died not for them Ninethly they who regard lying vanities forsake their own mercies Jonah 2. 9. I desire to know what mercies they can or do forsake for whom Christ never died Tenthly men judge themselves unworthy of eternall life Act. 13. 46. and neglect their own salvation I beseech you consider whether it be possible for men to put off eternall life or neglect their salvation if Christ never died for them so as to bring them into a possibility of enjoying everlasting happinesse Eleventhly if Christ died but for some then the Devil destroys no man but they perish for want of a Saviour contrary to Jâ— 3. 17. and many other places Twelfthly if Christ died not for all then despair of pardon and salvation in them that perish is no sin seeing there is nothing for those men to believe unto their everlasting peace for whom Christ shed not his bloud Thirteenthly if Christ died not for all then it would be a sin for some men to believe that Christ died for them in that they should believe a lye and all will grant that it is a sin for any man to believe a lye Fourteenthly if Christ died but for some even such as are eternally saved then none can be guilty of that sin of treading under foot the bloud of the Covenant wherewith they were sanctified contrary to Heb. 10. 29. Fifteenthly if Christ died not for all then Satan doth no evill in perswading some that Christ died not for them but perswades them to believe the truth if it be true that Christ died but for some of the world Sixteenthly if Christ did not die for all then the Devil doth not deceive those that are damn'd when he perswades them that Christ died not for them and the Opposers of the truth affirm that he cannot deceive them for whom Christ died and so he can deceive none and by this if it be true the divell is no deceiver Seventeenthly if there be some men that Christ died not for then it is a vertue for some men not to believe in Christ for salvation for in believing this they believe the truth and it 's a vertue in any to believe every truth Eighteenthly if Christ died not for all mankind then this unavoidably follows that those for whom Christ died not do as well in believing that Christ died not for them as those for whom he died do in believing that he did die for them seeing both are true if the Adversaries of the truth say right and it is as much vertue to believe one truth as another Nineteenthly all are bound to live to him 2 Cor. 5. 15. even unto him that died for them and rose again Now I wonder what good it will do men to live to Christ or why we should perswade all men to live to him yea tell them that they are bound to do so if Christ died not for them yea we know that therefore men shall be damn'd at the last day because they live not to him that died for them and rose again Twentiethly he being Lord of quick and dead shall judge all men at the last day as you may most clearly see Rom. 14. 9 10. For this end Christ both died and rose and revived that he might be Lord both of the dead and the living and he shall judge all men quick and dead at his appearing 2 Tim. 4. 1. how shall he judge those whom he never purchased with a price shall we think that he that reproves men for judging another mans servant will allow that which he condemns God forbid it must needs be then that Christ died for all seeing he is Judge of all except you will say that Christ will judge men because they had not a Redeemer 21. There is no place of Scripture sayes that Christ died only for the Elect or only for his Church that he died but for a few or but for some therefore they that so say speak not the language of the Holy Ghost but a private interpretation we speak what we know and testifie what we have seen that which we have looked on with our eys and heard from Christ and his Apostles with our ears which our hands have handled of the Word of life declare we unto you Mr. Tro. doth as good as confesse that there is not one plain Scripture to prove his position that Christ did not die for all for if you mark the inscription of his book he says not an Antidote against universall Redemption in ten positive texts of Scriptures but in ten Reafons deduc'd from the Scriptures I have proved that Christ d d die for all by ten Witnesses proceeding every one out of the mouth of God by the Ministery of Christ the Prophets and Apostles through the Spirit and whether you that read will believe what these say in so many words or the dark consequences and conclusions of men chuse ye if there had been any text that had said that Christ died only for some sure Mr. Tro. would have cited it we know and acknowledge that Christ died for some for his Church for the Elect for the Saints but to say that he therefore died for none else is contrary to Scripture reason and sense we may as well argue that he died for none but Paul because he says Gal. 2. 20. he loved me and gave himself for me and hence it is that we are perswaded to take whatsoever the Scripture holds out in this point which says he laid down his life for the sheep i. e. such as hear his voice and follow him Jo. 18. 15. compared with ver â—7 and we believe that he bought those that deny him and bring upon themselves destruction read 2 Pet. 2. 1. and because we believe in Christ as the Scripture hath said even all that is written in the Law and the Prophets for this cause we are accounted Heretiques and Sectarians as the Apostles and Saints of old were Acts 24. 14. with chap. 28. 22. For they did declare the love and mercy of God towards all men and such as laid his love to heart and were thereby led to repentance they did baptize with these they did walk in Church-fellowship in breaking of bread in prayers and praises in holinesse of life and waiting for the Lord Jesus from heaven I also and many more declare the love of God in Christ towards all men such as repent and believe this kindnesse of his do we baptize with these we walk in Church-fellowship in breaking of bread and in prayers praising God and provoking each other to holiness and to wait for Christs coming in glory that this is through the mercy of God our practise as it was the practise of the Apostles our God is witnesse and that for this as the Apostle was we are called Heretiques is manifest to all men even our enemies themselves being Judges and because we will not say that Christ did not die for all or that he died only for a few
we quarrel with them for praying before and after Sermon To this I have given satisfaction in my answer to his tenth charge In his thirteenth are many gross slanders together for whereas Mr. Trough chargeth us with an absolute denyal of original sin we teach that Adams offence in the garden was the first sin and that we being all in his loines who sinned became subject to corruption yea judgement came thereby on all men to condemnation And as for Gods absolute decree which he most falsly sayes we scoffe at we hold that God hath from the beginning chosen to salvation such as obey the truth through the Spirit and of old ordained to condemnation ungodly men turning the grace of God into wantonness even all such as by the goodness of God are not led to repentance What he means by free-will I know not But we hold that God hath given to his creatures out of the riches of his free mercy ability and liberty one time or other to performe whatsoever he requires them to believe and do And whereas he sayes we preach for falling away to use Mr. Trough own tearms it is most untrue for we preach for holding fast by Jesus Christ and warn admonish and beseech the Saints to take heed lest any of them fall from the grace of God or by an evil heart of unbelief depart from him Heb. 12. 15. To the fourteenth where he taxeth us for bringing the Saints into bondage by disswading them from frequenting the Parish-assemblies and exercises I answer Most of those whom he in derision calls our followers have heard him and other Parish-preachers till they were weary of their soul-distracting and self-contradicting doctrines Neither is it we but the Lord who commands both us and them to come out from Babel to be separate and to avoid and turn away from them that cause divisions contrary to the doctrine delivered by Christ and his Apostles not to receive to house nor bid such God speed yea and though he were an Apostle or an Angel from heaven to hold such accursed as bring any other Gospel or doctrine then what hath been preached by the Lord Jesus And such I am sure are our tithe-taking mercenary Parish-Ministers who teach men to sprinkle babes and to believe that Christ dyed not for all c. Gospel and Doctrine which never came out of the mouth of our blessed Redeemer yet we will hear you if you will but give a reason of what you say to dissatisfied spirits otherwise we should bring our selves into bondage if you will neither answer us nor let us go Blessed be our God we can hear Christ and his Apostles preach search the Scriptures prove their doctrine and receive satisfaction and they are not offended at us The fifteenth Article of Mr. Troughtons charge against us is a meer cavil and groundless surmise upon his own mistake for he using some vilifying and contemptful language to one that had been a souldier and commander in the States service after long silence and bearing his imperious checks the party told him he had shewed his face in the defence of his Country where Mr. Trough durst not appear But if ever I finde Mr. Trough charging an enemy for his Nations just liberty I shall assure him of all submissive satisfaction But upon this he chargeth us of giving out threatning language And by this you may see the weight of Mr. Troughtons complaints His sixteenth accusation is a gross falsity For he saith that we are ready to make insurrection upon them when they fight against our opinions with Scripture-weapons and that some of us have beaten some of their hearers which till Mr. Trough prove and bring the offender to condign punishment I shall only say this that The religion of that man who bridleth not his tongue is but vain Jam. 1. 26. The contrary to Mr. Trough 17 accusation is true for whereas he sayes our design is to pull down the powerful Ministry of Christ our desires and endeavours are and shall be by the Lords assistance to set it up even such Ministers as are obedient to every command of Christ keep the ordinances as they were delivered by him and are enabled by the Spirit of God through the Scriptures to preach the Gospel without stealing the word from their neighbors and scraping and scribling their Sermons out of Popish Postillers ancient Fathers as they call them and commentators but as for all national parochial tithe-taking hireling baby-sprinkling-Ministers we know they are plants which our heavenly Father hath not planted and will be rooted up The Lord is mercy by his word root them up out of the dunghil of their errors that they may be rooted and built up in Jesus Christ In the last place Mr. Trough accuseth us for holding the truth in love though he alter our expressions For t is true we do deny that any can infallibly prove that Christ dyed for him or her in particular but by the testimony of the Spirit of God in the Scriptures if they can let them bring forth their witnesses I am sure that 's an infallible evidence being the witness of God and all other spirits qualifications and witnesses are fallible false without foundation and are built upon the bottomless pit And we do affirme that they who can and do by the Scriptures prove that Christ dyed for them are built upon a sure foundation even the Doctrine of the prophets and Apostles They may by such a Testimony if profane come to be convinced and converted if of a sadned spirit to be comforted some come thus to be delivered out of the bondage of sin others out of the bands of sorrow It puts a check to the presumptuous sinner and lifts up the head of the despairing soul and though Cain Pharaoh Judas and millions of men deny the Lord that bought them and bring upon themselves swift destruction yet that no whit abateth the comfort of the Saints who know and believe the love that the Father hath to them I'ts but a fleeting inconstant comfort for a man to believ that which he hath no assurance of to believe that Christ dyed for him before he know it beyond the reach of doubting for of necessity it must be that he believes he knows not what When we say that men cannot certainly and comfortably conclude that Christ dyed for them but by the word of the living God which says Christ dyed for all and for want of this proof are in any kinde of bondage and trepidation of spirit we do it not to upbraid them but in love and tenderness of soul to free and refresh them and therefore Mr. Trough did very ill as I judge to bring in this as a crime against us but hatred for goodwill is the portion of such as follow Christ And withall you may see the spirits of men how they seek a knot in a rush any thing to make the persons of men odious Surely they that shew their teeth
against those that love them would if they had power bite yea devour such as they hate and count enemies for telling them the truth And if Mr. Trough did not hate us he would never cry out so to the Magistrates and bring railing accusations against us and shun conference with us but would endeavour to debate soberly the points in difference render a reason of his hope and hear ours But I leave this to the Lord and the impartial readers consideration because I hasten to the work only I shall add a saying of Solomons He that is first in his own cause seemeth just but his neighbour cometh and searcheth him Prov. 18. 17. Pag. 41. through a mistake called pag. 40. lin 7. for Justification read Sanctification The literal or figural faults I desire the Readers to pass by or correct with their pens SCRIPTURE-REDEMPTION freed from Restraint I Have heard and read some Conferences and Controversies concerning the death of Christ and the effects of it but remaining dis-satisfied in part with what men have said and written on both sides I have put forth this to publike view that so they who have any thing to say for or against what I have held forth may publish also their approbation or dislike in order to the investigation of the clear and soul-establishing truth in this point For my part I am satisfied that we shall be judged at the last day by the Word that Christ hath spoken which some call the Letter of the Scriptures and which I say are able to make us wise to salvation 2 Tim. 3. 15. and not according to the Comments and Glosses which men have put upon them I know also that Christ died for our sins according to be Scriptures 1 Cor. 15. 3. and therefore by the conduct of that Spirit which gave them to us shall begin to prove by these That Christ died or tasted death for all and every man and after give my Reasons why I so judge Yet before I come to lay down these I shall shew you how I hold this point and what Christ dying hath done for every man The first Scripture which I shall present to your consideration is Isai 53. 6. All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquity of us all Now indeed if there be any that have not gone astray or any that have not turned to their own way then Christ bare not their iniquity But if the contrary be true and all men yea all mankinde have gone out of the way it will undoubtedly follow that the burden of their iniquity was laid on Jesus Christ A second text of Scripture is Joh. 1. 29. Behold the Lamb of God which taketh or beareth away the sin of the world By iniquity of us all and sin of the world in these two texts mentioned I understand the sins against the first Testament sins of ignorance sins committed before conversion or before we knew good or evil the one or first offence of Adam which some call Original Sin as I shall in this ensuing Discourse by the Lords assistance endeavour to make plain to each impartial and humble soul Another text for the proof of this is Joh. 3. 16. God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have eternal life Compare this with Acts 10. 34. A fourth plain and positive proof of this truth is Joh. 6. 51. latter part And the bread that I will give is my flesh which I will give for the life of the world Sutable to this is that 1 Joh. 4. 9. The next place of Scripture to be considered is 2 Cor. 5. 14. 15. The love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but to him that died for them and rose again Where it is evident that the great love of Jesus Christ constrained the Apostle to judge two things viz. that All were dead and that he died for all The Apostle Paul 1 Tim. 2. 5. 6. says thus There is one God and one Mediator between God and man the man Christ Jesus who gave himself a ransome for all to be testified in due time The seventh place of Scripture plainly proving the truth of this glad tidings is Tit. 2. 11. For the grace of God that bringeth salvation to all men hath appeared A clear proof of this we have also Heb. 2. 9. later part That he by the grace of God should taste death for every man or every one In the ninth place you have an evident testimony to this truth 1 Joh. 2. 2. Who is the propitiation for our sins and not for ours onely but for the sins of the whole world The tenth and last positive proof of this great love of God in Christ lies in two texts viz. Joh. 10. 15. I lay down my life for the sheep and 2. Pet. 2. 1. But there were false prophets among the people as there shall be false teachers among you who shall privily bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction And thus in stead of fallible Arguments which men make by mis-understanding the Scriptures I have produced ten positive Proofs which we finde written in the Word of Truth in express terms declaring that Christ died laid down his life tasted death for and bought all and every man the world the whole world the sheep and those that deny him and shall be destroyed And whether you that read these things will believe Mr. Troughton's ten Arguments or the express Word of the eternal God chuse ye But perchance some may say Though these Scriptures say that Christ died for all c. yet they mean otherwise I answer first by a Querie Whether we shall be judged by the Word as it speaks or as men say it means Secondly if the Word in this means otherwise then it speaks we make God like the worst of men which God forbid and withal men are to blame for reading it to us otherwise then it means Object But all and every man do not always signifie every individual Answ Although the words all and every man do not everywhere intend every individual yet in many places it doth and that it so signifies when the death of Christ is treated of I shall hereafter by the assistance of Jehovah prove by undeniable Reasons Secondly although all and every and the word world are sometimes taken for a part of the whole yet the whole world is never taken but for all sinners as 1 Joh. 2. 2. and 1 Joh. 5. 19. But how comes it to pass may some say if this be so clear a truth that so many godly learned men are of another opinion and maintain that Christ did not die for all
towards man appeared and thoughts of peace he harbours even towards them that are in rebellion against him yea how he was Reconciled to them who yet are enemies they even they would harbour sweet thoughts of God no longer look upon him as an enemy But throwing away the weapons of wickedness their sins would consider him as the chief of friends and so be reconcil'd to him as the Apostle speaks 2 Cor. 5. 20. and of which the prophet Isaiah speaks Chapter 27. 5. This reconciliation also is special and proper to believers Thus have I as briefly as I could and more briefly then the matter indeed will well allow spoken of redemption and reconciliation how general and how special I come in the next place by Jehovahs help to treat of Justification which is also universal and special The one is by the effusion or pouring out of the blood of Christ the other by the application of it of the one mention is made Rom. 5. 9. Being now justified by his blood c. and thus God is said to Justifie the ungodly Rom. 4. 5. but that this may be the better understood we must consider that there is a twofold sin or offence That which some call original which the Scriptures call one offence or offence of one even Adam and theâ—e innumerable transgressions which every man and woman commit From the former only I finde that all are justified by the pouring out of the blood of the Lamb slain from the foundation of the world from the latter none is or shall be but through the applying of that blood by believing The former of these is absolutely free sutable to this is Rom. 3. 24. without any condtion and is universal as you may see Rom. 5. 18. The latter is also free on Gods part but upon condition of believing on ours as you may find Act. 13. 39. For the further clearing of this thing I desire the reader with me to reveiw that lately-recited text Rom. 5. 18. and I shall lay it down according to the Original Therefore as by one offence or sin condemnation came upon all men even so by one justification to life came upon all men But having handled this point partly before upon another occasion I shall only reminde the reader that these texâ—s hold forth this cleerly to us that as sin came upon or was imputed to all men by Adam so righteousness came upon or was imputed to all men by Christ and as for that sin all men were condemned to dye so from that death all shall through Christ be made alive and this is agreeable to the Scriptures 1 Cor. 15. 22. and all divine justice and reason for had not Christ justified mankind from that offence Adam and all his posterity had been banished from God for ever as you may plainly perceive by that which is written 2 Sam. 14. 14. I would gladly know whether any man hath life here or can rise from the grave but by Christ by whom are all things or whether we could by any means enjoy these if we were not justified from that which deprived us of it and so quitted from that prison the grave which without a Christ dying and rising again would have kept Adam and in him all his posterity under its power but the day shall come when all that sleep in the dust shall rise and shall give an account before the Lord not of Adams sin but of the things done in their own bodies so that it seems that when every creature shall stand before the Judge of the world they shall not be look'd upon as unrighteous persons because Adam did offend If any affirme they shall let them prove it by the Scriptures and I shall willingly assent to them In the mean space I propound this to my self and others that either men shall at the day of judgement be damned for Adams sin or they shall not if they shall then God hath somwhere revealed it in his word for he will do nothing but he revealeth his secrets to his servants the Prophets if they shall not then they shall be considered righteous and justified from it which is cleerly sutable to Rom. 5. 19. As by one mans disobedience many were made sinners so by the Obedience of one shall many be made righteous And this is that which I understand by the justification of all men even Gods acquitting of them from Adams sin and the suffering which came by it at the day of judgement then which nothing is more cleer to me and thousands more in all the holy Scriptures and agreeable to all the revealed will of God in this case declaring that every soul shall bear his own burden and dye for his own offence But now a word or two of special justification and so I shall conclude this point That which I call special Justification or the Justification of some particular persons is when God is pleased to look upon his poor creatures which through believing in Jesus Christ turn from sin to serve him as righteous in his Son which I desire further to explaine thus God having in the purpose of his own will freely justified mankind from that sin of Adam and granted them to live in this world they all commit many grievous offences against that loving God that gave them life breath and all things by lying swearing drunkenness theft murder adultery fornication pride ambition coveteousness idleness cozening envy by evil thoughts and evil words from which the law of Moses is too weak to justifie them for let poor creatures annoyed imcumbred and compass'd about with these sins read the Law of Moses or offer up sacrifices according to that Law yet that will not drive sin out of the soul but tâ—â— blood of Christ applyed by faith the blood of Christ sprinkled upon the conscience will purge out sin When a poor soul doth know and believe that Jesus Christ shed his blood for him or her they begin to hate iniquity and abhor every sin and at length through faith i. e. the constant application of the blood of Christ to their hearts they who formerly were servants of sin and free from righteousness become quit justified freed from sin and servants of righteousness for with the heart man believes unto righteousness Rom. 10. 10. so that by believing they become justified righteous and cleered from those sins from which they could not be justified by the Law of Moses as that before I hinted from the mouth of the Apostle Paul Acts 13. 39. So that which I find in the Scripture concerning this is that though God hath freely through the pouring out of the Lambes blood taken away the sin of the world I understand Adams sin yet none ever did or can get free or justified from the sins which they themselves have committed in their own bodies but through believing or laying to heart the goodness kindness grace mercy or love of God which towards man appeared in Christ Jesus before the
perceives it will make to his disadvantage and stick to that grand error that Infants are visible Church-members I shall onely add this 1. That they who were such in the Apostles daies gladly received the word and were baptized Act. 2. 41. 2. That to every Church-member every ordinance of Christ doth belong as breaking of Bread Act. 2. 42. preaching of the word Col. 3. 16. reproof Mat. 18. 15 16 17. judging of points of difference among brethren 1 Cor. 6. 4. c. I wonder why Mr. Troughton doth not preach to them break bread with them reprove them and set them to judge at least in the things of this life which are the smallest matters For we would gladly know who dares add to diminish from or alter the practice of Jesus Christ and his Apostles in the constituting of the Church of God or hinder any of his members of their priviledge Secondly He saith but he saith falsly that we hold none to be Saints Disciples or Believers but such as are grown persons and rebaptiz'd Here he misrepresents our expressions For first we are not so silly as to lay down such negative propositions we say indeed that as in the dayes of Christ they that did repent and believe the Gospel were baptiz'd and added to the Church so we are sure they who thus walk now are visible Saints Church-members and Disciples in that they follow the precepts and practice of Christ and his Apostles we account them sheep of Christ or Christians who continue in the word of Christ and keep the Ordinances as they were delivered to the Churches by the Son of God when they may so enjoy them and that they who neglect and despise them when they so may be had and practise Baby-sprinkling are disobedient to Christ and followers of the Pope In a word they which faithfully follow that light which God layes before them are the beloved of his soul and pretious in his sight As for his tearm rebaptize we neither know nor do we practice any such thing neither can he prove his accusation against us except he can prove that the sprinkling of Babes in the face with a little water be the Ordinance of Baptisme appointed for us by the Lord Jesus in his word of truth and then we shall owne it and Mr. Troughton also in it Thirdly He accuseth us for baptizing believers into this Faith that Christ died for all c. To which I answer If the Scriptures say Christ dyed for all I hope Mr. Troughton hath no just cause to finde fault with us for believing it except he can prove it to be a crime to believe as the Scripture saith which kinde of beleiving Christ hath made a pretious promise to Joh. 7. 38 39. And whereas he taxeth us for not joyning with others which he calls in derision Anabaptists I wish Mr. Troughton not to speak evil of what he knows not Mr. Jessey Mr. Kiffin Mr. Patience so far as they practice Gospel-Ordinances do as closely follow Jesus Christ as Mr. Troughton and others in their Baby-sprinkling do Antichrist In a word we are to joyn with the Lord Jesus the head of the body not with men nor follow them further then they follow Christ Fourthly He accuseth us saying that we owne such as Christs Disciples who are baptiz'd into our opinion be they never so ignorant and vain c. This is a meer scandal for first we baptize none but such as in some good measure know their miserable state by sin the love of God by a Saviour c. And as for such as walk in a vain conversation they are cast off if they refuse to hear the Church And whereas he saies we unchurch all that differ from us though never so spiritual heavenly experienced Christians I say first as before that they that walk up to the light which God allows them are his Congregation 2. That they who have the word of God and follow Christ and his Apostles in Gospel-obedience are the Church of Christ his Disciples and experienced Christians according to the Scripture computation see Joh. 8. 31. To the fifth Accusation where he saith we refuse to hear the ablest and most approved Ministers of the Gospel except it be to cavil against them I answer It is not so for those that are approved Ministers of the Gospel I mean such as yeeld obedience to to Jesus Christ in his commands and follow him in life and doctrine we freely hear But we do not judge them who reject the counsel of God and teach otherwise then Christ and his Apostles taught able and approved Ministers of the Gospel though they talk long and loud yea though they could speak with the tongue of Angels As for Tithe-takers Baby-sprinklers and Parish-Ministers their practice declareth them to be at least in some things Popish Levitical Priests acting contrary to the precepts and practice of Jesus Christ and so Antichristian By the word cavil I judge he means reason out of the Scriptures and in this we desire to do as we would be done by for we never deliver any Doctrine publickly but we are willing publickly to give an account of what we declare to them And for the serviceableness of those whom Mr. Troughton counts able Ministers to the state I shall at present be silent onely adding that most of us whom Mr. Troughton traduceth in the margin of his book have adventured our lives in the service of the Commonwealth and shall again when thereunto called Sixthly He accuseth us as overthrowers of Magistracy and for accounting the Parish-Priests Antichristian persecutors when they call for the civil power to punish such as would publickly dispute their Doctrine and Ministery he calls it the keeping of order and peace in the Congregation whilst they are about the worship of God and to prevent cumbustions c. I answer This is a meer fiction they are sure the Magistrates most faithful friends who desire them to wait on that office which God hath called them to and they are enemies to the civil powers who call to them to do that which is not appertaining to their duty Now we desire the Magistrate as a Magistrate to exercise his power in its proper place as for example if any had been at Odeby or are elsewhere stickers or breakers of the peace by any means God hath ordained the powers that are for the punishment of such evil doers But if any do desire to reason out of the Scriptures about the worship of the most high God they that call to the Magistrate to punish such or by the civil Sword to stop their mouths are Antichristian persecutors yea Tyrants over the consciences of their fellow creatures and those Magistrates who shall at the request of such Tyrants exercise their Authority against such as seek to finde out the truth by disputing with the false Ministery if they take not heed betimes will be overthrown by the might of the Lord as they have been before
Answ Letting alone their godliness and learning I answer That they who hold the truth in righteousness are and ever were the smaller number Secondly some have taken up their judgements on trust without searching the Scriptures others have searched them partially to maintain an opinion before taken up from others And some few searching seriously and sincerely have been mistaken in that they have not rightly divided the word of truth neither distinguished betwixt the first and second man the first and second Testament the offence of Adam and our actual sins the first and second death but affirm that by Adam's one offence the second death came on him and all mankinde they divide not betwixt life and life justification and justification sanctification and sanctification nor have they opened the nature of Election Redemption Reconciliation and Salvation according to the Scriptures I shall therefore by the help of God endeavour as briefly as possibly I can to discover what death came through Adam's offence and to handle these Scripture-terms Election Redemption c. so as that men may come clearly to see the foundation of that darkness ignorance and errour that hath been amongst the sons of men about the death of Christ for most men following the steps of their fellow-creatures have jogged on in the common road of Tradition not weighing well what the Word of Truth speaks concerning these most weighty matters And that I may the more profitably clear up these things and make the way to them the more plain I shall desire the Reader to consider what by all is acknowledged who truely confess the Deity That there is a twofold manifestation of the love of God to and amongst men the one universal and the other particular or special answerable to his general and special presence and providence the former is called the good will of God Sutable to this is that Luk. 2. 14. Good will towards men and that Psal 145. 9. The Lord is good to all c. not willing that any should perish 2 Pet. 3. 9. The other is that love by which he is said to delight and take pleasure in some as Prov. 11. 20. The upright in their way are his delight and Psal 147. 11. The Lord taketh pleasure in them that fear him and such as hope in mercy The first is called the good will or his love of good will the later his delight or love of delight The former is every way free and every man and woman as the Scripture and experience shews are partakers of it the latter is conditional and onely they that fear the Lord have interest in it According to the former there is Election Creation Redemption Reconciliation Justification Sanctification Vocation and Salvation of and to every man and woman according to the latter onely of and to a part of the sons and daughters of Adam And let me desire the Reader to forbear rash censures and prejudice till he hath considerately perused and pondered what I shall here present concerning these things But before I come to treat of these precious words I shall endeavour according to that light and strength which the Lord hath lent to me to remove one grand obstruction which doth hinder many from understanding how Christ died for all and that is that conceit and received opinion that for the first offence God condemned Adam and all his posterity to the second death which is the lake of fire and brimstone For the doing whereof I shall lay before you the principal proofs that men produce for their judgement in this point Secondly their mis-interpretations of those proofs contrary to Scripture and sound Reason Thirdly what the Word of the eternal God saith concerning the sin of Adam in eating and the punishment that was inflicted for eating the forbidden fruit The first testimony they bring forth is Eph. 2. 1 2 3. You hath he quickned who were dead in trespasses and sins wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience among whom also we all had our conversation in time past in the lusts of our flesh fulfilling the desires of the flesh and of the minde and were by nature children of wrath even as others From whence some conclude as formerly I have done that Adam and all his posterity through his eating of the forbidden tree were condemned to the second death And to confirm this their conclusion they say that by Nature is meant nativity or birth and by wrath the second death not considering that wrath is often taken for the anger of God denounced and inflicted here against sin and sinners as Psal 78. 49. and so 't is used above fourty times in Scripture or that nature is never taken for nativity neither is it mentioned as a thing that is evil vile or sinful of it self but a help to the doing of things contained in the Law Rom. 2. 14. a teacher of good things 1 Cor. 11. 14. I confess men do corrupt and abuse Nature sin against it and transgress her laws so they do the Word of God 2 Cor. 2. 17. yet the Word of God is not therefore evil because it is corrupted by men And truely if Nature had been so vile a wicked thing as some say Christ would never have taken our natures upon him Take briefly what I judge the Scriptures hold forth clearly for the opening of this text which in the least props not up their opinion By wrath I understand Gods anger or displeasure against sin so Heb. 3. 11. And by nature I understand partly the substance or the matter of which God hath made us and the members of which are written in his book which though through Adam's sin they are subject to corruption death or perishing in the grave yet they are not vile and wicked in themselves for even the matter and form of them being from God by way of creation and appointment are good But principally by nature the Scriptures hold forth the light which God hath placed in man as it 's clear from Rom. 1. 26. they did things against nature and Rom. 2. 14. when they do by nature the things contained in the Law that is by that light or law which is written in their hearts And withal considering that the text now under consideration speaks of some dead in trespasses and sins wherein they had walked following the devil and fulfilling their lusts we may conclude that by nature is not meant birth neither can it comprehend all mankinde forasmuch as infants have not so walked But this may be evidently seen in the text that whilst Paul or the Ephesians or any others walked in sins followed the course and counsel of the devil fulfilled the desires of the flesh and of the minde they were dead in trespasses and sins children of disobedience and by nature children of wrath even as others Nature
1. and compare it with 1 Chron. 21. 1. you may see the more clearly how to open such texts Lastly I answer If we shall understand this place otherwise then of Gods giving up the perverse man to the perversness of his owne counsel we must say that it's Gods preceptive decree that men should curse which the Objector would seem to shun and yet content to have granted although it be contrary to his owne distinction But if still any shall argue that God did decree his cursing by permitting of it I say he did no otherwise permit it then David did in not cutting him off and that 's far from decreeing it Object One objection more I shall answer which is this Some say that God cannot be denied to be the Author of sin in every sense because it 's say'd Amos 3. 6. Shall there be evill in the City and the Lord hath not done it and Isa 45. 7. I form the light and create darkness I make peace and create evill I the Lord do all these things Answ He that will read Ier. 18. 8. chap. 21. 10. and 28. 8. with many other places may easily see that the Evil that God bringeth on a City is War Famine Pestilence c. But if wicked men could bring God to be the Decreer Commander and actor of sin they were then safe enough but all such will be found lyers in the day of the Lord Jesus These Objections are the Pillars of Atheism and Ranterism and if such as say that Christ never dyed for all and that he decreed the disobedience of the creatures follow their principles up to the height they will in time either be reconciled to such or die in despaire These things being seriously considered by humble hearts will let them see that God never ordain'd appointed or chose men to unbeliefe and disobedience nor ever left them to themselves which they call permitting of sin till their perverse hearts resisted his Spirit and departed from him but leaving or passing by the fallen Angels he set his heart upon lost man he chose or appointed that creature to live in the world to serve him in holiness and righteousness and this is that which I call the general election appointment or pre-ordination of God through and in Christ to live here to the means of grace to do well c. But will some say General election is a contradiction Election being a taking a part out of the whole Answ Election is so indeed and that which I affirm in this point is the same for out of the whole of what was fallen he chose a part viz Mankind to stand before him as when a heap of Gold and a heap of silver is before a man and he having power or liberty to make his choise takes one of the heaps chuseth all the gold or the silver as he pleaseth so it was the pleasure of Jehovah Angels and men being fallen and both before him to regard or set his heart upon or chuse poor undone man But I beseech you to consider that I never said that he chose or appointed all men as men to eternal life for there is a special election as well as a special salvation of such as believe That there is a special election or appointment of some to eternal life is agreed on by all and that this election was from the foundation of the world is denyed by none that owne the Gospel and that this election or appointment to eternal happiness is of such men and women who believe and obey him following that holy rule and light which he hath given them is as true for no rational man is so absurd as to say that he chose any others amongst grown persons to everlasting glory Yet some affirm that he chose to salvation a certain number of persons personally considered onely as creatures Of whom I would first demand Whether Election be not according to the foreknowledge of God sutable to Rom. 8. 29. Whom he did foreknow them he did predestinate and that in 1 Pet. 1. 2. Elect according to the foreknowledge of God If it be as without controversie it is then I affirm that God foreknew their obedience as well as their persons or else you maim and bound the infinite and unlimited Foreknowledge of the most High to whom not onely all his own but all our works were known from the beginning But the great question is Whether the creatures obedience foreknown did move God to give him eternal life To which I answer First that eternal life is the gift of God Rom. 6 last Secondly That election to eternal life is onely according to the purpose and counsel of his own will and what that is the Scriptures do evidently Manifest viz. that the purpose and will of God before the world began was to make Christ the Author of eternal salvation to those that obey him that such as believe should not perish but have eternal life Joh. 3. 15 16. and 6. 40. that such as do well and by patient continuing in wel-doing seek for glory honour and immortality should have eternal life read Joh. 5. 29. with Rom. 2. 7. Thirdly Election to eternal life is through sanctification of the Spirit and beliefe of the truth 2 Thes 2. 13. He hath chosen to himself the man that is godly Psal 4. though not for being Godly yet it was his pleasure to chuse such Object But they are Godly and believe by vertue of their election preceding I grant it understanding it of chusing or appointing all men to live here and to live to him as I have before shew'd for had there not been such an election by the free unsought-for mercy of Jehovah no man had ever believed no nor had life or breath Still therefore it will be our wisdome to divide a right the word of truth and to distinguish between election before calling and election after caling the former of all mankinde to live here to hear the call of God and answer it both which priviledges were lost through disobedience the latter of such as live to him whilest they live here to eternal bliss Election before calling every one will grant of the other the Scripture speaks Mat. 20. 19. and 22. 14. many are called but few are chosen see Rev. 17. 14. Object But if any say The order of words prove nothing Answ Search the Scriptures and you shall see exemplary testimonies to confirm this consider Act. 9. 15. After Paul was called and come in the Lord saies to Ananias Go thy waies for he is a chosen vessel to me c. he doth say he was and compare this with the same Apostles saying Rom. 16. 7. Salute Andronicus and Junia my Kinsman who are of note among the Apostles who also were in Christ before me Now every soul that knows any thing knows that there is no election out of Christ and it is a mans being in Christ that entitles him to that eternal life which
will gainesay this that Adam had his life continued through a crucified Christ or Lamb slain c. Secondly See the end why God created or made all Nations by through or of one blood or blood of one not that they should be disobedient or to damn any as some say but that they should seek him which doth further illustrate what I lately wrote concerning Gods chusing of mankinde when they were all lost in one to serve him so in this case when mankinde might have been banished for ever to the dust he found a ransome to keep him from going down to the pit and by that ransome granted life to Adam and all his posterity 1 John 4. 9. But as there is a special election of such as obey to eternal Salvation so is there a special creation in Christ of such as seek him of which I come next to speak This you may read in many places of Scripture where mention is made of the new creature the new man c. especially 2 Cor. 5. 17. If any man be in Christ he is a new creature c. Now the depth of this point lies in this to finde how a man comes to be a new creature Some hold that a man is meerly passive in this work as he was in the universal creation and some say that there are others who teach that man makes himself a new creature if there be any such I am sure that they are both in extreams and far from the truth of God That which I have found true in the Scripture and by experience is this That God having appointed or chosen and created or made man to seek or serve him when his creatures become able to understand the difference between good and evil and to be cheer'd in the doing of one and checkt in the committing of the other comes to instruct and teach them even when they are dead in sins and trespasses stretcheth forth his hands to them inviteth them beseecheth them and sheweth them his love convinceth them of sin by the light of the Lord manifest in the heart or by his word and they who learn of the Father lay to heart his love consider their misery see the filthiness of sin follow the light hearken to his voice and so receive his Son To these who were his off-spring before in the first or general creation doth he grant power to become the children of God even to such as believe on his name John 1. 12. and so become the workmanship of God created unto Christ Jesus in good works they are begotten and borne againe by the Gospel that immortal seed of the word which liveth and abideth for ever They that hear his voice and hearken to it do live and then Christ gives them life Hear and your soul shall live Isa 55. 2. Such as receive the truth in the love of it the seed into an honest and good heart become thereby quickened and in time to be born again of water and the Spirit and so are ingraffed into Christ or added to the Church old things errors in judgement and life pass away all things become new they being conformed to Christ the new Man in all obedience And thus the new Creature is formed and the new Creation framed and fitly compact to be an habitation of God through the Spirit I confess that these things to a carnal heart and a poor deluded soul will seem strange yet do but consider whether this work of special creation in which only some share hath not alwayes been thus carried on first the Lord called and spake presented light to the soul by which he discovered his love and mans enmity his purity and the creatures iniquity his goodness and sins sinfulness yet still some turned away the ear pull'd away the shoulder despised his reproof set at naught his counsel vexed his holy Spirit believed not his report but delighted in sin and so remained dead in sins and trespasses but such as hearkned and heard rejoyced in the light consider'd the word and entertain'd it though before carnal and so not discerning spiritual things became thereby spiritual as the Apostle Paul cleerly demonstrates Gal. 3. And whereas some have a fond conceit that a man must be spiritual before he can receive the word it 's a gross mistake for there was never yet a spiritual man but before he received the teachings of the Lord was carnal and by receiving the instructions of the Almighty became spiritual But their mistake is grounded upon a worse foundation even their low thoughts of the Scriptures and they reason to this effect The word say such may be preached a thousand times but except God come by the power of his Spirit to over-power our hearts we cannot receive his words not considering that the word is Spirit and life John 6. 63. and the power of God to salvation to them that believe Rom. 1. 16. Secondly Upon a conceit they have that a man is like a stock or a stone in and under the work of the new creation not considering that although God in the first creation did the worke wholly and absolutely himself yet in the second or new creation he comes to a creature that he hath furnished with abilities to do what he requires and then gives it his commands according to that ability requires them to hear know and receive his truth and they that obey him in these things live they are quickened and so the new creation is begun Object If any aske why all do not receive the truth I answer They resist the Spirit of God Act. 7. 51. But lest I should leave this obscure I desire the reader to weigh these things First That the new creation hath not it's compleatness at once Secondly That the Lord doth ever so begin the work and every part of it that what is by us to be done he leaves very plain and easie before us First It is not at once compleated for first the Lord commands to hear Isa 55. 3. Secondly to seek vers 6. Thirdly to know Act. 2. 36. Job 5. ult Fourthly to believe 1 Joh. 3. 23. Fifthly to repent Act. 17. 30. Sixthly to be baptized Act. 2. 38. and so they are planted into Christ Gal. 3. 27. Rom. 6. 3 4. Added to the Church Act. 2. 41. which is Christs body Eph. 1. 22. 23. To the Apostles fellowship Act. 2. 42. Thus souls are joyned to the Lord. And this word or doctrine which was from the beginning remaining in them they remain in the Son and in the Father 1 Joh. 2. 24. and abiding in the doctrine of Christ they have both the Father and the Son Joh. 2 Ep. v. 6. He doth not first command men to enter into Church-fellowship as the Papists Prelates Presbyterians and some others doe for the first thing that these practice is to put all those that are born in their Church as they call it into Church-membership as soon as they are born and sprinkled with
water in the face though they be but a day old Neither doth he command men and women first of all to be baptized nay he doth not expect men to repent till they are warned by his light or word discovering sin to them nor to believe before they know what nor to know any more then he declares but first hear then know after that believe repent and be baptized and by this they come out from Babel are separated and distinguished from the world and made manifest to be professors of truth and members of the body of Christ for men are not fitted for Church-membership according to the primitive pattern and Scripture-account till they are baptizâ—â— consider Acts 2. 41 42. neither are they fit to be buried with Christ in baptisme till they repent i. e. turn to God from errors in judgement and practice yea are dead to them neither will men ever do this rightly till they believe that which is written in the law and in the prophets apply it to their own souls and cast themselves upon God for life and salvation through Christ alone Neither can they ever thus believe till they know by an infallable testimony what God hath done for them by Christ and till men come to search the Scriptures and hear the Spirit there speaking to their souls and give up themselves to that eternal truth and perfect teaching of the Spirit which only is for our learning they will never know that certainly Qu. What shall they do that have not the Scriptures I answer as Christ did to Peter in another case yet much like this Joh. 21. 22. What is that to thee follow thou Christ in the light that is given thee he knows what he laid down and what to require and how to reward every man according to his works Thus as by the steps of Jacobs ladder men ascend to the Lord attaine to the measure of the stature of Christ come to have fellowship with the Father and with his Son Jesus and to walk with God who as I hinted but even now doth begin the work and every part of the work of the new creation leaving man to do nothing but what he hath enabled him to do and so without all excuse in case of neglect yet many do neglect their duty which God hath left them to do which together with the committing of that which God hath declared to be evil is counted sin and shall be the onely cause of mens condemnation in the last day Read Mat. 25. 45. 2 Thes 1. 8 9. Doth God command men to hear which is the first duty required of us in order to the new creation he gives ears Psal 94. 9. Neither doth he call upon little Infants to hear Deut. 11. 2. to 8. Doth he command men to see consider and understand he gives eyes heart and understanding Obj. But is it not said Deut. 29. 4. that God had not give them eyes to see a heart to perceive and ears to hear unto this day It is so said and it is true as it is written onely men consider not where the sound and force of that saying is for most place it in these words the Lord hath not given and I finde by the Scriptures that it is to be placed in these words Vnto this day for once they did see the Lords wonders and sang his praises as you may prove Deut. 11. 5 6 7 8. compared with Exod. 15. Psal 106. 12. But they forgat his works and God withdrew his light they rebelled and vexed his holy Spirit so he turned to be their enemy Isa 63. 10. they once knew and understood that it was the Lord that delivered them but for their rebellion he forsook them and continued not that light with them Ye have seen the wonders that God did before their eyes c. Deut. 29. 2 3. Yet the Lord hath not given you an heart to perceive c. VNTO THIS DAY v. 4. And indeed God hath nowhere promised that he will continue Light and understanding to a people that still disobey him The Lord is with us while we are with him if we forsake him he will forsake us 2 Chron. 15. 2. There have been many in our age who neglecting to follow the light which they saw have been left in darkness and though God did once give them a heart to perceive and eyes to see c. yet he hath not given these to them VNTO THIS DAY By this you may perceive that God is not wanting on his part to carry on the new or special creation but men are wanting to do their duty when the Lord calls them from sin they refuse to come and delight still in their carnal state till the Lord forsakes them and will no longer wait on them nor suffer his Spirit to strive with them You may also see that the Reason why there are no more new creatures is this they hearken not to the teachings of him that gave them their being in the general creation but reject the counsel of God against themselves as the Scribes and Pharisees did Mat. 21. 31. Luk. 7. 30. And by this Lastly you may see that creation is General and special General of all men by Jesus Christ special of such as receive the word and obey it in Jesus Christ In the former is nothing required of the creature in the latter so much is justly expected as the Lord enables him to do Obj. But is it not said 1 Cor. 2. 14. The natural man receiveth or comprehendeth not the things of the Spirit of God for they are foolishness unto him neither can he knew them because they are spiritually discern'd Answ For the better understanding of the minde of God in this place we must first consider what is meant here by the things of the Spirit of God which the Apostle shews us in the 9 and 10 verses to be those things which God hath prepared for them that love him even the spiritual treasures of grace and glory which shall be brought to the Saints at the revelation of Jesus Christ 1 Pet. 7. 13. Secondly What is meant by the natural man which also the same Apostle explains in the 15 chapter of this same Epistle vers 44 45 46. There is a natural body and there is a spiritual body as it is written The first Adam was made a living soul the last Adam was made a quickning spirit Howbeit that it is not first that be spiritual but that which is natural c. Adam or man as man by general creation is this natural man beware then lest you affirme that Adam was created a spiritual man Thirdly What God hath prepared and that is a Kingdome Matth. 25. 34. A place or mansion John 14. 3. A city Heb. 11. 16. an inheritance undefiled 1 Pet. 1. 4 c. Fourthly Who they are that love him such as keep his commandments Joh. 14. 21. i. e. such as observe all Christs commands and his commands onely
will yea Oath of God I have already shew'd Secondly all rational and unbyassed men that fear God know that the world in Scripture-phrase is opposite to the Lords chosen ones as John 15. 19. John 17. 9. Thirdly It is inconsistent with the Tenents of Mr. Tro. and others with him for they say the Lord chose a certain number of men to everlasting life without reference to any faith and obedience from which Election they could never fall and if so what need of reconciliation therefore it must needs be of some that were not in favour for it 's very improper to say that God was in Christ reconciling the beloved of his soul to himself which never did nor ever could lose his favour But this will be more plain when we consider into what state mankind was bought and brought by the blood of Christ and that is not to eternal life for he did not buy all men or any man that by the pouring out of his blood only without faith repentance they or any one of them being come to yeers of discretion should be saved for if redemption and reconciliation had been such and so fully absolute as to this what need the Apostle have besought the Corinthians so earnestly that they would be reconcil'd to God 2 Cor. 5. 20. And if some men shall be saved in glory onely and alone because Christ dyed for them then those many melting invitations tender intreatings with all the exhortations admonitions reprehensions instructions and other teachings of the Lord might have been spared But therefore I hold that men even all men were delivered redeemed or bought out of the hands of their enemies that they might live through Christ here in this world Secondly that they might live to him that dyed for them and rose again 2 Cor. 5. 15. i. e. through him believe Joh. 1. 7. and serve God in holiness and righteousness before c. Thirdly That they who for nought had sold themselves to death and the devil might rise again from the dead In a word as God through Christ chose or appointed all men to serve him and by Christ created or made all Nations of men to seek him as the Scriptures say so by the blood of his Son he bought again or redeem'd lost mankinde And if it be true that all men without a Christ were once dead and now living by him are bound in duty to live to him it 's as true that he dyed for or bought all And that these things are true you may clearly see if you read and seriously consider 2 Cor. 5. 14 15. where the Apostle being proving that all were dead a thing it seems somewhat strange to the Corinthians doth it thus If one dyed for all they were all dead And that he dyed for all that they which live should not henceforth live unto themselves but to him that dyed for them and rose againe It seems that they onely are bound to live to Christ for whom he dyed and rose againe That all are bound to live to him none dare deny that all men shall be rais'd by Jesus at the last day is true as I have before shew'd And that Christ bought or redeemed all men See John 10. 15. and 2 Pet. 2. 1. Now none will deny that he bought the sheep that is such as confess him hear his voyce and follow him and Peter saies There shall be false teachers c. denying the Lord that bought them so that he bought them also who deny him and are destroyed Object But the Lord that bought them is not the Lord Jesus say some Answ They that shall say so and teach men to say so are in this some of those false teachers who deny the onely Lord even our Lord Jesus Christ If they shall say 't is the Father Answ Christ and his Father are one shew another Lord. Object But saith the Objector The price wherewith they were bought was some other price then the blood of Christ Answ 1. When he shall shew me what that other price is with which false teachers are bought I shall believe him and not before for it 's not exprest in Scripture 2. He may as well say that the Saints at Corinth were not redeem'd or bought by the blood of Christ because it s not mentioned 1 Cor. 6. 20. and 7. 23. Object But the word in the Original signifies to buy without a price or acquire men into the Profession of Gods service I Answer first This is utterly false and though it be not alwaies meant to buy or acquire with blood yet whatsoever men purchase buy or acquire they lay out study labour industry health friends strength mony or some other means or price by which they get or compass their desires Object But is it not sayd Come buy c. without money and without price Isa 55. 1. Answ First we cannot buy spiritual things with mony or silver as some Translations render it But Secondly He that comes to the Lord to obtain any mercy if he come without the blood of Christ upon his soul be sure he will acquire or get none And whereas it hath been said that Christ doth acquire men into the profession of his service I demand whether he doth acquire them to serve him or profess his service really or seemingly If really then it 's the same that I say Christ did really buy men that they might really serve him and because some serve Satan and others serve God in hypocrisie they shall together have their portion with their Father and Master the Devil in the lake of fire If seemingly then Christ by their doctrine acquires or gets men to be Hypocrites for seeming service or the profession of service which is not real is all one and both abhor'd Hypocrisie The Lord in mercy yet grant men space to repent of these their hard sayings Object It s true say some that Christ dyed for all and bought all in a sense but dyed not for all alike I Answer The question is not in what sense Christ dyed for all or bought all but whether the thing be true and if he dyed for all in any sense as you call it it is true that he ransomeed all But say others All were bought by Christ to live by him and shall rise by him But not as a Mediator These poor cavils and senseless shifts are not worth answering I shall onely say this to them That when the Objectors can prove what they say by the Scriptures viz. that Christ dyed two waies I shall heed their sayings in the mean space such expressions are so far from the form of sound words that I fear they flow rather from a critical then conscientious spirit that seeketh truth in the love of it I have shew'd you what the Scriptures say and how according to them Christ dyed for all so that all live by him and ought to live to him I desire not to be wise above what is written I come
world began and in some measure of light or other hath been is or shall be manifest to all men Of this justification by faith the Scriptures of truth speak much as Rom. 5. 1. Being justified by faith we have peace with God from whence I gather that though God be at peace with us in relation to the first transgression yet no man can have peace with him in their own souls in reference to those many sins that themselves have committed but by believing or laying hold of his strength as you may see if you will but considerately weigh Isa 27. 4 5. Of this Justification which believers onely are sharers in mention is also made in many other places as Gal. 2. 16 3. 8. 24 c. As for justification by works as the Papists plead for it the Scriptures own no such thing only as they serve to justifie our saith before men shewing it to be such a faith as worketh by love and is agreeable to the word of the Lord. The next in order to be spoken of is Justification in treating of iâ— I shall first with the aide of God shew you by the Scriptures how all are sanctified and then how onely some are sanctified by the blood of Jesus First there is a sanctification of all men and that is by the blood of the Lambe slain from the foundation of the world poured out or shed for them For the full discovery of this I would desire the reader to consider what sanctification is according to the Scripture and he shall finde that it is either a cleansing purging or a separating somthing to an holy use and this is either by blood or by the word of truth or Spirit of God A word or two of the former of these when all mankinde were polluted and unclean through the offence of one and in him banished from the presence of God and condemn'd to the dust our dear Redeemer by his blood freely purged away that spot or filthiness which would have kept men out of the presence of God for ever that so all men and women are through him separated or sanctified to serve the living God and for proof hereof search the Scriptures and see Heb. 13. 12. Wherefore Jesus also that he might sanctifie the people with his own â—lood suffered without the gate And if any shall say that the text proves not that he sanctified all men with his blood Answ first There are none excluded Secondly His suffering without the gate argues that his blood was shed to sanctifie both Jews and Gentiles which are all the people that the Scripture makes mention of Thirdly If Christ had not by his blood sanctified whole mankind from the filth of Adams fault they had never had life or liberty to serve God And if any shall say that God hath not through his Son given all men liberty to serve him then it seems that they who shall be damn'd perish because God would not give them liberty or leave to obey him or else because Adam did eat the forbidden fruit either of which is absurd yea horrid to a knowing spiritual heart But more clearly is the evidence given by the same Apostle Heb. 10. 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done dispite to the Spirit of grace Whence without violent wresting of the Scripture a thing that many use to serve their turnes we may clearly conclude that they who trample under foot the Son of God and do despite to the Spirit of grace and count the blood of the Covenant as an unclean or unholy thing were sanctified by that blood which they so lightly regard Now all will grant that they who prize Christ obey the teachings of the Spirit and highly esteem the blood of the Son of God were sanctified by it and the Scripture here evidently testifies as before mention'd that others even the worst of men as I may so say were likewise sanctified who then is excluded or are there any more sorts of men and women but such as obey the Spirit and such as resist it Is it not most evident that all were sanctified by the blood of Christ even they that trod it under foot and flight it and despise the Spirit of grace and Son of God I am not ignorant of the many poor shifts which I and others have had to evade the truth of God so plainly revealed in this pretious place of Scripture but I judge they are not worth the taking notice of Object But some may enquire happily What is my end in endeavouring to prove that ungodly men who tread under foot the Son of God c were sanctified justified reconciled and redeemed by his blood Answ That when I meet with such I may declare unto them the righteousness kindeness and goodwill of God convince them of their ingratitude perswade them to love Christ and believe on him to leave their evil learne to do well demanding of them how they can have the heart to live so wickedly and abuse the mercy of God in Jesus Christ by whose blood they were justified from that one offence and sanctified or set apart to serve God how they can be so unkind to their Saviour and to tread him under foot that bought and sanctified them with his dearest heart-blood That in case they refuse they be left without excuse so as they shall not be able to say in the last day Lord when did we hear of thy love or that thou didst redeem and sanctifie us by thy blood and so it being manifest that their destruction is of themselves the Lord may be clear when he judgeth And whereas it may be demanded How it comes to pass that all serve not God in holiness I answer first negatively It is not because God did appoint them to unholiness and disobedience as some blasphemously say but because they resist the holy Spirit or the teachings of truth or light of Christ shewing good and evil excusing them in doing the of one and accusing them for the other for they who receive the instructions of the holy God and turn at his reproof shall have his Spirit poured out to them Prov. 1. 23. Turn you at my reproof I will pour my Spirit unto you I will make known my words unto you and so the Lord giving out his word and Spirit and they receiving it become partakers of that special or peculiar sanctification of which I made mention but even now of which a word or two in the last place When the posterity of Adam once sanctified as I have shew'd you by blood or set apart to serve Jehovah which priviledge had all lost in one come to know good and evil to receive vain thoughts to lodge in their hearts and so vain words proceed from their lips and vain traditions from their Teachers and
confess that the Saints i. e. they who receive the word whereunto they were appointed are partakers of this special calling or vocation I shall onely add this That as they who are called but contemn the call of God partake not of his choice mercies taste not of his supper but bring upon themselves destruction so Behold what manner of love the Father hath shew'd us such as receive the word the light of Christ that they should be called the sons or children of God! 1 Joh. 3. 1. compared with John 1. 12. And so I come to the last term propounded to be treated on Salvation which is a delivering of the creature from danger death and destruction and is general or special as you may see 1 Tim. 4. 10. For this cause we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of them that believe But say some to this as to what hath been spoken before this is not meant of Christ but of the Father I answer hereto first consider what Christ saith John 5. 19. Whatsoever things the Father doth the same doth the Son likewise 2. That the Father gave Christ his work to do John 17. 4. so that the Father redeemeth reconcileth and saveth by Christ and Christ redeemeth reconcileth and saveth by laying down his life and humbling himself to death 3. Jesus Christ is not a dead God but God blessed for ever Rom. 9. 5. and received into glory 1 Tim. 16. and one with the Father and they that deny it deserve to be blamed And if any shall say that the word in the Original signifies not a Saviour but a preserver and so conclude that the Father is the preserver of all men I Answer first that the Father doth preserve by the Son who beareth up the pillars of the earth Psal 75. 3. and by whom all things consist and to whom all power in heaven and earth is given Matth. 28. Of him and for him are all things For consider God without a Christ and you cannot see safety or preservation for any creature onely justice and swift destruction for sin It s manifest then that the preservation and subsistance of all men through a crucified Christ the Lamb slain from the foundation of the world so that if the gloss which men put upon this pretious truth were truth yet it makes nothing against that holy truth of God which I desire to vindicate but it 's as notorious an untruth and falsehood as ever came from the mouth or pen of any man for wheresoever you finde the word Saviour used in the New Testament relating to Jesus Christ you shall finde the same word for it in the Original as is here used by the Apostle and which is used Eph. 5. Tit. 2. 3. and all they that can but read greek will testifie the same Neither is the greek word Soter ever rendered preserver in the whole book of God but alwaies Saviour Lastly It is the common practise of the enemies of the truth when any thing crosses their tenents to make people believe if they can that either the Scriptures mean otherwise then it speaks or that the Translation though given by men of their owne judgements is not right as for example where the word of truth saies that Christ dyed for all and that God would have all men to be saved and that the free gift came unto all men to the justification of life they say it means otherwise and that the text Heb. 2. 9. He by the grace of God tasted death for every man and this word who is the Saviour of all men c. are not well translated for say they it should be for every Son and he is the preserver or saviour of some men c. But I would propound two or three questions to such men First If these things be not truly but falsely Translated why have they many of them an hundred times at least read such false things to us Secondly Why do not they read them to us according to that which they say is the true Translating of the word viz. that Christ dyed but for some and the free gift came only upon some men to the justification of life and that God would have some men to be saved that Christ tasted death only for every son and that the Father is the preserver of some men Thirdly and lastly Whether we shall be judg'd by that which some in a slight way and through mistake call the letter or by that which the Papists Prelates Presbyterians in their Councels Comments and Synods say is the meaning of the word But leaving to speak of the fancies of these men I come by Gods assistance to shew how God in Christ and Christ through God for these in the great work of mans salvation must not be severed is the Saviour of all men And that I may perform this I shall endeavour as in those things before treated rightly to divide the word of truth which holds forth salvation to us under several considerations there is salvation as to this life as Exod. 14. 13. Stand still and see the Salvation of God so Acts 27. 20. and 31. All hope that we should be saved was taken away There is salvation preached Act. 28. 28. The salvation of God is sent to the Gentiles and they will hear it But more plainly Hebr. 2. 3. How shall we escape if we neglect so great salvation which at first began to be spoken or preached by the Lord himself And there is salvation promised called eternal salvation Heb. 9. 5. and salvation to the uttermost Heb. 7. 25. The first is a deliverance from that death that came by Adams sin the second is deliverance from death in sins and trespasses by reason of every mans actual sins the last is that great deliverance from the wrath to come or second death The former of these onely is universal and hath in it two things considerable First what all men are delivered or saved from Secondly what they enjoy First our gratious God hath saved all mankinde from that death which came by Adams offence in that he by the ransome which himself found out delivered Adam and so all men then in his loynes from present going downe to the pit so that by Jesus Christ we subsist and by him also he wrought our resurrection or deliverance from the grave from which all men shall one day be freed and made alive by Christ 1 Cor. 15. 22. But some it may be will say If Christ hath saved all men from the grave how comes it to pass that any dye I answer first Christ was never sent to prevent men from going to the grave but to deliver or save them out of or from it from the power of it Secondly If the resurrection from death be a deliverance or saving from the power of the grave which I think none that fear God will deny and some onely partake of
it then I confess that God by Christ hath not saved all men but if all shall rise again then he is the Saviour of all men as the Scripture saith and as I from that word of truth have declared But some say T is not Christ but the Father that raiseth them up Others say That they rise by the power of Christ but not as a Mediator These weak Objections and many other silly shifts men have devised to evade the truth and prop up an opinion but being not worth taking notice of referring the reader to what hath been before said I come to answer one Objection with which men fly in the face of God which is this T is true say they God will raise up all men in the great day by Jesus Christ but it were better they were let lye in the grave for ever for he delivers them out of a bad to a worse condition First I deny that the principal end of Gods raising up men from the grave is to damn them but that all ungodly men may see what great salvation they have neglected and that for the neglect thereof they must now be punished Read I beseech you 2 Thes 2. 8 9. Heb. 2. 2. And that all godly men and ungodly too may see the clear impartial righteous judgement and pure justice of Jehovah the one declaring it by their praises of God in their mouths as Revel 16. 5 6 7. the other by their speechless silence when they shall not be able to open their mouth or hold up their faces before him that sitteth upon the throne and in the presence of the Lamb whose love and waies they have despised And lastly that after the righteous sentence is passed every man may receive according to their works 2 Cor. 5. 10. Secondly this Objection is contrary to many maximes of truth which declare that life in it selfe is a blessing and that annihilation or totall deprivation of a being is one of the greatest plagues but especially it vilifies the Principal doctrine of the gospel even the doctrine of the resurrection without which no man could have any sound comfort or incouragement in any service or sufferings for the sake of Christ Thirdly It teacheth men to reproach and upbraid God for his kindness to them They may as well say that God is the Author of their sin in that he through his Son created them as that he is the Author of their damnation in that he raiseth them up by the same Jesus Christ What you might truly say of that Servant who shall murder the onely Son of his Master who redeemed him out of a most miserable slavery and gave him liberty to serve him in the nearest relation that shall upbraid his Lord bringing of him to a just tryal and say it had been better for me to have abode still in slavery then to be tormented for my wickedness or wish that he had not brought him out of his bondage c. we justly say of those men who fancy the forementioned Objection yea the damn'd themselves will not dare to speak such words before the throne of God but shall be convinced by their owne amazed consciences that they shall then suffer for the doing of that wickedness which they should and might have avoided and the not doing of that good which God gave them ability and opportunity to do and not because God made them or raised them But say some God appointed them to be disobedient and to commit those sins for which he will damn them I confess if that were true then the poor damn'd wretches might hope to have something to plead with the great Judge for an excuse but it 's most untrue as it hath been shew'd I confess this is the great objection which the devil and ungodly men ever raised which brings the greatest advantage to Satan the greatest encouragement to sinners the greatest discomfort to the Saints and the greatest dishonour to God of any thing that ever shall or can be uttered by the mouth of any mortal man being contrary to all Scripture which declares against all the unrighteousness of men and appearance of evil shews us that our God is of purer eyes then to behold vanity and reason which will surely tell us that God would never appoint men to do that which he abhors or condemn men for doing what he had appointed them or at least for not doing that which he never gave them either ability or call to perform But say some what if it were the pleasure of God to make a thousand worlds and to destroy them all I answer first That is not nor ever will be the pleasure of God to do that which he hath not revealed for he will do nothing but he will reveal his secrets to his servants c. Secondly These are unlearned questions and it argues that when men are put to such shifts they have nothing to say from the word of truth for their opinions and therefore I shall forbear to follow them in their foolish curiosities when they presume to be wise above what is written Lastly God is so far from taking pleasure in destroying one whole world that he is not willing that any should perish 2 Pet. 3 9. Neither doth he willingly afflict noâ— grieve the children of men Lam. 3. 33. Yea he hath sworn that he hath no pleasure in the death of the wicked but that the wicked turn from his wicked way and live Ezek. 33. 11. Object Yet the Lord hath made the wicked for the day of evil Prov. 16. 4. I answer first But that doth not say that he hath made any men as they are men for the day of evil neither doth it say that God made men wicked as many say now a dayes But he hath appointed and ordained that wicked men shall be destroyed such as refuse and rebell Isa 1. such as turn the grace of God into wantonness Jude 4. they that believe not Heb. 3. 18 19. neither repent of their wicked deeds Luk. 13. 3. but rejecting the Gospel not considering nor laying to heart the loving kindness of the Lord go on in their whoredome lying swearing stealing drunkenness revilings heresies covetousness and all abominations these shall be turned into Hell with all the Nations that forget God Psal 9. 17. but that God did ever make or appoint men to be whoremongers lyars theeves or hereticks c. that so he might destroy them is most abominable to imagine In a word God is so far from making men wicked or destroying them as they are his creatures that when Adam had destroyed himself and the whole world of men in him by original or the first sin the Lord freely through Christ forgave it and delivered or saved him and in him all his posterity for had Adam at that instant dyed all had perished for ever with him but they are so far saved from that destruction that he giveth life to the world Joh. 7. 33. and though men
that Infants are to be baptized and added to the Church before they either repent or believe and that God doth decree the unbelief and disobedience of men and that he will damn some eternally for Adams fault and others for not doing that which since they came to discern betwixt good and evill they had never ability from the Lord to perform therefore are we call'd Heretiques and because we are willing that our Doctrine should be tried by the word of truth both publikely an privately and desire by the same Touchstone to prove what others teach for doctrine and will not be deluded by Philosophy and vain deceit not stung with the tail of the old Serpent I mean the Prophet who teacheth lies Isa 9. 15. with Rev. 12. 4. therefore are we counted the troublers of Israel such as turn the world upside down ring-leaders of Sects c. as our Brethren of old were neither are we grieved by these things for our sakes but for theirs even our countrymen and brethren after the flesh who rage at us and incense the Rulers against us because we believe and speak what is written and will not receive nor practise the Doctrines and Traditions which are not written witnesse M. W. T. who though he hath not one word of Scripture speaking that which he affirms yet he raves and rails publikely and privately because his Arguments are not held Authentick accounted Canonicall and received as Maxims of divine truth when indeed they are but the thoughts of his own heart and collections thaâ— he hath made from men that must die If I should go from place to place and say Christ did not die for all and he died only for a few men and women and God commanded men to do no more then he hath enabled them to do and that he hath appointed some even from the beginning to be disobedient to his commands might not men say where is this written might they not justly say that here is no light in these things and that these things not being written are not for our learning doubtless they might Ob. But if Christ died for all then all shall be saved All are and shall be saved or deliver'd from the first death as I have declared and iâ— shall be testified in due time 1 Tim. 2. 6. only the Elect the Saints that is such as receive the light held forth to them shall escape the second death they that believe and obey him shall enjoy eternall salvation through him Rev. 2. 11. 1 Thes 1. 10. Heb. â— 9. Ob. All prophane ignorant persons will say that Christ died for them I answer first they speak truth though they know not what they say for put such prophane persons to prove it by Scripture and to give you the text in which their evidence is contained and they come short of assurance then they say they believe he died for them and at last when they are put to shew the ground of their faith or what their faith was built on they will tell you they hope he died for them and he died for all that believe on him and serve him Secondly I answer 't is one thing for a poor soul to say that Christ died for him and another thing to know it by an infallible testimony and therefore we endeavour to prove this to every man by the Scriptures which hold forth the dying of Christ for all that so they may know certainly that Christ shed his bloud for them and by the knowledge hereof either be drawn to love and live to the Lord Jesus or be left vvithout excuse Ob. But cannot men be left without excuse without the preaching of this Doctrine to them Ans They cannot when and where this doctrine may be preached and heard indeed where the Scriptures are not people shall not be accused for not reading searching and preaching them or for their not knowing the vvords that are vvitten in them for God will at the last day require according to what he gave Luk. 12. 48. but vvhere this is fully made knovvn that Christ tasted death for every man they vvho imbrace it and bind it to their hearts by believing find abundance of consolation and they vvho receive it not shall not at the last day be able to plead ignorance Oh then hovv sad vvill it be at that time for such Preachers as deny preach vvrite pray and rail against this foundation truth of the Gospell Ob. Is it not said Rev. 5. 9. 14. 3. 4. Thou hast redeemed us is God and these were bought from amongst men c. Ans These precious texts are true but yet they do not say that there vvere no more bought to God from amongst men for if vve vvill 〈◊〉 the Apostle Peter there are some that dâ— deny the Lord that bought them 2 Pet. 2. 1. to say that because 144000. vvere redeem'd or bought from amongst men therefore there vvere no more redeemed is bad Logick and vvorse Divinity and is 〈◊〉 one â—s â—f a man had redeemed a thousand men out of Turky meeting vvith three or four of them should receive an acknowledgment of their deliverance that he had redeemed them the standers by should argue that he redeemed no more Ans Secondly I have before shew'd that redemption is consider'd two ways first by the effusion of the bloud of Christ from the first sin or originall offence secondly by the application of that bloud by which the Elect such as walk in Gospell-obedience receive Redemption or deliverance from their sins which they have committed in their own bodies since they knew good and evill for no sooner is the bloud of Christ closely laid to the heart of a sinner but he presently begins to loath and leave sin and at length by a constant application of it becomes fully redeemed freed or delivered from his bondage of these later the texts by M W. T. alledged are especially to be understood and so the word of truth being rightly divided is kept from clashing and seeming contradiction all men left without excuse and the justice and mercy of God cleared against the calumnies of imperious sinners But there are some whose names are not written in the book of life of the Lamb slain from the foundation of the world It 's most certain that these words Rev. 13. 8. are a prophecy of the great Antichrist vvho shall exercise his power for a time times and the dividing or half of time Dan. 7. 25. two and forty moneths or 1260. dayes Rev. 11. 2. 3. with chap. 3. 5. or three years and a half and many shall follow his pernitious ways idolizing him and worshipping him as a God and it is as certain that such as worship him are not written in the Book of Life for God hath of old ordain'd to condemnation ungodly men turning the grace of God unto wantonnesse and all Idolatâ—rs but this proves not that Christ never died for them but rather that he did die
will see that he prefers mercy before Sacrifice the Gospell before the Law faith before works the believers or children of the promise before the natural seed that he regardeth not but hateth such as seek for righteousnesse by the Law as the Jews did and loveth or chooseth such as seek for the righteousness of the Gospell of Jesus Christ as the Gentiles did Isa 1. 14. saith the Lord thus your new Moons and your appointed Feasts my soul hateth yet once these were appointed by God all things that were written of old concerning Ismael Isaac Esau Jacob Pharoah c. were directly as they are written but the Apostle we see draws out the Allegory and shews what they did typifie to us as you may see if you diligently search this nineth to the Romanes and resoâ—ve and roll up all that is here written as the Apostle doth in the 30. and 31. verses but the time will not give me leave to treat largely of these things in this place if God give oportunity I shall declare more of this matter in my Generation as the great God shall give opportunity and utterance either by preaching conference or writing in the mean space every sober man will see that it is not proper to draw positive conclusions from allegoricall expressions and so these words I have hated Esau i.e. refus'd righteousness by the Law or Covenant of works doth not at all prove that Christ did not die for all and withall I desire the Reader to consider that M. Tro. hath not yet produced one Scripture that says he died only for a small number but some few consequences which are too weak ever to overthrow the faith of Gods Elect. But saith M. Trough Christ did not die for all because he did not satisfie his Fathers wrath and justice for the sins of every man and woman in the world for the reprobates go down to hell but he made a plenary satisfaction for the sins of those for whom he died and the Holy God saith he cannot nor will not exact double payment for the same debt or punish twice for the same sin Answer first That which he speaks last is true and it is from this that I conclude that Infants shall not be cast into the lake of fire and brimstone which is the second death for if they should then they must be punisht twice for one fault viz. Adams offence as some call it originall sin and that Rebrobates that is wicked men shall be cast into hell is as true Psa 9. 17. but what he means by plenary satisfaction to the Fathers justice given for some I know nor in that I find no such terms in the holy Scriptures if there be why did not M. Tro. produce them did he think that his bare word is a sufficient warrant for us to believe by surely it is not and the word of truth testifies that false teachers who bring in damnable heresies deny Christ and bring upon themselves destruction were bought by the Lord whom they deny and that others trample under foot the bloud of the Covenant wherewith they were sanctified Heb. 10. 29. Answer secondly if M. Tro. means that Christ did so satisfie for the sins of some that none of the punishment due for that sin shall come upon them but that it is wholly by the powring or offering of the bloud of Christ prevented I shall desire him to prove it in the mean space I shall desire the impartiâ—ll Reader to remember first that the Elect the choicest 〈◊〉 must diâ— I mean go to the dust the wise man as well as the fool by reason of Adams transgression so that the punishment which came through that fault is not plenarily satisfied for if it had been so indeed God requires double payment which he will never by M. Tro. own confession do for if by the death of the Lamb this debt had been fully paid the Elect should never have gone to the grave and thus you see how M. Tro. is contrary to himself his light is darknesse and he wearieth himself to bring others to the same condition with himself Secondly consider that amongst all the sons of Adam none shall receive remission of their sins I mean which themselves have acted but believers Mark 16. 16. Act. 10. 43. so that he did not so satisfie as to take away mens actuall sins whether they believe or no. Thirdly consider that if any draw back from the Lord he will take no pleaâ—ure in them Heb. 10. 38. and the best of Saints if they sin must confesse and forsake their sins if they will find mercy and pardon Prov. 28. 13. Joh. 1. 9. but I pray read the whole verse for M. Tro. leaves out in his book the former viz. if we confess our sins as Apocriphal pag. 21. and so deals with us as the Devil did with Christ Luk. 4. 10. 11. conceal that which would make against him Lastly consider and call to mind what I have in this preceding discourse manifested that Christ hath so died that all do live by him and injoy light by him Jo. 1. 9. Jo. 6. 33. and that whosoever believeth on him should not perish Jo. 3. 15. 16. and that all men through him might believe Jo. 1. 7. and that as sin hath raigned unto death even so might grace raign through righteousnesse unto eternall life by Jesus Christ our Lord Christ hath so died that all shall â—ise again by him Jo. 5. 28 29. I beseech you read and consider that the just and unjust shall all be called out of the grave by the Lord Jesus he died and rose and revived that he might be Lord of quick and dead Rom. 14. 9. that they which live should live to him 2 Cor. 5. 15. But we never read that Christ died to satisfie for sin whilest men continue in them without repentance but to manifest his love to all mankind thereby to perswade them to leave sin and love him who loved them first he was set forth to be a propâ—tiation through faith in his bloud Rom. 3. 2â— 26. and that the world through him might be saved Io. 3. 17. not by the works of the Law but the words of Jesus Christ God never appointed that righteousness and salvation should be by the Law for then Christ had died in vain Thus you see what the form of sound words speak concerning the death of Christ who took or bare away the sin of the world viz. the sin of Adam in whom the whole world of men were involv'd that so lost mankind through him might have liberty to serve the living God and through believing on the light be delivered from their actuall sins committed before conversion and by confessing and craving pardon might be cleansed from their infirmities after their coming into Christ by the intercession mediation and eternall Priesthood of him whose bloud speaketh better things then that of Abel But he laid down his life or the sheep Jo. 10.
14 15. but all and every man and woman in the world are not the Sheep of Christ therefore he died only for the Sheep I besâ—ech the Reader to behold the fallacy of this sophisticall fillogism by a parallell thus out of Gal. 2. 20. Christ loved the Apostle Paul aâ—d gave himselfe for him but every man and woman in the world is not the Apostle Paul therefore he gave himself only for the Apostle Paul whether this be good Logick let the godly Reader judge yet this is as good as M. Troughtons as any man that is not byassed by partiality may easily discern and of this Nature all his Arguments are if you search them to the bottom But he thinks to help himself by saying that though Christ says not his Seeep only yet he means so and he endeavours to prove his conception by saying that though the Scripture sayes not we are justified only by faith yet it means so I answer the Scripture neither â—ays so nor means so for then all infants must be damn'd which I think M. Tro. will not affirm though I confesse he is very positive in matters of the greatest improbability for all those infants that shall be saved were never justified â—y faith yet justified by the bloud of the Lamb or they shall never enter into life and here let the wise and godly judge whether M. Troughton leaning to his own wisdome and the wisdome which is from above hath not brought in an evidence to provâ— his cause that speaks directly against him and for the truth of God and besides I have before shewâ—d how all are justified sanctified and redeemed and therefore shall here spend the lesse time to answer these reasons which he thinks impregnable though others see they are but ropes of sand But sayes he those that Christ died for shall live eternall life and shall never perish but all men have not eternall life but many shall perish eternally therefore he died not for all I answer first this Sophistry is like all the rest of M. Troughtons reasons and though it be finely span and cunningly woven yet it 's but a spiders web and truth will tear it in pieces for the Scriptures say that they deny the Lord that bought them and bring upon themselves destruction and so thy weak brother perish for whom Christ died 1 Cor. 8. 11. with many other places I know that Christ layed down his life for his sheep and for the Apostle Paul and all the Saints but not as sheep or Saints for no Scripture sayes so but for sinners for the ungodly for the world which are in opposition to sheep and Saints And again as it 's true that he died for the sheep so it is as true that he bought those that do deny him if the Scripture may decide the controversie Secondly I answer such fallacious consequences as these do even strike at the root of the Gospell of Grace and free love of God and quits the divell and all ungodly men of bringing destruction upon themselves and implies that men shall be condemn'd for want of a Redeemer neither will that thred-bare shift that men shall be damned because they fell in Adam serve any mans turn especially M. Tro. who hath acknowledged in his sixth Argument as he calls it that God will not take double payment for the same sin now all must once die by reason of that offence and if after they shall be raised again they shall be damn'd for it again then there is a double punishment inflicted for one offence which God will never do but if it be because Christ never died for them as M. Tro. and thousands of deceived souls seem to say let them produce a text of Scripture or els we shall not believe them if they say for unbelief and disobedience which is most true and sometimes these men will say so then there is a Christ to be believed in and obeyed by them But says M. Tro. There is a higher cause why men believe not to salvation and have not eternall life then the stubbornesse of mens hearts but shews not what only adds ye believe not because ye are not my sheep i. e. saith he in another place because ye are not elected if that be his meaning he hath made the remedy worse then the disease and andeavour'd to help himselfe by a text that speaks truth against errors for Christ doth not say ye believe not because ye are not elected Ioh. 10. 26. but because ye are not my sheep i. e. because ye hear not my voice as you may see in the next verse and I desire to know how men can believe if they hear not his words as they are laid before them seeing as the Apostle sayes faith comes by hearing and hearing by the Word of God Rom. 10. 17. but if he mean the cause is Gods decreeing of their unbelief as many hold I have through the Lords assistance disproved such opinions before and only here pray that the thoughts of his heart may be forgiven him if his day of mercy be not past But he subjoyns another text which he thinks also makes for his purpose Deut 29. 2 3 4. ye have seen all that the Lord did before your eys in the Land of Aegypt unto Pharoah and to all his servants and to all his Land the great temptations which thine eys have seen the signs and those miracles yet the Lord hath not given you an heart to perceive and eys to see and ears to hear unto this day from whence as I perceive he would perswade men to believe that there are some men to whom God did never afford ability to perceive see and hear his words and wonders and this viz. Gods not giving these things is a higher cause of their unbelief then the stubbornnesse of their own hearts and so the dirt must still be flung at Gods door but such thoughts are all vain and abhominable for the spirit speaks expresly twice in the second and third verses that their eys had seen all that the Lord did the great temptations signs and miracles c. I desire to know who gave them those eys if it was not the Lord who made the seeing eye and hearing ear but it 's true he continued not light to them unto that day viz. the time that Moses spake these words to them but took away their wisdome their light their understanding their counsell as a man may do many courtesies for his friend or servant if they prove false and rebellious he discontinues his courtesies so the Lord dealt with the Israelites he bare them as on Eagles wings and carried them in the daies of old and said surely they are my people c. but they rebelled and vexed his spirit so he was their enemy and fought against them Isa 63. 9. 10. see a further reason of their Lords withdrawing his light from them and leaving them to their own counsells Psal 81. where the Lord recounts his
mercies verse 6. and 7. layes before them his Law 8 9 and 10. but my people would not hearken to me Israel would none of me so I gave them to their own hearts lusts they walked in their own counsells ver 11 12. to this purpose read heedfully Psal 78. 10. to 54 and Psal 106. throughout who so curseth his father his light shall be put out in obscure darknesse Pro. 20. 20. how much more they that despise the counsell of God and murmure against him the candle of the wicked shall be put out Pro. 24. 20. see also Job 17. 5. 6. ch 21. 17. the spirit of man is the Lords candle searching the innermost parts of the belly Pro. 20. 27. did not the Lord take away this candle light or lamp from Saul Nebuchaduâ—zzar â—ea the famous Asian Churches and left them who had rejected the light in obscure darknesse and hath not given them eys to see ears to hear or an heart to perceive unto this day and here there are many in this Island which once saw the great wonders of Iebovab and believed his words and sung his praise as Israel did Psal 106. 12. who rejecting further manifestations of light and forgetting the rich mercies of the Lord will have their light obscur'd their wisdome turned to foolishnesse and be laid aside as unprofitable uselesse plants rememeber what one of your Prophets hath said Men may be saved wanting many truths but rejecting any they cannot What then they shall be cast one day into utter darknesse where is weeping and gnashing of teeth But may some say if this be so God is changeable if he takes away the light he once gave I answer it is no such thing but clearly the contrary for the Lord hath every where in his word declared that he will be with us whilest we are with him if we forsake him he will forsake us if any draw back my soul shall have no pleasure in him Heb. 10. 38. Ezek. 10. 24. 2 Chron. 15. 2. with many other places Now when men rebell against God reject his commands and turn from righteousnesse and the Lord casts them off it shews his great constancy to his own Councell and Decrees whereas if God should still continue light and delight to Apostates and such as still gain-say the truth presented to them this would argue God variable from himself in that he declares that he will desert back-sliders and yet continues his favour and liking towards them continuing in sin without repentance as some would fain flatter themselves and others and this also leads to the tenets of the Ranters and is of all other doctrines the greatest enemy to godlinesse and encouragement to wickednesse that can be but men will find it otherwise the Potter hath power over the clay to do as he pleaseth with it and what that is he hath shew'd us Jer. 18. 9 10. At what time I speak concerning a Nation to build and plant it if it do evill in my sight that it obey not my voice then will I repent of the good wherewith I said I will benefit them so he can do with the Inhabitants of this Island and so he will do if they repent not and thus you see how fully this text witnesseth against M. Tro. conceit that Gods not giving men grace or light is the highest cause of their unbelief yea so fully that it shews they did once see his great signs c. but their sins hid these things from them and removed their lights that it was not continued with them so it is said of the Jews they once saw Christ and his miracles and had the things belonging to their peace revealed to them but now says Christ they are hid from thine eys it is just with God when men will be wise in their own eys to hide from them the mysteries of the Kingdome of heaven and reveal them to Babes turning their wisdome into foolishnesse 't is just with God to leave M. Tro. to himself even to limit and restrain Scripture-Redemption he having fiercely set himself to oppose it the great and gracious God yet grant him time and space to repent but though he hath never a Scripture yet he hath another argument against Scripture Redemption which is this All those for whom Christ died are redeemed from the wrath to come But all men are not redeem'd from that wrath to come Therefore he died not for all First I desire the Reader to consider whether there be any difference between this argument and the former and what there is between this they shall never perish but have eternall life and this they are delivered from the wrath to come Secondly I answer his first Proposition is a meer fallacy and falsity for there is not one Scripture to prove it and the consequence that he would draw from it is that if Christ died for all then all shall be saved which doth not follow and I have answer'd this objection fully already and shew'd by the Scriptures that though Christ died for all yet many perish because they will not come to Christ Io. 5. 40. because they believe not and if you would know how they who were bought by Christ come to perish or fall under wrath to come it is for denying the Lord that bought them and treading under foot the bloud of the Covenant wherewith they were sanctified as I have shew'd from Heb. 10. 24. 2 Pet. 2. 1. it is for their holding the truth in unrighteousnesse Rom. 1. 18. for their uncleannesse foolish talking covetousnesse idolatry whoredome lying and all manner of disobedience as the Apostle plainly shews Ephes 5. 3 4. 5 6. and therefore M. Tro. might have spar'd this Logick except he hath a mind still to make God the Author both of the creatures sin and suffering and turn that truth of God which sayes thy destruction is of thy self into a lye and say oh Israel thy destruction is of me and indeed he may as well charge the Scriptures expressions as limit and restraine the Scriptures redemption But he objects further Christ did not die for all because he did not pray for all and in this he doth so confidently triumph calling it his strong argument as if it were impossible to answer the fallacious deductions which he draws from the pure word for he concludes that because Christ did not at the same time Jo. 17. 9. or in the same terms pray for all therefore he did not die for all to which answer first if it should be granted that Christ did not pray for all yet it doth not of necessity follow that he did not die for all for there is no Scripture that sayes these words Christ did not die for those for whom he did not pray and M. Tro. bare word is no sufficient proof yet he is very bold this way and sayes in 34. page of his book that Christ sayes thus to his Father there is a world that I pray
nor for for there is a world that is not thine a world that then diâ—st not give me to die for and therefore a world that I must not pray for I wonder that any man who pretends tendernesse of conscience and love to the Scriptures should dare to add to them but they that dare to restraine the Scriptures will dare also to add to the Scriptures and in time do any thing if they repent not But Secondly though Christ prayed not for the world in the same words and at that time when he prayed for his Disciples both not being in the same capacity yet afterwards and elswhere he doth and to clear up this let us search the Scriptures Job 17. which M. Tro. says is the patern of his prayer in heaven and to prove this he quotes Arminius for my part I never read his works as the searcher of hearts doth know but seeing M. Tro. thinks him authentique in this point I shall desire to shew this patern to all those that shall read this work that so we may be as well acquainted with the intercession of Christ as his Oblation of himself to God for us Observe then first that Christ from the 6. ver to the end of the 19. makes mention only of his Disciples in being as any considerate soul may see if they do but read and mind what is written In the 20. and part of 21. he prays for all that should believe through the word of truth and in the later part of the 21. and in part of the 33. for the world that they might believe and know that the Father sent him And if any shal say as they often do that by the world is meant the Believers Saints Elect or the Disciples of Christ they mistake much for Christ sayes ver the 8. they his Disciples have surely knowne that I came out from thee and have believed that thou didst send me and besides all impartial spirits will confesse that the world and the Saints are always oppos'd to each other Secondly that Christ made intercession for the transgressors Isâ— 53. 12. and Luk. 23. 34. he prays for his persecutors Romans Israelites Jews Gentiles Father forgive them for they know not what they do and Christs precepts and practise are not contradicting one to the other nay he commands us to pray for them that persecute us Mat. 5. 44. for all men 1 Tim. 2. 1. Christ did pray for his friends and he prayed for his enemies for Saints and for sinners though not in the same expressions for if he had prayed for the world I mean wicked men in the same terms as for his Disciples he had prayed rather against them then for them when he petition'd that they might be one for unity in iniquity is as bad as unity in piety is good every one that prays with understanding is apt to pray for the Saints that God would keep them in peace and unity that they may continue in the way that they are 〈◊〉 and for all people and Nations that God would disperse the beams of truth amongst them that so they may know and believe and be converted they desire that God would preserve their friends and pardon their persecutors but do not usually pray that God would keep the men of the world in the way that they are in onenesse of mind c. or that the Saints may be converted neither did our Teacher the Lord Christ do thus but that the Disciples who had known and believed might be preserv'd in one and kept from evill and that the world might know and believe him whom the Father had sent and sealed Thus you see if this prayer of Christ in the 17. of Iohn be the patern of his prayer in heaven as M. Tro. from Arminius hath asserted that then our dear Redeemer hath not left out one man or woman for there are but two sorts of people nor ever were there any more believers and unbelievers Saints and sinners the Elect and the world and for both these he prays though in different expression as you have heard before Ob. But will some say that that if Christ had ever prayed for the world that they might believe and know him then they should have so done because Christ was alwayes heard by the Father but say they we see that all do not believe and know Christ therefore he need not to pray This argument is very deceitfull and grounded upon a false supposition that because men do not therefore they cannot nor ever could know the Lord and believe him but this supposall being false the argument is so to as I have largely proved before in this discourse But secondly I answer Jesus Christ did never pray in vain but obtain'd what he prayed for the works of redemption and intercession c. being finished from the foundation of the world and all men may know and believe the Lord as the Prophets and Apostles have testified and as from them I have before shew'd out of Isa 5. 4. Isa 43. 9 10. Jo. 1. 7. Rom. 1. 19. 20. with many others I beseech you read and consider them and from them you will clearly see that God hath not been wanting to reveal light and knowledge of himself through Christ but men may know and believe 't is possible for them and nothing hinders them but the devill and themselves their self-will and their sins which cause God to leave them and hide good things from them Christ prayed that the world might believe and know him and it 's granted all men through him may believe Joh. 1. 7. 't is true as hath been formerly shew'd that God doth not enable all men to know and believe with the same measure of light but every man hath sufficient according to his ability neither shall all men be accountable for the same proportion of talents yet he that had but one must reckon for that and they that have been faithfull in a little shall be Rulers over much And let this be considered well by all men that as Christ died for all yet none that are men and women shall have eternall life only by his powring out his bloud for them without obedience to him according to what he reveals to them so though Christ prays for all men yet none are saved to the uttermost meerly through his intercession except they being invited by the spirit come to God through him as you may see Heb. 7. 25. wherefore he is able to save to the uttermost them that come to God by him seeing he ever liveth to make intercession for them and this being true that all men may know and believe the Lord I conclude that this ability is obtain'd for them through the intercession of Christ without whom we never had enjoyed any thing no not a being and that Christ in this was heard in that he desired all men through him according to his request may know and believe the world through him may be saved yea
was but for my part I think such Doctrine is most horrid and dismall the sinck of sinne and the enemy to all close walking with God the decay and ruine of the power of godlinesse and a little will reconcile the brochers of it to the Ranters I am of Christ's mind Except ye repent ye shall likewise perish Luk. 13. 3. And of the Prophet Ezekiel's When a righteous man tnrneth away from his righteousnesse and committeth iniquity c. all his righteousnesse which he hath done shall not be mentioned in his trespâ—sse that he hath trespassed and his sin which he hath sinned in them shall he die Ezek. 18. 24. And of Pauls mind If any man draw back the Lord will have no pleasure in them Heb. 10. 38. Lastly I do not say that Mr. Troughton may fall from a state of grace but I pray with all my soul that he may come up to it and continue in it therefore he need not be offended and I am certaine no soule that truly feares God will dislike that Doctrine which perswades to perseverance and disswades from carelessenesse and Apostacy Object Lastly sayes Mr. Troughton if we hold that Christ dyed for all this may be an occasion to vilifie and debase the Scriptures for they that so hold do affirme that the Sun Moon and Stars and fruitfull seasons reveale Christ as a mediator savingly c. Ans 1. God hath given unto men three principall wayes of Teaching nature teacheth 1 Cor. 11. The heavens declare or preach Psal 19. 1. and his written Word declared by Moses and the Prophets Christ and his Apostles Now there are no men upon the face of the earth but have the two former and where the Lord affords those onely he expects obedience accordingly these leave men without excuse for mans eternall wel-fare stands not upon how much light or truth is manifested but how that which is manifested is obeyed and followed Ans 2. Where these are if the word of truth and peace preached by Jesus Christ may be enjoyed and is rejected then the others will not suffice Ans 3. As under the Law there was a dark discovery of Jesus yet sufficient as to that dispensation so in the teachings of nature and the creatures there is some discoveries of mercy and goodnesse in and from God which is not without Christ and will be found sufficient to those who have no other means For God accepts where there is a willing mind not according to what men have not but acâ—rding to what they have 2 Cor. 8. 12. and will require according to what he gives if Christ may be judge Luk. 12. 43. I see some very inquisitive what shall become of Heathens Turks and Jewes c. others insulting over them judging and censuring them as a people of whom God hath no regard but who art thou that judgest another mans Servant look not how little they have and what shall become of them but how much thou hast and what is required of thee and know that God will expect of thee a suitable improvement taking this withall for the debellation of thy haughty thoughts of thy riches that as he that hid his one Talent is condemned and he that imployed well his ten Talents commended so whoever makes his own Talent two shall be rewarded when thou that boastest with thy great light and many Talents if not improved according to the Doners will and bounty maist be receive the greater condemnation it shall be easier for Tyre Sidon Sodom and Gomerrha at the great day of the Lord then for Chorazin Bethsayda and Capernaum Neither let any man think that anothers improvement will excuse him or that he may build his faith or what men have written in these things of which I have treated but on the Rock of ages and the Doctrine of the Prophets and Apostles whose pure rule and perfect prophesies discover to us the truth of these things wherein men differ Mr Troughton would perswade men that it s but a fiction to say that Christ dyed for all because it is not said in the Scripture that Christ dyed by name for thee John Thomas Robert c. their is no such particular Scripture revelation I grant there is no such particular revelation and therefore we affirme with the Scripture that Christ dyed for all that to John Thomas Robert or any other man may have a ground to believe that Christ dyed for every one of them 't is true if Christ did not dye for all then no man can certainly know that Christ layed down his life for him except he could finde both his names written in the Scpriptures And I appeal to every wise and impartial man whether Mr. Troughtons Argument doth not evidently conclude against himselfe for what need is there that every mans name should be recorded in Scripture seeing Christ gave himselfe a ransome for all But if that were true that Christ bought only a small number then its requisite that their names should be expressed or else no man can positively conclude that Christ dyed for him as for example If a pardon should be sent to all the prisoners in a prison there is no need of nominating them but if it be onely for two or three amongst many their names being not mentioned in the pardon the bringer of the pardon cannot tell who to call for nor the Keeper of the Prison whom to release nor the prisoners to whom it relates for if a man should come to a place where a thousand prisoners lay bound and should pretend that he comes with joyfull tydings to them and then at last tell them that two or three of them are onely redeemed though every one of them may have some hopes yet no man can know who it is till their names are manifested but if the act of Grace be sealed to them all every one hath a certaine ground of serious rejoycing by this you that love the truth and peace may see the bottome of Mr. Troughtous errors and depth of his wisdome Who teacheth men in the next place to argue thus Whosoever beleeveth on Christ shall be saved But I beleeve in Christ therefore I shall be saved For Answer hereto Consider how improper it is for men to tell men they must beleeve in Christ before they know who he is and what he hath done for their soules except you would have men beleeve they know not what and to walk by an implicit faith as Mr. Trovghton doth and then you will soon be reconciled to Rome The Scriptures teach us another Doctrine Ye may know and believe Isai 43. 10. They that know thy name will put their trust in thee Psal 9. 10. we have knowne and believed the love that the Father hath to us Jo. 4. 16. Let all the house of Israel know assuredly c. Act. 2. 36. after they have escaped the pullutiont of the world through the knowledge of our Lord and Saviour 2 Pet. 2 20. I know
to wife may sometimes be at peace and quiet in his minde and have some hopes of attaining his desires but when he knows that he is beloved by her whom he loves his joy is more solid and his minde more setled Answer 4. I and many more who have knowne both states can testifie that our joy peace love to God faith and knowledge c. were very weak low and mercenary when we the Doctrine of Christs dying for all although some of us profited above many our equals set a good face upon the businesse and were able to say much against the truth and for my owne part I disputed so long against Christs dying for all that at last I could not tell whether he dyed for me and would have given a thousand worlds if it had been possible to have knowne it by the Scriptures wel knowing that no other evidence can poâ—sibly satisfie a doubting heart except we shall decline them and incline to Enthustasmes and spirits that are to be accursed For if any brings glad tydings to us any otherwise then the Scriptures declare them he is so to be accounted Gal. 1. 8. 9. What he sayes about Christs meriting faith for men is a wild Popish-assertion no where found in the Scriptures having no savour of the forme of sound word is very inconsiderable and contrary to what he sayes in page 45. of his Book that the commands of God of which that we should beleeve is one of the chiefest 1 Joh. 3. 23 shew not what God or Christ hath done for us but what is our duty to do But for M. Trough and all men of his judgement to contradict themselves is is no new thing as I know by sad experience in my former ignorance But I shall through Gods helpe answer his question which is this Let me aske our Adveasaries this question What men aâ—e bound to believe for the peace of their Consciences when they take it for granted already that Christ dyed for them being comprehended in the world of man-kind I Answer 1. That he is raised and ascended up without which we had been in our sins 1 Thes 4. 14. Jo. 20. 17. Act. Answer 2. They ought to believe that he is the Sonne of God the Christ i. e. the onely Anointed King Priest and Prophet who alone is to mediate gives Lawes and teach the feare of the Lord who and none else is to be heard in matters appertaining to Gods worship and the gathering and govering the Church or Congregation of the Lord Jo. 6. 66. Act. 2. 36. 1 Tim. 2. 5. Isai 9. 6. with 33. 22. Heb. 7. 17 Jo. 6. 14. Answer 3. We must beliive all the Commandements Psal 119. 66. Yea All things that are written in the Law and the Prophets Act. 24. 14. Now by beleeving his precepts I doe not meane that we should onely believe that they are his and that they are true and righteous c. Although this be truth and must be first believed and relates to that which some call faith of assurance in that we beleeve and are sure that they are the commands of Christ But we must adhere to them apply them to our hearts and apply our bodyes and soules to the practise of them And hence it is that all Gospel obedience is sometimes concluded under the name faith as Rom. 16. 26. and all disobedience of times is comprehended under unbeliefe as Heb. 3. 19. compared faithfully with Rom. 10. 16. And without this obedience of faith or faithfull obedience to the Gospel or will of God or light revealed to us there is no peace of conscience to any man or woman in the world Disobedient persons may close their eyes stoppe their ears and harden their necks and yet blesse themselves in their hearts saying they say shall have peace they may for a space be a sleep in sin insensible of wrath yea perswaded that they are children of the most high and in favour with the Almighty that they are Disciples Saints Christians and the chosen of God but ere long again their consciences being awakened considering how far they differ and stand at a distance from the commands of Jesus their hearts condemne them or at least are full of doubts feares and flashings of terrour they question their present and future state and are amazed at the wrath which the light or Law of nature presents to their soules the turth they oppose the errors they maintaine and practise their bosome darling closet sinnes stare them in the face but above all their continuall incertainty about Christs dying for them and their election c. do so perplex their spirits that there is no peace to them whereas they who know and so believe that Christ dyed for for them are by that love of his constrained to love him compelled to come iâ—to his wayes and obey his commands and thereby they have the answer of a good conscience before the Lord 1 Pet. 3. 21. 4thly They are to believe all the promises of the Lord both in this life and that which is to come Luk. 11. 13. Such as these Act. 2. 38. Repent and be baptised c. and ye shall receive the gift of the Holy Ghost Act. 10. 43. Whosoever beleeveth on him shall receive remission of sinnes Mark 16. 16. he that beleeveth and is baptized shal be saved 10. 22. He that endureth to the end shall be saved 1 Jo. 1. 9. that if the Saints confesse their sinnes he will forgive them and the blood of Christ shall clense them c. That the Lord Jesus shall come the second time Heb. 9. 28. that he shall raise up the just and unjust Act 24. 14. yet toe dead in Christ shall rise first this is the first resurrection 1 Thes 4. 16. Rev. 20. 5. that Christ shall raigne and prosper and execute judgement and justice in the earth Jer. 23. 5. yea he shall reigne till he hath put all his enemies under his feet 1 Cor. 15. 25. that he will give the Kingdome to the Saints of the most high the little flocke that heare his voice and follow him Luk 12 32. that they who do his commandements shall have right to the tree of life and enter in by the gates into the holy City Rev. 22. 14. where they shall see his face behold his glory be like him and with him for ever where they shall know as they are knowne see him as he is and rest with him under the crown of everlasting peace joy and righteousnesse to all eternity In a word They are to believe that he who dyed for them hath so justified and delivered them from the one offence of Adam and the miseries that came by it that they shall not for ever lye under them and that they shall never be accoâ—â—able or punished for that sinne after they are raised from the Grave 2dly That if they repent and turn from their sinnes be they never so many great open secret old festred sinnes God
him out when by the word or teachings of God which are his drawings he comes to him 6. To reprove obstinate proud Rebells who deny the Lord that bought and dare sin against such grace and kindnesse as is seen by the Fathers giving his Son for them 7. This serves to leave all men without excuse they cannot say that God hath not commended his love to them seeing he hath written it in legible Characters of his Sons bloud 8. Here is consolation for the Saints who through the knowledge of such love have been drawn to obey God they know whom and in whom they have believed and are as sure that Christ died for them as if he had told them with his own mouth in that they believe the Scriptures affirming that he ransomed all 9. This may serve to them as an antidote against sin and errors in that Christ died for their sins according to the Scriptures 10. It may serve to incite us to love every creature with the love of good will or pity at least when we remember that Christ died for them as well as for us oh if this doctrine were fully known it would so increase love and quench hatred discord and debate peace justice and mercy would florish and wars oppression and cruelty would be banished some beams of this universall love of God beginning to shine forth upon the hearts of our Commanders Rulers Judges c. have inclin'd them to more clemency righteousnesse and pity then some former timeâ— have afforded and as it is more manifested we shall doubtlesse see more of God who is love and lov'd us when enemies appearings 'T is true a man that truly fears God cannot delight in an ungodly person neither can our heavenly Father yet he doth them good and the Saints desire the conversion of their enemies and will do good unto all according to their ability and their fellow creatures capacity and though they hate the vices of men yet they love their persons so as that they will exhort intreat and admonish them to come in to the Lord that bought them and not seek the ruine of their bodies states reputations and souls as I fear too many who deny the death of Christ for all would if it were in their power and could wish that there were something in force like that Popish Statute de Haereticis comburendis as appears by their continuall appeals to the civill yea and military powers their complaints and petitions against such as hold the truth in love by all means labouring to perswade the Magistrates to unsheath their swords to cut off banish or silence by might of men those who are full of might by the Spirit of the Lord to declare against their corrupt principles and practise they have a zeal but not according to knowledge for did they know what love the Father hath shewed those whom they maligne and what sweet communion they have with God and that God lov'd those whom they hate so as to give his Son to die for them they would never suffer that cursed root that beareth gall and wormwood to spring up in their hearts but would endeavour to instruct them with meeknesse or contend against them at least with the sword of the spirit But this they do not but by all meanes seek their impoverishment and ruine and will not speak to them though they bring the same doctrine which Christ and his Apostles taught they shun disputing with them under pretext that they are Heretiques and reject them not knowing that that advise is proper to those that are members together of the Church of Christ and not those that are of different Churches for what authority hath any Church to cast out or reject one that is not immembred with them but the truth is these men are afraid of the light and have no love to such as are of Pauls opinion that Christ died for all and therefore they incense authority gnash their teeth against them But we know that Christ died for them and desire that they also may know it and by that goodnesse be led to repent of all their evills and in particular of their envy and consultations against the Saints of the most high who believe as the Scripture saith and will not receive the corrupt glosses which men put on them or the sad and dark conclusions and consequences which they draw from them In a word if Christ died for all this may serve to keep the poor sin-sick sinner from despair and the proud transgressor from presumption to reprove such as give the Scripture yea the Spirit of God the lye who in so many placeâ— hath clearly evidenced it yet they deny what is there written and would have us rather adhere to their expositions which are all darker then the text Again if God hath of his free mercy in Christ appointed and ordain'd all men to serve him and furnished them with every thing necessary for so doing so that all Nations may know and believe him through that light which lighteth every man which cometh into the world according to that manifestation of it which shines forth to them as undoubtedly he hath then this serves to reprove such as say God did appoint some men as men to be disobedient that is to serve sin and Satan 2. Such as teach that God hath not enabled all his creatures to do what he requires of them but that he exacts more of his creatures then he hath given ability to perform and so make God is an austere man as the wicked servant did yea as bad as Pharoah 3. This may serve fully to convince every sober spiâ—iâ— of the reall truth of those sayings thy destruction is of thy self aâ—d that the damned bring upon themselves swift destruction 4. It serves to clear the pure justice of God and leave all without excuse when they hear that God through his Sons blood hath made all Nations of the earth to seek him and in order thereto hath done what could be done for his Vineyard 5. This may serve to stir up poor creatures to be thankfull and admire the riches of grace and speak good of the name of the Lord so mercifull and bountifull and to incite them to arise and be doing 1 Chron. 22. 16. and God will be with them some to hear search read inquire that they may know and believe the Lord and them that come to know and apply his love to repent and be baptized to separate from the world and such again to continue in the grace of God in the fellowship and doctrine of the Apostles in breaking of bread and prayers in praising of God in holinesse of life watching against sin and for the coming of their Lord and Master Jesus Christ 't is true all are not capable of the same exhortation for to exhort a wicked man that never yet believ'd the Gospel to pray and break bread with the Saints wait for the day of Christ is preposterous
but to exhort such to hear to seek or inquire after God hear read and search the Scriptures that so they may come to know believe and repent is suteable to the direction of the Spirit through the whole book of God who hath enabled men and women come to years of discretion so as to discern betweene good and evil thus to do To call them to baptism and so make them members of a visible Church who never heard of God is ridiculous and M. Tro. himself in his Epistle to the Reader confesseth it under his own hand That visible title to and interest in the Covenant of Grace consisting in a sâ—rious profession of the Christian faith accompanied with a suteable conversation is that which constitutes a member of the visible Church of Christ whence two things are considerable 1. That infants are not whilest infants visible Members of the Church of Christ in that they make no profession of the Christian Faith neither is their conversation suteable to the holy precepts of the most high for they speak and act as children neither doth God require that it should be so for he speaks not to children 2. This discovers the folly of Baby-sprinklers who require more of poor creatures then they are able to perform which shews that their Ministery in this as in other things is not of God who never exacts that of any which he of his own free mercy and goodnesse hath not given them ability to bring to passe yea they are contrary to God and palpably contradict themselves After this short digression a sixth use that may be made of this doctrine is this that seeing God hath appointed set apart or chosen all men to serve him and enabled them so to do this should teach Ministers to take heed that they add not to neither diminish from the precepts which God hath given to mankind by laying more or lesse upon persons then they are able to perform which is a usuall thing for they say of infants that they must be baptized and be Church-Members though they have done neither good nor evil nay know not their right hand from their less and tell men that are 20. 40. 50. years of age that they cannot believe nor repent nay that they must not be baptized c. Lastly this may serve for a triall and examination to every man whether he hath done all that good which God enabled him to do and avoided that evill which he by the light manife-fested from God might have shunned that so he may through a certain knowledge of his actings in these things be comforted in his obedience through Christ the strength and arm of the Lord or repent of his non-performance of that which through that light or power he might have performed And now let the judicious Reader judge whether these things being very profitable do not freely flow from that doctrine which men call heresie Thirdly seeing some departed from the faith Hymeneus and Alexander put away faith and a good conscience all they in Asia turned away from Paul others deny the Lord that bought them and some tread under foot the Son of God and count the bloud of the Covenant wherewith they were sanctified an unholy thing and doing despight to the Spirit of Grace and seeing the Holy Ghost sayes it is impossible to renew them again by repentance who fall away after they are inlightened and are partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come therefore we admonish the Saints in the language of the Lord nay the Lord warns them by us to beware and take heed lest they fall and leâ—t there be in any of the brethren an evill heart of unbelief to depart from the living God and to beware lest any man deceive them and lest any of them fall from the grace of God as some did Gal. 5. 4. to beware of false Prophets and take heed lest they fall away from their own stedâ—astnesse c. which precious words of the eternall God were of no use if the Saints were not in danger even in their best estate here below We exhort them to watch and pray and stand fast in the liberty wherewith Christ hath made them free and to beg of God that he would hold up their goâ—ngs in his paths that their footsteps may not slide and to keep them from falling and turning back from him and knit their hearts to him pray one for another to him that is able to build them up that he would preserve them blamelesse in body soul and Spirit to the coming of Jesus Christ all which and thousand such like Petitions were frivolous if there were no danger and all those â—recepts and promises he that endureth be thâ—u faithfull he that overcometh 'T is true we do not exhort any to beware but such as walk in that way as those Saints of old did to whom those words we use were written and spoken that were improper and one means it hath been to deceive the poor â—ouls in this Island and make them think they were all Saints according to the Scripture account when they were exhorted not to fall away from their present sâ—ate whereas it had been happy for many thousand if they had fallen from it so they had fallen down and worshipped God according to his Word We do not exhort the Parish-Ministers of Great Britain much leste those poor blâ—nd creatures who follow them idolize them and are led by an implicite faith to hold fast their profession for it 's very bad and Antichristian or to continue in the way where they are for it is not good nor to take heed that they depart not from the way of God for they are not in it or from the living God for they are not with him But we beseâ—ch them to repent and turn to God that so they may be baptized and added to the Church and enjoy the precious priviledges that pertain to such as worship Gâ—d in spirit and truth i. e. according to his word which is spirit and truth well knowing that men may as well â—e destroyed for resisting the power of God and putting from them the Word of God and eternall life as for deserting the way of righteousnesse add turning from the holy Commandement delivered unto them and therefore they have no just cause to be angry against us as they are for the searcher of hearts is witnesse that we deâ—ire earnestly their conversion and salvation and therefore for my part I shall in love tell them this that if they shall still oppose Christ and call his way heresie take part with the Pope and Prelates in their Nationall Churches Baby-sprinkling forced maintenance c. none of which are according to the testimony of Jesus within few years they will be driven to darknesse but as many of them as imbrace the Gospell and walk in the way of righteousnesse which men call heresie whether they have
next to speak in few words of Redemption in a stricter acceptation and to shew how some are in a special manner freed ransomed delivered or redeem'd by Jesus Christ and to that purpose shall first lay downe some Scriptures and to come to the clear understanding of this point Cast your eye then upon Eph. 1. 7. In whom we have redemption through his blood even the forgiveness of our sins and upon 1 Pet. 1. 18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations received by tradition from your Fathers but with the pretious blood of Christ c. The great question here to be resolved is this How the Saints come to be redeemed from their vain conversation and to have remission of their sins For answer unto this I beseech you that read to remember what I have in part declared already that there was an offence though committed but by one in which all the world was reputed guilty before God so far as that if Adam for that offence had at the instant of his committing it gone to the grave the whole race of mankinde had perished in him to take away which the Lamb without spot offer'd up himself to God so that that sin imputed to all and so called the sin of the world and iniqnity of us all was by the pouring out of the blood of the Lamb slain from the foundation of the world taken away and remitted so that none shall now dye eternally for it and herein appeared the free love of God who by the blood of his Son washed away sin no creature seeking of it But every individual man and woman when they come to years and know good and evil do themselves commit many sins and walk in a vain conversation by tradition c. and how they come to be redeem'd or delivered from this by the blood of Christ I shall by Scripture and experience briefly make manifest First God sends Christ or the light to them with manifestations of his grace and goodness to lead or perswade them to turn from their sins to God declares to them the sufferings of his Son for their sins and they who seriously consider these manifestations of mercy believe and lay to heart the kindness of God though before Prisoners to sin and Satan are loosed delivered or redeemed from their sins and vain conversions as the Apostle plainly proves Acts 10. 43. To him give all the Prophets witness that through his name whosoever believeth on him shall receive remission of sins So that through the application of the blood of the Lamb to their souls by believing they come to be delivered and have redemption from these sins of theirs and this redemption or pardon of sin is in time and conditional upon faith and repentance I shall indeavour further to illustrate this by a familiar similitude thus Suppose the servant of some mighty Emperor or General should commit an hainous offence to both the high displeasure and dishonour of his master and now conceiving in his heart that his Lord was full purposed to punish him with exquisite and exemplary torments should secretly depart to his masters greatest enemy and with him with a heart full of envy wrath and devilish despite contrive the destruction of him whom he had lately disobeyed in the mean time this mighty man having no such thoughts as his wicked servant imagin'd hearing that another potent person for some horrid crime had condemned his run-agate servant to dye gives his only Son to suffer death to preserve his live who yet still not knowing his Lords love with a perverse and inraged heart carries on the designe of his masters ruine but in the midst of his malice and fear having certaine intelligence of the transcendent kindness of one whom he had so highly incensed and of his own willingness to receive him even as a Son if he would return to him presently his soul begins to melt hatred le ts go the hold it had upon his heart and admiring such unexpected and undeserved love his bands of wickedness full off the rage rancour and wicked resolutions which possess'd him are all cast out the snare is broken and he is delivered not only from that death which his Masters Son quitted him of by dying for him But also by applying and considering his Lords love of those bloody sins and designes against his Master and begins to think of returning to him who had done such great things for him Thus stands the case betwixt God and man when Adam had sinned he ran away from his Maker and what spirit he was of towards him you may perceive by his Answers to him Gen. 3. who yet had thoughts of love and peace towards him and gave his onely Son to ransome him from the pit of which ransome or redemption all his posterity being in his loynes are partakers but they have all as I may say one by one departed from their God and rebelled against him that redeemed them and continue long ignorant of the loving kindness of the Lord at length the Lord by his teachings as himself pleaseth makes known his goodness and riches of grace and as many as believe or lay to heart what he hath done for their souls how he gave the Son of his love to dye yea to destroy the power of death for them that they might live by him and through him rise from the grave and that they have this redemption or deliverance through the blood of Jesus shed for them and have clear evidence of this by the Spirit in the Scripture of truth they begin to loath and leave their sins the love of God known casts out their base fear his mercy manifested destroyes their malice pride lust covetousness c. cuts in sunder all the cords of vanity in which they were held carries them quite out of their prison wherein their souls were pent up though sin tugs hard yet at last it is fain to remit its hold and though before they hug'd sin as a friend they now let it go as an enemy and so in the end through the applying of that blood which was shed for them they are redeemed out of the hand of the enemy and by the application of the blood of Christ they receive remission of THEIR sins as they before had by the effusion of it the remission and redemption from Adams sin which as I before hinted was absolute unsought for free and universal This is conditional and especial And if any shall demand Why all have not this redemption I answer Because they believe not they lay not the blood of Christ to heart if they did it were impossible that they should be so carried away with lust pride ignorance lying swearing cheating drunkenness gaming covetousness formality lukewarness ildeness and all manner of disobedience for if men did consider the grace of God if they knew the gift of God and his kindness which