morte suâ omnibus sufficientissimè promeruit vitam aeternam donandam utique omnibus ex pacto Evangelico si crederunt is aliquibus ex peculiari meritorum suorum applicatione promeruit efficacissimè ut crederent c. D. Davenant de morte Christi in sine Quamuis meritum Christi aequaliter se habeat ad omnes quoad sufficientiam non tamen quoad efficaciam quod intelligendum est non tantum ex parte effectus qui in imo sit non in alio sed etiam ex parte voluntatis quâ ipse Christus meruit diverso modo obtulit sua merita pro diversis D. Davenant ibid. Christus omnibus per mortem impetravit reconciliationem remissionem peccatorum Collat. Hag p. 183. Christum omnibus peccatorum remissionem impetrasse nâ—stra est sententia Ib d. p 172. The Arminian Doctrine of Universal Redemption disclaâ—med Rom. 3.25 26. Iustice and Mercy here meeting together and sweetly imbracing each other But in a more special way say they he dyed for some amongst mankind even Gods Elect people who were given to him by his Father to be his purchased possessions For them he gave himself that he might as our Text hath it actually redeem them frem all Iniquity and purifie them to be a peculiar people unto himself applying to them the merit of that his death making it effectual for their Justification Sanctification and Salvation Or as others express it Christ dyed for all Conditionally meriting for them Salvation upon the condition of their believing but for some viz. his Elect absolutely meriting for them that they should believe Which in effect speaketh the same thing with that which others of our Divines following the Schooles have unwarily yeelded that Christ dyed sufficiently for all but Effectually only for his Elect. Thus have some indeavoured to qualifie this Doctrine But as for others those with whom I have now to deal conceiving that errour which hath intangled some among us not to be spun with so fine a thred they spare not to assert what the followers of Arminius have done before them that Christ dyed alike for all as well for Cain and Iudas as for Peter and Paul and that he purchased and obteined Remission of sins and reconciliation with God as well for the one as the other Man 's own fault in not receiving and believing on him being the only cause why this Reconciliation is not applyed unto all which otherwise as it was alike intended for all so it would be alike effectual unto all This is the Doctrine which is by some and not a few with great zeal held forth at this day as if it were main the basis and principal Pillar of Christian Religion and that which I suppose doth among some other infect this place at this day But as for this Doctrine as upon a due tryal it hath sometime since been sensured and condemned by a Synod Synod Dordrec Anno 1618. as truly venerable as pious and learned as any the world hath seen for some hundreds of years by-past convocated for that purpose I mean that of Dort so we must profess that we cannot assent unto it Which that we may not seem to do without just warrant give me leave as briefly as I may to bring it to the test first examining the grounds whereupon they assert it and then declaring the Reasons why we reject it For the former Arguments for Universal Redemption examined the grounds whereupon those of this perswasion build this their faith they are reducible to two heads Scripture and Reason Begin with the former Scripture 1. From Scripture reduced to 4. heads wherein there are many Texts which they make use of and those some of them such as at the first hearing seem to speak much for them Select we the choycest of them which we may reduce into these four Ranks Such as affirm that Christ dyed for the world the whole world for All men for Every man Examine we them severally and briefly First Arg. 1. Christ given for the world Christ is said to be given for the world So we have it in that Text which is looked upon as the Palmarium the Prime and principal evidence in this cause so much insisted on by all that are Advocates for it viz. Joh. 3.16 God so loved the world that hee gave his only begotten Son c. As also in that other of no less note 2 Cor. 5.19 God was in Christ reconciling the world to himself In which and other Texts of like nature the Doctrine of Vniversal Redemption as they conceive is clearly held forth Ans The word world taken in divers senses Ans For answer whereunto let that word be examined which sounds so loud in the ears of the vulgar world A word diversly used as in common language so in Scripture phrase where we find it 1. Sometimes put for the whole Creation 1. For the whole Creation the whole frame of Heaven and Earth with all the Creatures in them So it properly signifieth The world was made by them Joh. 1.10 that is All things as the third verse hath it 2. Sometimes it is used more restrainedly for the chief Inhabitants of it the world of Reasonable Creatures Angels and Men. 2. The Reasonable world Angels and Men. So we find it 1 Cor. 4.2 where Paul saith of himself and other of his fellow labourers we are made a spectacle to the world that is as the next words expound it to Angels and Men This is the Reasonable world 3. Sometimes in the third place it points at one part of this world the world of mankind universally considered 3. The world of man-kind universally considered even all the Sons and daughters of Adam So the Apostle useth it Rom. 5.12 where he tells us that by one man sin entered into the world And again in the verse following untill the Law sin was in the world meaning that All men were involved in the Sin of their first Parent sinning in him as the 12th verse explains it self 4 The Reproate world 4. Sometimes again in the fourth and fifth place it is put for a part of this world which is divided into two two worlds in one The Elect world the Reprobate world Each called the world So we find the latter and that undeniably in many Texts As Ioh. 7.9 where our Saviour declares that he prayed not for the world So again Ioh. 14.17 where speaking of the Spirit of truth he saith The world could not receive it And again v. 22. where Iudas not Iscariot not the Traitor but another of the Apostles so named puts the Question to his Master Lord saith he how is it that thou wilt manifest thy self to us and not unto the world In which and divers other Texts of like kind we are to understand the unbelieving wicked reprobate world which are the greatest part of the world And if there be a Reprobate there must
be also an Elect world 5. The Elect world And in this sense though Arminians are loath to see it we shall find the word more than once used in Scripture As Ioh. 17.21 where our Saviour maketh this his request to his Father That the world may believe that thou hast sent me And again v. 23. That the world may know that thou haw sent me and hast loved them as thou hast loved me Now what world was this Not the reprobate world for that he had plainly declared before that he did not would not pray for v. 9. But the Elect world even those which were given to him by his Father So the 24. v. doth clearly explain it Father I will that they also whom thou hast given me be with me This is the world which there he speaketh of even the Elect world the Believing world And so much Tolet though a Iesuite Attende Mundum hoe in loco non malos Incredulos sed credentes de Mundo vocatos significare Tolet Com. in Joh. 17.21 23. and a Cardinal writing upon it doth freely acknowledge declaring that the word there cannot be taken in any other sense To these adde those other known Texts Ioh. 6.33 where our Saviour speaking of himself saith The Bread of God is he which eometh down from heaven and giveth life unto the world What world why the Elect world So he elsewhere explains himself Ioh. 10.27 28. where speaking of his sheep I know them saith he and I give unto them eternal life Now who are these sheep but Gods Elect So much Arminians themselves will not deny This is then the world there spoken of And in this sense most fitly and properly may we understand the latter of those Texts alleged viz. 2 Cor. 5.19 God was in Christ reconciling the world to himself that is the world of his Elect who only are actually reconciled to God not having their sins imputed to them as it there followeth The word world Joh. 3.16 by some expounded of the Elect world And so is that other Text also looked upon by some and many Ioh. 3.26 God so loved the world that is say they the world of his Elect whom he loveth not only with a Common love wherewith he loveth all his Creatures willing their conservation Thou lovest all things that are and hatest none of them whom thou hast made saith that Apocryphal Author Wisd 11.21 but with a special a peculiar love loving them to Eternal life which love is proper to Gods Elect as we may learn from the Apostle who puts these two together Elect of God and beloved Col. 3.12 And should we herein concur with them so construing the word in that place I do not see any such absurdity to follow upon it as the Adversaries imagine God so loved the world the world of his Elect that he gave his only begotten Son that whosoever believeth on him should not perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original every one believing that is every one of them So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one or whosoever may there without any violence be construed not as being Distributive but Collective Not as dividing the world of Gods Eled into two Ranks some of them believing and having everlasting life and others not but only as distinguishing their two fold state their state by nature what they were when he first loved them gave his Son for them viz like the rest of the world and their state by Grace what they are when he bestoweth eternal life upon them viz. believers believing on the name of his Son That Exposition not adhered to The world of man-kind indefinitely considered But I shall not adhere to this Exposition there being another to be found which may be fully satisfactory God so loved the world that is the world of man-kind but how Not Vniversally but Indefinitely considered not as comprehending every individual every particular person in the world but the several sorts and conditions of men some in all ages all Nations of all ranks and estates In this sense are we to understand the word in some other places As Ioh. 1.29 where Iohn espying of Iesus maketh that Proclamation Behold ihe Lamb of God that taketh away the sins of the world And so in that verse following the Text alleged Iohn 3.17 God sent his Son into the world not to condemn the world but that the world through him might be saved Not that Christ intended an universal Salvation of all of every particular person in the world but of some in all Nations not only of Iewes but of Gentiles And thus may God be said to have loved the world though he never intended to save all in it nor to give his Son for every particular person yet that he had such a gracious purpose towards any so as not to suffer the whole world of man-kind being fallen to perish as he did the Angels which were in the like estate this may be called his love to the world the world of man-kind Let it then be concluded as to these Texts which the Adversaries look upon as principal Pillars and main supporters of their cause that however they may be taking with vulgar apprehensions yet being rightly weighed they do not speak what they would have them Arg. 2. 1 Joh. 2.2 Christ the Propitiation for the sins of the whole world But say they if these do not yet there is one other that doth which speaks more home than the former viz. that which we meet with 1 Iohn 2.2 where we read expresly that Christ is the Propitiation for the sins of the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which what can be more plain and full Answ 1. The whole world the world of Gods Elect. So indeed it may seem at the first hearing but let it be examined and we shall find it speaking no more than the former Texts did and so admitting the same Answers viz. 1. that by the whole world there we may understand the whole company of Gods Elect collectively considered all believers in all ages of the world So the sense may fitly be given He is the Propitiation for our sins And not for ours only that is us who are now alive and believe already but of the whole world of all believets which have been shall be from the beginning of the world to the end of it Repl. Repl. Gods Elect the least part of the world But is not this strange that those whom we look upon comparatively as a small number a little little flock as our Saviour calleth them Luke 12.32 where there are two diminutives put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the exceeding littlenesse of this Company a small part of the world should be called the whole world Ans Ans But the chief and principal part of it And why more strange than that unbelievers and Reprobates should be so called which we find them to be
disobedience many were made sinners that is All as the verse foregoing explains it And so in some other places Ans But letting this be yeelded Ans All as often put for Many which cannot be denyed that the word Many is sometimes so used yet still it will serve to that end for which it was made use of viz. as a Counterpoize to that Argument which is taken from the word All. Which is as often put for Many as Many for All. And that it is so to be taken in those places before alleged cannot be proved but rather the contrary as God willing shall be demonstrated afterwards For the present pass we on Arg. 4 Christ tasted death for every man To these Texts prealleged there is one more made use of which seemeth to speak more punctually and expresly than any of the former and that so fully as it admits of no contradiction viz. that which we find Heb. 2.9 where it is said of Christ that he tasted death for every man Ans Ans A Text which I confess at the first sight seemeth to make much for the Adversary more than any other that I know Yet let it be examined we shall not find what is expected from it 1. For all sorts of Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Gro. in loc Et ità fortè in Graeco legendum est Lapid ibid. 1. For the word there rendred Every one it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro unquoque or quolibet fot every individual person but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omni for All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being there put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza and Grotius note upon it and as Lapide conjectures possibly mistaken for it So the vulgar Latine as also our former English Translation with all others whom I meet wit here render it Pro omnibus for all men And so looking upon it we shall find no more in this Singular than was before in that Plural And so may fitly expound it Either of all sorts of Persons So we find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All every one elsewhere used As in those Texts commonly alleged for this purpose viz. Matth. 9.35 Where it is said that Iesus went about healing every sickness and every disease among the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnem morbum Not that he cured every one that was sick but some or other of every kind of sickness Sicut ergo hìc omne olus omne olerum genus ità illìc omnes homines omne hominum genus intelligere possumus August Enchirid Cap. 103. And so Luke 11.42 which Augustine taketh notice of where it is said of the Pharises that they tithed Mint and Rue and all manner of Herbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne olus every herb that is of every kind And in such a sense may the same word there very fitly be understood He tasted death for every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for every particular person but for all sorts of Persons Or For every one that is of those that were given to him of his Elect. 2. Every one of his Elect. Hìc rursus annoâ—andum particulam universalem non complecti singulos homines sed omnia Christi membra in unum corpus conjungere Beza Gr. Annot. in loc All which making up one Body they are as Beza notes upon it fitly put together by this Collective particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omni a word of the singular number denoting the union and conjunction of all the members of Christ in one mystical Body for all which Christ dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the All the whole the whole Body or company of his Elect. Now take we either of these Expositions which we will or rather put we them both together which I find Estius to have done for us and we shall have the full intent of that Text. Christ tasted death dyed for all his Elect being some of all Nations in all ages for them all and every of them Quest But what warrant have we thus to restrain that universal particle there Ths restriction of the universal particle there warranted by divers particulars in the sequele of that Chapter Ans Besides what we have from other Texts of Scripture which so limit the extent of Christs death wherewith God willing I shall afterwards acquaint you we shall find that in the sequele of that very Chapter which will be sufficient where we have it plainly expounded who those all and every one were for whom Christ dyed viz. the Sons of God Ver. 10. Christ dying to bring many Sons unto glory v. 10. It became him for whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect through sufferings Where we have an account of what Gods design was in giving his Son Christ to dye viz. that by that means he might bring many Sons unto glory even all his Elect people those whom in his secret council he had predestinated to the adoption of Sons by Jesus Christ unto himself as the Apostle hath it Eph. 1.5 Again in the next verse they are said to be such as are Sanctified by Christ Ver. 11. Such as are sanctified by him For both he that sanctifieth and they who are sanctified are all one v. 11. Those who are sanctified by Christ freed and delivered both from the guilt and power of sin justified in their persons and purified in their natures they are they all and every of them for whom Christ dyed Ibid. His Brethren Again in the close of that verse they are said to be such as Christ owneth for his Brethren For which cause he is not ashamed to call them Brethren So he did his Disciples after his Resurrection Go tell my Brethren Matth. 28.10 Ioh. 20.17 And so he looketh upon all his Saints all true believers himself being the first born among many Brethren as he is called Rom. 8.29 meaning all Gods Elect who being the Sons of God by Adoption and Grace they came to be nearly related unto Iesus Christ made his Brethren Again v. 13. Vers 13. His Children they are those whom Christ calleth his Children Behold I and the Children which God hath given me pointing at his Elect people who were given to him by his Father to be redeemed and saved by him Again v. 16. Vers 16. The Seed of Abraham they are said to be the seed of Abraham For verily he took not on him the nature of Angels but he took on him the seed of Abraham A Text which being narrowly looked into will be found to speak more in this cause than at the first it is apprehended Christ took not on him the nature of Angels c. So our Translation renders it and so most Interpreters expound it But the Original admits another sense the words properly running thus He taketh
not hold of the Angels but the Seed of Abraham he taketh hold of So the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth not Suscipere or Assumere to Assume or take upon one but apprehendere or manum injicere to take hold of one as one layeth hold of one that is flying away or falling into a pit or the like danger taking hold of him to recover and save him So we find this word elsewhere used As 1 Tim. 6.12 where Paul biddeth Timothy Lay hold of Eternal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Heb. 8.9 Where Gods delivering his people Israel out of Egypt is expressed by this word When I took them by the hand to lead them out of the Land of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so in that Text Matth. 14.31 where when Peter walking upon the Sea was ready to sink it is said That Jesus stretched forth his hand and caught him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gror. Com in Text. C. Lap. ibid. Dr. Hammonds Practic Catec p. 20. The Seed of Abraham who And in such a sense as Grotius and some other learned Expositors conceive of it may the word most fitly be taken in this place Christ took not hold of the Angels to save and redeem them But the seed of Abraham he thus took hold of The Seed of Abraham But who are they what all man-kind Not so Not the Seed of Adam mark it but the Seed of Abraham An expression which certainly carrieth a special Emphasis with it restraining the end of Christs undertaking unto a peculiar people the Seed of Abraham But whom shall we undestand thereby what the Seed of Abraham according to the flesh So indeed Grotius therein following Chrysostom Hebraeis scribens satis habet de illis loqui De Gentibus alibi loquendi locus Grot. Com in loc and some other Greek Expositors as he saith here looketh upon it as relating to the Iews the Hebrews to whom this Epistle was written and to whom Christ was sent and given after a special manner as he himself telleth his Disciples Mat. 15.24 I am not sent but to the lost sheep of the house of Israel This being his Fathers will that during his abode here upon earth he should apply himself chiefly if not only unto that people which accordingly he did conversing only with them and in an ordinary way distributing his favours only unto them But others more fitly by the Seed of Abraham there understand his spiritual Seed Abrahams spiritual Seed viz. Gods Elect true believers such as are of the faith of Abraham and under that Covenant which God made with him These we find sometimes so called the seed of Abraham As Rom. 4.13 and 16. and elsewhere Yea in a Gospel sense only these are owned for the true seed of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellige pleno jure ità ut haeredes sint Gro. Com. in loc So much we may take notice of from that Text of the Apostles Rom. 9. v. 7. Neither because they are the seed of Abraham according to the flesh are they all Children viz. pleno jure as Grotius expounds it so also have right to the inheritance but in Isaac shall thy seed be called And again in the verse following The Children of the promise are counted for the seed the true seed of Abraham that seed to which that Promise was made I will be thy God and the God of thy seed So runs that Covenant which God made with Abraham Gen. 17. What seed Not that after the flesh for then Ishmael should have come in but that after the Spirit the spiritual seed they that are of the faith of Abraham as the Apostle there explains it Rom. 4.16 And this seed it is that Christ is there said to take on him or take hold of He took hold of the seed of Abraham that is his Elect people such as were under that Covenant made with Abraham whereof Christ is the Mediator Semen Abrahae i. e. veram hominis naturam quidem ex Abrahamis familiá ne quis ex eo colligat servandos esse omnes homines quoniam naturam omnibus hominibus communem assumpsit Itaque haec naturae societas ad solam Ahrahae sobolem restringitur i. e. ad Electorum eatum qui Ecclesia nomine censentur Beza Gr. Annot. ad loc Semen Abrahae non Adae quià Christus solos eos apprehendit salvat qui sunt semen Abrahae non secundum carnem sed secundum Spiritum C. à Lapid Com in loc So Beza there looketh upon it conceiving this expression there purposly used Not the seed of Adam but the seed of Abraham to intimate that Christ in taking the nature of man upon him and therein doing and suffering what he did he did not do it as a thing in common for all the Sons of men as intending the Salvation of all but in special for his Elect. And so Lapide the Iesuite gives us the sense of it as do all the generality of Orthodox Expositors By all which you now see it cleared up unto you what we are there to understand by that All or Every one for whom Christ is said to have tasted death Not every individual particular person but the Elect of God those whom he had given to his Son Christ for that purpose that he might redeem and save them And so you have all the principal Darts which Scripture may be conceived to furnish the Adversary with fairly put by some of them also being returned and retorted upon themselves to the wounding of their own cause Some other Texts yet there are which they make use of for the backing of these Give me leave to take notice of some of the most obvious of them as briefly as I may Arg. 5. Christ dyed for some that may perish One of them we meet with Rom. 14.15 Where the Apostle giving a Caveat to the strong Christian concerning the abusing of his Liberty to the scandalizing of his weak Brother Destroy not him with thy meat saith he for whom Christ dyed To which is joyned that other which speaketh the same thing and that as is conceived somewhat more fully 1 Cor. 8.11 And through thy knowledge shall the weak brother perish for whom Christ dyed So that it seemeth that Christ dyed for some who yet may perish To this it is Answered Ans Perish actually they shall not though Actually perish they shall not For this we have our Saviours own word Ioh. 10. where speaking of his Sheep his Elect for whom he layed down his Life v. 11. he afterwards subjoyns I give unto them eternal life they shall never perish and no man is able to pluck them out of my hand v. 28. Perish Actually then they shall not Yet 1. Others may attempt their Perdition 1. Others may attempt their perdition So did Satan by Iob Job 1.11 2.5 And so by Peter whom he desired to sift as
themselves for slaves by paying the price of their Redemption v. 51 52. Sometimes we find it in that other way Redemption by Power In this sense God is said to have been the Redeemer of his people Israel whom by a strong hand he brought out of Egypt They remembred that God was their Rock and the high God their Redeemer Psal 78.35 And in such a sense God is said to Redeem the lives of men by working temporal deliverances and salvations for them Who redeemeth thy life from destruction saith David of himself Psal 103.4 He redeemed them from the hand of the enemy it is spoken of Gods delivering Israel from the hands of the Egyptians at the red sea Psal 106.10 Christ redeeming his people both these wayes Q. Now in which of these senses shall we take the word here in the Text A. Why take it which way we will we cannot take it amiss both suiting well with the matter in hand Both these wayes may Christ truly and fitly be said to Redeem his people from their Iniquitie This he hath done and doth by Priee and Power by the one freeing them from the Guilt by the o-from the Dominion of sin Consistebat ea servitus in duobus affectu Reatu Estius Com. in Text. In these two consisteth the servitude and bondage of men under sin that they lie under the Guilt and Power of it And from both these Believers are freed and delivered by Christ 1. 1. By Price freeing them from the Guilt of sin Begin with the former Christs freeing and delivering his people from the guilt and punishment of sin This he hath done and that by paying a Price for them the Price of his own Blood So the Apostle clearly sets it down in that known Text Eph. 1.7 repeated in the same words Col. 1.14 In whom we have redemption through his blood the forgiveness of sins Christ thereby making satisfaction unto the Justice of God hath merited and obtained the Remission of sins for his Elect. In this way it was that he put away sin as the Apostle hath it Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself To put away sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the abolishing of it as to the guilt and obligation thereof whereby it bindeth sinners over unto eternal condemnation This hath Christ taken away by that Sacrifice which he offered up upon the Cross the Sacrifice of himself Upon this account it is that Christ is called the Propitiation 1 John 4.10 God sent his Son to be the Propitiation for our sins 1 John 2.2 He is the Propitiation for our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a means to Propitiate to appease the wrath of God due unto man for sin This hath Christ done by that sacrifice of himself by shedding his Blood Him hath God set forth to be a Propitiation through faith in his Blood Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Propitiatorie Placatorie alluding unto the Mercy-seat under the Law which covered the Ark of the Covenant wherein the Tables of the Law were which is called by that name The Propitiatory being a token of Gods Reconciliation to his people and of his grace and favour towards them shadowed out by the Clouds sitting and resting upon it This Propitiatory this Mercy-seat was a type of Christ the ttue Propitiatory through whom God is reconciled and made propitious unto his people by the shedding of his blood and their sins covered from his sight as the Tables of the Law were covered by the Mercy-seat from the eyes of men Christ giveth himself a ransom for his peoplet And thus hath Christ redeemed his people by paying a Price giving himself a Ransome for them So he himself sets down the end of his coming into the world Math. 20.28 The Son of man came to give himself a Ransom for Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of their Redemption which is as I said the proper signification of that word And so in that other Text 1 Tim 2.6 Who gave himself a Ransom for all where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word never elsewhere met with in the New-Testament properly signifying a Counterprice when one giveth himself for another body for Body engaging himself to do or suffer what he should have done for the obtaning of his liberty or saving his life And such a Ransom did the Lord Jesus give himself for all his Elect people laying down his life for them that so making satisfaction to the Justice of God for their sins he might redeem them free and deliver them from the Guilt and Punishment of them 2. And as from the Guilt so also from the Power and Dominion of them This benefit he merited for his people by his death 2. Freeing them from the Dominion of sin which he merited for them by his death Ye were not redeemed with corruptible things as Silver Gold from your vain conversation but with the precious blood of Christ saith Saint Peter to the believers to whom he writeth 1 Pet. 1.18 19. Such was their Conversation before their conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain conversation They then walked in the vanity of their minds as Paul saith of the unbeleeving Gentiles Eph. 4.17 being given over to those unfruitfull works of darkness as he calleth sinfull waies and courses Eph. 5.11 doing those things whereof they had no fruit but shame as he tells his Romans Rom. 6.21 Such was their Conversation before Conversion A vain yea and a wicked conversation We also had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the mind so he telleth his Ephesians Cap. 2. v. 3. But from this conversation they were redeemed by the blood of Christ he having merited this benefit for them that they should be freed as from the Guilt so from the Power and Dominion of of sin And what he hath thus Merited for his Elect he also effecteth in them Effecteth in them by his spirit which he doth by the powerfull operation of his Spirit whereby he setteth them free from the service of sin Being then made free from sin ye became the servants of righteousness Rom. 6.18 Now being made free from sin and become servants to God ye have your fruit unto holiness v. 22. Free though not from the in-being in-dwelling and working of sin yet from the power and dominion fo it so as though it did still abide in them yet it did not rule over them And thus are all believers made freemen and that by the spirit of Christ Where the spirit of the Lord is there is libertie 2 Cor. 3.17 Liberty as from the yoak of the Ceremonial and Rigour of the Moral Law so much more from the Law of sin Libertatem hic intellige a vitiis Grot. Annot. ad loc which no longer ruleth in the beleever The
into the Doctrine of Vniversal Redemption Neither shall I say any thing in answer to those reasons that are ordinarily brought to prove the universality of Redemption and sufficiency of grace given to all Bellarmine himself hath said enough who after he had earnestly laboured to prove a sufficiency of grace given to all because else all men would not be capable of admonitions exhortations and reprehensions or of Gods displeasure for their sins he granteth two Propositions The one is this (z) Sit jam rertia Propositio nulla esset in Deo iniquitas si non solum aliquibus sed etiam omnibus hominibus auxilium sufficiens ad salutem negaret haec certissima est apud omnes qui ex divinis literis peccatum originale noverunt nam cum per peccatum primi hominis nascantur omnes filii irae nihil nobis jure debetur nisi poena Quarta Propositio sive detur sufficiens auxilium omnibus sive tantum aliquibus nos tamen de nullius salute donec in hac vitâ fuerit desperare debemus neque ab ullo subtrahere correptionem exhortationem alia charitatis officia Haec quoque sine controversiâ recipitur ab omnibus nam tametsi nonnulli ita desererentur a Deo omnique auxilio prorsus destituerentur ut nulla ratione converti possint nos tamen qui nescimus qui sunt illi de omnibus benè sperare debemus Apostolum Paulum audire qui jubet ut cum patientia corripiamus cos qui resistunt veritati Bellarm. de gratia lib. arbitr lib. 2. cap. 4. There should be no iniquity in God though he should deny sufficiency of grace not only to some but unto all for saith he seeing by the sin of the first man we are all born the children of wrath nothing is due unto us but punishment The other Proposition is this whether there be a sufficiency of grace or help given to all or only to some we are not to despair of the salvation of any while they are in this life neither are we to withdraw our admonition exhortations or reprehensions For saith he though some be forsaken of God yet we know them not Neither shall I say much in reference to or of the persons engaged in this Controversie I know there are Learned men of both perswasions only I wish That according to the practice of this Judicious Author the Controversie may be so managed that there be no transgression of the law of peace and moderation for as the Church of Lyons speakes in this case (a) Qui non tranquillè pacificè moderatur quod sentir sed statim paratus est ad contentiones dissentiones scandala etiamsi non habeat haereticum sensum certissimè habet haereticum animum Vsher histor Gottes pag. 77. he that doth not quietly and peaceably moderate his judgment but is apt to fall into dissentions and scandals though he have not an heretical sense yet he hath an heretical mind 2. That in the management of this cause there may be no reflexion upon God himself as to say if it be so or so then God is the Author of sin or then God is cruel or not sincere or not wise or not just c. for is not God able to make out his justice wisedome or sincerity though I understand it not Augustin speaks well unto this matter In one Scripture saith he it is said God will have mercy on whom he will have mercy In another Scripture it is said He would have all men to be saved (b) Occurit enim cur pereant ex his aliqui cum omnipotens Deus omnes homines salvos fieri velit in aguitionem veritatis venire deinde cur rursus induret alios misertus aliorum aut quomodo omnes salvos fieri velit homines eum ipse nonnullos ne salventur indurer hoc quantum ad humanam justitiam videtur injustum sed quis ita desipiat vel potius quis ita blasphemet ut dicat de justitia dei lege humanae justitiae disputandum quae profectò si justitiae dei adversatur injusta est ab illo enim qui summe justus est omne quod qualitercunque justum est manare manifestum est Non est ergò de illa majestate divinae sapientiae humanae vanitatis arbitrio disputandum August de praedestinat gratia cap. 2. it may be some will say why then do any perish if God would have all to be saved and why doth he then harden some and shew mercy to others or how doth he will that all should be saved seeing he hardens some that they may not be saved This as to mans justice seemes unjust but who is so mad or rather who doth so blaspheme as to dispute of Gods justice by the rule of humane justice or who will measure Gods wisedome by the wisedome of man We are not to dispute of the Majesty of Divine Wisedome by the vanity of humane wisedome for the wisedome of the flesh is enmity to God 3. That there may be no reflexions upon mens persons that are now living Perit judicium cum res transit in affectum for when it comes to personal reflexion an affection and heat is begotten and when affection prevailes the matter and judgment is lost The Apostle Paul saith But foolish talking and jesting let it not be once named among you as becometh Saints Ephes 5.3 4. The word for jesting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by Aristotle Aristot Ethic. lib. 4. cap. 3. is used for the vertue of urbanity and facetious deportment but because this facetiousness doth often degenerate into evil he saith the word is used for dicacity and scurrility and so it is forbidden by the Apostle in this Scripture No man is to make himself or others merry with the sins or reproach of another This kind of jesting in Print doth neither commend a mans cause Qui talibus dictis scatent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecis ridicularii latinis talia vero personam graviorem qualis est hominis Christiani non decent Grotius in locum nor become his person especially if he be a Minister of the Gospel Surely Gods cause hath no need of our passions or vanities 4. That there may be no wrong done to the persons that are dead by making them to speak when they are dead what they never thought while they lived or what is contrary to the general scope and sense of their Writings for this if willingly done will be found at the great day to be no better then false witness But if there shall any word or line drop from their pen that may occasion such a Citation let men take the Counsel of the Church of Lyons who farther speaks thus in this case (c) De caeteris verò qui in ipsa infidelitate atque impietate sua perseverantes sunt perituri si de Scripturae sanctae autoritate quod etiam pro
talibus dominus passus sit certissimis clarissimis testimoniis nobis demonstrare potuerunt boni viri qui talia definierunt dignum omnino est ut credamus nos Si verò non potuerint cessent contendere pro eo quod non legunt pudeâ—t eos definire quod nesciunt timeant statuere quod nullum Sanctorum Patrum Concilium nullum Apostolicae sedis Pontificum nullum Ecclesiasticorum Dogmatum decretum hactenus inveniant statuisse quod etsi quid a sanctis venerabilibus Ecclesiae Doctoribus vel scriptum vel dictum unde hujusmodi sensus occasio sumi posse videatur inveniant salvâ eorum debita Reverentiâ cohibeant se potius submittant se humiliter divinae auctoritati rem tam obscuram tamque inusitatam divinae reservent humiliter Majestati Vsheri histor Gotteschal pag. 81. As for the rest say they which having persevered in their infidelity and perished in their ungodliness if it can be proved by Testimony of Scripture that Christ died for them it is fit that we also should believe it but if men cannot so prove it then let them cease to contend for that which they read not let them be ashamed to define that which they know not and let them be afraid to affirm that which no Councel of Fathers none of the Apostolical Sea and no Ecclesiastical Decree hath affirmed or established and if they find any word in the holy and Reverend Doctors of the Church from whence the occasion of such a sense may arise let them rather contain themselves humbly submitting to Divine Authority and refer themselves in so obscure a matter to the Divine Majesty Wherefore good Reader being compassed about with so great a cloud of witnesses I am not unwiling to bear my Testimony also though of small moment unto this Truth presented to thee and to accompany my Reverend and Learned Brother to the Press Now the Lord give thee an heart to receive this and all other truth in the love thereof Thine in the service of the Gospel WILLIAM BRIDGE Febr. 15. 1658. Yarmouth Errata 1. Treatise PAge 2. line 5. r. there propounded p. 7. l. 9. r. acknowledge p. 36. l. 6. r. speciatìm p. 37. l. 29. r possession p. 38. l. 5. m. r. crederent ibid. l. 23. m. r in uno l. 28. r. the main p. 39. l. 2. r. censured p. 52. l. 16. r. Texts ibid. m. r. counterpoized p. 59. l. 8. r. so as to ibid. l. 28. r Abrahami p. 63. l. 12. r. in it self p. 65. l. 12. r. this is p. 87. l. 3. r. as our p. 97. l. 12. r. Assurance p. 101. l. 2. r. chose p. 102. l. 1. r. rest a going p. 104. l. 5. m. r. dominicum ibid. l. 10. r. coelestem p. 106. l. 17. r. ascertain p. 107. l. 16. r. immerge p. 111. l. 1. m. r. poculum l. 18. r. himself l. 25. r. stave those p. 112. l. 14. r. to do p. 116. l 13. r is it p. 120. l 18. r. fastning p. 131. l. 20. r. and Tyranny of p. 145. l. 24. ra r. abrupit p. 150. m. r. arietino p. 152. l 11. del of p. 161 l. 14. r. the praise p. 163. l. 6. r. and leaning p. 164. l. 19. r. for their ibid. l. 24. r. and fiery p. 166. l 20. r. it becometh p. 167. l. 20. r. thoughtful p. 169 l. 8. r. purifying l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 170. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 27. r. inquinamentum l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 175. l. 2. r. Mal. 3. p 176. l. 24. r. fining-pot p. 179. l 10. r. the Element p. 182. l. 12. r. he here p. 187. l. 15. r. I spake p. 192. l 31. r Segullah p 200. m r. fit to be p. 204. l. 5. r. Absconditi p. 211. l 4 m r. Apostolus p 218. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 225. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 228. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 237. l. 23. r. all thy p. 246. l. 22. r. to a Disciple p. 251. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelus l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. m. r. Capessentem l. 31 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 152. l. 13. r. it is written p. 256. l. 6. r. maketh it p. 269. l. 7. r. from whence ibid. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 270. l. 3. r. this service p. 276. l. 19. r. to this p 277. l. 11. del it p. 287. l. 10. r. mocking of God p. 295. l. 1. r. be drawn 2. Treatise PAge 4 l 4. r. find him p. 7. l. 21. del and. p. 8. l. 5. r. in all ibid l. 28. r. Thine they were saith our Saviour p 11. l. 9. m r. hic cum affectu l. 11. r. previous p. 22. l. 8. r. profess p. 31. l. 14. r. to the. p. 35. l. 26. r. may be p. 47. l. 4. r. in the like Mr. Brinsley's Gospel-Marrovv GOSPEL-MARROW THE Great God giving himself for the Sons of Men. TIT 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself ae peculiar people zealous of good works IN the Verse next but one precedent to the Text Coherence we have a practical Lesson held forth in and by the Gospel a Lesson which all those who expect to have any share or interest in that Grace of God which bringeth Salvation are to learn and take forth This we have there set down first Negatively shewing them what they are to eschew and abandon That denying ungodliness and worldly lusts then Positively directing them what to practise how to live we should live soberly and righteously and Godly in this present world And what is thence propounded in the two verses following we have prosecuted and pressed and that by a double Argument each serving as an effectual Motive to put Christians upon and to continue them in such a Godly and Religious course The former taken from the second coming of Christ his coming in Glory at which time they who so live shall receive the end of their faith even that blessed hope eternal Salvation which they not onely may but ought to look for looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Crist v. 13. The latter from his first coming his coming in the flesh and there doing and suffering what he did which as it was for them for their benefit their Salvation and so layeth a great ingagement upon them so it was for this very end that he might redeem and deliver them as from the guilt and punishment so from the power and dominion of sin as Iustifying so sanctifying of them This you have in the words now read who gave himself for us that he might redeem us c. A passage of which we may say as one hath done before us singula verba singularem emphasin
1 Iohn 5.19 where it is said The whole world lyeth in wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the unregenerate world all men out of Christ Now if they be so called because they are the greater part why may not Gods Elect be so in as much as they though they be the lesser yet they are the better part Thus we find the Roman Empire called Rev. 12.9 where it is said of the great Dragon the Devil that he deceived the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning that he drew all the Roman Empire into Idolatry which being a great and the most considerable part of the world is there called the whole world And so Colos 1.6 Synecdoche significans illustrissimas â—orbis partes Grot. Com in loc Paul telleth his Colossians that the Gospel was come unto them as it was in all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the most eminent parts of it as Grotius expounds it In which sense also it is used as he notes Rom. 1.8 where the same Apostle telleth his Romans that their faith was spoken of throughout the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the chief parts of it And thus may Gods Elect In Electis praescitis specialis quaedam censetur universitas ut de toto mundo toâ—us mundus liberatus de omnibus hominibus omnes homines videantur assumpti Prosper de vocat Gent. Lib. 1. being the flower and choycest part of the world be called the whole world There being among them as Prosper saith a kind of special universality a world in the world Ans 2. The whole world all Nations Jewes and Gentiles Ans 2. But secondly if this satisfie not by the whole world there we may understand all Nations in the world both Iewes and Gentiles Christ is the propitiation for our sins who are Iewes not for ours only but for the sins of the whole world that is of the Gentiles also Thus doth Saint Iohn there as Christ and other of the Apostles often did cross that high conceit which the Iewes had of themselves who looked upon themselves as the only people beloved of God and thought that the promise of the Messia belonged only to them Not so saith this our Apostle for how ever the Gentiles in times past had been over-looked yet now he would have them to know that they were called to the participation of the Covenant of grace as well as themselves and that the benefit of Christs death and Intercession belonged as well to them as any other Ans 3. Ans 3. Christ the only Propitiator for the whole world Yet in the third place if this content not Christ may truly be said to be the Propitiation for the sins of the whole world in as much as he is the only Propitiator there being none made partakers of that benefit to have their sins remitted but by and through him In such a sense it is that Saint Paul saith 1 Cor. 15.22 In Christ shall all be made alive that is all those who are so made alive quickned up unto that eternal life shall be made alive by him And so Saint Iohn speaking of Christ saith This is the true light which inlightneth every man that cometh into the world John 1.9 that is every man that is inlightned And in such a sense may he fitly here be said to be the Propitiation for the sins of the whole world in as much as all who are reconciled unto God they receive that benefit by and through him and no other Thus to make use of a plain Illustration he who was the first Founder of some Invention as of Printing or Guns may be said to have taught the whole world that Art not that every man in the world hath learned it from him but that all who have learned it they are beholding to him for it Even thus may Christ be said to be the Propitiation for the sins of the whole world not that all persons have their sins pardoned but that all those who are partakers of this benefit they have it by and through him But they go on in the third place telling us that Christ is said to dye for all men Arg. 3. Christ dyed for All men So Scripture speaketh it expresly and frequently as Rom. 8.32 God spared not his own Son but delivered him up for us all So 1 Tim. 2.6 Who gave himself a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which what can be more full for a Vniversal Redemption Ans The word All diversly taken in Scripture Ans So indeed it may seem at the first hearing but not so upon more advised thoughts which will let us know that this word All is not alwayes to be taken in such a latitude as it sounds and as vulgarly apprehended viz. as a note of universalîty taking in every particular person in the world But sometimes restrictively with limitation and determination to some kind of Persons And sometimes Indefinitely for some of all sorts and kinds Now in the former of these senses may the fnrmer of those Texts be most fitly understood Restrictively for the Elect. He delivered him up for us all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not for All but for us all us Beleevers or us and all other the Elect people of God So the next verse there expounds it Who shall lay any thing to the charge of Gods Elect Rom. 8.33 These are the All there spoken of for whom God delivered up his Son viz. his Chosen ones Those for whom Christ maketh Intercession So the verse next following hath it v. 34 It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Now this is a favour which Arminians themselves will not allow to all universally at least not all alike that Christ should perform that part of his Priestly Office for them to intercede for them but only for his Elect such as believe on him So as we may well conclude them to be the All there spoken of for whom Christ was delivered up In the latter sense understand we the word in that other Text. Indefinitely for all sorts and kinds of men Christ gave himself a ransome for all that is All kinds and sorts of men So the word All is elsewhere frequently used Pro generibus singulorum not singulis generum for some of all sorts So we find it Ioel 2.28 where the Lord promiseth I will pour out my Spirit upon all flesh that is upon all sorts of persons So the words following explain it And your Sons and daughters shall prophesie your old men shall dream dreams your yong men shall see visions And also upon the servants and upon the handmaids in those dayes will I poure out my Spirit v. 29 that is upon all sorts and conditions of persons So again Luke 3.6 Our Saviour citing the Text of the Prophet Isai c. 40.3 saith
All flesh shall see the Salvation of the Lord that is all sorts of men some of all Nations to whom Christ the Saviour of the world should be revealed And in such a sense must we understand that passage Matth. 3.5 where it is said that There went out to Iohn the Baptist to hear him preach Ierusalem and all Iudea and all the Region round about Iordan Not that all the people wenr forth but great multitudes some of all sorts from all places And so that of Peter Act. 10.12 where he tells us that in the sheet which he saw in his Vision there were All four-footed beast of the earth and wild beasts c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that is some of all kinds All manner of beasts as our Translation explains it And in this sense is the word most fitly to be understood in the Text alleged Christ gave himself a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all sorts of men of all Nations Gentiles as well as Iewes So the Apostle clearly explains his own meaning in the verse there next following v. 7. Who gave himself a ransome for all to be testified in due time Whereunto I am ordained a Preacher and an Apostle a Teacher of the Gentiles plainly intimating what there he meant by All viz. Gentiles as well as Iewes And so are we to understand the fourth verse of that Chapter where it is said God will have all men to be saved Not all particular persons but some of all sorts So much is convincingly collected from the verses there foregoing where the Apostle exhorts that Prayers and Intercessions giving of thanks be made for all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What for all and every particular person Not so There being some whom Saint Iohn will not allow Christians to pray for 1 Ioh. 5.16 But all kinds of Men Iewes and Gentiles Christians or Infidels Publick or Private persons So the next verse explains it instancing in one rank of men whom he would have in a special manner remembred For Kings and for all that be in Authority And in such a sense we yeeld it Christ gave himself a ransome for all all sorts of men some of all Nations herein joyning in Consort which that heavenly Quire who are brought in singing this Halelujah unto the Lamb Rev. 5.9 Thou wast slain and hast redeemed us unto God by thy blood out of every kindred and tongue and people and Nation Here is the All which Christ hath redeemed not universally all particular persons but some of all Nations all Conditions In which sense the Apostle tells us Gal. 3.28 There is neither Iew nor Greek there is neither bond nor free there is neither male nor female for we are all one in Christ Iesus Repl Yea but saith the Adversary though these Texts may seem to be thus eluded Repl. Rom. 5.18 2 Cor. 5.14 explained and vindicated yet some other there are which will not be so evaded as viz. that which we meet with Rom. 5.18 and that other which answers to it 2 Cor. 5.14 15. In the former of which we read that As by the offence of one Iudgement came upon all men unto condemnation even so by the righteousness of one the free gift came upon all men unto Iustification of life In the latter We thus judge that if one dyed for all then were all dead And that he dyed for all Hence they infer that as all men were dead in and by sin so Christ dyed for all all that were so dead Ans But neither will these Texts carry it Ans Not the former where by All men upon whom that free Gift of Iustification is bestowed we are to understand not all universally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellige omnes qui ipsi sicut oportet credunt Grot. Com in loc but all those who are given unto Christ and are ingrafted into him by Gods decree before time and by faith in time even all true believers So much the learned Grotius no back friend to the Remonstrants doth freely there acknowledge And it must needs be so understood in as much as no others are made partakers of that Gift Nor yet the latter which clearly admits the same Exposition Christ dyed for all Not all that were dead in the first Adam but all who did belong unto him and were by Gods decree ingrafted into him as aforesaid who by nature were in the common condition of man-kind dead in the first Adam as well as others For them All them he dyed and rose again as it there followeth which Arminians will not say that he did for any but his Elect intending the Application of his death only to them Those Texts counterpoizes Christ said to dye for Many Thus you see also these Text cleared which speak of Christ dying for all men For the counterpoizing whereof if need were we might yet cast into the opposite Balance that which is no lesse remarkable in Scripture than this viz. that whereas in some places it is said Christ dyed for all in others again it is said that he dyed for many So we find it Isai 53. Where the Prophet having first said speaking of Christ The Lord hath layed on him the iniquity of us all v. 6. in the two last verses he restrains that universal particle by putting Many for All. By his knowledge shall my righteous servant justifie many for he shall bear their iniquities v. 11. He bare the sin of many v. 12. Which latter may be looked upon as an Explication of the former shewing what before he meant by All not generally the whole world but the decreed number of the Elect as Diodate there expounds it And so we find it elsewhere as Matth. 20.28 where it is said The Son of man came to give himself a ransome for many And Cap. 26.28 Christ blessing the Sacramental Cup This saith he is my blood of the New Testament which was shed for many for the remission of sins Which Texts to an unprejudiced spirit seem to put a limitation upon this All restraining it to some amongst man-kind viz. to Gods Elect. Repl. I am not ignorant what the Adversary doth hereunto reply that this word Many Repl. Many sometimes put for All. is sometimes put for All as Dan. 12.2 Many of them that sleep in the dust of the earth shall awake that is all And so Rom. 5.15 Through tht offence of one many are dead Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e ferè omnes excepto Enocho si fortè fuere alii de quibus id scriptum non est Grot. Com in Loc. however Grotius qualifies it with a ferè omnes Almost all except Enoch and some other who were translated without seeing of death yet it seemeth rather to relate to all the posterity of Adam all which were through his sin become lyable unto death Of whom also the 19th verse there speaketh in the same language By one mans
Neither of which they could be were they not thus purified Unclean vessels are not meet to be brought into the presence of a Prince neither are they fit for any honourable service until they be washed and sweetned And so is it with impure sinners till they be washen by the Blood and Spirit of Christ as they are not fit for his presence so much less for his use So much we may take notice of from that fore-cited Text of the Apostle 2 Tim. 2.21 If a man therefore purge himself from these viz. impure Doctrines and Practises he shall be a vessel unto honour sanctified and meet for the Masters use None are fit for the service of Christ or for Communion with him to honour him or to be honoured by him but such as are purified sanctified But I shall not insist upon this General Come we to the Particulars here assigned in this End Which are two Christ purifieth this people to himself 1. That they may be a Peculiar people 2. Zealous of good works In the former we have their Appropriation in the latter their Qualification Deal with them severally beginning with the Former A Peculiar people SUch is the Church for which Christ gave himself a Peculiar people Obs The Church a peculiar people So we find the people of the Iewes often called Deut. 14.2 The Lord hath chosen thee to be a peculiar people to himself above all the Nations that are upon the earth So again Cap. 26. v. 18. The Lord hath avouched thee this day to be a peculiar people All Nations they were a people yea in a general sense they were Gods people his by Creation and by a generel Government but the Israelites were his by a special Appropriation a special people to him So we find the same word rendred Cap. 7. v. 6. The Lord thy God hath chosen thee to be a special people to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus peculii seu peculiaris A people whom God having Redeemed from their Egyptian Captivity he had taken into a special Covenat with himself so as they were more nearly related unto him than any other people in the world What Nation hath God so nigh unto them c. Deut. 4.7 Now what the Apostle saith of other things which befel that people 1 Cor. 10.11 we may also say of this It happened unto them for a figure they being herein a Type of the true Church which being by Christ Redeemed from spiritual captivity is to him a Peculiar people So our Apostle alluding to those Texts of the Old Testament where the Iewes are so called here applyeth it unto Christians true Believers calling them Christs peculiar people As also St. Peter 1 Pet. 2.9 where setting forth the Saints privileges among other stiles which he giveth them The word Peculiat explained Saepè mecum considerans quid sibi vellet verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â sapientibus hujus soeculiinterrogans si fortè alicubi legissent nunquam invenire potui qui mihi quid significaret exponeret Hieron Com. in Text. Hoc vocabulum finxerunt Graeci Interpretes Beza Gr. Annot. in loc Scultet ibid. he calls them A Peculiar people A Peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Text. A word concerning which Ierom in his Commentary on this place tells us that having with himself often considered what should be the sense and meaning of it he consulted with the most learned of his time about it whether they had met with it in any of their Authors but could not receive satisfaction from any of them about it Whereupon he concluded as others after him have done the Apostle to have borrowed this word from the Old Testament where the 70. Interpreters not finding a word fitly answering to the Hebrew Segallah they coyned this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as the Hebrew word also doth properly signifieth a Choise Treasure somewhat which a man for some apprehended excellency in it setteth a special affection upon and so severing it from the rest of his substance layeth it up reserving it for some other use and purpose This is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the choisest and most precious part of a mans substance a peculiar Treasure So we find it used in the proper signification of it Eccles 2.8 where Solomon setteth forth how he gathered unto himself Silver and Gold and the peculiar Treasure of Kings and of Provinces Segullah saith the Hebrew rendred by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most choise and precious Rarities wherewith Princes and Provinces did use to present him And such a peculiar Treasure is the Church unto Iesus Christ As the Israelites were unto God his Segullah his Peculiar Treasure So our Translation renders the word Exod. 19.5 Ye shall be a Peculiar Treasure unto me above all people All people were his as it there followeth All the Earth is mine that is all the people of the earth but they his Segullah his Peculiar Treasure The Lord hath chosen Iacob to himself and Israel for his Peculiar Treasure saith the Psalmist Psal 135.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 70. Even such is the Church for which Christ gave himself even all true Believers unto him Believers called a peculiar people upon a divers account They are his Peculiar Treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peculiar people And so they may be called upon a divers account Being 1. 1. Being chosen out of the world A Chosen Generation The Lord hath chosen thee to be a special a Peculiar people to himself saith Moses to Israel in those Texts forenamed Deut. 7.6 14.2 Ye are a Chosen Generation a Peculiar people saith Peter there of Believers 1 Pet. 2.9 Chosen out of the world and so distinguished from others by the grace of Election whereby they are given unto Christ to be his Peculiar people 2. Being redeemed out of the world .2 As they are chosen so they are Redeemed out of the world Thou hast Redeemed us to God by thy Blood out of every Kindred and Tongue and People and Nation so sing the 24. Elders Rev. 5.9 They are a people whom Christ hath paid a peculiar price for a people which have cost him dear more than all the world besides That cost him but a word of his mouth He spake and it was done Psal 33.9 But these the Blood of his heart A dearly purchased Possession So the Apostle calleth them Eph. 1.14 To the Redemption of the purchased Possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are true Believers and upon that account called by St. Peter a Peculiar people in that Text 1 Pet. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus ad acquisitionem or acquisitionis A Purchased people whom God that is Christ God and Man purchased with his own blood as we have it Act. 20.28 3. Of high esteem with Jesus Christ 3. A
these Ahab did by his humbling himself in that manner 1 Kin. 21. last Because he humbleth himself before me saith the Lord to Elijah I will not bring this evil in his dayes By his external and temporary humiliation he obtained the deferring of a temporal judgment and that so as himself felt not of it The latter Jehu got whom the Lord telleth 2 Kin. 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit upon the throne of Israel Shewing himself zealous for God in destroying of Idolatry he obtained a temporal reward for that his service the intailing of the Crown upon his Posterity to the fourth generation which was accordingly performed and made good to him Thus God will not be indebted to any man for what ever service he doth to him Unbelievers they may obtain a temporal reward for such services as they do unto God to his Church or People by their acts of outward Piety Charity Mercy But as for that Eternal recompence of reward that they will fall short of This belonging onely to those that are in Christ to those that are Redeemed Purified Justified Sanctified by him And therefore to press what was propounded let this be the first work that you set about Seek you out for your interest in the Lord Iesus First seek after an in interest in Jesus Christ that you may be made partakers of these benefits by him and so become his Peculiar people Being such thus made trees of Righteousness now are you in a capacity of bringing forth such good fruit of being fruitful in every good work This I take up by the way from the Order of the words The words divided Which come we now to look upon in themselves Therein taking notice of two particulars Res Modus the Action and Affection The Action Affection The Action or service wherein this people is to be imployed and occupied viz. the doing of good works The Affeâ—tion or Disposition wherewith they are to do them viz. a holy fervor and zeal Zealous of good works Begin with the former The service of Christs people the service and imployment which is expected from and performed by this peculiar people whom the Lord Christ hath thus Redeemed and Purified They are a people devoted and addicted to good works to works to good works Obs Christs people addicted to good works So we may subdivide the words 1. To works 1. To works They are an active stirring working people Such a one was Christ himself when he was here upon earth My Father worketh hitherto and I work saith he Iohn 5.17 And eswhere he tells his Disciples that he must work I must work the work of him that sent me while it is day John 9.4 whilest I live here and whilest I have opportunity Such was he And such in measure are those that are his Not such as spend their time in doing of nothing idle persons Why stand ye all the day idle saith the Husbandman in the Parable to those whom he found in the Market-place Mat. 20.6 So is it with the men of this world many of which are as St. Luke calls them Acts 17.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loose dissolute persons spending their time in doing of nothing or of that which is as bad or worse than nothing But so is it not with those whom Christ calleth to be his servants Those who are called into the Vineyard are called to work there Go work to day in my Vineyard saith the Father to his Son in that other Parable Mat. 21.28 Those whom Christ calleth effectually into his Church they are such as are not loyterers but labourers Workers all 2. And that of good works 2. To good works That was a Title which the Heathens gave unto some of their Kings Princes they called them as our Saviour tells the Iewes Luke 22.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors Well-doers And such are all those whom Christ calleth to be Kings true believers they are all benefactors doers of good works Not Evil-workers So Paul calleth the false Teachers of his time Phil. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of evil workers being such as were very active took great pains and toyl in preaching but it was to the end that they might sow the Devils tares vent and spread their dangerous and damnable Doctrines Such workers there are ynow and too many amongst us at this day And such in some kind or other are all wicked and ungodly men they are all workers of iniquity Luke 13.27 doing the works of their father the Devil as our Saviour tells the Iewes John 8.44 Being therein active and stirring But such are not they whom Christ taketh to be his people True it is they are not altogether free from these works sinful works There is not a just man upon earth that doth good and sinneth not Eccles 7.20 In many things we offend all Jam. 3.2 But this is not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which they make their work that which they purpose and design This is to work the works of God This was that which Christ made his work whilest he was here upon earth to work the works of him that sent him as we had it Iohn 9.4 This was his Meat as elswhere he telleth us My meat is to do the will of him that sent me and to finish his work John 4.34 And herein those who are his are in measure conformable to him They are such also as work the works of God workers of good works Being created in Christ Jesus thereunto To this end it is that they are regenerated begotten and born anew made new creatures We are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them saith Paul of himself and other believers Eph. 2.10 Like as a man putteth grafts into a stock that they may bring forth fruit and good fruit Thus doth God ingraff his elect people into Christ creating them as it were anew in him regenerating them by his Spirit that so they may bring forth fruits in him Which also in measure they all do He that abideth in me and I in him the same bringeth forth much fruit Joh. 15.5 Beleevers having union and communion with Jesus Christ they are now made fruitfull and that in good works Quest And what works are these which we call good work Good Works what Ans In Answer hereunto it is not my purpose to dilate upon the Common place of good works Take it briefly Good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Theological sense they are all and only such works as are required and commanded by God in his word Such things as God commandeth Mark it such things as God commandeth requireth He hath shewed thee O
it is so Christians ought to be Zelots zealous of good works This is Good Acceptable to God and Profitable to themselves yea Necessary without which no acceptation of their services That which now remaines for the finishing of this Point and this Text is Application Applic. Which let it be directed in the first place by way of Conviction Vse 1. Divers not such as becometh the Redeemed of the Lord. If this be the Qualification of Christs peculiar people that they are Zelots zealous of good works then what shall we say to many who account themselves to be of this number professing themselves the disciples of Christ having his name called upon them they are Christians but where is this Affection where is this holy Zeal Alas not a spark of that heavenly fire to be found upon their hearths in their hearts Instance in three sorts of them Three sorts 1. Some there are who are Key-cold 1. Such as are key-cold Not any the least warmth to be felt or found in them As for the world and the matters thereof they are fire-hot zealous and forward enough and a great deal too much none shall go before them They are such as the Wiseman speaketh of Prov. 28.20 They make haste to be rich And for Honours and Promotions they are ambitious enough following them with an eager pursuit but as for the matters of God there is not the least warmth to be found in them They are cold at the Heart cold in the Mouth cold in the Hand 1. Cold at the Heart Cold at the Heart bearing no true affection to God to his worship and service Alas so far are they from affecting of God that they seldom or never think of him God is not in all their thoughts as David saith of the wicked man Psal 10.4 2. And being thus cold at the Heart no wonder if they be what also they are cold in the Mouth Cold in the Mouth not speaking either to God or for him Not speaking to him by prayer They are such as call not upon his name as the Prophet describeth Heathens Jer. 10. last Unless it be in the time of their affliction and distress Then it may be as the Lord speaketh of the Jewes Hos 5. last they will seek him early diligently then they will cry unto him but at other times he heareth not of them A plain indication that what therein they do is not out of any love to God but self-love And as they have no desire to acquaint them selves with God by speaking to him so they-have not a word to speak for him Let his Religion his truth his name his cause his servants suffer as they will this moveth not them They are herein of Gallio's mind not caring for any of these things as it is said of him Act. 18.17 3. And being thus cold in the Mouth they are as cold in the Hand Cold in the Hand Not having a good word for God they have not a good work for others Works of Charitie and Mercy are things which they neither have nor desire to have any acquaintance with What they do in this way it is extorted from them Being herein like Wells not Fountains What cometh from them must be drawn letting nothing go but what they cannot hold Now as for such let them not dishonour Jesus Christ so much as to call him their Master Which if they do he will not own them for his people A second sort there are who though they be not thus Key-cold yet they are at the best but lukewarm 2. Such as are Lukewarm This was Laodicea's temper Rev. 3.16 she was neither hot nor cold but luke-warm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a tepid lukewarm temper as to matter of Religion indifferent shewing no zeal for God for his truth for his worship and service And is not this the very temper of too many among us at this day who would be thought to be such as that name imports Laodiceans that is just and righteous persons and it may be as to dealings in the world such they are I but what are they as to Religion here at the best they are but lukewarm indifferent Indifferent as to their Profession whether Protestants or Papists That Religion which the State holdeth forth is their Religion Thus do they in stead of serving the Lord which the Apostle requires them to do Rom. 12.11 serve the time which that Text having been as it is conceived corrupted or mistaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempori servientes Erasmus in some Copies is made to speak and that in an ill sense too As for any true love to one Religion more than another they are not guilty of it And so is it in their Practice They perform publick duties come to Church joyn in prayer in hearing of the word and it may be also in receiving of the Sacrament but this they do meerly for custome and fashions sake not out of any zeal that they have to the worship and service of God So much they plainly declare as by their neglect of preparation before they come which is no other than if they were to go to an ordinary meeting a feast which for civilities sake they will grace with their best apparel and other preparation they make none when they are to come to the house of their God so also by their demeanor being come where they give themselves to sleeping or gazing or talking or eying of the clock or glass to see how the time passeth in the mean time little intending the businesse they come about Plain evidences that they bring no fire with them for the offering up of their Sacrifices Making the best of it they are but lukewarm in their Religion Some duties they do it may be and that not only in publick but in private I but they do them as if they cared not whether they did them or no. And thereupon it is that upon every trivial occasion they are taken off from them Such luke-warm Christians there are too many among us Lukewarm Temporizers Among whom it may be some of them are Professors such as would seem to be Religious I but it is not out of any true love which they bear to Religion but only as it may be some ways advantagious to themselves in point of honour or profit A disease which I fear many are sick of in these unsetled times which whilest they favour Religion they will seem to imbrace it But if that wind should turn so would they Which some misdeeming their policy is to stand Newters not to appear for any way In the mean time contenting themselves with the neglect of some Ordinances of God rs in particular that of the Lords Supper Too plain an evidence that they have not such a zeal to God and to his worship and service as the Redeemed of the Lord Christs peculiar people ought to have Thus many are yea and some make it