The glorious Truth of Redemption BY Jesus Christ Rescued out of the Hand of UNRIGHTEOUSNES OR The Doctrine of Redemption rightly stated WHEREIN 1. All Arminian and Pelagian glosses and absurdities are resuted 2. All carnal allegations and reasonings silenc'd 3. All concern'd Scriptures scemingly discording reconcil'd 4. The Doctrine of Redemption clearly held forth according to the harmony of Scripture and Analogie of Faith By W. L. Rom. 1. 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men which with-hold the Truth in Vnrighteousness Gal. 1 7. Which is not another Gospel but there are some which trouble you and would pervert the Gospel of Christ 2 Pet. 3. 16. Among which some things are hard to be understood which they that are unlearned and unstable wrest as they do other Scriptures to their own destruction LONDON Printed for the Author 1653. To the Worshipful Henry Langley Dr of Divinity Canon of Christ-church and Principal of Pembrook Colledge in Oxford SIR THat undeserved respect those worthless Papers of mine which came to your hand received hath emboldned me to come now a begging to the University Although it's sad to have the Father to seek when the Child is come into the World especially to a poor mother Yet this is the condition of this poor Infant which however by Divine Providence having received a Being yet is both naked and bare and unless countenanc'd cover'd and nourish'd by your care and charity it must needs remain despicable and cast out to common odium Shall I therefore commend and commit the care thereof or rather freely bestow it on you This I am sure of it will be well provided for if once under your Roof and if you as willingly entertain it as I beg However let it receive such accomodation as seems best in the eys of so skilful a Nurse I know the Herods of our times will be hunting after it but my care is over when once under yours Sir To deal plainly this poor Paper I know will meet with much opposition therefore I as boldly as humbly tender it to your protection and as I do it out of that due Respect I owe to your self so I also aim by this broken and patch'd piece to prompt and provoke some of the able Champions of the Truths of Christ to set upon a more learned and perfect Vindication of that precious Truth of Redemption so much prevaricated and adulterated in our days And give me leave to give you a little encouragement to own it although a Mephibosheth yet it 's of the Royal Race nobly descended as legitimate as any begotten by the immortal seed of holy Scripture able to derive its Pedigree from and before Adam was Therefore setting aside all excuses I once more entreat its entertainment or else I must shamelesly leave it at your Dore to the mercy of the wide world yet comforted that there cannot be less pity harboured in your heart then was found in Pharaoh's Daughter I crave leave to pay that old debt due ever since I knew you viz. William Levitt The glorious Truth of Redemption By Jesus Christ Rescued out of the Hand of UNRIGHTEOUSNES 1 COR. 15. 22. For as in Adam all dy even so in Christ shall all be made alive ROM 5. 18. Likewise as by the offence of one the fault came on all men to condemnation so by the justifying of one the benefit abounded to all men to the justification of life FRom these and such like Scriptures men of corrupt and unstable minds with Pelâ—gius Armiâ—ius and others in all Ages have drawn corrupt and unsouâ—d conclusions so that that grand Gospel Truth of Redemption by Jesus Christ as held forth in the holy Scriptures wherein the honour of God and comfort of his Saints are priâ—cipally concerned is so exceedingly prevaricated that little of either appeareth For the removal of which evils take notice of the fond conceits of some yea too many in our times wrested from such Scriptures 1. Some hence affirm and that boldly that Jesus Christ came to save all men with an eternal salvation 2. Others there are conclude hence that Jesus Christ by his death freed all men from the guilt of Adam's transgression and consequently from the punishment due thereunto which as they say is only temporal from Gen. 3. 19. Dust thou art and to the dust thou shalt return 3. A third sort there are and of these although very many yet more skilful to deceive who hence publikely teach that Jesus Christ by his death hath discharged all mankinde from the eternal condemnation due to Adam's transgression yea and many of them although of as strong abilities as plausible conversations yet make it their study to maintain this Brat of their own breeding although they stretch both their brains as well as the Scriptures upon the Tenters of their opinion till they rend both asunder The unsoundness of all which opinions with their several absurdities are clearly manifested in the ensuing discourse and the doctrine of Redemption rightly held forth as founded upon the holy Scriptures both Prophets and Apostles nay Christ himself all agreeing in this necessary truth that neither the Death Resurrection Ascension or Intercession of Christ ever was or shall be beneficial to any but such as lay hold upon him by a true and lively faith according to John 3. 15 16. So God loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Where we see 1. The moving cause God's love 2. That Jesus Christ was the Father's free gift 3. The extent of God's love to the world terminated in the Believers who only have benefit by Christ Yea and this an act of free grace when he might justly have sent all to hell Come we now to the opinions themselves For the first That Jesus Christ came to save all men with an eternal salvation as well from actual as original sin This is so point blank against the very current of Scripture that few or none in their right senses dare owne it the Authors thereof being for the most part either ignorant or profane men not at all acquainted with the holy Scriptures which speak a clean contrary language as John 5. 29. And they shall come forth that have done good to the resurrection of life and they that have done evil to the resurrection of condemnation So also Matth. 25. 34. Then shall the King say to them on the right hand Come ye blessed of my Father Inherit the Kingdom prepared for you from the foundation of the world c. v. 41. Then shall he say to them on the left hand Depart from me ye cursed into everlasting fire c. So also Mark 16. 16. and hundreds of Scriptures more But this not worth time Come to the second That Jesus Christ by his death hath freed all men from the guilt of Adam's transgression which they say procured
doctrines out of these and such like Scriptures although to the destruction of themselves and many others and yet have divers Scriptures seemingly to father their fallacies upon meerly for want of humble and holy hearts unbyassed spirits to compare one Scripture with another For want whereof men of corrupt minds by their private interpretations of some and wresting of other Scriptures make the everlasting Gospel of Peace the unerring Word of God the very foundation of fallacy and cause of all heresie contradiction and contention destroying not only that holy harmony that is in the word but seducing thousands weak Christians yea much impeding obstructing and disturbing the very elect both in their comfort and confidence Blessed be God who hath laid an impossibility upon their being totally traduc'd Therefore it concerns all that truly fear God not to believe every Spirit but to try them whether they be of God or no not to be suddenly moved with every winde of Doctrine but like noble Boereans compare Scripture with Scripture one Prophet and one Apostle with another and with humble holy and self-denying hearts crave God the Author of Truth to give more and more of his Spirit that so they may be directed into all Truth and preserved from the errors of the wicked Now that we may plainly see the danger of private Interpretations and as avoid that so take notice of the exceeding benefit and necessity of comparing Scripture with Scripture I have collected divers Texts seemingly opposite and speaking quite contrary one to the other being literally and particularly interpreted and yet compared with one another and other Scriptures most sweetly evangelically and harmoniously accord and as parallel as the streightest lines By which few it may easily be discerned how all other may be rightly reconciled and the Truths of God preserved and vindicated against all heresie and errors whatsoever and certainly it were a most desireable work worth the pains of the most judicious and godly learned and exceedingly beneficial to the Church of God tending much to its peace and edification to the overthrow of the kingdom of Sathan and Antichrist the advance of Truth Throne Scepter and Kingdom of Christ to endeavour the reconciliation of all Scriptures seemingly contradicting and to publish it for common benefit although it should cost the labours of a whole life I know the Lord hath many worthies able champions men valiant for the truth and I hope will stir up some of them in this needful time wherein his Truth meets with so many adversaries As for those few Scriptures I shall speak to I intend not to enter into a full disquisition of each particular Text but only in general give the sense and meaning of the holy Ghost as they are joyntly and comparatively confidered The Scriptures seemingly contradidictory reconcil'd as followeth Rev. 22. 11. He that is unjust let him be unjust still and he that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 2 Cor. 7. 1. Let us clense our selves from all filthiness of flesh and Spirit James 1. 21. Wherefore laying apart all filthyness c. Eph. 4. 28. Let him that stole steal no more Rom. 13. 12. Let us therefore cast off the works of darkness c. Shall any man from Rev. 22. 11. take encouragement to continue in any ungodly practise No God forbid God is not the Author of sin and other Scriptures we see speak a clean contrary language The holy Ghost here by way of Irony threats wicked men as in Eccles 11. 9. Rejoyce thou young man in thy youth and let thy heart chear thee in the days of thy youth but know for all this the Lord will bring thee to judgement A place parallel to this only in the one the penalty is express'd in the other implyed It 's a Judicial menace as a father having two sons the one obedient the other rebellious bids the one go on in his disobedience take his course and take what follows being tyred with his lewd courses having used all means to reclaim him now gives him over while he encourages the other to continue well-doing from the benefit accruing Or Let him be filthy still may be a severe and judicial sentence of reprobation and rejection when the Lord affords means and opportunities of grace and men will follow their lusts will be unclean unholy God may and doth justly give them over saying to them as to the barren Fig-tree never fruit grow on thee more while the Saints are encouraged to go on in all waies of righteousness bringing forth fruit more and more to the honour of God and their everlasting comfort Matth. 6 25. Take no thought for your life what ye shall eat or what ye shall drink nor yet for the body what ye shall put on Is not the life more then meat and the body then rayment 26. Behold the Fowls of the Ayr c. 28. Consider the Lillies of the field they neither toyl neither do they spin and yet c. 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient to the day is the evil thereof Prov. 6. 6 8. Go the to Ant thou sluggard consider her ways and be wise She provideth her meat in the Summer and gathereth her food in the harvest 1 Tim. 5. 8. But if any provide not for his own and especially for them of his own house he hath denyed the faith and is worse then an Infidel 2 Thes 3. 10. For even when we were with you this we commanded you That if any would not work neither should he eat 1 Cor. 7. 32. He that 's unmarried careth for the things that belong to the Lord how he may please the Lord Phil. 4. 6. Be careful for nothing 1 Pet. 5. 7. Cast your care upon him for he careth for you 1 Cor. 7. 32. But I would have you without carefulness v. 33. But he that 's married careth for the things of this life how he may please his wife Gen. 3. 19. In the sweat of thy face shalt thou eat thy bread Eccles 10. 18. By slothfulness the roâ—f of the house goeth to decay and by the idleness of the hands the house droppeth down Some there are that vainly conclude from Matth. 6. 25 26 28 34. and from Phil. 4. 6. c. that they need take no care for any thing in this life but either Camelion-like expect to live by the Ayr or else in the utter neglect of their callings while they pretend relyance upon Providence turn meer tempters of God wanderers up and down busie bodies medlers with other mens matters idle persons living upon the labours and industries of other men not at all considering what the Apostle saith in 2 Thes 3. 10. that if any would not labour they should not eat the intent of the Spirit of God and of the Lord
be saved or destroyed but as all men do not dy eternally in Adam so all men live not eternally by Christ God having chosen only a certain number to himself on whom he declares the riches of his grace while he rejects others upon whom he makes known his wrath and power The words all and world being in Scripture often put for many or a considerable part as in Luke 2. 1. John 12. 19. John 4. 43. and divers other places before mentioned And if those two words be thus interpreted the harmony of Scripture will be maintain'd even in those that seem most contradictory for no Scripture certainly intends such a sense as that all reprobates unbelievers and ungodly wretches or any of them should equally share with the Saints and peculiar people of God of whose redemption the blood of Christ is the only price He gave himself What to redeem a people from Adam's guilt and to suffer them to perish in their actual sins No God forbid Whom he pardons he puâ—ifies whom he justifies he sanctifies and them brings to glory He laid down his life to purchase a people to himself and to purifie them as well as purchase them Therefore we may safely conclude from all that hath been said that whom he brings not to glory he never sanctifies and whom he sanctifies not them he never justifies and whom he justifies not he sheds not his blood for If dogs may not partake of childrens-bread if ungodly men may not partake in external priviledges how much less in the eternal inheritance of the Saints Shall men pre-ordainâ—d to destruction partake of the portion of God's elect God forbid It 's true wicked men may and do partake of common favours the sun-shine the rain c. and in this sense the Lord Christ may be said to be the Saviour of the world as 1 Tim. 4. 10. where the Apostle saith He is the Saviour of all men but especially of those that believe he hath special favours to visit them withal So that we see how easie it is by private interpretation of Scripture to maintain the most horrid heresie while by an humble holy impartial comparing of Scriptures one with another the Truths of God are clearly held forth and all error and heresie trodden under foot I should here speak somthing in answer to those Scriptures that seemingly plead for free-will as Prov. 1. 29. For that they hated knowledge and did not chuse the fear of the Lord. Mat. 23. 27. Oh Jerusalem c. how often would I have gathered thee together as a hen gathereth her chickens under her wings but ye would not Although in the preceding discourse I have answered all objections of this nature yet I add that it 's true all men have power and free will by nature to do that that is sinful and evil but by reason of our depravity we have no power or will at all to do good me-thinks that natural proueness in children and youth to sin assoon as capable nay sooner capable to sin then almost any thing else that day lie experience the best men have of the remains of corruption in themselves the old man not quite destroyed when I hear that blessed Apostle Paul crying out of that body of sin and death he carryed about with him holy David confessing and lamenting the very sins of his conception nativity innocent Job telling us it 's impossible for him that 's born of a woman to be clean I cannot but wonder why men should be so destitute of common sense as to say we are all by the death of Christ put into a state of innocency Again when I hear the Scripture say we are not able to think a good thought of our selves that the best men cannot do the things they would that it 's not in him that wills nor in him that runs but in God that shews mercy Rom. 9. 16. that it's God that worketh in us to will and to do of his good pleasure Phil. 2. 15. that by nature we are all children of wrath dead in trespasses and sins that faith is the gift of God c. I am forbidden to give any further answer to our free-willers till they answer those Scriptures and by that time I think silence will satisfie mean while I entreat them to consider 1. How strongly they strike at God's omnipotence and consequently at his essence when they tell us that thousands perish that God would save as if God were not able to save whomsoever he pleaseth 2. How they as much as in them lies trample under foot the eternal decree of God and deny his soveraignty over the creature 3. How by their advance of free will they usher in a Law of works and so derogate from the doctrine of free grace within one step to that popish tenent of merit that while they profess themselves Protestants they are strongly pleading not only the cause of Papists but of Atheists of the highest magnitude ten degrees beyond and above him mentioned Psalm 14. 1. Object If temporal death and all outward calamity as pain in child-bearing c. be effects of original guilt and that Christ as all confess dyed to deliver all Believers from all both original and actual Transgressions what 's the reason the godly as well as the wicked dy that believers as well as unbelievers suffer like pain Answ It 's very true the wise man saith Eccl. 9. 1 2. that all things come alike to all and the same condition is to the just and unjust to the pure and to the poluted and herein as in all other the works of God appears his wonderful wisdom and goodness that while the greatest miseries of this life befal the godly they are fatherly castigations and preparations for glory he chastens them that they might not perish with the world they having this promise that all things shall work together for the best to them that even death it self is so far from being a punishment to them that it 's only a bridge or passage to convey them to Canaan the promised land of their heavenly inheritance all things and all conditions being sanctified to them and the sting of all outward visitations and strokes taken away while every sickness pain calamity or distress to the wicked is but the yernest of that eternal torment of which they are heirs apparent and death it self the terrible sergeant that hurries and hales them nill they will they to the place of execution And now having shown the several absurdities and dangerous errors that are formed in the bowels of this monstrous doctrine of universal redemption I shall conclude all with a few directions to weak Christians who by woful experience we see so apt dayiie to be seduced to their utter undoing 1. Take heed of being moved with every wind of doctrine according to the advice of the Apostle Eph. 4. 14. Try the spirits whether they be of God yea or no 1 Joh. 4. 1. and if an Angel
the Lord over all his creatures as is clearly held forth in Rom. 9. 21 22. 2. If men of themselves have free-will then the will of God is not only resisted but utterly rejected contrary to the priviledge the Master hath of his servant the power a Father hath over his children and contrary to the great soveraignty of God whose will indeed is uncontrollable and irresistable viz. his decreeing Will what he determines shall come to pass Psal 148. 6. Jer. 5. 22. Luk. 22. 22. Acts 2. 23. Rom. 9. 19. Ezek. 12. 25. 8. That this Doctrine destroys the very end of Christs coming in the Flesh appears For The main end of Christs coming in the flesh was to destroy the body of sin the works of the Divel his blood being the purchase of his Church and applicable to none Rom. 6. 6. Acts 20. 28. but Believers such as drink it by faith Titus 2. 14. Who gave himself for us to redeem us from all iniquity and purge us to be a peculiar people to himself zealous of good works So that for whom he dies he redeems as well from all iniquity as death he never procures pardon but for his purged ones whom he purifies with his blood he came not only to save from original but actual transgression he being a perfect Saviour His end was not only to be made sin for us but that we might be made righteous in him For those for whom he Rom. 3. 25. died for them also he rose again Them whom he justifies 1 Pet. 2. 24. with his blood he sanctifies with his Spirit and them also glorifies But this opinion tells us he dyed for millions 2 Cor. 5. 21. that never partake in his Resurrection Intercession who he neither sanctifies nor glorifies and so destroys the main end of all he hath done and suffered for the sons of mâ—n Come we now to answer those Objections and Allegations of men contrary minded Object If this be not the meaning of such Scriptures that Christ dyed for all mankinde what then is their right sense Answ For that 1 Cor. 15. 22. As in Adam all dy even so in Christ shall all be made alive it hath no relation at all to the Doctrine of Redemption but of the Resurrection the Apostle discoursing upon that subject and so it 's true as in Adam all dy so by the power of Christ's death and resurrection shall all be raised out of the grave he being the first fruits of those that sleep Nevertheless some shall arise to the resurrection of life others to the resurrection of condemnation John 5. 29. So that some are so far from being made alive to eternity that they arise to receive the sentence and doom of everlasting death and torment But suppose this place had intended the doctrine of Redemption by Jesus Christ as that Rom. 5. 18. and other Scriptures do speaking in general terms yet we must take heed of making every particular Scripture it s own Interpreter for no Scripture is of private interpretation the spirits of the Prophets being subject to the Prophets 2 Peter 1. 20 therefore we must compare one Scripture with another lest we utterly destroy that sweet and holy harmony that is to be found even in Scriptures seemingly opposite one to the other and then such places will hold forth this truth that as all that perish perish in Adam so all that are saved are saved by Christ or as all that dy viz. eternally dy in Adam so all that live viz. eternally live in and by Christ For all do not dy eternally in Adam so all do not live eternally by Christ Although there be sufficiency in the blood of Christ for ten thousand worlds yet it becomes efficacious to none but such as lay hold upon him by faith his elect his chosen ones before the world began Such who are given to him by the Father out of the world who are but a remnant a little flock compared with those that perish The intent of such Scriptures being to declare the way and means of salvation and damnation not the number of those that are either saved or perish the mistake lying chiefly in the mis-interpretation of the word all and world which are in Scripture diversly to be accepted as appears in the ensuing discourse All in Scripture often put for many and few for none as in Phil. 2. 21. All seek their own things but none the things of Christ whereas blessed be God there are many that do principally seek the things of Christ not their owne Object But if some be Elect and some Reprobate how are mens destruction said to be of themselves as in Hos 13. 9. 2 Pet. 2. 1. Answ 1 Because God gave us at first power in Adam to stand which we having wilfully lost the Lord may justly charge us with the guilt of our owne blood for all our actual transgressions and rebellions are fruits and effects of that original pollution 2. By reason there is in all that perish a desperate heart of impenitency and unbelief implacably bent against God despising and rejecting all means of grace and salvation men of reprobate minds who shall never be able to say at last at the great and general day Lord I would have believed and repented but thy Decree of Reprobation kept me back for such men know 1. That they were ignorant whether they were in the compass of that Decree 2. Their own Consciences shall tell them although it was their duty to wait upon God in the use of all means of grace and although they sate many yeers under the droppings of Divine dispensations yet they utterly abhorred all means and opportunities of grace whatsoever and chose rather to perish then to be saved by Christ For this is to be noted that Scripture saith not that God gives reprobate minds to any but that he gives them over to reprobate minds which all men naturally are of God infuses not sin but reprobates 1. By permission suffering men to go on in their sins 2. By subduction withdrawing or with-holding the gifts and graces of his Spirit he being a free Agent and not bound to bestow his graces to any therefore whom he intends and purposes to save to them he gives the grace of faith and repentance others he passes by it being his Prerogative Royal to have mercy on whom he will have mercy it being an effect of mercy that any at all are saved 3. By Tradition delivering men up to the hardness of their own hearts and power of their own lusts saying to the filthy be thou filthy still and to the unholy be thou unholy still Rev. 22. 11. and this a just judgement of God upon them Object If it be not in mens power to repent and believe why is impenitency or unbelief charged upon them as their sin Answ 1 As before God gave us power to stand after he had created us in a holy and innocent estate 2. Unbelief is a sin
hereditary from our first parents 3. As formerly God hardens no man otherwise then in a way of judgement giving men over to their own hardness 4. The Lord affords sufficient means to those that perish as to those that are saved and where he ordains the end he ordains the means 5. Such is God's soveraignty over the creature that as the wind blows where it listeth so he gives his graces to whom he pleaseth not being bound to any Object But is it not ridiculous for ministers to call upon men to repent and believe it not being in their power Answ No for 1. All that obtain the grace of faith and repentance ordinarily come to it in the use of Ordinances Faith coming by the hearing of the word When God ordains the end he as I said before ordains the means yea the Lord with the command to believe c. gives power as to Lazarus when he call'd him forth of the grave he gave him power to rise the Lord ordinarily accompanying his word with his Spirit without which Paul and Apollo may both plant and water in vain 2. God's elect people whom he intends and purposes to save and for whose sake the word is preached before conversion lie in the common quarry of mankind now it s the ministers duty to call upon all to repent and believe he knowing that to be the way to heaven but not knowing so well the secret Decree of God who shall be saved who not who shall be vessels of honour who of dishonour calls upon all that so all that belong to the election of grace may be brought over to Jesus Christ 3. Hereby wicked men are left without excuse while they ignorant of God's purpose wilfully perish in rejecting and refusing the tenders and offers of grace indefinitely held out to them as well as others Object How can God be said to will the salvation of all according to 1 Tim. 2. 4. if he have elected some only and rejected others Answ 1 Although it cannot be properly said that God hath two Wills as in reference to himself or in himself his Will being entire yet forasmuch as part of his Will is revealed and part kept secret according to our capacities we may say there is a revealed and a secret Will of God or a declaring and a decreeing Will of God now the tender of grace being universal all men ought in point of duty to wait upon God in his Ordinances he affording like means to the reprobate as to the elect he may well be said to Will the salvation of all Hence are the ungodly left without excuse for although the decreeing will of God cannot be resisted yet his declaring will is resisted every day by every sin we commit 2. For that there is a sufficient price paid for all though it become ineffectual to many through unbelief 3. Because God gave us power in Adam to stand which we wilfully lost 4. The holy Ghost in such Scriptures speaks the language of the hearts and consciences of wicked men who at last shall justifie the proceedings of God against them and clearly confess their destruction to be of themselves they being privie to that implacable hatred they had while opportunities of grace lasted both against God his messengers and all means and tenders of grace all mouths shall then be stopt 5. Whereas some Scriptures hold forth that God wills the salvation of all as in the foregoing sense he doth yet others say he hath elected some and passed by others therefore such interpretation of Scripture ought to be by comparing one with another as may maintain the harmony of both However we may conclude this as an heresie of the highest magnitude to say positively God wills the salvation of any whom he doth not bring to glory For this argues impotency in God not omnipotence Therefore I argue from his omnipotency that he saves whomsoever he wills to save Object But why did not God give Adam a Will as well as Power to stand Answ 1 Because his Will was otherwise that by his fall he might declare the riches of his free grace in and on them that are faved and to make his wrath and power known on those that perish Rom. 9. 22. it being a jewel belonging to his Crown to his Soveraignty a part of his Prerogative Royal to make some vessels of Honour some of dishonour according to his own good pleasure therefore the Apostle saith enough a man would think to all Free-willers That it 's not in him that willeth nor in him that runneth but in God that shews mercy Rom. 9. 16. 2. Such insolent and saucy spirits as will thus adventure to question and quarrel God may as well ask why God made man at all why he rejected the Angels and left them irrecoverable from their damnable condition one of which is able to do more service then ten thousand men Why he chose Israel the people of the Jews and past by all other Nations all being the works of his hands and as much in one people as another to move God to accept them but the Lord tells them and all the world that he loved them because he loved them not that they were either more in number for they were much less then other Nations or that they were better quallifi'd but he loved them because he loved them Deut. 7. 7. This also might convince all that Christ died not for all for certainly had his blood been shed for all which is the greater the Lord would never have denyed all other people his ordinances or refused to plant his Name among them more then among the Jews nay add hereunto how many thousands of the Jews although chosen out from other Nations perished through unbelief so that though Israel be as the sand yet but a remnant shall be saved Rom. 9. 27. But to pass that The Apostle Paul gives an answer to such bold spirits in their own kind in Rom. 9. Who art thou oh man that repliest against God Shall the thing formed say to him that formed it Why hast thou made me thus Hath not the Potter power over the clay c. As if he had said Thou lump of clay why contendest thou with thy Maker Thou worm thou inconsiderable part of the drop of a Bucket Why pleadest thou with God Object If men be condemn'd in Adam why is it said That this is the condemnation of the world that light is come into the world and men love darkness rather then light John 3. 19. Answ Not that men are not condemn'd in Adam but that they are now more deeply guilty in despising the means of grace and salvation trampling under foot the preciouâ— blood of Christ as an unholy thing hence men become two-fold more the children of wrath adding to their Original thousands Actual Transgressions against so great love and light For where God gives much he requires much Object But if God hath determined already who shall be saved and
Christ in such places of Scripture upon which they would plead a toleration for their intolerable idleness is that men and women in the use of lawful means should have their dependance upon God and that as Christians should not over-incumber themselves with worldly business so as to neglect the one thing necessary so in the midst of the moderate use of the creature and of their lawful callings they should cast ofâ— all immoderate and inordinate care relying upon God who careth for them for it 's an unwarrantable and extreme presumption and a temptatiâ—n of God by a particular or private interpretation of Scripture to serue such a senseless sense as this For although a man rise early and go late to bed and eat the bread of carefulness all will be but as put into a bottomless bag unless God give a blessing And thus these Scriptures that seem so to thwart one another being comparatively and joyntly considered are really reconcil'd and hold forth one and the same thing John 11. 17. For the Law came by Moses but Grace and Truth by Jesus Christ Rom. 3. 19. What the Law saith it saith to them that are under the Law c. v. 20. By the works of the Law shall no slesh be justified Rom. 7. 6. Now we are delivered from the Law Rom. 10. 4. For Christ is the end of the Law to alâ— that believe Eph. 2. 15. Having abolished the Law of Commandments Mal. 2. 6. Remember the Law of Moses Mat. 5. 17. 18. Think not that I am come to destroy the Law but to fulfil it v. 19. Till heaven and earth perish one jot or tittle of the Law shall not escape till all be fulfilled v. 20. Whosoever therefore shall break one of these least commandments and teach men so shall be called least in the kingdom of heaven but whosoever shall do and teach them the same shall be called great in the kingdom of heaven Rom. 7. 12. Wherefore the Law is holy and the Commandment holy and just and good Divers other Scriptures of like concernment Gal. 3. 10. Rom. 7. 46. Gal. 2. 19. 1 Tim. 1. 9. Rom. 16. 14. Gal. 2. 16 21. Gal. 3. 2. 4. 21. â— 3. Eph. 2. 15. Mat. 11. 13. Luke 16. 16. Acts 13. 39. Rom. 3. 28. 4. 13. 15. 7. 4. 9. 32. c. Other Scriptures of like concernment Mat. 15. 3. Mark 12. 30. Rom. 13. 9. Eph. 6. 2. John 2. 4. Mark 10. 17 19. Luke 1. 6. John 14. 21. Acts 28. 23. Rom. 2. 13. 3. 20. Gal 3. 24. James 2. 11. John 1. 3 4. Mat. 19. 16 18 19. Mark 12. 29 30. John 15. 10. 1 Cor. 7. 19. Neh. 10. 29. Rev. 22. 14. 1 John 2. 4. c. These Scriptures and many more of like import not here mentioned being compared one with another hold a sweet and holy harmony one with another nay although each Text were particularly discussed yet being Evangelically interpreted according to the Analogie of Faith would not at all differ Yet men of corrupt minds by sinister and private construction of them draw forth such a sense as may suit their own fancy although they bring them into a direct opposition although such private Interpretations are quite contrary to the Word of God as in 2 Pet. 1. 20. and is cause of not only that old Antinomian but all other heresie and error it 's an old heresie new vampt to say The Law is of no use to Believers now in Gospel times For certainly as the Gospel was of special use to Believers in times of the Law so is the Law of precious use to Believers in Gospel times viz. the Moral Law I wonder of what use the Law of God the ten Commandments given in Mount Sinai were to Abraham Isaac Jacob Noah Job Daniel c. that it is not to every Believer in these days No man thinks they were saved by the works of the Law or expected Justification by the Law but by faith nevertheless it was the rule of their sanctification and obedience it was the way they walked into life although not the cause of life and so it must be to all the godly in Gospel times although not the cause of Justification yet it 's the standing rule of their sanctification obedience and conversation This error ariseth principally from the mis-interpretation of the word Law which is severally in Scripture to be accepted Somtime intending the Ceremonial Law somtime the Judicial somtime the Moral Law somtime the penalty of the Law as Col. 2. 14. Eph. 2. 15 c. there it intends the Ceremonial Law in Acts 23. 3. 1 Tim. 1. 9 10 11. there the Judicial Law and the penalty thereof is intended the Judicial Law being a rule of life in Civil respects none are concern'd in the penalty thereof but evil doers So although the penalty of the Moral Law belongs to none but unbelievers and ungodly wretches yet it 's a rule of life to all even to the most precious people of God It was the comendation of Zachary and Elisabeth that they walked in all the commands of God unreprovably for any man to say the Law is of no use to Believers is I say an old desparate heresie that brings hundreds of Scriptures by the ears which is prevented by an holy humble judicial and impartial comparing one Scripture with another and interpreting one by another It 's confest that the damnatory the domineering nay the justifying power of the Law is abolished as in a legal sense yet evangelically interpreted every Believer is saved by a Law of works as between God the Father and Jesus Christ the mediator of our peace who hath fulfilled the Law for us and therefore salvation is of free grace to us yet withal know this no man shall ever receive benefit by the fulfilling of the Law by Christ that practises not obedience to that very Law for as Jesus Christ was the Angel of the Covenant that conducted Israel to Canaan that appeared in the Bush Exod. 3. 2. Acts 7. 35. the same hath left this lesson to all that love him and will follow him to the heavenly Canaan to keep his Commandments And thus those Scriptures before mentioned although they seem to speak a contrary language are to be reconciled Come we now to those Scriptures that concern the present Controversie which because very many there can be no expectation of a particular account of every or any one of them neither is it my purpose Yet by Gods grace I intend so to ballanee the account as to give in the summa totalls of them all so far as is necessary to the matter in hand according to the holy Spirit that speaks in them 1 Cor. 15. 22. For as in Adam all dy even so in Christ shall all be made alive Rom. 5. 18. Likewise then as by the offence of one the fault came on all men to condemnation so by the justifying of one the benefit abounded to all