Free grace, or, The flowings of Christs blood free to sinners being an experiment of Jesus Christ upon one who hath been in the bondage of a troubled conscience ... / by John Saltmarsh.

The several wayes of Free-grace, and the general point searched.

FRee-grace is conveyed to us under several notions in these times; and I shall in few words gather up the conceptions, intending a larger draught of it hereafter.

The first way of Free-grace, free with∣out all condition of Grace. THe first and purest conceive of the Mystery thus:

That God the Father for manifestation of his mercy and love, purposed some to glory whom he loved freely, and gave his Son to be a way to them 〈◊◊〉〈◊◊〉 and righteousnesse, knowing that th•• ••ould fall under sin and condemnation in the first Adam (where he might justly have left them, as the rest, in their blood and pollution) had it not been

for that free-grace in himself; and therefore that Son is called the second Adam or quick∣ning spirit, and this mystery of salvation is free, infinitely free; the Father loving freely, and giving his Son; the Son loving freely, and giving himself freely; and the spirit working from them both freely for the manifestation of this salvation in the souls of his elect, and through the ministery of a free Gospel, even to sinners as sinners, and children of wrath in themselves.

A second way of Free-grace, free onely with conditions.THe second sort hold, which is called the Reformed opinion, and is the more general:

That God did freely decree or purpose some to salvation in Christ, through the inter∣vening and instrumental assistance of faith, &c. And that none are actually justified, nor partakers of this free salvation but by faith; and the Go•••••••• 〈◊〉〈◊〉 ministery of con∣ditions or qualificatio•• 〈◊〉〈◊〉 this salvation: And this I call a Decr••e with Graces.

A third way of Free-grace, free onely upon condition. THe third sort hold, That God did freely purpose some to salvation, and there∣fore gave Jesus Christ, but it was onely to those whom he foresaw through the help of a Gospel-ministery and other spiritual suffi∣ciency would embrace Jesus so given, yea given for all, if all would have embraced him. And this I call a respective Decree for Graces.

A fourth way of Free-grace, free meerly in the extent. THe fourth sort hold, That God pur∣posed some to glory and salvation in Jesus Christ, without respect to any thing but the intervenings of faith. &c. and gave this Jesus Christ to die for all, not that all should have sa••••••••••on by him, but onely the elect who are onely made to beleeve; and that the Gospel-ministery reveals such a kinde of general Redemption; otherwise the

Gospel could not justly be tendred to all; nor any be condemned for not beleeving, nor unbeleeving be any sin.

This last I shall onely speak on.

This is in part the general point, and it is answered thus:

Some do it by a way of interpreting the general Scriptures; as these of Gods loving the world, &c. Interpreting the world in opposition to Jews, and by that understand∣ing the Gentiles who were called the world. And so of sending Jesus Christ to be a pro∣pitiation not for ours, but the sins of the whole world, &c. Rom. 11.11, 12. And so where ever the word all is, that God will have all saved, &c. they interpret it with restriction to some of all, &c. Matth. 3.5. And so for the general tenders of the Gospel, they interpret that by way of dispensation for the better gathering up the elect from all sorts and places, Matth. 24.31. And so for not beleeving, they say men are not damned for not beleeving simply, but from the condemnation 〈◊〉〈◊〉 ••re left under, though their not bele•••••••••• may make their condemnation greater.

Some answer it by shewing forth the con∣tradiction in this of Christ dying for all, and

saving some, that it is as much as Christ died for all, and not for all.

Some answer, by turning it into immor∣tality for all, but not salvation for all.

Some answer, by revealing Gods love, and Jesus Christ as the effect of this love, as it were the instrument and minister of this love; and this love of God going out onely to the elect, for whom Christ is given: This way they conceive takes off general Redem∣ption. But we must take heed of making Christ more instrumental and ministerial then the Father hath made him, and will stand with the honour of the Son, who is the first born of the elect the head of the body: And we must be spiritually wary in distin∣guishing too curiously upon Jesus Christ as Son and Mediator, &c. but onely in a Scripture-way; for Christ is but one, and salvation is one.

Thus far some worthy beleevers go in op∣posing the general point, but we must go a little further in finding out the Mystery of the general point, and meet with it there. Now I humbly conceive the mystery lies onely in a rational way of justice, and Gospel-dispensation, That God will not meer∣ly, and arbitrarily damn any because he will.

So as he hath put every one under a state of Redemption, and power of salvation; and they are damned from their own will, not from Gods: Thus go the deepest and most notional of that way.

And the other part of the mystery which is lowest, and most argued for, in these times, and by most, is onely, that the Gospel can∣not rationally be tendred but upon some such general ground as Christ dying for all.

Thus I have opened, though weakly, the mystery; and the opening it may be enough, and the whole building of the universal Grations, is all upon a rational notion strengthned with some general terms in the Word: Now let them see whether meer Reason is a Principle high enough for a spi∣ritual mystery. And if bringing salvation down upon such a ground, be proportionable to so glorious a work as that of Redemption, besides all the intervenings it hath with free-grace, and free-justification and election of grace, &c.

Now let the Mystery be lookt on in their way, which is this, Christ died for all, else the Gospel cannot be preached to all.

And in the other way, which is this, Christ died onely for his, and it is offered to all,

that his who are amongst this all might be∣leeve; and though he died not for all, yet none are excepted, and yet none accepted but they that beleeve, and none beleeve but they to whom it is given. And in this way of salvation there lies more mystery, which is more sutable to a divine work. Great is the mystery of godlinesse.

And this ground, That none are excepted, is as clear, and spiritually rational for the Gospel to be preached to all, as this ground, That he died for all.

Seeing upon both grounds, Some onely are saved, and not all, and a decree of meer grace and of faith foreseen, do equally imply an impossibility of all to be saved; and therefore why is it so contended for that all are redeemed?