrine to be beleeved and holden forth pag. 153. to 154. Chap. XXIV That Profit further discovered and pressed in 10. Vses pag. 155. 1. Use To the Profane from pag. 155. to 158. 2. Use To the Civill onely from pag. 159. to 161. 3. Use To the Superstitious from pag. 162. to 164. 4. Use To the Pharisaically Righteous and zealous pag. 165. to 169. 5. Use To the Imbondaged pag. 170. 6. Use To the weak Beleevers groaning after and wanting Consolation pag. 171. to 172. 7. Use To hasty feigned and boasting Beleevers pag. 173. to 175. 8. Use To the truly converted wanting light in the large extent of the Ransome given by Christ to God for All Men. pag. 176. to 178. 9. Use To establish Beleevers pag. 179. 10. Use To all whosoever pag. 180. The POSTSCRIPT pag. 186. to 194. I pray thee reade without prejudice Try all things by Scripture refuse not any thing the Scripture warrants And shew me in love by the Scripture any errour wherein I have gone aside from the truth it recordeth and prove thy sayings Affirmatively and by faire and just dealing with the Scripture and I will yeeld to thee and thank thee or else acknowledge the Truth so plainly testifyed in the Scripture as in the main of my drift I am sure thou canst not deny If agreeing in the same Truth thou see how to mend any expression I shall thanke thee only let us alway agree in this That the plaine Affirmations of the Scripture are true and neither to be tryed nor doubted by us but beleeved but all our sayings may be tryed yea and doubted untill they wholly agree thereto And thus with desire of the Spirit of truth to leade us into all Truth I commit this Testification of th Truth of the 1 Tim. 2.6 and Hebr. 2.9 to thy perusall desiring a blessing on the same and so Rest Thy Well-willer T. M. THE VNIVERSALLITY OF GOD'S FREE-GRACE IN CHRIST to MAN-KIND 1 Tim. 2.6 Who gave himself a Ransome for all Heb. 2.9 That hee by the Grace of GOD should taste death for every man The sense as the words import appeares to be Proposition THat JESUS CHRIST by the Grace good-will and favour of God did tast death for every man and so also gave himself a ransome to God for all Men and so is become the Propitiation for the sinnes of the World and the SAVIOVR of the WORLD FOR the better and more plaine proceeding in the proof of this sense That it may appeare rightly stated and rightly proved there are five things to be headed and understood as the distinction between 1. The redemption reconciliation and salvation he effecteth by Jesus Christ in his owne body with God for men And the redemption reconciliation and salvation he effecteth by his Spirit in men to God and which of these here meant 2. The divers distinct ends of the death and blood-â—hed of Jesus Christ mentioned in the Scripture and of which of them is here affirmed 3. The divers manner of mentioning these ends in Scripture and in what manner it is mentioned here 4. The divers wayes of propounding the death and suffering of Christ in the Scripture and how it is propounded here 5. The difference of the extent and force of the same words in Scripture when they are of men and by men or the opposition between men and men or other creatures And when they are by God and of God and the opposition between God and men or with a mediatour between and how the extent and force of the words appeare here I. Of the distinction between the Redemption reconciliation and salvation which Jesus Christ effected in his owne body with God for men And of that he effecteth by hiâ— Spirit in men to God and of which here meant 1. THat
themselves understand nor will any spirituall good SCRIPTURE Turne you at my reproof behold I will powre out my Spirit unto you I will make knowne my words to you Prov. 1.23 QUEST X. What hope is there for them if they doe fubmit to his Call and so by his Spirit be drawn in to him to beleeve SCRIPTURE To him give all the Prophets witnesse that through his Name whoseever beleeveth in him shall receive remission of sinnes Acts 10.43 him that commeth to me I will in no wise cast out hee that beleeveth on me hath everlasting life Joh. 6.37 47. being made perfect hee became the Author of eternall salvation unto all them that obey him Hebr. 5.9 in beleeving on him Joh. 3.14 15 16 18. QUEST XI May this newes be plainly declared to all men SCRIPTURE Goe yee therefore and teach all nations Matth. 28.20 Goe yee into all the world and preach the Gospel to every creature Mar. 16.15 QVESTION XII To what end will God and Christ have this Gospel declared and testified to and among all men SCRIPTVRE That all men through him might beleeve Joh. 1.7 And hee that beleeveth and is Baptized shall be saved but he that beleeveth not shall be damned Mar. 16.16 Joh. 3.18.36 So that by Scripture it plainly appeareth that Jesus Christ hath so dyed for every man that hee hath redeemed all Mankind and satisfyed God's Justice and is become the Propitiation for the sinnes of all men and hath made them saveable and hath opened the door that they might bee saved and is so faithfull and able and useth such means that whosoever perisheth it will be through their own fault And now the sense so explained and Question stated I will proceed to more enlarged proof CHAP. VIII An entrance to the more enlarged proof of the Proposition FOr the enlarging the proof of the Proposition first set down In the sense in the five first Considerations explicaâ—ed and according to the Question stated in the latter end of the sixth Chapter and opened and answered in the seventh Chapter I shall take this course keeping the bounds before hinted 1. By considering CHRIST as the common Person in the room of all Mankind in what hee did on earth of whom the First was a figure 2. By considering the joynt mentioning of Greation and Bedamption by Christ 3. By considering the constancy of the Scripture in changing the Person when having spoken of that which is generall it mentions any speciall 4. By considering the places themselves in the force of the words the scope and circumstances of the place whence the Proposit on is affirmed 5. By considering like places of Scripture speaking of like things in like manner 6. By answering the most usuall and strongest Objections frumed against it 7. By adding some Arguments to satisfie such as must have reason satisfyed 1. Of the consideration of Jesus Christ as the common and publike Person JESUS CHRIST in this great Worke of the Redemption of Mankind is set forth in the Scripture as a publike Person in the room and stead of all Mankind as the first Adam was whence the first Adam is affirmed to be the figure or Type of Christ Rom. 5.44 and so as the one is called the the first Adam and the other is called the last Adam The one the First man the other the Second man 1 Cor. 15.45 47. for our better understanding whereof there are three things to be premised before wee confider the Gomparison PREMISE I. That the businesse wee are here to view and deale about is the worke of Redemption of mankind wrought by Jesus Christ and so of those Workes of God that are from God outward and toward his Creatures and so not of that or those workes of God which are in himself and so onely in Christ and for Christ as his wonderfull and secret Counsells in the Election of Christ Man to Union of Person with the Sonne of God and so to Sonne-ship and aeternall inheritance And in that Election electing some to Sonneship and Inheritance in and with him And his praeterition and appointment of others to be servants to this his Sonne and those chosen in him for in respect hereof Christ was before Adam and all other Creatures yea so as Adam himself and all things were made by him and for him Col. 1.15 16 17. Rom 11.36 1 Pet. 1.20 Prov. 8.22 27. Ioh. 1.1 2 3. Where as in the businesse wee are now about It is expresly said That was not first which is spirituall but that which is naturall and afterwards that which is spirituall And Christ is called the last Adam the Second man 1 Cor. 15.45 47. and Adam is called the First Adam The First man and the figure of him that was to come Rom. 5.14 PREMISE II. That however Christ was figured by Adam in respect of the common place he stood in The publikenes and account of that in that publike place done by him and therefficacy and fruit thereof for and to all in whose place he stood And the prevailing power thereof in all that come to have being from him yet there is great difference between these two Adams and their work The first man was made a living soul who might have stood and so with him all naturally theseending from him but no power if fallen to rise and live again The last Adam was made a quickning Spirit so as he might be able not onely to rise from the death himself but to quicken and raise those fallen and dead The first man of the earth made of the dust and by his fall became more earthy returning to dust againe weak and mortall The Second Man the LORD from heaven who though for mankind dying yet could not be holden of death and being risen can die no more but liveth ever 1 Cor. 15.45 48. with Gene. 2.7 and 3.19 and Acts. 2.24 Revel 1.18 The worke of the First Adam should have been to have continved in that integrity and righteousnesse and likenesse of God in which God had made him and to have kept himself and all his Posterity that Sinne and death might not have entered on them But he did turne aside and so fell and lost himself and all his Posterity and so sinne and death entered and his worke is called disobedience Gene. 2.17 and 3.1 7. Eccles 7.29 Rom 5.12 19. The work of the Second Adam was to take away sinne and abolish death and destroy the worke of the Devill and so worke redemption for mankind that he might bring them all out of death and set them alive before him and that he may conferre aeternall life on such as beleeve on him in the day of grace And this worke fit for this end he hath perfectly done so that in him is no sinne and his worke is called Obedience 1 Joh. 3.5 8. Hebr. 9.26.2 Tim. 1.10 Rom. 3.22 24. and 5.18 19. And these and such-like differences and dissimilitudes the Scripture affirmeth PREMISE III. 3. In that and
in them Let none of us therefore say any more His words hath not the sense they both expresse and import More need not be said to this but because the Reasons used to fortify the Objections are by some used as Arguments they must also briefly be answered I. The first REASON from the words I am the doore c. 1. It is injurious Seeing it is confessed by the most and soundest Interpreters and ordinarily used as an Argument against the Papists prohibiting Christian people the reading the Scriptures under pretence of their difficulty to be understood that whatsoever is necessary to salvation is therein plainly delivered even so as the diligent and humble Reader may easily understand Now nothing more necessary nor more plainly delivered then the foundation and first beginnings of the Gospel of Christ against which is here Objected and so the Affirmation of sound Interpreters yea and the Scripture it self gainsaid 2. It is unjust seeing it is granted by Interpreters that hard and difficult places as Sacramentall Speeches Allegories Parables c. are to be opened by plaine places and not plaine places made darke by them Now I an the Doore Joh. 10.9 and The Vine Joh. 15.1 are Metaphoricall speeches And This is my Body Matth. 26.26 is a Sacramentall Speech Thus confessed by All There being a greater Mystery and mysticall signification therein then men at first hearing the Gospel or in first receit till they have some acquaintance with and growth in the things of Christ can understand Therefore very unjustly brought forth to darken the sayings in Hebr. 2.9 1 Tim. 2.6 and Joh. 4.42 being plain and of the beginnings of the Gospel by which those other sayings are to be explained 3. It is very grosse Intimating yea some have said it As if the sense those words seem to Import were as if hee mere a door of wood and an earthly Vine and as if the Sacrament all bread were transubstantiate and turned into and become the corporall or naturall body of Christ whereas there are no such words in any place nor any importing such a sense and if it were lawfull to become ridiculous to answer such ridiculous conceits as are thought so strong as if no truth to be found in such sayings of Scripture without casting out the sense the words seem to import I would ask this puestion Isa master say to his servant Reach my clothes in the Presse and a Dame saith to the maid Turn the cheese in the Press the Child cries to his mother The Pott boiles over and runnes in the fire cannot all these by meane Country people be understood in the very same sense the words import though Presse have no one sense in one saying and another in the other saying and the pottage not the poâ—â— runne in the fire but I leave this least I runn too much into folly to shew this foolish arguing 4. It is very false for Jesus Christ is the very Doore and Way indeed of entrance into any Peace with God or approaching for any life to him Joh. 14.16 Ephes 2.17 19. And he is the true Vine indeed of the Fathers setting and filled with all living sapp of the Spirit whence all true fruit comes Joh. 15.1 7. Hos 14.8 And our Saviour being to finish his sufferings and shortly to leave the World having newly eaten the Passeover with his Disciples himself being the Truth of that was Typed and Shadowed thereby both in Remembrance and Thing remembred And now Instituting the Supper in which his Disciples and Beleevers may have him and his Sufferings with the benefit thereof in such fresh Remembrance That they might have somewhat from his owne hands to be in stead of his visible presence with them who by spirit would be still with them That they by faith in use thereof might have fellowship with him eat and drinke with him yea eate his Flesh and drinke his Blood and so enjoy such Communion as they become one Body in and with him and each other Hee now in Delivery of this Remembrance 1. Was present with them speaking and instructing them about the Propitiation made by his Sacrifice and the Testament seated in his blood 2. He instituteth this Ordinance for them to keep in mind and shew forth his death till he come againe and to have Communion with him and one another 3. The businesse was knowne to be mysticall and as wee call it Sacramentall in which a Command and a Promise meet in appointing the use of an outward signe and Action as in that they had now bee about as appeares Exod. 12.1 4. This businesse was not appointed to nor the words spoken to the men of the world to unbeleevers as that part of the Gospel here treated of is also to be but to Beleevers that had already some spirituall discerning and a Promise of a further portion of Spirit to be given them 5. He saith not This is changed into my body nor so much as this bread is my Body nor a word to colour such a grosse conceit as Transubstantiation nor doth he say This is onely a figne or figure of my body his words are of more force then so and now to a spirituall understanding what should be the scense but what the words by him spook on such an occasion in such a businesse to his Disciples doe import So that this Argument appears injurious unjust absurd and false and so of no strength II. The Second REASON That the words All and Every man sometime meane but some This Reason is already answered and proved vaine and fraudulent in Chap 5. For 1. If in a thousand places where the opposition is not between God and men in generall as in 1 Tim. 2.6 nor the speech of God and by God as in the places already instanced Then it is not at all to the purpose 2. The words All men and Every man when it is spoak by God and of his works and the opposition between God and men in generall whether it speak of the Creation of men by Christ The fall of men in Adam The Ransome given for men by Christ The resurrection of men or their account giving to him is never found to mean lesse then All men and every man which proves the fraud of this reason 3. The words All men and Every man being alwayes taken in the largest sense the scope of the place the businesse treated on and the Circumstances therein and sentence in which the words are used will beare as is shewn before Chap. 5. and no larger affirmed here This Argument is turned against it self that it must needs be so taken here in 1 Tim. 2.6 Hebr. 2.9 3. The third Reason That the death of Christ is often said to be but for many and those many his Sheep 1. This Reason is weake and of no force for the word many is oft so used That it both signifies All and Every man and also amplifieth or setteth forth the greatnesse of that
this by and through and for his Sonne Christ Ioh. 1.1 2 3. Col. 1.16 18 19. Rom. 11.36 And All this Election and Decree was free and freely decreed by God without any respect or motion from any fore-sight of Good or evill righteousnesse or sinne in mankind or in any of them one or other But according to Gods owne good pleasure even because hee so willed and for the Glory of his Goodnesse Psal 104.1 24. Isa 4.3.7 Rom. 9.11 12. and 11.36 5. That God fore-seeing that the first man Adam would fall and so loose himself and all that were to come by propagation from him and so all thr Priviledges of both Sonnes and Servants that were put in his keeping for Election to Sonneship or appontment to service were neither in him nor put in his keeping Did Choose Predestinate or Preordaine his Sonne Jesus Christ to be his Servant by his Death and Resurrection to ransome All men and recover againe as a Second Adam the Priviledges both of Sonnes and Servants And by his Spirit and Power to make it knowne to them all in Due season Isai 42.1.1 Pet. 1.20 1 Tim. 2 4 5 6. Heb. 10.5.10 6. That GOD in this Decree or Predestination did Predestinate All his Elect Sonnes to the Adoption of Sonnes and Conformity to his Sonne Jesus Christ By and through his Sonne Jesus Christ Not for any good seen in them who were now beheld fallen but for the Prayse of the glory of his Grace Rom. 8.26 Ephes 1.5 And all the residue of the sonnes of men He Destinated to be servants to Jesus Christ and his People in his Free-will Not being moved thereto with respect of either good or evill in Them Rom. 9.11 12. and 14.9 12. 7. That God to this end Decreed To use such meanes as hee pleased to some more to some lesse with some effectuall Power therein To call both Sonnes and Servants to the acknowledgement of this their Lord. In which they might be happy To which end his Spirit moves 〈◊〉 the meanes Prov. 8.4 5 32. and 1.20 23. Joh. 1.5.9 8. God fore-seeing that both Sonnes and Servants would sinne against these meanes and so not come in to the obedience of their Lord but Rebell against him Hee did freely yet further Decree Both First To overcome his Elect and Predestinate Sonnes as Bullocks unaccustomed to the yoke for the glory of his rich and Free-Grace in Christ and so freely to forgive their disobedience and by his Spirit make them willing and bring them in to his Sonne and Sanctify and preserve them in and through his Sunne and by his grace and Spirit to His Kingdome Jere. 31.18 20. 2 Tim. 1.9 Tit. 3.3 4 5 7. Secondly To harden the residue and give them up for their contempt of the means and hardning their hearts there-against and resisting his Spirit moving to their hearts through the meanes And this for the glory and praise of the equity and security of his Justice 1 Pet. 2.7 8. Jer. 6.16.30 9. That God decreed his Sonne Jesus Christ should be the Lord and disposer of All the Head and Governour of the Church and Kingdome and the Judge of All men That by him the glory of all the Kingdome and Judgement may be given to God Isa 9.6 7. Rom. 14.9.12 Act. 17.31 Phil. 2.10 11. 1 Cor. 15.24 27. 10. That all this whole Counsell of God about Mankind for There meddle no further was in himself and open before him and decreed at once before the World or time was there being neither first nor last in respect of time in the Decree of God but onely in Order one thing decreed for another though his Decree be larger then Election and all his Decrees in one ordered to and for Election which obtaineth all for the Elected Acts 15.18 Romanes 7.11 And yet still agreeing with all hitherto said of Election I finde mentioned in Scripture an Election not so high as this before spoken of Namely an Election of some to be a Peculiar People above all the People of the Earth which though it includes the fore-mentioned Elected yet it may also include more even some of the Servants also Deut. 6.6 7. And also I find mentioned in Scripture an Election of some to some Peculiar Office for and Service for or in the Church and this also includes more then the Prime Elect. Isai 45.1 4. Iohn 6.70 And both these Elections are included in the former Decree and are from Eternity also but not to the injoyment of the Priviledges by every one thus Elected for ever as the Prime Election without Controversie is Joh. 17.12 Act. 1.20 Act. 15.18 And I am lead thus to conceive of the Election and Decree of God both by the Scriptures alledged and other-like Places and also by Gods working with man mentioned therein being assured that God worketh all things according to the Councell of his own will so as look how his Word declareth him to proceed in his Workes wee may be sure such was his Purpose and Decree Ephes 1.11 And so through this whole discourse it appears That the Death and Ransome of Christ for All men impeacheth not the Doctrine of Election or Predestination or of Gods shewing mercy to whom he will but agreeth very well therewith and so is the whole Objection answered Onely now I will adde a few things appertaining to this business by way of caution 1. That the Prime Election yea or Predestination to Adoption Howsoever by way of Intimation and consequence it be found oft yet in ten times reading and much searching the Scripture I cannot find it expresly mentioned and set forth Ten times in all the Scripture 2. That in respect of particulars It is a Secret with God till he doe make it knowne so that we can not say This or that man is or is not Elected but we may know of and say to any man Christ Dyed for him and is the Propitiation for his sinnes and if he Repent and Beleeve hee shall receive Remission of sinnes This being revealed Now secret thing belongs to the Lord our God But things revealed to us and our Children for ever Deut. 29. 3. That Howsoever all Gods Counsells shall stand yet those that have very well known the same have never made such use of it as to put any impossibility upon God To doe any of his Creatures good John Baptist knew stones were not Elected yet not speaking of Gods Will but of his Power He said God is able of these stones to raise up Children unto Abraham Matth. 3.9 And Paul speaking of the rejected Jewes saith God is able to graft them in againe Rom. 11.23 and our Saviour would not have his Disciples to think That he could not have obtained by Prayer more then Twelve Legions of Angels Matt. 26.33 and plainly affirmeth to them That with God all things are possible Luk. 19.26 It would therefore be an abuse of Election in any sort to darken or weaken the Doctrine of the Gospel thereby
But that Jesus Christ gave himself a Ransome and by the grace of God tasted Death for Every man is oft and plainly affirmed in Scripture as is before shewne Chap. 7. to the 13. Therefore the same is certainly a truth to be beleeved Joh. 20.31 Act. 26.22.27 ARGUMENT II. Those for whom Jesus Christ and his Apostles in plaine Termes without any exception or restraint affirme That Christ came to save and to that end Dyed and gave himself a Ransome for and is the Propitiation for the sinne hee certainly did come to save and gave himself a Ransome for them and is the Propitiation for their sinnes Matth. 26.24 Joh. 6.38 1 Cor. 15.3 4. Hebr. 10.7 Joh. 8.38.45 2 Pet. 1.16 Heb. 2.3 4. But Jesus Christ and his Apostles have in plaine termes affirmed that Christ came to save sinners 1 Tim. 1.15 The world Joh. 3.17 That he died for the unjust 1 Pet. 3.18 The ungodly Rom. 5.6 for Every man Heb. 2.9 gave himself a Ransome for All men 1 Tim. 2.6 and is the Propitiation for the sinnes of the whole World 1 Joh. 2.2 And every of these affirmations without any exception or restraint all being unjust ungodly sinners and men and of the World Rom. 3.10 19 20 23. Ephe. 2.1 2 3. Tit. 3.3 Joh. 3.4.6 Therefore Jesus Christ came to save dyed and gave himself a Ransom for all men and is the Propitiation for their sinnes Joh. 1.29 ARGUMENT III. That which the Scripture layeth forth as one end of the death of Christ and one ground and cause of Gods exalting Christ to be the Lord and Judge of all and of the equity of his â—udgeing That is certainly to be beleeved Psal 12.6 18.130 119.40 But the Scripture layeth forth this for one end of the Death and Resurrection of Christ That he might he the Lord of All. Ro. 14.9 2 Cor. 5.14 15. and for that Cause even his Death and Resurrection hath God exalted him to be the Lord and Judge of All men and his Judgements shall be just Rom. 14.9.11 12. 2 Cor. 5.10 Phil. 2.7 â— 1. Act. 17.31 Rom. 2.16 Therefore that Christ so died and rose againe for All is a Truth to be beleeved 1 Tim. 2.6 7. ARGUMENT IV. That which the Scripture so sets forth in generall for the World of mankind as a truth for them all That whosoever of the particulars so beleeve as to come in to Christ and receive the same shall not perish but have everlasting life is certainly a truth to be beleeved Act. 5.20 But that God sent forth his Sonne to be the Saviour of the World Is in Scripture so set forth in generall for all men That whosoever of the particulars so beleeve as they come in to Christ and receive the same they shall not perish but have Everlasting life Joh. 3.16 17 18.36 1.4.11 12. Therefore that God sent his Sonne to be the Saviour of the World is a certaine Truth 1 Joh. 4.14 ARGUMENT V. That which God will one day cause every man to confesse to the glory of God Is certainly a truth for God will owne no lie for his glory Joh. 13.3.9 Rom. 3.3 4. But God will one day cause every man to confesse Jesus by vertue of his Death and Ransome given to be the Lord Even to the glory of God Phil. 2.7 8 9 10 11. Isai 45.22 23. Rom. 14.9.12 Psal 86.9 Therefore it is certainly a truth That Jesus Christ hath given himself a Ransome for All men and hath thereby the right of Lordship over them and if any will not beleeve and come in to his Government yet hee abideth faithfull and cannot denie himself But will one day bring them before him and cause them to confesse him Lord to the glory of God when they shall be denyed by him for denying him in the daies of his Patience 2 Tim. 2.12 13 14. Matt. 10.32 33. 2 Cor. 5.10 ARGUMENT VI. That which may be proved in and by the Scripture both by plain Sentences therein and necessary consequences imported thereby without wresting wrangling adding to taking from or altering the Sentences and words of Scripture is a truth to be beleeved Matth. 22.29 32. Rom. 11.2.5 6. But that Jesus Christ gave himself a Ransome for all men and by the Grace of God tasted death for every man may be proved in and by the Scripture both by plaine Sentences therein and necessary Consequences imported thereby without wresting wrangling adding or taking away or altering the Words and Sentences as is already shewne Chap. 7. to the 13. which shall be now ordered into severall Proofe Therefore that Jesus Christ gave himself for all men and by the Grace of God tasted death for Every man is a truth to be beleeved Mar. 1.15 and 16.15 16. 1 Joh. 4.14 PROOF I. GOD so loved the World that hee gave his Sonne to be the Saviour of the World 1 Joh. 4.14 and sends his Servants to beare witnesse of his Sonne That all men through him might beleeve Joh. 1.4.7 That who soever beleeves on him might have Everlasting Life Joh. 3.16 17. And hee is willing that all should come to the Knowledge of the Truth 1 Tim. 2.4 and be saved 1 Tim. 1.15 Nor will hee be wanting in the sufficiency of helpfulnesse to them If as light comes they will suffer themselves to be wrought on and to receive it Prov. 1.23 8.4 5. and is not this plaine in Scripture PROOF II. Jesus Christ the Sonne of God came into the World to save the World Joh. 12.47 To save sinners 1 Tim. 1.15 To take away our sinnes and destroy the workes of the Devill 1 Joh. 3.5.8 To take away the sinnes of the World Joh. 1.29 and therefore dyed for all 2 Cor. 5.14 15. and gave himself a Ransome for All. 1 Tim 2.6 To save that which was lost Matth. 18.11 And so his Propitiation made was for the world 2 Cor. 5.19 The whole world 1 Joh. 2.2 and all this is full and plaine in the Scripture PROOF III. God in Christ doth in some meanes or other of his appointment give some witnesse to all men of his mercy and goodnesse procured by Christ Psal 19.1.6 Rom. 10.18 Act. 14.17 And there through at one time or other sendeth forth some stirrings of the Spirit to move in and knock at the hearts of men to invite them to Repentance and seeking God and so to lay hold on the grace and salvation offered And this not in a shew or Pretence but in truth and good will ready to bestow it on them And this is all fully Testified in Scripture Gen. 6.3 Isai 45.22 Act. 17.30 31. Joh. 1.19 PROOF IV. The holy Ghost that commeth from the Father and the Sonne shall reprove the World of sinne even that part of the World also that refuseth now to beleeve That they are under sinne because they beleeve not on Christ and that it is their sinne that they have not beleeved on him And how could it be their sinne not
not destroy mens lives was the Prime end of his first comming Luk. 9.56 and unlesse hee that came to save them doe for their Rebellion against him condemn them the Father will not condemne them having given all to the dispose and judgement of Christ 2 Cor. 5.10 3. That it affirmeth Jesus Christ to be exalted at Gods right hand and filled above measure with the Spirit to send forth to men to manifest himself in due season 1 Tim. 2.6 To send forth to the Rebellious that the Lord might dwell among them Psal 68.18 Joh. 16.8 10. and to such as are subdued and brought in to beleeve to lead them into all truth and make them usefull Joh. 16.13 14 15. Act. 2.32 33. Ephes 4.7 12. So as there is power in him to Call all and to bring all that heare his Word and submit themselves thereto to beleeve on him and so to Life in and by him Isal 45.22 24. 50.4 5. Prov. 8.32 35. 2 Cor. 5.14 21. 4. In that it affirmeth that all men not onely those that submit to his government in the day of grace but also all others shall one day appeare before the judgement-Seat of Christ and shall acknowledge him to be LORD to the glory of GOD and then receive the Sentence from him Isaiah 45.23 Philip. 2.10 11. 2 Cor. 5.10 This Answer or one of these dâ—e prove his Ransome effectuall with GOD for All Men How much more all of them together Secondly The Workes of God mentioned in Scripture proveth the same also 1. The Mercies of God who according to his holy Truth and Justice and his Word gone out of his month should be constantly testifying wrath and heaping Plague upon Plague destroying with Curse all that are found sinners against him and his holy Law Gen. 2.17 Deutr. 27. and 28. Gal. 3.10 If there were not some Ransome between him and Mankind But through JESUS CHRIST and his Ransome given and Propitiation made and accepted His Mercy is over all his Workes Psalm 145.8 9. And hence comes by CHRIST the Preservation of the Earth And Inhabitants thereof for men Gods Patience Long-suffering Bounty Meanes to lead to Repentance motion of Spirit in those meanes as is already shewed in Chap. 1. The Common Salvation 2. The wrath of God revealed from heaven against all unrighteousnesse and ungodlinesse of men who hold the truth in unrighteousnesse who will not yeeld to the Light and motion of the Spirit comming from Christ in the meanes but smother it and turne from it Rom. 1.16 17 18 21 24. and 2 4 5. Prov. 1.24 32. 8.36 and this wrath breaketh out most abundantly where this grace Procured by CARIST is with most light and meanes made knowne to leade men to Repentance and they refuse and turne from the same 2. Kings 17.7.23 2 Chron. 36.15 16.17 Amos 3.2 Isai 5.5 6. Mat. 23.37 38. Luke 12.47 48. The Lord with indignation revenging the wilfull sinning after knowledge of the truth vouchsafed against the grace offered in Christ by unkind requitalls and contempt thereof disobedience thereto and departure therefrom both in this World and in the world to come Nah. 1.2 9. Jo. 3.19 Mat. 12.32 Hebr. 10.26 29. 1 Pet. 3.19.20 2 Pet. 2.1 5 10 20 23. 2 Thess 1.8 Jude 15. The LORD the Judge of all the Earth being righteous and holy in all his Wayes Psalm 145.17 will nor thus deale with any for refusing an empty shew and bare Pretence of Good And both these his Workes of Mercy and wrath doe fully Prove The effectualnesse of the Ransome of CHRIST with GOD for men Thirdly Reasons from Scripture doe also confirme the same 〈◊〉 as to say REASON I. That as Jesus CHRIST hath abolished Death by his Comming Sufferings and Resurrection So hee hath brought Life and Immortallity to Light by the Gospel 2 Tim. 1.10 REASON II. That the Grace of GOD appearing through this Gospel bringeth Salvation to all men and so appeareth to All Men to whom it so comes though teaching Beleevers Titus 2.11 REASON III. That the time of Gods Patience and shewing mercy bountifulnesse and sending his Servants with motions of his Grace in them and moving to the hearts of men to invite them to Repentance and turning to God is a Day of grace and Salvation in which God is neer and to be found and ready to receive and accept to Mercy any that obey his Call and turne to him 2 Cor. 5.14 â—1 and 6.1 2. Revel 3.20 Hebr. 3.13 15. And on this ground in these three Reasons are all men invited by Gods Servants and by CHRIST in them To look to CHRIST and be saved To seek him while hee may be sound yea even the Wicked and Vnrighteous To forsake their owne Way and turne to him and Hee will have mercy oâ— them and aboundantly Pardon them Isai 45.21 22. 42.1.8 and 55.1 2 3 6 7 8. And that also with this warning That if they now refuse and passe over the day of Grace The Axe is at the root of the trees and they will soon be out off and greater judgement befall them Prov. 1.25.29 Matth. 3.10 Acts 13.40.41 all which doe evidence the Ransome given by Christ to God for them To have been effectuall with God As for that great â—â—umble which many make to themselves to keep themselves out from Beleeving this Truth as that many perish and misse of Eternall Life and if CHRIST had so died and given himself a Ransome as were effectuall with his Father for them then JESUS CHRIST should loose the travell of â—is Soule in his Death and Ransome given This is Answered before in Chap. 1. The speciall Salvation and distinction between the Common and the Speciall Salvation and in Chapter 16. in Answer of the Third Objection The Spirit in the Scripture saith not that any perish or misse of Eternall Life because CHRIST did not die for them or because his Ransome given and Propitiation made was not sufficient or not effectuall with GOD for them No such matter but because when Light comes They will not Repent submit to him come to him receive him and beleeve on him Ioh. 1.11 and 3.19 and 5.40 2 Pet. 2.1 Besides Scriptures shewes something more required of men to be done in and upon them by CHRIST Then his Ransome and Propitiation by Death and Resurrection made with GOD for them That they be Justifyed and Eternally saved by him Even a Spirituall Application of and making them obedient to the Death and Blood-shedd of CHRIST That so they may be brought to beleeve on him and be sprinckled and washed from their sinnes with his Precious Blood 1 Pet. 1.2 as afore-shewne in Chapters aforesaid Whence so great wrath comes on them that despise and resist this Grace Yet there is no lesse on the part of CHRIST in respect of his Death and Ransome given for them For hee doth and shall see the Travell of his Soule Isaiah 53.11 and that so fully As That hee is the
LORD of All. Acts 10.36 And hath been and is and shall be so glorifyed in the hearts of many That they shall runne to him and bee by his Knowledge shall justify them Isai 55.5 53.11 And all the rest of men shall one day bee convinced of sinne because they have not Beleeved on Him John â—6 8 9. And All shall appeare before his Judgement-Seat and then and there shall confesse him LORD to the Glory of God Philip. 2.10 11. And there shall give Account to him Rom. 14.9.12 And He shall give the Judgement and that according to the Gospel Joh. 12.48 Rom. 2.16 And so shall be glorifyed together with his Father in the Declaration of the glorious goodnesse of his shining Truth Justice Mercy free and aboundant Love on those on his right hand and his unfailing truth with the Equity and Severity of his Justice on them on his left hand Matth. 25.31.46 By all which it will then appeare that his Ransome was effectuall with his Father and hath been effectuall with many and might have been with others So as All shall then know That by the Grace of GOD bee tasted Death for Every Man and gave himself a Ransome for All By vertue whereof hee then will shew himself both KING and Judge And so much for Proof of the Proposition CHAP. XXII Of the Removing some Doubts hindring some from Beleeving That which they confesse the Scripture plainely Affirmeth SOme doe confesse That they cannot denie but that the Scripture plainely Affirmeth That JESVS CHRIST gave himself a Ransome for All Men and by the grace of GOD tasted Death for Every Man and is the Saviour of and Propitiation for the Sinnes of the World but yet they are fearfull to beleeve the same in the Sense the words import because in other places it is said Faith is the gift of God Eph. 2.8 and all that the Father giveth Christ shall come to him Joh. 6.37 and as many at more ordained to Eternall Life beleeved Act. 13.48 Whence seeing all doe not beleeve They know not how to beleeve that CHRIST dyed for All. ANSWER This hath been fully answered before yet because it remaines as a Doubt in some it shall be Particularly with what is before said Ephes 2.8 For by grace yâ—â— are fiveâ—â— Through◠〈◊〉 and thee not of your selves it is the gift of God In these words there is a cleer distinction between the grace by which wee are saved and the Faith through which wee are saved And also here is a double affirmation One intimate and by the conjunction necessarily implyed Viz. That the grace by which we are saved is the Gift of God The other expresse Viz. That the Faith through which we are saved is also the Gift of God againe The saving here affirmed of is to be minded both in respect of that from which wee are saved and also in respect of 〈◊〉 Salvation it self It hath been before shewne how the Scripture distinctly setteth forth First a Reconciliation Redemption and Salvation which Iesus Christ by himself in his owne body wrought with God for men which was for all Men. And secondly a Reconciliation Redemption and Salvation which by his Spirit in applying the former hee worketh in men to God which though offered in some sort to All yet received only by beleevers as is shewne Chap. 1. which double Reconciliation and Redemption is suitable to the double enmity against God and the misery that mankind was fallen into First through mans falling into sinne there was enmity in the very condition of all Mankind which stood crosse to God to keep him from comming in to men and extending Mercy and Peace to them Isa 59.1 2. Secondly through mans falling into sinne there is an enmity in the very nature of all mankind which rules in the hearts and diffuseth it self through all the Powers of soul and body filling the man with aversenesse to God and so keepeth a man from submitting and comming in to God for Mercy and Peace Rom. 3.10.18 God might if it had so pleased him have throwne mankind for sinne into destruction with the Devills and their Angels that first sinned and then drew mankind into finne but hee had more love to mankind and being full of Pitty and Compassion towards men he was ready to shew Mercy and extend peace to mankind But man being fallen into sinne and sinning the Truth of God prest for man to die and his Justice for man to suffer Curse and if without imposing this death and curse mercy should be shewne and Peace extended to men it would blemish the truth and Justice of God and so be against him Psal 5.4 5. Such was the condition of mankind and so filled with enmity against God for remedying whereof JESUS CHRIST by his Fathers appointment became man a Publick Person in the room of All and so died for our sinnes and rose for our Justification and offered himself a Ransome and Propitiatory Sacrifice to God for All men So as in him the sinner hath dyed and the Curse is suffered and so Mercy and Truth are mett Psal 85.10 11. having slaine the Enmity which was in the condition of Mankind Ephes 2.16 and made Peace through the blood of his Crosse Coll. 1.20 which is intimated also Ephes 2.5 By grace yee are saved and yet there is another Reconciliation for Christ to worke Coll. 1.20 For notwithstanding this Reconciliation wrought by Christ for men yet there is an enmity in the nature of men still they being by nature dead in Trespasses and sinnes Ephes 2.1 2 3. alienated from and enemies to God in their mindes by wicked workes Col. 1.21 all out of the way c. Rom. 3.10 19. Such is the nature of mankind For remedying whereof God hath exalted JESUS CHRIST and filled him with Spirit to send forth in the Declaration of the former Reconciliation and Peace made by him thereby to convince and subdue the Rebellious and to worke repentance and faith in the subdued through which faith they receive this Salvation Psal 68.18.20 Act. 5.30 31 32. as is before shewne Chap. 1. 2. 3. 4. and so they are saved both from the enmity in their Condition by the grace of God in Christ and from the enmity in their nature by the same grace through faith wrought in their hearts whereby they beleeve this grace and therethrough depend on him and so receive remission of sinnes and life and the beginnings of Salvation from Jesus Christ And thus also there appeares a threefold salvation of the workeing of Jesus Christ 1. A Salvation which is altogether without man wrought by Jesus Christ himself in his owne body with God for men whereby the enmity in mens condition is slaine and so a way of Salvation opened for every man 1. Tim. 2.4 6. Heb. 2.9 2. A salvation which is in the hearts and soules of men discovering it self in some fruits in their mortall bodies which Jesus Christ worketh by his spirit making
6.40.45 and to these he maketh known his Fathers Name and giveth them his Words and eternall Life and will Preserve them and raise them up to glory at the last Day And this giving to Christ in and by the heavenly Call is that meant Ioh. 6.37.40 and most usually by our Saviour speaking of this businesse Ioh. 17.2.6 9.12.24 and elsewhere which is a good admonition to all of us to abide in and yeeld up to the heavenly Call and therein to give all diligence to make our Calling and Election sure Heb. 3.1.14 2 Pet. 1.10 But no colour to doubt of the Extent of the Ransome which is the ground thereof 2 Cor. 5.14.20 ANSWER Acts 13.48 And when th Gentiles heard this They were glad and glorified the Word of the Lord and as many as were ordained to eternall Life beleeved 1. This place speakes of a further business then the death of Christ as the Ransome and Propitiation only The next and immediate end thereof Not being the taking enmitie out of the Nature of men and giving them Eternall Life to all or any But the taking enmity out of the Condition of men and that so having them all given into his dispose He might open a doore of life to them and reconcile their Powers to God that through his Call beleeve on him and give them Eternall Life and judge and condemne those that refuse in his Call to submit to him Coll. 1.20 Ephes 2.16 17. Rom. 14.9.12 2 Cor. 5.10.20 Heb. 5.9 2 Thes 1.8 So that this Sentence gave no colour for the doubt it being neither here nor in any place of Scripture said That as many as Christ dyed and gave himself a Ransome for either have done shall or will beleeve on him and have Eternall Life 2. The words ordained to Eternall Life whence the doubt is raised It is to be feared are mistaken as if they signifyed onely the Prime Election to Sonneship and eternall Inheritance whereas it is not found in Scripture any one place where that onely Sense is set forth in the words ordaining to Life Of the word Ordaining Act. 13.48 The word ordaining being found in Scripture to have a further Sense and to signifie a great deale more Even the Ordination Constitution Preparation furniture and Consecration of the Elected both for the businesse and end for which they were elected whether it be applyed to JESUS CHRIST or to those Chosen in and by him to Life 1. Pet. 1.20 Acts. 10.42 Hebr. 10.5 Ephes 2.10 And this word ordaining is most frequently used in Scripture for an actuall Ordaining Constituting Preparing Furnishishing Consecrating and so making meet and giving Liberty and Authority for that to which one is ordained so it is with an actuall Election and Choice being also more then a Choice even a furnishing and consecrating to the businesse and end for which one is Chosen And for the word is used when it is spoken of the Church Act. 14.23 and 16.4 or of God his ordaining Rom. 13.1 1 Cor. 12.28 1 Tim. 2.7 and so our Saviour of his Disciples whom in his heavenly Call hee had actually chosen out of the World into Union and Fellowship with himselfe and one another and appointed and consecrated them to hold forth the Word of Life and serve him in the Gospel Joh. 15.15 I have Chosen you and ordained you that you should goe and bring forth fruit c. And this word ordaining in this businesse to be so taken for an actuall ordaining here is evident by the like use of it in places speaking of the like blessing Coll. 1.12 13. 1 Pet. 2.9 1 Joh. 5.11 12. Joh. 6.36 And so the Word ordaining Acts 13.48 Imports 1. The Abundance and Power of Spirit that went in the Word to their hearts Act. 11.21 2. The unfainednesse and effectualnesse of the Spirit wrought in them as 1 Thess 1.3 4 5. 3. The evidencing the effectualnesse of their Calling and Election as 1 Thess 1.3 4 5. 4. The aboundance of grace Powred into them as Rom. 5.15 Tit. 3 4 5 6. Such as was not usuall in the beginning and first comming of the Gospel to and in every one where the Spirit had any workings as may be seen in some that in some sort beleeved the report Ioh. 23 24. and 3.3 21. 6.21.38 Act. 2.31 and 3. and 5. 1 Cor. 14.24 25. Rom. 14. 15. 1 Cor. 3.1 2 3. So that here was more then usuall And here appeares some cause for this in Act. 13.48 for here was a great opposition contradiction and blasphemy of the Doctrine by the Jewes vers 45. and so God was pleased to send forth more aboundance of Spirit and grace in the Apostles ministration of the Gospel when it was most abundantly opposed and blasphemed and did effect more in the hearts of many at this and such Seasons then was otherwise usuall like that Act. 16.23 It may be some convincements and movings might touch the hearts of many yea it may be some of the opposers and blaspheamers But yet none so farre beleeved as to receive the report and yeeld to confesse it but onely such and those to whom this aboundance of Spirit in such evidence and effectuall operation did come and enter to prevaile in their hearts Not onely to beleeve the report and yeeld to confesse it as with many at some other Seasons But in Beleeving unfainedly to cleave to Christ and give up themselves to him In which their faith became effectuall and they at first partakers of the first fruits of Eternall Life So as that might be affirmed of them in their beginning which is said 1 Thess 1.3 4 5. 2 Thess 2.13 1 Pet. 1.1.2 So that here were neither Hypocrites nor feined Beleevers nor any lying under convincement nor hanging in the birth But all that were now brought in were thus ordained constituted prepared consecrated and brought to some enjoyment of Eternall Life So many as had such abundance of grace and so effectually beleeved at this time and no more and yet there were many of them which serveth to set forth the power of the Gospel Rom. 1.16 Gods Presence with his Servants in ministration thereof Matth. 28.19 20. 2 Cor. 3. and is a great encouragement to constancy in fighting the good fight and holding forth the Gospel in time of greatest opposition and Persecution when there may be greatest blessing 2 Tim. 4.1 and is very usefull many wayes but gives not the lest shew for the doubt about extent of the Ransome It neither being said how many as Christ dyed for beleeved nor yet so many as was in Gods Councell Elected to Life for then what becomes of all Beleevers since nor yet as many in that place nor which is lesse as many of that Society as were Elected to Life many such might be that were afterward Called and then thus effectually Chosen and ordained and so beleeved as these did So that the Words caused not the doubt but are abused to colour
it 3. The Word or Doctrine that these did heare and in hearing were glad of and did glorify and praise it in their hearts for the truth and goodnesse of it and for the love of God and the Salvation in Christ manifested therein It was not that part of the Gospel which sets forth Gods Election of some to Life and his peculiar Love to them as this doubt pretends But even that part of the Gospel whereof the doubt is made it being the same Prophecyed in Isai 49.6 I will also give thee for a light to the Gentiles That thou mayst be my Salvation to the ends of the Earth Where all the ends of the Earth called to look to him and be saved Isa 45.22 which is evident to be all men Prov. 8.45 In all the ends of the Earth Isai 4.28 Joh. 1.3 4 5 9. and so as large as 1 Tim. 2.6 Hebr. 2.9 So that this place well considered would have prevented or removed the doubt CHAP. XXIII Of some mention of the Benefit of this Doctrine held forth SOme not being able to gainsay the truth so plainly affirmed in Scripture but that it is plainly recorded That Jesus Christ did by the grace of God taste death for Every Man and gave himself a Ransome for All Men came into the World to be the Saviour of the World and is the Propitiation for the sinnes of the whole World yet are pleased to demand What profit is there in maintaining this so Plainly and in such a generall and large Sense as the Scripture expresseth it in To which this Answer might be given that as man beleeveth with the heart unto Righteousness So with the mouth confession is made unto Salvation and so I might say it is one part of the service of our Lord Jesus To hold forth the Word of life and to confesse him and not to be ashamed of his Words before men Rom. 10.9 10. Phil. 2.16 Matt. 10.27 Mar. 8.38 But farre be it that any of us should say What is the Almmighty that wee should serve him and what profit shall wee have Job 21.15 But hoping that this Question is moved with a more Christian mind I Answer to it ANSWER I. This is that Doctrine which our Saviour Jesus Christ in such generall words did himself Preach unto men to bring them to Repentance and faith Ioh. 3.16 17. 6.51 12.46 47 48. And which his Forerunner had also to that end declared Joh. 1.3 4 7 9 29. 2. The same doctrine in the same largenesse did hee put in the hearts of the Apostles and committed the ministration thereof to them to declare 2 Cor. 3.16.12 Acts. 13.47 48. Tit. 3.4 5. 3. The Confession of this Gospel in such generall words hath been an approved Confession of Beleevers Joh. 4.42 It is therefore unquestionable very profitable and if we should reject this Word of the Lord as unprofitable what wisedome would be in us Jere. 8.8 9. yea would not that heavie sentence be verified in us Isai 29.10 11. 28.12 13. 4. This Doctrine so held forth is very profitable for all men And that both first to convince them of the vilenesse of their sinne in which they have been the Crucifiers of Christ the emptinesse of their Righteousnesse the greatnesse of Gods love to them the horriblenesse of their Rebellion against so loving a God as is shewne in nine Particulars Chap. 17. in Answer of Objection 4. Secondly to allure and move them to Repentance of their sinnes and from dead Workes to belief of the Gospel and Faith in Jesus Christ our Lord and so to attend his Sayings and receive his reproofs and Councell as that which indeed appertaines to them So as his Death applyed to these ends may be said to be for All for us for you for me for thee and so left to every mans Conscience without peradventure Act. 2.3 Heb. 6.1 2. 2 Cor. 3. and 4.1.6 5.10 14 15 19. And one doubt put in about the truth of Christ's death and Ransome for all men layes a barre to keep them from being convinced indeed of the vilenesse of their sinnes and shuts the doore against them for comming in to Repentance and faith leaving them in the darke to muse upon Election or driving them with the Pharisee to seek some fleshly righteousnesse in which they may be better then others to claime Christ by 5. This Doctrine so beleeved is Profitable for Beleevers to keep them humble and Patient Rom. 3.9 Tit. 3.3 4. to move them with Love and Pitty towards others 2 Cor. 5.14 15. To preserve their Confidence in God for speciall favours Rom. 5.1 5 6 11. yea it teacheth to denie all ungodlinesse and worldly lusts and to live Soberly Righteously and Godly in this present Life Titus 2.11 12. 6. It is Profitable to the servants of Christ in respect of themselves and others in preserving a good estimate of Scripture and freeing from those fleshly reasonings and those false affirmations That all Christ dyed for shall be eternally saved and that hee shall justify by his knowledge as many as he dyed for And those rash Furies of confounding what the Scripture makes distinct yea it is profitable for Doctrine reproof correction instruction in righteousnesse 2 Tim. 3.16 But desiring it rather may be found Profitable then said so to be I intreat all that will vouchsafe the reading hereof to minde the Application in a few Uses in which especially in the Last this Question will be further answered And so give me leave to speake to thee Reader whosoever thou maist be as to one who I am sure Christ did indeed die and give himself a Ransome to God for CHAP. XXIV Of Vses of the Affirmation in 1 Tim. 2.6 Heb. 2.9 As the Proposition at first affirmed USE I. IF thou be one that as thou hast heard of the Death of JESUS CHRIST for All men so thou hast neither opposed the Doctrine nor yet set thy heart seriously to attend what grace is offered thee therein and what is required of thee but still livest in and allowest thy self to goe on in and serve divers lusts and Pleasures in Profanation of Gods holy Word Worship Name Sabbath or in abuse of thy members to cruelty uncleannesse fraud or of the Creatures of God to gluttony drunkennes wantonnes pride or any such like known sinnes surely in these days and this Nation thou canst not but know that these such like evills are the breaches of the holy and righteous law of God which even from thy Creation thou art bound to keep and so great is every sinne in the breach of that Law That all the Creatures in the World are insufficient to satisfy for So that if Jesus Christ had not in thy Nature and Place become under the Law and so borne thy sinnes and suffered the Curse for them Thou must have perished for ever but this hath Jesus Christ done to Redeem and Ransome thee Now I pray thee consider Was sinne so
Promises of the New Testament Hebr. 9.14 15 16. Rom. 5.5 11. for his performance to thâ—â— all he hath promised to conferre on them Râ—â— 4.18 25. and working in them all his grace requires of them Psalm 138.8 Is 26.12 as also faith for standing in the dayes of Temptation and overcomming Revel 12.11 and so to live by Faith Gal. 2.20 and walke in love 2 Cor. 5.14 which worketh sweetly Gal. 5.6 1 Cor. 13. 5. Hee bringeth them in to approach with holy boldnesse to God and liberty in use of his Ordinances and to Union and fellowship with himself and his people Rom. 5.2 3. Ephe. 2.13 17 18 19 22. Hebr. 10â— 9.22 and 12.22 24. 1 John 1.1 2 3 7. and so guiding them to some to the Spirit he enters them into his rest and Kingdome and causeth them of the Spirit to reape life everlasting Hebr. 4.3 a â—et â— 11 Gal. 5.18 and 6.8 6. Hee having thus fitted them gives them 〈◊〉 experiment all those things mendoned in 〈◊〉 speciall Intercession and Advocation with many unutterable discoveries of Love and 〈◊〉 of Spirit Câ—â— 1.2 3 4. and 2.5 and 5.10 c. Epâ—es 1.17 â—0 which 〈…〉 with assurance of his 〈◊〉 and of the inheritance Rom. â— 32 36. and makes their hearts to glory in God and to love long and waite for the comming againe of Jesus Christ who will come in due time and free them of all trouble and possesse them of the inheritance and crown them and make them glorious like himself in soul and body 1 Joh. 3.2 Revel 22.17 20. 2 Tim. 4.8 Phil. 3.21 And this is a little discovery of that speciall salvation he worketh in Beleevers unto God of which confession is made Rev. 5.9 Now between those two salvations that with God for men and that in men to God The common and the speciall The Scripture doth often and many wayes distinguish and that very clearly as to instance 1. The former is called a reconciling by his death The other a saving by his life Rom. 5.10 The former a reconciliation wrought for the world by God in Christ The latter a Reconciliation of some by Christ to God God was in Christ reconciling the World to himself God hath reconciled us to himself by Christ 2 Cor. 5.18 19. 2. For effecting the former Christ came from the Father and came into the world Job 16.28 1 Tim. 1.15 and was made poore 1 Cor. 8 9. and made low and abased Rom. 8.3 For effecting the other Hee left the world and went againe to the Father Job 16.28 and was exalted and glorified by and at the right hand of God Acts 5.31 3. In effecting the former he was abased more and more till in his resurrection it was perfect and wee despised him also Phil. 2.7 8. Isai 53.3 4 5. In effecting the other Hee is exalted and glorified more and more till that be perfected and is precious in our hearts Isai 4. â— and 55.5 1 Pet. 1.21 22. and 2.4 7. Phil. 3.7 8 9. Cant. 5.10 c. 4. The one is a Redemption for us in Christ Jesus Rom. 3.24 the other is a Redemption of us in our soules and bodies Luke 1.74.79 Rom. 8.23 5. The former was by blood-shedding for which he went out of the City Hebr. 9.12 and 13.12 the other is by presenting his blood before his Father and by his Spirit sprinkling the same on the heart and conscience of his people for which he entred into the holy of holyes Hebr. 9.14.24 and 12.24 Revel 1.5 6. The former is already perfectly wrought and done and finish'd in himself and so accepted with the Father that he hath made him Lord and extends through him fruites of patience and goodness to men without mens knowledge of him or what he hath done even while they are enemies and without strength Ioh. 17.4 and 19.30 Rom. 5.6.8 10. and 3.11 12. Act. 14.17 but the other is begun in the making known him in the salvation wrought and perfected in the knowledge of him in both that and the aeternall Salvation Tit. 2.11 12. and 3 4 5 6. 2 Pet. 1.2 3 4. 7. The former hath prevailed with God for men so as hee hath accepted the sacrifice of Christ and given over all into his dispose and made him Lord of all Hebr. 10.12 Psal 110.1 and 2.7 8. and doth prevaile in that God for his sake extendeth patience and bounty to men with means to leade them to Repentance Rom. 2.4 The latter prevaileth in and with men to God Psal 110.3 Isai 55.5 Ioh. 6.44 45. Tit. 3 4 5. 8. The former is affirmed in Scripture to be for all men Ioh. 3.17 but the latter is only for and to beleevers Ioh. 3.16 Act. 10.43 Hebr. 5.9 Thus are the common and speciall Salvation distinct and the former first and generall for all and the latter following and peculiar to beleevers And that which the Scripture distinguisheth it becomes no man to confound Now what the Scripture maketh distinct and putteth difference in we may safely so view and speak of them and so the death of Jesus Christ at the ransome and Propitiation being affirmed in Scripture to be for sinners for the world of mankind for all men and every man and this that common Salvation wrought for all men in his owne body and so the ground of that salvation extended to all wherein all are made so saveable that they might be aeternally saved and this declared that they might beleeve it and in beleeving repent and come in to Christ and so be eternally saved It appearâ—â— to be the sense of 1 Tim. 2.4.6 Hebr. 2.9 And in such and so large a sense is the Proposition and no larger And so this first Consideration hath lead to right stating of the Question for the sensâ—â— and afforded proof also and answer to most of the Objections that â—y â—buse of reason and some places of Scripture speaking of the 〈◊〉 Salvation 〈…〉 against it CHAP. II. Of the divers distinct ends of the Death and blood-shodding of JESUS CHRIST mentioned in the Scripture and of which of them is here meant THere are in Scripture set forth and plainly affirmed divers distinct ends of the death and blood-shead of Christ in his laying downe his life The first end and that which is generall and common of the largest extent was to be a Ransome a sacrifice and Propitiation or a propitiatory Sacrifice for sinfull mankind To take away sinne before God for men He appeared to put away sinne by the sacrifice of himself Hebr. 9.36 The Lambe of God which taketh away the sinne of the world John 1.29 Hee dyed for our sinnes according to the Scripture 1 Cor. 15.3 And he is the Propitiation for our sinnes and not for ours only but also for the sinnes of the whole world 1 John 2. â— And in this generall and common end are included three distinct yet inseparable ends The first in respect of God that was offended from whom man was fallen and
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
the Question for how many Christ dyed and information of the sense and in such manner is 1 Tim. 1.6 Hebr. 2.9 propounded and so not to be limited by places in another manner propounded CHAP. V. Of the difference of the extent and force of the same Words when they are of men and by men and when of God and by God also when the Opposition is between men and men and when between GOD and MEN. THE words in this businesse that any difference is made about is the words All men and Every man and The World Now this is a thing so commonly knowne that the same word in divers sentences may differ much in signification and extent and yet by the Sentence in which the word is the signification and extent thereof cleerly import and discover it self That little need there is to say much hereof And as it were ungodly and unequall to compare God and man to make them alike and equall Isai 40.13 14 18. Psal 113.4 5. So it would be neere ungodlinesse and very unequall and rash to compare the Thoughts Words and Workes of God with the thoughts words and workes of men to make them equall and alike in extent and force Isai 55.8 9. So it is as easy for men to understand a great difference in the extent of the same word spoken of and by God and spoken of and by men and when the opposition is between God and men and when between men and men For if one speake of a houshold or family and say This man governes all even a child of twelve yeeres old of a reasonable understanding will understand The word All to extend but to the Family And if one say of a Corporation This man governes All hee will understand the word All to extend to the Corporation And if one say The King governes All He will understand the word All to extend but to the Dominion whereof he is King But if one say God governes All hee will understand the word All to extend to the whole world and All in it as Psal 103.19 And so if one say of a mans worke his fame is all the world over it will be understood to be far and neer in many Countries and a great way But if one say of the workes of God Their line is gone through all the earth and their words to the ends of the world It will be understood in the largest sense as Psal 19.4 And so it would be found either ignorance or rashnesse or consciousnesse of the weaknesse of a mans cause that he would prove thereby to goe about to compare and make of like large extent the word World where it is said There went out a Decree from Caesar Augustus that all the World should be taxed Luke 2.1 And where it is said The Worlds were made by Christ and hee is the Propitiation for the sinnes of the whole World Hebr. 1.2 Joh. 1.3 4. 1 Joh. 2.2 Much more to goe about to make of like large extent the words All men and the World when spoken by envious men that thought a few oâ— many to follow Christ Joh. 3.26 and 11.48 and 12.19 and when spoken by the Spirit of God of the workes of God and Christ 2 Cor. 5.19 1 Jo. 2.2 Much worse still when the extent of the All that came to Christ Luk. 15.1 is brought to expound and limitt The extent of the All Christ dyed for 2 Cor. 5.14 15. and that hee bids looke to him and bee saved Isaiah 45.22 or the every man of whom men spake Acts 2.8 with the every man of whom the holy Spirit speaketh Joh. 1.9 seeing the one is a speech of and by men and the other of and by God Besides the words all men and every man are evident not to be of like large extent in every place and yet of the largest extent the place where it is used doth import and the sentence in which it is used importing the sense 1. Sometime the words All men and EVERY MAN evidently signifying All and Every one of Mankind without exception so as none can deny it As God made all Nations of men of one blood Acts 17.26 He knoweth the hearts of all men Acts 1.24 death passed upon all men for that all have sinned Rom. 5.12 By the offence of One judgement came upon All Men to condemnation verse 18. All are gone out of the way Rom. 3.12 All have sinned verse 23. Wee must All appeare before the Judgement-seat of CHRIST 2 Cor. 5.10 That Every one c. Againe He is the Saviour of all men specially of Those that beleeve 1 Tim. 4.10 Hee giveth to all men liberally Jam. 1.5 At I live saith the LORD Every knee shall bow to mee and every tongue shall confesse to God c. Isa 45.23 Rom. 14.11 Phil. 2.10 11. All Nations that God hath made shall come and worship before him Psal 86.9 with divers like places where all cannot be meant but of some or some of all sorts but of All men that God made 2. Sometime in Scripture the word All Men is found to mean one and another rich and poore Beleevers and Unbeleevers All without exclusion of any or restraint to any one or some of all sorts as Though all men should be offended Matth. 26.33 I say unto All watch Matth. 13.37 Except yee repent yee shall all perish Luke 13.3.5 Provide things honest in the sight of All men Rom. 12.17 Render therefore to all their dues Rom. 13.7 Let your moderation of minde be knowne to All men Phil. 4.5 shewing all meeknesse to all men Tit. 3.2 If it be possible as much as in you lyeth live peaceably with all men Rom. 12.18 so Hebr. 12.14 and such like places not admitting restraint 3. Sometime All is found so used in Scripture so as it cannot be meant of Gods People good Men Saints hearers of the Word weake Brethren newly converted Beleevers or the Church of God at all much lesse of Gods Elect and chosen onely as All mâ—n 〈◊〉 not faith 2 Thess 3.2 Woe unto you when all men speak well of you Luke 6.26 Shee made all Nations drinke of the wine of the wrath of her fornications Revel 14.8 yet here all Unbeleevers are meant So that the Scripture speaking on divers occasions to divers purposes and concerning divers Subjects and in divers manners doth use the words All men and Every man in larger or scanter sense And yet alwayes in the largest sense the words with the scope of the place the Circumstances in it the preceeding and following words the businesse reated of the common accepted sense in view of those of and by and to whom they are spoken and between whom the opposition is will beare Whether for All upright 1 Cor. 4.5 for all that are or seem Beleevers 1 Cor. 7.7 for All spirituall men 1 Cor. 12.7 11. or for all evill and bad men 2 Thess 2.3 or for All both Elect or Reprobate Joh. 5.28 And All that come
also denieth and unsaith the Affirmative againe for what sufficiency is there applicable from Christ or by his Servants for or to any man of any thing that Christ hath not first perfectly wrought and received in himself that he might according to the Gospel bestow it on them Psal 68.18.19 20. 6. Some say JESUS CHRIST dyed for all men in respect of the kind or generall lumpe of Mankind considered because he took the Nature of all mankind and so dyed for all But that he did not dye for all in respect of the Individualls not for every particular man But here is a denying in truth of what was equivocally granted nor is this according to Scripture sense but very crosse to it in the negative Hebr. 2.9 7. Some say JESUS CHRIST dyed for all men that they might be saved and for the Elect that they should undoubtedly be saved This sense I conceive good and true but I suppose not full enough to expresse all that is in his death for All menâ— you this sense grants 1. That that was the very minde will and intention of Christ and God that Christ should even so die for All that they might be saved Joh. 3.17 and that for that end he came and dyed and rose Luk. 9.56 1 Tim. 1.15 2. That his death was sufficient for this very end 1 Tim. 2.4.6 3. That the death and so the Ransome of Christ was effectuall with his Father for the end for which it was given Matth. 3.17 Hebr. 10. 4. That he hath received of the Father fulnesse of authority and spirit to make this grace knowne to them with such tenders of it that they might he saved Psal 68.18 5. That he will extend light at some-time in some meanes or other so farre to every one that whosoever perish their destruction will be of themselves Ioh. 1.4 5.9 Hos 13.9 All this is necessarily intimated in this sense though through some want of distinguishing betweene the Redemption that iâ— wrought by Christ in himself through effusion of blood and that he worketh by his Spirit in men by application of his blood the sense appeares not full enough in expression 8. Some say that CHRIST by shedding his Blood redeemed the World of Mankind satisfyed Gods Justice * Bishop Davenant Animadversions on a Treatise intituled GOD's LOVE to Man-kind pag. 298. and obtained a way of Salvation for every Man and then adde but GOD never intended that the outward Act should presently put every man in Possession of Pardon or of a state of Justification and Salvation But the way which he openeth for every one of us to partake of the fruit of our Redemption and of his plenary satisfaction is by Repentance and Faith to come and lay hold of the Redeemer According as I understand the Question is here in the first Affirmation rightly Stated The sense true and full and by the addition The distinction made between the Salvation that was wrought by CHRIST in his owne body with GOD for men and that Salvation which in application of the former hee worketh by his Spirit in men whereby Repentance and Faith is effected Acts 5.31 32. and a way and possibility of that also for every man is at first affirmed in this Affirmation agreeing with the common Salvation before mentioned So that JESUS CHRIST hath so dyed and given himself a Ransome to GOD for all men and is become the Propitiation for their sinnes That in and by himself hee hath so Redeemed and saved all men That they are all given into his dispose and he will raise them all out of the Death hee dyed for them and set them alive before him that they shall acknowledge him LORD and come before his Judgement seat Rom. 14.9 12. 1 Cor. 15.21 22. Phil. 2.8 11. 2 Cor. 5.19.10 And he is also so filled with Spirit for them to make it so known and with such tendernesse to them that they might be saved in which hee will he found Faithfull so as by him All are made saveable Psal 68 18. Joh. 1.4 5 9. Isai 45.21.22 And thus the Question stated if it be opened and answered in every particular in it it will more fully appeare right and true CHAP. VII The openinng of the Question answered by Scripture QVESTION I. WHy did God send his Sonne and why did JESUS CHRIST come into the World SCRIPTVRE To be the Saviour of the World 1 Joh. 4.14 That the World through him might be saved Joh. 3.17 I came to save the world Joh. 12.47 My flesh which I will give for the life of the World Joh. 6.51 QUEST II. What World is that Christ dyed and rose for that they might be saved SCRIPTURE All things were made by him and without him was not any thing made that was made In him was life and the life was the light of men Joh. 1.3.4.7 One Mediator between God and men the Man Christ Jesus who gave himself a ransome for all 1 Tim. 2.5 6. It 's the world of mankinde QUEST III. What manner of men did Christ come and dye so for SCRIPTURE For the unjust 1 Pet. 3.18 for the imgodly Rem 5.6 QUEST IV. For how many such sinners hath hee dyed SCRIPTURE Death passed upon all men for that all have sinned Rom. 5.12 Wee thus judge that if One dyed for all then were all dead And that bee dyed for all 2 Cor. 5.14 15. Hee gave himself a Ransome for all men â— Tim. 2.6 QUEST V. In what minde and heart did he so dye for all men SCRIPTURE God so loved the World that he gave his onely begâ—tten Sonne Joh. 3.16 That he by the grace of God should taste death for every man Hebr. 2.9 QUEST VI. To what end did CHRIST so come and dye and offer up himself to GOD for men SCRIPTURE To put away sinne by the sacrifice of himself Hebr. 9.26 the sinno of the world Joh. 1.29 This is a faithfull saying and worthy of all acceptation That Jesus Christ came into the World to save sinners 1 Tim. 1.15 QUEST VII What hath Christ done and what is he become hereby for men SCRIP Hee hath slaine the enmity Eph. 2.16 abolished death and brought life and immortallity to it through the Gospel 2 Tim. 1.10 being the Propitiation for the sinnes of the whole world 1 Joh. 2.2 full of grace and truth Joh. 1.14 having received gifts for men yea the rebellious that the Lord God might dwell among them Psal 68.18 able also to save them to the uttermost all that come unto God by him Heb. 7.25 QUEST VIII But is there any liberty or right for every man to come to him SCRIP Vnto you O men I call and my voice is to the sonnes of men Oh yee simple understand wisedome and yee fooles be of an understanding bea rt c. Prov. 8.4 5 6. Laâ—k unto me and be you saved all the ends of the earth Isai 45.22 QUEST IX What profit in this Call seeing they can neither of
setting him in such a state of favour againe That Mercy and Truth Righteousnesse and Peace might agree in one for the salvation of Mankind That the oreatures might againe be restored preserved and sanctifyed for the use of men and that the Gospel and good tydings of this grace of God might be declared to Mankind that they might through him beleeve And that in beleeving they might have everlasting life and that such at through his grace beleeve might be in union and fellowship with him and each other and the holy Angels And that the Angels may minister to them These being his Church of whom Christ is the Head who have thâ— specialty in his love And that the Heaven and Earth may be made new for these that they may therein with Him enjoy the inheritance and that Sathan may be wholly overthrowne and hee and all that will doe his will and be of his seed may be turned into the lake that burneth with fire and brimstone Ephes 4.7.16 1 Tim. 4.10 Isai 65.17 18. Revel 20.10.14 15. Jud. 15. And then is all right before God well-pleasing in his view and as he would have iâ— who will rejoyce in his workes Revel 21.5 and all this in love to mankind created by him hath Jesus Christ undertaken to â—â—e that whosoever of Mankind beleeveth on him may enjoy the benefit of it And is not all this affirmed in the Gospel where the Creation and Redemption are mentioned together Col. 1.16.20 where also the same generall words of All things are used in mentioning Creation vers 16. Reconciliation vers 20. and Preservation verse 17. And what lesse now doth all this iuferre then thus much That all Creatures could not content him while Mankind was in a Remedilesse Condition That all the Mercy shewed to Creatures is for the love he beareth to mankind That the Redemption and Peace wrought by Him for Mankind is as large as his Creation and Preservation of mankind That he is able and stands ready to Call and in their submission to his Call to bring them in to God and what great and unspeakable love to mankind is this 3. This his love to mankind is yet further confirmed by this that in such joynt mentioning of Creation and Redemption hee hath set a stampe or seal and written a Testimony for mankind to read of a Ransome given and Redemption wrought for mankind in that the earth dissolved by sinne is preserved and the continuall streams of wrath deserved are kept off Christ bearing up the Pillars of the Earth Psal 75.2 3. of a readinesse to doe them good in communicating grace to them Acts. 14.17 of Power to accomplish salvation in and upon them Isa 50.2 3. c. of his nigh comming to them in those workes to lead them to repentance Rom. 2.4 All which set forth the love of God to mankind 1 Tit. 3.4 Psal 19. Secondly That Gods being the Creator of man and mans being the Creature of God is used as an Argument to induce to faith to stirre up faith and to strengthen confidence in God in times of distresse and in Prayer and in holy waâ—king Job 10. Thy hands have made me and fashioned me c. verse 8.13 and Chapter 14 15. Thou wilt have a desire to the worke of thy hands so Psal 1.39.16 17. And commit the keeping of your soules to him as to a faithfull Creatour 1 Pet. 4.19 And it is coupled with Redemption in the ground of Confidence Isai 43.1 Now mankind having sinned and fallen by the Devills Temptation who though fallen are and were the Creatures of God If God had not respected mankind as his Creature more then the Angels that fell if his Sonne had not taken the nature of mankinde and therein suffered and made satisfaction for the sinne of mankind and so wrought a Redemption for mankind created by him that he might save mankind And this as large as all mankind created by him what force or strength could be in this Argument grounded upon his very Creation and workmanship To which also might be added That Gods Creation of all men by Christ of which it were Athisme to doubt sure Paganisme at least is set out nothing nie so often in the Scripture in those generall words All men Every man The world The whole world as the death of Christ as the Runsom and Propitiation to be the Saviour of All men 〈◊〉 Let any diligent Reader consider it CHAP. X. Of the Consideration of the constancy of the Scripture in changing the Person when having mentioned the generall it mentions the speciall AS the Scripture in mentioning onely that Redemption wrought by Christ in his own body with God for men and the common salvation comming to men thereby Doth ever when it propounds it to bring men to beleeve mention it in the third Person generally And when it doth mention those high and peculiar priviledges belonging to his chosen ones doth never propound them in such generall termes And when it closeth both together in one sentence or expression it useth such a word as may be applyed to both senses or either of them as Many and not such a word as cannot be rightly applyed to the speciall as All men The World c. nor such a word as straitens the generall sense as but many onely many c. so likewise wee shall find that when the Scripture speakes of the one and the other neere together however it expresse the one in the third Person generally yet in mentioning the other it changeth the Person and speaketh also ordinarily applicatively as to instance 2. Cor. 5.19 20 21. In the 19. verse speaking of the reconciliation God hath wrought for men in Christ he affirmes it for the world and in the 20. verse beseecheth men to be reconcil'd on that ground as himself and others were verse 18. but speaking of the priviledges by the death of Christ to those who in spirituall application thereof have beleeved and so received Christ the righteousnesse of God and Gods righteousnesse in him he changeth the Person and saith verse 21. he made him to be sinne for as who knew no sinne that wee hee saith not The World but wee that in beleeving are righteous in and before him might be made the righteousnesse of God in him even have all Gods Righteousnesse to him manifested in and upon us This is the hope of his called and chosen Gal. 4.4 5. Speaking of that which God hath done for all he saith God sent forth his Sonne made of a woman made under the Low to redeem them that were under the Law as all were Rom. 3.19 but mentioning the speciall Priviledges of Adoption hee changeth the Person and saith That we might receive the Adoption of sonnes not only The Spirit of Adoption as in beleeving at first but all the priviledges of Adoption Joh. 1.12 1 Pet. 3.18 Speaking of what Christ hath done for all men hee saith hee suffered the Just for the Vnjust But mentioning what
hee doth by his Spirit in Beleevers he changeth the Person and saith That he might bring us to God 1 Joh. 2.1 2. Speaking of the peculiar priviledges of Beleevers hee saith If any man sinne wee have an Advocate with the Father JESUS CHRIST the Righteous and he is the Propitiation for our sinnes Such the Priviledge of those that beleeve in Christ that if overtaken with sinne they may seek and find pardon for themselves and seek and look to receive all the Priviledges promised them having so great an Advocate with the Father so beloved of him so faithfull to them who is also the Propitiation for their sins Wherein his love was first testifyed to them and by vertue of which blood hee now Advocates at Gods right hand for them as is before shewn But having mentioned that which appertaines to all men hee addeth a change of the Person and saith And not for our sinnes onely but for the sinnes of the whole world That so Beleevers may know though others sinne yet what Gospel to hold forth to them and how to pray for them also And like distinctions and change of Persons or restrictions suitable to such a change as Joh. 3.16 17 18. are usuall in Scripture wherein we may easily see the truth of that affirmed done by Christ for all and of that he hath to doe for All that they might be saved to be indeed a truth not depending for its truth on any ones beleeving but verily true whether they beleeve it or no and therefore true that they might beleeve and so true that they shall one day confesse it to be true when yet they may be denyed by him for that denying to beleeve when he told them Phil. â— 10 11. 2 Tim. 2.13 Which wisedome of the Spirit speaking in the Scripture if observed may helpe us to see the agreement of one place with another that through rashnesse some think unlike and also how the word may be divided aright when that which Scripture affirmeth for all is so set before them and that which the Scripture appropriateth to Beleevers be applyed to them and it also proveth the Proposition CHAP. XI Of the Consideration of 1 Tim. 2.6 FOr proof of the appearing sense of the words and of the Proposition three things are here to be viewed First the force of the words Secondly the Circumstances Thirdly the scope of the Place First for the sense of the word it self All it appeares to be meant of Adam and all that come by propagation of him because the opposition is between God and men and onely one man The man Jesus Christ between who gave himself a Ransome for all men vers 5. so all were created by him and through his propitiation are preserved by him which also is given as the ground proving Reconciliation wrought by him and life in him for all men and that hoe enlighteneth every one of them Ioh. 1.1 4 5 9. Psal 75.13 Col. 1.16 20. Whence it is affirmed All nations shall come and worship before him Psal 86.9 Yea even those that have been enemies to him and his and shall be judged by him Rev. 3.9 Isai 45.23 And this grounded on his obedience to the death of the Crosse Phil. 2.7 11. Rom. 14.9 12. So that this man Christ between God and those men created by him and he expresly said to have given himselfe a Ransome for All And all that have being from Adam and so his nature being men And here no exception of any one man but the Man Jesus Christ who is God-Man That gave himself a Ransome for All men The force of the word beares it to the largest sense All Men. And yet to open the sense a little more fully consider the use of the word 1. The word men is used in Scripture for Adam and all his sonne Hebr. 9.27 and they are called men most frequently in respect of the mature and being of man which they have from Adam Psal 4.2 Prov. 8.4 though sometime in opposition to God Psal 90.20 Isa 31.3 First Now very often and in the fullest and most common sense men that are but men and neither regenerated to God nor wholly reprobated and given up to Sathan are called men Job 11.11 12. Psal 12.1 and 4.2 and 53.2 Secondly And beleevers that are regenerate are also called men and that even because they are so Acts 1.11 1 Cor. 3.21 22. And they are also so called in respect of some weaknesses and passions Acts 14 15. and sometime in respect of some carnall walkings 1 Cor. 3.3 But yet Beleevers are in Scripture called something more and better then men even the Sonnes of God Joh. 1.12 1 Joh. 3.1 and Saints 1 Cor. 1.1 and Brethren and faithfull in Christ Ephes 1.1 yea Christians Acts 11.26 Some there are who have imprisoned the truth in turighteousnesse and hardned their hearts against the â—eanes God used for their good till they be given over of God Rom. 1.19 24. and 2.4 5. Prov. 1.23 36. And these be also called men Rev. 16.9 but yet these are in Scripture called also something other and worse then men as Reprobates Jere. 6.28 30. the seed of the Serpent Genes 3.15 The Children of Beliall Deur 13.13 and of the Devill Joh. 8.44 1 Joh. 3.12 and with an emphasis the wicked Psal 9.17 2. The words All men are found in Scripture to signifie sometime all these three sorts Zaoh. 8.10 Ezek. 38.20 sometime the first and latter sort together 1 Thess 1. â— Sometime though seldome the Beleevers only whether sound or foined 1 Cor. 7.7 sometime and that usually the first and second sort together Tit. 2 1â— 1 Tim. 4.10 Acts 17.30 Luk. 2.14 And sometime the first sort only Tit. 3.2 Psal 53.2 3. That All men 1 Tim. 2.6 Intentionally expresly principally and especially is meant of the first sort for naturall men sounes of Adam sinners unbeleevers unregenerate mâ—n appeareth 1. Because this sense includeth All at first All men having some time in which they are such and neither better nor worse then such before they be either borne of God or given over of God Ephes 2.1 2 3. Tit. 3.3 Rom. 3.9 20. 2. Because Christ dyed to make the propitiation for them as they were sinners and he is no where said To dye and give himself a ransom to that end for the good men the Righteous the Beleevers and Regenerate neither when they were such nor as they were such nor because they were such though that they might be such but for men sinners unjust ungodly his enemies yea hee is expresly said to have given himself for our sinnes and to take away transgressions Rom. 5.6 8 10. 1 Pet. 3.18 Gal. 1.4 3. Because this is a faithfull saying and worthy all acceptation that Jesus Christ came into the world to save sinners 1 Tim. 1.15 And thus it is cleer the force of the words carries it to all Adams sonnes Secondly the Circumstances in the place from the fore-going and following
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
Number as in Dan. 12.2 Many of them that sleep in the dust of the earth shall awake Rom. 15.19 Through the offence of one many be dead by one mans disibedience many were made sinners and in other places where many cannot nor is by any Christian understood for lesse then All men 2. This Reason is equivocall subtill and fraudulent seeing where All men and Every man is affirmed of The Death of Christ as the Ransome and Propitiation and the fruits thereof onely is affirmed for them But where the word many is in any place used in this businesse there are more ends of the Death of Christ then this one affirmed of as before is shewne at large in Chap. 2. and 3. 3. This Reason is false and ungodly for it is no where in Scripture said That Christ dyed or gave himself a Ransome but for many or onely for many or onely for his Sheep and it is ungodlinesse to adde to or diminish from the Words of GOD in SCRIPTVRE 4. This Reason is deceitfull and erroneous for the Scripture doth no where say Those many he dyed for are his Sheep much lesse his Elect as the Reason intends it As for the place Joh. 10.15 usually instanced to this end it 's therein much abused for our Saviour Joh. 10. Did not set forth the difference between such as he dyed for and such as he dyed not for or such as he dyed for so and so and not so and so but the difference between those that beleeve on him and those that beleeve not on him vers 4 5 14 26 27. one heare his voice and follow him the other not Nor did our Saviour here set forth the priviledges of All he dyed for or for whom he dyed for so and so but of those that beleeve on him through the Ministration of the Gospel and so to know him and approach to God and enter the Kingdome by him vers 3 4 9.27 Nor was our Saviour here setting forth the excellency of those for whom hee dyed or dyed for so and so onely wherein they are preferred before others but the excellency of his owne love with the fruits thereof to those not onely that he dyed for but also that are brought in by his Ministration to beleeve on him vers 11.27 Nor was our Saviour here treating so much of his Ransome giving and Propitiation making as of his Ministration of the Gospel and so of his love and faithfulnesse therein wherein hee laid downe his life for those ministred too and therein gave us example not to make Propitiation for sinne but to testify Love in suffering Besides the opposition appeares here to be not so much between Elect and Not-Elect as between Jewes called and Gentiles uncalled Besides there is in Scripture great difference between sheep and sheep of his flock and pasture of which he here speaketh vers 4 5 11 15 16. Besides sheep vers 4.5 11 15. are not mentioned as all those for whom he dyed but as those that by his ministration are brought in to beleeve and enjoy the benefit of his death and to whom hee ministreth and communicateth spirit vers 3 4 27. like that John 17.6 7 8. Besides here is more ends of his death mentioned then Ransom or Propitiation onely and yet it is not said onely for his sheep and when the Ransome or Propitiation is onely mentioned It is said for all men so that this reason appeares weak fraudulent ungodly and erroneous 4. For the Affirmation that there was great reason that such generall words as All men Every man and the World should be used in those times when Christ and his Apostles were upon the earth when they meant but some even Gods Elect and chosen among All Nations This is as evill as all the Reasons before and as grosse as the Objection it self for though there be a holy and spirituall wisedome and Prudence to be observed in speeches and carriages in respect of the evilnesse of some times Amos 5.13 Mic. 7.5 7. Matt. 3.13.16 Yet the holy Scripture doth furnish us hereto for all times and is able through Faith to make the Beleever wise unto Salvation and the man of God perfect to every good worke 2 Tim. 3.15 17. But that any other doctrine or contrary Words should be necessary to deliver the Gospel within these times Is monstrous to affirme and expresly contradictory to the Scripture Commands Besides according as it is written Those whose faith wee are to follow are such whose word and Conversation hath this end To hold forth in the Gospel JESUS CHRIST the same yesterday to day and for ever Heb. 13.7 8. And as Jesus Christ is that Essentiall Word of God which endureth for ever for is the Word of the Gospel which came forth of the mouth of God and declareth Christ That created and instrumentall Word of God which in the truth plainnesse certainty and goodnesse of it endureth for ever 1 Pet. 1.23 25. And though this Gospel came forth lesse largely and cleerly at the first Genes 3.15 1 Joh. 1.1 2. yet after more fully and clearly to Abraham Genes 12. and 15. and 17. Gal. 3.8 And then more cleerly still to Mases Deutr. 18.18 19. and 30.11 15. Acts 3.22 26. Rom. 10.6 10. and so more cleerly still to Isaiah and the residue of the Prophets Isai 53. and 55. Acts 2.16 36. Rom. 10.13 c. and yet still more cleerly by John Baptist Luk. 1.76 79. Matth. 11.9 10 11. But still more and most fully and cleerly by JESUS CHRIST and his Apostles Ioh. 1.16 17. and 3.15.17 Ephes 3.5 which Apostles of Jesus Christ in respect of Christ being come and having dyed and being risen and ascended and filled with spirit and for whom and to what end and what he is become for all men and what to and for those that beleeve on him They have laid the foundation and other foundation can no man lay then that which is by them laid 1 Cor. 3.11 Ephes 2.20 And this is done by them also in words of Wisedome 1 Cor. 2.4.7 And he that addeth to the words Christ hath already revealed by them God will adde to him all the Plagues recorded in that Book and he that taketh away from those words God will take away his part out of the Book of life Revel 22.18 19. And if any man or Apostle or Angel from heaven shall preach any other Gospel then that they have preached wee are to hold him accursed Gal. 1.8 9. And what shall we then account of this Reason Doth not the words of Christ and his Apostles express their meaning Or did their words serve but for those times Are they not necessary now have any of us found out fitter words to expresse the Gospel in these times now Christ and his Apostles are not upon the Earth shall mortall man be more just then God Shall a man be more pure then his Maker Job 4.17 shall any direct the spirit of the Lord and be his
is no Reason to affirm that without doubt this mentioned in the latter part of the Reason should be one Reason of the frequent mentioning of those generall words All men For on whose part should it be a reason for such an end On the part of the Jewes in respect of themselves it could be no Reason because they reckoned themselves the People of God and seed of Abraham and for the Iewes in respect of the Gentiles it could be no reason while the Ministration of the Gospel was not sent to the Gentiles If any say Yes to prepare them to receive the Gentiles Wee see it had not that effect with the beleeving Jewes who were not with such words prevailed withall in that wherein they did stumble and yet to the Jewes is the Gospel of Christ being the Saviour of All men Every man the World frequently set forth before the Commission of the Ministration of the Gospel to the Gentiles Joh. 1.4.7 9.29 and 3.16 17. and 6.51 and 12.46 47 48. and 8.13 And on the part of such Gentiles as were brought in to beleeve before the mentioning the use of such words to them it could not be a Reason and yet to them also is the Gospel so set forth in such generall words Rom. 3.22 and 5.12.18 and 14.9 12. 1 Cor. 15.22 2 Cor. 5.14 15 19. 1 Tim. 2.4 5. And even so is it set forth both to beleeving Jewes and Gentiles and that as the Gospel they had to declare to such as yet beleeved not whether Jewes or Genâ—iles Hebr. 2.9 1 Joh. 2.2 and 4.14 and Jewes and Gentiles and all Nations containe all and every man Even the who World and it is no where said of the death of Christ it was for some Jewes and some Gentiles some of all Nations much lesse can it be said onely for the Elect of all Nations So that this whole Reason is proved to be but a meer fancy purposely framed to colour the unbelief of That which cannot be denyed to be plainly testifyed in Scripture And now let the Objection with the Three Arguments and this great reason be truly considered apart and together and the dealing with the Scripture according thereto and this appeares therein That it endeavours to make the Sentences and words of Scripture of no force at all and so addes strength to the blasphemy of those that have said That the Scripture is but a dumbe Letter Incky Divinity a noose of wax that may be bended every way according to the will of the Interpreter whose blasphemous mouthes by this meanes opened will not be stopped till the words and sayings of Scripture be stood too in the sense they expresse and import 2. From the grant of this Objection and the use of such reasonings by which it is fortified hath been the opening of the doore for men to abuse the Scripture to the countenanceing of every Herecy and sinne and for the deniall of truth affirmed and duty commanded 3. This is also that which hath given the strength to some to plead the Church to give authority to the Scripture and the need of a Pope to determine the sense and others of divers Sects to acknowledge no truth in any sentence of Scripture but according to the Interpretation and judgements of the Masters of their Sects and and others to look for vaine and santasticall Revelations not heeding the Letter of Scripture and so to fasten on any pleasing fancy though without or against the sayings of Scriptures 4. Yea this is the root and preserver of all falsities devisions and contentions But that it may appeare I justly charge this Objection with such use of Arguments and Reasons to fortify the same I will give a little instance of such manner estimate of and dealing with the Scripture These then are found plain sayings of Scripture in generall words 1. God that made the World and hath made of one blood all Nations of men Act. 17.24 26. 2. All have sinned Rom. 3.23 Through the offence of One judgement came upon all men to condemnation All have sinned Rom. 5.18.12 3. Death is passed upon all men Rom. 5.12 it is appointed to men once to die Hebr. 9.27 4. All that are in the graves shall heare his voice and come forth Joh. 5.29 5. All Nations shall be gathered before him Matth. 25.32 to judgement 2 Cor. 5.10 And as these are points of faith so for points of practice 1. Let all the Earth feare the Lord let all the Inhabitants of the World stand in awe of him Psal 33.8 2. If it be possible as much as lieth in you Live peaceably with all men Rom. 12.18 Honour all men 1 Pet. 2.17 3. Let every soul be subject to the higher Powers Ro. 13.1 Tit. 3.1 4. Render to all their due tribute to whom tribute and Rom. 13.7 5. Let us doe good unto all men Gal. 6.10 shewing meeknesse to All. Tit. 3.2 Now let us see what this Objection with the former Reasons will doe with all these plaine sayings of Scripture in such generall words OBJECTION The Scripture in such places as speakes so generally are not to be understood in the sense the words seem to import REASON I. The words in Scripture cannot be alwayes taken in the sense they seem to import The Door the Vine and c. REASON II. The words All men and Every man are often found in Scripture to mean but some even Gods Elect and Chosen REASON III. It is said Through the offence of One many be dead byone mans disâ—bedience many were made sinners Rom. 5.15 19 many of them that sleep in the dust of the earth shall awake Dan. 12.2 And Beleevers have said One God hath created us Mal. 2.10 and in many things we offend all Jam. 3.2 And every one of us shall give account of himself to God Rom. 14.12 And lye not one to another Col. 3.9 Speak every man truth with his Neighbour for wee are members one of another Ephes 4.25 Be ye kindly affected one to another with Brotherly Love in honour preferring one another Rom. 12.10 For bearing one another forgiving one another Col. 3.13 That no man goe beyond or defraud his Brother 1 Thes 4.6 In which places you may see who the many are that God both 〈◊〉 and that have sinned and that shall dye and come to Judgement to whom we are to give honour and render their dues c. even the Beleevers and Gods Elect and Chosen REASON IV. And there was great reason why in those times they should use such generall words as All Men Every man when they meant but some for was it not said Hee shewed his words unto Iacob and his Statutes and Iudgements unto Israel He bath not dealt so with any Nation as Psal 147.19 20. That now by these generall words the Elect among the Gentiles might be encouraged to feare the Lord and stand in awe of him according to that in Psal 33.8 Is not this ungodly dealing with and profaning of the
I am perswaded not Though no comparrison can fully set forth but darkly hint this businesse And enough to Answer the Objection which was directly framed to gain-say the expresse and plaine Sayings of Scripture CHAP. XVII Of Answering a Fourth OBJECTION Objection IV. THose for whom Christ would not vouchsafe to manifest himself to or to pray for He would not die for Rom. 8.32 Joh. 14.17 22. and 17.9 But Christ will not manifest himself to nor pray for the world of the ungodly and wicked men Therefore hee never dyed for them ANSWER This Objection is very false and many wayes faulty For 1. It were neither right nor good reasoning to say God would never make the Heavens and the Earth and a World of Creatures in both for that man and make that man in His own Image Righteous and put him in a Paradise and give him a Tree of Life and provide him a Sabboath and make him Lord of the Workes of his hands and put the Life and Priviledges of all Mankind in his keeping whom he would not preserve in that good estate yet hath this Argument the same though in a lesse degree of strength to deny God's creating all men yea or the first Adam righteous That this Objection hath to denie the Death of Christ as a Ransome for All. Eccl. 7.29 1 Pet. 4.19 2. The Objection expresseth not what manifestation it meaneth and this is sure Christ will so manifest himself to All men that they shall see what right of Lordship he had over them by vertue of his Death and Ransome given and Conquest made for them Even so that they shall see the greatnesse of their sinne in despising and rebelling against Him and Persecuting His and shall come before his Judgement-seat and acknowledge him Lord to the glory of God Isa 45.23 and 66.14 Psal 86.9 Matth. 25.31 Ezek. 35.11 12. Rom. 14.19.12 2 Cor. 5.10 Phil. 2.10 11. 3. If Jesus Christ had any where said That hee never did nor ever would pray for the World which he never said yet it were evill in us to use that as a Reason to denie the truth of his owne words That said he would give his flesh for the life of the World Joh. 6.51 and that he dyed for all 2 Cor. 5.14 15. and every man Heb. 2.9 and gave himself a Ransome for All. 1 Tim. 2.6 4. This Argument confounds into one without difference or distinction First Gods love of Compassion which belongs to all Psal 145.8 9. Joh. 3.16 and his love of Delight which only belongs to all those which in beliefe of his former Love are brought in to love him Joh. 21.23 1 Cor. 2.9 Prov. 8.17 Secondly The Death of Christ as the Propitiation and Ransome which is for All. Heb. 2.9 1 Tim. 2.6 1 Joh. 2.2 and the advacation of Christ that is onely for Beleevers 1 Joh. 2.1 Joh. 14.16 Thirdly Christ sending his Spirit to enlighten every man Joh. 1.9 and 16.8 11. and his Peculiar giving of Spirit to comfort and lead Beleevers into all Truth Joh. 14.17 and 16.14 15. All which things the Scripture maketh distinct as is shewne Chap. 1. and 2. and 3. and 10. 5. Those to whom Christ doth graciously manifest himself are in his first manifesting himself to them found sinners and ungodly and of the World as they were when he Dyed for them Isa 55.5 and 65. 1 Matth. 9.13 Act. 9.3 4 5. and 26.13 18. 1 Tim. 1.13.16 Tit. 3.3 4 5. So that this whole Argument is fallen without farther Answer yet the Proofs are to be considered to see whether they countenance it or be abused by it To prove the first Proposition is cited Rom. 8.32 Hee that spared not his owne Sonne but delivered him up for us all how shall be not with him freely give us all things also ANSWER I. This is not spoken in the third Person nor of the Ransome onely nor as a Proposition for unbeleevers to bring them in to beleeve and so gives not Answer to the Question for how many be dyed and so is dangerously abused in being brought to that end as is shewne Chap. 3.4 This being applicatively spoken of and to Beleevers to confirme them in that abundant hope which they had and which no other had or could have till they beleeved and so were in Christ as they were 1 Joh. 5.10.13 2. This is not spoken so as may serve the Proposition viz. Hee that spared not his owne Sonne but delivered him up for us all how shall Hee not freely give us all things It is not said so But how shall hee not with him also freely give us all things So speaking of his free giving him to us and with him all things also Wee that beleeve doe through the grace and mercy of God in some measure know that Jesus Christ having made the Propitiation in being delivered up to death for our sinnes and raised for our Iustification Rom. 4.25 Is now exalted at Gods right hand unmeasurably filled with the Holy Ghost in our nature glorified The Advocate high Priest Prophet and King Act. 2.32.33 1 Joh. 2.12 Heb. 5.7 8. The Wisedome of God the Power of God the Sonne of God and Heire of the Kingdome 1 Cor. 1.24 Matth. 13.17 Heb. 1.2 The brightnesse of his glory and the expresse Image of his Person by whom hee upholdeth all things and that is one with the Father and in whom the Father dwells Heb. 1.3 Joh. 10.30 and 14.9 10 11 20. whos 's all that is the Fathers is 1 Ioh. 16.15 Who is made of God to us wisedome righteousnesse Sanctification and Redemption 1 Cor. 1.30 Who is the Fountaine of Life and spirit out of whom it aboundantly floweth to all that beleeve on him and walke in that saith to make them Sonnes to witnesse their Sonship to confirme them to Christ To lead them into all Truth to preserve them to cause all to worke for good to them to bring them to the Inheritanc and Kingdome with himself Psal 36.8 9. Act. 2.33 Joh. 7.38 39. Tit. 3.4.7 Joh. 1.12 Rom. 8.16 2 Cor. 3.3.18 Joh. 16.13 14. Rom. 8.28.17 1 Pet. 1.3.5 Now when God by his Spirit so makes known his grace in Christ through the Gospel that he enters the heart with the grace of Christ enabling it to beleeve and so receive the Attonement That the Beleever is enabled thereby to depend on Christ for the hope Discovered in him Then and therein is the Beleever drawne and given to Christ Ioh. 6.44 45. 1 Pet. 1.21 22. and Christ in and by his Word and Spirit is given to the Beleever Tit. 3 4 5 6. So as the Beleevers may say Not onely unto us a Sonne is borne but also unto us a Sonne is given Isai 9.6 They now by free-gift and by beleeving receit having Christ and having life by having him and being Sonnes also thereby 1 Joh. 5.10 11 12 13. Joh. 1.12 13. which giveth them hope of all good 1 Ioh. 3.1 2. And hence the Apostle
to beleeve in Christ and they for that cause under sinne if there were neither enough in the Atonement made by Christ for them nor truth in Gods offer of mercy to them nor Will or Power in the Spirits moving in any sort sufficient to have brought them to beleeve at one time or other And yet is this evident in Scripture and shall be by the holy Spirit to be their great sinne That fastens all other sinnes on them Joh. 3.18 19. and 8.24 12.48 15.22.24 and 16.8 9 10.11 PROOF V. God hath testified both by his Word and his Oath That hee would that his Sonne should so farre save as to worke a Redemption for All men and likewise that he should bring all to the knowledge of the truth that there-through Redemption might be wrought in and upon them 1 Tim. 2.4 with Joh. 3.17 So hee willeth not nor hath any pleasure in the death of him even the wicked That dyeth But rather that be turne and live Ezek. 18.23.32 33.11 And dare any of us say The God of Truth saith and sweareth that of which hee hath no inward and serious meaning Oh farre be such blasphemy from us 1 Ioh. 5.10 PROOF VI. The very words and Phrases used by the holy Ghost in Scriptures speaking of the death of Christ and the Ransome and Propitiation To whom it belongs and who may seek it and in beleeving finde Life implyeth no lesse then all men As to instance All Nations Matt. 28.19 20. The ends of the Earth Isai 45.22 and 49.6 Every Creature Mar. 16.15 All. 2 Cor. 5.14 15. 1 Tim. 2.6 Every man Hebr. 2.9 The world Ioh. 3.16 17. 2 Cor. 5.19 The whole World 1 Ioh. 2.2 That which was lost Luk. 19.10 Sinners Matt. 9.13 unjust 1 Pet. 3.18 ungodly Rom. 5.6 and that whosoever of these repent and beleeve in Christ shall receive this grace Ioh. 3.16.18 Act. 10.43 Now all these so often and indifferently used were it not Pride and Errour to devise Glosses to restraine the Sense the Scripture holdeth forth so full and large for All men PROOF VII That whereas there are certaine high and peculiar Priviledges of the Spirit contained in the New Testament Sealed by the blood of Christ which belongs not to all men But onely to the Saints the Called and Chosen of the Lord And when they are alone distinctly mentioned They are even so spoken of as belonging to them onely Mat. 13.11 Ioh. 14.17.21 22 23. and 16.13 14 15. 17.9 20. Act. 2.38 39. 1 Cor. 2.9 14. Heb. 9.15 8. tot 1 Pet. 2.3.9 Yet when any of these Pecullar Priviledges are so spoken of as joyned together with the Ransome and Propitiation which belongs to all Then are they not spoken of in such a restraining and exclusive manner or with such appropriating words But so and with such words as room is left to apply the Ransome to all men in speech And withall so hold out the Priviledges to them that beleeve that are Proper to them That they may both have their comfort and speciall hope And also hould forth the Ransom and keep open the doore for others In beliefe and receit of the Propitiation To come in and partake with them And so it is said for his Sheep for many But no where But or onely for his Sheep or but or only for many which is a strong Proof of the Ransome being given for all men as is shewne Chap. 3.10 PROOF VIII The Restauration wrought by Christ in his owne body for Mankind is set forth in Scripture to be as large and full for all men and of as much force as the fall of the first Adam by and in himself for All men In which respect the first Adam is said to have been a Figure of Christ the second Adam Rom. 3.22 23 24. and 5.12 14.18 1 Corin. 1.21 22 45 46 47. as is before shewne Chap. 8. PROOF IX The Lord Jesus Christ hath sent and commanded his Servants to Preach the Gospel to All Nations to every Creature and to tell them withall That whoever beleeveth and is baptized shall be saved Matt. 28.19 20. Mar. 16.15 16. and his Servants have so Preached to all 2 Cor. 5.19 Rom 10.13.18 And our Lord JESUS will make it to appeare one Day that he hath not sent his Servants upon a false Errand Nor put a lie in their mouthes nor wished them to dissemble In offering that to all which they knew belonged but to some even to fewest of all But to speak the Truth Isai 44.26 61.8 1 Tim. 1.12 PROOF X. The Lord willeth Beleevers to Pray even for the unjust and their Persecuters Matth. 5.44.48 Luk. 6.28 Yea even for all men Yea even for Kings and all in Authority When few in Authority loved Christianity yet yet he said Not some of that sort but for All in Authority and that on this ground It is good in the sight of God who will have All men saved and come to the Knowledge of the truth Luke 10.5 1 Tim. 3.1.4 Surely there is a Door of life opened for All men 2 Tim. 1.10 for God hath not said to the Seed of Israel Seek ye me in vaine Isai 45.19 Hee will not have his Children pray for vaine things PROOF XI The Lord hath given forth his Word and Promise to be with his Servants so preaching the Gospel to all and with his People so Praying for all where they come That they may goe on with Confidence in both Matth. 28.20 1 Tim. 2 3 8. Luk. 10.6 Isaiah 54.17 PROOF XII The Lord hath already performed and made good his Word to his Servants and People upon some of all sorts of men and all sorts of Sinners Shewing them mercy To this very end that none might exclude themselves But all be encouraged to Repent Beleeve and hope thereby Act. 2. and 3. 8. 9. 10. 11. 16. 19.28 1 Cor. 6.10 11. 1 Tim. 1.13 14 15 16 17. PROOF XIII The blessing of Life hath streamed in this Doctrine of the Love of God to Mankind yea in the Tender and Spirituall discovery of the Grace of God to Mankind in the Ransome given and Atonement made by Christ for all men with the fruits thereof Hath God in the first place overcommed his Chosen Ones to beleeve and turne to God Act. 13.48 Tit. 2.11.13 and 3 4 5. PROOF XIV Those that when the Gospel comes and any Spirituall Light therein to them when they refuse to Beleeve and suffer themselves to be withdrawne by other things They are affirmed to Love or choose darkenesse rather then Light Joh. 3.19 which how could it bee if no Light in truth were for them in following lying vanities to forsake their owne Mercies Jonah 2.8 To harden their owne hearts Rom. 2.5 To loose their owne Soules Matth. 16.26 and to destroy themselves Hos 13.9 and they being from Adam fallen Into Darknesse hardnesse and their Souls lost and Death passed on them How could these
things be If by Jesus Christ no life had been obtained no atonement made No restauration of their Soules nor meanes procured and used that they might be saved God is no hard master to gather where he hath not strowne PROOF XV. God his earnest Expostulations Contendings Charges and Protestations even to such as whereof many Perished Rom. 11.27 Isai 10.22 As to instance Oh that there were such an heart in them That they would feare mee c. That it might be well with them c. Deut. 5.29 What could have been done more for my Vineyard that I have not done in it c. Isai 5.4 5. What iniquity have your Fathers found in me that they are gone farre from me Jere. 2.5 Have I been a wildernesse to Israel a land of Darknesse wherefore say my People we are Lords wee will come no more unto thee ver 31. Oh my People what have I done unto thee wherein have I we aryed thee Thestifie against me Mich. 6.3 How often would I have gathered c. and yee would not Matth. 23.37 Oh that my People had harkned unto mee c. I should soon have subdued their enemies c. Psal 81.12 13 14. Because I have called and ye refused and no man regarded c. Prov. 1.24 25 32. because when they knew God they glorified him not as God and Rom. â— 21.28 Therefore thou art inexcusable oh man c. Thou after thy â—â—ardnesse and impenitent heart treasurest up unto thy self wrath c. Rom. 2.1.5 No Christian I hope will reply against God and say Thou never meantest us good there was no Ransome given for us No Atonement made for us No good done us no mercy shewne us nothing in truth whereby we might have been saved nothing but an empty shew and a bare Pretence But if any should reason so evilly yet shall not such answeres stand Jere. 2.25 PROOF XVI The Scriptures manner of setting forth the sinne of such as despise and refuse this grace and their Estate and the Persons perishing as to say They turne the grace of God into wantonnesse Jude 4. Tread under foot the Sonne of God Profane the blood of the Govenant with which they were sanctified offer despite to the Spirit of grace Heb. 10.29 Denie the Lord that bought them 2 Pet. 2.1 They perish for whom Christ died 1 Cor. 8.11 Trees twice dead plueked up by the roots Jude 12.13 and bring upon themselves swift destruction 2 Pet 2.1 And how could all this bee if GOD had given his Sonne in no sort for them if Christ had shed no blood for to procure Remission for them if hee had not bought them nor had any grace or life by his Spirit to bestow on them PROOF XVII JESUS CHRIST by vertue of his Death shall be their Judge and by the Gospel in which they might have been saved will he Judge them to a second Death and how can that be if he never died the first Death for them and if there were not Truth in his Gospel Preached to them Rom. 14.9 10 11 12. Phil. 2.7.11 Rom. 2.16 Joh. 12.47 48 50. PROOF XVIII Beleevers are exhorted to contend for the Faith of this Common Salvation which was once delivered to the Saints which some having heard oppose and others turne the offers of it into wantonnesse and through not heeding and not walking in the faith of this Salvation already wrought by Christ for men They deprive themselves of and winde out themselves from that Salvation which CHRIST by his Spirit in Application of the former would have wrought in them and so deprive themselves of the Salvation to come Jude 3.4 5. And every of these PROOF'S be plaine and according to Scripture and each of force how much more altogether still justifying the sense That 1 Tim. 2.6 and Hebr. 2.9 importeth and the truth of the Proposition in the beginning CHAP. XXI Of an Addition of some more Peculiarly proving the effectualnesse of the Ransome of CHRIST with GOD for All Men. SOme there have been that have granted the Death of Christ as the Ransome to be for All men but beleeve it not to be effectuall for All men which effectualnesse is already proved in this whole Discourse and in all the Arguments and Proofs yet to remove that Doubt I doe adde a few more Proofs more peculiarly to confirme the effectualnesse of the Ransome of Christ with God for all men and that there be no mistake in this point let this be minded That there is great difference between the giving of a Ransome and the application of a Ransome given between the effectualnesse of a Ransome with him to whom it is given and the effectualnesse in them to whom it is applyed between effectualnesse with God for men and effectualnesse in men to God the former of these may be though the latter be wanting But the latter cannot be where the former is wanting Now of the latter of these The effectualnesse of the Application of the Ransome of Christ in men to God is not here meant That being another and after businesse of Christ by his Spirit in discovery of and helping men to beleeve the former which is that here spoken too Namely the effectualnesse of the giving of the Ransom by Christ to God for all men and that it is with God effectuall for All men is proved by the Word of God and the Workes of God and reason and Arguments according to the Scripture First the Word of God avoucheth the same in four things cleerly 1. In that it affirmeth the enmity brought in by Adams Apostacy only and farther Testifyed against the Gentiles by the Partition Wall to be on Gods part slaine and Christ to become the Peace and the Propitiation of the sinnes of the whole World Rom. 3.22 24. 5.12 18. with Ephes 2.14 15 16. Col. 2.14 15. 2 Cor. 5.19 1 Joh. 2.2 So farre that in and by Christ the Law is answered and Justice satisfyed and Mercy and Truth met together in him Psal 85.10 11. his Death being as acceptable with the Father as if All had died 2 Cor. 5.14 15. And the Father Professing himself to be with him well-pleased Matt. 3.17 and 17.5 having accepted his Sacrifice and set him at his Right hand Hebr. 10.12 Joh. 16.10 willing All men to heare his Sonne CHRIST Matth. 17.5 Acts 3.22 2. In that That as Jesus Christ Dyed and rose and revived That he might be the Lord of the Dead and of the Living So the Father hath given over all judgement to him and given all Power and Authority into his hands and made him Lord and Judge of All. Rom. 14.9.12 Joh. 5.22.27 Matth. 28.18 Acts 10.36 So as hee hath Power to forgive sinnes on earth Matth. 9.6 and Power to judge Rom. 2.16 Power to save all that come to God by him Hebr. 7.25 and power to destroy all those that obey not his Gospel 2 Thess 1.8 2.8 and save whom he will hee may And to save and
of the Spirit to enlighten and convince them of their Sinnes and of the grace that is in him and to move them to Repentance and Faith and so to come into their right and Lawfull Lord. Prov. 1.8.8 Joh. 1.5.7.9 Isay 45.22 Gen. 6.3.5 That those whosoever they bee That in submission to the Spirit of Christ in the meanes doe come into Christ and through Repentance and Faith submit to and depend on Christ might have eternall Life Joh. 3.16 Heb. 5.9 6. That Christ and God through Christ may raise up all men from the first death in his season and so bring them before Christ to acknowledge him Lord to the glory of God Isa 45.23 Job 5.28.16.8 9.10 Phil. 2.8 9 10 11. And of all these Particulars I understand is meant in that is said 1 Tim. 2.4 God will have all men saved and so farre I understand hee hath saved all men In this Salvation wrought for man and the way and door thereto opened for men in and by himself and so much I understand to be comprehended in that it is said He gave himself a Ransome for All Men. 1 Tim. 2.6 Yet is there another Particular in this first end of the death and Ransome of Christ in which the truth of all the former will be one day manifested viz. 7. That Christ and God through Christ may Judge all men according to the Gospel Rom. 2.16 even according to the Satisfaction and Ransome He hath given to the Father Rom. 14.9.12 2 Cor. 5.10 14 15 19. and according to the meanes Hee hath used towards them Joh. 3.18 19 and 12.47 48 49. and 15.24 and according to the Power and Authority hee hath received of his Father Joh. 5.22.27 and according as in the day of his Patience and grace and meanes used They have accepted or refused him To reigne over them Joh. 5.29 Matt. 25.34 46. Luke 19.27 And all these Particulars are contained in the first and next and immediate end of the death of Christ as the Propitiation Satisfaction and Ransome and for effecting of this Justification of and in himself as the Publick Person and making such Peace and removing this enmity of the condition of mankind and himself becomming the Lord of All and obtaining such Power and fitnesse to shew mercy to men and call them into his Government and that he might give Eternall Life to all that come into him and raise All to acknowledge him Lord and Judge all according to his Gospel Hee had all our sinnes imputed to him and bare all our Sorrowes and Cuâ—sâ— and so died and rose and gave himself a Ransome for All Men and so paid for this end the whole debt and left no part thereof for this end or any Particular in it for any man to pay to make up any part of this Propitiation Satisfaction or Ransome Isai 53.2 8. 2 Cor. 5.19 Hebr. 10 12. 1 Tim. 2.6 And if any part of this businesse he came into the world to doe had been unperfected Hee had been a sinner but wee know that in him there is no sinne 1 Joh. 3.5 Heb. 9.26 Joh. 1.29 And Christ having perfected all this businesse If God should denie or hold from him any part of that he was presently to give him and to doe for his sake Then might there be some colour for men to say He were not just But the Scripture plainly affirmeth all this end and every particular in it to be fully obtained by Christ and given to him by God Joh. 5.20 28. and so he hath in his Word Testified of him and affirmed 1 That Hee is Just and his righteous Servant and the Holy One. Isai 53.11 1 Joh. 2.1.20 2 That in respect of the enmity of mans condition hee hath made Peace by his blood Col. 1.20 Slaine the enmity Ephes 2.16 abolished Death 2 Tim. 1.10 and taken out of the way that which was contrary to us all Col. 2.14 15. 3 That God hath made him Lord of All all are his and ought to live unto him that dyed for them and rose againe Act. 2.36 10.36 Rom. 14.8 9. 2 Cor. 5.14 15. 4 That God hath exalted him with his right hand to be a Prince and a Saviour and for to give Repentance and Remission of Sinnes Act. 5.31 And so hath furnished him with Spirit and Authority to preserve the Earth and the Inhabitants thereof Psal 75.3 Heb. 1.3 and to make knowne his grace Joh. 1.18 and send forth Spirit that men might be brought in Psal 68.18 Isai 42.1 That the World might be saved Joh. 3.17 5 That such as beleeve on Him should receive Remission of sinnes and Life Act. 10.43 6 That by him All shall be raised and made alive and acknowledge him Lord to the glory of God 1 Cor. 15.21 22. Phil. 2.9 10 11. 7 That all shall appear before his judgement seat 2 Cor. 5.10 and therefore God is very Just and Righteous and requires no more payment of the debt that Christ hath once Paid nor of any part thereof for the end for which he paid nor detaines Christ of any part of his right nor doth any man wrong Although most of those for whom Christ died and gave himself a Ransome to God doe yet still and for many dayes abide and remaine under the bondage and Thraldome of the Sence of that weaknesse and 1 Mortallity and Punishment that passed on them for sinne Rom. 5.12 14. 2 The blindnesse ignorance and enmity against God in their Nature Ephes 2.1 2 11. 3 The Condemnation and wrath unjustified in the Conscience and unjust in their particular Persons before God Joh. 3.18.36 Ioh. 5.12 Act. 13.40 41. 4 Destitute of eternall Life 1 Joh. 5.10 11 12. For the removing these evills from and communicating this life to men is another businesse and belongeth to the Second the mediate and ultimate end of the Death and Ransome of Christ there being more to be done by Christ then a Ransome giving to God even such an Interceeding with him by vertue of the Ransome given That mercy being indeed extended to men and means used and Spirit sent forth to make knowne and Tender this grace to make it operative that men might be saved which is accomplished in obtaining the last end mentioned For 1. There is a great difference and evident enough to a reasonable understanding Between making Satisfaction to God for mans sinnes That the punishment might bee lawfully taken off and the Taking it off in due time from men 2. Between the making Peace for men and the taking enmity out of their condition and the creating peace in men and taking enmity out of their natures 3. Between the justification of Christ as the Publick Person in the room of All men and giving it into his hands to dispence and the justification of men by and through Christ in his dispensation 4 Between a salvation obtained by Christ and a possibility of mens being saved and the door and way of Salvation opened for them And this
of Truth hee hateth dissembling and pretendings of that which iâ— not and howsoever some men may equivocate and make fained pretences of more then they 〈…〉 shall they neither have examples or word or allowance from God to countenance them JESUS CHRIST left not out the hardest thingâ— but told his Disciples the worst at the first hee knows how to bring his matters about with words and deeds of Truth and directs the workes of his Servants in Truth Psal 145.17 Isai 61.8 but the truth is this Reason argues ignorance in the mystory it would tell others of For that affirmed in the. 1 Tim. 2.6 Hebr. 2.9 and so the Proposition here treated of It was revealed in some measure from the beginning as to say That Jerus Christ should so farre take away sinne and destroy the workes of the Devill 1 Ioh. 3.5.8 and so ransome all men that were fallen into sinne and death that they should be given to him that heâ— might be their Lord and thus so farre made alive to him that 〈◊〉 should absolve and make happy all that submit to his Government in beleeving on him and condemne all that would none of his Government but spake against him Isa 53.6.11 12. Rom. 14.9.12 Luk. 19.14.27 this was contained in that Promise Gâ—n 3.15 and exprest in the Prophecy of Henock Iude 14 15. and more cleerly by the following Prophets in which the higher things â—â—re infoulded But to Abraham was revealed a great deal more and higher priviledges as that Iesus Christ should come of him even that premised seed that should have the Inheritance And that whâ—soever beleeved 〈◊〉 him should be of the same feed and so be made a Sonne in hiâ—â— and by him be brought together with him to partake of the Inheritance and so this seed be multiplyed into many and yet be still one Seed and this not of Jewes onely but Gentiles also This was first revealed to Abraham and hee receiving and walking in this faith is therefore called The Father of the Faithfull that so beleeve and walke in the same saith Gal. 3.7 8 14 16 29. Gen. 〈◊〉 15. and 17. Rom. 4.11 and this is more then that affirmed 1. Tim. 2.6 Hebr. 2.9 or in the Proposition which was in some measure revealed before Abrahams time in respect whereof those Fathers before were Fathers to him and to Beleevers now also but the discovery of these higher Priviledges was first to him and by him to others though yet more cleerâ—â— still unto and by the following Prophets and still more â—nto and by John Baptist Yet though these two be both mysterious even that revealed before Abraham his time which is the subject of this Discourse and that revealed to Abraham and the latter more mysterious then the former yet was the mystery greater still as it was made knowne to the Apostles and that in three respects First in that they were eye-witnesses of the Comming Death Resurrection and Ascension of Christ and had the fulnesse of the Propitiation and manner of making it his glorious power kingdome authority and comming againe and so his becomming the Saviour of the World the head and husband of the Church the Lord and Judge of all more gloriously evidenced to them then ever to any before Joh. 1.14 Acts 5.30 31 32. and 10.37.43 1 Joh. 1.1 2 3. 2 Pet. 1.16.18 Gal. 1. 2. In that they had a more full discovery and experiment of the priviledges of such as beleeve in Christ and of the powring forth of the holy Ghost and of the Union with Christ and Brethren and conformity to Christ and usefulnesse and fruitfulnesse in the Church effected thereby Then was in any Ages before Joh. 1.12.16 and 7.38 39. and 16.7.15 Acts 2. and 10. Ephes 1 tot and 2. and 3.14.20 3. In that the free participation of all this great grace should be as free for the Gentiles beleeving as for the Jewes without either Circumcision or any imposition or regulation undering them to the Jewes Ephes 3.5 6 7. For in Gentiles being regulated to the Jewes the Jewes never doubted nor made strange at the Gentiles participation of privilidges And the Jewes that beleeved the Gospel did not contend for Preaching the Gospel to the Gentiles as doubting of the Ransome for them but for Fellowship with them and their participation of Priviledges without being regulated to the Jewes at is before shewne Chap. 12. So that Act. 10.45 and 11 18.1â— is altogether mistaken in the Allegation for the Reason argued neither former unbelief nor the after admiration in them to be because of the Ransome given for them but because of the holy Ghost given to and fellowship had with them before they were and they not being regulated to the Jewes And though the Revelation of the performance of the first and the fulnesse of the second and the freenesse of the third were all in some measure hidden till they began to be so performed and the stumble of the beleeving Jewes was about the third and all now cleered to the Apostles Col. 1.25 26 27. yet was this mystery joyntly in all the three Branches not altogether hidden nor now altogether newly revealed for the Apostles spake nothing but what the Prophets did say should come to passe Acts 26.22 nothing but what they had the sure word of Prophecy for 1 Pet. 1.19 20. and so the Apostle gives us to understand that he meanes not that it was not at all made knowne but that it was not so made knowne as it is now Ephes 3.5 6. Besides the Apostles had with this full and cleer Revelation the abundance of Spirit given into them Act. 2. and preached the Gospel with the holy Ghost sent down from heaven 1 Pet. 1.12 God confirming the same with divers fignes and miracles and gifts of the holy Ghost Hebr. 2.4 They stood in no need therefore to use words importing more or other then truth and that in laying the foundation also to bring in any to beleeve much Iesse to bring the Elect which who or what shall tell them their election that they might beleeve and lay hold on Christ according to that Isai 45.22 this also being evident to be as large as all men and every man for to men hee calls Prov. 8.4 5. Joh. 1 3 4 7. and the ends of the Earth are all men that are created by Christ Isai 40.20 and that shall come before him to judgement Isai 45.23 Phil. 2.8 11. so that All and Every man is as evident to be meant Isa 45.22 as it 's evident that All and Every man were made by God and shall come in judgement to give account to God and the death of Christ and this Call can no more be denyed to be fâ—r All and Every man then All and Every man can be denyed to be made by him and to come to judgement before him the same being affirmed in Scripture of all these Isa 40.28 and 45.23 Rom. 14.9.12 2 Cor. 5 10 14 15. Wherefore there