The vniversallity of God's free-grace in Christ to mankind.: Proclaimed and displayed from 1 Tim. 2.6. and Hebr. 2.9. according to their genuine sense. That all might be comforted, encouraged; every one confirmed and assured of the propitiation and death of Christ for the whole race of mankind, and so for himself in particular. / Through urgent importunity, written by Thomas Moore.

THE VNIVERSALLITY OF GOD'S FREE-GRACE IN CHRIST to MAN-KIND.

1 Tim. 2.6.

Who gave himself a Ransome for all.

Heb. 2.9.

That hee by the Grace of GOD should taste death for every man.

The sense (as the words import) appeares to be.

* 1.1THat JESUS CHRIST, by the Grace, good∣will, and favour of God, did tast death for every man, and so also gave himself a ransome to God for all Men, and so is become the Propitiation for the sinnes of the World, and the SAVI∣OƲR of the WORLD.

FOR the better and more plaine proceeding in the proof of this sense, That it may appeare rightly stated, and rightly proved; there are five things to be headed and understood: as the distinction between,

1. The redemption, reconciliation, and salvation he effecteth by Jesus Christ, in his owne body with God for men.

And the redemption, reconciliation, and salvation he effecteth by his Spirit in men to God; and which of these here meant.

2. The divers distinct ends of the death and blood-••hed of Jesus Christ, mentioned in the Scripture, and of which of them is here af∣firmed.

3. The divers manner of mentioning these ends in Scripture, and in what manner it is mentioned here.

4. The divers wayes of propounding the death and suffering of Christ in the Scripture, and how it is propounded here.

5. The difference of the extent and force of the same words in Scripture, when they are of men, and by men; or the opposition be∣tween men, and men or other creatures. And when they are by God, and of God, and the opposition between God and men; or with a mediatour between, and how the extent and force of the words appeare here.

I. Of the distinction between the Redemption, reconciliation and sal∣vation which Jesus Christ effected in his owne body with God for men, And of that he effecteth by hi•• Spirit in men to God, and of which here meant.

1. THat there is a Redemption, Reconciliation and Salvation wrought by Jesus Christ, in his owne body with God for men, is evident, In that he is called, the Christ, The Saviour of the World, Joh. 4.42. And the Propitiation for our sinnes, and not for ours only, but for the sinnes of the whole world. 1 Joh. 2.2. Whence it is said, God was in Christ, reconciling the World unto himself, not impor∣ting their trespasses unto them, 2 Cor. 5.19. and so this is called the Redemption that is in Christ Jesus. Rom. 3.24. Who his own selfe bare our sinnes in his owne body on the tree. 1 Pet. 2.24. and so by the grace of God, tasted death for every man. Heb. 2.9. and gave himself a ransome for all men. 1 Tim. 2.6. and through the eternall Spirit, offered himself without spot to God, Heb. 9.14. being the Lambe of God which taketh away the sinne of the world. Joh. 1.29. for effecting of which Redemption, Reconciliation and Salvation; Jesus Christ,

1. Appeared, was Manifested, was sent, and came into the world

to take away our sinnes. 1 Joh. 3.5. To put away sinne by the sa∣crifice of himself. Heb. 9.26. The sinne of the world. Joh. 2.29. to save sinners. 1 Tim. 1.15. Not to destroy mens lives, but to save them, Luk. 9.56. to be the Saviour of the World. 1 Joh. 4.14. To save the world. Joh. 12.47. and not to condemne the world, but that the world through him might be saved Joh. 3.17. And this busines his first comming into the world was to. effect, for which he was fur∣nished: for

2. In this his appearing and manifestation, he was made flesh. Joh. 1.14. of the seed of David according to the flesh. Rom. 1.3. made of a woman. Gal. 4.4. and so was very man, The man Christ Jesus. 1 Tim. 2.5. and in the likenesse of men. Phil. 2.7. having the nature of all mankind, even subject to the infirmities thereof; though altogether without sinne, yet subject to feele afflictions, in sorrow, sadnesse, yea Agonies of soul, and paine in hunger, wearinesse, and death of bo∣dy, such infirmities as had never befallen the Nature of man, but for sinne: and so was in the likenesse of sinfull flesh. Rom. 8.3. and so fit to be in the stead of man-kind. Heb. 10.5.

3. Being thus in the Nature of mankind, he was set, and stood a publick Person, in the Nature, and room of all mankind, while hee was about this worke, as the first Adam did, who was the figure (or Type) of him that was to come, and now hath come. Rom. 5.14.18, 19. 1 Cor. 15.21, 22.45.46.

4. Being such a publike person in the roome and Nature of all mankind, he also became for them, under the same Law and Obliga∣tion, in which they were, which charged them with sinne, and bound them over-to punishment: By vertue of which his comming under that Law, All the sinne and punishment, The whole debt of man∣kind, by order of Justice, became his, whence it is said, hee was made under the Law to redeem them that were under the Law, Gal. 4.4, 5. We know that what things soever the Law saith, it saith to them that are under the Law, that every mouth may be stopped, and all the world become guilty before God. Ro. 3.19. And he becomming under this Law for us, might be rightly challenged with, and arrested for our debt, whence he is said to have taken upon him the forme of a servant. Phil. 2.7.

5. Being thus in the nature, and stead of mankind, under the law for them; God was pleased, to challenge the whole debt of him, and

to impute all the sinnes the Law could charge mankind withall unto him, and to arrest, and call him to account, and enter into judge∣ment with him for all: Whence it is said, God was in Christ recon∣ciling the world to himself, not imputing their trespasses to them. 2 Cor. 5.19. He laid on him the iniquity of us all, Esai. 53.6. and made him to be sinne for us, 2 Cor. 5.21. which imputation hee accepted, whence it is said; he himself bare our sinnes. 1 Pet. 2.24. So that him∣self calls them his, and said, Innunerable evills have compassed me a∣bout, mine iniquities have taken hold upon me, so that I am not able to look up, they are more then the haires on my head. Psal. 40.12.

6. Having on him our sinnes, God laid on him the punishment and curse that was due to us for those sinnes, and hee did suffer the same curse, and so died as the sinner, for our sinnes in the room of us all; He was wounded for our transgressions. Esai. 53.5. Hee was made a curse for us. Gal. 3.13. Christ dyed for our sinnes according to the Scrip∣tures, 1 Cor. 15.4. hee suffered for our sinnes, the just for the unjust. 1 Pet. 3.18. Christ died for the ungodly, Rom. 5, 6. hee died for all, 2 Cor. 5.15. and so by the grace of God, tasted death for every man. Heb. 2.9. which is in account with God, and those that are taught it of him, as if all had died. 2 Cor. 5.14.

7. Having thus suffered, and dyed for our sinnes, he, even the same that dyed, rose againe the third day according to the Scriptures. 1 Cor. 15.4. and so rose justified, and acquit of all our sinnes imputed to him, and a Triumphant Victorer over curse and death, and all the enemies of our Salvation: Declared to be the Son of God, with po∣wer according to the Spirit of Holinesse, by the resurrection from the dead. Rom. 1.4. was raised for our justification. Rom. 4.25. put to death in the flesh, but quickened by the Spirit. 1 Pet. 3.18. Justified in the Spirit. 1 Tim. 3.16. the Just One. 1 Joh. 2.1. having spoiled Prin∣cipallities and Powers, and made a shew of them openly, triumphing over them in himself. Col. 2.15. and so gave himself a ransome, and a propitiatory sacrifice to God his Father, for all men. 1 Tim. 2.6. 1 Joh. 2.2.

8. All this his Oblation and Sacrifice of himself to God, did hee sanctifie and dignifie, through the onenesse of his will with the will of his Father, he having one and the same will, minde and purpose with his Father, in all this: Hebr. 10.5.10. And by vertue of his di∣vine Nature, and Aeternall Spirit, through which he offered up him∣self

without spot to God. Heb. 9.14. He that hath offered himself, be∣ing God. Rom. 9.5. and man. 1 Tim. 2.5. yea, God man in one Per∣son, Joh. 1.14. Matth. 1.23. So that by reason, of this personall uni∣on, of the divine and humane nature in one Person, the blood that was shed, and with which he is entred the heavens, to appeare be∣fore God for us, is called Gods own blood: Act. 20.28. Which is more then if all and every man in the world had suffered all that was due to their sinnes, and is accepted of God at the hands of Christ, as if all had died. 2 Cor. 5.14. So as this redemption is in Christ perfect, the worke accomplished and done, and the Father with him, and in him is well pleased. Matth. 3.17. he having now taken away sinne, and abolished death. 1 Joh. 3.5. 2 Tim. 1.10. And is now at the right hand of God the Father, who hath released and given over all into his dispose, and made him Lord of all. 1 Pet. 3.18.22. Act. 10.24.36.

And this is the salvation which Jesus Christ hath wrought in his owne body with God for men; which all creatures in heaven and earth could not have done, but Jesus Christ hath done it, and so hath answered that part of Gods will, who will have all men saved. 1 Tim. 2.4. in that hee hath given himself a ransome for all; Yet if there be not a Salvation also wrought in men, they will yet perish in a se∣cond death, having no power in themselves to come to Christ.

2. There is a Reconciliation, Redemption, and Salvation which Jesus Christ effecteth by his Spirit in men to God; of which is spo∣ken, when in affirming the former wrought, men are thereupon in∣treated to suffer the Spirit in the newes thereof, to effect this latter in them: Wee pray you in Christs stead, be yee reconciled to God. 2 Cor. 5.20. and receive not this grace of God in vaine. 2 Cor. 6.1. Whence the confession of the Saints is, Thou hast Redeemed us unto God by thy blood, out of every, &c. Revel. 5.9. The former was by Blood-sheading, This by blood-sprinking, or washing, Revel. 5.9. and 1.5. with Heb. 9.19.24. and 12.24. Whence these are said, To be Elect according to the fore-knowledge of God the Father, through Sanctification of the spi∣rit, unto obedience and sprinkling of the blood of Jesus Christ. 1 Pet. 1.2. and so it is said, It is the Spirit that quickneth. Joh. 6.63. The Spirit giveth life, and writeth the Epistle of Christ in the heart, and conformeth to Christ 2 Cor. 323.6.17, 18. The law of the Spirit of Lafe in Christ Jesus, hath made me free from the law of sinne, and of death. Rom. 8.2. and so such are said to be washed, and sanctified, and justified in the

Name of the Lord Jesus, and by the Spirit of our God. 1 Cor. 6.11. deli∣vered from the power of darknesse, and translated into the Kingdome of his deere Sonne. Col. 1.13. called out of darknesse, into his marvellous light. 1 Pet. 2.9. Who have eternall life, and shall be perfected therein: 1 Joh. 5.12, 13. and 3.2. and this is said to be in them. Col. 1.29. Ephe. 1.19. Phil. 2.1.12, 13.

For effecting of which Redemption, Reconciliation, and Salvati∣on, Jesus Christ is exalted at Gods right hand. Act. 2.33. him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel, and forgivenesse of sinnes. Acts 5.31. And there this is also put in as the ground of our hope for this Salvati∣on, that Hee is set at the right hand of the throne of the Majestie in the heavens. Hebr. 8.1. And there he is fully furnished, for the making knowne, and tendring the Salvation wrought in his owne body, and the vertue thereof in this Salvation, by his Spirit, applying the fruits of that to men, and to effect æternall salvation in them that obey his call in beleeving. Isai. 45.22. Hebr. 5.9.

1. In that he hath received all Authority, who is gone into hea∣ven, and is on the right hand of God, Angells and Authorities and Powers, being made subject unto him. 1 Pet. 3.22. so as all shall bow to him, and he is the head of the Church, and Lord of all. Phil. 2.9, 10. Ephes. 1.20, 23. Acts. 2.33, 36. having life in himself, and quick∣ning whom he will, men as the Father. Joh. 5.21, 26.

2. In that hee hath there received, and is filled with the holy Ghost immeasurably in the humane nature glorifyed, and that to send forth to men, both to the rebellious, that the Lord might dwell among them. Psal. 68.18. and all men come to the Knowledge of the truth in due season. 1. Tim. 2.4.6. And moreover, to such as in the day of grace, so receive the knowledge of the truth, That they are brought to beleeve on him, To put his words in them, and teach them all things: Ioh. 14.26. To indue them with spirituall and use∣full gifts. Acts 2.33. Ephes. 4.7.13. and to lead them into all Truth. Joh. 16.13. and conforme them to himself: 2 Cor. 3.18.

3. In that he is there advanced in his peculiar Office, The great High Priest over the House of God, The Prophet and King of his Church, and peculiar People. Hebr. 3.3.6. and 5. and 7. Acts 3.22, 26.

4. In that he is there exercising in all Love and faithfulnesse in in the businesse for which he ascended thither and appeareth before God. Heb. 9.24.

In some sort Interceeding, or putting in for Transgressours, even the sonnes of men, yet in, and of the world; And that Spirit may so fill, unite, and blesse those that beleeve on him, and so goe forth in their Confession and Conversation, and in the Ministration of his Gospel by his servants, That those among whom they dwell and converse, might be convinced, and brought to beleeve the report of the Gospel. Isa. 53.12. (as once Luke. 23.24.) even as himself left the pattern hereof with us: praying to his Father, so to blesse his peculiar ones, That the world may beleeve that thou hast sent mee: and that the world may know that thou hast sent mee, and host loved them (beleevers) as thou hast loved mee. Joh. 17.21.23. That so the men of the world might be convinced, and the convinced allured, to come to Christ, and to God in him, Matth. 5.14, 15, 16. yea, so as that hee doth also in some measure enlighten every man that commeth into the world. Joh. 1.9.

But in more speciall manner doth he enterceede, being the Advo∣cate for his chosen ones, that by the heavenly Call are brought in to him, and doe through his grace, submit to him, and beleeve on him. Hebr. 3.1, 6. 1 Joh. 2.1. And presenteth them in himself, to his Father and himself, holy and spotlesse. Col. 1.22. Ephe. 5.27. ac∣cording to what he hath done, and is for them, that they may be accounted, not according to what they have done and are in them∣selves, but according to what hee hath done, and is for them, and is to them, and in them, and what they are in and through him. Psal. 103.10, 11, 12. 2 Cor. 1.30. Phil. 3.3, 8, 9.

And thus through his Eternall Spirit, and by vertue of his blood once shed, And in his owne body, that once dyed, and is now glori∣fyed for them, wherein also dwells the fulnesse of the Godhead bo∣dily, in whom they also are compleat, doth he appeare, presenting them, and advoceating for them, at the right hand of God in heaven. Hebr. 9.12.13.24. and 4.14. and 6.20. and 10.21. Revel. 1.18. Col. 2.3.9, 10. And so doth hee.

I. Take away from before his Father, and himself, and procure to them remission of all their sinnes, against, and since grace received, and procures sanctifying, and timely removall of the corrections in faithfulnesse im∣posed on them; and healing of their remaining infirmities, and causeth

them to appeare beloved in the love wherewith the Father loveth him. Hebr. 8. tot. Jere. 31.34. Mic. 7.18. Isaiah. 44.22. and 54.7, 9. 1 Joh. 1.7, 9. and 2.1, 2. Jo. 17.23.

II. Present before his Father and himself his Covenant of pretious Promises, the Father hath made with him, his owne fore put-forth, and granted Petitions for them, and his present good will, and gratious thoughts to them, and so procures the grant of dispensation, so farre as is meet for them. Psal. 89.18, 19.34. with Hebr. 8.1, 6. and John 17.6.20, &c. And this not by a submissive intreaty, as wee suppli∣cate one for another, or yet in such manner, as himselfe did inter∣ceede on earth, by supplications with cryes and sufferings. But with Power and Authority, his Father having fore-accepted his sacrifice, and given all power and authority to him: He and his Father being one in will, and in love to them, so that it is. Father I will, that they also whom thou hast given mee, be, &c. Joh. 17.24. Hebr. 7.28. and 8.1.

III. By his Spirit enter into their hearts, moving them, with sor∣row for, to acknowledge, confesse, and turne from the offences he is taking away for them. Acts 5.31. 1 Ioh. 1.7, 9. And to long and pray for the good things hee is presenting before his Father for them. Rom. 8.26. Zach. 12.10. That so they may pray in the holy Ghost. Ioh. 14.16. and 16.26. Jude 20.

IV. Returning more abundance of the same holy Spirit upon them, To answer their prayers. Psal. 85.8. To dwell in them, To teach, consolate, sanctify, support, and leade them in Union and fel∣lowship with him, through all sufferings and services of love. Ioh. 14.16, 17, 18.26. & 15.26, 27. & 16.13, 14, 15. Rom. 8.2.14. and so to subdue their lusts in them. Mic. 7.19. To tread downe Sathan under their feet in due time. Rom. 16.20. To answer their Adversaries for them. Matth. 10.19, 20. To encrease and perfect them in conformity to himself. 2 Cor. 3.18. 1 Ioh. 3.2. and to preserve them to the inheri∣tance reserved in heaven for them. 1 Pet. 1.4.5.

And this is the salvation he worketh in his people, which they are to suffer to have its perfect worke in them, and by his grace shew it forth. Rom. 12.1, 2, 3. Phil. 2.1, 2.

In which discourse of the Salvation which Christ worketh from heaven, by vertue of that Salvation which he wrought in himself on earth, appeareth a two-fold Salvation, which he from heaven now

worketh. Viz. O•••• Common; The other Speciall and eternall, of each it is fit distinctly a little to 〈◊〉〈◊〉.

First, there is a common Salvation, which by vertue of his death and Resurrection and Sacrifice, and the accept ••blenesse, and effectu∣allnesse thereof, with the Father, he hath obtained, and worketh for all men: So as (Scripture Affirming it.)

1. By him, The earth, and all the inhabitants thereof, (which by sin) are dissolved (hee doth bear up the pillars of it. Psal. 75.3, 4. Hebr. 1.3. and all the frame of the Creatures, the Aire to breathe in, The Sun to shine, the raine to fall, and the residue of the Creatures for mans use preserved. Psal. 145.8, 9. Matth. 5.45. Col. 1.18. And this expresly called, and said to be a witnesse of his goodnesse. Acts 14.17. and 17.24, 31.

2. By him also is procured the Patience and long-suffering of God, yea, and much bounty in many mercies also to men. 2 Pet. 3.9. Revel. 2.21. Psal. 17.14. and 136.25. And this expresly said to be, to lead them to re∣pentance. Rom. 2.4.

3. By him also is procured some meanes, with some light therein, and according thereto, to ••••de men to Repentance, that they might come to the knowledge of him, Though to some more darkly, and to some more cleerly and sully. Rom. 1.19. &c. Acts 17.24, 30. Matth. 28.19. Psalm. 19. Rom. 10.

4. By him also 〈◊〉〈◊〉 sent forth at one time or other, some secret superna∣turall light and 〈◊〉〈◊〉 of his Spirit, in and according to the meanes vouchsafed, tending to, and striving with them, to reprove them of sinne, moving to repentance, and seeking after God, with s••••e motions tending to confession of sinne, to Prayer, Equity, Mercy, Moderation in use of out∣ward things: use of meanes to such God. John 1.5, 9. Prov. 1.23. Joh. 16.8, 9. G••ne. 6.3. Mich. 2.7. And thus he calleth many yea in some de∣gree or other, All the 〈◊〉〈◊〉 of men. Act. 17.30. Mat. 27.3, 14. Prov. 8.4, 5, 3••, 34. Isai. 4••.••2.

5. By him also is procured, and sent forth to men, while they yeeld too, and doe that which by this sight, and these motions of his Spirit hee 〈◊〉〈◊〉 and ••eadeth to an in reast of incrcies, with more Light and goodnesse. Gene. ••0. tot. 2 Chron. 11.17. 〈◊〉〈◊〉 10.30. Rom. 2.14, 15. And if, as light increaseth, they abide in his Call, and 〈◊〉〈◊〉 on in his Teachings, be will poure 〈◊〉〈◊〉 his Spirit to their, and make knowne his 〈◊〉〈◊〉 to them, and they shall know the truth, and the truth shall make

them free. Pro. 1.33. and 4.32.35. Joh. 8.31, 32. Acts 10.1, 6.

6. Yea, with some, where the Gospel comes, he goeth farther, so inlight∣ning them to understand the truth of the report of the Gospel; that they doe beleeve, That through the Satisfaction made by Christ, remission of sinnes past is procured, and that in beleeving on him, æternall life is to be enjoyed, where-through they are prevailed with, to con∣fesse this truth, and to desire after him: and to attend with his peo∣ple, in the use of meanes, and in some fellowship and walking with them: Tasting some sweetnesse of the good Word of God; and yet not come into Onenesse with, and rest and stablishing in him, Isai. 6.28, 34. Gal. 3.1, 2, 3. and 4.11.19. and 5.4. Hebr. 6.4, 5, 6. and 10.29. Hos. 11.3, 4. And these are brought out of Aegyptian darknesse, and so farre saved; Though by departing from this grace, or abu∣sing of it to wantonnesse, some of these may become ungodly, and so perish through their owne folly, and misse of æternall life, as was shadowed in our Types of old. 1 Cor. 10.1, 11. 1 Joh. 2.19. Jude 4.5.

And as the reconciliation, redemption, and Salvation wrought by Christ in his owne body for men with God, is in it self so perfect, that in some sense, and that in truth, all may be said, to have been reconciled, redeemed and saved, yea justifyed in him; though most in themselves be destitute of every of these. Rom. 3.22, 23, 24. and 5.14.18. And though this be mysterious, yet may it be as well understood, and beleeved, as That all men were once made righteous in the first Adam, and so were in him, Truly righteous. Eccles. 7.••9. of which righteousnesse (he falling, and loosing all, and so all falling in him, before they had beeing from him) none of them ever felt or parta∣ked of. Rom. 5.12. for so though all againe recovered, and made righ∣teous in the second Adam: yet of the choice benefit of this recovery, and of this Righteousnesse, many doe never, partake of, or enjoy, be∣cause they turne from grace offered, and loose their own soules, and dye before they come to have a beeing in him, and so are d••••arred thereof. Prov. 1.24, 32. and 8.36. Mat. 16.26. Eccles. 11.3. Job. 3.3.5. 1 Joh. 5.11, 12. Nor doth their never enjoyment, any more prove, that they were never recovered in the second Adam, them their ne∣ver enjoyment of the life and righteousness of the first Adam (who was the figure of the second) proveth them never to have bee, made righteous and alive in him, onely this dissimilitude the Scripture

sheweth: That as the first Adam being a living soul, and of the darth, he lost all our souls in his fall, without remedy on his part. Ro. 5.12, 14, 18, 19. 1 Cor. 15.45, 47. So the second Adam is a quickning Spi∣rit, and the Lord from heaven, and so looseth none, but whoever now perisheth, destroyeth himself, and looseth his owne soul. Hose. 13.9. Matt. 16.26. which farther proveth, the perfection of the sal∣vation wrought by himself in his own body, and his faithfulnesse in his businesse he is to doe from heaven, about bringing all so redeem∣ed to the knowledge of the truth.

So that as he hath in himself so saved all men: so being ascended, he doth by vertue of his death, and the redemption wrought in him∣self, use such meanes, and in some seasons so put forth Spirit therein, That he makes all saveable, so as there is a possibleness in & through him, and possibility with him, for all men to come in to him, to be∣leeve on him, and in beleeving to be æternally saved Job. 3.16, 17, 18, 19. whereby the effectualness of his ransome with his Father, his faithfulness in his business in heaven, his gracious minde, good will in his Call, by motions of his Spirit, through his Word and workes: and the destruction of all that perish to be of themselves, is fully pro∣ved, as also, that all attending to this salvation doe beleeve on him, shall have the speciall salvation in which is æternal life; And the faith of this common salvation, is as the opening the doore to the speciall. Jude 1.2, 3.

And of the salvation wrought by Christ in himself with God for men, and by vertue thereof extending of this common salvation to men, is meant. 1 Tim. 2.4, 6. In which sense let the proposition be understood: And thus is Christ the Saviour of the World. Joh. 4.42. The Saviour of all men. 1 Tim. 4.10. but especially of them that beleeve; of which speciall Salvation now.

Secondly, there is a speciall and æternall salvation, which Jesus Christ by vertue of his death, and resurrection, doth in his spiritu∣all application thereof to the hea•••••• and consciences of man, worke in men to God. Hebr. 12.24. and 9.14. Such as in discovery of his grace in the fore-mentioned salvation, are by his Spirit in the heaven∣ly Call sent forth therein prevailed with, to yeeld to his reproofes, and so to beleeve and accept the Attonement made that forsaking all things else, they come in to him; and depend on him for life, hee worketh in them 〈◊〉〈◊〉 his Spirit, applying and sprinkling his blood on

their hearts, and extending the vertue of his resurrection in them; An especiall Salvation, that is æternall, such as is above all menti∣oned in the common salvation. Prov. 1.23. Job. 6.44, 45. Rom. 5.4, 11. 1 Pet. 3.21. whence he it said to be the Author of æternall Salvati∣on to all them that obey him. Hebr. 5.9. And this obedience effe∣cted through the Spirit in their beleeving, is said to be unto obedi∣ence and sprinkling of the blood of JESUS CHRIST. 1 Pet. 1.2. whence they are said to be come to the blood of sprinkling. Hebr. 12.24. Whence however through his blood∣sheading he hath interest in all men, and right to dispose of them. Rom. 14.9. yet have none any right in his speciall priviledges, nor can have part with him therein, unlesse hee by his Spirit wash them with his blood. Tit. 3, 4, 5, 6, 7. That our Saviour said to Peter on mother occasion, being true in this, If I wash thee not, thou hast no part with me Joh. 13.8. and so they confesse that beleeved in Christ, he hath loved us and washed us from our sinnes in his owne blood. Revel. 1.5. And so they are affirmed to be washed in the Name of the Lord Jesus, and by the Spirit of our God: 1 Gor. 6.11. because it is by his blood applyed by the vertue and power of his Spirit: where through,

1. He maketh the heavenly Call more powerfull and prevailing in their hearts for drawing them forth of the hopes, condition, fellowship, service, thraldomes and pollutions of the world, to submit to, looke on, and seeke to injoy the grace of, and life in Christ. 2 Pet. 1.4. and 2.20. Joh. 6.44, 45. 2 Tim. 1.9. Heb. 3.••, 6.

2. He more and more reconcileth their hearts, and powers to God in sight and beleefe of his precious blood-shed for them, overthrowing their pride and high thoughts of themselves, and their stubborne reasonnings, and evill and hard thoughts of God: and their Inclinations of seeking content in other things, or help by other meanes, and raiseth them up to high esteemes of Christ, and God in Christ, and the grace, Spirit, righte∣ousnesse, and life in him, with servent inelinations and desires after the some, to be ever found in it, and comforted and guided thereby. 2 Cor. 5.18, 19, 20, 21. and 10.4, 5. Tit. 3.3, 4, 5, 6. Zach. 9.12, 13. J••••. 6.45. Is. 55.5. Psal. 3.3.7, 8, 9, 10.

3. He cleanseth and purisyeth their hearts and consciences through the sprinkling of this precious blood therein, and ••••shing them there∣with,

making is effectuall in their beleeving through all their powers Hebr. 12.24. 1 Pet. 1.••. and that both in regard of the guilt of sinne, freeing them from the heavy charges, and bondage of the law, the feares of wrath, and terrours by hell, Hebr. 9.14. Rom. 5.1, 2, 11. and 7.4, 5.25. and 8.2. And also in respect of the Tyrannicall pollution and ser∣vice of sinfull lusts; this blood beleeved in, breedeth in the heart a loa∣thing of sinne, and self-wrought righteousnesse worldly and fleshly plea∣sures, riches, honour and same: Zach. 12.10. Gal. 5.24. and 6.14. 1 Joh. 1.7. and it also breedeth inward love and child-like affections to God, and Christ and his government, Gal. 2.20. 1 Pet. 1.7, 8. 1 John 4.19. and sinceere and member-like love to brethren. 1 Pet. 1.21, 22. Eph. 5.1, 2. and compassionate to men. 2 Cor. 5.14. with singleness of heart, and spirituall frities of joy, peace, patience, &c. And heavenly desires after approbation and nighness with Christ in all services of love to God or brethren, Acts 15.8, 9. 2 Cor. 5.14, 15. Col. 3.10, 11, 12. Phil. 2.1, 2.

4. Hee marketh and sealeth them by his Spirit with his blood (as once in Ceremony our Types of old. Exod. 12.13.) for deliverance in spe∣ciall manner, and to the day of Redemption. Eph. 1.13. and 4.30. and thereby strengtheneth their faith to rest an God in Christ for the Promi∣ses of the New Testament. Hebr. 9.14, 15, 16. Rom. 5.5, 11. for his performance to th••••, all he hath promised to conferre on them. R••••. 4.18, 25. and working in them all his grace requires of them. Psalm. 138.8. Is. 26.12. as also faith for standing in the dayes of Temptation, and over∣comming. Revel. 12.11. and so to live by Faith: Gal. 2.20. and walke in love. 2 Cor. 5.14. which worketh sweetly. Gal. 5.6. 1 Cor. 13.

5. Hee bringeth them in to approach, with holy boldnesse to God, and liberty in use of his Ordinances; and to Union and fel∣lowship with himself and his people. Rom. 5.2, 3. Ephe. 2.13, 17, 18, 19, 22. Hebr. 10•• 9.22. and 12.22, 24. 1 John. 1.1, 2, 3, 7. and so guiding them to some to the Spirit, he enters them into his rest, and Kingdome, and causeth them of the Spirit, to reape life everlasting. Hebr. 4.3. a ••et. ••.11. Gal. 5.18. and 6.8.

6. Hee having thus fitted them, gives them 〈◊〉〈◊〉 experiment all those things mendoned in 〈◊〉〈◊〉 speciall Intercession and Advocation, with many unutterable discoveries of Love, and 〈◊〉〈◊〉 of Spirit. C••••. 1.2, 3, 4. and 2.5. and 5.10. &c. Ep••es. 1.17, ••0. which 〈…〉〈…〉 with assurance of his 〈◊〉〈◊〉, and of the inheritance, Rom. ••.32, 36. and

makes their hearts to glory in God, and to love, long, and waite for the comming againe of Jesus Christ, who will come in due time, and free them of all trouble, and possesse them of the inheritance, and crown them, and make them glorious like himself in soul and body, 1 Joh. 3.2. Revel. 22.17, 20. 2 Tim. 4.8. Phil. 3.21.

And this is a little discovery of that speciall salvation he worketh in Beleevers unto God, of which confession is made. Rev. 5.9.

Now between those two salvations, that with God for men, and that in men to God, The common, and the speciall; The Scripture doth often and many wayes distinguish, and that very clearly, as to instance.

1. The former is called a reconciling by his death; The other a saving by his life. Rom. 5.10. The former a reconciliation wrought for the world by God in Christ; The latter a Reconciliation of some by Christ to God; God was in Christ, reconciling the World to himself; God hath reconciled us to himself by Christ. 2 Cor. 5.18, 19.

2. For effecting the former. Christ came from the Father, and came into the world. Job. 16.28. 1 Tim. 1.15. and was made poore. 1 Cor. 8, 9. and made low and abased. Rom. 8.3. For effecting the other, Hee left the world, and went againe to the Father. Job. 16.28. and was exalted and glorified by, and at the right hand of God. Acts 5.31.

3. In effecting the former, he was abased more and more, till in his resurrection it was perfect, and wee despised him also. Phil. 2.7, 8. Isai. 53.3, 4, 5. In effecting the other, Hee is exalted and glorified more and more till that be perfected, and is precious in our hearts. Isai. 4.••. and 55.5. 1 Pet. 1.21, 22. and 2.4, 7. Phil. 3.7, 8, 9. Cant. 5.10, &c.

4. The one is a Redemption (for us) in Christ Jesus. Rom. 3.24. the other is a Redemption of us in our soules and bodies. Luke. 1.74.79. Rom. 8.23.

5. The former was by blood-shedding, for which he went out of the City, Hebr. 9.12. and 13.12. the other is by presenting his blood before his Father, and by his Spirit sprinkling the same on the heart and conscience of his people, for which he entred into the holy of holyes. Hebr. 9.14.24. and 12.24. Revel. 1.5.

6. The former is already perfectly wrought and done and finish'd in himself, and so accepted with the Father, that he hath made him

Lord, and extends through him fruites of patience, and goodness to men, without mens knowledge of him, or what he hath done, even while they are enemies, and without strength. Ioh. 17.4. and 19.30. Rom. 5.6.8, 10. and 3.11, 12. Act. 14.17. but the other is begun in the making known him in the salvation wrought and perfected in the knowledge of him, in both that and the æternall Salvation. Tit. 2.11, 12. and 3, 4, 5, 6. 2 Pet. 1.2, 3, 4.

7. The former hath prevailed with God for men, so as hee hath accepted the sacrifice of Christ, and given over all into his dispose, and made him Lord of all. Hebr. 10.12. Psal. 110.1. and 2.7, 8. and doth prevaile in that God for his sake extendeth patience and bounty to men, with means to leade them to Repentance. Rom. 2.4. The latter prevaileth in and with men to God. Psal. 110.3. Isai. 55.5. Ioh. 6.44, 45. Tit. 3, 4, 5.

8. The former is affirmed in Scripture to be for all men. Ioh. 3.17. but the latter is only for and to beleevers. Ioh. 3.16. Act. 10.43. Hebr. 5.9.

Thus are the common and speciall Salvation distinct, and the former, first and generall for all; and the latter, following and peculiar to be∣leevers: And that which the Scripture distinguisheth, it becomes no man to confound.

Now what the Scripture maketh distinct, and putteth difference in, we may safely so view, and speak of them, and so the death of Jesus Christ, at the ransome and Propitiation being affirmed in Scripture to be for sin∣ners, for the world of mankind, for all men, and every man, and this that common Salvation, wrought for all men in his owne body, and so the ground of that salvation extended to all, wherein all are made so saveable, that they might be æternally saved, and this declared, that they might be∣leeve it; and in beleeving repent and come in to Christ, and so be eternal∣ly saved: It appear•••• to be the sense of 1 Tim. 2.4.6. Hebr. 2.9. And in such, and so large a sense, is the Proposition, and no larger: And so this first Consideration hath lead to right stating of the Question for the sens•••• and afforded proof also, and answer to most of the Objections: that ••y ••∣buse of reason, and some places of Scripture speaking of the 〈◊〉〈◊〉 Salva∣tion, 〈…〉〈…〉 against it.

CHAP. II.

Of the divers distinct ends of the Death and blood-shodding of JESUS CHRIST, mentioned in the Scripture, and of which of them is here meant.

THere are in Scripture set forth, and plainly affirmed di∣vers distinct ends of the death and blood-shead of Christ, in his laying downe his life.

The first end, and that which is generall and com∣mon, of the largest extent, was, to be a Ransome, a sacri∣fice and Propitiation, or a propitiatory Sacrifice for sinfull man∣kind, To take away sinne before God for men; He appeared to put away sinne, by the sacrifice of himself. Hebr. 9.36. The Lambe of God, which taketh away the sinne of the world. John 1.29. Hee dyed for our sinnes, according to the Scripture. 1 Cor. 15.3. And he is the Propitiation for our sinnes, and not for ours only, but also for the sinnes of the whole world: 1 John 2.••. And in this gene∣rall and common end are included, three distinct, yet inseparable ends: The first, in respect of God, that was offended; from whom man was fallen, and against whom become an enemy; The Second in respect of JESUS CHRIST, the Mediatour between God and man kind: The third in respect of mankind fallen, and mediated for, each of which it is meet wee should understand.

1. In respect of God offended with mankind, The end of the death of, and ransome given, and Sacrifice offered by Christ, was to fulfill the truth, and satisfie the Justice, and performe that good will of God, who would have all men saved: Mankind having sin∣ned and fallen, the truth of God will have it so, That hee that sin∣neth must the: And the Justice of God will have it so, That 〈…〉〈…〉 faileth in any thing of that Law which hee ought to performe to God, shall suffer the Curse. Gene. 2.17. and 3.19. Ezek. 18.20. Deut. 27.26. Gal. 3.10. Psal. 49.7, 8. And God may as soone cease to be

God, as faile in his truth or Justice; and mankind, if they suffer this death and curse, must perish, and never get out of it againe, so as man being under this judgement; no mercy can be shewne him, no peace afforded him, but it would be as it were crosse to the holy Na∣ture of God: But Jesus Christ by the Fathers appointment, and his owne will, becomming a second Adam. Rom. 5.14. a publike Per∣son (as the first Adam) In the room of all mankind, Hee, by the grace of God, tasted death for every man. Hebr. 2.9. And suffered the curse for all, that by the Law were under the Curse. Gal. 4.4. and 3.13. And this is with God, as if all had dyed. 2 Cor. 5.14. So that now in Christ, mercy and truth are mett, righteousnesse and Peace have kissed. Psal. 85.10. Now God may bring men into a new Treaty, and shew mer∣cy, and extend Peace to them: his truth and Justice as brightly shi∣ning therein, as his Mercy and Peace: Christ his Sonne, having in mans nature and stead, fulfilled his Truth, and satisfyed his Justice: and so farre saved all men, according to his will. Rom. 8.3. 1 Tim. 2.4. And thus it is said, God was in Christ, reconciling the world to himself. 2 Cor. 5.19. and Christ speaking of his comming to die, and offer himself a Sacrifice, saith of this end; Loe, I come to doe thy will, O God. Hebr. 10.6, 9.

2. In respect of Jesus Christ, the Mediatour between God and man; The end of the death of, ransome given, and sacrifice offered by JESUS CHRIST, was, that he might be the Lord of All, have them all as his owne, to dispose and judge, to command, and accordingly to condemne, or forgive, as he saw fit: Christ was the Lord of all, as the Father, for all were created by him. Joh. 1.1, 2, 3. But mankind, being fallen into sinne, and so under death and curse, became without Christ, and without God in the world; Alienated from his favour and presence: Ephe. 2.1, 2, 12. Gene. 3.24. and became dead in sinne. Rom. 5.12, 18. And though God and Christ, lost not their right of Lordship over men, yet man being fallen, the liberty of exercise was on mans part barred: and there was no way but one, that God and Christ should judge and de∣destroy mankinde for the sinne, and in the verse and death, under which they were fallen; mankind being now, like a fallon and Traytor, with sentence past upon him, and upon the ladder or Tree, with the rope a∣bout his neck, and ready to be turned off, having neither benefit of Law, nor Pardon; nor freind among all the Creatures that can helpe him, and

so no way for favour, or comming into any new treaty or Judgement, or living to God any more: but onely in this new way agreed on between God and Christ. That Christ should take this cause in hand, beare this sinne, goe upon the ladder, and suffer this death and curse upon the tree; whioh he once having suffered and overcome, all mankind should be his, and he become their Lord, that they might live to him: and so be all brought out of this first death by him; And those that did in the day of grace ac∣cept him for Lord, and yeeld to his government, hee might give them æternall life, and those that would not so doe, he might sentence them to a second death. 2 Cor. 5.21. Gal. 3.13. Jo. 3.18. Also mankind in their sinne and fall, by reason of the conquest Sathan had over them therein, were become his slaves, and vassalls, and hee by his conquest and power, got such interest and mastery over man, that hee was their Lord by the right of warre: Now Jesus Christ, by his conquest over the Devill in the wildernesse, and through his life, and by his Resurrection, and in his Ascension, did overthrow the Devill, and conqvered him, and spoiled him of all his right of Lordship, and led Captivity captive, and so himselfe became Lord by vertue of his conquest also: Mat. 4. Jo. 12.31. Col. 2.15. Ephes. 4.8. so hath he redeemed all men, by purchase and ransome of his Father, and by strong hand, and conquest, from the Devills right of Lord∣ship: and so is the Lord of all men by a double right, namely of ransome and conquest, and hath all into his dispose, and for a new treaty. And all shall be made alive to stand at his judgement; and he hath a new and æternall life to bestow on all that in the day of grace doe in beleeving sub∣mit to his Spirit: And another, even a second death for such as through the day of grace rebell against him; and hee is the Judge: and so it is said, For to this end Christ both dyed, and rose and revived, that he might be the Lord both of the dead and living. Ro. 14.9.12. And that he dyed for all, that they which live, should not henceforth live unto themselves, but unto him that dyed for them, and rose againe. 2 Cor. 5.15. Whether wee live therefore, or dye, wee are the Lords. Rom. 14.8. And wee must all appear before the judgement seat of Christ. 2 Cor. 5.10. Rom. 14.11, 12. And then all shall acknowledge him that dyed to be Lord, and hee shall judge. Phil. 2.7, 11. Rom. 2.16.

3. In respect of mankind, for whom Christ did mediate, The end of the death of, the ransome given, and sacrifice offered by Christ, was,—To remove out of the way, all that stood between God and

man, which was as a barre that kept back all streames of mercy and peace; that none tending to salvation could be shewne to man; as, the bondage of the Law, that held under sinne, the power of death, that lay on man by reason of sinne, and the Lordship and power of the devill, that held under both: And so Christ dyed for all, that all are dead. 2 Cor. 5.14. And wee are dead to the Law by the body of Christ. Rom. 7.4. and he hath abolished death by his comming. 2 Tim. 1.10. In a word, hee hath blotted out the hand-writing of Ordi∣nances that was against us, and contrary to us, and took it out of the way, having spoiled Principallities and Powers, &c. Col. 2.14, 15.—Also he dyed, and offered himselfe in Sacrifice, To procure pardon and remission of sinnes, and favour and life into his owne hands for mankind, that hee might dispose thereof according to the Tenor of the Gospel: For without shedding of blood is no re∣mission of sinnes. Hebrewes 9.22. And hee was delivered (to death) for our offences. Rom. 4.25.—Also that hee might open a way for men to come in and partake of this grace, through his Spi∣rit in the Gospel; In which hee is set forth to be a propitiation through faith in his blood, &c. Rom. 3.25. In which Gospel hee hath brought life and Immortallity to light. 2 Tim. 1.10. That in the Testimony thereof, all men might through him beleeve. John 1.7. and in beleeving, have life. Joh. 3.16, 17, 18.

And all these three ends, that in respect of God, that in respect of Christ, and that in respect of mankind, are all for the good of mankinde, and meet all in this one end of his death, for ransome, sacrifice, propitiation. And this is affirmed in the Scripture through∣out; And each particular in this generall, to be for the world, for all men, for every man, and so, and for such ends, and in such sense, appeares. 1 Tim. 2.4.6. Heb. 2.9. to be meant: And so the Proposi∣tion is also to be taken: yet are there other ends of his death: and so.

The second end of the Death, and blood-shedding of CHRIST was to seale, rattify and confirme the New Testament of pre∣cious Promises; whence it is called, The New Testament in his blood, which was shedd, &c. Luk. 22.20. and his blood, called the blood of the New Testament. Mat. 26.28. That Christ is come, and hath dyed for our sinnes, and rose for our justification, and is the Propitiation for the

sinnes of the World; That he is the Lord, and all men are his, and ought to live to him, and that there is life in him for them, Is the affirmation and Declaration of the Gospel, and shall one day be knowne to be true, whether men will beleeve it or no; But for such as through grace doe beleeve it, so that in that beleeving they re∣pent, and come in to Christ, and depend on him, There are for them many precious and gracious Promises from Christ, and his Father. 2 Pet. 1.4. Hebr. 8.6. contained in one generall, which is of æternall life. 1 Joh. 2.25. and branched into many particulars, as re∣million of sinnes, subduing of lusts, Sanctification, hearing of Pray∣ers, preservation in this Grace, and guidance, and protect on of spirit, through all seruices of him, and suffesings for him, and to the possession of the Inheritance, &c. as before instanced: A I which be∣ing by Covenant, or as in a Will and Testament plainly recorded, are called the New Testament: Gal. 3.17, 18. of which Testament, Christ is the Mediator. Heb. 9.15. And where a Testament is, there must al∣so be the death of the Testator; for a Testament is of force after men are dead, otherwise it is of no strength at all, while the Testator li∣veth. Heb. 9.16, 17. but the Testator once dead, if it be but a mans Testament, yet if it be confirmed, no man disannulleth, or addeth thereto. Gal. 3.15. How much more this Testament of Christ, sealed with his blood. Hebr. 8. and 9, 10. And this end peculiarly is for, and belongeth to his Called and chosen ones. That they which are called, might receive the Promise, &c. Hebr. 9.15. and 10.19. Such as have in beleeving received the Atonement. Rom. 5.1.3.11. This end joyned with the former, is the ground of their hope.

The third end of the death of Christ, was to be a witnesse-bear∣ing, and a seale of the witnesse he had borne to the Truth, in his de∣claration and ministration of the Gospel, as he saith, To this end was I borne, and for this cause came I into the world, That I should beare witnesse to the Truth. Joh. 18.37. so it's said, Hee before Pontius Pi∣late witnessed a good confession: 1 Tim. 6.13. or profession; And in this end was included the testimony of his faithfulnesse, and obedience also to his Father. Ioh. 12.50. Phil. 2.8. And the Testimony of his compassion and care for the good of All, where he had preached the Gospel. Matth. 9.35.38. And the Testimony of his more speciall love, and tender care and faithfulness toward those given him in the

heavenly Call by his ministration, watching to preserve them in the Truth, even to the Adventuring, and laying downe his life for them. Joh. 10.11, 18. which end in respect of testimony more neerly re∣spected them among whom hee ministred, and by instruction, us al∣so; But especiall is this end, and the holding of it forth also for our example, to lay downe our lives for the Brethren. 1 Joh. 3.16. P•••••• not as a Propitiation for sinnes, He only did that, and is that for all men. 1 Joh. 2.2. Nor yet as the seale of the New Testament, Hee onely did that, and his blood is that for all his called and chosen Ones. Heb. 9.12, 14, 15, 16, 17. But in witnesse-bearing to the truth, In love and testimony of faithfulnesse to Brethren: To goe on and be faithfull in all services of love, for edifying in faith and love, even to the death, and laying downe our lives for the Brethren. Phil. 2.1, 8.

Now these ends the Scripture making distinct, and offirming the first more large then either of the two latter: It is not for man to confound them, or limit the former to the latter: And understanding. 1 Tim. 2.6. Hebr. 2.9. to affirme of the first end onely, as indeed they doe, and so the Proposition likewise: This Consideration also leades to a right stating the Quistion concerning the sense: and proveth it also to be as before set downe: And answeres the Objections, that by abusing of placer speaking of the peculiar ends, are framed to gaine say that which the Scripture af∣firmes of the generall end of Christs death.

CHAP. III.

Of the divers manner of mentioning these ends in Scripture, and in what manner mentioned here.

THe death of JESUS CHRIST in respect of these fore-mentioned ends, is diversly mentioned in the Scrip∣ture, as may be seen.

First, sometime more ends of his death then one are mentioned together: Sometime that end of his death which was for

propitiation and ransome is coupled together with that end which was to testify love and faithfulnesse in his ministration, propounded for our example: And then such generall words as the World; All men, &c. are not used, because his ministration on earth did not reach to all the World, nor to all men at that time in the world: And yet such a word, as though it may in some sense be peculiarly applyed to some: yet in another sense it may be applyed to all: and so because the Ministration was not to all, and yet the ransome for all, he useth such a word as may be applyed to the one or the other sense, and so carry both senses in one: as for our example he saith; The Sonne of man came not to he ministred unto, but to minister, and give his life a ransome for many: Matth. 20.28. so Mark. 10.45. he saith for many, but he saith not, but for many; and so leaves the word at large for both senses, as Rom. 5.19. Sometime that end which was for propitiation and ransome, is coupled together with that end, which was for sealing the New Testament, which belongs not to all men, but to his chosen Ones, that have partaked of the heavenly call; And then such generall words, as cannot in any sense be appropria∣ted to some peculiar: as the world; All men, &c. are not used; nor yet such a word as may not in some sense be applyed so generally: And so he saith, not some, nor his Elect, nor, but onely for many. But so speakes, as his words may be applyed to either, or both the sen∣ses, as occasion is; Seeing the propitiation is for all, and the New Testament for Beleevers, which are many also; he faith, this is my blood of the New Testament, which is shed for many for the remission of sinnes. Matt. 26.28. See Hebr. 9.14, 15.

But sometime the death of Christ in respect of that end, which was for propitiation and ransome, is onely mentioned, and then as sit is for all, so in propositions for Faith, It is exprest in such gene∣rall words, as the World; All men, &c. 2 Cor. 5.14, 15, 19. and so it is here, in 1 Tim. 2.6. and Hebr. 2.9.

Secondly againe, that end of the death of Christ, as it was for ransome, propitiation and reconciliation is mentioned in the Scrip∣ture in a threefold sense distinctly, as every reader may see.

1. As it is in it selfe, by and in Jesus Christ, given to, and made with God for men, and that without the knowledge, will, motion or act of any of the sonnes of men, yet so perfectly and fully in and by himself, as the publike person in the room of mankind. And so pre∣vailing

and acceptable with God the Father, that he hath received the same, and taken such well-pleasednesse therein, as he hath borne testimony thereof, and given over the dispose of all into the hands of his Son, and filled him with spirit, life & authority to dipose all: By reason whereof, as full redemption & recovery is in Jesus Christ, and by him wrought in himself, as there was overthrow in and by the first A∣dam; So he hath life and justification for all in himself, and power and authority both to dispense therof to all that in the making it known submit and come in to him, and to judge all that harden themselves and rebell against him. 1 Ioh. 3.5. 2 Tim. 1.10. 1 Jo. 2.2. Ro. 5.18. Ro. 14.9, 12. Phil. 2.8, 11. Ps. 68.18.21. as is before shewn in the redemption wrought in himself, and in the first and generall end of his death.

2. As this ransome, propitiation and reconciliation, made by and in Christ with God for, and his right of Lordship over men thereby, is made knowne by Christ, through his Spirit in the Gospel to men, so as they may thereby be convinced of the perfection thereof fully effected by him, and accepted of the Father, and of the overthrow given death and the devill by him, and that redemption he effected for mankind: And this knowledge, with so much spirituall power, as they might be convinced of sinne, because they have not beleeved on him, and that they might come in to him, and submit to his sen∣tence, whether of absolution or condemnation, and acknowledge him Lord to the glory of God, whether to their glory or shame (in which they might here find mercy with him) and to which however here they resist, yet he will one day bring them, when he shall so farre see the travell of his soul. Ioh. 16.8, 9, 10, 11. Rom. 14.8, 9, 10, 11, 12: 2 Cor. 5.10. Phil. 2.8. Isa. 45.22. Dan. 12.2. as is before a little touched.

3. As some men have so entertained and received this knowledge in this day of grace, and are therein convinced and submitted to this acknowledgment of him, so as they are by his grace brought in to receive in their hearts this atonement made by him, and so to be∣leeve on him, wherein they experiment the goodness & power of it, quieting and renewing their hearts, and reconciling their hearts to God & Christ, and to brethren in Christ, and to giving up to his spirituall regiment. 1 Cor. 14.24, 25. Acts 18.27. Rom. 5.1.5.11. 2 Cor. 5.18. and 3.3.17, 18. And this last is peculiar, and not common; for,

The Scripture distinguisheth and putteth great difference be∣tween the redemption, life and justification that is in Christ for men:

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

And the same upon or in men, through the enjoyment of Christ. Rom. 3.••2, 24, 26. and 4.24, 25. and 5.18. between the Attonement made in and by Christ for men, And the same received by such as beleeve in Christ. Rom. 5.1.6, 10, 11, 15. 2 Cor. 5.8, 19. 1 Joh. 5.10, 11, 15. 2 Cor. 5.8.19. 1 Joh. 5.10.11, 12. And the former of these to be larger then the latter, and so not to be confounded, and limmited by men: Now of the former, is made in Christ, and at farthest, as m••de knowne, that wee might be convinced, and so brought in to Christ, it is evident. 1 Tim. 2.4, 6. and Hebr. 2.9. doe meane: and so farre, and no farther is the sense of the Proposition, and Objections from the latter against it, appeare to be an abuse of such Scriptures.

Thirdly, againe we finde the death of Christ in respect of the ran∣some and propitiation wrought in Christ in himself, with God for men (even as the creation of men by Christ) mentioned diversly in respect of Person.

1. Sometime in the first Person singular, concerning the Spea∣ker, Who loved me, and gave himself for me. Gal. 2.20. Thy hands have made me•• Job. 10.8. so verse 9. Psal. 119.73. and 139.13.16. no rea∣sonable understanding can hence inferre, he gave himself for no other, and made no other.

2. Sometime in the first Person plurall, where the Speaker couples those he speaketh of together with himself: Hee delivered him up for us all. Rom. 8.32. hee made him to be sinne for us. 2 Cor. 5.21. he is the Propitiation for our sinnes. 1 Joh. 2.2. As the Lord liveth that made us this soul. Jere. 38.16. Hath not one God created us. Mal. 2.10. No right reasoning can inferre hence, therefore no o∣ther; for that would contradict the plaine testimony of Scrip∣ture.

3. Sometime in the second Person, with personall application: My blood, which is shed for you: Luke 22.20. so 1 Pet. 1.18.19. The Lord that created thee, oh Jacob, and hee that formed thee, oh Israel, feare not, for I have Redeemed. Isai. 34.1. reason must yeeld, such say∣ings answer not the Question, how many hee redeemed and created.

4. Sometime in the third Person, with a speciall personall appli∣cation, and that sometimes to the better part: I lay downe my life for the sheep. Joh. 10.15. redeemed his people. Luke 1.68. Let Israel re∣joyce

in him that made him. Psal. 149.2. so Isai. 43.15. and sometime to the worser part: The weak Brother perish, for whom Christ dyed: 1 Cor. 8.11. denying the Lord that bought them, and bring upon them∣selves swift destruction. 2 Pet. 2.1. He that made them, will not have mercy on them. Isai. 27.11. sure no sober-minded men will affirme, that the sayings of any one of these parts will resolve the Question, how many God made, or Christ by death and ransome bought; un∣lesse one put both parts together.

5. Sometime in the third Person generally, without any restrain∣ing Application: Wee have seen, and doe testify, that the Father sent the Sonne to be the Saviour of the World. 1 Joh. 4.14. and 2.2. And that he dyed for all. 2 Cor. 5.14, 15. hath made of one blood all Nations of men. Acts 17.26. And such-like sayings, doe directly and fully answer the Question, How many God made, and how many Christ dyed, and gave himself a Ransome for: And the like might be said, for shewing how many have sinned, how many shall dye, how many shall rise againe, how many shall appeare before Christs Judgement-seat: All these are to be found answered in the Third Person generally, without any restraining Application, where it appeares to be All men, and cannot rightly be opposed by places where they are spoken of in the first Person singular, or in the first Person plurall, or in the second Per∣son, with personall Application, or in the third Person, with any re∣strictive Application, as all and every of them are in many places spooke of in that manner, as well as the creation of men, or Ransome given by Christ for them: Now the 1 Tim. 2.6. and Hebr. 2.9. are spo∣ken in the third Person generally, without any restraining applica∣tion, and such places must settle us in the sense. And so in this con∣sideration, we are led to see what expressions to finde the sense of the Proposition in, and where proved; Namely where the death of Christ as the Ransome and Propitiation, is mentioned without other peculiar ends joyned with it: and where that Propitiation is set forth, as made by Christ: and to be made knowne or offered so to be without the receite in gracious operations joyned with it; And what is affirmed of it in places so speaking, may not be denyed or straitned by any places otherwise speaking, which puts by the most usuall Objections against it.

CHAP. IIII.

Of the divers wayes of propounding the Sufferings and Death of CHRIST in the Scripture, and how it is pro∣pounded here.

THE death of CHRIST is diversly propounded in Scripture; and that as in respect of every end, so in re∣spect of this end of giving himself to the death, as the Ransome and Propitiation, and sometime coupled with other ends.

1. Sometime it is propounded most especially and intentional∣ly, as, and for an example to Beleevers to follow, in love, and in the fruits, in sufferings and services thereof, and as the motive thereto. Eph. 5.1, 2. 2 Cor. 8.9. In which, if the love and services thereof, be of Beleevers one to another, then he is set forth, as having loved us, and given himself for us. Joh. 15.12. 1 Joh. 4.7, 10, 11. If the love, and ser∣vice thereof be to be enlarged according to any nigh relation be∣tween us, as husband and wife, then hee is set forth, as having loved his Church, and given himself for it. Ephe. 5.25. If the love and ser∣vice thereof in patience and suffering, and in overcomming evill with good, be to be exercised towards unbeleeving ones, or Adversaries, then he is set forth, both as having so suffered for us, 1 Pet. 2.18, 24. and also as having suffered for the unjust. 1 Pet. 3.14.18. which manner of propounding his death, is used to prevaile with Beleevers, to follow his example; but doth nor shew how many he dyed for, and so can∣not with Justice be brought to answer that Question, or to op∣pose it.

2. Sometime it in propounded by and of Beleevers, as the ground by which in discovery and beliefe thereof, they were turned and brought into God, and borne anew, Tit. 2.11, 14. and 3.4.5. with Joh. 3.16. And by which they are kept in dependance on him. Rom. 5.6.11.

Gal. 2.20. And by which their love is made operative to Brethren 1. Gor. 8.11.13. and all men. 2 Cor. 5.14.

3. Sometime it is propounded to Beleevers, as the ground and motive.

To be more and more reconcil'd in their hearts and Powers to God. 2. Cor. 5.21.

To settle and bottome them in the faith of Christ. Gal. 1.4, 6.

To strengthen and stablish their confidence and expectation. Col. 1.20.23.

To enhance and lead to the testification of love to Brethren. Phil. 2.1.8.

To preserve from pride, carnall confidence in instruments, and from schisme. 1 Cor. 1.12.

4. Sometime it is propounded to such as are Overseers of some Congregations, or particular Assemblies of the Church for further end. Act. 20.28.

To admonish them to keep this doctrine firmly, and teach it. 1 Tim. 1.11.15, 18, 19. and 4.10, 11.

To provoke them to watchfulnesse over the flock, over which they are made Overseers, and faithfulnesse in declaring the Gospel to them. Acts 20.28.

To constancy in suffering and enduring hardship in their ministrati∣on. 2 Tim. 2.3, 8.

All which wayes of propounding, are marvellous profitable for our comfort, instruction, admonition and exhortation: but not set forth as the places shewing how many he dyed for.

5. Sometime it is propounded as the foundation laid, and ground to offer life, and bring in such as either know it not, or beleeve it not; to beleeve; it being true whether they beleeve it or not, and therefore, as a Truth affirmed, that they might beleeve it. Joh. 1.29. and 3.16, 17. And this propounded sometime to such as beleeve not, that they might beleeve. Act. 1.7.30, ••1. Sometime to such as doe already beleeve, both in respect of themselves, and of them which are weak in beleeving, and of them which doe not (as yet) as all beleeve.

To shew what Gospel was preached among them, and to others 1 Joh. 4.14.

To shew what Gospel they have to Preach to the World. Rom. 1.1, 4, 5.

To be a ground and pattern to them of declaring the Gospel not onely to such as are weak and wavering, but also to such as beleeve not. 2 Cor. 5.10, 11, 19.

To be a ground of Prayng for such as beleeve not. 1 Tim. 2.1, 4, 5, 6, 7, 8. Mat. 5.44.

To be a ground of holding forth the Word of life in a good Pro∣fession, and a good conversation toward them that beleeve not. Phil. 2.6, 16.

To be a motive to doe all this, as the meanes to bring them to God. Mat. 5.13, 16. with 1 Cor. 2.2. and with patience to beare their injuries, and wait till God be pleased to give them Repentance. Luk. 9.55, 56. 2 Tim. 2.24, 25.

And as all these last wayes of propounding, are of great useful∣nesse; so in such Places where the Gospel is so propounded, shall wee finde resolution of the Question for how many Christ dyed, and infor∣mation of the sense, and in such manner is 1 Tim. 1.6. Hebr. 2.9. pro∣pounded, and so not to be limited by places in another manner pro∣pounded.

CHAP. V.

Of the difference of the extent and force of the same Words, when they are of men, and by men; and when of God and by God; also when the Opposition is between men and men, and when between GOD and MEN.

THE words in this businesse, that any difference is made about, is the words, All men, and Every man; and The World: Now this is a thing so commonly knowne, that the same word in divers sentences, may differ much in signification and extent; and yet by the Sentence in which the word is, the signification and extent thereof cleerly import, and discover it self, That little need there is to say much hereof: And as it were

ungodly and unequall, to compare God and man, to make them a∣like and equall. Isai. 40.13, 14, 18. Psal. 113.4, 5. So it would be neere ungodlinesse, and very unequall and rash, to compare the Thoughts, Words and Workes of God, with the thoughts, words and workes of men, to make them equall and alike in ex∣tent and force. Isai. 55.8, 9. So it is as easy for men to understand a great difference in the extent of the same word, spoken of and by God, and spoken of and by men; and when the opposition is be∣tween God and men, and when between men and men: For if one speake of a houshold or family, and say, This man governes all: even a child of twelve yeeres old, of a reasonable understanding will understand, The word All, to extend but to the Family; And if one say of a Corporation, This man governes All, hee will under∣stand the word, All, to extend to the Corporation: And if one say, The King governes All; He will understand the word, All, to extend but to the Dominion whereof he is King: But if one say, God go∣vernes All, hee will understand the word, All, to extend to the whole world, and All in it: as Psal. 103.19. And so, if one say of a mans worke, his fame is all the world over; it will be understood to be far and neer, in many Countries, and a great way: But if one say of the workes of God, Their line is gone through all the earth, and their words to the ends of the world; It will be understood in the largest sense: as Psal. 19.4. And so it would be found either ignorance or rashnesse, or consciousnesse of the weaknesse of a mans cause, that he would prove thereby, to goe about to compare and make of like large extent, the word World; where it is said, There went out a De∣cree from Cæsar Augustus, that all the World should be taxed: Luke 2.1. And where it is said; The Worlds were made by Christ; and hee is the Propitiation for the sinnes of the whole World, Hebr. 1.2. Joh. 1.3, 4. 1 Joh. 2.2. Much more, to goe about to make of like large extent, the words, All men: and the World: when spoken by envious men, that thought a few o•• many to follow Christ: Joh. 3.26. and 11.48. and 12.19. and when spoken by the Spirit of God of the workes of God and Christ, 2 Cor. 5.19. 1 Jo. 2.2. Much worse still, when the ex∣tent of the, All that came to Christ, Luk. 15.1. is brought to expound and limitt, The extent of the All Christ dyed for. 2 Cor. 5.14, 15. and that hee bids, looke to him, and bee saved. Isaiah 45.22.

or the every man, of whom men spake. Acts 2.8. with the every man of whom the holy Spirit speaketh. Joh. 1.9. seeing the one is a speech of and by men; and the other of and by God.

Besides the words, all men, and every man, are evident not to be of like large extent in every place; and yet of the largest extent, the place where it is used doth import, and the sentence in which it is used, importing the sense.

1. Sometime, the words, All men, and EVERY MAN, evi∣dently signifying All, and Every one of Mankind, without exception; so as none can deny it: As, God made all Nations of men of one blood, Acts 17.26. He knoweth the hearts of all men. Acts 1.24. death passed upon all men, for that all have sinned. Rom. 5.12. By the offence of One, judgement came upon All Men, to condemnation, verse 18. All are gone out of the way. Rom. 3.12. All have sinned. verse 23. Wee must All appeare before the Judgement-seat of CHRIST, 2 Cor. 5.10. That Every one, &c. Againe, He is the Saviour of all men, specially of Those that beleeve. 1 Tim. 4.10. Hee giveth to all men liberally. Jam. 1.5. At I live, saith the LORD, Every knee shall bow to mee, and every tongue shall confesse to God, &c. Isa. 45.23. Rom. 14.11. Phil. 2.10, 11. All Nations that God hath made, shall come and worship before him. Psal. 86.9. with divers like places, where all cannot be meant, but of some, or some of all sorts: but, of All men that God made.

2. Sometime in Scripture, the word, All Men, is found to mean one and another, rich and poore, Beleevers, and Unbeleevers; All without exclusion of any, or restraint to any one, or some of all sorts: as, Though all men should be offended. Matth. 26.33. I say unto All, watch. Matth. 13.37. Except yee repent, yee shall all perish. Luke 13.3.5. Provide things honest in the sight of All men. Rom. 12.17. Ren∣der therefore to all their dues. Rom. 13.7. Let your moderation of minde be knowne to All men. Phil. 4.5. shewing all meeknesse to all men. Tit. 3.2. If it be possible, as much as in you lyeth, live peaceably with all men. Rom. 12.18. so Hebr. 12.14. and such like places, not admitting re∣straint.

3. Sometime, All, is found so used in Scripture: so as it cannot be meant of Gods People, good Men, Saints, hearers of the Word, weake Brethren, newly converted, Beleevers, or the Church of God at all; much lesse of Gods Elect and chosen onely; as, All m••n 〈◊〉〈◊〉

not faith. 2 Thess. 3.2. Woe unto you, when all men speak well of you. Luke 6.26. Shee made all Nations drinke of the wine of the wrath of her fornications. Revel. 14.8. yet here all Unbeleevers are meant: So that the Scripture speaking on divers occasions, to divers purposes, and concerning divers Subjects, and in divers manners, doth use the words, All men, and Every man, in larger or scanter sense. And yet alwayes in the largest sense, the words, with the scope of the place, the Circumstances in it, the preceeding and following words, the bu∣sinesse reated of, the common accepted sense, in view of those of, and by, and to whom they are spoken, and between whom the oppositi∣on is, will beare. Whether for All upright. 1 Cor. 4.5. for all that are, or seem Beleevers. 1 Cor. 7.7. for All spirituall men. 1 Cor. 12.7, 11. or for all evill and bad men. 2 Thess. 2.3. or for All, both Elect or Reprobate. Joh. 5.28. And All that come of Adam by Propagation. 1 Cor. 15.22.

Now the Words All, and Every man, in 1 Tim. 2.4.6. and Hebr. 2.9. being spoke by the Spirit of GOD, and of the Workes of God for men: and the opposition being between God and men, and but one man, the Man CHRIST JESUS between; who is God and Man, and is expresly said, To give himself a Ransome for all men: The lar∣ged sense must of necessity be taken, and no more is required or af∣firmed in the Proposition.

So then, the sense of the 1 Tim. 2.6. and Hebr. 2.9. and of the Pro∣position affirmed, is to be understood of.

1. The Redemption wrought by Christ in his owne body, and the Com∣mon salvation he there-through worketh: And

2. So of his Death, as it is set forth for Propitiation: And

3. So mentioned by it self, without the other ends annexed too with it: And

4. Propounded as the foundation of Repentance towards God, and Faith towards our Lord JESUS CHRIST, and this in the Third Person generally, in generall words:

And vet to prevent all mistakes, and cavills, this is to be further added. That the Death of JESUS CHRIST, as the Ransome and Propitiation for All, and Every Man, is to be understood of the Death of JESUS CHRIST, as hee ••••risen and ascended, and at his Fa∣thers right, hand, filled in mans Nature with the holy Ghost and Autho∣rity.

Acts 17.31. 1 Cor. 15.3, 4. So that his Death, Resurrection and Ascention, with some fruit of all of them together, are herein com∣prehended, and to be heeded. Acts 4.10, 11, 12. with Rom. 14.9, 12.

1. He dyed to make Propitiation for the Sinnes of All men. 1 Joh. 2.2. Hebr. 2.9. and to seal the new Testament for his called and chosen ones, and to purge and cleanse them with the aplication of his blood. Hebr. 9, 14, 15. Ephes. 5.25, 26.

2. He rose from the death justifyed, and to receive justification in the room, and for All men, that he might have Power to bestow it. Rom. 3.22, 24. and 5.18. and 4.25. And to bestow it on, and give new and living hope to his called and chosen ones. Rom. 3.22, 25, 26. and 5.1. 1 Pet. 1.3.

3. He Ascended, and sate downe on the right hand of God, to be the Lord of All. Acts 2.34, 36. and 10.36. Rom. 14.9. And to be the Head, Husband, High-Priest, Prophet, and King of his called and cho∣sen ones. Hebr. 3.1, 6. and 5.6. and 6. and 7. and 8.

4. He is filled with Spirit, to send forth to the sonnes of men, to the rebellious, and to enlighten every man that commeth into the world, that the Lord God might dwell among them. Psal. 68.18. Joh. 1.9. and 16.8. And to witnesse Son-ship, and lead his Called and Chosen ones into all truth. Rom. 8.14.16. Joh. 16.13, 14.

And thus the Death, Resurrection, and Ascension of JESUS CHRIST, is.

1. To all men a ground—of Instruction, to convince them of sin, and of Christ his right of Lordship over them. Joh. 16.8, 11. Rom. 14.9.12.—And of alurement to come in, and be reconciled to God by Christ. 2 Cor. 5.19, 20. and—of hope, that in comming in, and yeelding to his Call, they should have life. Joh. 3.14, 15.

2. To his Called and Chosen ones, that beleeve on him, a ground for Confirmation — of their Faith, — of their Justification, — of their Preservation in Grace, — of their enjoyment of the Inheri∣tance. Rom. 5. and 8, 32. &c. of which is not here to be understood in in that affirmed, for all men: But of the former, that hope set forth for All, according to that Christ hath done for all; and so I suppose all that will, may understand the sense. That wee may have the Question rightly stated, about the death of JESUS CHRIST, in what sense he dyed for all men.

CHAP. VI.

An Assay for right stating the Question.

THIS Question being diversly stated by many, I thinke it meet to mention the same briefly, that it may appear the better, how it is stated here.

1. Some say, JESUS CHRIS dyed for all his Elect, and onely for those that are elect to Sonne-ship, and eternall, Inheritance, and for no other; Not for all m••n, every man, or any man, but the Elect. This is flat against, and openly contradictory to the affirmation of the Scripture, and is that opposed in the whole drift of this Tract.

2. Some say JESUS CHRIST dyed for all men alike, wrought redemption for them all alike, with like love, and like intention, and for like ends. But as this hath no ground in the Scripture, so it is already shewne confuted by it.

3. Some say, JESUS CHRIST dyed for every man, in case every man beleeve on him, and for no man to Salvation, in case every man persist in unbeleife. But this is no Scripture sense, and imperfect to make any sense to goe on with at all; for Christ hath dyed, and given himself a Kansome to God for all men, whether any man beleeve it or no; and hath by his death so purchased all men of God, that hee is become their Lord, and shall judge them, though they should per∣sist in unbeliefe; neither shall they all so persist. Rom. 14.9, 12. 2 Pet. 2.1. Isai. 53.11.

4. Some say, JESUS CHRIST dyed in some sort for all men, and ••o as all doe, receive some good thereby, —he dyed for all as a Lord, but he did not die for all as a Surety, to pay the price for, and become the Propitiation for the sinnes of all. This sense answers

not the Question, which is, not about what good all doe receive from or by the death of Christ, but what good hee hath thereby wrought and procured for all men, that he might have pou•••• and freedome to bestow according to his will, that is one with the Fa∣thers; yet is the Affirmative, in this expressed sense, true; though it be not the whole truth of this businesse: But the negative not onely denieth the remainder of truth, but denies, and unsaith again, even that which was affirmed; for if he did not pay the price, and pur∣chase them, how (according to the Gospel) is he become their Lord? Rom. 14.9. 2 Pet. 2.1. And if he be not the Propitiation for their sinnes, how shall he judge them according to the Gospel, and by it? 2 Cor. 2.10. Rom. 2.16. Joh. 12.47, 48. and if no price be paid, nor Propitiation made for them, but that what ever reprievall patience or mercies they receive, they will but aggravate their condemnation, no doore of Repentance and life being opened in truth for them, to which this patience and bounty might leade them: what good doe they then receive; or rather be they not necessarily more miserable? Rom. 2.4, 5.

5. Some say JESUS CHRIST so dyed for all, that his death is sufficient for all, and applicable to all; but not so as he hath indeed ransomed all men, and become the propitiation for their sinnes: The Affirmative part of this sense is very good, and will stand well: But the Negative both crosseth plain Testimonies of Scripture; and also denieth and unsaith the Affirmative againe; for what sufficiency is there applicable from Christ, or by his Servants, for or to any man, of any thing that Christ hath not first perfectly wrought, and recei∣ved in himself, that he might according to the Gospel, bestow it on them, Psal. 68.18.19, 20.

6. Some say JESUS CHRIST dyed for all men, in re∣spect of the kind or generall lumpe of Mankind considered; because he took the Nature of all mankind, and so dyed for all; But that he did not dye for all in respect of the Individualls: not for every parti∣cular man: But here is a denying in truth of what was equivocally granted; nor is this according to Scripture sense, but very crosse to it, in the negative. Hebr. 2.9.

7. Some say JESUS CHRIST dyed for all men, that they might be saved, and for the Elect, that they should undoubtedly be saved:

This sense I conceive good and true, but I suppose, not full enough to expresse all that is in his death for All men•• you this sense grants.

1. That that was the very minde, will, and intention of Christ and God, that Christ should even so die for All, that they might be saved, Joh. 3.17. and that for that end he came and dyed, and rose. Luk. 9.56. 1 Tim. 1.15.

2. That his death was sufficient for this very end. 1 Tim. 2.4.6.

3. That the death, and so the Ransome of Christ was effectuall with his Father, for the end for which it was given. Matth. 3.17. Hebr. 10.

4. That he hath received of the Father, fulnesse of authority, and spirit to make this grace knowne to them, with such tenders of it, that they might he saved Psal. 68.18.

5. That he will extend light at some-time, in some meanes or o∣ther, so farre to every one, that whosoever perish, their destruction will be of themselves. Ioh. 1.4, 5.9. Hos. 13.9.

All this is necessarily intimated in this sense, though through some want of distinguishing betweene the Redemption that i•• wrought by Christ in himself, through effusion of blood, and that he worketh by his Spirit in men by application of his blood, the sense appeares not full enough in expression.

8. Some say that CHRIST, by shedding his Blood, redeemed the World of Mankind: satisfyed Gods Justice, * 1.2 and obtained a way of Salvation for every Man, (and then adde,) but GOD never intended that the outward, Act, should pre∣sently put every man in Possession of Pardon, or of a state of Justification and Salvation: But the way which he openeth for every one of us to partake of the fruit of our Redemp∣tion, and of his plenary satisfaction; is, by Repentance and Faith to come and lay hold of the Redeemer.

According as I understand, the Question is here in the first Affirmation rightly Stated: The sense true and full; and by the addition: The distinction made between the Salvation that was wrought by CHRIST, in his owne body with GOD for men, and that Salvation, which in application of the former, hee worketh by his Spirit in men, whereby Repentance and Faith is effected. Acts 5.31, 32. and a way and possibility of that also, for every man is at first affirmed in this Affirmation, agree∣ing with the common Salvation before mentioned.

So that JESUS CHRIST hath so dyed, and given himself, a Ransome to GOD for all men, and is become the Propitiation for their sinnes: That in and by himself, hee hath so Redeemed and saved all men, That they are all given into his dispose, and he will raise them all out of the Death hee dyed for them, and set them alive before him, that they shall acknowledge him LORD, and come before his Judgement seat. Rom. 14.9, 12. 1 Cor. 15.21, 22. Phil. 2.8, 11. 2 Cor. 5.19.10.

And he is also so filled with Spirit for them, to make it so known, and with such tendernesse to them, that they might be saved; in which hee will he found Faithfull, so as by him All are made saveable. Psal, 68 18. Joh. 1.4, 5, 9. Isai. 45.21.22.

And thus the Question stated, if it be opened and answered in every particular in it, it will more fully appeare right and true.

CHAP. VII.

The openinng of the Question answered by Scripture.

QƲESTION I.WHy did God send his Sonne? and why did JESUS CHRIST come into the World?

SCRIPTƲRE.To be the Saviour of the World, 1 Joh. 4.14. That the World through him might be saved. Joh. 3.17. I came to save the world. Joh. 12.47. My flesh, which I will give for the life of the World. Joh. 6.51.

QUEST. II.What World is that Christ dyed, and rose, for that they might be saved?

SCRIPTURE.All things were made by him, and without him was not any thing made that was made; In him was life, and the life was the light of men. Joh. 1.3.4.7. One Mediator between God and men, the Man Christ Jesus, who gave himself a ransome for all. 1 Tim. 2.5, 6. It's the world of mankinde.

QUEST. III.What manner of men did Christ come and dye so for?

SCRIPTURE.For the unjust. 1 Pet. 3.18. for the imgodly, Rem. 5.6.

QUEST. IV.For how many such sinners hath hee dyed?

SCRIPTURE.Death passed upon all men, for that all have sinned. Rom. 5.12. Wee thus judge, that if One dyed for all, then were all dead, And that bee

dyed for all. 2 Cor. 5.14, 15. Hee gave himself a Ransome for all men. •• Tim. 2.6.

QUEST. V.In what minde and heart did he so dye for all men?

SCRIPTURE.God so loved the World, that he gave his onely beg••tten Sonne. Joh. 3.16. That he, by the grace of God, should taste death for every man. Hebr. 2.9.

QUEST. VI.To what end did CHRIST so come and dye, and offer up himself to GOD for men?

SCRIPTURE.To put away sinne by the sacrifice of himself. Hebr. 9.26. the sinno of the world. Joh. 1.29. This is a faithfull saying, and worthy of all ac∣ceptation, That Jesus Christ came into the World to save sinners. 1 Tim. 1.15.

QUEST. VII.What hath Christ done, and what is he become hereby for men?

SCRIP.Hee hath slaine the enmity. Eph. 2.16. abolished death, and brought life and immortallity to it through the Gospel. 2 Tim. 1.10. being the Propitiation for the sinnes of the whole world. 1 Joh. 2.2. full of grace and truth. Joh. 1.14. having received gifts for men; yea, the rebellious, that the Lord God might dwell among them. Psal. 68.18. able also to save them to the uttermost, all that come unto God by him. Heb. 7.25.

QUEST. VIII.But is there any liberty or right for every man to come to him?

SCRIP.Ʋnto you, O men, I call, and my voice is to the sonnes of men; Oh yee simple, understand wisedome, and yee fooles, be of an understanding beart, &c. Prov. 8.4, 5, 6. La••k unto me, and be you saved, all the ends of the earth. Isai. 45.22.

QUEST. IX.What profit in this Call, seeing they can neither of themselves understand, nor will any spirituall good.

SCRIPTURE.Turne you at my reproof; behold I will powre out my Spirit unto

you, I will make knowne my words to you. Prov. 1.23.

QUEST. X.What hope is there for them, if they doe fubmit to his Call, and so by his Spirit, be drawn in to him to beleeve?

SCRIPTURE.To him give all the Prophets witnesse, that through his Name, who∣seever beleeveth in him, shall receive remission of sinnes. Acts 10.43. him that commeth to me, I will in no wise cast out, hee that beleeveth on me, hath everlasting life. Joh. 6.37, 47. being made perfect, hee became the Author of eternall salvation unto all them that obey him. Hebr. 5.9. in beleeving on him. Joh. 3.14, 15, 16, 18.

QUEST. XI.May this newes be plainly declared to all men?

SCRIPTURE.Goe yee therefore and teach all nations. Matth. 28.20. Goe yee into all the world, and preach the Gospel to every creature. Mar. 16.15.

QƲESTION XII.To what end will God and Christ have this Gospel declared, and testified to, and among all men?

SCRIPTƲRE.That all men through him might beleeve. Joh. 1.7. And hee that be∣leeveth and is Baptized, shall be saved, but he that beleeveth not, shall be damned. Mar. 16.16. Joh. 3.18.36.

So that by Scripture it plainly appeareth that Jesus Christ hath so dyed for every man, that hee hath redeemed all Mankind, and satisfyed God's Justice, and is become the Propitiation for the sinnes of all men, and hath made them saveable, and hath opened the door, that they might bee saved; and is so faithfull and able, and useth such means, that whosoever perisheth, it will be through their own fault: And now the sense so explained, and Question stated, I will pro∣ceed to more enlarged proof.

CHAP. VIII.

An entrance to the more enlarged proof of the Proposition.

FOr the enlarging the proof of the Proposition (first set down,) In the sense in the five first Considerations ex∣plica••ed; and according to the Question stated in the latter end of the sixth Chapter, and opened and an∣swered in the seventh Chapter; I shall take this course, keeping the bounds before hinted.

1. By considering CHRIST as the common Person in the room of all Mankind, in what hee did on earth, of whom the First was a figure.

2. By considering the joynt mentioning of Greation and Bedamption by Christ.

3. By considering the constancy of the Scripture in changing the Per∣son, when having spoken of that which is generall, it mentions any speciall.

4. By considering the places themselves, in the force of the words, the scope and circumstances of the place whence the Proposit on is af∣firmed.

5. By considering like places of Scripture, speaking of like things in like manner.

6. By answering the most usuall and strongest Objections frumed a∣gainst it.

7. By adding some Arguments to satisfie such as must have reason satisfyed.

1. Of the consideration of Jesus Christ, as the common, and publike Person, JESUS CHRIST, in this great Worke of the Re∣demption of Mankind, is set forth in the Scripture, as a publike Per∣son, in the room and stead of all Mankind, as the first; Adam was, whence the first. Adam is affirmed to be the figure or Type of Christ: Rom. 5.44. and so as the one is called the the first Adam, and the

other is called the last Adam; The one the First man, the other the Second man. 1 Cor. 15.45, 47. for our better understanding whereof, there are three things to be premised, before wee confider the Gom∣parison:

PREMISE I.

That the businesse wee are here to view and deale about, is the worke of Redemption of mankind, wrought by Jesus Christ; and so of those Workes of God, that are from God, outward and toward his Creatures, and so not of that or those workes of God which are in himself; and so onely in Christ, and for Christ; as his wonderfull and secret Counsells in the Election of Christ Man; to Union of Person with the Sonne of God; and so to Sonne-ship and æternall inheritance; And in that Election, electing some to Sonne∣ship and Inheritance in and with him: And his præterition and ap∣pointment of others to be servants to this his Sonne, and those cho∣sen in him; for in respect hereof, Christ was before Adam, and all other Creatures; yea, so as Adam himself, and all things were made by him and for him. Col. 1.15, 16, 17. Rom 11.36. 1 Pet. 1.20. Prov. 8.22, 27. Ioh. 1.1, 2, 3. Where as in the businesse wee are now about. It is expresly said, That was not first which is spirituall, but that which is naturall, and afterwards that which is spirituall; And Christ is cal∣led the last Adam, the Second man. 1 Cor. 15.45 47. and Adam is called the First Adam, The First man, and the figure of him that was to come. Rom. 5.14.

PREMISE II.

That however Christ was figured by Adam in respect of the com∣mon place he stood in, The publikenes and account of that, in that publike place done by him, and therefficacy and fruit thereof for and to all in whose place he stood: And the prevailing power thereof in all that come to have being from him; yet there is great difference between these two Adams, and their work. The first man was made a living soul, who might have stood, and so with him, all naturally theseending from him; but no power, if fallen, to rise and live again;

The last Adam was made a quickning Spirit, so as he might be able not onely to rise from the death himself, but to quicken and raise those fallen and dead; The first man of the earth, made of the dust, and by his fall, became more earthy, returning to dust againe, weak and mortall; The Second Man, the LORD from heaven, who though for mankind dying, yet could not be holden of death, and being risen, can die no more, but liveth ever. 1 Cor. 15.45, 48. with Gene. 2.7. and 3.19. and Acts. 2.24. Revel. 1.18. The worke of the First Adam should have been to have continved in that integrity and righteousnesse, and likenesse of God, in which God had made him, and to have kept himself, and all his Posterity, that Sinne and death might not have entered on them: But he did turne aside, and so fell, and lost himself and all his Posterity, and so sinne and death entered, and his worke is called disobedience. Gene. 2.17. and 3.1, 7. Eccles. 7.29. Rom, 5.12, 19. The work of the Second Adam, was to take away sinne, and abolish death, and destroy the worke of the Devill, and so worke redemption for mankind, that he might bring them all out of death, and set them alive before him; and that he may conferre æternall life on such as beleeve on him, in the day of grace; And this worke, fit for this end, he hath perfectly done, so that in him is no sinne, and his worke is called Obedience. 1 Joh. 3.5, 8. Hebr. 9.26.2 Tim. 1.10. Rom. 3.22, 24. and 5.18, 19. And these, and such-like differences and dissimilitudes the Scripture affirmeth.

PREMISE III.

3. In that and such respects, as the first Adam was a figure and Type of CHRIST; Yet this is also so to bee under∣stood, even in those things, whereof hee was a Figure and Type, according to other Figures and Types mentioned in the Law, having a shadow of good things to come, and not the very image of the things themselves. Hebr. 10.1. So that there is an abundance in Christ; beyond that which appeares in the Type, Shaddow or Fi∣gure; so that therein Christ commeth not short, but goeth beyond the figure, in that wherein it figured him: So that the Redemption and restauration wrought in and by himself, in his owne body for men, is not onely as full and large, as the fall by Adam, in and of himself, but much more full and large: For though, by one offence in him, sinne entred, yet the Pardon procured by Christ, and in his

hands to bestow; is of many offences to justification of life. Rom. 5.16. Besides the Power of his grace in such as through the receit of it, come into Christ, is much more abundant and prevailing, and leades to a better life, then the Power of the corruption in that one offence, in those that naturally come of Adam, or the life that by the power of death it overthrowes. Rom. 5.17.19, 21. Yea, not onely doth this restauration by Christ, extend it self to the resurrection and alive making of Adam, and all that fell, and became dead through the First Adam. 1. Cor. 15.21, 22. And to the æternall life of all that in the day of grace beleeve on him. Rom. 3.26. and 5.21. and to a restauration of the whole creation or Creatures that were blemished and weakned through the fall. Rom. 8.20, 21. Col: 1.20. 1 Tim. 4.4, 5. But the benefit extendeth to such, as neither hurt Adam, nor were hurt with any overthrow by or with him. 1 Pet. 1.12. Ephes. 2.9, 10. 1 Tim. 3.16. Hebr. 12.22. yea, unexpressibly doth Christ exceed his Figure: And these Premises considered, let the comparison it self, wherein Christ is set forth a Publike Person, be viewed, And that,

First in the state and condition of the place hee stood in, The first Adam stood in a publike place, not singly for himself alone, but hee was in the roome and place of all Mankind, not of some, as onely for those ele∣cted to Sonneship, nor of some others, as for those appointed to be servants, but for all Mankind; not onely as, and because they were in his loines, for so they were also after his fall, and losse therein of the honour and ver∣tue of that publike place, But by vertue of the account and worke of God, and agreement and Covenant between God and Adam: so at what God did to and for him, he did it to and for all mankind; So as in him God made all righteous, when he made him so, and blest all, when hee blessed him, so as all were there in him once righteous and blessed. Eccles. 7.39. Gen. 1.27, 28. And he was then to look to his abiding with God, and keeping the charge given him, for and in the behalfe of all mankind (who indeed were by Propagatioo to come of him,) and so hee is called, The man, as hee that alone by and in himself represented all men, and stood or fell for all men: He, The first Adam, The first man, The Man, and so the publike one, in the roome of all, 1 Cor. 15.45.47. Genes. 2.15.16. and 3.22. Rom. 5.12, 18, 19. a Figure of him that was to come, even CHRIST.

The Second Adam also stood in a publike place, not for mimself, but for all mankind, not onely for some Elect and Chosen, but for all mankind, for recovery (not of Election, or appointment to service, for they were never in Adams keeping, nor lost by him, but) of the priviledges of sonnes and servants, and bringing out of that death, into which all were fallen: Hee stood in the room of all, else in that respect, he had been short of his figure; whereas God did more honour to Christ then to Adam: for though he made Adam, a publike Person, to stand in the room of all mankind, to keep them in that righteousnesse God had made them, and so farre honoured A∣dam; yet he glorified his Sonne, in making him a publike Person, by death to restore all men lost by the first Adam; Hebr. 2.9. And so Christ tooke flesh subjected to mortallity, became under Law, and bare the sinne of mankind, and underwent the curse, undertaking by Sacrifice of himself, to sarisfy Gods Justice, and make such peace with him, as to overthrow death and Devill, and present himself 〈◊〉〈◊〉 live and just before his Father; and this for and in the room of all mankind (who indeed are given him, and shall be brought to him. Rom. 14.9. Phil. 2.8, 11.) and so he is also called the last Adam, The Second man, The man, as he that alone in and by himself came and undertooke and suffered, and rose and wrought this Redemption, and Righteousnesse with God for, and in the behalfe of all men, being indeed the publike Person. 1 Cor. 15.45.47. 1 Tim 2.5. Rom. 5. and in this his publik place, not betrusted with fewer then the first Adam.

Secondly, in the motion, acting, and performance of the business put on them, and accepted by them to perform; and so the businesse undermaken by the first Adam, in that publike place, was a publike businesse; The businesse of all mankind, and concerning them all, and so though without their personall knowledge, will, motion or Act. Yet by vertue of the place Adam stood in, and by vertue of the ac∣count of God, it was the disobedience and sinne of all, when hee disobeyed and sinned, and deserved death, being in the room of all. Rom. 5.12, 18, and so the businesse undertaken by the second Adam here on earth, in his publike place, was a publike businesse, the busi∣of all mankind, and concern'd them all, and though without their personall knowledge, will, motion or act, yet by vertue of the place hee stood in, and by vertue of the account of God, it was in Christ,

and for Christ with God, the Death and Resurrection, the Sacrifice and Satisfaction, and so the Redemption of all, when he finished his obedience in dying, and Rising, and offering himself a Sacrifice, and making Satisfaction, being in the room of all: nor is hee inferiour, but superiour to his Figure. •• Cor. 5.14. Rom. 3.24. and 5.18. The businesse thus farre in either, being yet but between God and them∣selves for mankind, in the first or Second Man.

Thirdly, the effect and fruit of this publike businesse, in this pub∣like place, was also publike, and concern'd all mankind. The effect and fruit of the disobedience of the first Adam, overthrew all man∣kind, so as in and by him they were all deprived of that life and righteousnesse they had in him, and all fallen under sinne and death, and that (though secretly and invisibly, and in some sort inexpres∣sibly, yet) so virtually, verily, and indeed, that all might be truly said to have sinned, and death to be passed on them, and through that one offence, judgement to have come on all to condemnation. Rom. 3.23. and 5.12.18. though this did not yet make them to partake of, and feele this misery, which comes by comming to partake of the humane namre, though having a beeing from the first Adam by pro∣pagation, yet this so opened the sluce or door of this misery, that it laid such a necessity and unavoidable force on the Nature of man∣kind, that no one can shift it, but as soon as they doe through pro∣pagation, come to have any being & life from the first Adam, they doe partake of this misery. J••h. 14.4. and 15.14. Psal. 51.5. Ephes. 2.1, 2, 3. Rom. 5.19. Even so the effect and fruit of the Obedience of the Second Adam, hath recovered and restored all mankind in him, so as in him and by him, in that done and wrought in his own bo∣dy, they are all again Redeemed and restored, and made Righteous: yea so, as all that was contrary to them, is taken out of the way, wrath appeased, Justice satisfyed, Death abolished, and Life obtain∣ed: And that (though secretly and invisibly, and in some sort inex∣pressibly, yet) so vntually, verily, and indeed, That it might be tru∣ly said, as things are in Christ, who was in the room of all (that as in the former respect, all have sinned and come short of the glory of God; so in this latter respect) being justifyed freely by his grace, through the Redemption that is in Christ Jesus. Rom. 3.24. The Righteousnesse of God, which is by the Faith of Jesus Christ unto

all. vers. 22. By the righteousnesse of one, the free gift came upon all men to justification of life. Rom. 5.18. Though this yet doth not make any to partake of, and injoy and feel the benefit and blessednesse of the same, which comes onely by comming through a spirituall application and operation, to partake of the divine Nature in Christ, in a new and spirituall birth, that giveth a being in, and maketh one in him. Joh. 3.3.5. Rom. 3.22, 25, 26. yet hath this done in CHRIST for men, and it's acceptance with the Father, so opened the doore to life, and put such a force in this grace, discovered by the Gospel; that whoever, through the spirituall discovery and application thereof, commeth so to beleeve, as to have a being in Christ, and to have him, and be one in him, he doth therein and thereby undoubtedly partake of the benefit and blessing of that done in and by Christ, and so of eternall life. Joh. 3.36. 1 Joh. 5.10, 11, 12. so that in this respect also, Christ is no whit inferiour to his Figure.

Fourthly, in respect of the vertue, power, and operation of this pub∣like businesse, where it takes hold in all, or any that come to the partici∣pation of the same, no one excepted: When any come by propagation to have a being from Adam, they doe necessarily, and naturally in that very participation of his nature, and by vertue of his being in the room of all when he sinned and fell, and by vertue of Gods account of his sinne, as the sinne of all, partake at once in themselves, and all their powers,—of the guiltinesse of that first and great offence, — and of the corrupt, sinfull, poysonous and perverse disposition and inclination, prone to all evill, and averse to God and all goodnesse, which entred the nature of man upon the fall,—and of that Subjection to weaknesse and mortallity then imposed on Adam: And this evill, whereof they partake from the first Adam, doth pollute all their Powers, and worke in their members, to bring forth fruit unto death, and so subjects them to misery and death more & more. Rom. 5.14, 15, 19.21. and 7.5. So when any come by a spiritvall birth, to have a being in Christ, and so receive this grace of the Attonement made in him; then, and in that very participation of that grace, and the divine nature of him, by vertue of that he hath done in the room of all, and by vertue of Gods account thereof; hee now freely imputing it to them, the vertue and power of the Spirit of life that is in Christ, doth so enter into their hearts, and apply his blood therein, that at once they partake of his Justification, and righteousnesse, and of his spirituall minde and disposi∣tion,

and of that æternall and divine life, that is in him in their spirits, and this rich grace, whereof they partake in and from Christ, doth worke so mightily in them, that it quickens them, sweetning them with peace, and joy, and hope, and purifieth, and reneweth them to his likenesse, and worketh forth in fruits of righteousnesse unto life. Rom. 3.23, 25, 26. and 4.25, 26. and 5.1, 2, 5, 11, 17, 19, 21. and 8.1, 2. 2 Cor. 3.3.17, 18. and this superabounding, and being of greater power and efficacy then the former.

And yet still doth CHRIST exceed and goe beyond his Figure much.

1. In that all be undertook, was freely undertaken, and all his obedi∣ence in dying for the sinnes of men, and rising justifyed for them, was alto∣gether for them; hee neither having sinne to suffer for, or be justifyed from, nor being ingaged to us by any naturall and necessary bond, as the First Adam was, who had our righteousness and lives in keeping, and us in his loines; and his business was for himself, as well as us, so that here appears glorious abounding grace to sinners. 1 Cor. 15.3, 4. 1 Pet. 2.24. and 3.18. Rom. 5.20.

2. In that whereas the first Adam by fall, brings none to partake of death in themselves, but those that come to have being from him, and so partake of his sinne: Such is the power of the recovery wrought by Christ for all, and the overthrow he hath given death: that all shall be made a∣live thereby, and brought before him to acknowledge him Lord, even those that refuse to be brought to it, in the day of grace, that so they might be made in him, and partake of the blessing, shall one day be made alive, and brought before him, and rightly judged by him for that refusall. 1 Cor. 15.21, 22. Joh. 12.32. Rom. 14.9, 12.

3. In that whereas the first Adam, in his publike place, stood and fell for all alike, and threw thereby all alike into sinne and death: such is the abounding grace of CHRIST, that by vertne of that done in his publike place, hee hath not onely wrought a generall re∣covery for all, and made them saveable, so as he will make them alive, to acknowledge him LORD: But for all his Called and Cho∣sen,

that in the day of grace are prevailed with, to acknowledge him Lord, and come into him, through his Spirit, hee by vertue of the same blood of his that was shed for all, is for them a High-Priest, Prophet, and King, at his Fathers right hand, in a more speciall manner, and for more speciall favours, then for the residue of the sonnes of men, as hath been shewne before; and here appeares the glory of his rich grace to his chosen ones. Hebr. 9.14, 15. and 8. and 7 &c.

Now let the Apostles inferrences, and conclusions in this com∣parison be heeded, Rom. 5.18. As by the offence of one, judgement came upon all men (that is virtually, as is before shewne; and here are all men without exception, as Vers. 12.) So by the righteousnesse of One, the free Gift came upon all men, &c. (that is virtually, as before shewn, and here are all men without exception, as Rom. 3.24.) Againe, Rom. 5.19. As by one mans dis••bedience, many were made sinners, (that is also vertually, without exception) who are many indeed, but all that having being from him, are therethrough become dead, so as death worketh in them, as is before shewne; and these are very many also: Whence the word many, that may beare both the senses, is here used, and not the word All, which could beare but one sense,) so by the Obedience of One, shall many be made righteous (virtually all, which are many; but by In joyment onely, so many as have being in him, and that by that very being, and these are many also,) And because of this, as also in another rospect now to be named there is a change of another word in this latter sentence, whereas onely, that sense is, of being made virtually righteous, or sinners in first or second A••am; not onely the word, All men is used, but this expression; judg∣ment came on all men, and the gift came on ••ll vers. 18. Here, where a farther sense is in the death and sinfulnesse spoken of, and in the life and righteousnesse: though the Word (were made) is kept still in re∣spect of sinne, because all that lived and had being from Adam, were already so sinners; yet in respect of righteousnesse, the word is chan∣ged to (shall be made Righteous) because all that lived and had be∣ing from Adam, were not new borne, and so had not an actuall be∣ing in Christ, and the like change of words may be discerned, in the mention of a virtuall justification of men in Christ, in that actuall of CHRIST for men, and an actuall justification of men through

CHRIST. Rom. 3••30, 24, 25, 26. And another ••••sp•• of such change of words may be, because both that which is naturall is firste And of Gods O••de••, that all shall first heare the likenesse or Image of the earthly Adam. 1 Cor. 15.46. and 48. and so the like change of words on the same grounds, it there found, where it is said in one verse, since by man came death, by man 〈◊〉〈◊〉 also the ••••s••erection from the dead: And in the 〈◊〉〈◊〉 verse: For as in Adam all dye, even so in Christ shall all be made alive. 1 Cor. 15.21, ••2. And through this whole di∣scourse is appeanes. That what the Scripture affirmes of CHRIST, being a Publike Person, and of his likenesse to the first Adam, in the publike place, doth fully testify as much, at 1 Tim. 2.6. and Hebr. 2.9. affirme. And so justifyeth the Proposition.

CHAP. IX.

Of the Consideration of the joynt mentioning of Creation and Redemption by CHRIST.

IN the mentioning Creation with Redemption, there are two things very observable, that doe also prove the Proposition.

First, the minde and good will of CHRIST to man∣kind, that appeareth in that manner of joynt mentioning them; wherein appeares.

1. His great love and good will to mankind, who were at first made by him, not onely righteous, but in that Nature, and likenesse in Purity also, which himself was to take, And though Adam, had lost himself and all mankind, and all the righteousnesse given, and nothing left, but the very nature and likenesse of his owne Creati∣on, and that defiled also, and subjected to misery and death, in which it must have perished, which might have provoked him to

anger; yet he beholding mankind in this hatefull and lost estate, did so love him, that his pitty and compassion did yearne towards him, and would not suffer him to be lost, or perish in this death and mi∣sery, without helpe: nor to be deprived of all the Creatures made for him, but would worke a Redemption and recovery for him what ever it cost him: And thus in the very beginning of the decla∣ration of the Gospel, and that life which was with God in Christ for men, and now manifested to men, in sending forth his Soune in good will to dye for our sinnes, and having raised him for our Justi∣fication, and filled him with life, 1 Joh. 11.2. and 5.11, 12. Rom. 5.25. Heb. 2.9. Ioh. 1.1, 2. he puts in this at the very beginning, All things were made hy him, and without him was not any thing made that was made, and then he joynes herewith, in him was life, and the life was the light of men. Joh. 1.3, 4. And what can be lesse seen or ac∣knowledged in this manner of Connexion, then 1. That he made all Creatures for man, and man also, so he loved man above all Crea∣tures; yea, though man was fallen, yet for the love he bare him, bee would worke a Redemption, and procure life, and it is in him for mankind. 2. That it is for men, that were made by him; men, as men his Creatures, not a part onely, but the whole. Life is in him for all men made by him, whence All men, and Every man is expres∣sed. vers. 7.9. and the World, vers. 10, 11.

2. Such is his love to mankind, created by him, that for his sake he hath restored, and preserveth for mens use the residue of Crea∣tures that were made for man, and hath prepared a liberty for the Creation to returne to its first purity. Psal. 8. Rom. 8.20. Hebr. 2.6.9. When the Devill, that without a Temptor, of his own will forsook God, and became enemy to him, had by Temptation overthrowne mankind, and got them in captivity for his slaves, mankind then be∣ing under sinne, and wrath, and curse, so as the very truth and justice of the God of Mercy and Peace stood against mankind, and prest for his overthrow in execution of the Curse, the Earth, with all the Creatures that were made to serve Mankind, were a••forfeited and dissol∣ved, so as their purity and service of man was departed: and all turned in enmity against mankind, that was turnedenemy to God: The Angels of heaven having now no liberty or will to doe any service for mankind, and

Sath an ruling and carrying them with him, according to his will; Then was all out of Order before God, and went crosse to his mind, so as he could not rejoyce in his owne workes that he had created and made: But behold so great the love of God and CHRIST to mankind, That be would recon∣cile mankind in his Sonne; And make a Peace for them in and by the blood of his Sonne. And having made that Peace then by his Sonne, that made it to reconcile all things to himself. 2 Cor. 5.19, 20. Joh. 3.17. Psal. 85.10. and 75.3. Rom. 14.14. Mat. 28.20. Joh. 1.7. and 3.16. Hebr. 12.22. Mat. 18.10. In opening the way of life for mankind, setting him in such a state of favour againe, That Mercy and Truth, Righteousnesse and Peace might agree in one for the salvation of Mankind,—That the orea∣tures might againe be restored, preserved, and sanctifyed for the use of men,— and that the Gospel and good tydings of this grace of God might be declared to Mankind, that they might through him beleeve; And that in beleeving, they might have everlasting life: and that such at through his grace beleeve, might be in union and fellowship with him, and each other, and the holy Angels,— And that the Angels may minister to them: These being his Church, of whom Christ is the Head, who have th•• speci∣alty in his love,—And that the Heaven and Earth may be made new for these, that they may therein with Him enjoy the inheritance,—and that Sathan may be wholly overthrowne, and hee, and all that will doe his will, and be of his seed, may be turned into the lake that burneth with fire and brimstone. Ephes. 4.7.16. 1 Tim. 4.10. Isai. 65.17, 18. Revel. 20.10.14, 15. Jud. 15. And then is all right before God, well-pleasing in his view, and as he would have i••, who will rejoyce in his workes. Revel. 21.5. and all this (in love to mankind, created by him,) hath Jesus Christ undertaken to ••••e; that whosoever (of Mankind) beleeveth on him, may enjoy the benefit of it: And is not all this affirmed in the Gospel, where the Creation and Redemption are mentioned toge∣ther. Col. 1.16.20. where also the same generall words, of All things, are used in mentioning Creation. vers. 16. Reconciliation, vers. 20. and Preservation. verse 17. And what lesse now doth all this iuferre, then thus much, That all Creatures could not content him while Mankind was in a Remedilesse Condition; That all the Mercy shewed to Creatures, is for the love he beareth to mankind; That the Redemption and Peace wrought by Him for Mankind, is as large as his Creation and Preservation of mankind:

That he is able, and stands ready to Call, and in their submission to his Call, to bring them in to God; and what great and un∣speakable love to mankind is this.

3. This his love to mankind, is yet further confirmed by this, that in such joynt mentioning of Creation and Redemption, hee hath set a stampe or seal, and written a Testimony for mankind to read—of a Ransome given, and Redemption wrought for mankind, in that the earth dissolved by sinne, is preserved: and the continuall streams of wrath deserved, are kept off; Christ bearing up the Pillars of the Earth. Psal. 75.2, 3.—of a readinesse to doe them good in commu∣nicating grace to them. Acts. 14.17. —of Power to accomplish sal∣vation in and upon them. Isa. 50.2, 3. —c. of his nigh comming to them, in those workes to lead them to repentance. Rom. 2.4. All which set forth the love of God to mankind. 1 Tit. 3.4. Psal. 19.

Secondly: That Gods being the Creator of man, and mans be∣ing the Creature of God, is used as an Argument,

to induce to faith, to stirre up faith, and to strengthen confidence in God, in times of distresse, and in Prayer, and in holy wa••king. Job. 10.

Thy hands have made me, and fashioned me, &c. verse 8.13. and Chapter 14, 15. Thou wilt have a desire to the worke of thy hands, so Psal. 1.39.16, 17. And commit the keeping of your soules to him, as to a faithfull Crea∣tour. 1 Pet. 4.19. And it is coupled with Redemption in the ground of Confidence: Isai. 43.1. Now mankind having sinned and fallen (by the Devills Temptation, who though fallen, are and were the Creatures of God,) If God had not respected mankind, as his Creature, more then the Angels that fell; if his Sonne had not taken the nature of mankinde, and therein suffered and made satisfaction for the sinne of mankind: and so wrought a Redemption for man∣kind, created by him, that he might save mankind: And this as large as all mankind created by him; what force or strength could be in this Argument, grounded upon his very Creation and workman∣ship. To which also might be added, That Gods Creation of all men by Christ, of which it were Athisme to doubt, sure Paganisme at least, is set out nothing nie so often in the Scripture, in those gene∣rall words, All men, Every man, The world, The whole world; as the death of Christ, as the Runsom and Propitiation, to be the Saviour of All men, 〈◊〉〈◊〉: Let any diligent Reader consider it.

CHAP. X.

Of the Consideration of the constancy of the Scripture, in changing the Person, when having mentioned the generall, it mentions the speciall.

AS the Scripture in mentioning onely that Redemption wrought by Christ in his own body with God for men, and the common salvation comming to men thereby: Doth ever, when it propounds it to bring men to be∣leeve, mention it in the third Person generally. And when it doth mention those high and peculiar priviledges belonging to his chosen ones, doth never propound them in such generall termes: And when it closeth both together in one sentence or expression, it useth such a word as may be applyed to both senses, or either of them: as, Ma∣ny; and not such a word as cannot be rightly applyed to the spe∣ciall; as, All men, The World, &c. nor such a word as straitens the generall sense: as, but many, onely many, &c. so likewise wee shall find, that when the Scripture speakes of the one and the other neere together, however it expresse the one in the third Person generally, yet in mentioning the other, it changeth the Person, and speaketh also ordinarily, applicatively: as to instance.

2. Cor. 5.19, 20, 21. In the 19. verse, speaking of the reconciliati∣on God hath wrought for men in Christ, he affirmes it for the world: and in the 20. verse, beseecheth men to be reconcil'd, on that ground, as himself and others were, verse 18. but speaking of the priviledges by the death of Christ to those who in spirituall application there∣of, have beleeved, and so received Christ, the righteousnesse of God, and Gods righteousnesse in him, he changeth the Person, and saith, verse 21. he made him to be sinne for as, who knew no sinne, that wee (hee saith not The World, but wee that in beleeving are righteous in

and before him) might be made the righteousnesse of God in him: even have all Gods Righteousnesse to him manifested in and upon us. This is the hope of his called and chosen:

Gal. 4.4, 5. Speaking of that which God hath done for all, he saith, God sent forth his Sonne, made of a woman, made under the Low, to re∣deem them that were under the Law, (as all were. Rom. 3.19.) but men∣tioning the speciall Priviledges of Adoption, hee changeth the Per∣son, and saith; That we might receive the Adoption of sonnes; not only, The Spirit of Adoption, as in beleeving at first, but all the priviledges of Adoption. Joh. 1.12.

1 Pet. 3.18. Speaking of what Christ hath done for all men, hee saith, hee suffered the Just for the Ʋnjust: But mentioning what hee doth by his Spirit in Beleevers, he changeth the Person, and saith, That he might bring us to God.

1 Joh. 2.1, 2. Speaking of the peculiar priviledges of Beleevers, hee saith, If any man sinne, wee have an Advocate with the Father, JESUS CHRIST the Righteous, and he is the Propitiation for our sinnes: Such the Priviledge of those that beleeve in Christ, that if overtaken with sinne, they may seek and find pardon for themselves, and seek and look to receive all the Priviledges promised them: having so great an Advocate with the Father, so beloved of him, so faithfull to them, who is also the Propitiation for their sins: Wherein his love was first testifyed to them, and by vertue of which blood, hee now Advocates at Gods right hand for them, as is before shewn: But ha∣ving mentioned that which appertaines to all men, hee addeth a change of the Person, and saith, And not for our sinnes onely, but for the sinnes of the whole world; That so Beleevers may know (though others sinne) yet what Gospel to hold forth to them; and how to pray for them also: And like distinctions and change of Persons, or restrictions suitable to such a change, as Joh. 3.16, 17, 18. are usuall in Scripture, wherein we may easily see the truth of that affirmed, done by Christ for all, and of that he hath to doe for All, that they might be saved, to be indeed a truth (not depending for its truth on any ones beleeving, but) verily true, whether they beleeve it or no, and therefore true, that they might beleeve, and so true, that they shall one day confesse it to be true, when yet they may be denyed by him, for that denying to beleeve, when he told them. Phil. ••.10, 11. 2 Tim.

2.13. Which wisedome of the Spirit, speaking in the Scripture, if observed, may helpe us to see the agreement of one place with ano∣ther, that through rashnesse, some think unlike, and also how the word may be divided aright, when that which Scripture affirmeth for all, is so set before them, and that which the Scripture appropria∣teth to Beleevers, be applyed to them, and it also proveth the Pro∣position.

CHAP. XI.

Of the Consideration of. 1 Tim. 2.6.

FOr proof of the appearing sense of the words, and of the Proposition, three things are here to be viewed; First the force of the words; Secondly the Circumstances; Third∣ly the scope of the Place.

First, for the sense of the word it self, All; it appeares to be meant of Adam, and all that come by propagation of him; because the op∣position is between God and men, and onely one man, The man Je∣sus Christ between, who gave himself a Ransome for all (men, vers. 5.) so all were created by him, and through his propitiation, are preser∣ved by him, which also is given as the ground, proving Reconcilia∣tion wrought by him, and life in him for all men, and that hoe en∣lighteneth every one of them. Ioh. 1.1, 4, 5, 9. Psal. 75.13. Col. 1.16, 20. Whence it is affirmed, All nations shall come and worship before him, Psal. 86.9. Yea, even those that have been enemies to him and his, and shall be judged by him. Rev. 3.9. Isai. 45.23. And this groun∣ded on his obedience to the death of the Crosse. Phil. 2.7, 11. Rom. 14.9, 12. So that this man Christ between God, and those men crea∣ted by him, and he expresly said, to have given himselfe a Ransome for All; And all that have being from Adam, and so his nature being men: And here no exception of any one man, but the Man Jesus Christ, who is God-Man: That gave himself a Ransome for All men, The force of the word beares it to the largest sense, All Men.

And yet to open the sense a little more fully, consider the use of the word.

1. The word men is used in Scripture for Adam, and all his sonne, Hebr. 9.27. and they are called men most frequently, in respect of the mature and being of man, which they have from Adam. Psal. 4.2. Prov. 8.4. though sometime in opposition to God. Psal. 90.20. Isa. 31.3.

First, Now very often, and in the fullest and most common sense, men, that are but men, and neither regenerated to God, nor whol∣ly reprobated, and given up to Sathan, are called men, Job 11.11, 12. Psal. 12.1. and 4.2. and 53.2.

Secondly, And beleevers, that are regenerate, are also called men, and that even because they are so. Acts 1.11. 1 Cor. 3.21, 22. And they are also so called, in respect of some weaknesses, and passions. Acts 14, 15. and sometime in respect of some carnall walkings. 1 Cor. 3.3. But yet Beleevers are in Scripture called something more, and better then men, even the Sonnes of God. Joh. 1.12. 1 Joh. 3.1. and Saints. 1 Cor. 1.1. and Brethren, and faithfull in Christ. Ephes. 1.1. yea, Christians. Acts 11.26.

Some there are, who have imprisoned the truth in turighteous∣nesse, and hardned their hearts against the ••eanes God used for their good, till they be given over of God. Rom. 1.19, 24. and 2.4, 5. Prov. 1.23, 36. And these be also called men. Rev. 16.9. but yet these are in Scripture called also, something other, and worse then men, as Reprobates. Jere. 6.28, 30. the seed of the Serpent. Genes. 3.15. The Children of Beliall, Deur. 13.13. and of the Devill. Joh. 8.44. 1 Joh. 3.12. and with an emphasis, the wicked. Psal. 9.17.

2. The words, All men, are found in Scripture to signifie — some∣time all these three sorts: Zaoh. 8.10. Ezek. 38.20. — sometime the first and latter sort together. 1 Thess. 1.••. — Sometime, though sel∣dome, the Beleevers only, whether sound or foined. 1 Cor. 7.7.—some∣time, and that usually, the first and second sort together. Tit. 2.1••. 1 Tim. 4.10. Acts 17.30. Luk. 2.14.— And sometime the first sort only. Tit. 3.2. Psal. 53.2.

3. That, All men, 1 Tim. 2.6. Intentionally, expresly, principally, and especially, is meant of the first sort, for naturall men, sounes of Adam, sinners, unbeleevers, unregenerate m••n; appeareth.

1. Because this sense includeth All, at first, All men, having some time, in which they are such, and neither better nor worse then such, before they be either borne of God, or given over of God: Ephes. 2.1, 2, 3. Tit. 3.3. Rom. 3.9, 20.

2. Because Christ dyed to make the propitiation for them, as they were sinners; and he is no where said, To dye, and give himself a ransom to that end, for the good men, the Righteous, the Beleevers, and Regenerate, neither when they were such, nor as they were such, nor because they were such (though that they might be such,) but for men, sinners, unjust, ungodly, his enemies; yea, hee is expresly said, to have given himself, for our sinnes, and to take away transgressions. Rom. 5.6, 8, 10. 1 Pet. 3.18. Gal. 1.4.

3. Because this is a faithfull saying, and worthy all acceptation, that Jesus Christ came into the world to save sinners. 1 Tim. 1.15.

And thus it is cleer, the force of the words carries it, to all Adams sonnes.

Secondly, the Circumstances in the place, from the fore-going and following verses, doe carry it to the very same sense already ex∣prest.

1. It is the Apostle Paul that exhorteth Timothy, and the Chur∣ches also in exhorting him, and to be exhorted by him, to pray for All men; And they are the Churches, even the Beleevers, that are to pray for all men: And they are others, even all men, set forth in the third Person generally, that are to be prayed for: he saith not for, of all forts some; but for all men: and naming but one sort of men, which in those times might be most of all doubted of, he expresly saith, all of them. vers. 1, 2.

If any say, were they not to pray for Beleevers, I answer, yes especially, but that is not in this place expressed, though more strongly inclu∣ded; as where our Savior, speaking against blasphemy, expressing only ••dlo-words to be counted for, doth include blasphemy more strong∣ly to be counted for. Matth. 12.36. If any a••ke, may we pray for such as to the Churches knowledge, have sinned against the holy Ghost? I an∣swer, not; when they are so knowne to have sinned that sinne, for then they have cast aside the sacrifice and ransome of Christ; and there is no more sacrifice for them, and so they are blotted out of the hopefull book of life, and separated from these All men, of which

they once were, being now reprobated of God. Iere. 16.30. 1 Ioh. 5.16.

2. That this is the sense of all men, here appeares by the Apostles care to settle the Beleevers in this perswasion: That it is good in the sight of God, to pray for all men: praying for their brethren, could not be doubted of them, to be good in the sight of God; but whe∣ther for all men, unbeleevers, persecutors and opposers of the Go∣spel, many weake ones might doubt it, which doubt he labours to re∣move. vers. 3, 4, 5, 6. suitable to that, Matth. 5.44, 48.

3. This farther appeares by the motives by which hee induceth them to pray for all men, which are onely from Gods good will, and love to manward, and what in Christ, he hath do••e for them vers. 4, 5, 6. like the motive in like case given by our Saviour. Matt. 5.44.45. Whereas the motives to pray for beleevers, are together with these something more sweet; As the knowledge of this grace recei∣ved by them, and working in them: Their uprightnesse with God and his, their faith in the Lord JESUS, and love to all the Saints, their fellowship in the Gospel. 1 Thess. 1, 2, 3. Col. 1.3.4, 9. Phil. 1.4.6.

4. This farther appeares by their manner of praying injoyned. viz. without wrath, without doubting, vers. 8. which though to be shunned in Beleevers, praying one for another; yet there it is not so in∣cident, as when they thinke of those that have done them much evill, and are still crosse to them and their holy Profession; so that here is an intimate minding of that. Luke 10.5. but Beleevers praying one for ano∣ther, is to be yet in a sweeter manner, with longing howells, and desires; sweet remembrances, joy and confidence. Phil. 1.3, 4, 8. Ephes. 6.18.

5. This yet more evidently appeares by the things to be prayed fo••, for all men, Viz. That God would so order their hearts, That we (be∣leevers distinct,) might lead a quiet and peaceable life, in all good lines and honesty, that so the Gospel might runne, and be glorified even amongst them. Like that. 2 Thess. 3.1. Joh. 17.22, 23. but the things to be prayed for, for Beleevers, are of an higher nature: as that preservation, sanctification, union, fruitfulnesse, &c. prayed for, Iob. 17.9.21. That increasing of love, sincerity, filling with fruits of righteous∣nesse, &c. Phil. 1.9, 10, 11. Tha•• spirituall Knowledge, wisedome, strength

guidance, &c. Col. 1.9, 10, 11. The Spirit of wisedome and revelati∣on, &c. as Ephes. 1.17.20. and 3.14.17.

6. This generall and large sense also appeares, by the manner of mentioning them that were to be prayed for: as, All men. Kings, and all that are in Authority, or eminent place: of which, very few in those times, nor is it usuall to stile Beleevers so, without addition of some other stile therewith, when they are mentioned to be prayed for: Who are mentioned in that respect (I hope) as Christians, and of the Church, as Beleevers, as Saints, Ʋs, one another. Ephes. 6.18. Hebr. 13.18. Jam. 5.1 8. not set out in a third Person, distinct from the Church, as here they are: So that all the circumstances doe shew the sense to be, All Adams sinnes, expresly, those unconverted, and inclusively Beleevers, and so All. men, and every man.

Thirdly, the scope of the place carries also to the same sense; for by the præcedent and consequent verses, and the words themselves; The Scope,

1. Appeares to be a laying down of the Gospel; as it is to be Preached to every Creature, according to the Command. Matth. 28.20. Mar. 16.15, 16. which is true, and remaines true, whether the hearers beleeve it, or beleeve it not. 2 Tim. 2.13. and herein also to give a ground of Preaching to all men, and every man the Gospel, as that which is true and certaine, without any peradventure yea, or peradventure nay, 2 Pet. 1.16. 1 Cor. 9.16. 2 Cor. 1.18. That so on their beleeving, æternall life may be unquestionably promised them. Acts 10.43. and 13.38, 39. And their not beleeving, undoubtedly af∣firmed their sinne, by which they are under condemnation and wrath. Ioh. 3.18.36. and their refusall condemnation. Joh. 3.19.

2. To be laid down as a ground of praying for all men; yea, though they yet beleeve not, but hate and persecute Beleevers. Matth. 5.44. Luke 13.34. and herein also a Direction both how farre, and how much of the Gospel is to be preached to All men. Joh. 16.12. 1 Cor. 3.1.2. Hebr. 5.12.14. and 6.1, 2. and how farre: and for what things Be∣leevers are to pray for all men. Joh. 17.21, 22. Acts 7.60. And thus, and to these ends, and to this scope and End, as appeares. vers. 1.2, 8.

1. He sheweth the will of God concerning the Mediator and men, what he would have the Mediator to doe for men, namely, to save all men, that is (as other places of Scripture shew,) to make satis∣faction for them, pay the price, and make peace with God for them, and purchase them. Col. 1.20. 1 Joh. 3.5. Joh. 1.29. That he might be their Lord, and free them from that necessity of perishing they were in Joh. 3.17. and bring them all out of that death, they were through Adams fall necessitated to have perished in, and so set them alive be∣fore him, to dispose of. Rom. 14.9, 12. 1 Cor. 15.21, 22.

2. He sheweth the will of God, what he would have the Media∣tour further to doe for all men (when he hath in himself so saved them) namely, to bring all men to the knowledge of the truth, ver. 4. that they may know such Redemption to have been wrought by him for them, and to acknowledge him Lord, to the glory of God. Ioh. 12.32. Rom. 14.11. Phil. 2.11.

3. Hee sheweth, vers. 5. That this Mediatour is, And that as God is one, so between God and men (fallen into sinne against God) there is one Mediatour, and that this Mediatour, (who is God-man) is the man Christ Jesus. Joh. 1.27.

4. He sheweth, vers. 6. That the one part of the will of God, viz. Saving all men, as farre as salvation may forerunne the know∣ledge of the truth, Jesus Christ hath in himself already performed; In that he gave himself a Ransome for all men: ANd this is so effectu∣all, and acceptable with the Father; that by his acknowledgement, sinne is removed, death abolished, and enmity slaine in and by Christ, and peace obtained so farre for all men, that he hath given over all into the dispose of Jesus Christ, and made him LORD and Judge of all. Matt. 3.17. 1 Ioh. 3.4, 5. 2 Tim. 1.10. Ephes. 2.16, 17. 1 Pet. 3.22. Matth. 11.27. Ioh. 5.22, 27. Acts 10.36. and 17.31.

5. He sheweth that the other part of Gods will, that is, bring∣ing all men to the knowledge of the truth, Jesus Christ is perform∣ing, and will in due time performe, being a Testimony in due time, or to be testified in due time: as is shewne in the common Salvation fore-spoke of here. Chap. 1. and such as by his Spirit in the meanes, will not here be brought in, to the knowledge and acknowledge∣ment

of the Truth, shall hereafter be brought to it, though then to their woe. Ioh. 16.7.11. Phil. 2.10.

6. He sheweth, that on this ground, this Gospel may be preach∣ed to all men, wheresoever such as have the word of grace put in their heart, and committed to them doe come. vers. 7. and chap. 1.15. 2 Cor. 5.10.19.

7. Hee sheweth, that on this ground also, prayers are to be made for all men, for such things as may be helpfull to bring them to the knowledge of the truth. vers. 1, 2, 3, 4, 8. That so (which is most to be desired,) they might be overcome to beleeve it: or else left with∣out excuse (to the glory of God,) at that day, when they shall be constrained to acknowledge it.

Now all along, from the first to the eight, and so in vers. 6. no farther thing is mentioned, but that which belongs to all men to heare; No more but the truth of that which Christ hath done for all men, and will doe to all men: and no more but such services of love, as Beleevers for the Gospels sake, are indebted to all men in. Rom. 1.14.15, 16. Phil. 2.15, 16. Matth. 5.44.

The Gospel declaring still higher, and more peculiar priviledges for those, that by the Spirit in this Gospel, are brought not onely to beleeve the truth of all this grace, but there through to repentance, and to faith in Christ for that salvation he workes from heaven, and so to walking in that faith, and therein testified the called and chosen of God. 1 Thes. 1.3, 4. Then, and to such the Gospel holds forth such a portion of Spirit, such manifestations of love, as before now they were not able to understand, nor capeable of receiving. 1 Cor. 9.14, 15. Joh. 3.12. and 14.17. Such peculiar priviledges in many pla∣ces named, as are peculiar to them, and never set forth in such ge∣nerall words as the other, which would at some time have been, if every m••n, and the World, had been but onely the Elect: or if that spoken in generall, had been no larger then the speciall: So that it every way appeareth, that the words All men, 1 Tim. 2.6. is as large as Every of All mankind: All that I have met with against this large extent of the words All men, is this.

OBJECT.

• That the All here to be prayed for, is as large as the All Christ gave himself a Ransome for.
• ...But wee are not to pray for All men, for there are some that sinne unto death, for whom wee are not to pray.
• Ergo.

But this Argument hath no force, for Paul here directeth to pray for All men, and Iohn sheweth us how long wee may pray for some, even till they be known to have sinned the sinne unto death. 1 Ioh. 5.16. And what is that sinne unto death, but that willing treading under foot, and casting aside, and offering dispite to, or blaspheam∣ing the grace of God procured for them, by the Death and Ransome of Christ, and tendered to them with light and power in the means, till one be given up of God. Hebr. 6.5, 6. and 10.29. Joh. 3.19. And till this be so knowne, even those were to be prayed for. And so this Argument is turned against it self.

But there are two evill consequences arise from the Propositions, so, and to such an end framed: The one to colour that Impious opi∣nion, of praying for the dead, That are knowne to be Elect, if the All we are to pray for, were as large as the All Christ gave himself a ran∣some for; The other of fastening an errour in the heart, of compa∣ring and equalling man with God; as if all men, and every man were no larger in Gods view, and in opposition to him, then in the view of men, and opposition to them.

And to take away both, one saying may serve: Needfull it is, that the foundation be large enough to beare all the stones that are to be layed on it; but not needfull that every stone should be equall to the foundation in length and breadth, whether applyed to Persons, Doctrines or Uses: So that Christ gave himself a Ransome for all men; Is a good ground for us to pray for all men in our times, as it was for them before us in their times; and will be for those after us in their times: But to reason crossly thus. Christ gave himself a Ransome for no more, then wee now, living may pray for, or those written to•• might, is monstrous.

So that every knee shall bowe, and every tongue shall confesse to God: Is a good ground for any to say of themselves and others. Every one of us shall give account of himself to God. Rom. 14.11.12.

But to reason crossly thus, and for any sort of men to put in their but, and say, none but us, or wee shall appeare before the Judgement-seat of Christ, were a grosse contradiction to the truth, and an abuse of Scripture; and the same may be said of the Ransome: So that this firmly stands in 1 Tim. 2.6. when the Question is asked, For how ma∣ny hath Christ given himself a Ransome? Then without equivocation, limitation, or Gloss, to answer. For all men.

CHAP. XII.

Of the Consideration of that Sentence in Hebr. 2.9.

IT appeares, that this Epistle was writ and sent to the He∣brewes, Viz. The zealous Iewes that did beleeve, and such Gentiles, as beleeving, were yet preselited and regulated to them; And most probable, the Epistle sent to those at and about Jerusalem; who though the•• beleeved JESUS to be the Christ, the Saviour of the World, and doubted not, but that his death and Ransome given, was for All men, and that therefore Christ should be the Judge of All: Acts 10.30. Yet the ••leer removall of many Jewish and Levitticall Rights and Observations, they did not beleeve: Likewise the free participation of the Priviledges of the Gospel, by beleeving Gentiles, and fellowship with them, with∣out being regulated to them in such Jewish Observances, they neither yet fully beleeved, nor could endure to see, or well abide the hear∣ing of it, whence, what hard conceptions they had of Paul, is evi∣dent. Acts 21.20.21. And to what a strait Peter was driven to please them, and how reproved for it, appeares Gallathians 2.11, 14. Whence also this Epistle is without the Authours Name prefixed to it: Nor is it so generall as the Epistles of Peter and John, Nor is the stile like the stile in Pauls other Epistles, nor could hee

speak in such fulnesse of the height and extent of these priviledges to them, as to the Beleeving Gentiles. Hebr. 5.11, 12, 13. Yea, he useth many phrases more common, with, and suitable to the Iewes, then in his other Epistles; his principall businesse in this Epistle, being not so much the opening of the foundation, as the leading them to perfection, in the knowledge, injoyment and usefulnesse of the New Testa∣ment of Precious Promises, with the fruits thereof, as is evident through the whole Epistle.

Besides in Hebr. 2. cap. the verses both before, and following the 9. verse, treat of farther things, then the Ransome and Propitiation on∣ly, or that also which is procured onely thereby, and so belonging to All men, even of the fruits of that: and the pouring out of his Spirit also by vertue of his High-Priesthood at his Fathers right hand, and so of higher Priviledges then can be affirmed for All men, or to any but the called and chosen of CHRIST. Hebr. 3.1. and 9.15. whence also the Phrase is changed in verses following, which is not so in. 1 Tim. 2.1, 8. though yet some Phrase he such, at if the Gentiles had been writ to, and the Ransome and Propitiation only spoken of, even some other Phrases al∣so would have agreed in the same truth; for whereas God made all Na∣tions of ••ne blood. Acts 17.26. Did not Christ partake of the same flesh and blood. Joh. 1.14. Gal. 4.4. And did not be partake of the nature of Adam, and not of Angels. Luke 3.38. but here the Apostle writ to the Jewes, and of farther things then the Ransome and Propitiation onely.

All which considered, if at all in any place of Scripture, the death of Christ, as the Ransome and Propitiation speak of in the Third Person, as a Propitiation for Faith, could be sound spoken of, as for Gods Elect and chosen onely, or for any lesse then All men, it would surely have been so found in this place, there being so much cause for it, if any such saying could have been in truth. But behold.

1. Here it is affirmed, for All men, not onely in a generall lumpe, but for Every man, as intimating all the particulars in the generall, every singular man, such the force of the word here. Heb. 2.9.

2. Here also the opposition is between God and men (even men Created by him, to whom it is appointed once to die, and after that the Judgement. Heb. 9.27.) and the death of Christ for men be∣between; And is not that expresly said, to be for Every man? like th••••

to the Gentiles, affirmed, 2 Corinthians 3.10, 14, 15.

3. Did not God also for a little time, make his Sonne inferiour to the Angels, in giving him a body that might suffer death, Hebr. 10.5. and is it not here expresly said, to be for Every man, as well as that in 2 Cor. 5.10.14.

4. Did not God glorify Christ, in setting him forth as a publike Person in the room of All men (as the first Adam was, who was a fi∣gure of him to come, though he lost his honour, and himself, and us quickly. Psal. 49.7, 8, 20.) that he might Ransome all the first Adam had lost, and be their Lord; is not that expresly said here, to be every man, as it is. Rom. 14.9.11, 12. and 2 Cor. 5.10.14, 15.

5. Hath not God also glorified him at his owne right hand, to be the Lord of the dead and the Living, and that all shall come before him, and how to him, and be Iudged by him; even because, by the grace of GOD, he tasted death for every man, as is here expresse. Phil. 2.7.11. Rom. 14.9.

6. Is not this his death for every man, affirmed to be in love and good-will, by the grace of God, and so for a gracious end; and doth he not on this ground, call all the ends of the earth to look to him, and be sa∣ved. Is. 45.22. and is not that the ends of the earth, that is of Gods crea∣tion. Is. 40.28. and is not that meant here of men, in all the ends of the E••••th. Prov. 8.4.31, 32. and is it not here expresly said, every man. And so the force of the word, with all the Circumstances (and the drift of the Epistle, and bufinesse treated of, that would have requi∣red limiting, if it might have been) doe fully shew: That if the que∣stion be asked, For how many did JESUS CHRIST, by the grace of GOD, taste death? Then, without any equivocation, limitation or Gloss, to answer with Hebr. 2.9. For Every Man.

CHAP. XIII.

Of the Consideration of like places in Scripture, speaking in like manner.

NOw other places of Scripture, that speake of the same bu∣sinesse, namely of the death of Christ, as the Ransome and Propitiation only, and that which is the fruit of that only, And this propounded in the third Person generally, and as the ground of Faith, and of Preaching the Gospel to all men, and praying for all men, and inviting them to Beleeve, and waiting for the same, &c. must be viewed.

2 Cor. 5.19. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.

Two things are here evident: First, that there is a Reconciliati∣on and Pardon for the World, which God hath already wrought in Christ, while the world lies still in enmity, and under sinne, for not receiving the same, so as it might reconcile them to Christ, and so to God, in, and through Christ, that they might receive that Not∣imputation mentioned, Psal. 32.1, 2. Rom. 4.5, 6. which yet they have not; for he saith not, God is, or God will be Reconciling the world to himself, as speaking of the worke of his Spirit, in the word of his grace, with and in men; nor doth he say, God was in the World reconciling them, as speaking of the spirituall application of the Blood of Christ in the hearts of men, reconciling them to God, but God was in Christ, reconciling, &c. as speaking of the worke of God in Christ, the Reconciliation hee hath already wrought in Christ for men, (as that Col. 1.20.) and true, though they beleeve it not: And this expresly distinct from that Reconciliation effected in Men by his Spirit (in beliefe of the former,) reconciling them in their hearts and Powers to GOD; of which before, Verse 18. Col. 10.21.

Secondly, the Gospel of this Reconciliation wrought by God in Christ, was Preached by Christ in the world, that men might have beleeved it, and in beleeving, have been by him reconciled to God. Joh. 1.4, 5, 7, 9, 10, 11. And now Christ is gone up to heaven, he hath left his Servants in the Work, in his place, for ministrati∣on, and hath put his Word in their hearts, that they might declare it in, and to the World; that men might beleeve this Reconciliation wrought with God for men, in Christ, and therethrough, be reconciled to God by Christ. verse 20, 21. and chap. 6.1, 2. compared with. Joh. 17.15.18.21, 23.

So that this Reconciliation, already wrought by God in Christ, to be declared for so gracious an end, Is without all Controvercy, for the world, but what World, let the Text shew, — The world of mankind. verse 11. Wee perswade men: and that those men that must all appeare before the Judgement-seat of Christ. verse 10. that were dead. verse 14. and ought to live to Christ. verse 15. whereof, in hear∣ing this report, some are Reconciled to God by Christ. vers. 18. some not. vers. 11. some begun to be, vers. 20. some receive the grace of this Tidings profitably; and some, (it's to be feared) receive in vaine. Chap. 6.1, 2.

Joh. 1.9. He is the true light, which lighteneth every man that com∣meth into the world; here againe it is evident, That through the Ransome given, and propitiation made by Christ, and the life, light and redemption in him thereby for men, There is life obtained, and a doore of hope opened, and some mercy extended, and some light at some time vouchsafed to every one that commeth into the world: But what World? Let the Text shew. The world of Mankind. vers. 4. which God made by Christ. vers. 3.10. Into which Christ came, and which know him not. vers. 10. which were his owne by Creation and Purchase, and mercy vouchsafed, and yet received him not, vers. 3, 4, 5, 7, 1••. To as many of whom, as did receive him, he gave Power to become the Sonnes of God. vers. 12.

But that this matter may yet more plainly appear, let us view what the holy Ghost saith of the World, in this respect; and that,

1. Of the world in generall. Joh. 1.29. Behold the Lambe of God which taketh away the sinnes of the world. Joh. 3.17. God sent not his Sonne into the world, to condemne the world, but that the world through him might be saved. Joh. 4.42.

This is indeed, The CHRIST, The Saviour of the World. 1. Joh. 4.14. Wee have seen and doe restify, that the Father sent the Sonne to be the Saviour of the world. Joh. 6.51. My flesh, which I give for the life of the world. Joh. 12.46. I am come a light into the World.

2. Of the World, distributed into it's parts. Some beleeving on the Sonne of God, when the Gospel comes, and some not beleeving. Joh. 3.16.18. God so loved the World, that hee gave his onely begotten Sonne, that whosoever beleeveth on him, should not perish, but have ever∣lasting life, (proved, vers. 17.) and then it followes, Hee that beleeveth 〈◊〉〈◊〉 him, is not condemned, but hee that beleeveth not, is condemned alrea∣dy, (he saith not, Because Christ died not for him, or came not to save him, but) because hee hath not beleeved in the Name of the onely be∣gotten Sonne of GOD. vers. 19. And this is Condemnation, that light is come into the world, and men love darknesse rather, &c. and so verse 36.

3. Of the World, opposed to Beleevers in the World, whether Jewes or Gentiles, both being the whole World. 1 Joh. 2.1. Wee have an Advocate with the Father, JESUS CHRIST, the Righteous (and this is true of Beleevers, and peculiar to them, but common to them all, whether Jewes or Gentiles.) And he is the Propitiation for our sinnes, and not for our sinnes onely, but also for the sinnes of the whole World.

4. Of the World divided, and such particulars set out, as cannot be the Elect and chosen Sonnes of God. Joh. 18.47, 48. If any man heare my words, and beleeve not, I judge him not; for I came not to judge the World, but to save the World: He that rejecteth me, 〈◊〉〈◊〉 and receiveth not my words,—The Word that I have spoken, shall judge him at the last day: Sure then, this Word and Gospel of his was true, and they shall be rightly Judged by it. John 3.16.20. and 16.8, 11.

5. Of the World, as the Elect are in due season, chosen and cal∣led forth of the state and fellowship of the World, and so distin∣guished from it, while many of the Elect are yet in, with, and of the World, Joh. 15.19. I have chosen you out of the World; therefore the World hateth you: And thus of the World distinct, it is said of it. That it lyeth in wickednesse, 1 Joh. 5.19. and doth not know the Sonnes of God. 1 Joh. 3.1. Seeth not the Spirit, nor knoweth him. Joh. 14.17.

nor can perceive or receive the things of the Spirit. 1 Cor. 2.14. but doth persecute those that are led by that Spirit. Joh. 16.1, 2.33. Yet even a∣mong these, and even in Fellowship with them also, are many of the Elect Ones, to whom yet all these sayings agree: Though in due season they shall be called out of the Fellowship of the World, as the Called ones have been, who were once of them, as these now are. Acts 9.1, 6. 1 Pet. 3, 9, 10, 12. Ephes. 2.1, 2, 3, 4. Tit. 3.3. and so All men in generall, and Beleevers, and Unbeleevers, Elect and Nonelect, together, called and uncalled, to be called the World, is frequent in Scripture; And of it every way so called, CHRIST is called the Sa∣viour of the world, and said to come, That the world might be saved.

But the Elect, called and chosen out of the World, distinct, they are called, A peculiar People, A chosen generation, A Royall Priest∣hood, An holy Nation. 1 Pet. 2.9. The heavenly Jerusalem: Zion, The City of the Living God, The Church and House of God. Hebr. 12.22, 23. and 3.6. Ephes. 2.19, 20. The Sonnes and Daughters of Almighty God, 2 Cor. 6.18. A people chosen out of the world. Joh. 15.19. Of whom Christ is not onely the Saviour, but the head and Husband, &c. but that the Elect only, or distinct, should be called the world, is such a thing, as I never found in Scripture, nor met with any, that could produce the place where, and prove it so.

And now, if we couple with the death of Christ, as the Ransome and Propitiation, This end of it, That he might be the Lord of All; and that all might live to him, and therein become saveable, and so be made alive before him, as to receive Absolution, or condemnati∣on from him; what saith the Scripture?

Rom. 1 4.9. To this end Christ both dyed, and rose and revived, That he might be the Lord both of the dead, and of the Living.

2 Cor. 5.14, 15. VVee thus judge, that if One dyed for all, then were all dead: And that he dyed for All; that they which live, should not henceforth live unto themselves, but unto him that dyed for them, and rose againe.

1 Cor. 15.22. As in Adam All dye, so in Christ shall All be made alive, and wee must All appeare before the Judgement-seat of Christ. 2 Cor. 5.10.

And if wee look on them that stumble at Christ in his Gospel and refuse and denie him, doth not the Scripture say, Such (2 Cor. 8.11.) perish, for whom Christ dyed. 2 Pet. 2.1. even denying the LORD that bought them, and bring upon themselves swift destruction; And are they not said, To have troad under foot the Sonne of God, and count the blood of the Covenant, wherewith they were sanctified, an unholy thing, and to offer despight unto the Spirit of Grace. Hebr. 10.29. and to be trees twice dead, Jude 12.

And if wee look upon the accomplishment of this end of the death of Christ, doth not the Scripture say. Before him shall be gathered all Nations, &c. Matth. 25.32, 40. and that even because, to that end hee dyed. Rom. 14.9.11, 13. Phil. 2.8, 11. and rose: And so, in the Name of JESUS, every knee shall bow, and every tongue shall confesse, that JESUS is the LORD, &c. Isai. 45.23. Psal. 86.9.

And if we look on those, to whom the Gospel is to be preached, saith not the Scripture. Matt. 28.19. Teach all Nations. Mark. 16.15. Goe yee into all the World, and Preach the Gospel to every crea∣ture.

And doth not all these places of Scripture, hold forth, and explaine and confirme the same sense, that 1 Tim. 2.6. and Hebr. 2.9. importeth; and so confirme the truth of the Proposition.

That JESUS CHRIST, by the grase, good-will and favour of God, did tast death for every man, and so gave himself a Ransome to God for all men, and so is become the Propitiation of the sinnes of the world; and the Saviour of the world; Yea, that the world through him might be saved.

There is no one thing in all the Scriptures, more fully and of∣ten, and in plain Sentences affirmed, then this.

CHAP. XIV.

Of the Answering the most usuall and strongest Objections, framed against this part of the Truth.

THE Objections I have met with, I desire to couch as many together as I may, and to set them downe as faithfully, and in the greatest strength that I have met with them, and to answer as directly to them.

OBJECTION I.

The Scripture, in such places as. 1 Tim. 2.6. Hebr. 2.9. and Joh. 4.42. Are not to be understood in the sense which the words seem to Import; And this Objection is fortifyed with divers Reasons, as to instance the chief of them.

1. The words of Scripture cannot be alwayes taken in the sense they Import; as, I am the Ʋine, I am the Doore, This is my Body.

2. The words, All men, and Every man, are often found to meane but some, even Gods Elect and Chosen.

3. The death of Christ is often said to be but for many, and those many his sheep.

4. There was great reason, that such generall words, as All men, and the World, should be used in those times when Christ and his Apostles were upon the face of the earth, when they meant but some, even the Elect, Gods Elect and chosen in all Nations.

ANSWER.

For the Affirmation, which is the Objection it self, the contrary may be affirmed, for though the Scripture speaketh sometime more plainly, sometimes Metaphorically, and sometime Parabollically, and Figuratively; yet alway truly, and in that very sense the words so spoken, and as the place in which the words are, and the businese about which they treat, doe Import; For God is a God of truth, and Christ is the Truth. Psal. 31.5. Joh. 14, 6. and told the truth, which he

heard of God. Joh. 8.40.45. and did beare witnesse to the Truth. Joh. 18.37. and the holy Spirit, that convinceth, and will convince the World of sinne, for not having beleeved on Christ. Joh. 16.8. and by whom the Prophets and Apostles spake. 2 Tim. 3.16. 2 Pet. 1.21. Is the Spirit of Truth. 1 Joh. 4.6. and 5.6. and the Word of God, both essentiall and instrumentall, is Truth. Joh. 17.17. and the Word of Truth. 2 Cor. 6.7. Col. 1.5. And the Prophets spake the Truth of God, which Christ came to confirme. Rom. 15.8, 13. And John Paptist beare witnesse to the Truth. Joh. 5.33. And the Apo∣stles renounced the hidden things of dishonesty; not walking in craf∣tinesse, nor handling the Word of God deceitfully; but by manife∣station of the Truth, commending themselves to every mans Con∣science, in the sight of God. 2 Cor. 4.2. and spake the Words of Truth and sebernesse. Acts 26.25. And that with great plainnesse of speech; and not with a vaile over their face neither. 2 Cor. 3.12, 13. and the Scripture tells us, That hee that hateth, dissembleth with his lippes. Prov. 26.24. And that God needeth none to talke deceitfully for him. Joh. 13.7. how can it be then, that any of us beleeving, and reverencing God and Christ, and his Spirit as truth, and his Word, as a Word of Truth, and his Prophets and Apostles, Preachers and Writers of Truth, and that with plainnesse: That when they all say, That Christ, by the grace of God, tasted death for every man, and gave himself a Ransome for All men, and is the Saviour of the VVorld, and the Propitiation for the sinnes of the whole world: That any of us, I say, should presume to say, His Words have not the sense or mean∣ing, they seem to import. Truth it is, the minde of God in the Scripture is mysterious, and the Scriptures are full of profound My∣steries, but they are divine and heavenly Mysteries of Truth, Righte∣ousnesse and Goodnesse, delivered in words of Wisedome, (but not the wisedome of this World,) so that we need a spirit of grace and Wisedome from Christ, to open our eyes to see, and our hearts to receive them. 1 Cor. 2.8.15. Yet the mysteriousnesse of the Scriptures stands not in any equivocall hiddennesse, and doubtfulness of speech, like the Oracles of the Heathens supposed gods, that by the witt of men, might be made true, which way soever taken, though contrary to what they imported, to those that sought and trusted to them; but the Scriptures, though mysterious, yet so full of unchangable truth,

that when by the spirit of grace, the knowledge thereof is so given to any man, that he understands the same: It will appeare to be so right and plain, and just, according to the words, in which it was exprest, That he that understands will say, As I have heard, so have I found in the house of God. Psal. 48.8. and will not contradict, but confesse the truth of Christs own sayings. Prov. 8.6, 9. Heare, for I will speak of excelient things, and the opening of my lippes shall be right things, for my mouth shall speak truth, and wickednesse is an abominati∣on to my lippes: And the words of my mouth are in righteousnesse. No∣thing froward, or wreathed, or perverse in them. Let none of us therefore say any more, His words hath not the sense they both ex∣presse and import: More need not be said to this; but because the Reasons used to fortify the Objections, are by some used as Argu∣ments, they must also briefly be answered.

I. The first REASON from the words, I am the doore, &c.

1. It is injurious; Seeing it is confessed by the most and soundest Interpreters, and ordinarily used as an Argument against the Papists, prohibiting Christian people the reading the Scriptures, under pre∣tence of their difficulty to be understood; that whatsoever is neces∣sary to salvation, is therein plainly delivered, even so, as the diligent and humble Reader may easily understand. Now nothing more ne∣cessary, nor more plainly delivered; then the foundation, and first beginnings of the Gospel of Christ, against which is here Objected, and so the Affirmation of sound Interpreters; yea, and the Scripture it self gainsaid.

2. It is unjust, seeing it is granted by Interpreters, that hard and difficult places, as Sacramentall Speeches, Allegories, Parables, &c. are to be opened by plaine places, and not plaine places made darke by them. Now, I an the Doore, Joh. 10.9. and The Vine, Joh. 15.1. are Metaphoricall speeches. And This is my Body, Matth. 26.26. is a Sacramentall Speech: Thus confessed by All, There being a greater Mystery, and mysticall signification therein: then men, at first hear∣ing the Gospel, or in first receit: till they have some acquaintance with, and growth in the things of Christ, can understand: There∣fore very unjustly brought forth, to darken the sayings in Hebr. 2.9. 1 Tim. 2.6. and Joh. 4.42. being plain, and of the beginnings of the Gospel, by which those other sayings are to be explained.

3. It is very grosse, Intimating (yea some have said it,) As if the sense those words seem to Import; were as if hee mere a door of wood, and an earthly Vine, and as if the Sacrament all bread were tran∣substantiate, and turned into, and become the corporall or naturall body of Christ: whereas there are no such words in any place, nor any importing such a sense: and if it were lawfull to become ridiculous, to answer such ridiculous conceits, as are thought so strong: as if no truth to be found in such sayings of Scripture, without casting out the sense, the words seem to import: I would ask this puestion; Isa master say to his servant, Reach my clothes in the Presse: and a Dame saith to the maid, Turn the cheese in the Press; & the Child cries to his mother, The Pott boiles over, and runnes in the fire, cannot all these (by meane Country people,) be understood in the very same sense the words import; though Presse have no one sense in one saying, and another in the other saying, and the pottage, not the po•••• runne in the fire; but I leave this, least I runn too much into folly, to shew this foolish arguing.

4. It is very false; for Jesus Christ is the very Doore, and Way indeed of entrance into any Peace with God, or approaching for any life to him. Joh. 14.16. Ephes. 2.17, 19. And he is the true Ʋine indeed, of the Fa∣thers setting, and filled with all living sapp of the Spirit: whence all true fruit comes. Joh. 15.1, 7. Hos. 14.8. And our Saviour, being to finish his sufferings, and shortly to leave the World, having newly ea∣ten the Passeover with his Disciples, himself being the Truth of that was Typed and Shadowed thereby, (both in Remembrance, and Thing re∣membred,) And now Instituting the Supper, in which his Disciples and Beleevers may have him, and his Sufferings, with the benefit thereof; in such fresh Remembrance: That they might have somewhat from his owne hands, to be in stead of his visible presence with them (who by spirit would be still with them,) That they by faith, in use thereof, might have fellowship with him, eat and drinke with him; yea, eate his Flesh, and drinke his Blood; and so enjoy such Communion, as they become one Body in and with him, and each other: Hee now in Delivery of this Re∣membrance,

1. Was present with them, speaking, and instructing them about the Propitiation made by his Sacrifice, and the Testament seated in his blood.

2. He instituteth this Ordinance for them, to keep in mind, and shew

forth his death, till he come againe: and to have Communion with him, and one another.

3. The businesse was knowne to be mysticall, and as wee call it, Sacra∣mentall, in which a Command and a Promise meet, in appointing the use of an outward signe and Action: as in that they had now bee about: as appeares. Exod. 12.1.

4. This businesse was not appointed to, nor the words spoken to the men of the world, to unbeleevers, (as that part of the Gospel here treated of, is also to be) but to Beleevers, that had already some spirituall discern∣ing, and a Promise of a further portion of Spirit to be given them.

5. He saith not, This is changed into my body, nor so much, as this bread is my Body, nor a word to colour such a grosse conceit as Tran∣substantiation; nor doth he say, This is onely a figne or figure of my bo∣dy; his words are of more force then so: and now to a spirituall un∣derstanding, what should be the scense? but what the words by him spook on such an occasion, in such a businesse, to his Disciples, doe import: So that this Argument appears injurious, unjust, absurd, and false, and so of no strength.

II. The Second REASON.

That the words All, and Every man, sometime meane but some: This Reason is already answered, and proved vaine and fraudulent in Chap 5. For,

1. If in a thousand places, where the opposition is not between God and men in generall, as in 1 Tim. 2.6. nor the speech of God and by God, as in the places already instanced. Then it is not at all to the purpose.

2. The words All men, and Every man, when it is spoak by God, and of his works, and the opposition between God and men in ge∣nerall, whether it speak of the Creation of men by Christ, The fall of men in Adam, The Ransome given for men by Christ: The re∣surrection of men, or their account giving to him, is never found to mean lesse then All men, and every man, which proves the fraud of this reason.

3. The words All men, and Every man, being alwayes taken in the largest sense, the scope of the place, the businesse treated on, and the Circumstances therein, and sentence in which the words are used, will beare, as is shewn before: Chap. 5. and no larger affirmed here;

This Argument is turned against it self; that it must needs be so ta∣ken here in 1 Tim. 2.6. Hebr. 2.9.

3. The third Reason, That the death of Christ is often said to be but for many, and those many, his Sheep.

1. This Reason is weake, and of no force, for the word many is oft so used, That it both signifies All, and Every man, and also am∣plifieth, or setteth forth the greatnesse of that Number, as in Dan. 12.2. Many of them that sleep in the dust of the earth, shall awake Rom. 15.19. Through the offence of one, many be dead, by one mans disibe∣dience many were made sinners: and in other places, where many can∣not, nor is by any Christian understood for lesse then All men.

2. This Reason is equivocall, subtill, and fraudulent; seeing where All men, and Every man is affirmed of, The Death of Christ, as the Ransome and Propitiation, and the fruits thereof onely, is affirmed for them.

But where the word many is in any place used in this businesse, there are more ends of the Death of Christ, then this one affirmed of, as before is shewne at large, in Chap. 2. and 3.

3. This Reason is false and ungodly, for it is no where in Scrip∣ture said, That Christ dyed, or gave himself a Ransome but for many, or onely for many, or onely for his Sheep; and it is ungodlinesse to adde, to, or diminish from the Words of GOD in SCRIP∣TƲRE.

4. This Reason is deceitfull and erroneous; for the Scripture doth no where say, Those many he dyed for, are his Sheep, (much lesse his Elect, as the Reason intends it.) As for the place, Joh. 10.15. usually instanced to this end, it's therein much abused; for our Saviour, Joh. 10.—Did not set forth the difference between such as he dyed for, and such as he dyed not for: or such as he dyed for so, and so, and not so, and so: but the difference between those that beleeve on him, and those that beleeve not on him, vers. 4, 5, 14, 26, 27. one heare his voice, and follow him, the other not, —Nor did our Saviour here set forth the priviledges of All he dyed for, or for whom he dyed for so and so but of those that beleeve on him, through the Ministration of the Gospel, and so to know him, and approach to God, and enter the Kingdome by him vers. 3, 4, 9.27.—Nor was

our Saviour here, setting forth the excellency of those for whom hee dyed, or dyed for so, and so onely, wherein they are preferred be∣fore others; but the excellency of his owne love, with the fruits thereof, to those (not onely that he dyed for, but also) that are brought in by his Ministration, to beleeve on him, vers. 11.27.—Nor was our Saviour here treating so much of his Ransome giving, and Propitiation making, as of his Ministration of the Gospel, and so of his love and faithfulnesse therein, wherein hee laid downe his life for those ministred too, and therein gave us example, not to make Propitiation for sinne, but to testify Love in suffering.

Besides, the opposition appeares here to be, not so much between Elect and Not-Elect, as between Jewes called, and Gentiles uncal∣led.

Besides, there is in Scripture great difference, between sheep, and sheep of his flock and pasture, of which he here speaketh. vers. 4, 5, 11, 15, 16.

Besides, sheep, vers. 4.5, 11, 15. are not mentioned, as all those for whom he dyed, but as those that by his ministration are brought in to beleeve and enjoy the benefit of his death, and to whom hee ministreth and communicateth spirit. vers. 3, 4, 27. like that John 17.6, 7, 8.

Besides, here is more ends of his death mentioned, then Ransom, or Propitiation onely: and yet it is not said, onely for his sheep: and when the Ransome or Propitiation is onely mentioned, It is said, for all men, so that this reason appeares weak, fraudulent, ungodly and erroneous.

4. For the Affirmation: that there was great reason that such generall words, as All men, Every man, and the World, should be used in those times, when Christ and his Apostles were upon the earth, when they meant but some, even Gods Elect and chosen among All Nations.

This is as evill as all the Reasons before, and as grosse as the Ob∣jection it self; for though there be a holy and spirituall wisedome and Prudence to be observed in speeches and carriages, in respect of the evilnesse of some times: Amos 5.13. Mic. 7.5, 7. Matt. 3.13.16. Yet the holy Scripture doth furnish us hereto, for all times, and is able (through Faith) to make the Beleever wise unto Salvation,

and the man of God perfect to every good worke. 2 Tim. 3.15, 17.

But that any other doctrine, or contrary Words, should be ne∣cessary to deliver the Gospel within these times, Is monstrous to af∣firme, and expresly contradictory to the Scripture Commands.

Besides, according as it is written, Those, whose faith wee are to follow, are such whose word and Conversation hath this end, To hold forth in the Gospel JESUS CHRIST, the same yesterday, to day, and for ever. Heb. 13.7, 8. And as Jesus Christ is that Essentiall Word of God, which endureth for ever: for is the Word of the Gospel, which came forth of the mouth of God, and declareth Christ; That created and instrumentall Word of God, which in the truth, plain∣nesse, certainty, and goodnesse of it, endureth for ever. 1 Pet. 1.23, 25. And though this Gospel came forth lesse largely and cleerly at the first. Genes. 3.15. 1 Joh. 1.1, 2. yet after, more fully and clearly to A∣braham. Genes. 12. and 15. and 17. Gal. 3.8. And then more cleerly still to Mases. Deutr. 18.18, 19. and 30.11, 15. Acts 3.22, 26. Rom. 10.6, 10. and so more cleerly still to Isaiah, and the residue of the Prophets. Isai. 53. and 55. Acts 2.16, 36. Rom. 10.13. &c. and yet still more cleerly by John Baptist. Luk. 1.76, 79. Matth. 11.9, 10, 11. But still more and most fully and cleerly by JESUS CHRIST, and his Apostles. Ioh. 1.16, 17. and 3.15.17. Ephes. 3.5. which Apostles of Jesus Christ (in respect of Christ being come and having dyed, and being risen and ascended, and filled with spirit, and for whom, and to what end, and what he is become for all men, and what to, and for those that beleeve on him,) They have laid the foundation, and other foundation can no man lay, then that which is by them laid. 1 Cor. 3.11. Ephes. 2.20. And this is done by them also, in words of Wisedome. 1 Cor. 2.4.7. And he that addeth to the words Christ hath already revealed by them: God will adde to him all the Plagues recorded in that Book: and he that taketh away from those words; God will take away his part out of the Book of life. Revel. 22.18, 19. And if any man, or Apostle, or Angel from heaven, shall preach any other Gospel, then that they have preached, wee are to hold him accursed. Gal. 1.8, 9. And what shall we then account of this Reason.

Doth not the words of Christ and his Apostles express their mean∣ing? Or did their words serve but for those times, Are they not ne∣cessary now? have any of us found out fitter words to expresse the

Gospel in these times, now Christ and his Apostles are not upon the Earth: shall mortall man be more just then God? Shall a man be more pure then his Maker: Job 4.17. shall any direct the spirit of the Lord, and be his Counsellor, to teach Him? Isai. 40.13. Doth he need us? Or shall not his Excellency make us afraid? Job 1 4.9, 11. Shall any presume to prescribe him fitter words for these times: and then pull down his mean∣ing to their owne, and say, What ever his words are, they have not the meaning they seem to import: but their words have: and he meant as they doe; O yee Heavens, be astonished at this.

But here is not all the evill of this Reason; for it doth not onely deny the truth and fitnesse of the words of the Gospel, and disho∣nour God, to put honour upon man: but it pleadeth for, and ju∣stifieth many ungodly and profane men: for when Beleevers plead for their Brethrens—waiting and praying for the spirit of grace, to be more abundantly given them. Luk. 11.13. Joh. 7.38, 39. Acts 3.38. And to desire to have spirituall and gifted men to Preach the Gospel. 1 Cor. 12.3, 11. 1 Tim. 3.2. and to have much Preaching and praying. 2 Tim. 4.2. Col. 4.2. and to have good order in our Assemblies. 1 Cor. 14.40. and frequent Assemblies. Hebr. 10.25. and brotherly Society. 1 Pet. 2.17. and 4.8, 11. and patient enduring the reproaches the World casteth on Christ and his Gospel. Hebr. 13.13. and holding forth the Word of Life in the midst of a crooked generation. Phil. 2.15, 16. and having all de∣meanours in the Church, and among Beleevers, as like those approved in the Apostles time, as wee can. 1 Cor. 11.1, 2. And alledge the Scripture for all these. Doe not many oppose, and put by all these things, with this; You must consider the difference of Times: Those things were not only good, but necessary in the Apostles times: But they are not so necessary in these times: And this Reason not onely justifieth their Plea, but exceeds it in evill; for it saith as much even of the words of the Doctrine of the Gospel.

Neither is this all, but this Reason opens the door to prefer hu∣mane Reason, before the Divine Testimony of Scripture, and to yeeld rather to Reason, then to Faith, and so opens the door to all Superstition: Yea, what Heresy will not carnall Wisedome thus bring in, of which wee are warned to take heed. Col. 2.8, 18, 23. So that this Reason proves nought; Yet that none be wronged, I will set down what this Reason is, and that to the full, as serue have expressed it: Who write thus.

THE REASON.

For did it not seeme by Christs owne words. Matth. 15.24. That he was sent to none, but the lost sheep of the House of Israel. and Matth. 10.5. JESUS commanded his Apostles, not to go into the way of the Gen∣tiles, nor enter into any City of the Samaritanes: so Acts 16.6, 7. They were forbidden of the holy Ghost, to preach the Word in Asia: They assay∣ed to goe into Bithinia, but the Spirit suffered them not.

ANSWER.

This is the first part of the Reason, but it is very weak and frothy; For it is evident to a mean understanding; that our Saviour spake not in Matth. 15.24. of his mission to dye, and give himself a ran∣some for men: but of his mission for his ministration here on earth, which was for the Jews, the Circumcision. Rom. 8.9. which mission, with greater enlargednesse, at his departure, hee left with his Disci∣ples. Matth. 28.30. Ioh. 17.18. And yet this restraint of his mission to the Jewes, not wholly exclusive; for then the woman could not have been commended for her faith, which shee still held, and re∣ceived helpe thereby. Matth. 15.24, 28. and of the same nature was the sending his Disciples, and of no farther extent as yet. Matth. 10.••. And this could be no Reason to darken or straiten the extent of the Death and Ransome of Christ, much lesse a Reason of using such generall words, as All men, Every man, The World, when they meant but some onely: For

1. Before either this mission of the Disciples by Christ, or his so speaking to the Woman of Canaan, hee was said to be sent into the World, That the World through him might be saved. Joh. 3.17. To be the Saviour of the World. Joh. 4.42. To give his flesh for the life of the World. Joh. 6.51. To take away the sinne of the World, and to enligh∣ten every man that commeth into the World. Jo. 1.9, 29. therefore those things which followed after, could not be the cause or occasi∣ons of this manner of speaking, that was so long, and oft be∣fore.

2. Their mission was after enlarged, to goe into all the World, and to preach the Gospel to every creature. Mat, 28.20. Mar. 16.15. and so then, no necessity of using words importing more then truth, nor before.

3. While these generall words were frequent in use, the same is

still affirmed of the ministration of Christ, That it was of (or for the Jewes) the Circumcision: and that for the good of the Gen∣tiles, and so affirmed to them. Rom. 15.8, 9. so that hitherto, this great Reason is reasonlesse.

As for that, Act. 16.6, 7. Paul had his Gospel revealed to him long before that time, and that by Christ himself, and was sent to the Gentiles; And hee was kept back from those places, but at that time, because it was not Gods season; or he had prepared other in∣struments for that People, many of whom ere long received the Gospel sweetly. Acts 19.10. 1 Pet. 1.1. So as this gives no cause at all, to doubt of the extent of that Ransome, much lesse to use words inporting more then truth for all places could not be ministred to at once: nor are the servants to appoint, which first, and which after; That belongs to God: So as yet the Reason gets no strength; I will therefore adde the refidue of it, to see if that will.

REASON III.

And had not the Jewes for a long time been the onely people of God; and might not other Nations think themselves excluded, be∣ing called Strangers and Alians; and was not this a mystery newly revealed, to the Apostles themselves. Act. 10.45. They of the Circum∣cision, which beleeved, were astonished,—because that on the Gentiles al∣so was powred forth the gift of the holy Ghost. Likewise Acts 11.18. they admired. Now was there not great reason, to make it knowne, that Christ was come to be a Saviour of the World, not of Jewes only, but Gentiles also, of all other Nations, that hee gave himself a Ransom for all, not onely the Jewes, but also the Gentiles, That the Elect through∣out the whole world, might the better be incouraged, to take hold on Christ, according to the saying, Isai. 45.22. Look unto me, and 〈◊〉〈◊〉 ye saved, all the ends of the Earth, and without doubt, this was one reason, that the words, All men, and Every man, the World, and the whole World, are so frequent in Scripture.

ANSWER.

This is the summe, and the whole strength of the Reason, which ••••ll appears very weak and frothy: for the ignorance of some in the mysteries of grace, is no proof, That the God of Truth will speak beyond the bounds of Truth; hee hateth dissembling, and preten∣dings of that which i•• not, and howsoever some men may equivo∣cate,

and make fained pretences of more then they 〈…〉〈…〉 shall they neither have examples, or word, or allowance from God, to countenance them: JESUS CHRIST left not out the hardest thing•• but told his Disciples the worst at the first; hee knows how to bring his matters about with words and deeds of Truth, and directs the workes of his Servants in Truth. Psal. 145.17. Isai. 61.8. but the truth is, this Reason argues ignorance in the mystory it would tell others of;

For that affirmed in the. 1 Tim. 2.6. Hebr. 2.9. and so the Proposition here treated of; It was revealed in some measure from the beginning; as to say,

That Jerus Christ should so farre take away sinne, and destroy the workes of the Devill. 1 Ioh. 3.5.8. and so ransome all men, that were fal∣len into sinne and death: that they should be given to him, that he•• might be their Lord, and thus, so farre made alive to him, that 〈◊〉〈◊〉 should absolve and make happy all that submit to his Government, in beleeving on him, and condemne all that would none of his Go∣vernment, but spake against him: Isa. 53.6.11, 12. Rom. 14.9.12. Luk. 19.14.27. this was contained in that Promise. G••n. 3.15. and ex∣prest in the Prophecy of Henock. Iude 14, 15. and more cleerly by the following Prophets, in which the higher things ••••re infoul∣ded.

But to Abraham was revealed a great deal more and higher pri∣viledges, as that Iesus Christ should come of him, even that premised seed, that should have the Inheritance. And that wh••soever beleeved 〈◊〉〈◊〉 him, should be of the same feed, and so be made a Sonne in hi••••; and by him, be brought together with him to partake of the Inheritance, and so this seed be multiplyed into many and yet be still one Seed, and this not of Jewes onely, but Gentiles also. This was first revealed to Abraham; and hee receiving, and walking in this faith, is therefore called, The Father of the Faithfull; that so beleeve, and walke in the same saith Gal. 3.7, 8, 14, 16, 29. Gen. 〈◊〉〈◊〉 15. and 17. Rom. 4.11. and this is more then that affirmed; 1. Tim. 2.6. Hebr. 2.9. or in the Proposition; which was in some measure revealed before Abrahams time; in respect whereof, those Fathers before were Fathers to him, and to Beleevers now also: but the discovery of these higher Priviledges, was first to him, and by him to others, though yet more cleer•••• still unto and

by the following Prophets, and still more ••nto, and by John Baptist.

Yet though these two be both mysterious, even that revealed; before Abraham his time, (which is the subject of this Di∣scourse,) and that revealed to Abraham; and the latter more mysterious then the former; yet was the mystery greater still, as it was made knowne to the Apostles, and that in three re∣spects.

First, in that they were eye-witnesses of the Comming, Death, Re∣surrection and Ascension of Christ, and had the fulnesse of the Pro∣pitiation, and manner of making it, his glorious power, kingdome, au∣thority, and comming againe; and so his becomming the Saviour of the World; the head and husband of the Church, the Lord and Judge of all, more gloriously; evidenced to them, then ever to any before. Joh. 1.14. Acts 5.30, 31, 32. and 10.37.43. 1 Joh. 1.1, 2, 3. 2 Pet. 1.16.18. Gal. 1.

2. In that they had a more full discovery and experiment of the priviledges of such as beleeve in Christ, and of the powring forth of the holy Ghost, and of the Union with Christ and Brethren, and conformity to Christ, and usefulnesse and fruitfulnesse in the Church effected thereby: Then was in any Ages before, Joh. 1.12.16. and 7.38, 39. and 16.7.15. Acts 2. and 10. Ephes. 1, tot. and 2. and 3.14.20.

3. In that the free participation of all this great grace, should be as free for the Gentiles beleeving, as for the Jewes, without either Circumcision, or any imposition or regulation, undering them to the Jewes. Ephes. 3.5, 6, 7.

For in Gentiles being regulated to the Jewes; the Jewes ne∣ver doubted, nor made strange at the Gentiles participation of pri∣vilidges.

And the Jewes that beleeved the Gospel, did not contend, for Preaching the Gospel to the Gentiles (as doubting of the Ransome for them,) but for Fellowship with them, and their participation of Priviledges, without being regulated to the Jewes, at is before shewne, Chap. 12.

So that Act. 10.45. and 11.18.1••. is altogether mistaken in the Alle∣gation: for the Reason argued, neither former unbelief, nor the af∣ter admiration in them, to be because of the Ransome given for them: but because of the holy Ghost given to, and fellowship had with them, before they were (and they not being) regulated to the Jewes.

And though the Revelation of the performance of the first, and the fulnesse of the second, and the freenesse of the third, were all in some measure hidden, till they began to be so performed, and the stumble of the beleeving Jewes, was about the third, and all now cleered to the Apostles. Col. 1.25, 26, 27. yet was this mystery joyntly in all the three Branches, not altogether hidden, nor now altoge∣ther newly revealed: for the Apostles spake nothing, but what the Prophets did say should come to passe, Acts 26.22. nothing, but what they had the sure word of Prophecy for. 1 Pet. 1.19, 20. and so the Apostle gives us to understand, that he meanes not, that it was not at all made knowne, but that it was not so made knowne, as it is now. Ephes. 3.5, 6.

Besides, the Apostles had (with this full and cleer Revelation) the abundance of Spirit given into them. Act. 2. and preached the Go∣spel, with the holy Ghost, sent down from heaven. 1 Pet. 1.12. God confirming the same with divers fignes and miracles, and gifts of the holy Ghost. Hebr. 2.4.

They stood in no need therefore, to use words importing more, or other then truth (and that in laying the foundation also) to bring in any to beleeve, much Iesse, to bring the Elect, (which who, or what shall tell them their election.) that they might beleeve, and lay hold on Christ, according to that, Isai. 45.22. this also being evident to be as large as all men, and every man: for to men hee calls, Prov. 8.4, 5. Joh. 1, 3, 4, 7. and the ends of the Earth, are all men that are created by Christ. Isai. 40.20. and that shall come before him to judge∣ment. Isai. 45.23. Phil. 2.8, 11. so that All, and Every man, is as evi∣dent to be meant. Isa. 45.22. as it's evident, that All and Every man were made by God, and shall come in judgement to give account to God, and the death of Christ, and this Call can no more be denyed to be f••r All and Every man, then All, and Every man can be denyed to be made by him, and to come to judgement before him: the same being affirmed in

Scripture of all these. Isa. 40.28. and 45.23. Rom. 14.9.12. 2 Cor. 5, 10, 14, 15.

Wherefore there is no Reason to affirm, that without doubt, this mentioned in the latter part of the Reason, should be one Reason of the frequent mentioning of those generall words; All men.

For on whose part should it be a reason, for such an end? On the part of the Jewes, in respect of themselves, it could be no Rea∣son, because they reckoned themselves the People of God; and seed of Abraham, and for the Iewes, in respect of the Gentiles: it could be no reason, while the Ministration of the Gospel was not sent to the Gentiles: If any say, Yes, to prepare them to receive the Gentiles: Wee see it had not that effect, with the beleeving Jewes; who were not with such words prevailed withall, in that wherein they did stumble; and yet to the Jewes is the Gospel of Christ, being the Sa∣viour of All men, Every man, the World, frequently set forth before the Commission of the Ministration of the Gospel to the Gentiles. Joh. 1.4.7, 9.29. and 3.16, 17. and 6.51. and 12.46, 47, 48. and 8.13.

And on the part of such Gentiles, as were brought in to beleeve, before the mentioning the use of such words to them, it could not be a Reason, and yet to them also is the Gospel, so set forth in such generall words. Rom. 3.22. and 5.12.18. and 14.9, 12. 1 Cor. 15.22. 2 Cor. 5.14, 15, 19. 1 Tim. 2.4, 5.

And even so is it set forth, both to beleeving Jewes and Gentiles: and that as the Gospel they had to declare to such as yet beleeved not, whether Jewes or Gen••iles. Hebr. 2.9. 1 Joh. 2.2. and 4.14. and Jewes and Gentiles, and all Nations, containe all and every man. Even the who! World: and it is no where said of the death of Christ, it was for some Jewes, and some Gentiles, some of all Nations, much lesse can it be said, onely for the Elect of all Nations; So that this whole Reason is proved to be but a meer fancy, purposely framed, to colour the unbelief of That, which cannot be denyed, to be plainly testifyed in Scripture.

And now let the Objection, with the Three Arguments, and this great reason, be truly considered apart and together, and the deal∣ing with the Scripture, according thereto: and this appeares therein.

That it endeavours to make the Sentences and words of Scrip∣ture

of no force at all; and so addes strength to the blasphemy of those that have said; That the Scripture is but a dumbe Letter, Incky Divinity; a noose of wax, that may be bended every way, according to the will of the Interpreter; whose blasphemous mouthes, by this meanes opened, will not be stopped till the words and sayings of Scripture be stood too, in the sense they expresse and import.

2. From the grant of this Objection, and the use of such reason∣ings, by which it is fortified, hath been the opening of the doore, for men to abuse the Scripture, to the countenanceing of every He∣recy, and sinne, and for the deniall of truth affirmed, and duty com∣manded.

3. This is also that which hath given the strength to some to plead, the Church to give authority to the Scripture, and the need of a Pope to determine the sense: and others of divers Sects, to ac∣knowledge no truth in any sentence of Scripture, but according to the Interpretation and judgements of the Masters of their Sects, and and others to look for vaine and santasticall Revelations, not heed∣ing the Letter of Scripture, and so to fasten on any pleasing fancy, though without, or against the sayings of Scriptures.

4. Yea, this is the root and preserver of all falsities, devisions and contentions.

But that it may appeare, I justly charge this Objection, with such use of Arguments and Reasons to fortify the same: I will give a lit∣tle instance of such manner estimate of, and dealing with the Scrip∣ture.

These then are found plain sayings of Scripture, in generall words.

1. God that made the World, and hath made of one blood all Nations of men. Act. 17.24, 26.

2. All have sinned. Rom. 3.23. Through the offence of One, judgement came upon all men to condemnation: All have sinned. Rom. 5.18.12.

3. Death is passed upon all men. Rom. 5.12. it is appointed to men once to die. Hebr. 9.27.

4. All that are in the graves shall heare his voice, and come forth. Joh. 5.29.

5. All Nations shall be gathered before him. Matth. 25.32. to judge∣ment. 2 Cor. 5.10.

And as these are points of faith; so for points of practice.

1. Let all the Earth feare the Lord; let all the Inhabitants of the World stand in awe of him. Psal. 33.8.

2. If it be possible, as much as lieth in you, Live peaceably with all men. Rom. 12.18. Honour all men. 1 Pet. 2.17.

3. Let every soul be subject to the higher Powers. Ro. 13.1. Tit. 3.1.

4. Render to all their due; tribute to whom tribute, and Rom. 13.7.

5. Let us doe good unto all men. Gal. 6.10. shewing meeknesse to All. Tit. 3.2.

Now let us see what this Objection, with the former Reasons, will doe with all these plaine sayings of Scripture; in such generall words.

OBJECTION.

The Scripture in such places as speakes so generally, are not to be understood in the sense, the words seem to import.

REASON. I.

The words in Scripture cannot be alwayes taken in the sense they seem to import: The Door, the Vine, and &c.

REASON. II.

The words All men, and Every man, are often found in Scripture, to mean but some, even Gods Elect and Chosen.

REASON. III.

It is said, Through the offence of One, many be dead, byone mans dis••∣bedience, many were made sinners. Rom. 5.15, 19, many of them that sleep in the dust of the earth, shall awake. Dan. 12.2. And Beleevers have said, One God hath created us. Mal. 2.10. and in many things we offend all. Jam. 3.2. And every one of us shall give account of himself to God. Rom. 14.12. And lye not one to another. Col. 3.9. Speak every man truth with his Neighbour; for wee are members one of another. Ephes. 4.25. Be ye kindly affected one to another, with Brotherly Love; in honour preferring one another, Rom. 12.10. For bearing one another; forgiving one another. Col. 3.13. That no man goe beyond, or defraud his Brother. 1 Thes. 4.6. In which places, you may see; who the many are, that God both 〈◊〉〈◊〉 and that have sinned, and that shall dye, and come to Judge∣ment; to whom we are to give honour, and render their dues, &c. even the Beleevers, and Gods Elect and Chosen.

REASON IV.

And there was great reason, why in those times, they should use such generall words, as All Men, Every man, when they meant but some; for was it not said, Hee shewed his words unto Iacob, and his Statutes and Iudgements unto Israel; He bath not dealt so with any Na∣tion, as Psal. 147.19, 20. That now by these generall words; the Elect among the Gentiles, might be encouraged to feare the Lord, and stand in awe of him; according to that in Psal. 33.8.

Is not this ungodly dealing with, and profaning of the Scripture and if the words doe not beare the sense they import, who shall tell us what the sense is; and what a gap is here to all wickednesse! Yet those generall words, All men, Every Man, and the World, are not so often found in Scripture, in affirmation of any of the foremention∣tioned particulars; As in affirming the death of Christ as the Ransome; And surely, hee that will not beleeve the same, for the testimony the Scripture giveth of it: doth not beleeve any of the former for the te∣stimony of Scripture; but for some other cause that is moveable.

If any say, what need of Interpreters, if the Scriptures have the sense the words thereof import: I Answer, they are very needfull; not to Straighten, or take away the sense the words import; or to devise another; But to open and explaine, That sense the words beares, and to cleerand evidence out of the words themselves, and confirm it by other-like places, and so to presse it on us; and apply it to us for admonition, Instruction, Dehortation, Exhortation, Consolation, and so to root out this evill estimate of the Scriptures and evill dealing with it, from the hearts and mouthes of all Chri∣stians; that the Scripture may be esteemed meet to answer words of truth with, as is said. Prov. 22.21.

CHAP. XV.

Of Answering a second OBJECTION.

Objection II.

SAint JOHN makes it an infallible marke of the love of CHRIST, to them for whom he laid down his life. 1 Joh. 3.16.

But God hath not loved every man in the World; For he hated Esau, Rom. 9.13. but his Church, and his owne, whom he loves to the end. Ephes. 5.25. Joh. 13.1. Therefore Christ dyed not for Every man.

ANSWER.

1 Joh. 3.1. Being spoken in the first Person: and applicatively of perception of love in the Death of Christ: propounded for example and motive: It is much abused, in being cited to this end; as may be seen, Chap. 3. and 4. and 5. and so the Proposition is of no force: for it is a proof of the Love of God to the World, That hee sent his Sonne to be the Saviour of the World, Joh. 3.16. and 1 Joh. 4.14. and so of the Love of Christ to mankind. To give himself a Ransome for all men. 1 Tim. 2.6. and yet a proof of more especiall Love. To choose, and bring any in the perception of this Love, to Union and Fellowship with himself. Joh. 15.15, 16. and Tit. 3.4, 7. as in our Types, the bringing out of Egypt was a proof of his Love to all so brought out; but yet more especiall love to those that hearkened to his Judgements, and did them. Deut. 7.8, 12, 13, 14.

Besides, the Apostles doe not there propound the Death of Christ, to shew how many he dyed for; or as the foundation, to bring in unbelievers to beleeve, or to shew how many God loves; but onely speaking of the perception of Love by Beleevers: He sheweth where∣in

they perceived it; and that was, in that he laid down his life for us. (and this was sure, when wee were his enemies, and so found when he called us also. Rom. 5.8, 10. Ephes. 1.2, 4. And that to this end, to move us even so to love our Brother (who without question is be∣loved,) whereas this Objection shuts the door of loving any, till, or farther then we know his Election, Though the Gospel (this Obje∣ction opposeth) giveth a certaine ground, for loving all men with Love of Compassion. 2 Cor. 5.14, 15. Tit. 3.2, 3, 4. and for Loving Be∣leevers with Love of delight. Psalm. 16.2. Coloss. 1.4, 5. Phil. 1.3, 4, 5, 8, 9.

This Assumption is full of infidelity and Blasphemy; If it had been, that God doth not love every man in the World: It might have been granted and proved; But to say, God hath not loved any but his Church, and chosen, whom he loves to the end; is a blasphemy so great, that the same may be said of it, which is spoken of that Apostacy, Jere. 2.10, 11, 12. For this, with one breath, both blasphemeth, and contradicteth our Saviours affirmation of Gods love of the World, some part whereof will notwithstanding perish. Joh. 3.16, 17, 18, 19.

The Prophets affirmation, That the Lord is good to All; and his tender mercies are over all his Workes. Psalm. 145.8, 9. and 136.25.

Yea, the truth and force of all Gods earnest Expostulation, Inti∣mation of Love, Exhortations, and Call to such as refused. Deutr. 5.29. Hosea 5. and 7.1. Isa. 5.4. Prov. 1.23, 24. Luke 19.42. Matth. 23.37. Hos. 13.19.

Yea, the truth and force of our Saviours Exhortation to his Di∣sciples, for being like their heavenly Father, in Love and mercy to ene∣mies. Matth. 5.44.48.

The Testimony of Gods goodnesse in all his Works. Act. 14.17. Rom. 2.4.

Yea, this Assumption goeth yet further, in that it doth not onely say, God doth not now love them, (while they walk in sin) But God hath not loved every man in the World; no, not any time since Adams fall. So as to give any Ransome for them; and so denyeth. Heb. 2.9.

Nay, it stops not here, (except his Elect, whom he loves for ever;) It saith, Hee hath not loved any other of mankind; no, not when he made and beheld them all righteous in Adam, as the Publick Person; and bles∣sed them, and avouched all his workes good. Eccl. 7.29. Gen. 1.27, 31.

It saith, God hath not loved, but hated them: (oh fearfull! To say, that God hateth the Righteous, Psal. 45.7.) and so they could not fall from the love of God, in the fall of Adam; since his Love was never to∣wards them: nor could they fall under the hatred of God, by sinne, either Originall or Actuall, since they were under it before, (if this Assumpti∣on were true;) for it saith, hee hath not loved them: and if any should tell them, Their sinnes are very great, for offending so loving a God; for despising so rich a Ransome, and refusing the grace offered them in the meanes; and giving way to serve sinne, that cost Christ Jesus his blood, to satisfie for them; And that they forsake their owne mercies, by following lying vanities: And so warne them of the great condemnation that will befall them for the same, if they perish in their evills, and en∣treat them, by all the Mercies of God, and sufferings of Christ for them; To hearken to the Gospel, Repent, and beleeve, and turne unto Christ. This assumption holds them back, and saith, It is all Lyes; for God hath not loved them: Oh whether will this blasphemy reach!

But to give some satisfying Answer to this Objection; Let the Scripture be viewed, what it saith of Love, or Hatred, which there appeares two-fold. First the Scripture mentions a divers kind or degree of Love in God towards men, shewne in the fruits thereof: as to say;

1. A Love of Compassion, Pitty and Mercy, Psal. 136.25. and 145.8, 9. Such a Love, as extendeth it self so farre for the good of man, (loved) in good things afforded, That a man is made saveable; and so much is done for him, and to him; That in accepting, and holding the same; and yeelding thereto, and therethrough, to God: Hee might be saved, Psal. 36.5, 6, 7.

And lesse love then this, was not to the Angels, before they fell. Jude 6. Nor lesse love to all Mankind, before they fall. Eccl. 7.29. Gen. 1.2. Yea, it was not taken away from Mankind, upon the fall: though the fall deserved it. Gene. 3.15. but in this Love, Did God give his Sonne to be the Saviour of the Worid. Isa. 4.14. Joh. 3.16. And in this Love doth GOD, for his Sonnes sake, who gave himself a Ran∣some for all men, preserve them. Col. 1.16, 20. and therein giveth a witnesse of his Mercy. Act. 14.17. and that to lead them to Repen∣tance. Rom. 2.4.

2. A love of delight and pleasance, taking in the beloved, an aboun∣ding,

flowing, and honouring Love, that resteth not till the Belo∣ved be brought into Union, Fellowship, and Possession of it self, and all its own Priviledges. Num. 14.8. Psal. 18.19. and 36.8. And in this Love doth God love his Son Jesus Christ. Pro. 8.30. Isa. 42. 1 Jo. 5.20. & 16.15. And in this Love doth Jesus Christ Love all his Elect and chosen Children. Psal. 149.4. and 147.11. Joh. 15.9. and 17.21, 23. yet so, as this peculiar love, is not manifested to them, till in sight and belief of the former Love, their hearts be overcome to beleeve in JESUS CHRIST, and to love Him, and their Brethren, and to walk in that love. 1 Joh. 4.14, 16, 19. 1 Cor. 2.9. Joh. 14.21, 23.

Secondly, the Scripture mentions a divers kind or degree of ha∣tred, both in God and man; Shewn in the fruits, as to say;

1. A not so much loving, as others are beloved: and this expres∣ly called Hatred. Genes. 29.30.31.33. and so intimated, Luk. 14.26. and thus it is said of God; Hee refused the Tabernacle of Joseph, and chose not the Tribe of Ephraim. Psal. 78.67. and so he is said to abhorre Israel. vers. 59. and to have been an Enemy to Israel. Lam. 2.5.

2. An Hatred that is furious, positive, tending to, and moving for the overthrow and destruction of the hated. Deut. 19.11. Psal. 78.76.

Now the love of Compassion, and the Hatred, that is in a lesse de∣gree of Love, may very well stand together, both in God. Hos. 11.5.8, 9. and in man, Jere. 9.1, 2. and so God may Love, with the Love of Compassion, and shew tender mercies, waiting with long suffering and patience for, and towards such as he hides himself from: and is angry with; and speakes in words and workes against. Isai. 57.17, 18. and 63.10, 11. Jere. 18.7. Isa. 31.2.

And such kind of Love are his People commanded to follow, and be like him in, even towards such, as for whom they cannot but mourne, and with whom they cannot have intimate Union and Fel∣lowship, with Gods allowance, who yet bids them love them. Prov. 14.7. and 23.20. Ephes. 5.11. Matth. 5.44.48.

And to say, whosoever God Loves with this Love of Compassion, hee loves for ever, or to say he hateth with any other hatred, then that which may be in that lesser degree of Love, any, before they have hardned their hearts against him, and turned from him, in abusing of, and rebelling against the fruits of his Love vouchsafed, is plainly contrary

to the Scripture. Hos. 9.10. I found Israel like grapes, &c. to vers. 15. All their wickednesse is in Gilgall for there I hated them for the wick∣ednesse of their doings, I will drive them out of my House; I will love them no more; So Zach. 7.11.13. and 1.18, 28. and 2.4, 5.

And that this Love to mankind may not be undervallewed: This I adde, that the discovery of this love of God to mankind, (in the gift of, and Propitiation made by his Sonne, and fruits thereof,) is, That in and by which the Holy Spirit doth, (usually) first overcome a man, convince him, and enable him to beleeve; and s••renew, and bring him in to God. Psal. 36.5, 6, 7. and 107.1.8.15. So Christ set the same before Nico∣demus, to that end. Joh. 3.5.15.20. and Paul the same to the Corinthi∣ans. 2 Cor. 5.19, 20, 21. and confesseth himself, and the rest of Be∣leevers, to be so brought in to God. Tit. 3.3, 4, 5. And those that have experimented this, can set forth the same Hope for others, that are in no worse case, then themselves once were. 1 Tim. 1.14, 16. Tit. 3.

And as for the love of delight, that is peculiar, and appeares not usually to any, till in beliefe of the former, they be brought to love God, and therefore, even so to be waited for. Joh. 14.21.23. and so intimated toward Brethren. Ephe. 5.1, 2.

But now for such, as while the love of Gods Compassion flowes towards them, in his use of meanes to them, and moving his People with Compassion to endeavour to doe them good, and by his Spi∣rit knocks at their hearts; If some of these doe, and will persist in rebellion, till he give them up to Satan; such are Reprobated of God, and so hated of him; yea, and so farre as they are known to be such, they are so accounted, and hated of his People; And none but such set forth in Scripture to be so hated of God. Prov. 1.23.33. Ezek. 24.13. Iere. 6.16.27, 30. 1 Joh. 5.18. which overthrowes the Assump∣tion, and the Objection.

As for the instances, Rom. 9.13. although for the Elder to serve the younger, be hated, in respect of peculiar love (Psal. 78.67.) yet it stands well enough with the love of Compassion, and as for any other hatred of Esau, the Scripture mentions none, untill it was for the contempt of his Birth-right, Heb. 12.17. like that Hos. 9.14, 15. which is used to warne us, that wee slight not the Grace of Christ: As for the Hatred mentioned. Rom. 9.13. If laying his Mountaines waste,

(which was the fruit of it) did witnesse such hatred. Did not the be∣fore giving him those Mountaines, Testify like love, though not such as to Iacob? Mal. 1.2, 3.

As for Ephe. 5.25. It speakes of the peculiar love of Christ to his Church, and so of higher ends of giving himself, then Ransom and Propitiation which the Church hath received, even of the speciall•• fruits of Spirituall Application, vers. 26. Nor is this here set forth as a Proposition for faith; But for an example, for beleeving Husbands and Wives to follow in love, and if he had been exhorting to love of Compassion and patience, towards the unjust and enemies: Hee would have said, who suffered, the just, for the unjust, 1 Pet. 3.18. So that here he was not shewing how many God loves, and Christ Dred for, which other Places shewn to be All men, of which before, Chap. 4.

As for Ioh. 13.1. will any argue hence, That because our Saviour lo∣ved his Apostles and his Disciples; that by the heavenly Call, were drawne in to him, and followed him in this World, and that as hee having loved them, so he loved them to the end; and shewed it in his care of them, ministration to them, and Prayers for them: for of those, and such love, it is evident he meanes, Ioh. 13.14. and 15. & 16. and 17. Therefore he neither did, nor doth love any, but his Called ones: and so all must first love him, before they be at all loved of him: (which is contrary to 1 Ioh. 4.10, 19.) The Citation of Ioh. 13.1. to this Assumption, implyeth so much: but falsly, for it cannot be pro∣ved; That Judas Iscariot was none of those that were Adversaries to Jesus Christ, for his Love, and rewarded him evill for good, and ha∣tred for his Love. Psal. 109.4, 5. Joh. 6 70. and 17.12. and so the As∣sumption abides false.

To let passe the confounding, the Love of God, and the precep∣tion thereof in one, without distinction: and the making the extent of the Love of Compassion, and fruits thereof, and the extent of the love of Delight, and fruits thereof, one, and of like largenesse, with∣out distinction: Both which the Scripture distinguisheth, besides the shutting the doore against any more comming in to God, or loving any which are not already come in, &c. which are the least evills of this Objection.

CHAP. XVI.

Of Answering a Third OBJECTION.

Objection III.

ALL those for whom JESUS CHRIST did Die, and pay the price and Ransome, which God required to sa∣tisfie his Justice: are justified by his blood. 1 Joh. 1.7. and shall be saved from wrath through him. Rom. 5.9. God be∣ing a Most Just GOD, cannot require the Debt twice. Viz. of Christ, and of those for whom he paid it.

But All men, and Every man is not justified by his Blood; nor shall be saved from wrath through him.

Therefore you must needs yeeld, That Christ Dyed but for some, even his Elect, unlesse you will denie God to be just.

ANSWER.

This Objection hath all its strength in the first Proposition, with the reason annexed to it: and to that I will bend the Answer.

First, in the Proposition, are two notorious untruth's; as to say, 1. That all, that Christ did Die, and pay the price and Ransome for, which GOD required to satisfie his Justice, are justified by His Blood. 1 Joh. 1.7.

This is so contradictory to the Scripture, that little need be said thereof; enough is already shewn in the 8. Chap. from the compari∣son between Christ and Adam, and how that all men fell, and be∣came under sinne and death in the first Adam at once; Yet none by, or through him partake of that misery in sinfulnesse and death, Till they come to have a beeing from him: And so, though all men be in Christ, as the Publick Person, restored and justified: yet by and through him, of the benefit of that restauration, in justification by his blood; Doe none partake, till they come to have a beeing in him; and that which is Naturall, is first, as is there shewn.

Besides, what ever justification be in Christ, (through his blood∣shed) for men, yet he is set forth to be a Propitiation, through faith in his blood, for the Remission of Sinnes. Rom. 3.25. And it is evi∣dent; that the Justification by his blood, mentioned. Rom. 5.9. Is a justification received by faith in his blood: of such as have received the Atonement in beleeving: as is evident, Rom. 5.1.3.11. neither is it any where said, by the Spirit of God; nor did hee ever teach any to say; That all that Christ Dyed, and gave himself a Ransome for; either so are, or shall be justifyed by his blood; Hee ever affirmes, that Justifi∣cation to be by blood, but not by blood-shed onely, but by and in the ap∣plication of the blood-shed, the sprinkling or washing therewith. Heb. 12.24. 1 Pet. 1.2. And so have the justified ones confessed. Revel. 1.5. and this is to be redeemed unto God, and justified by his blood. Revel. 5.9. of which Justification by his blood, many that have it, had their time here on this Earth, in which they wanted it. Col. 2.13. and ma∣ny of the Elect (in Gods Counsell,) that yet want it, for whom by this Objection, Christ should not have Dyed.

As for that cleansing. 1 Joh. 1.7. and forgivenesse, vers. 9. it speakes of a farther cleansing and dispensation of grace to such as are in Christ, and walke in Christ, and so already justifyed by his blood; and so not to this purpose, unlesse to make the Objection vile.

But this untruth is not onely false and grosse in it self; but oppo∣seth, and denyeth many sayings of the Truth; for it denies the truth of our Saviours sayings. Joh. 3.17, 18. and 8.••4. and the truth of the Spirits convincements. Joh. 16.8.11. and the truth of many Affirma∣tions of Scriptures, as that all shall beare the Image of the first Adam. 1 Cor. 15 46. that all are by nature Dead in Tresp••sses and sinnes; and so walke, till they be borne againe. Ephes. 2.1, 2, 3. Col. 1.21. That God ju∣stifyeth the ungodly in their comming in to beleeve on him. Rom. 4.5. Yea this untruth denyeth, that men are justifyed by faith, so much, as by an Instrument receiving it, but onely discerning it: Seeing this un∣untruth affirmeth them justified (not onely in, but) by his Blood; be∣fore they came to beleeve on him: and so contradicts. Act. 10.43. and 13.38. Rom. 3.25, 26, 28. and 4.24, 25. and 5.1.11. So that the con∣trary to this affirmation is true, namely;

That many, for whom JESUS CHRIST did Die, and shed his blood, remaine yet without that Justification that is in him, by ver∣tue

of his blood-shed for them; and so are not justified by his blood, because they beleeve nor on him. Act. 13.38. Joh. 3.18. 1 Tim. 1.12, 13, 14, 15.

2. That all that Christ did die, and pay the price and Ransome for, which God required to satisfie his Justice; shall be saved from wrath through him.

This likewise is very false, and plainly contradictory to the Scripture, that saith in expresse termes, there will be many, even deny∣ing the Lord that bought them, and bring upon themselves swift destru∣ction. 2 Pet. 1.1, 2. And this untruth denieth the Lordship of Christ, grounded on his death for All; and the equity of his Judgement, and sentence of any to a second death. Rom. 14.9.12. Phil. 2.8, 11. Act. 17.30.31. 2 Cor. 5.10, 14, 15. as is shewn Chap. 2. before; And this untruth denyeth that aggravation of sinne which Scrip∣ture useth, when it chargeth with such an evill, as causing to perish the weake Brother, for whom Christ Dyed. Rom. 14.15. 1 Cor. 8.11. So that the contrary to this Affirmation is true, That many for whom Christ dyed, and gave himself a Ransome, that he might be their Lord, and they live to him, shall one day be overthrowne in wrath, or fire un∣quenchable, because they would not submit to him, nor suffer him to Reigne over them. 2 Thes. 1.8.

Secondly, In the Reason annext to the Proposition, is both pre∣sumptuous rashnesse, and gross ignorance declared; as to say:

1. A presumptuous rashnesse, in an intimate charging God with unjustice, for did not God lay on Christ the iniquity of us all. Isai. 53.2, 6. 2 Cor. 5.19. was not Christ manifested, to take away our sinnes, and is He not without sinne, even the just One. 1 Joh. 3.5. and 2.1, 2. and hath not God accepted him and his Sacrifice and Ransome given. Matth. 17, 5. Heb. 7.8, 9, 10. even for all that for which hee gave it; and is not God Righteous, to give his Sonne, even all that which by vertue of his Ransome onely, belonged to Jesus Christ: Surely God is Righteous; but that were injustice, not onely to re∣quire the whole Debt againe, but even any part thereof, either of him, or of any other, that are discharged by him, or to detaine from him, or any of his, any thing that by vertue of that Ransome onely, is due to be conferred on them: Isa. 53.10, 11.

Yet Gods owne Children have complained, and cryed out by rea∣son

of trouble, with the law of sinne in their members. Rom. 7.15.24. Gal. 5.17. and God saith of his owne Children, that are the mem∣bers of Christ. Psal. 89.32. I will visite their transgressions with the rod, and their iniquity with stripes; and saith expresly, They suffer for the punishment of their sinne. Lam. 3.22, 39. and in their Repentance, will have them accept the punishment of their iniquity. Levit. 26.41. Mich. 7.9.

Now to say, the punishments upon Gods Children, are not pu∣nishments for sinne, but onely corrections for amendment (they be∣ing both) is too weak an evasion, and contradictory to the Scripture. Hos. 5.15. and 6.1, 2. and 12.1. Now is God unrighteous, that punisheth, God forbid. Rom. 3.4, 5. Psal. 51.4. But how will the urgers of this Reason, for justifying the two Propositions; justify God; and get out of this snare they have laid for others. I hope they will not say with the * 1.3 Papists, that Jesus Christ onely paid the greatest part of the debt to his Father, wholly in respect of eternall punishments, and left a part of the debt in respect of Temporall punishments, for his people to pay, in bearing the same here in sufferings and Peni∣tentiall Satisfactions; and making up what is wanting thereof in Purgatory: for this will exceedingly derogate from the Sufferings and Satisfaction made by Christ, to his Father; and flying this, as they have good cause to doe; they have, by joyning this Reason with the two former Propositions, charged God with unjustice; and left no way to justify him, in punishing any of his Elect, for whom Christ dy∣ed, and paid the price, they being already justifyed, and to be saved from wrath through him, as the Proposition affirmeth; and what presumptuous rashnesse was this so to Reason and affirme, for the maintenance of two falshods. Neither doth Rom. 5.9. say, That all that Christ dyed, and paid the price for, shall be saved from wrath through him.

But speaking of Beleevers that had experimented justification through his blood: and it declares the more abundance of their con∣fidence; That they should now much rather be saved by his life, and from wrath through him.

2. Here appeareth gross ignorance, about the End of the Death of Christ, as the price, Satisfaction for sinne, and Ransome, which hee

gave himself to God, for mankind: which was not, that by that Act of his with God, men should, without any more done by him, * 1.4 be pre∣sently possessed of all that Justification, freedome from deaths, and enjoyment of life that is in him, or which he hath wrought or pur∣chased: No, no, there was something else to be done by him from heaven, in application of the former to effect that; it was not, that by that Act d••ne by himself, and in his owne body onely, any of the Sonnes of men should receive, either justification from sinne in their Consciences, or purgation of sinne out of their Natures, which is to be effected by his Spi∣rit, in application of that blood, speaking Peace, and purging and renew∣ing. Heb. 12.24. & 9.14. Tit. 3.4.5, 7. or Redemption of their bodies in a through and perfect Freedome from all misery and Death, and trou∣ble and sorrow of Soul, mortallity, weaknesse, affliction and Death of body, which is to be affected at his pleasure through his Divine Power, by vertue of his resurrection from the Dead. 1 Cor. 15. tot. or the bringing them to, and possessing them of all the life, Righteousnesse and Inheritance that he hath obtained: which is to be effected through the vertue of his blood, by his life, Spirit and Divine Power. Rom. 5.10. 1 Pet. 1.5. Heb. 7.25.

But the End of His Death, in respect of the Ransome only, as perfected in and by himself, in his owne body, was; That he might be Lord of all men, and have them in his dispose; That hee might have all released to him, and have the pardon in his hands, and Spirit and Life, and inheritance to give freely, as hee should thinke fit, who is of one minde with his Father; That hee might have Power and Authority to ease them of as much trouble, exercise as much pa∣tience, and shew them as much mercy and bounty, as might be meet to lead them to Repentance; And also to use such meanes as hee pleaseth, to Call and bring them to Repentance, and Faith, and to send forth his Spirit to move at their Hearts, that they might Repent and Be∣leeve:

That by Spirituall Application of his Blood; and exercise of his Divine Power; hee might justifie, purifie, and bring to eter∣nall life, those that in submission to his Spirit, in the meanes, doe Repent and come in to beleeve on him,—To harden, and give up the rest in his Season,—To raise all out of their graves at the last; and to bring all before his Judgement-seat, and then to

possesse of the Inheritance all that in the day of grace have beleeved on him, and to sentence to a second death, all that throughout the day of grace have rebelled against him, and for those ends hee gave the ransome, and paid the whole debt himself alone, and without requiring it againe, or any part of it of Christ, or any other; God hath given all this over into the hands of Christ, and will not, nei∣ther doth deprive him of any part, nor any other of any part, of that which by the dispensation of Christ, appertaines to them; And all this is already shewn in Chap. 1. in the Reconciliation wrought by Christ with God for men, and the common Salvation extended to men; and in Chap. 2. in the first end of the death of Christ, in the three respects thereof, and in Chap. 3. the second head therof, and in the latter end of the 6. Chapter, in stating the Question, and in Chap. 9.

Now then, that any mercy in patience and bounty is vouchsafed to men; that any means is used, and any motion of Spirit afforded, is the fruit of the Ransome of Christ, to lead to Repentance: That any misery yet, that lies on them, it is from the Wisedome and Ju∣stice of Christ, whose season is not yet come to free them. But that which holdeth any under finne and wrath, and condemnation, and deprives them of the benefit of the Death and Ransome of Christ, is their unbelief: Not simply, because they were sinners, but because by Repentance and faith they come not in to him that hath made Satisfaction for their sinnes. Joh. 3.18.36. and 8.12. and this is Just, and according to Gods mind. Joh. 3.16.

And so to Answer the Objection.

All men were bound by vertue of the grace of God in the Creation, to Love God with all their heart, minde, soule, and strength, and their Neighbours as themselves; and to walke in that love; and the least varia∣tion, or short comming thereof, leaves them under sinne, curse and death, and helplesse; they having no power to fulfill this Law, having lost it in the fall, and so hopelesse. And by vertue of the grace of God in the Re∣demption wrought by Christ, all men are againe farther bound to this former love, and walking in it; and short-comming thereof, leaves them also under sinne, curse and death. Gal. 3.10. And power thereto they yet have none, yet notwithout hope, in that the Propitiation is made by him for them. Joh. 1.29. 1 Joh. 2.2. and hee it filled with Spirit, to send

forth to them, and will enlighten every of them. Psal. 68.18. By vertue of that common Salvation extended to all men by Christ, the doore to re∣pentance and faith is opened, and they in the meanes, and in some sort, by Spirit at one time or other, called to Repentance, and howsoever God seems to winck it their follies till then; yet then hee warneth them to re∣pent, that so repenting, and comming in to beleeve in Christ, they may through him receive remission of sinnes, and be enabled to love God in Christ, and one another, as Christ hath loved them; and to walke in that Faith and Love. Act. 14.17. and 17.30, 31. and for want of this, they remaine under sinne and wrath, and in danger of a Second Death. Joh. 3.17, 18, 19. and this is a new Debt.

Now if Jesus Christ send forth more light and meanes, and strive farther with them, and they be found hardning themselves, and re∣belling against him; It increaseth still their debt, Rom. 2.4, 5. And if he visite with punishments, he is just and Righteous, and there is mercy also in it. Joh. 33.14.23.

And if hee still strive, and they still refuse both instruction and correction, and will not submit and come in to their lawfull Lord, that bought them, and called them: if hee give them up to Sathan and destruction; Is not this just? Joh. 3.19. Jere. 6.16.28, 30. And thus wee find in Scripture, set forth; That

All smarting corrections on Beleevers, are for sinne against Grace, Goodnesse and Spirit, in the means vouchsafed. Levit. 26.11.14.

All heavy judgements on others, for imprisoning the knowne truth in unrighteousnesse. Rom. 1.16, 17. and refusing to be gathered by Christ. Mat. 23.37. the great condemning evills are set downe. Heb. 6.4, 5. and 10.29.

By our Saviours Affirmation. Joh. 3.18, 19. and the Spirits convince∣ments. Joh. 16 8, 11.

Unbelief is the main sinne, and the cause why so many abide un∣der the guilt of sinne, and the cause that sinne hath such Power, and brings forth so many evill fruits in men; and it is the root and nurse of more grievous sinnes that they fall into; and all may be conclu∣ded in one word. Not obeying the Gospel of God: and this is the debt which God requires; and for which men shall suffer in everlasting fire. 2 Thes. 1.8.

So that here is not two payments of one debt, but a new debt, in

spising the Goodnesse of GOD, in the Remedy provided, inclu∣ding the old Debt, in a new manner of guiltinesse, for despising the Remedy; not seeking, nor accepting the Release procured by Christ. Joh. 5.40.

And here is another, even a Second death, when all are rai∣sed out of the first,) even that which was not primely pre∣pared for mankind, but for the Devill and his Angells. Matth. 25.41.

And it is justice with God, to give over all into the hands of his Sonne, who will judge them All, according to the Gospel, in which he was set forth to them; and they would not that he should Reign over them. Joh. 12.48. Rom. 2.16. Luke 19.14, 22, 27. And is not God and Christ just in all this?

Surely, among men this would be understood; If some Subjects had committed Treason against their King, and offered indignity to his Crowne, and had wasted his treasure, and were for this banished from the Court, deprived of their Estates, confined to darke Prison among slaves; and enjoyned to suffer stripes every day; and at a certaine time, to suffer a shamefull and tormenting death: If the Kings soul longed to shew them mercy, and his Justice not per∣mitting; and the Kings Sonne, with his Fathers consent, would un∣dertake for these Traitors, to bring them before the King againe: and should for them lay downe his Crowne, suffer the punishment due to them; and give a sufficient Ransome to the King for them all: that hee may have the Pardon for them all; and have them all released to him, that Hee may bee their Lord, and bring them out of Prison at his Pleasure, and bestow the Inheritance on as many of them as would accept his grace, and willingly come under his Government, and judge the rest: And that hee might have Liberty to ease them of so much of their daily paines in the Prison, and shew them what favours, and use what meanes hee pleased to perswade and allure them to come under his Go∣vernment: And the King professes himselfe to bee fully satisfy∣ed with his Sonnes Ransome, and setts him on his Throne, and gives all this into his hands, and sends word of this new Treaty to the Imprisoned Traytors, and bids them to hear∣ken and submit to his Sonne: And the Kings Sonne begins to

take Order for them; so that the greatest of their daily Tor∣ments and Paines is taken away, many sweet refreshings and Liberties afforded them in the Prison, to winne them to good estimate of the Prince, who sends his Ambassadours amongst them with the Proclamation of the Pardon, and invitation to come in to the Government of the Prince, and Promise, that whosoever so did, should both have the Pardon given him, and be made an Heire with the Prince: If any of these pre∣ferre their Fellowship with the Slaves, and Liberties given them in Prison, before these offers of the Prince, and refuse to come under his gracious Government, And then at the ap∣pointed time, hee call them all out of Prison, and adjudge them a Double Punishment, and a more grievous death then that he delivered them from; and aggravate their Rebellions a∣gainst him; By all the Evills they were found in when hee un∣dertook for them, and all the cost hee was at for them; and all the meanes hee used towards them, and all the Cir∣cumstances of their Rebellion against him: and so judge them to Punishment accordingly; Will any reasonable man say now; That this were injustice now in the King, or the Kings Sonne, or two payments of one debt; I am perswaded not; Though no comparrison can fully set forth, but darkly hint this busi∣nesse; And enough to Answer the Objection, which was directly framed to gain-say the expresse and plaine Sayings of Scripture.

CHAP. XVII.

Of Answering a Fourth OBJECTION.

Objection IV.

THose for whom Christ would not vouchsafe to manifest himself to, or to pray for, He would not die for. Rom. 8.32. Joh. 14.17, 22. and 17.9.

But Christ will not manifest himself to, nor pray for the world of the ungodly and wicked men; Therefore hee never dyed for them.

ANSWER.

This Objection is very false, and many wayes faulty; For,

1. It were neither right nor good reasoning, to say, God would never make the Heavens and the Earth, and a World of Creatures in both, for that man; and make that man in His own Image, Righte∣ous; and put him in a Paradise, and give him a Tree of Life, and provide him a Sabboath, and make him Lord of the Workes of his hands; and put the Life and Priviledges of all Mankind in his keep∣ing; whom he would not preserve in that good estate; yet hath this Argument the same (though in a lesse degree of) strength, to deny God's creating all men; yea, or the first Adam righteous: That this Objection hath, to denie the Death of Christ as a Ransome for All. Eccl. 7.29. 1 Pet. 4.19.

2. The Objection expresseth not what manifestation it meaneth, and this is sure; Christ will so manifest himself to All men, that they shall see what right of Lordship he had over them, by vertue of his Death and Ransome given, and Conquest made for them; Even so, that they shall see the greatnesse of their sinne, in despising and re∣belling against Him, and Persecuting His; and shall come before his

Judgement-seat, and acknowledge him Lord, to the glory of God. Isa. 45.23. and 66.14. Psal. 86.9. Matth. 25.31. Ezek. 35.11, 12. Rom. 14.19.12. 2 Cor. 5.10. Phil. 2.10, 11.

3. If Jesus Christ had any where said; That hee never did, nor ever would pray for the World (which he never said,) yet it were evill in us, to use that as a Reason to denie the truth of his owne words; That said, he would give his flesh for the life of the World. Joh. 6.51. and that he dyed for all. 2 Cor. 5.14, 15. and every man. Heb. 2.9. and gave himself a Ransome for All. 1 Tim. 2.6.

4. This Argument confounds into one, without difference or di∣stinction.

First, Gods love of Compassion, (which belongs to all. Psal. 145.8, 9. Joh. 3.16.) and his love of Delight, (which only belongs to all those which in beliefe of his former Love, are brought in to love him. Joh. 21.23. 1 Cor. 2.9. Prov. 8.17.)

Secondly, The Death of Christ, as the Propitiation and Ransome, (which is for All. Heb. 2.9. 1 Tim. 2.6. 1 Joh. 2.2.) and the adva∣cation of Christ, (that is onely,) for Beleevers. 1 Joh. 2.1. Joh. 14.16.

Thirdly, Christ sending his Spirit, to enlighten every man. Joh. 1.9. and 16.8, 11. and his Peculiar giving of Spirit, to comfort and lead Beleevers into all Truth. Joh. 14.17. and 16.14, 15. All which things the Scripture maketh distinct, as is shewne. Chap. 1. and 2. and 3. and 10.

5. Those to whom Christ doth graciously manifest himself, are in his first manifesting himself to them, found sinners, and ungodly, and of the World, as they were when he Dyed for them. Isa. 55.5. and 65. 1 Matth. 9.13. Act. 9.3, 4, 5. and 26.13, 18. 1 Tim. 1.13.16. Tit. 3.3, 4, 5.

So that this whole Argument is fallen without farther Answer; yet the Proofs are to be considered, to see whether they counte∣nance it, or be abused by it;

To prove the first Proposition is cited. Rom. 8.32. Hee that spared not his owne Sonne, but delivered him up for us all: how shall be not with him, freely give us all things also.

ANSWER. I.

This is not spoken in the third Person, nor of the Ransome one∣ly,

nor as a Proposition for unbeleevers to bring them in to beleeve, and so gives not Answer to the Question, for how many be dyed? and so is dangerously abused, in being brought to that end, as is shewne, Chap. 3.4. This being applicatively spoken, of and to Beleevers, to confirme them in that abundant hope which they had, and which no other had or could have, till they beleeved, and so were in Christ, as they were. 1 Joh. 5.10.13.

2. This is not spoken so, as may serve the Proposition, viz. Hee that spared not his owne Sonne, but delivered him up for us all; how shall Hee not freely give us all things; It is not said so: But how shall hee not with him also freely give us all things: So speaking of his free giving him to us, and with him all things also.

Wee that beleeve, doe through the grace and mercy of God, in some measure know, that Jesus Christ, having made the Propitiati∣on, in being delivered up to death for our sinnes; and raised for our Iu∣stification. Rom. 4.25. Is now exalted at Gods right hand: unmeasu∣rably filled with the Holy Ghost, in our nature glorified, The Advocate, high Priest, Prophet and King. Act. 2.32.33. 1 Joh. 2.12. Heb. 5.7, 8. The Wisedome of God: the Power of God: the Sonne of God, and Heire of the Kingdome. 1 Cor. 1.24. Matth. 13.17. Heb. 1.2. The brightnesse of his glory, and the expresse Image of his Person, by whom hee uphold∣eth all things, and that is one with the Father, and in whom the Father dwells. Heb. 1.3. Joh. 10.30. and 14.9, 10, 11, 20. whose all that is the Fathers, is, 1 Ioh. 16.15. Who is made of God, to us, wisedome, righ∣teousnesse, Sanctification and Redemption. 1 Cor. 1.30. Who is the Fountaine of Life and spirit, out of whom it aboundantly floweth to all that beleeve on him, and walke in that saith, to make them Sonnes, to witnesse their Sonship, to confirme them to Christ, To lead them into all Truth, to preserve them, to cause all to worke for good to them; to bring them to the Inheritanc and Kingdome with himself. Psal. 36.8, 9. Act. 2.33. Joh. 7.38, 39. Tit. 3.4.7. Joh. 1.12. Rom. 8.16. 2 Cor. 3.3.18. Joh. 16.13, 14. Rom. 8.28.17. 1 Pet. 1.3.5.

Now when God, by his Spirit, so makes known his grace in Christ, through the Gospel, that he enters the heart, with the grace of Christ enabling it to beleeve, and so receive the Attonement, That the Beleever is enabled thereby to depend on Christ for the hope Discovered in him; Then and therein is the Beleever drawne, and given to Christ, Ioh. 6.44, 45. 1 Pet. 1.21, 22. and Christ in and by

his Word and Spirit, is given to the Beleever. Tit. 3, 4, 5, 6. So as the Beleevers may say, Not onely unto us a Sonne is borne; but also, un∣to us a Sonne is given. Isai. 9.6.

They now by free-gift, and by beleeving receit, having Christ, and having life by having him, and being Sonnes also thereby. 1 Joh. 5.10, 11, 12, 13. Joh. 1.12, 13. which giveth them hope of all good. 1 Ioh. 3.1, 2.

And hence the Apostle raiseth the Conclusion of faith, hee ha∣ving now given us freely this his owne Sonne, whom before, when we were enemies, hee delivered up to death for us, How shall hee not now (in giving him,) with him also freely give us all things. Com∣pare Rom. 4.24, 25.5.1.5.10, 11. and 1 Cor. 3.22, 23. Gal. 3.29. with this. Rom. 8.32. and all this will well appeare.

So that this Place gives no Proof to the Proposition; and is dan∣gerously abused, to be cited to beare such a sense, as shuts the doore against all the choice uses of it, and opens a doore to horrible abuse, for, were it not wicked reasoning to say, because the Apostle saith, of, and to Beleevers. Rom. 14, 10, 12. VVee shall All stand before the Judge∣ment-seat of Christ. So that every one of us shall give an account of himself to God. Therefore, that he dyed for All, and wee must All appear before the Judgement-seat of Christ, is meant of the Beleevers, and the Elect onely.

To prove the Assumption, is cited. Joh. 14.17. Even the Spirit of Truth, whom the VVorld cannot receive, &c. vers. 22. Judas saith unto him (not Iscariot,) Lord, how is it that thou wilt manifest thy self to us, and not unto the world; and 17.9. I pray not for the World, But for them which thou hast given mee, for they are thine.

Ans. 1. These places speakes not of the Ransome and Propitiation only, nor yet for that, and the fruits thereof only, but also of higher Communication of Spirit and Priviledges, which Jesus Christ, by ver∣tue of his blood, (both as the ransome, & as the seal of the New Testament) with which he is ascended, doth from his Fathers right hand, send forth to those that are Called, & doe beleeve on him, and to no other; though in the Counsell of God elected. So that these Places prove not the Assumpti∣on; but are abused in being cited to it, without any distinction, whereas Christ in the Scripture, maketh a distinction of—these things. 1 Cor. 2.9. Heb. 9.14. Joh. 7.38, 39. and 3.12. as is shewne, Chap. 1.2.3. before.

2. Neither doe these places say, the World of the wicked and un∣godly men, as the Assumption doth, and incited them to it, would have them understand where, if by wicked and ungodly, be meant the seed of the Serpent; which with an Emphasis, are so called, Then it overthrows the Proposition, and conclusion: and intimately con∣fesseth what it openly denies; For they are therefore even so called, the wicked and ungodly, and of the wicked One, because they have refused to come in to God by: yea, have despised and abused those mercies and meanes Procured for, and extended to them, through the Death and Ransome of Christ for them, and accompanied with some gift of his Spirit, to turne them in to God, as is evident by comparing Gen. 4.3.7, 16. with 1 Joh. 3.12. and Gen. 6.2, 3, 5. with 1 Pet. 3.18, 19, 20. 2 Pet. 2.1.5. Prov. 1.23.25. Act. 7.51.

But if by wicked and ungodly, be meant, the world of Mankind, as they are Naturall men, and unconverted, Then it either excludes many of them from being wicked and ungodly, in any sense, and so contradicts the Scripture. Ephe. 2.1, 2, 3. Tit. 3.2, 3, 4. Col. 1.22. Rom. 5.6. or else shuts them out, all, and every one, (Elect as well as o∣thers,) from being of the number of them, for whom Christ dyed; for they all are uncapable of receiving that Portion of Spirit here promi∣sed. Nor are such manifestations and Priviledges here meant for any (though Elect,) till they first so beleeve in Christ, that they love him. Joh. 7.38, 39. 1 Cor. 2.9, 15. and howsoever this Assumption mingles Naturall men together with, and makes them one with the Seed of the Serpent, and so sinfully abuseth the Places cited; by Ad∣dition:

3. This Assumption, with the whole Argument, denies the truth of the Gospel, which the Scripture shewes plainly, is to be Preached to all men, even Every man. Matth. 28.19. Mar. 16.15, 16. Yea, the Proclamation of love of God, in Giving his Sonne to die for them. Joh. 1.29. & 3.16, 17. that thereby they may be shewne.

1. The vilenesse of their sinnes, needing such a Ransome. Isa. 2.6. Hebr. 9.22. Gal. 3.13.

2. The emptinesse of all their self-wrought Righteousnesse, to help them. Gal. 3.21. Psal. 49.7.

3. The vanity of all worldly things, to recover them. Job. 28. tot. 1 Pet. 1.18.

4. The Pardon, Peace, Spirit and life that is in Christ, to Com∣municate to those that doe Repent, submit to, and beleeve on him. Act. 10.43. and 13.38. Eph. 2.13.17.

5. That it is the good will of God, that they should Repent and be∣leeve. Act. 3.19, 26.

6. That hee hath shewed mercy already to the chief of sinners, to encourage them to beleeve, and turne in to him for the same. 1 Tim. 1.14, 15, 16.

7. That even they, if by this grace, be wrought on to Repen∣tance, and overcome to beleeve on Christ, they shall receive Remissi∣on of sinnes, and favour with God, yea, Eternall life. Acts 10.43. and 13.38. Joh. 3.15, 16, 36.

8. That their not beleeving makes them impenitent, and till they doe Repent and Beleeve, they abide under sinne, condemnation and wrath. Joh. 5.38, 40. and 3.18.36.

9. That if when light comes, and Spirit moves at their hearts, they doe yeeld and turne, Spirit will farther come in, and make them know the truth, and the truth will make them free. Prov. 1.23. Ioh. 8.31, 32. but if then they refuse, and harden their hearts against it, that is great condemnation, and if they so persist, it endangers them to be given up of God; and then there will be no Remedy, but they will be judged to a second death, by him that hath dyed for them, and now calleth them, and they will none of his Counsell. Ioh. 3.19. Prov. 1.23, 25. Psal. 68.21. 2 Thes. 2.8.

And all this is true Gospel, whether men beleeve it, or beleeve it not, and on this ground, and pressing all this as the Truth, and Oracles of God, are all men to be exhorted to Repentance of their sinnes, to faith in Christ Jesus, and so to be reconciled to God. Mar. 1.15. Act. 2.37. and 3.2. Cor. 5.14, 15, 19, 30.

And till by the Spirit in this Gospel, men be made Penitent, and brought in to beleeve in Christ, they are no better then naturall men, and of the world, (though Elect,) and so uncapable of such re∣ceit of Spirit, and manifestations as these. Ioh. 14.17, 22. 1 Cor. 2.14. which is also to be could them, to bring them to Repentance and faith. Act. 2.37, 38.

But when any are brought in by the Spirit, in belief of this Go∣spel, brought in to Christ, and fastened in cenfidence and love to

him. Then may they look and waite even for this portion of Spi∣rit also. Joh. 14.17. and 7.38, 39. Act. 2.38. and abiding and walking in faith and Love, they shall receive the manifestations of more a∣boundant Love, and Priviledges here promised. Joh. 14.21, 23. 1 Cor. 2.9. whereas the citing these places to the Assumption, hath shut the doore against this also, leaving no way for any to know Christ Dy∣ed for him, till hee have some speciall manifestation, which in this sense is not first given. Joh. 14.17. Nor any hope of this, unlesse ones particular Election be knowne, and so opens a way for men to look for, and be deluded by passionate fancies and Satanicall Enthusi∣asmes. Jere. 2.8. and 8.8, 9.

4. For the particular instance of Joh. 17.9. It is also much abu∣sed; for,

1. This Text saith not, the world of the wicked and ungodly, as the assumption doth; but, the world, and by world, it is evident is meant, Naturall men, unregenerated, not yet called by grace, and in that hea∣venly Call given to Christ; and so had not received his words, and the manifestation of his Fathers Love, Power, and goodnesse, in sen∣ding Christ, so as to beleeve on him, as it is expresse, these prayed for, vers. 9. and vers. 6, 7, 8, 9. So that the world world, vers. 9. inclu∣deth all the Elect, that were yet in the world, and uncalled forth: And this also farther appears in that; That for the same things he prayes for these that through his Preaching did now beleeve on him. vers. 6.9. Hee also after prayes for the same, for so many as shall through their Preaching beleeve on him. vers. 20. But all the way from vers. 9. to vers. 20. no Petition for any thing for any before they beleeve; or yet that might bring them to beleeve.

So that the Assumption rendring the word, world, for the wick∣ed, not Elect opposed to the Elect, it makes two sorts of Elect, one sort prayed for, vers. 9. another sort prayed for, vers. 20. or else it grants a sort of People in the World, that are neither of the Elect, nor of the world, mentioned. vers. 9. that were prayed for, vers. 20. And which way soever the Assumption will have it, yet it holds forth this falshood; That none of the Elect, were, are or shall be beholding to the Prayer of Christ: for all or any of that Patience, and good∣nesse of God extended before their faith, or for the means and grace by which they were brought to beleeve, or for their faith it self, seeing no such things are here prayed for; for any but the World. vers. 21.23.

Even the World opposed to, and distinct from these called out of the world, both vers. 9. and vers. 20.

2. This Text saith not, hee will not pray for the World, as the Assumption saith, but in the Present tense, in that very time; I pray not for the VVorld; It's not in Preterperfect-tense, nor in the Future-Tense; and surely, to any common understanding, I doe not, I have not done, I will not doe, are of a various and divers sense. Christ saith, Joh. 13.18. to his Twelve Disciples; I speak not of you All: yet in Joh. 6.70. Saying, I have chosen you Twelve, hee spake of them all; and so it is evident, That as the Ransome-giver, he did pray for such as were none of These prayed for, vers. 9.6, 7, 8. nor such as those prayed for. vers. 20. but even the Transgressours. Isa. 53.12. and his Crucifiers. Luk. 23.34. such as the ƲƲorld. vers. 24.25.

3. The word, Not, in the Text, appeareth not to be so exclusive as the Assumption with the whole Argument would make it to be; few can be so ignorant, as not to know, that either in Scripture, or com∣mon speech; Not, doth not signifie not at all, in every Place, Sentence or Businesse, but sometimes only. Not so much, not so privily, and chiefly, and this also discernable enough in the Places & Sentences in which it is so used: Christ, of his Ministration on earth, which was chiefly and primely for the Jewes. Ro. 15.8. Saith to the Woman of Canaan, Mar. 15.24. I am not sent, but to the lost sheep of the house of Israel: and yet he did helpe her, And occasionally, Preach the Gospel in Sama∣ria also, Joh. 4. and not without mission sure, so Paul saith. 1 Cor. 1.17. Christ sent me not to baptize, but to preach, &c. And yet baptire some he did, and surely not without mission also. verse. 14.16. And it is most like to be in such a sense here, that, Not, is used, as appeares. vers. 21.23. where the world is put in for.

4. The things here prayed for, from verse. 9. to vers. 20. (as Pre∣servation in their gratious Estates, keeping them in the world, and from from the evill of the world, that hated them, and out of which they were chosen: Sanctification of them for carrying forth the Gospel, to the world: and perfecting them in union and Conformity with him∣self, and one another in him and his Father.) Are of a higher na∣ture, then those things we are to pray for the world, or any in it. Till they be called and chosen out of the world, as these were. 1 Cor. 1.9. Joh. 14.16, 17, 21.23. & 16.14, 15. Phil. 2.8, 9, 10, 11. Short of which things are those which wee are to pray for;

for the World. 1 Tim. 2.1.4, 6, 7, 8. as is seen in that which our Savi∣our doth intimately pray for; for the World. vers. 21.23.

5. In this, Ioh. 17. our Saviour prayed, not onely as a Ransome∣giver, and Mediatour between God and man, as 1 Tim. 2.4, 5, 6. but also as a Prince and High-Priest over the House of God. The Mediatour and Minister of the New Testament, for all his Called and Chosen ones; such as these prayed for, were. Heb. 3.1.6. & 8.1, 6. & 9.14, 15. And his praying here, is the same with his Advocation, mentioned. 1 Joh. 2.1. which is no where said to be for All men, and the whole World, as his Propitiation is: So this Argument crosseth the Scripture, in saying, Hee Died for no more, then he so prayed for, or is such an Advo∣cate for. Ioh. 1.29. Heb. 3.9. 1 Ioh. 2.1, 2.

As this Argument doth crosse and denie our Saviours gracious End and Intention in this Prayer. Ioh. 17. which appeares to be for the furnishing of his chosen Ones to be in his place of Ministration, in the World, as the light of the World, to declare the Gospel to the World. vers. 11.17, 19, 20. And this also to this very end; That through the grace of God, appearing in them, and through their Ministration, the World might beleeve, that God hath sent Christ, vers. 21. as these prayed for, did already beleeve. vers. 8. And that the World might know, that God loveth those that are (in Beleeving,) come in to Christ, and made one with him, even with such peculiar love, as hee loved Christ his Sonne. vers. 23. That so such as by their Ministration, are brought in this sight and Belief; To submit to, and be one with Christ, and with them may partake of this Prayer, and all the things here prayed for. vers. 20. And those, that when this light commeth, love Darknesse rather, shall be left excuselesse, and in another day, made to see and confesse the same, to the glory of God, and their own confusion. Joh. 3.19. & Phil. 2.8.10, 11. when all this Prayer will be fully answered.

So that all the way, in Ioh. 17. The Death and Ransome of CHRIST for the World, and his good will for them, is Held forth; for which cause, Power is given him over all fles••. vers. 2. Rom. 14.9. And he leaves these in his Place in the World. vers. 15. And sends them into the World. vers. 18. and prayes for blessing their Ministration in and to the World. vers. 19.23. and intentionally for the World; that they might be convinced, and brought to know and beleeve the Truth. vers. 21.25. which all those that doe experiment in the day of grace, Doe

therein experiment the Benefits of all this mercies of Christ; and so of his intentionall praying for their faith, and so have the doore opened for all the rest, which doore this Argument was framed to shut, but cannot.

CHAP. XVIII.

Of Answering a Fift OBJECTION.

Objection. V.

JESUS CHRIST dyed, and gave himself a Ran∣some for no more then the Father Elected to Sonship, and Eternall Inheritance; And this appeares by the conexion, or contentation of Election, Calling, Justifi∣fication, and Glorification. Rom. 8.28, 29. of Election, Adoption, Re∣demption, and eternall Inheritance. Ephes. 1.3.11. besides the often mentioning of Election of some to Salvation, and rejection of others in the Scripture.

But all are not Elected, some are Rejected, else there were no Ele∣ction; and to say, CHRIST dyed for All men, overthrowes Ele∣ction.

Therefore Christ did not die, and give himself a Ransome for All Men.

ANSWER.

The first Proposition is directly contrary to the Scripture. Hebr. 2.9. 1 Tim. 2.6.

If to possesse men of the Inheritance, had been the first and onely end of Christ his Death and Ransome; there might have been some colour to have paused on this bould and false assertion; But that is already proved false, in Chap. 2. and in Answer to the third Ob∣jection, and else-where.

2. There belongs more then the Death and Ransome of Christ, to bring men to the Inheritance, as is shewne Chapter 1. and else∣where.

3. The Scripture expresly affirms him, to have Dyed, and rose, and revived, to be Lord of all; and to have bought such as denie him, as is oft, and at large shewne before.

So as this Proposition is so groosly false, as it deserves abhorring rather then Answering; but the Reasons seems to have some weight for something, and therefore requires Answer: and so I returne Answer to it, as the first Proposition in this Argument, is an Inter∣rence Drawne from it.

ANSWER. I.

This is a farre-fetched, and mistaken Inferrence: evading the Bu∣sinesse in hand; for that opposed in the Inferrence, is the Redemp∣tion, Purchase, and Atonement, made by Christ in one body, for all men. And those places alledged, mention onely the benefits thereof and of somewhat before, and somewhat following, communicated to some, and in some measure enjoyed by them, yea with such an enjoyment, as was yet wanting to many Beleevers; To whom the Apostle writt; as appeares, by the distinction and change of Person in his writing. Rom. 8.13.15, 16. Ephes. 1.12, 13, 14. Neither is it said, doth and will Justifie, and Glorifie: But did, or hath Predestinated, Called, Justifi∣ed, Glorified, Rom. 8.30. hath Chosen, having Predestinated, Hath made us accepted; wee have Redemption, even forgivenesse. Ephes. 1.4, 5.6.7. which I hope none will affirme, of all the Elect, much lesse of All Christ hath dyed, and given himself a Ransome for; So that this is an evasion, and mistake.

ANSWER. II.

This Reason given to fortify the Proposition or Inferrence, hath mistaken the end and scope of the Apostles conexion of Priviledges; and of his words in both places: which is not to set forth, how ma∣ny Christ hath Dyed, and given himself a Ransom for: nor yet how ma∣ny, either have or shall receive some fruits of his Death and Ransome; But only to set forth the Priviledges of those that have begun to receive the Choise fruits of both his Propitiation and Advocation: And that to these Ends; to shew;

• 1. The ground of hopefulnesse to all that by the heavenly Call, are brought to beleeve in Christ.
• 2. The way how to be sure of the enjoyment of this hope.
• 3. And who have the full assurance of the same, and when they come to it. That so he might encourage, comfort, and lead on the Beleevers, as appears through. R. 8. Ep. 1.

1. The ground of hopefulnesse to them that by the heavenly Call are brought in to beleeve in Christ: Is this, That Jesus Christ is the first Elect and Chosen One, and so the rate in which all that are Elected and Chosen, were Elected and Chosen. Eph. 1.4. And that in him is the Image or Patterne, and lively being and appearing of all that, to which all that are Chosen in him, are Chosen and Predestinated. Rom. 8.16, 17, 23, 29, 30. So that, as Christ is the first Elect, so was hee Pre∣destinate, yea, and Called, to worke Redemption for the Sonnes of men: to take away sinne, and abolish Death, to offer the acceptable Sacrifice; and by vertue of his blood, to enter the Holy of Holies, there to send forth Spirit to Call the Sonnes of men: and to be the Head and High-Priest over all his House, that are partakers of the Heavenly Call, &c. Isai. 42.6. Heb. 5.4. & 10. Joh. 6.37.

And him hath God glorified at his Right hand: Heb. 2.9. and 7.25. and 8.1. So that all that are by the Spirit, In the Gospel, Cal∣led and enabled to beleeve in Jesus Christ, are called to him, that is the first, and Prime Elect, Chosen, Called, Justified and Glorified; That they might be conformed to him, in the Participation of the benefit of his Election, and of the mediation hee was Predestinate and Called to make, and of his Justification as hee was in their steads; And of his Glorification, as hee is Glorifyed and filled with Spirit for them; In which Participation abiding, hee will enable them to suffer for his sake, And to follow his Spirit, and to drink in the benefit of his Justification, in this knowledge of their own Justification, in and through him; and so in due season stablish them in his Everlasting Covenant, and knowledge of their Election in Him.

And this is conforme both to the Apostles Writing, and scope, as appeares in the view of Rom. 3.23, 25. and so an end, through the 4. and 5. and 6. and 7. and this 8. Chapter, and so to such as have acquaintance with spirituall Enlightning. Psal. 39.15.29. and Ephe. 1.1, 23.

2. The way to be sure of the enjoyment of this Hope, is by ab••∣ding in Jesus Christ, to whom they are called, (who is both the Prime Elect, and also the second Adam, Predestinate, Called, Justi∣fied, Glorified, as the Publick Person,) by abiding in his Doctrine, Teaching, and Spirituall leading to confidence in an Conformity to him. Ioh. 15.1, 10. Heb. 3.6.14. 1 Ioh. 2.24, 25, 28. 2 Ioh. 9. and this may be seen by the Apostles Admonition, and caution given to these. Rom. Chap. 6. and this 8. vers. 5, 13, 14, 18. and by his Prayers for the Ephesians. Chap. 1.17, 20. and 3.14.20. and his Profession to the Col∣lossians. Chap. 1.23.27. and 2.2.10. by all which it appeares also to be the scope of the Apostle, to direct them to this abiding, accor∣ding to that of ould, said to our Types. Exod. 19.3.6.

3. Who have the full assurance of all this; and when they come to it; and they are such, who are not onely called, but in that hea∣venly Call, through grace, beleeved, Drawne forth of themselves and the World, to take up their rest, and well-pleasednesse in him; and inflamed with likement and love of him, and his guidance; Not onely Justified, but having experimented their justification, not onely in Christ, but by the Spirit of Christ, filling with Peace and joy in the holy Ghost: and not onely hoping for the glory to come; but even a First-fruits of glory, in a portion of the Spirit, as the earnest of the Inheritance, whereby they discerne the hope of his Calling in his Election, and his Everlasting Covenant made with them, and see the glorious riches of his Inheritance, in the Saints and Justified ones; and are in a sort made Partakers of the Divine Nature, experi∣menting that Power by which Christ was raised, and exalted, expe∣rimenting that, Psal. 84.11. Heb. 4.3. and 9.15. 2 Pet. 1.3, 4. That prayed for, Ephes. 1.17, 20. And this affirmed. Rom. 8.28, 29, 30. and so come to this glorying of the Apostle, in the following verses, to the End.

Now this objected inference, crosseth the scope of the Apostles, and taketh away the ground of the Hope given, and shutteth the doore against the way, to the enjoyment, and thrusts men to wan∣der in dark reasonings for Election.

ASWER. III.

3. This Inferrence from these places, and the abuse of them, to fortify such a Proposition, destroyeth the distinction, between the

Gospel, and the communication of the speciall benefits of the Go∣spel, between the Atonement made by Christ, and the receit thereof by the Called Ones, and the common and speciall Salvation, which the Scripture distinguisheth, as is afore shewne, Chap. 1. and 2. and 10. and wholly denyeth and taketh away the Gospel, to be preached to unbeleevers, and all men, all Nations, and wholly confounds it into one with those high mysteries that are to be opened to Beleevers, yea, Beleevers growne, and it barres out all uncalled from beleeving: and all Beleevers from Consolation, till they know their particular Election; as all that view it, may see, and know it to be evill.

4. The Conexion it self, is wrested for this Inference; which hath no even rise thence, or from any other part of Scripture, where is no such conexion, as if all Christ dyed for, and Ransomed, must of ne∣cessity partake of all these Priviledges. Nor as if all that partake of some fruits of his Ransome, must needs partake of all these Privi∣ledges; Nor as if all that were called, must of necessity Partake of them all: Scripture sheweth the contrary: yea, the Epistle doth the same to the Romanes, also Chap. 14.9. Isai. 20. and this 8. Chap. verse 13. intimates the same: But the concatination of all these high favours, are made the peculiar Priviledges of Elect sonnes of God. Rom. 8.16, 17, 38, 39, 30. Ephes. 1.3.14. whence the Calling and Ele∣ction of Beleevers, is not made fully sure to them, Till in Gods Actu∣all Election, which followeth their Calling, they be established, and so in a First Fruits, made Partakers of all these Priviledges, as is shewne before; whence they are exhorted thereto, on that ground. 2 Pet. 1.3, 4, 5, 10, 11. And this appeares in the stile put on these. Rom. 8.28. and the Prayer for the Ephesians. Chap. 1.17. All which is ob∣scured by this Inference.

5. If that which is not, and which the Inference would have had, had been in the conexion; yet it would not have justified the Inferrence, as we may see in a conexion. Psal. 111.4, 5. The Lord is gracious, and full of compassion, and Righteous; Hee hath given meat to them that fear him: hee will ever be mindfull of his Covenant; Now if any should from this conexion, Inferre; That the Lordis gracious, and full of Com∣passion, and hath given meat to no other, but them that fear him. Then Psal. 145.8, 9. and 136.25. and 104.27, 28. and all Scripture, and com∣mon experience, would convince him of folly and falshood; and so

doth it in this Inferrence also. All that is in the common Salvation pertaines to the Speciall. But not all that is in the Speciall pertaines to the common Salvation: See the 1 Tim. 4.10.

So that the truth of. 1 Tim. 2.4.6. Heb. 2.9. 2 Cor. 5.14, 15.19. abi∣deth firme.

As for the Addition to this Reason, with all that follows, it is but a cavill, with a slander annexed, deserving no Answer. Where∣fore in stead of Answer, To take prejudice from the thoughts of any sober-minded: I will crave leave of the juditious, under correction, of better, and more enlightened Judgement, To set down briefly what I understand, and beleeve concerning this mystery.

I conceive the Scripture to set forth, an Election, of God, That is in and by God. And according, as I conceive, that I see and finde there, so I beleeve.

1. That God did Elect the man Christ, to union of Person, with the second Person, in the Divine Nature, and so to be the Sonne of God, and a mighty King, in and through whom, God would shew forth all his goodnesse, and confirre his Kingdome on him: Thus God calls him. Isa. 42.1. Mine Elect, in whom my soule delighteth. And the Spirit saith, He is (Col. 1.15.) the First-borne of every Crea∣ture.

And himselfe saith, Prov. 8.22, 30. The Lord Possessed me in the beginning of his way, before, &c. I was set up from everlasting, I was brought forth, &c. And so as all other Chosen, being affirmed to be chosen in him. Eph. 1.4. Hee must needs be first chosen; else, How they Chosen in him.

2. That in this very Election, God did Elect a certaine number of men. In this his Sonne, and to Sonship in him, a Conformity to him, and enjoyment of the Kingdome with him. Eph. 1.4. Rom. 8.29.

3. That at the same Election, God in his love to his Son Christ, and those chosen in him; Did appoint a great, yet a certaine num∣ber of other men, to be Servants to his Sonne Christ, and those Chosen in him. Psalm. 7.2.11. and 119.91. Isai. 60.12. Col. 1.16.27.

4. That to this end, God did Decree, to creat all Mankind in one Adam, and to set him forth, as the First man, and a publick Person,

in the room and place of all Mankind, to stand or fall, for all that were by Propagation to come of him, and in this Decree, hee decreed that all the rest of Mankind, except his Sonne Christ, should come forth of this First Adam, by Propagation; and in this Decree, hee decreed to make a World of Creatures, for the use and service of Mankind, and to doe all this, by and through, and for his Sonne Christ. Ioh. 1.1, 2, 3. Col. 1.16, 18, 19. Rom. 11.36. And,

All this Election and Decree was free, and freely decreed by God, without any respect, or motion from any fore-sight, of Good, or evill, righteousnesse or sinne in mankind, or in any of them, one or other. But according to Gods owne good pleasure, even because hee so willed, and for the Glory of his Goodnesse. Psal. 104.1, 24. Isa. 4.3.7. Rom. 9.11, 12. and 11.36.

5. That God fore-seeing, that the first man Adam would fall, and so loose himself, and all that were to come by propagation from him: and so all thr Priviledges of both Sonnes and Servants, that were put in his keeping (for Election to Sonneship, or appontment to service, were neither in him, nor put in his keeping,) Did Choose, Pre∣destinate, or Preordaine, his Sonne Jesus Christ, to be his Servant, by his Death and Resurrection, to ransome All men, and recover againe (as a Second Adam,) the Priviledges both of Sonnes and Servants; And by his Spirit and Power, to make it knowne to them all in Due season. Isai. 42.1.1 Pet. 1.20. 1 Tim. 2, 4, 5, 6. Heb. 10.5.10.

6. That GOD in this Decree or Predestination: did Predesti∣nate All his Elect Sonnes, to the Adoption of Sonnes, and Confor∣mity to his Sonne Jesus Christ. By and through his Sonne Jesus Christ: Not for any good seen in them, (who were now beheld fallen,) but for the Prayse of the glory of his Grace, Rom. 8.26. Ephes. 1.5.

And all the residue of the sonnes of men, He Destinated to be ser∣vants to Jesus Christ, and his People: in his Free-will, Not being moved thereto, with respect of either good, or evill in Them. Rom. 9.11, 12. and 14.9, 12.

7. That God to this end Decreed, To use such meanes as hee pleased, to some more, to some lesse, with some effectuall Power there∣in, To call both Sonnes and Servants to the acknowledgement of this their Lord.

In which they might be happy. To which end, his Spirit moves 〈◊〉〈◊〉 the meanes. Prov. 8.4, 5, 32. and 1.20, 23. Joh. 1.5.9.

8. God fore-seeing, that both Sonnes and Servants, would sinne against these meanes, and so not come in to the obedience of their Lord, but Rebell against him, Hee did freely, yet further Decree. Both:

First, To overcome his Elect and Predestinate Sonnes, (as Bullocks un∣accustomed to the yoke,) for the glory of his rich, and Free-Grace in Christ: and so freely to forgive their disobedience, and by his Spirit make them willing, and bring them in to his Sonne, and Sanctify and preserve them in and through his Sunne, and by his grace and Spirit, to His King∣dome. Jere. 31.18, 20. 2 Tim. 1.9. Tit. 3.3, 4, 5, 7.

Secondly, To harden the residue, and give them up, for their contempt of the means; and hardning their hearts there-against, and resisting his Spirit, moving to their hearts, through the meanes: And this for the glory and praise of the equity and security of his Justice. 1 Pet. 2.7, 8. Jer. 6.16.30.

9. That God decreed his Sonne. Jesus Christ, should be the Lord and disposer of All, the Head and Governour of the Church, and Kingdome; and the Judge of All men. That by him the glory of all the Kingdome, and Judgement may be given to God. Isa. 9.6, 7. Rom. 14.9.12. Act. 17.31. Phil. 2.10, 11. 1 Cor. 15.24, 27.

10. That all this whole Counsell of God (about Mankind; for There meddle no further) was in himself, and open before him, and decreed at once, before the World, or time was, there being neither first nor last, in respect of time in the Decree of God, but onely in Order, one thing decreed for another, though his Decree be larger then Election, and all his Decrees in one, ordered to, and for Ele∣ction, which obtaineth all for the Elected. Acts 15.18. Romanes 7.11.

And yet still agreeing with all hitherto said of Election; I finde mentioned in Scripture an Election not so high, as this before spo∣ken of, Namely an Election of some to be a Peculiar People, above all the People of the Earth, which though it includes the fore-men∣tioned Elected, yet it may also include more, even some of the Servants also. Deut. 6.6, 7.

And also, I find mentioned in Scripture, an Election of some, to

some Peculiar Office for, and Service for, or in the Church, and this also includes more then the Prime Elect. Isai. 45.1, 4. Iohn. 6.70.

And both these Elections are included in the former Decree, and are from Eternity also, but not to the injoyment of the Priviledges; by every one thus Elected, for ever, as the Prime Election, without Controversie is. Joh. 17.12. Act. 1.20. Act. 15.18.

And I am lead thus to conceive of the Election and Decree of God, both by the Scriptures alledged, and other-like Places, and also by Gods working with man, mentioned therein, being assured, that God worketh all things according to the Councell of his own will; so as look how his Word declareth him to proceed in his Workes, wee may be sure, such was his Purpose and Decree. Ephes. 1.11.

And so through this whole discourse it appears, That the Death and Ransome of Christ for All men, impeacheth not the Doctrine of Election or Predestination, or of Gods shewing mercy to whom he will, but agreeth very well therewith: and so is the whole Objecti∣on answered.

Onely now I will adde a few things appertaining to this business, by way of caution.

1. That the Prime Election, yea, or Predestination to Adopti∣on; Howsoever by way of Intimation, and consequence, it be found oft; yet in ten times reading, and much searching the Scripture, I cannot find it expresly mentioned, and set forth Ten times in all the Scripture.

2. That in respect of particulars, It is a Secret with God, till he doe make it knowne, so that we can not say; This or that man is, or is not Elected; but we may know of, and say to any man, Christ Dyed for him, and is the Propitiation for his sinnes, and if he Repent and Be∣leeve, hee shall receive Remission of sinnes. This being revealed. Now secret thing belongs to the Lord our God, But things revealed, to us and our Children for ever. Deut. 29.

3. That Howsoever all Gods Counsells shall stand, yet those that have very well known the same, have never made such use of it, as to put any impossibility upon God, To doe any of his Creatures good: John Baptist knew stones were not Elected, yet (not speaking of Gods Will, but of his Power) He said, God is able of these stones,

to raise up Children unto Abraham. Matth. 3.9. And Paul speaking of the rejected Jewes, saith, God is able to graft them in againe. Rom. 11.23. and our Saviour would not have his Disciples to think, That he could not have obtained by Prayer; more then Twelve Legions of Angels. Matt. 26.33. and plainly affirmeth to them, That with God all things are possible. Luk. 19.26.

It would therefore be an abuse of Election, in any sort to dar∣ken or weaken the Doctrine of the Gospel thereby, or the hope it giveth or setteth before any.

4. That in Scripture, there is mentioned an actuall Election, or Choice, which is in time, (though according to that before time,) in which God pulleth and choseth men from among others, to such good things as hee in his Counsell had prepared for them. Isai 14.1. Isai. 4.9.7. Zach. 1.17. and 2.12. And to speak of the choice part there∣of; It's manifest such an Election or Choice there is, Not onely be∣cause meneioned, but so mentioned in Scripture.

1. That it is called, an Election according to fore-knowledge. 1 Pet. 12. Foreknowledge in God, signifieth even the Prime Election to Sonship, when it is distinct from, and put before Predestination, and else-where. Rom. 8.29. compared with Ephes. 1.4, 5. But when it is said, according to fore-knowledge, It points out that Worke of God now done, according to that fore-knowledge of his, which worketh all things according to the Counsell of his own will. Act. 2.23. and 4.28. & 5.13.18. Eph. 1.11, 12. and so Election a worke.

2. That often, no more is mentioned in it, then what the Ele∣cted doe in some measure knowingly enjoy. Joh. 15.16, 19. and 17.6, 8. 1 Pet. 2.2. and 2.9. which is not usuall in the mentioning Ele∣ction in the Counsel of God. Rom. 8. Ephes. 1.

3. That this Election is in the heavenly Call; and follows it. 2 Pet. 1.10. Reu. 17.14. whereas Election in the Counsell of God is before the Call. 2 Tim. 1.9. Eph. 1.3.4. Yea this Election and Choice doth not alwayes so fasten on men, in the beginning of the Call: So as they (though Called) can be said to be Chosen. Matth. 20.16. Joh. 2.23, 24. Though sometime it doth so fasten on some, in the beginning of the Call, and so prevaile also, that they are said to be Chosen from the beginning (of the Gospels) Call unto Salvation, through sanctification of the Spirit, and belief of the Truth. 2 Thess. 2.13,

14. 1 Thess. 1.3, 4, 5. Act. 13.48. Coll. 1.4, 5, 6. and in due Season, it will fasten on all Elected in his Counsell, when they are Partakers of the Heavenly Call. Rom. 11.7.2. Tim. 1.9. yet is this actuall Ele∣ction in the Worke of GOD, in order of time after the Call.

4. They that in the heavenly Call, are in beleeving, so purged with the blood of Christ, that they are taken off themselves, and the World, and united to Christ, in confidence, love and delight, so as they are given up to him, for all Life, Guidance, Protection, and Hope: are affirmed to be actually Chosen out of the World unto Sal∣vation. Joh. 15.19. 2 Thess. 2.13, 14. 1 Thess. 1.3, 5.

5. There have been some found, in former and latter times, upon whom this Actuall Election hath passed, and they therefore called Gods Elect and Chosen Generation. Deut. 6.6, 7. 1 Thess. 1.3. 1 Pet. 1.2. Joh. 13.18.

6. They that are thus actually Chosen, and Prevailed with here∣by, are said to be biessed, and Called, and Chosen, and Faithfull. Psal. 65.4. Revel. 17.14.

And every one may know himself to be Elected in the Councell of God, before time, To all that, Hee finds himself in the Worke of God, Chosen unto in Time. Ephe. 1.3, 4.11.

5. That in Scripture is mentioned; an actuall refusall, Preterition or non-Election, according to the purpose of God also; in respect of some peculiar favour, or Priviledge: which yet may stand with Electi∣on to Sonship, and eternall Salvation Psal. 78.67, 68.

6. That in Scripture is mentioned an Actuall Reprobation, and rejection of some from the meanes, or from the blessing in the meanes of Eternall Life, and so from Eternall Life it self; and this for their contempt of the meanes, and resisting the holy Ghost. Jer. 6.16, 17, 27, 30. Prov. 1.24, 35. Rom. 1, 18.28.

The tearme Reprobation, Scarce otherwise used; and of this Actuall Choice, and Actuall Reprobation, the Scripture most speaks; Now the Gospel of CHRIST is a Truth to be Preached to all; and hope of Life tendered on Beleeving, and after entrance, this actu∣all Election to be so set forth, that men be exhorted to give all dili∣gence, in following the Spirit, to make it sure; and if any be sloth∣full and disobedient: warning given, least by contempt they

procure to themselves actuall Reprobation: which use the Scrip∣ture makes of them, and so they are very usefull to further the Gospel; which (by abuse,) This Objection turnes them a∣gainst.

CHAP. XIX.

Of Answering a Sixt and Seaventh OBJECTION.

Objection. VI.

THe Ransome and Mediation of Christ, is no larger then his Office of P••iest, Prophet, and King:

But those Offices prtaine to his Church and Cho∣sen, &c.

ANSWER.

This sober Objection doth not denie the Death of Christ for All men; But onely seems to deny his Ransome and Mediation, for All Men. Though indeed, as he is set forth in Scripture, Hee should not be the Lord of All men: nor challenge their submission, and living to him; Nor shew mercy, nor offer hope of life to them, nor convince them of sinne for not beleeving on him, nor raise them out of their graves, nor cause them to confesse him Lord; nor judge them according to the Gospel; if hee had not Ransomed them, and paid the Price; and mediated for them. Rom. 1 4.8, 9, 10, 12. 2 Cor. 5.10, 14, 15, 19. Phil. 2.7, 8, 9, 10, 11.

But the Answer to this Objection, is easie and plain in Scripture: for as the Mediation of CHRIST, is both more generall, and more speciall; more generall, as Hee is the One MEDIA∣TOUR between God and man. 1 Tim. 2.5. more speciall; as hee is the Mediatour of the New Testament, &c. That they which are Called

might receive the Promise of Eternall Inheritance. Heb. 9.14. according to that is said, Hee is the Saviour of All men: specially of those that be∣leeve. 1 Tim. 4.10.

So as in all the Offices of Christ, as the Priest, the Prophet, the King; there is both that which is more generall, and also that which is more speciall and Peculiar.

1. As a Priest hee offered Sacrifice, in respect of one end; That is, Propitiation for All men: Heb. 9.26. and 2.9. Io. r. 29. 1 Joh. 2.2. In re∣spect of all the ends, Propitiation, and Sealing the New Testament, and Testification to the Truth, and of the uttermost end in all; for his Cal∣led and and Chosen Ones. Heb. 9.14, 15. Matt. 26.26. As the High-Priest, at his Fathers Right-hand, hee in some sort interceeds, and puts in for Transgressors, and the World. Isai. 53.12. Joh. 17.21, 23. but his speciall businesse, and Advocation, is for his Called and Chosen ones. Hebr. 3.1.6, 8. 1 Joh. 2.1.

2. As the great Prophet, hee calls all men, and enlightens every one that comes into the World. Prov. 8.4.32. Isai. 45.22. Joh. 1.4, 5, 6. But makes knowne his Fathers Name, Words and Gouncells, in the secret of the Covenant, onely to his Called and Chosen ones. Ioh. 15, 16, 19, 20. & 16.13.15.17. and 6.7, 8. Psal. 24.14.

3. As the King, Hee ruleth over all. Psal. 103.19. and will con∣vince All men of sinne, for not beleeving in him. Joh. 16.8.11. and Judge all, even such as would not that Hee should Reigne over them. Acts. 17.31. Luke 19.27. But he enters in by the Spirit, and Rules in the hearts of his Chosen Ones. Gal. 2.20. and freeth them of their dark∣nesse and bonds. Rom. 7.25. and 8.2. Coll. 1.12. and leads them. Rom. 8.14. and overthrowes their Enemies. Mich. 7.18, 20. Rom. 16, 20. Enriches them with Spirituall blessings. Ephes. 1.3. and will plead their Cause, and give them the Kingdome.

So at this is a motive to all men, to seek Him, and learne of Him, and come in, and submit to him; This Argument confirming that which it seems to oppose.

OBJECTION VII.

IF God in any sort bad entended any Life or saving grace, by the Death and Ransome of CHRIST for All men: or the residue of the World, besides the Elect; hee would surely use some meanes to bring them to some knowledge of Christ, and so to Repentance, and Faith; But he seemeth to be so farre from this; That to many hee vouchsafeth no meanes at all. Psal. 147.19, 20. And to others hath expresly, and utterly denyed the meanes, when his Servants would have carried the same among them. Act. 16.6, 7.

ANSWER.

This Objection denieth neither the Death nor Ransom of Christ to be for all men; But onely any intendment of Life, and saving Grace thereby: neither doth it bend force to denye, That, for any, but onely these, where the Declaration of the Gospel, is not granted, and the force of the Objection is weake.

For 1. The Scripture hath expresly affirmed Gods intention to be, that they all might be saved, and repent, and beleeve, and to be sur∣ther saved. Ezek. 33.11. Joh. 3.17.1.4, 7. Rom. 2.4. 1 Tim. 2.4. 2 Pet. 3.9.

2. If wee cannot in the Workes of God, see a fulfilling of the say∣ings of God,

It becomes us to admire his Wisedome, and Holi∣nesse, to bewaile our ignorance, and waite and supplicate for Light from him, and not by rash judgeing and mistaking of his Workes, to denie the truth of his Words. Rom. 11.33, 34.

3. The Scripture testifieth that God hath, and doth use some meanes towards all men, not onely in his Workes of Creation and Providence; which giveth some Testimony of his Goodnesse, to lead to Repentance. Rom. 1.19. Act. 14.16, 17. and 17.26. with Psal. 19.1.6. Rom. 10.18. and 2.4. but with some further Light: yea, it may be, some rumour of the Gospel (as much as drew Rahab to beleeve,) for was it not declared to all the World? Gen. 13.15. Did not Adam and Evah, and the long lived Fathers, and Noahs Preaching, and Arke-building; spread the fame through the World? 1 Pet. 3.19, 20. after the Flood, was is not declared by Noah, to all the world? Gen.

8.9. Did not Sem live to Abrahams time? and (whether it were hee or no?) was not Melchisedeck a Priest then living? Did not Abra∣ham travell? and Israels, and Jacobs spread farre? Did Joh, and his three Freinds, and Elihu, in their severall Countrys, nothing this way? Did not Davids friendship with divers Kings, Solomons Reigne over divers Countreys, the Queen of Sheba, comming and return∣ing to Solomon; spread the fame of the Gospel? Did not the Cap∣tivities and dispersion of the Jewes: The advancement of Daniel, Ezra, Nehemiab and Mordecai; make some spread of this knowledge? Was not our Saviours Starre seen in the East? Were not the Jewes in all Countreys at the comming of Christ? And doth not the A∣postles say expresly, their sound went out into all the Earth, and their words to the ends of the world. Rom. 10.18. And shall any of us say, God hath used no meanes to lead them to seek him, because wee know not of it; farre be such rashnesse from us, to contradict the Scripture. Joh. 1.9. Rom. 1.17. Act. 14.17. neither doth Psal. 147.19, 20. say, he hath used no means with them, but onely not such, and so great meanes: He hath not dealt so with any Nation, as hee did with Israel; nor then had he; but that is not used no meanes at all:

4. Gods deniall of his Servants to preach in some places for a time, as in Act. 16.6, 7. proves not an utter deniall of all meanes to them: for,

1. God might have formerly used means, which for their contempt of: the greater might now be denied to them. Mat. 13.12. & 25.29.

2. God may deny the meanes for one time, and grant it in ano∣ther, as to the Gentiles and Samaritans: denyed. Mat. 10.5. but gran∣ted. Mat. 28.20. Act. 8.11.

3. This deniall might be in mercy; it may be God had not yet prepared them to receive the Gospel, and so they might violently have resisted it, and procured a curse, and God would after prepare them, and then they should receive it. Matt. 4.5, 6. It might be ma∣ny Jewes amongst them, that now would have stoned these Apostles, that should after receive the Gospel; as the Samaritans once; stoning after receiving: But this is certaine, Gods time was not yet come, and some other were to have the Gospell before them: that yet had it not, suitable to that, Rom. 15.22.

4. Both Jewes and Gentiles there, not long after both, had the Gospel: and many received it; and obtained like precious Faith with the Apostles. Acts. 19.10. 1 Pet. 1.1. So that this Objection hath lost all his strength.

5. Yet GOD may holily and justly denie the cleer Revelation of the Gospel to some, and their Posterity also, when they have resisted the light in the lesser meanes, used before, especially when they have contemned the greater meanes also, when offered, and hardned their hearts from profiting thereby; Hee may then denie those meanes to Father and Children also, that walke in their Fa∣thers wayes: yea, and harden their hearts from Profiting by such meanes as are left them: And this is a good warning to others, to take heed of any sleighting and abusing any meanes, much more to heed that the Gospel be not abused and sleighted; But no Proofs that God never used meanes, to those so deprived and hardned; for why then did he deprive and harden them. Rom. 1.18, 24. Act. 28.25, 28. Matth. 23.37, 38. Rom. 11.20, 21, 22, 23.

And thus have I answered all that I have found of any force, Ob∣jected, as for that foolish and senselesse Cavill: That this opini∣on; that JESUS CHRIST Dyed for All men; Importeth, That all men have Free-will by Nature to seek and receive him. It is so false and groundlesse a fancy, as needeth no Answer; yet when such as say, Hee dyed not for All men, doe prove those (they beleeve hee did Dye for:) have such Free-will by Nature; That also shall be Answered.

CHAP. XX.

Of the Arguments confirming the Truth of the Proposition, and that 1 Tim. 2.6. and Hebr. 2.9. have the Sense they import.

Now to satisfie such as desire to have reason satisfyed; I adde these REASONS.

Argument. I.

THat which the Scripture oft and plainly affirmeth in plaine words, is certainly true, and to be beleeved: Prov. 22.20.21. Isai. 8.20. 2 Pet. 1.19, 20.

But that Jesus Christ gave himself a Ransome, and by the grace of God, tasted Death for Every man; is oft and plainly af∣firmed in Scripture, as is before shewne, Chap. 7. to the 13.

Therefore the same is certainly a truth to be beleeved. Joh. 20.31. Act. 26.22.27.

ARGUMENT II.

Those for whom Jesus Christ and his Apostles in plaine Termes, without any exception or restraint affirme, That Christ came to save, and to that end Dyed, and gave himself a Ransome for, and is the Pro∣pitiation for the sinne; hee certainly did come to save, and gave himself a Ransome for them, and is the Propitiation for their sinnes. Matth. 26.24. Joh. 6.38. 1 Cor. 15.3, 4. Hebr. 10.7. Joh. 8.38.45. 2 Pet. 1.16. Heb. 2.3, 4.

But Jesus Christ, and his Apostles have in plaine termes affirmed; that Christ came to save sinners. 1 Tim. 1.15. The world. Joh. 3.17. That he died for the unjust, 1 Pet. 3.18. The ungodly. Rom. 5.6 for Every man. Heb. 2.9. gave himself a Ransome for All men. 1 Tim. 2.6.

and is the Propitiation for the sinnes of the whole World. 1 Joh. 2.2. And every of these affirmations, without any exception or restraint; all being unjust, ungodly, sinners, and men: and of the World. Rom. 3.10, 19, 20, 23. Ephe. 2.1, 2, 3. Tit. 3.3. Joh. 3.4.6.

Therefore Jesus Christ came to save, dyed, and gave himself a Ransom for all men; and is the Propitiation for their sinnes. Joh. 1.29.

ARGUMENT III.

That which the Scripture layeth forth, as one end of the death of Christ, and one ground and cause of Gods exalting Christ, to be the Lord and Judge of all; and of the equity of his ••udgeing; That is cer∣tainly to be beleeved. Psal. 12.6. & 18.130. & 119.40.

But the Scripture layeth forth this, for one end of the Death and Resurrection of Christ; That he might he the Lord of All. Ro. 14.9. 2 Cor. 5.14, 15. and for that Cause, (even his Death and Resurre∣ction,) hath God exalted him, to be the Lord and Judge of All men; and his Judgements shall be just. Rom. 14.9.11, 12. 2 Cor. 5.10. Phil. 2.7.•• 1. Act. 17.31. Rom. 2.16. Therefore that Christ so di∣ed, and rose againe for All, is a Truth to be beleeved. 1 Tim. 2.6, 7.

ARGUMENT IV.

That which the Scripture so sets forth in generall for the World of mankind, as a truth for them all: That whosoever of the particu∣lars, so beleeve, as to come in to Christ, and receive the same; shall not perish, but have everlasting life; is certainly a truth to be beleeved: Act. 5.20.

But that God sent forth his Sonne, to be the Saviour of the World; Is in Scripture so set forth in generall, for all men; That who∣soever of the particulars so beleeve, as they come in to Christ, and re∣ceive the same, they shall not perish, but have Everlasting life. Joh. 3.16, 17, 18.36. & 1.4.11, 12.

Therefore, that God sent his Sonne to be the Saviour of the World, is a certaine Truth. 1 Joh. 4.14.

ARGUMENT V.

That which God will one day cause every man to confesse, to the glory of God. Is certainly a truth; for God will owne no lie; for his glory. Joh. 13.3.9. Rom. 3.3, 4.

But God will one day cause every man, to confesse Jesus, (by vertue of his Death and Ransome given,) to be the Lord: Even to the glory of God. Phil. 2.7, 8, 9, 10, 11. Isai. 45.22, 23. Rom. 14.9.12. Psal. 86.9.

Therefore it is certainly a truth; That Jesus Christ hath given him∣self a Ransome for All men; and hath thereby the right of Lordship over them: and if any will not beleeve, and come in to his Government; yet hee abideth faithfull, and cannot denie himself; But will one day bring them before him, and cause them to confesse him Lord, to the glory of God; when they shall be denyed by him; for denying him in the daies of his Patience; 2 Tim. 2.12, 13, 14. Matt. 10.32, 33. 2 Cor. 5.10.

ARGUMENT VI.

That which may be proved in and by the Scripture, both by plain Sentences therein, and necessary consequences imported thereby: without wresting, wrangling, adding to, taking from, or altering the Sentences, and words of Scripture; is a truth to be beleeved. Matth. 22.29, 32. Rom. 11.2.5, 6.

But that Jesus Christ gave himself a Ransome for all men; and by the Grace of God, tasted death for every man, may be proved in and by the Scripture, both by plaine Sentences therein, and necessary Con∣sequences imported thereby; without wresting, wrangling, adding, or taking away, or altering the Words and Sentences; as is already shewne, Chap. 7. to the 13. which shall be now ordered into severall Proofe.

Therefore that Jesus Christ gave himself for all men; and by the Grace of God, tasted death for Every man; is a truth to be beleeved: Mar. 1.15. and 16.15, 16. 1 Joh. 4.14.

PROOF I.

GOD so loved the World; that hee gave his Sonne to be the Saviour of the World. 1 Joh. 4.14. and sends his Servants to beare witnesse of his Sonne, That all men through him might beleeve. Joh. 1.4.7. That who soever beleeves on him, might have Everlasting Life. Joh. 3.16, 17.

And hee is willing that all should come to the Knowledge of the Truth. 1 Tim. 2.4. and be saved. 1 Tim. 1.15.

Nor will hee be wanting in the sufficiency of helpfulnesse to them; If as light comes, they will suffer themselves to be wrought on, and to receive it. Prov. 1.23. & 8.4, 5. and is not this plaine in Scrip∣ture.

PROOF. II.

Jesus Christ, the Sonne of God came into the World, to save the World. Joh. 12.47. To save sinners. 1 Tim. 1.15. To take away our sinnes, and destroy the workes of the Devill. 1 Joh. 3.5.8. To take away the sinnes of the World. Joh. 1.29. and therefore dyed for all. 2 Cor. 5.14, 15. and gave himself a Ransome for All. 1 Tim 2.6. To save that which was lost. Matth. 18.11. And so his Propitiation made, was for the world. 2 Cor. 5.19. The whole world. 1 Joh. 2.2. and all this is full and plaine in the Scripture.

PROOF. III.

God in Christ, doth in some meanes or other of his appointment, give some witnesse to all men, of his mercy and goodnesse procured by Christ. Psal. 19.1.6. Rom. 10.18. Act. 14.17. And there through at one time or other, sendeth forth some stirrings of the Spirit, to move in, and knock at the hearts of men, to invite them to Repen∣tance, and seeking God; and so to lay hold on the grace and salvati∣on offered; And this not in a shew or Pretence, but in truth and good will, ready to bestow it on them; And this is all fully Testified in Scripture. Gen. 6.3. Isai. 45.22. Act. 17.30, 31. Joh. 1.19.

PROOF. IV.

The holy Ghost, that commeth from the Father and the Sonne, shall reprove the World of sinne (even that part of the World also that refuseth now to beleeve,) That they are under sinne, because they beleeve not on Christ, and that it is their sinne, that they have not beleeved on him: And how could it be their sinne, not to be∣leeve in Christ, and they for that cause under sinne, if there were neither enough in the Atonement made by Christ for them, nor truth in Gods offer of mercy to them; nor Will or Power in the Spirits moving, in any sort sufficient, to have brought them to be∣leeve at one time or other; And yet is this evident in Scripture; and shall be by the holy Spirit, to be their great sinne; That fastens all other sinnes on them. Joh. 3.18, 19. and 8.24. & 12.48. & 15.22.24. and 16.8, 9, 10.11.

PROOF. V.

God hath testified, both by his Word and his Oath, That hee would that his Sonne should so farre save, as to worke a Redemption for All men; and likewise that he should bring all to the knowledge of the truth: that there-through Redemption might be wrought in and upon them. 1 Tim. 2.4. with Joh. 3.17. So hee willeth not, nor hath any pleasure in the death of him, (even the wicked,) That dyeth, But ra∣ther that be turne and live. Ezek. 18.23.32. & 33.11. And dare any of us say, The God of Truth saith, and sweareth that; of which hee hath no inward and serious meaning; Oh farre be such blasphemy from us. 1 Ioh. 5.10.

PROOF. VI.

The very words and Phrases used by the holy Ghost in Scriptures speaking of the death of Christ, and the Ransome and Propitiation; To whom it belongs, and who may seek it, and in beleeving, finde Life, implyeth no lesse then all men; As to instance; All Nations. Matt. 28.19, 20. The ends of the Earth. Isai. 45.22. and 49.6. Every Crea∣ture. Mar. 16.15. All. 2 Cor. 5.14, 15. 1 Tim. 2.6. Every man. Hebr. 2.9. The world. Ioh. 3.16, 17. 2 Cor. 5.19. The whole World. 1 Ioh. 2.2. That which was lost. Luk. 19.10. Sinners. Matt. 9.13. unjust, 1 Pet. 3.18. ungodly, Rom. 5.6. and that whosoever of these repent and be∣leeve in Christ, shall receive this grace. Ioh. 3.16.18. Act. 10.43. Now all these so often and indifferently used: were it not Pride and Er∣rour to devise Glosses to restraine the Sense the Scripture holdeth forth; so full and large for All men.

PROOF. VII.

That whereas there are certaine high and peculiar Priviledges of the Spirit, contained in the New Testament: Sealed by the blood of Christ, which belongs not to all men; But onely to the Saints, the Called and Chosen of the Lord: And when they are alone distinctly mentioned; They are even so spoken of, as belonging to them onely. Mat. 13.11. Ioh. 14.17.21, 22, 23. and 16.13, 14, 15. & 17.9, 20. Act. 2.38, 39. 1 Cor. 2.9, 14. Heb. 9.15. & 8. tot. 1 Pet. 2.3.9.

Yet when any of these Pecullar Priviledges are so spoken of as joyned together with the Ransome and Propitiation which belongs to all: Then are they not spoken of; in such a restraining and exclu∣sive manner, or with such appropriating words: But so, and with

such words, as room is left to apply the Ransome to all men, in speech, And withall so hold out the Priviledges to them that beleeve, that are Proper to them: That they may both have their comfort and speciall hope: And also hould forth the Ransom, and keep open the doore for others. In beliefe, and receit of the Propitiation, To come in and partake with them: And so it is said, for his Sheep, for many: But no where, But, or onely for his Sheep; or but or only for many, which is a strong Proof of the Ransome, being given for all men, as is shewne, Chap. 3.10.

PROOF. VIII.

The Restauration wrought by Christ, in his owne body for Man∣kind, is set forth in Scripture, to be as large and full, for all men, and of as much force as the fall of the first Adam: by and in himself for All men; In which respect, the first Adam is said to have been a Figure of Christ, the second Adam. Rom. 3.22, 23, 24. and 5.12, 14.18. 1 Corin. 1.21, 22, 45, 46, 47. as is before shewne, Chap. 8.

PROOF. IX.

The Lord Jesus Christ hath sent and commanded his Servants to Preach the Gospel to All Nations, to every Creature, and to tell them withall; That whoever beleeveth, and is baptized, shall be saved. Matt. 28.19, 20. Mar. 16.15, 16. and his Servants have so Preached to all. 2 Cor. 5.19. Rom 10.13.18. And our Lord JESUS will make it to ap∣peare one Day, that he hath not sent his Servants upon a false Er∣rand; Nor put a lie in their mouthes, nor wished them to dissemble: In offering that to all, which they knew belonged but to some, even to fewest of all. But to speak the Truth. Isai. 44.26. & 61.8. 1 Tim. 1.12.

PROOF. X.

The Lord willeth Beleevers, to Pray, even for the unjust, and their Persecuters. Matth. 5.44.48. Luk. 6.28. Yea, even for all men: Yea, even for Kings, and all in Authority: When few in Authority loved Christianity yet; yet he said, Not some of that sort, but for All in Au∣thority: and that on this ground: It is good in the sight of God, who will have All men saved; and come to the Knowledge of the truth. Luke 10.5. 1 Tim. 3.1.4.

Surely there is a Door of life opened for All men: 2 Tim. 1.10. for God hath not said to the Seed of Israel, Seek ye me in vaine. Isai. 45.19. Hee will not have his Children pray for vaine things.

PROOF XI.

The Lord hath given forth his Word and Promise, to be with his Servants, so preaching the Gospel to all: and with his People so Praying for all, where they come. That they may goe on, with Con∣fidence in both. Matth. 28.20. 1 Tim. 2, 3, 8. Luk. 10.6. Isaiah 54.17.

PROOF. XII.

The Lord hath already performed and made good his Word to his Servants and People, upon some of all sorts of men, and all sorts of Sinners; Shewing them mercy, To this very end; that none might exclude themselves; But all be encouraged to Repent, Beleeve, and hope thereby. Act. 2. and 3. & 8. & 9. & 10. & 11. & 16. & 19.28. 1 Cor. 6.10, 11. 1 Tim. 1.13, 14, 15, 16, 17.

PROOF. XIII.

The blessing of Life hath streamed in this Doctrine of the Love of God to Mankind, yea in the Tender and Spirituall discovery of the Grace of God to Mankind, (in the Ransome given, and Atonement made by Christ, for all men; with the fruits thereof,) Hath God in the first place overcommed his Chosen Ones, to beleeve, and turne to God. Act. 13.48. Tit. 2.11.13. and 3, 4, 5.

PROOF. XIV.

Those, that when the Gospel comes, and any Spirituall Light therein to them: when they refuse to Beleeve, and suffer themselves to be withdrawne by other things; They are affirmed to Love, (or choose) darkenesse rather then Light. Joh. 3.19. (which how could it bee, if no Light in truth were for them,) in following lying vani∣ties to forsake their owne Mercies. Jonah 2.8. To harden their owne hearts. Rom. 2.5. To loose their owne Soules. Matth. 16.26. and to destroy themselves. Hos. 13.9. and they being from Adam fallen▪ In∣to Darknesse, hardnesse, and their Souls lost, and Death passed on them:

How could these things be: If by Jesus Christ, no life had been ob∣tained, no atonement made. No restauration of their Soules, nor meanes procured and used, that they might be saved: God is no hard master, to gather where he hath not strowne.

PROOF. XV.

God his earnest Expostulations, Contendings, Charges and Prote∣stations, even to such, as whereof many Perished. Rom. 11.27. Isai. 10.22. As to instance; Oh that there were such an heart in them, That they would feare mee, &c. That it might be well with them, &c. Deut. 5.29. What could have been done more for my Ʋineyard, that I have not done in it, &c. Isai. 5.4, 5. What iniquity have your Fathers found in me, that they are gone farre from me? Jere. 2.5. Have I been a wildernesse to Israel, a land of Darknesse; wherefore say my People, we are Lords; wee will come no more unto thee? ver. 31. Oh my People, what have I done unto thee? wherein have I we aryed thee? Thestifie a∣gainst me. Mich. 6.3. How often would I have gathered, &c. and yee would not. Matth. 23.37. Oh that my People had harkned unto mee, &c. I should soon have subdued their enemies, &c. Psal. 81.12, 13, 14. Because I have called, and ye refused, and no man regarded, &c. Prov. 1.24, 25, 32. because, when they knew God, they glorified him not as God, and Rom. ••.21.28. Therefore thou art inexcusable oh man, &c. Thou after thy ••••ardnesse and impenitent heart, treasurest up unto thy self wrath, &c. Rom. 2.1.5. No Christian, I hope, will reply against God, and say; Thou never meantest us good: there was no Ransome given for us; No Atonement made for us; No good done us, no mercy shewne us; nothing in truth, whereby we might have been saved; nothing but an empty shew, and a bare Pretence; But if any should reason so evilly, yet shall not such answeres stand. Jere. 2.25.

PROOF. XVI.

The Scriptures manner of setting forth the sinne of such as de∣spise and refuse this grace,—and their Estate, and the Persons pe∣rishing, as to say, They turne the grace of God into wantonnesse. Jude 4. Tread under foot the Sonne of God, Profane the blood of the Govenant, with which they were sanctified; offer despite to the Spirit of grace. Heb. 10.29. Denie the Lord that bought them. 2 Pet. 2.1. They perish for whom Christ died. 1 Cor. 8.11. Trees twice dead, plueked up by the roots. Jude 12.13. and bring upon themselves swift destruction. 2 Pet

2.1. And how could all this bee, if GOD had given his Sonne in no sort for them; if Christ had shed no blood for to procure Re∣mission for them; if hee had not bought them; nor had any grace or life, by his Spirit, to bestow on them:

PROOF. XVII.

JESUS CHRIST, by vertue of his Death, shall be their Judge, and by the Gospel, in which they might have been saved, will he Judge them to a second Death; and how can that be, if he ne∣ver died the first Death for them, and if there were not Truth in his Gospel, Preached to them. Rom. 14.9, 10, 11, 12. Phil. 2.7.11. Rom. 2.16. Joh. 12.47, 48, 50.

PROOF. XVIII.

Beleevers are exhorted to contend for the Faith of this Com∣mon Salvation, which was once delivered to the Saints; which some having heard, oppose, and others turne the offers of it into wan∣tonnesse: and through not heeding, and not walking in the faith of this Salvation already wrought by Christ for men: They deprive themselves of, and winde out themselves from that Salvation; which CHRIST by his Spirit, in Application of the former; would have wrought in them; and so deprive themselves of the Salvation to come. Jude 3.4, 5.

And every of these PROOF'S be plaine, and according to Scripture, and each of force; how much more altogether, still justi∣fying the sense, That 1 Tim. 2.6. and Hebr. 2.9. impor∣teth; and the truth of the Proposition. in the beginning.

CHAP. XXI.

Of an Addition of some more Peculiarly proving the effectualnesse of the Ransome of CHRIST with GOD, for All Men.

SOme there have been, that have granted, the Death of Christ, as the Ransome, to be for All men, but beleeve it not to be effectuall for All men; which effectualnesse is already proved in this whole Discourse, and in all the Arguments and Proofs; yet to remove that Doubt, I doe adde a few more Proofs more peculiarly to confirme the effectualnesse of the Ransome of Christ, with God, for all men; and that there be no mistake in this point, let this be minded; That there is great dif∣ference between the giving of a Ransome, and the application of a Ransome given, between the effectualnesse of a Ransome, with him to whom it is given; and the effectualnesse in them to whom it is ap∣plyed; between effectualnesse with God for men, and effectualnesse in men to God: the former of these may be, though the latter be wanting; But the latter cannot be, where the former is wanting: Now of the latter of these, The effectualnesse of the Application of the Ransome of Christ in men to God, is not here meant; That be∣ing another, and after businesse of Christ, by his Spirit, in discovery of, and helping men to beleeve the former, which is that here spo∣ken too; Namely, the effectualnesse of the giving of the Ransom by Christ to God for all men; and that it is with God effectuall for All men; is proved by the Word of God, and the Workes of God, and reason and Arguments according to the Scripture.

First, the Word of God, avoucheth the same in four things cleerly.

1. In that it affirmeth the enmity, (brought in by Adams Apo∣stacy only, and farther Testifyed against the Gentiles by the Partiti∣on Wall,) to be, (on Gods part) slaine, and Christ to become the

Peace, and the Propitiation of the sinnes of the whole World. Rom. 3.22, 24. & 5.12, 18. with Ephes. 2.14, 15, 16. Col. 2.14, 15. 2 Cor. 5.19. 1 Joh. 2.2. So farre, that in and by Christ, the Law is answer∣ed, and Justice satisfyed, and Mercy and Truth met together in him: Psal. 85.10, 11. his Death being as acceptable with the Father, as if All had died. 2 Cor. 5.14, 15. And the Father Professing himself to be with him well-pleased. Matt. 3.17. and 17.5. having accepted his Sacrifice, and set him at his Right hand. Hebr. 10.12. Joh. 16.10. wil∣ling All men to heare his Sonne CHRIST. Matth. 17.5. Acts 3.22.

2. In that, That as Jesus Christ Dyed, and rose, and revived, That he might be the Lord of the Dead, and of the Living; So the Father hath gi∣ven over all judgement to him, and given all Power and Authority into his hands, and made him Lord and Judge of All. Rom. 14.9.12. Joh. 5.22.27. Matth. 28.18. Acts 10.36. So as hee hath Power to forgive sinnes on earth. Matth. 9.6. and Power to judge; Rom. 2.16. Power to save all that come to God by him. Hebr. 7.25. and power to de∣stroy all those that obey not his Gospel. 2 Thess. 1.8. & 2.8. and save whom he will, hee may; And to save, and not destroy mens lives, was the Prime end of his first comming. Luk. 9.56. and unlesse hee that came to save them; doe for their Rebellion against him, condemn them; the Father will not condemne them; having given all to the dispose and judgement of Christ. 2 Cor. 5.10.

3. That it affirmeth Jesus Christ to be exalted at Gods right hand, and filled above measure with the Spirit, to send forth to men; to ma∣nifest himself in due season. 1 Tim. 2.6. To send forth to the Rebellious, that the Lord might dwell among them. Psal. 68.18. Joh. 16.8, 10. and to such as are subdued, and brought in to beleeve; to lead them into all truth, and make them usefull. Joh. 16.13, 14, 15. Act. 2.32, 33. Ephes. 4.7, 12. So as there is power in him, to Call all, and to bring all that heare his Word, and submit themselves thereto, to beleeve on him; and so to Life in and by him. Isal. 45.22, 24. & 50.4, 5. Prov. 8.32, 35. 2 Cor. 5.14, 21.

4. In that it affirmeth, that all men, (not onely those that submit to his government in the day of grace) but also all others, shall one day appeare before the judgement-Seat of Christ, and shall acknow∣ledge him to be LORD, to the glory of GOD; and then receive the

Sentence from him. Isaiah 45.23. Philip. 2.10, 11. 2 Cor. 5.10. This Answer, or one of these, d••e prove his Ransome effectuall with GOD, for All Men; How much more all of them toge∣ther.

Secondly, The Workes of God mentioned in Scripture, proveth the same also.

1. The Mercies of God, who according to his holy Truth, and Justice, and his Word, gone out of his month; should be constant∣ly testifying wrath, and heaping Plague upon Plague, destroying with Curse all that are found sinners against him, and his holy Law. Gen. 2.17. Deutr. 27. and 28. Gal. 3.10. If there were not some Ran∣some between him and Mankind; But through JESUS CHRIST, and his Ransome given, and Propitiation made and accepted, His Mercy is over all his Workes. Psalm. 145.8, 9. And hence comes by CHRIST, the Preservation of the Earth, And Inhabitants there∣of for men. Gods Patience, Long-suffering, Bounty, Meanes to lead to Repentance, motion of Spirit in those meanes, as is already shewed in Chap. 1. The Common Salvation.

2. The wrath of God revealed from heaven, against all unrighte∣ousnesse and ungodlinesse of men, who hold the truth in unrighteous∣nesse, who will not yeeld to the Light and motion of the Spirit, com∣ming from Christ, in the meanes, but smother it, and turne from it. Rom. 1.16, 17, 18, 21, 24. and 2, 4, 5. Prov. 1.24, 32. & 8.36. and this wrath breaketh out most abundantly, where this grace Procu∣red by CARIST, is with most light and meanes made knowne, to leade men to Repentance, and they refuse and turne from the same. 2. Kings 17.7.23. 2 Chron. 36.15, 16.17. Amos 3.2. Isai. 5.5, 6. Mat. 23.37, 38. Luke 12.47, 48. The Lord with indignation reveng∣ing the wilfull sinning, (after knowledge of the truth vouchsafed) a∣gainst the grace offered in Christ, by unkind requitalls, and con∣tempt thereof, disobedience thereto, and departure therefrom, both in this World, and in the world to come. Nah. 1.2, 9. Jo. 3.19. Mat. 12.32. Hebr. 10.26 29. 1 Pet. 3.19.20. 2 Pet. 2.1, 5, 10, 20, 23. 2 Thess. 1.8. Jude 15. The LORD, the Judge of all the Earth, being righteous and holy in all his Wayes. Psalm. 145.17. will nor thus deale with any for refusing an empty shew, and bare Pretence of Good.

And both these his Workes of Mercy, and wrath doe fully Prove; The effectualnesse of the Ransome of CHRIST with GOD for men.

Thirdly Reasons from Scripture, doe also confirme the same 〈◊〉〈◊〉 as to say.

REASON I.

That as Jesus CHRIST hath abolished Death by his Comming, Sufferings and Resurrection; So hee hath brought Life and Im∣mortallity to Light, by the Gospel. 2 Tim. 1.10.

REASON. II.

That the Grace of GOD, appearing through this Gospel, bringeth Salvation to all men; and so appeareth to All Men, to whom it so comes; though teaching Beleevers. Titus 2.11.

REASON. III.

That the time of Gods Patience, and shewing mercy, bountiful∣nesse, and sending his Servants with motions of his Grace in them; and moving to the hearts of men, to invite them to Repentance, and turning to God, is a Day of grace and Salvation, in which God is neer, and to be found, and ready to receive, and accept to Mercy, any that obey his Call, and turne to him. 2 Cor. 5.14.••1. and 6.1, 2. Revel. 3.20. Hebr. 3.13, 15.

And on this ground (in these three Reasons,) are all men in∣vited by Gods Servants, and by CHRIST in them, To look to CHRIST, and be saved, To seek him while hee may be sound, yea, even the Wicked and Ʋnrighteous, To forsake their owne Way, and turne to him, and Hee will have mercy o•• them; and aboundantly Pardon them; Isai. 45.21, 22. & 42.1.8. and 55.1, 2, 3, 6, 7, 8. And that also with this warning; That if they now refuse, and passe over the day of Grace, The Axe is at the root of the trees; and they will soon be out off; and greater judgement befall them. Prov. 1.25.29. Matth. 3.10. Acts 13.40.41. all which doe evidence the Ransome, given by Christ, to God for them; To have been ef∣fectuall with God.

As for that great ••••umble, which many make to themselves, to keep themselves out from Beleeving this Truth; as that many

perish, and misse of Eternall Life, and if CHRIST had so died, and given himself a Ransome, as were effectuall with his Father for them; then JESUS CHRIST should loose the travell of ••is Soule in his Death and Ransome given; This is Answer∣ed before in Chap. 1.

The speciall Salvation and distinction between the Common and the Speciall Salvation; and in Chapter 16. in Answer of the Third Objection.

The Spirit in the Scripture, saith not, that any perish, or misse of Eternall Life, because CHRIST did not die for them, or because his Ransome given, and Propitiation made, was not sufficient, or not effectuall with GOD for them;

No such matter, but because, when Light comes, They will not Repent, submit to him, come to him, receive him, and beleeve on him. Ioh. 1.11. and 3.19. and 5.40. 2 Pet. 2.1.

Besides, Scriptures shewes something more required of men to be done in and upon them by CHRIST, Then his Ran∣some and Propitiation by Death, and Resurrection made with GOD for them:

That they be Justifyed, and Eternally saved by him; Even a Spirituall Application of, and making them obedient to the Death and Blood-shedd of CHRIST, That so they may be brought to beleeve on him; and be sprinckled and washed from their sinnes with his Precious Blood. 1 Pet. 1.2. as afore-shewne in Chapters aforesaid.

Whence so great wrath comes on them that despise and resist this Grace.

Yet there is no lesse on the part of CHRIST, in respect of his Death and Ransome given for them; For hee doth, and shall see the Travell of his Soule. Isaiah 53.11. and that so fully; As,

That hee is the LORD of All. Acts 10.36.

And hath been, and is, and shall be so glorifyed in the hearts of many;

That they shall runne to him; and bee by his Knowledge shall justi∣fy them. Isai. 55.5. & 53.11.

And all the rest of men, shall one day bee convinced of sinne, because they have not Beleeved on Him. John ••6.8, 9.

And All shall appeare before his Judgement-Seat; and then and there shall confesse him LORD, to the Glory of God. Philip. 2.10, 11.

And there shall give Account to him. Rom. 14.9.12.

And He shall give the Judgement, and that according to the Gospel. Joh. 12.48. Rom. 2.16.

And so shall be glorifyed together, with his Father, in the Declara∣tion of the glorious goodnesse of his shining Truth, Justice, Mercy, free and aboundant Love, on those on his right hand; and his un∣failing truth, with the Equity and Severity of his Justice on them on his left hand. Matth. 25.31.46.

By all which, it will then appeare, that his Ransome was effe∣ctuall, with his Father; and hath been effectuall with many; and might have been with others; So as All shall then know;

That by the Grace of GOD, bee tasted Death for Every Man, and gave himself a Ransome for All;

By vertue whereof, hee then will shew himself both KING and Judge.

And so much for Proof of the Proposition.

CHAP. XXII.

Of the Removing some Doubts, hindring some from Beleeving; That which they confesse, the Scripture plainely Affirmeth.

SOme doe confesse; That they cannot denie, but that the Scripture plainely Affirmeth; That JESƲS CHRIST gave himself a Ransome for All Men, and by the grace of GOD, tasted Death for Every Man, and is the Saviour of, and Propitiation for the Sinnes of the World; but yet they are fearfull to beleeve the same in the Sense the words im∣port: because in other places, it is said, Faith is the gift of God. Eph. 2.8. and all that the Father giveth Christ, shall come to him. Joh. 6.37. and as many at more ordained to Eternall Life, beleeved Act. 13.48. Whence, seeing all doe not beleeve; They know not how to beleeve that CHRIST dyed for All.

ANSWER.

This hath been fully answered before; yet because it remaines as a Doubt in some, it shall be Particularly, with what is before said.

Ephes. 2.8. For by grace y•••• are five••••, Through•• 〈◊〉〈◊〉; and thee not of your selves, it is the gift of God: In these words there is a cleer distinction between the grace by which wee are saved, and the Faith through which wee are saved: And also here is a double affirmation; One intimate; and by the conjunction, necessarily implyed. Viz. That the grace by which we are saved, is the Gift of God: The other ex∣presse, Ʋiz. That the Faith through which we are saved, is also the Gift of God, againe, The saving here affirmed of, is to be minded, both in respect of that from which wee are saved; and also in respect of 〈◊〉〈◊〉 Salvation it self.

It hath been before shewne how the Scripture distinctly setteth forth;

First, a Reconciliation, Redemption, and Salvation, which Iesus Christ by himself, in his owne body wrought with God for men; (which was for all Men.)

And secondly; a Reconciliation, Redemption, and Salvation, which by his Spirit, in applying the former; hee worketh in men to God, (which though offered in some sort to All,) yet received only by beleevers; as is shewne, Chap. 1. which double Reconciliation and Redemption, is suit∣able to the double enmity against God, and the misery that mankind was fallen into.

First, through mans falling into sinne, there was enmity, in the very condition of all Mankind; which stood crosse to God; to keep him from comming in to men; and extending Mercy and Peace to them. Isa. 59.1, 2.

Secondly, through mans falling into sinne, there is an enmity in the very nature of all mankind, which rules in the hearts, and dif∣fuseth it self through all the Powers of soul and body; filling the man with aversenesse to God, and so keepeth a man from sub∣mitting and comming in to God for Mercy and Peace. Rom. 3.10.18.

God might, if it had so pleased him; have throwne mankind for sinne, into destruction, with the Devills, and their Angels, that first sinned; and then drew mankind into finne; but hee had more love to mankind; and being full of Pitty and Compassion towards men, he was ready to shew Mercy, and extend peace to mankind; But man being fallen into sinne, and sinning; the Truth of God prest for man to die, and his Justice for man to suffer Curse, and if without impo∣sing this death and curse; mercy should be shewne, and Peace exten∣ded to men: it would blemish the truth and Justice of God, and so be against him. Psal. 5.4, 5. Such was the condition of mankind, and so filled with enmity against God: for remedying whereof, JESUS CHRIST by his Fathers appointment, became man, a Publick Person, in the room of All; and so died for our sinnes, and rose for our Justification, and offered himself a Ransome and Propitiatory Sacrifice to God for All men: So as in him the sinner hath dyed, and the Curse is suffered; and so Mercy and Truth are mett, Psal. 85.10, 11. having

slaine the Enmity (which was in the condition of Mankind,) Ephes. 2.16. and made Peace through the blood of his Crosse. Coll. 1.20. which is intimated also. Ephes. 2.5. By grace yee are saved: and yet there is another Reconciliation for Christ to worke. Coll. 1.20.

For notwithstanding this Reconciliation wrought by Christ for men; yet there is an enmity in the nature of men still, they being by nature dead in Trespasses and sinnes. Ephes. 2.1, 2, 3. alienated from, and enemies to God in their mindes, by wicked workes. Col. 1.21. all out of the way, &c. Rom. 3.10, 19. Such is the nature of mankind.

For remedying whereof, God hath exalted JESUS CHRIST, and filled him with Spirit to send forth in the Declaration of the former Reconciliation and Peace made by him, thereby to convince, and subdue the Rebellious, and to worke repentance and faith in the subdued; through which faith they receive this Salvation. Psal. 68.18.20. Act. 5.30, 31, 32. as is before shewne, Chap. 1. & 2. & 3. & 4. and so they are saved both from the enmity in their Condition, by the grace of God in Christ, and from the enmity in their nature, by the same grace, through faith wrought in their hearts; whereby they beleeve this grace, and there∣through depend on him; and so receive remission of sinnes, and life, and the beginnings of Salvation from Jesus Christ.

And thus also there appeares a threefold salvation of the worke∣ing of Jesus Christ.

1. A Salvation, which is altogether without man, wrought by Jesus Christ himself, in his owne body, with God for men, whereby the enmity in mens condition is slaine; and so a way of Salvation opened for every man. 1. Tim. 2.4, 6. Heb. 2.9.

2. A salvation which is in the hearts and soules of men; discovering it self in some fruits in their mortall bodies, which Jesus Christ worketh by his spirit; making knowne, and applying the former; enabling men to beleeve; and therethrough reconciling their hearts and Powers to God, so slaying the enmity in Nature. 2 Cor. 5.18, 19, 20, 21. Colloss. 1.20, 21, 22.

3. A totall, compleat, and Perfect Salvation, both of soul and body, made glorious; for which the Beleevers doe yet waite. Ro. 8.23. Phil. 3.20, 21.

And of the second of these, it plainly appeares to be meant. Ephes. 2.8.

So that by Scripture it appeares, and in this Ephes. 2. also, That the comming of Jesus Christ into the World, and the Propitiation made by him, for the sinnes of the World, is the grace of God, and his gift. Joh. 4.10. Ephes. 2.12, 13.

The Patience and bounty of God procured hereby; and wit∣nessing his mercy, and leading to Repentance, is the grace of God, and his gift through grace also. Mat. 5.45.48. Act. 14.17. Rom. 2.4. Eph. 2.1.4.7.

The Declaration of the Gospel is also the grace of God, and his gift through grace. Luk. 1.77.79. Joh. 1.7. Eph. 2.17. The sending forth of Spirit in the Gospel, to convince and turne men in to Christ, is also the grace of God, and his gift through grace, whether men turne at his reproof, Yea, or no. Prov. 1.23. Joh. 1.4, 5, 9. Ephes. 2.17.

The subduing of the heart, and bringing it in to beleeve; is also the grace of God, and his gift through grace; of which meant. Ephes. 2.8. Phillip. ••. 29. 1 Pet. 1.21, 22. And the establish∣ing a man in the faith; is also the grace of God, and his gift through grace. 2 Cor. 1.21, 22. Ephes. 2.18, &. Now God hath sent his Sonne into the World, to be the Saviour of the World; and Christ hath given himself a Ransome for All men, whether men beleeve or not, Christ at one time or other enlightneth, and so tendereth convincements and Calls to everyone that commeth into the World, whether they submit to it or no. Prov. 1.23. and 4.45. Joh. 1.4, 5, 9. And thus doth God in the meanes; and by his Spirit, that is able to worke it, offer to give, and tender the working of faith in men at one time or other. Rom. 2.4. Act. 17.30, 31. Gen. 6.3. Mat. 23.37. which is an admonition to all: to seek faith of God in the meanes; to yeeld to his Spirit, when hee is about to work it; To give him the glory, when it is wrought; but no cause at all from hence to raise a doubt of the extent of the Ransome, which is in the grace it self, that faith receiveth, and so in∣timate. vers. 1.4, 5, 7, 12, 17.

ANSWER.

Joh. 6.37. All that the Father giveth me, shall come to me; and him that commeth to me, I will in no wise cast out. Those that hence raise the Doubt about the extent of the Ransome, doe it from the words, giveth me; though it be true, that the words themselves give no cause thereof, but let them be weighed.

1. Giving, as some would have it, giving by Election to Sonship, and eternall inheritance; which election was in Christ without con∣sideration or respect of good or evill, righteousnesse or sinne, and these are said to be chosen in Christ; And so, (though not so spoken in Scripture,) may be truely said, to be given him; But not the onely number, that were given him; for as these are given him, to be his members, and Brethren, and heires with him; so were all the rest of mankind, in the same Decree given him, to serve him and his People; as is before shewn, Chap. 18. In Answer of Objection the Fift. But where this Election and Decree is set forth under this terme of being given to Christ, is hard to find in Scripture; I cannot yet meet with two places, nor with any that could shew me them, and prove it so. But surely in this place it neither is, nor can be taken, as so used; Though such a groundlesse apprehension thereof, is that, whence some doe raise to themselves this Doubt.

2. The Priviledges and life of all mankind, was once put in the keeping of the first man that God made, The first Adam, a type of him that was to come; and hee by one offence lost, and overthrew himself, and all mankind, and God in his mercy to mankind; Sent forth his owne Sonne, made of a Woman, in the likenesse of sinfull flesh, and made him under the Law, and laid on him the sinnes of the World; and the curse due to Mankind; That he might undertake for All Men, to Ransome them; and open a way for them to come to God a∣gaine.

And thus did God give All Men to Christ, to Ransome them; and pay the price for them, and so worke a Redemption for them, that they might be set alive before him. Isai. 49.6. Rom. 3.19.25. and 5.12.19. 1 Cor. 15.21, 22. 1 Joh. 4.14. Joh. 1.29. See Chap. 8.

And giving may be found sometime, though not often used in Scripture, to set forth Gods giving of men to Christ, to undertake for them, to Ransome them; and also given to him, hee hath so payed the Price, and satisfyed for, that they shall all come to him; and hee will raise them up; and they shall acknowledge him Lord, to the glory of God. Isai. 45.21, 22, 23. Joh. 12.22. Phil. 2.7.10, 11. 1 Cor. 15.22. and of this giving, is most likely to be meant. Ioh. 6.39. Though giving be seldome so used:

3. Giving is sometimes used, to set forth that Act of God to

Christ, in respect of his acceptance of his Ransome, and his victory in his Resurrection; in which he hath given all men to Christ, to be his, and hee to be their Lord, and they to live to him, and hee to possesse them for an inheritance; To give Inheritance to those that submit to his Government, and judge the rest. Rom. 14.9. 2 Cor. 5.14, 15. Acts 10.36. and in this sense the word, Give, is used. Psal. 2.6, 8, 9. and elsewhere in Scripture; and in all these three Senses, giving comprehends Adam, and all that comes of him; all men being given to Christ in every of these Senses, as Scripture testifieth.

4. Giving is sometime used for GOD'S giving Men to Christ, in the heavenly Call, when by his Spirit sent forth in the Gospel; he not onely enlightens men in the knowledge of Christ, and the Propitiation made by him; and of Gods love therein, and of that fulnesse of grace and truth that is in him to bestow; So as thereby to convince them, and begin to draw them with the bands of Love; Taking the yoake from off the Jawes, and laying meat be∣fore them; without which none come to Christ. Ioh. 6.45. and not∣withstanding which, many may draw back; and not knowing aright this his goodnesse, be yet unchosen. Hos. 11.2, 3. Matth. 20.16. But in this heavenly Call, giving them so to see the Excellency of Christ, that all things else becomes as losse in comparrison of him; and they so instructed, and Prevailed with hereby, that they come in to him, and beleeve on him, so as they are given up to him. Phil. 3.7, 8, 9. Io. 6.40.45. and to these he maketh known his Fathers Name; and giveth them his Words, and eternall Life, and will Preserve them, and raise them up to glory at the last Day; And this giving to Christ, in and by the heavenly Call; is that meant. Ioh. 6.37.40. and most usually by our Saviour, speaking of this businesse. Ioh. 17.2.6, 9.12.24. and else∣where, which is a good admonition to all of us to abide in, and yeeld up to the heavenly Call; and therein to give all diligence to make our Calling and Election sure. Heb. 3.1.14. 2 Pet. 1.10. But no colour to doubt of the Extent of the Ransome; which is the ground thereof. 2 Cor. 5.14.20.

ANSWER.

Acts 13.48. And when th, Gentiles heard this; They were glad, and glorified the Word of the Lord; and as many as were ordained to eternall Life, beleeved.

1. This place speakes of a further business then the death of Christ, as the Ransome and Propitiation only; The next and immediate end thereof: Not being the taking enmitie out of the Nature of men; and giving them Eternall Life to all, or any; But the taking enmity out of the Condition of men; and that so having them all given into his dispose; He might open a doore of life to them, and reconcile their Powers to God, that through his Call beleeve on him, and give them Eternall Life; and judge and condemne those that refuse in his Call, to submit to him. Coll. 1.20. Ephes. 2.16, 17. Rom. 14.9.12. 2 Cor. 5.10.20. Heb. 5.9. 2 Thes. 1.8. So that this Sentence gave no colour for the doubt, it being neither here, nor in any place of Scripture said, That as many as Christ dyed, and gave himself a Ransome for; either have done, shall or will beleeve on him; and have Eternall Life.

2. The words, ordained to Eternall Life, (whence the doubt is raised,) It is to be feared, are mistaken, as if they signifyed onely the Prime Election to Sonneship, and eternall Inheritance; whereas it is not found in Scripture any one place; where that onely Sense is set forth in the words, ordaining to Life;

(Of the word Ordaining. Act. 13.48.)

The word ordaining, being found in Scripture, to have a further Sense, and to signifie a great deale more; Even the Ordination, Con∣stitution, Preparation, furniture, and Consecration, of the Elected, both for the businesse and end, for which they were elected, whether it be applyed to JESUS CHRIST, or to those Chosen in and by him, to Life. 1. Pet. 1.20. Acts. 10.42. Hebr. 10.5. Ephes. 2.10. And this word ordaining, is most frequently used in Scripture, for an actuall Ordaining, Constituting, Preparing, Furnishishing, Conse∣crating, and so making meet, and giving Liberty and Authority for that to which one is ordained, & so it is with an actuall Election, and Choice, being also more then a Choice, even a furnishing, and con∣secrating to the businesse, and end for which one is Chosen; And for the word is used; when it is spoken of the Church. Act. 14.23. and 16.4. or of God his ordaining, Rom. 13.1. 1 Cor. 12.28. 1 Tim. 2.7. and so our Saviour of his Disciples, whom in his heavenly Call, hee

had actually chosen out of the World, into Union and Fellowship with himselfe, and one another; and appointed and consecrated them to hold forth the Word of Life. and serve him in the Gospel. Joh. 15.15. I have Chosen you, and ordained you, that you should goe, and bring forth fruit, &c.

And this word ordaining, in this businesse, to be so taken for an actuall ordaining here, is evident by the like use of it in places speak∣ing of the like blessing. Coll. 1.12, 13. 1 Pet. 2.9. 1 Joh. 5.11, 12. Joh. 6.36. And so the Word ordaining, Acts 13.48. Im∣ports.

1. The Abundance and Power of Spirit, that went in the Word to their hearts. Act. 11.21.

2. The unfainednesse and effectualnesse of the Spirit, wrought in them, as, 1 Thess. 1.3, 4, 5.

3. The evidencing the effectualnesse of their Calling and Electi∣on, as 1 Thess. 1.3, 4, 5.

4. The aboundance of grace Powred into them, as Rom. 5.15. Tit. 3, 4, 5, 6. Such as was not usuall in the beginning, and first comming of the Gospel, to and in every one, where the Spirit had any work∣ings, as may be seen in some that in some sort beleeved the report. Ioh. 23, 24. and 3.3, 21. & 6.21.38. Act. 2.31. and 3. and 5. 1 Cor. 14.24, 25. Rom. 14. & 15. 1 Cor. 3.1, 2, 3. So that here was more then usuall.

And here appeares some cause for this in Act. 13.48. for here was a great opposition, contradiction, and blasphemy of the Do∣ctrine, by the Jewes. vers. 45. and so God was pleased to send forth more aboundance of Spirit and grace in the Apostles ministra∣tion of the Gospel, when it was most abundantly opposed and blasphemed, and did effect more in the hearts of many, at this and such Seasons, then was otherwise usuall, like that Act. 16.23.

It may be some convincements, and movings might touch the hearts of many; yea, it may be some of the opposers and blas∣pheamers; But yet none so farre beleeved, as to receive the report, and yeeld to confesse it, but onely such, and those, to whom this aboundance of Spirit, in such evidence, and effectuall operation did come and enter, to prevaile in their hearts; Not onely to be∣leeve

the report and yeeld to confesse it, (as with many at some other Seasons,) But in Beleeving unfainedly, to cleave to Christ, and give up themselves to him; In which their faith became effectuall, and they at first partakers of the first fruits of Eternall Life; So as that might be affirmed of them in their beginning, which is said. 1 Thess. 1.3, 4, 5. 2 Thess. 2.13. & 1 Pet. 1.1.2.

So that here were neither Hypocrites, nor feined Beleevers, nor any lying under convincement, nor hanging in the birth; But all that were now brought in, were thus ordained, constituted, prepared, consecrated, and brought to some enjoyment of Eternall Life; So many as had such abundance of grace, and so effectually beleeved at this time, and no more, and yet there were many of them: which serveth to set forth the power of the Gospel. Rom. 1.16. Gods Pre∣sence with his Servants in ministration thereof. Matth. 28.19, 20. 2 Cor. 3. and is a great encouragement to constancy in fighting the good fight, and holding forth the Gospel, in time of greatest oppo∣sition and Persecution, when there may be greatest blessing. 2 Tim. 4.1. and is very usefull many wayes, but gives not the lest shew for the doubt about extent of the Ransome: It neither being said, how ma∣ny as Christ dyed for, beleeved; nor yet so many as was in Gods Councell Elected to Life; for then what becomes of all Beleevers since; nor yet as many in that place, nor which is lesse, as many of that Society, as were Elected to Life; many such might be, that were afterward Called; and then thus effectually Chosen and ordained; and so beleeved as these did. So that the Words caused not the doubt, but are abused to colour it.

3. The Word or Doctrine that these did heare, and in hearing, were glad of, and did glorify, and praise it in their hearts, for the truth and goodnesse of it, and for the love of God, and the Salvati∣on in Christ, manifested therein, It was not that part of the Go∣spel, which sets forth Gods Election of some to Life, and his peculiar Love to them, (as this doubt pretends,) But even that part of the Gospel, whereof the doubt is made; it being the same Prophecyed in Isai. 49.6. I will also give thee for a light to the Gentiles, That thou mayst be my Salvation to the ends of the Earth. Where all the ends of the Earth called to look to him, and be saved. Isa. 45.22. which is evident to be all men. Prov. 8.45. In all the ends of the Earth. Isai. 4.28.

Joh. 1.3, 4, 5, 9. and so as large, as 1 Tim. 2.6. Hebr. 2.9. So that this place well considered, would have prevented, or removed the doubt.

CHAP. XXIII.

Of some mention of the Benefit of this Doctrine held forth.

SOme not being able to gainsay the truth so plainly affir∣med in Scripture, but that it is plainly recorded, That Jesus Christ did by the grace of God, taste death for Every Man; and gave himself a Ransome for All Men; came into the World, to be the Saviour of the World, and is the Propitiation for the sinnes of the whole World; yet are pleased to demand, What profit is there in maintaining this so Plainly, and in such a generall and large Sense; as the Scripture expresseth it in?

To which this Answer might be given, that as man beleeveth with the heart unto Righteousness; So with the mouth confession is made unto Salvation; and so I might say, it is one part of the service of our Lord Jesus. To hold forth the Word of life, and to confesse him, and not to be ashamed of his Words before men: Rom. 10.9, 10. Phil. 2.16. Matt. 10.27. Mar. 8.38.

But farre be it, that any of us should say, What is the Almmighty, that wee should serve him? and what profit shall wee have? Job 21.15. But hoping that this Question is moved with a more Christian mind; I Answer to it.

ANSWER. I.

This is that Doctrine, which our Saviour Jesus Christ, in such generall words, did himself Preach unto men, to bring them to Re∣pentance and faith. Ioh. 3.16, 17. & 6.51. & 12.46, 47, 48. And which his Forerunner had also to that end declared. Joh. 1.3, 4, 7, 9, 29.

2. The same doctrine in the same largenesse did hee put in the hearts of the Apostles; and committed the ministration thereof to them, to declare. 2 Cor. 3.16.12. Acts. 13.47, 48. Tit. 3.4, 5.

3. The Confession of this Gospel, in such generall words, hath been an approved Confession of Beleevers. Joh. 4.42. It is therefore unquestionable very profitable; and if we should reject this Word of the Lord, as unprofitable, what wisedome would be in us? Jere. 8.8, 9. yea, would not that heavie sentence be verified in us. Isai. 29.10, 11. & 28.12, 13.

4. This Doctrine so held forth, is very profitable for all men; And that, both first to convince them of the vilenesse of their sinne, in which they have been the Crucifiers of Christ, the emptinesse of their Righteousnesse, the greatnesse of Gods love to them; the horrible∣nesse of their Rebellion against so loving a God; as is shewne in nine Particulars. Chap. 17. in Answer of Objection 4.

Secondly, to allure and move them to Repentance, of their sinnes; and from dead Workes; to belief of the Gospel, and Faith in Jesus Christ, our Lord; and so to attend his Sayings, and receive his re∣proofs and Councell, as that which indeed appertaines to them; So as his Death applyed to these ends, may be said, to be for All; for us, for you, for me, for thee, and so left to every mans Conscience, with∣out peradventure. Act. 2.3. Heb. 6.1, 2. 2 Cor. 3. and 4.1.6. & 5.10, 14, 15, 19. And one doubt put in about the truth of Christ's death and Ransome for all men; layes a barre to keep them from being convin∣ced indeed of the vilenesse of their sinnes, and shuts the doore against them, for comming in to Repentance and faith; leaving them in the darke to muse upon Election; or driving them, with the Pharisee, to seek some fleshly righteousnesse, in which they may be better then others; to claime Christ by.

5. This Doctrine, so beleeved, is Profitable for Beleevers, to keep them humble and Patient. Rom. 3.9. Tit. 3.3, 4. to move them with Love and Pitty towards others. 2 Cor. 5.14, 15. To preserve their Confidence in God, for speciall favours. Rom. 5.1, 5, 6, 11. yea, it teacheth to denie all ungodlinesse and worldly lusts; and to live Soberly, Righteously, and Godly in this present Life. Titus. 2.11, 12.

6. It is Profitable to the servants of Christ, in respect of them∣selves,

and others, in preserving a good estimate of Scripture; and freeing from those fleshly reasonings, and those false affirmations; That all Christ dyed for, shall be eternally saved; and that hee shall justify by his knowledge, as many as he dyed for; And those rash Furies of confounding what the Scripture makes distinct; yea, it is profitable for Doctrine, reproof, correction, instruction in righte∣ousnesse. 2 Tim. 3.16. But desiring it rather may be found Profitable, then said so to be; I intreat all that will vouchsafe the reading here∣of, to minde the Application in a few Uses; in which, especially in the Last, this Question will be further answered.

And so give me leave to speake to thee, Reader, whosoever thou maist be, as to one, who I am sure Christ did indeed die, and give himself a Ransome to God, for.

CHAP. XXIV.

Of Ʋses of the Affirmation in, 1 Tim. 2.6. Heb. 2.9. As the Propo∣sition at first affirmed.

USE I.

IF thou be one, that as thou hast heard of the Death of JESUS CHRIST, for All men, so thou hast nei∣ther opposed the Doctrine, nor yet set thy heart serious∣ly to attend what grace is offered thee therein, and what is required of thee, but still livest in, and allowest thy self to goe on in, and serve divers lusts and Pleasures, in Profanation of Gods holy Word, Worship, Name, Sabbath, or in abuse of thy members, to cruelty, uncleannesse, fraud, or of the Creatures of God, to gluttony, drunkennes, wantonnes, pride; or any such like known sinnes; surely in these days, and this Nation, thou canst not but know that these & such like evills are the breaches of the holy and righteous law of God:

which even from thy Creation thou art bound to keep; and so great is every sinne in the breach of that Law; That all the Crea∣tures in the World, are insufficient to satisfy for: So that if Jesus Christ had not in thy Nature and Place, become under the Law, and so borne thy sinnes, and suffered the Curse for them, Thou must have perished for ever; but this hath Jesus Christ done to Redeem and Ransome thee: Now I pray thee consider; Was sinne so odious and hatefull to God? That no Sacrifices, no Ransome, nor Workes, no Blood, nor anything lesse then the Precious Blood of the Sonne of God, could p••ease his wrath, and satisfie his Justice; and that the Punishment and Curse suffered for thy sinne, was so great, as to make such a Mighty One, to be in an Agony, and to sweat great drops of Blood; and to cry out upon the Crosse, because of the wrath that was executed on him: yea, to Die also! and even thy sinnes also, with the rest of us, the Thornes, the Speares, the Nailes that pierced him, the Mallady that caused him to sweat such drops of Blood! and the very cause for which he suffered all these Stripes! Behold what a share thou hast; what a hand thou hast had in the shedding of the Blood of the Sonne of God: In which Sufferings, hee yet willingly did die, and so gave himself a Ransome to God for thee; to save and deliver thee from the Wrath of God, and the Snare of the Devill: and that himself might be thy Lord: And shall neither the Blood he hath shed, nor the Love hee hath Testifyed thereby, melt and gaine in thy heart towards him? Did he shed his Blood, to satisfie for thy sinnes, and wilt thou still goe on in sinne? Canst thou de∣light, and allow thy self in those sinnes, for which the Lord Jesus was so wounded, and suffered so much? Did hee become under the Law for thee, and for thy Debt; Die, and Rise, that thou might'st come under his Government; and wilt thou still yeeld to continue in servitude of sinne and Satan? Is there through his blood, so much Patience and Bounty vouchsafed, to lead thee to Repentance, and wilt thou still persist in impenitency? wilt thou slight the meanes hee by his blood hath Procured, to invite thee to Repentance? Wilt thou make thy members, which he by his blood hath purchased, the Ser∣vants of sinne, that drew forth his blood? Wilt thou oppresse or defraud People purchased by his Blood? Wilt thou abuse to gluttony, Drunkennesse, Wantonnesse or Pride, those Creatures, the liberty

of Sober and moderate use whereof was purchased by his blood? Wilt thou still passe on thy time securely, without seeing the Peace and Life that is in him, and was procured by his blood? Is all the Sufferings and Death and Blood-shed of JESUS CHRIST, of no more esteeme with thee? Canst thou so contemne and tread un∣der foot, and cast as farthest off, and least in thy thoughts, the Preci∣ous blood of JESUS CHRIST, shed for thy sinnes? And wilt thou not suffer the application and beliefe thereof, to rest and worke up∣on thy heart, to melt thee, and wash thee from thy sinnes; to fill thy heart with sorrow for, and loathing of thy sinnes, to Crucifie the flesh, with the affections and lusts thereof; and to turne thee in to Christ, whose blood would speak Peace to thee, and purify thee? Wilt thou so Persist? Oh what wilt thou say! or how wilt thou be able to endure, when thou shalt be brought before this thy Lord, that so dyed for thee, and have his Precious Blood, and all his Sufferings, with all the Mercies extended therethrough to thee; and all thy contempt and abuse thereof laid to thy Charge, and then to be Judged by him that so dearly bought thee, and thou would'st none of his Go∣vernment, but set light by all his Sufferings and Councells: Oh that thou wert wise, and wouldest consider thy latter End, and who it is that Calleth thee to Repentance! And is it not hee that dyed for thee, and paid thy Debt? That hath waited for thee, and forborne thee so long, that hee might be gracious to thee? That hath Pardon and Peace, and Life to bestow upon thee, and that by all his mercies given thee, and meanes he used toward thee? and calleth on thee to forsake thy owne way, and thoughts, and turne to him, and hee will have mercy on thee, and a∣boundantly Pardon. Isai 35.6, 7. doth hee not complaine of it, as that which is a new Piercing to him; that thou wilt goe on still, Pressing him with thy sinnes, and not come in to him, that thou mightst have Life? Isa. 43.24. Ioh. 5.39, 40. Surely he came to save sinners; hee dyed for the un∣godly: Say not therefore, There is no hope in him for thee, and therefore thou wilt doe as thou hast done, and so refuse his Call. Jer. 2.25. Neither say thou; Seeing hee dyed for mee, I shall have Peace; Though I walke af∣ter the stubbornnesse of my owne heart; for though he dyed for the Sinners; Ʋnjust, Ʋngodly, and his enemies; yet such shall not inherit his king∣dome, and have Eternall Life with him: they that would enjoy this Life, must suffer his Blood, through his Word and Spirit, to cleanse, renew

and bring them in, and conforme them to himself; therefore be not deceived, God will not be mocked. 1 Cor. 6.9. Ephes. 5, 6. his word is already gone forth, that he that so turneth his Grace into wanton∣nesse, and will persist in his evill way, and still say, hee shall have Peace notwithstanding: The Lord will not be mercifull to such a one; but all the Plagues written in his Book, shall light upon such a man. Deut. 29.19, 20, 21. and the Lord Jesus is a Righteous Judge, and will wound the head of such, as when this grace of his is made knowne, will goe on still in their Trespasses. Psal. 63.21. Wherefore I beseech thee, let the blood of Christ, shed for thee, and his love testified therein, plevaile with thee, to soften thy heart, and to turne thee from all thy evill wayes into JESƲS CHRIST, And seek the Lord, while he may be found; turne and live, for there is Mercy in him for thee; It is no lying fable that is tould thee. 2 Pet. 1.16. Hee hath sworne, hee hath no pleasure in the death of the wicked, but rather that the wicked turne from his way, and Live. Ezek. 33.11. and 18.23.32. Oh turne thee, turne thee and Live; why wilt thou die, when hee delighteth not to have it so? Behold hee hath given himself a Ransome for thee; and received Spirit, to send forth in the meanes; Hee hath procueed Salvation, and made thee save∣able, and calleth thee to Repentance, and faith, that thou mightest be sa∣ved; And all this Treatise hath been to Prove the doore of Life open for thee: How long wilt thou now deferre, and stand out against so great grace? wilt thou not be made cleane? When shall it once be? Jere. 13.27. Follow not lying vanities, to the losse of thy owne mercies. Jonah 2.8. Loose not thy owne soule, now he hath Purchased it: Doe not destroy thy selfe, now hee hath wrought Redemption for thee: Oh refuse not to accept his grace, and submit to his government, that hath so deerly bought thee; Doe not denie him, or despise his Councell; Doe no longer persist in thy ownewayes; least thou Provoke him to give thee up, and so an irrecoverable downfall come upon thee. 2 Pet. 2.1, 2. which yet may be Prevented.

The LORD in Mercy give thee so to beleeve, minde, and acknow∣ledge the Death and Lordship of JESUS CHRIST, that this, with all such warnings and entreaty; may timely take place in thy heart.

USE. II.

If thou be one that hast more attentively heeded the report of the Gospel, and hast so framed thy self, that thou art not onely free from walking in such open and manifest evill wayes, as the former, but art also more dilligent in frequenting the Church Assemblies, and sometimes reading the Scriptures; and using some Prayers, and shew∣est some mercy to the Poore, and livest justly and peaceably amongst thy Neighbours, and herein concludest Peace to thy self, and trustest hereby to come to Eternall Life; Not yet having received any su∣pernaturall light and motion of the Spirit in the Gospel, applying the precious Blood of Christ to thy heart, and so speaking Peace to thy soul, and purifying thy nature thereby, and bringing thee in to God, to take comfort in him: and seek the things of him, that are above; But that thou dost yet minde the things that are below, and art inwardly most busied, and carefull to keep and preserve to thy self a Name, or Riches, or Promotion amongst men, and so taken up with cares, thoughts and exercise this way, That there is not room enough for the Word of the Gospel, to take place and root in thee; nor for thee so to heed and give up to it, that thou mightest receive from the holy Spirit in the Word, the forceable application and ef∣fecacy of the Blood of JESUS CHRIST; so that by reason of this thy neglect, thou art not yet, through the Grace discovered in his blood, made penitent, and so united to CHRIST, nor hath received of the Spirit of Christ, to fasten thy confidence in him alone, that hee might be all in all to thee: I pray thee also mind the scope of this Treatise, and especially Chap. 1. & 2. and what the Scripture saith of this businesse; It is a truth, that God hath given us Eternall life, and that this Life is in his Sonne; But if thou have not this his Sonne, and be not by an unfained faith united to him, thou hast not yet that Eternall Life that is in him. Joh. 1.11, 12, 13. and 3.18. 1 Joh. 5.11, 12. It is a truth, That Jesus Christ hath shed his blood for thee; but if by his Spirit thou be not sprinkled and washed therewith, thou hast no part with him in his speciall Priviledges. 1 Pet. 1.2. Truth it is, hee by his blood hath bought thee, and procured Life for thee, and meanes to use, and seek life; and so hee is Lord over thee. Acts 10.36. But if thou have not his Spirit, to keep thee to him and in his Government, thou art yet none of his Peculi∣ar Ones. Rom. 2.5.9, 10, 14.

I pray thee set thy heart to this businesse, it is no vaine word, nor falshood that hath been told thee: That Iesus Christ did Die for thee, and hath life in himselfe to bestow on thee, and in him is all fulnesse of heavenly Treasures, and riches of Everlasting life; freely to bestow on all that come in to submit to, and beleeve on him. Deut. 30.11.12, 20. Rom. 10.7.11. doe not therefore suffer thy self to be detained and kept off from these heavenly riches, by seeking worldly and fading things; It will be no rejoycing Profit to thee, if thou shouldest winne the whole World, and loose thy owne Soul. Mat. 16.26. be not so unwise, as by following lying vanities, (the goodliest flourishings of the World be∣ing no better,) To forsake thy owne Mercies. Joh. 2.8. nor feed on ashes, till a deceived heart turne thee aside. Isai. 44.20. Remember that there is a way that seemeth right to a man, and yet the Issues thereof are the issues of Death. Prov. 16.25. There is a generation that are Pure in their owne eyes, and yet are not washed from their filthinesse. Prov. 30.12. Doe not thou therefore, by any of thy doings, speake Peace, and conceive Etær∣nall Life to thy self, before Christ, by his Spirit, in the Word of Grace, make his blood effectuall in thee; and thereby speak Peace to thee; and so by Spirit give into thy heart the beliefe of his goodnesse; and the hope of eternall life, renewing thee; and seeing there is such Mercy and Hope, and Life in him, that Dyed for thee; Beware thou doe not faile, nor come short thereof; Let the Love of Christ, and his Precious blood he shed for thee, and the hope Procured therethrough; and in the Gospel set forth for thee, bee of more ac∣count and force with thee then so; But seek him, and rest not, till hee by his Spirit hath applyed his blood to thee, and washed and seal∣ed thee therewith. Heb. 4.1. and 12.15. Remember I pray thee, that wholsome warning of him that Dyed for thee. Matth. 7.21. Nvt eve∣ry on that saith unto me Lord, Lord, shall enter into the Kingdome of hea∣ven, but he that doth the will of my Father which is in Heaven: and is it not the will of our heavenly Father, that wee should heare his Sonne, and beleeve on him. Matth. 3.17. Joh. 6.20. and is not JESUS CHRIST the Authour of Salvation, to them that obey him. Heb. 5.9. and is not this Obedience, to obey his Gospel. 2 Thess. 1.8. Rom. 6.17. and is that all Obedience, to heare it Preached often, and to read it, and to live honestly amongst men, and so to hope for Eter∣nall life; Surely no, This Obedience is in beleeving on him, and sub∣mission

to him; and it beginnes in obedience to his death and blood∣shed; both in acceptance of it, and of what it requires and Promi∣seth; and submission thereto, and to be conformed to him in it. 1 Pet. 1, 2. Phil. 2.5.8. Now I pray thee, hath not the Gospel affirmed, that Christ dyed, and gave himself a Ransome for thee; and is he not set forth in the Gospel, as the Propitiation for thy sinnes, through faith in his blood. 1 Joh. 2.2. Rom. 3.25. Now doth not this blood of his, so shed for thee; (if ever it were Spiritually hinted to thy heart,) require of thee, and offer to worke in thee a sight and acknowledgement of the multitude and heynousnesse of thy sinnes, that were laid on Christ. Isai. 53.2.6. Joh. 1.9. with a sensible sorrow, and a piercing heart for them. Zath. 12.10. and killing the very Life and delight in them. Gal. 5.24. Rom. 6.6. with an abasing and loathing thy self, as that cursed one, for whom he was made a Curse. Gal. 3.10, 13. and doth not the Spirit by this blood require, and offer to worke in thee a renouncing of trust or reliance in, or thinking to come before God in any Changes, Righteousnesse or workes of thy owne, which is of the Law. Gal. 2.20. Phil. 3.7, 8, 9. And doth it not likewise require, and offer to work in thee a contempt and disrespect of all the glory and appearing Excellency of the Fame, Riches, Pleasures and Promo∣tions of this World. Gal. 6.14. Phil. 3.6.8. and doth it not require of thee, and offer to worke conformity to him, in death; in being as dead to sinne, and to all the life and glory in humane and world∣ly parts, righteousnesse, fame, riches, pleasures, friendship and life; and submission to be deprived of any of them, as Hee, and the Go∣spel shall require; That thou mightest finde, and receive all thy wisedome, righteousnesse and life, in and from him. Matth. 16.24, 25. Phil. 3.3.7, 8, 9. and doth it not likewise promise in this submission to him, and dependance on him, Romission of sinnes, Peace, Righteousnesse and life. Acts 10.43. and 13.36, 38. and doth not the great love of God testi∣fied in his blood-shed, sometime move at thy heart to yeeld to all this, and let all ••oe, to come to him; who in this thy obedience to the blood of Christ, will by his Spirit, sprinckle the same blood in thy heart, and thereby speake Peace to thee, and purify thee, and consolate thy heart, and shed abroad his love in thee, by his Spirit, and so acquint thee with heavenly hope, and riches. Heb. 12.14. 1 Pet. 1.2. Tit. 3.4.7. Rom. 5.15. and till this be, Though Christ dyed for thee, and life be

in him for thee, yet thou hast not Life; Therefore I pray thee, be not deceived; say not, Thou art rich, when thou art yet poor. Revel. 3.17. but rather seek that which is true riches indeed; and seek it of Christ, in whom it is; and rest not till thou be submitted to him; and that he by his Spirit, take knowledge of thee, enable thee to beleeve, and ju∣stifie thee. Joh. 10.27. 1 Pet. 1.21, 22. Rom. 3.26. So as thou in some measure experiment that in Rom. 5.1, 2. It will bee to thee-ward but a heavy knowledge, to stand before him one Day, and know that be shed his blood for thee, and Redeemed thee, that hee might be thy Lord, and that true Gospel was Preached to thee, when all that blood shed for thee; and all the Gospel, with all the entreaties of his Servants, and motions of his Spirit, and all his Patience and Bounty shall be laid to thy charge, and come in as witnesse against thee; because thou hast not come in to his Regi∣ment, and submitted to his Death, set forth in his Gospel. Rom. 14.9, 12. Matth. 11.20.24. Now is the time in which hee is to be found, and sub∣mitted too; and Spirit received from him: Hee now offers thee grace. 2 Cor. 5.19, 20. & 6.2. Matth. 25 1, 13. Doe not fore-slow till it be too late, till the door be shutt, for then it will not availe thee to say, LORD, open unto us, wee have eate and drurke in thy Presence, and thou hast taught in our streets: Remember the Five foolish Virgins. Luke 13.2, 5, 26. Matth. 25.1.13. And deferre not till it be too late; which GOD in Mercy prevent: but seek in this time of finding; which God in mercy grant thee.

USE III.

If thou be one that holdest, That Christ dyed, and wrought Redemp∣tion for All Men: and dost desire to Partake of the benifit of his Death, and to have Eternall Life with him; and for that end makest Images to thy self, to put thee in mind of him; and makest interceed∣ing Mediatours of Angels and Saints departed, to entreat his love for thee, and devisest Penitentiall abasements and mortifications, as ware∣ing haire garments, lying on bare boards, or chopt straw, going bare∣foot on Pilgrimage, willfull Poverty, and usest dilligence in use of hu∣mane devises, and mens Precepts, to Worship God withall, and are at labour and cost, and usest, and dost many Workes of Devotion, and of Mercy, and Equity, to make thy self worthy of Christ, and life by him; and through all these, to make up a Confidence of life to thy selfe; I pray thee, what wrong should be done thee, if one

shall charge thee with the sinne of the Heathen, in a higher degree then those. Rom. 1.18 22. for dost not thou herein hold the Truth in unrighteousnesse, and professing to know GOD, thou dost not glorifie him as GOD: but becommest vaine in thy immaginations; and pro∣fessing thy self to be wise, thou becomest most foolish: for even in this way, wherein thou thinkest to serve and honour him, and to have life by him, thou dost directly disobey and dishonour him, and provokest him to curse thee.

I pray thee consider, and let thy heart answer without stop, is this obedience or disobedience to the death and bloodshed of Jesus Christ: To be so alive to thy owne wisedome, thoughts, wayes, and workes; to choose thy own wayes, and put confidence therein; See and consider what is said before, to such as are not gone a whoring in thy way; and what is written. Jer. 9.23, 24. 1 Cor. 1.29, 30, 31. 2 Cor. 10.17, 18. 1 Joh. 5.20, 21. Isai. 66.1, 2, 3. and thou shalt see thy way sinfull; is this to honour him, or to dishonour him, To advance thy self in a Will-worship, and in Observation of things that Perish in thousing. Coll. 3.18.23.

Doth not his blood, spiritually applyed to the heart, humble and melt, mortifie sinne, appease the Conscience, and purify the heart? Zach. 12.10. 1 Pet. 1, 2. Hebr. 9.14. Why seekest thou this in other things, devised by thy self, or other men? Is not hee full of Spirit, to imprint his Word in thy heart? and is not his Spirit of devine force? and doe not his Words doe good to them, that walke up∣rightly? Isai. 68.18. Acts 2.32. Heb. 8.1, 2, 6, 10. Jam. 4.5. Mal. 2.7. Joh. 1.14, 16, 17. Why seekest thou to be minded of him, and to serve him by humane devises? Is not hee the brightnesse of his Fathers glory; and the expresse Image of his Fathers Person? Even the Hee, that up∣holds all things by the Word of his Power: who when he had by himself purged our sinnes; sate downe on the right band of the Majesty, on high. Hebr. 1.3. Who beareth and seeth all things. Hebr. 4.12, 13. Whose lippes are full of grace; being also the most Excellent in Beauty. Psalm. 45.2. Cant. 5.10. and who breatheth forth Spirit to reprove, to comfort, to teach, and help to Pray, and returne answeres of Prayers. Joh. 14.26. and 15.26. and 16.13, 15. Romanes 8.26. Psalm. 85.8. Why dotest thou then on dead things, Images of mens ma∣king, that can neither heare, nor see, nor taste, nor smell,

nor speake, nor goe, nor doe good, nor evill, but must be borne, and so makest thy self (in respect of spirituall life,) like them. Psal. 115.4, 8. If thou say no, thou wilt have no Image of God the Father; whose Image Christ is, but of Christ himselfe, as he was Man; to mind thee of him sure.

Thou knowest thou hast no Word of his so to doe; and what di∣shonour doest thou to him, who hath promised by his Word and Spirit, to be with his to the Worlds end, and to manifest himself to such, as in beleeving, d••e honour and love him, and walke in that love. Matth. 28.20. Joh. 14.21, 22, 23. and if thou wilt have Images of him; hee hath pointed such as can live, and breathe, and heare, and speake; whom though thou may not worship; yet thou maist shew thy Love to him, in loving and doing good to them; men and women of the same flesh and blood with thee; who are his Creature, made in his Image. Jam. 3.9. and some of these that are Partakers of his grace and Spirit, and thereby conformed to him in some measure, and shew forth his vertues. 2 Cor. 3.3. 1 Pet. 2.9. and these are lively Images, and representations of him: on these look, for these be at cost to Pitty, and helpe them; to feed the hungry, and cloath the naked, for whom Christ dyed; doing good to all, especially to them of the houshold of Faith; and this done for Christ's sake, is to feed Christ, and to cloathe Christ, &c. Gal. 3.8, 9, 10. Matt. 25.40. and these hath hee left with us, to this end. Joh. 12.8. doe not so dishonour him, to lay out thy cost on mens livelesse Images.

Is not he that only Mediatour and High Priest, that by his owne blood, hath entered into the holy of holyes; and opened the way for us to approch with holy boldnesse, remaining himself there, as our Advocate with the Father, who hath wrought redemption for us; and is the Propi∣tiation for our sinnes, having left his Promise, for that according to his will, wee aske in his Name. Heb. 9.12, 24. and 10, 19, 20. 1 Joh. 2.1, 2. & 5.14, 15. Joh. 16.23, 24. And why turnest thou aside to others, to mediate for thee, and do him that dishonour; But if thou sayest no, thou seekest no Mediatour between God and thee, but Jesus Christ, but Angels, and Saints departed, to enterceed to Christ for thee; I aske, where hath he will'd thee so to doe; Nay hee hath bid thee, Seek the Prayers of the Church, and the Saints that thou knowest, To whom thou may'st make knowne thy griefes; and that

are here on the Earth. James 6.13.18. And not to them that have no Portion in the things done under the Sunne; Eccles. 9.5, 6, 10. Isa. 63.16. who can neither heare, nor answer thee.

Is not hee the great Prophet and Teacher of his Church? and hath hee not left his Spirit and Word therewith, to teach the same, and sealed his care thereof, and love there to by his blood-shed? Isa. 55.4. Acts 3.22. Matth. 28.20. Isai. 59.21. 2 Pet. 3.2. Joh. 10.15. Ephes. 5.22, 25. and can any Worship be pleasing to him, but that which is through Faith in him, confidence in his blood, and guidance of his Spirit, according to his Word: Jam. 1.6. Heb. 10.19, 24. Rom. 8.26. 1 Pet. 1.21, 25. and 2.1, 3. 1 Joh. 5.20.21. and thinkest thou, hee wanted Wisedome, Love or care; why then followest thou Humane Devises, in Wor∣shipping him? Againe, is this the way to Life, or Death, to serve and feare, and worship him after thy owne, or other mens devises, accor∣ding to the Doctrines and Precepts of men? Hath not himselfe said, It is in vain so to worship him. Mat. 15.9. and hee will chuse delusions for such. Isai. 66, 3, 4. and that hee will blast and curse them. Isai. 27.13, 14, 15. As thou therefore esteemest the blood of CHRIST, shed for thee, and his Love testified therein; as thou heedest his honour, and tenderest thy owne Life, Turn from these deceivable follyes, and a∣bominations, and submit to the Gospel, and Spirit of Christ there∣in; and seek him as thon art thereby directed; and there is hope of Pardon and life to be mett with for thee: As for those that are en∣amoured with the Golden Cup, that is in the hand of the Whore, and so given up through desire of her beauty, riches, honour, to Wor∣ship the Beast; I am not here lead to speak to them; they may heare and see what is said of them. Revel. 14.9.10, 11. be not deceived by them.

USE IV.

If thou be one that hast never yet experimented any Spirituall discoveries of the Preciousnesse of the blood of Christ, shed for thee; so as through the Gospel, to be therewith convinced of thy being under sinne, for not beleeving in Christ: and through the grace, righteousnesse and good will of Christ, appearing therein, bowed to Repentance and overcome to beleeve in him; but only having heard that Christ Dyed for sinners, and thou not knowing for which, nor how many of them; but as thou supposest; Sure onely for the Elect,

and not knowing who these Elect are; Thou hast found in the Scriptures set forth, a holy, righteous Law of Precepts, discovering such righteousnesse; as is verily due from Man, the Creature of God, to be performed to God his Creator; and each to other, for Gods sake; and to the keepers and fulfillers of this Law, thou findest a pro∣mise of Life; and to the Transgressors thereof a threatning of death, and curse; and upon this ground thou hast studied the Law, and se∣riously attended good Sermons, and read good Bookes; Commen∣ting on the same, thereby to find out what sinne is, and what righ∣teousnesse is, and so to escape death, and that Life might be attained; and by motives from the Law so urged; haste endeavoured to worke sorrow upon thy heart for thy sinnes, by this Law discovered in thee; and to doe thy utmost to avoid every sinne; that by the Law thou knowest to be sinne; to worke thy heart to likement of every good duty thou knowest the Law to require of thee; and to doe thy ut∣most to performe the same; and where thou against thy will, com∣mest short, to confesse it to be thy sinne, and aske Pardon, and strive to doe better; and then from some attainements in affections and conversation, Perceivest in thy selfe a change of Judgement, Affecti∣on and Conversation, from what thou wert, to what thou art, and from what the most of other men are; to that thy self, and some few others are; and desires to encrease in the same still; and from this thy change and desire of Perseverance therein; and the appro∣bation of others so changed, of the truth and goodnesse of this thy Conversation and Conversion; thou gatherest Peace in thy heart, and countest thy self more holy, and much better then others not so changed; and thereupon conceivest thy self to be Elected, and so one of those for whom Christ dyed, and therefore restest perswading thy self, that thou art justifyed by his Blood, and one of the Children of God, that shall be saved from wrath through him: Now it being thus with thee, I must needs cleer thee from that grosse bypocrisie, and those appearing evills, of those that pretend the same Conversion and Conversation, and boost of the same Confidence; who yet are found to make sport of the igno∣rance, Profanness, open sinnes, and follyes of others, in rymes, jeasts and scoffes, which they cannot but know to be evill. Prov. 13.9. and who are found to slander their Brethren, and to speak faire, and pretend Love to their faces, and to lay waite to catch them; and to traduce and cast false

aspertions on them, behind their backs. Psal. 35.11, 16. who can raile, equivocate, and dispense with known duties for their own ends, and then cast that shame in their reports, on such as loath the same, because they are not one with them, in every of their Opinions. Rom. 3.8. with which fault thou art not charged; Yet in love, I pray be willing to try thy Con∣fidence, and the rather, because it is the most dangerous of all deceits, if thou shouldest goe on, and be deceived in this; at the last, the losse will be unvaluable, and irrecoverable. Matt. 16.26. Eccles. 11.3. & 9, 10. and there have been many, and some appearing godly, that have thus deceived themselves. Prov. 30.12. Revel. 3.1.17. and the Scripture no where showeth, that the Spirit speaketh Peace, justifyeth, and wit∣nesseth sonship this way; Thou art left to the Testimony of thy owne heart; then which, nothing can be more deceitfull. Iere. 17.19. and he that trusteth thereto, is by the Holy Ghost said to be a fool. Prov. 28.26. Hoping therefore thou approvest not such folly; nor wilt abhorre Tryall; I will endeavour to set thee on the same.

1. Doth not this thy joy & Confidence, Proceed from ignorance of the Spirituallity, and large extent of the righteousnesse required in the Law; as Paul professeth the same did in him, when he was a Pharisee. Phil. 3.4, 7. Rom. 7.9.

2. Dost not thou, in observing the Law to such an end, and ga∣thering such conclusions, and trust from such Attainements and Per∣formances, according to the same, as the Pharisees did. Luke 18.9, 11, 12.

Disobey the Law in the Prime end of it, and abuse it to such an end, as God never gave it; for though it was in mercy ordained to Life, in a killing way, and good, and fit for that end. Rom. 7.7.12.

Yet not to give Life. Gal. 3.21. But to discover sinne;

To sentence under the guilt of sinne, to Curse and Death for sinne, and so to slay and kill all hopes, placed in, or gathered from any righteousnesse, to be by men that way attained; That so in the abounding of the sinfulnesse of sinne, and the vanity of all humane righteousnesse; the grace of God in Christ, might the more appeare; and men yeelding themselves as sinners, and cursed ones, might submit

to Christ, and accept of the grace in him, and seek Righteousnesse and life in him, through heleeving. Rom. 3.19, 20, 21, 22. & 7.7. & 5.20, 21. Gal. 2.19, 20. & 3.19. Rom. 10.10.

3. Dost thou not hereby, as much as lieth in thee, by maintain∣ing such confidence, make the Death of Christ, and Faith in Christ, and the Promises of God in the Gospel, and so the Grace of God in Christ, all vaine, void, and of none effect, as the Scripture affirmes, that main∣taining such Confidence doth. Gal. 2.21. & 3.17, 18, 21, 22. & 5.2, 3, 4. Rom. 4.13, 14.5. & 11.6.

4. Wherein doth the Scripture lead thee any where to challenge the Death of Christ, and the Righteousnesse of Christ, by any Worke or Righteousness of thine, according to the Law, as that also, in which thou art not sound better then others; Nay, doth not the Scripture affirme the contrary of mens comming in to Christ, by Faith unfained. 1 Tim. 15, 16. 2 Tim. 1.9, 10. Tit. 3.3, 4, 5. Ephes. 2.1.4, 5, 6. Rom. 3.28. & 4.1.5, 6. & 5.1, 8, 9.

5. Doth not the justifying such a Confidence as thine, maintaine in the mystery of it, that Opinion of Justification before God by Works, seeing the first rise of thy Consolation and Confidence, to challenge life be∣fore God, was not the Spirituall Application of the blood of Christ, to the Ʋngodly, and a sinner; So speaking Peace to, and renewing thy heart, as Heb. 12.24. Tit. 3.3, 4, 5. But thy owne Workes, and Righteousnesse wrought and attained, was the first Peace-speaker in thee, and that by which thou challengest right in, and Justification by the blood of Christ. Luk. 18.11, 12. Prov. 30.1 2. Rom. 3.19.24, 25, 27.

6. Doth not the Scripture plainly affirme, that this labouring to establish a Righteousnesse of a mans owne, to come before God with, and to challenge and get the Righteousnesse of God by; doth preceed from ig∣norance of the Righteousnesse of God; and keeps men from submitting to the Righteousnesse of God in Christ, and frustrateth mens enjoyment of that righteousnesse. Rom. 10.2, 9, 4. & 9.31, 32, 33.

7. Have not such as were knowne to be yet without true Faith in Christ, and so not yet borne againe, had as good a conversion and conversation, and confidence raised therefrom, as thou now hast; what wilt thou say of Paul, when he was a Pharisee. Rom. 7.9. Phil. 3.4, 9. or of the Zealous Jewes. Rom. 10.2. or Nicodemus, that came to be instructed of Christ. Ioh. 3.1, 2, 3. or of that generation. Pro. 30.12.

If thou salst thou dost nor trust in thy workes (which cannot be avoided) but that thou doeing to thy utmost to obey God, in every of the commands of the law, Thou trustest in Christ to make up that which is wanting on thy part, and so to be justified and saved through him; This doth not helpe thee, for the Scripture shewes, that hee is no such daies-man, to lay his hand on thee, to cause thee to perform and pay a part of thy debt, and to lay his hand on God, to accept that ••••tle of thee and himself, to make up the rest; whence no such comming to be justified before him. Job 9.15.30, 33. Hee hath paid the full debt, and made the Propitiation, and hath the Pardon in his hands to dispose, and by his grace in application of his blood; Hee justifieth the ungodly, when he helpeth them to beleeve. Rom. 4.5. and 5.4.9. and is the Mediatour of the New Testament; That they might receive the promised Inheritance. Heb. 9.14, 15.

If thou saist, that from thy change in frames and performances thou dost not conclude, that Christ dyed for thee, nor trust by them to be saved; but onely trustest thou art one of Christs peculiar Peo∣ple, and so art justified by his blood, and shalt be saved from wrath throu••h him; Even this also doth not helpe thee, nor mend thy Plea; for the Scripture affirmeth this also, to be a trusting in thy self; and that herein thou art not wise to compare thy self with thy self; and with others, and that not hee that commendeth himself, (as thou art faine to doe, impleading thy change, thy uprightnesse, humility, and endeavours of obedience,) is approved, but he whom God com∣mendeth. 2 Cor. 10.7.12, 18. and that it is (not the workes of righteousnesse in us, but) the Spirit of Christ, that by the blood of Christ, speaketh peace too, and purifieth the heart. 1 Joh. 5.6, 7. Rom. 8.1, 2, 15. Tit. 3.4, 5, 6. So that thy hope and assurance on; through Triall, will prove but sandy; The Gospel no where commending, every where faulting such a hope; That I say nothing of the danger∣ousnesse of it, to puffe one up with high thoughts of himself, Prov. ••••.13. and to lead to despising of others. Lake 18.9, 11. and so to some Schisme, Sect, or Faction; and with the Pharisee, inwardly to love none but ones friends of the same sort with him, which sinners also doe, Matth. 5.42.48.

Wherefore I pray thee, to lay aside not any righteous affections and 〈◊〉〈◊〉 but all this thy confidence made up thereby; and 〈◊〉〈◊〉

to the Death of Christ, which was for sinners; that thou maist come in at that doore, where thou shalt be found no better then others; And let the Excellency of the grace of Christ prevaile with thee, as it did with Paul, Phil. 3.3, 9. and doe not spend thy strength for that which satisfyeth not, but encline thine eare, and hearken to him, and waite for Spirit and Peace from him. Isa. 55.1, 2, 3, 4, 5.

Vse. 5. If thou be one who being more enlightned with the Spiri∣tuality of the Law, and more senseable of thy short-comming there∣of; so as in all thy zeal, watchfulnesse and endeavours, thou beholdest many failings, and much sinfulnesse in thy self: so as the Law hath Power to charge thee with much sinfulnesse, and to sentence thee to death and curse, which causeth in thee Amazement, Fear, Sorrow and Perplexity, and thou strivest to ward and keep off these charges of the Law, and to avoid these feares, by setting thy self still to a more through observance of the Law, to which thou canst by no means an∣swer, but that it still concludes thee a sinner, puts thee in fear, and af∣fords thee no hope of obtaining by it the life it Promiseth: But leaves thee in great distresse; and yet in all this the Law is just, and good, and holy, onely shewing thee that, of which thou art indeed guilty; and to which thouart indeed by desert lyable too; and all this for good: That thou being hereby slaine, mightest see the great∣nesse of the grace of God, in making of his Sonne Jesus Christ, to be∣come under the Law, and Sinne, and a Curse for thee, that thou mightest beleeve on him, and receive Life and Spirit from him; but now sinne shewes its sinnfulnesse, and not the Commandement, but sinne taking occasion by the Commandement to deceive thee; As if it were not for such a sinner to look for love in God; nor yet to beleeve in Christ, till he be more conformed to the Law, contrary to that. Rom. 4.5. and so holds the captive under thee condemning Sentence of the Law, and having thee there in this deceit, sin reviveth, and enclineth thy heart to hard thoughts of God; As one that is an angry Judge, and beares thee no good will, and sometimes discontented thoughts against God; As why did God make Adam, seeing hee would not keep him? and why hath he given such a Law as cannot be kept? Nay, it stops not here, but moves to thinke, Oh that there were no Law; yea, no Heaven, nor Hell; yea, no God, and then not able to look on the horridnesse of such

thoughts; desperate Imaginations arise, as if now no more hope mo∣thing now but Hell, and what Temptations then followes, let silence speake; But stay, stay, I pray thee, this is not the fruit of the Com∣mandement, but of the deceitfulnesse of sin, taking occasion by the Com∣mand; To which, oh yeeld not at all, but the reproof and convince∣ment of the Commandement receive, own the sinne, say Amen to the Curse, and behold him that came to save sinners, and was made sin and a curse for thee. 1 Tim. 1.15. Gal. 4.4. Say not, I must be holy ••st, that is impossible; Say not, I dare not, my sinnes have been so great, for it was for thy sinnes he dyed, and where sinne aboundeth, there will his grace abound much more; and he that beleeveth in him that Justifieth the ungodly, his faith is counted for righteousnesse. Rom. 3.24.26. and 4.5. and 7.7.24, 25. thy sinnes ought rather to be a spurre to thee to be∣leeve on him that came to save Sinners, and takes occasion to com∣mend his righteousnesse by the unrighteousnesse found in men. Rom. 3.5. & 5.20, 21. Thou canst not winde out thy selfe from being of the number of those for whom Christ dyed; seeing it was for every man. Heb. 2.9.

Doe not now stand out against him through unbelief, hee is no enemy of thine; He hath laid aside emnity, and is full of Love and compassion, ready to Pardon abundantly; Hee was in Christ, recon∣ciling the World to himself, not imputing their trespasses to them; I pray thee therefore, lay aside thy emnity and hard conceits of him; and let his love gaine thee in to beleeve his Goodnesse in Christ, and depend on him for life, and hee will verily shew thee mercy. Isa. 55.6, 7. 2 Cor. 5.19, 20. and 6.2. Taste and see, that God is gratious. Psal. 34.6.

Ʋse. 6. If thou be one that hast been so farre enlightned by the Spirit in the Gospel of the grace of God; that thou hast so seen and be∣leeved the report thereof, that thou seest and knowest that Redem∣tion is wrought, Ransome given, Propitiation made with God for Man∣kind by CHRIST. So at in him, sinne is satisfyed for, Wrath appeased, Justice satisfyed, Law answered, and Death abolished, favour and Life obtained, and Spirit revived by CHRIST, to conserre remission of sins, Righteousnesse and Life on such as Beleeve in him, and to Renew and Leade them in all Truth, and bring them to the Inheritance.

So as hereby thou art convinced, that thou art under both power and guilt of sinne; because thou beleevest not on him; and thy heart hereby gained to acknowledge him Lord; and so let goe all other hopes and delights without desiring after them; and to long after him; and that hee by his Spirit would enable thee to beleeve on him; But yet thou art not so farre overcome by his grace seen, as to be drawne upon him, so to beleeve in him, as to receive remission of Sinnes, and Peace in thy heart, which still remaineth broken, trem∣bling, not healed, but gasping and panting after healing: I pray thee remember what thou hast heard, and what thou hast seen concern∣ing the Propitiation made by Jesus Christ our Lord: and the great Love of God, in giving him to dye for sinners, and waite with Pati∣ence at his Posts, in the use of all such meanes as the Gospel hath set forth for thee. Prov. 3.4, 14. and 8.33, 34, 35. Resort to the Church Assemblies, heare his Word, remember, meditate, pray, have fellow∣ship with such as doe enjoy his grace; pitty the distressed; goe on in the ordinary imployments of thy Calling, his Providence layeth be∣fore thee, and be still desiring after him; and waiting when hee will by discoveries of his grace come to thee, and give thee Peace by his Spirit, and through the blood of his Sonne: It is a good thing for thee thus to hope and waite for the Salvation of God: Lam. 3.26. but doe not thou point him his way; and say it must be by such a one, in such a word or Promise in such a manner, &c. Isa. 40.13. but wait, that it may be by his Spirit, glorifying his grace, and giving in Peace by his blood, and so uniting thee to Christ: Let the visite come by what instrument, in what Ordinance, with what part of his Word, at what time, with more or lesse light, as it pleaseth him. Isai. 55.3.5. 1 Pet. 21, 22. onely accept no other Props nor consolations, till by his Spirit, applying, his blood, he give it; but stay, though it be in dark∣nesse upon that Name and report of him and his goodnesse, which thou hast heard of, and seen in the Gospel, and so waite for his help, Isa. 50.4.10. if hee cause thee, (as our Types of old, Hosea. 3.3, 4, 5.) to waite many dayes, yet neither turne aside to another, nor be discouraged to murmur, but say, I have sinned against him, I will now beare his in∣dignation, and waite till he bring me forth to the sight. Mich. 7.9. nei∣ther faint, but look on him who died for thee, and now calleth thee, and hath mercy to bestow on thee; it being his Office, to which he is consecrate,

and for which he is filled with Spirit, to speak good tidings to the Poore, and heale the broken-hearted, and to comfort the mo••••ners that are breken of all other hopes and contents, and cannot be at rest till they have it in him, and he will not faile to performe his Office. Isa. 61.1, 2, 3. Yea, God himself willeth thee to look to Christ, and telleth thee, hee will not refuse thee, nor cust thee off, though thou deserve it, nor faile till hee have done thee good: See at large: Isa. 42.1.8. And hee hath bid his ser∣vants, though thou be feeble and trembling, yet to speake comfortably to thee, and to say to thee, Be strong, searenot, your God with come, bee will come and save you, then the eyes of the blind shall be opened. Isa. 35.3, 4, 5. Waite therefore, and use the meanes, and be not discouraged. Let his love, testified in shedding his blood, to make the Propitiation when wee were enemies, and his Love, in calling us off our hurtfull delights and Confidences, Prevaile with thee, to thinke no other thoughts of God, then such as suit with the acknowledgement of such Love: and seeing hee saith, he are ye deafe, and look yee blinde, that yee may see. Isa. 42.18. Hee being able to give both eares and eyes; and of his willingnesse, it would be a dishonour to the Love already disco∣vered, to doubt; say therefore, I will trust in him, though hee kill mee. Job. 13.15. All the dayes of my appointed time will I waite till my change come. Job. 14.14. and so waiting for his gracious Peace, speaking in his blood, sprinckling on thy heart, his grace exceeding thy desires, he will in due time, satisfy thy soul with good; blessed are they that wait for him: none of them shall be ashamed. Esai. 30.18. and 49.23. Let this support thee till he come.

Vse. 7. If thou be one of them that hast gotten some knowledge, and it may be some hint of Spirituall Light, in the report of the Go∣spel; so as thou canst speake much thereof to maintaine this, that Christ dyed for all men, and that the onely meanes of enjoying him, is by frith, and not by workes of the Law: and that this faith is ob∣tained by Spirituall evidence of his goodnesse, and not made up by humane Reasons; and that all workes of righteousnesse, and zeal of men that is not, (flowing from faith, is but vaine and bootlesse, and boastest thy self to be a Christian, and a true beleever; because of such a spirituall ••••ine of Light, such a word, such a Promise given thee, (as thou supposest, because stirring in thy Thoughts,) at such a time, and so takest courage to speake much of thy faith, and to censure others;

that what ever the goodnesse of God hath drawn them too, yet not having received such a Light, such a Promise as thou hast, they have no true faith, and thou now thinkest it fit for thee to be a broacher and maintainer of the faith in every company, and against all oppo∣sers; and yet thou thy self, by all the Spirituall light and knowledge thou hast; and all those Words and Promises, at such and such a time received, hast not been made obedient to the Death and sprinck∣ling of the Blood of Jesus Christ; So as thou art baptized into his Death, and buried with him through this Baptizme into death; so as to be made to loathe thy self, thy sinnes; thy owne best things: so as in some measure to be dead to thy self, thy owne will, Pleasure, same, and to the world, with her glory, riches, alurements, lusts, and to sin: So as by the grace and Divine Power and goodnesse of Christ, and by his Spirit in the Gospel, to be made alive to Christ, to know his voice, obey his Spirit, and live to him, and follow him; give me leave to tell thee (with grief,) that while thou art such an one, and goest on still, in such and such knowne sinnes: thou hast not as yet so learned Christ, and been taught of him, as that thou hast knowne and recei∣ved him, as the Truth is in Jesus. Eph. 4.20, 24. If thou say thou hast light and fellowship with him; and walkest not in the light, but in darknesse, thou lyest, and dost not the Truth. 1 Joh. 1.6, 7. Say not, thou hast not received a Promise, and so faith for thy Sanctification, but for thy Justification; Thou hast a Promise, and Faith, and knowest it; for this is not Scripture language, nor hast thou been taught by the Spi∣rit of God; so to say: for the Spirit in Callings, doth sanctifie to obe∣dience, and sprinskling of the blood of Christ. 1 Pet. 1.2. his calling is holy, and to holinesse. 2 Tim. 1.9. 1 Thess. 4.3. Christ is alwayes, and at once, Sanctification as well as Righteousnesse, and effects both to∣gether. 1 Cor. 1.30. and according to Beleevers true knowing of him; they are not onely comforted in him, but conformed to him also. 2 Cor. 3.3.18. 1 Joh. 3.2.3. Whence Beleevers are said both to be Called to be Saints, and to be Saints by Calling. Rom. 1.7. 1 Cor. 1.2. Hebr. 3.1.

Sever not thou what God hath joyned together; I dare not say, thou art not Called, but it yet appears not that thou hast yeelded to the heavenly Call; so as thou art therethrough Chosen; M••ny are Called but few chosen. Matth. 22.14. Joh. 15.16, 19. and 17.6, 7.

If thou reply, Thou art not under the Law, but under Grace: That i•• not spoken of thee, but such as are lead by the Spirit. Gal. 5.6. who shall not fulfill the Lusts of the flesh as thou dost. vers. 16. If thou say, thou wilt not be under the Law of Precepts; I aske, Wilt thou make thy self free? If Jesus Christ, who is free, and to whom it appertains to make free, doe make the freee; then he by his Spirit, in freeing thee from the Charges, Terrours, and Curse of the Law, by shewing how hee by his blood hath made thee free; hee doth by the same Spirit hum∣ble, melt and purify thy heart, and kill it with his love, that beget∣teth, and nourisheth such like love in thee, as leads to fulfill all righ∣teousnesse, even all the Law requireth, and freely carries to more Love, holinesse, and services of Love, then in thy understanding, the Law required; and then, and so far, thou art free indeed. Ro. 8.1, 2, 13, 14. and 5.1.5. and 13.9, 10. Joh. 8.36. But if without this, Thou make thy self free; thy freedome is but an abuse of Liberty, for an occasi∣on to the fl••sh, Gal. 5.13. and a turning the Grace of God into lascivious∣nesse. Jude 4. No better then that boasted of, 2 Pet. 3.18, 19. Remem∣ber and take heed thou be not of that Generation that is lofty. Prov. 30.13. And let the Grace and Blood-shed of Jesus Christ prevaile with thee to Repent, and Submitt, and turne into him; Which Grace, if submit∣ted unto, will teach thee to denie all ungodlinesse, and worldly Luste, and to live soberly, righteously, and Godly, &c. Tit. 2.11, 12, 13. And till thou by this grace be brought hereto, I know no Liberty thou hast from God, either for thy glorying of thy faith, or for thy so much Speakings, and Declaration of the Gospel; for the charge is, that none presume above the Grace received, or speake beyond the mea∣sure of Faith, that God hath dealt to him. Rom. 12.6.13. and how wilt thou avoide that heavy Challenge? What hast thou to doe to de∣clare my Statutes? Or that thou shouldest take my Covenant in thy mouth? Seeing thou hatest Instruction, and castest my words behind thee. Psal. 50.16, 17.

Surely through thee the Name and Doctrine of Christ is by many blasphemed, and many that have their Life and Teaching from Christ, are heavily slandered. Doe not say thou beleevest rightly, and woul∣dest, but canst live no better: for is the Spirit of the Lord straightned? are these his doings? Doe not his words dee good to them that walke up∣rightly? Mich. 2.7.

Stand no longer out against his grace therefore; but humble thy self, and seek him in truth, and that in time.

Vse. 8. If thou be one that in the Perception of the greatnesse of Gods love in Christ, and the Propitiation made by his death; and the fulnesse of grace and truth that is in him, art drawne to loath thy self, thy sinne, thy self-wrought righteousnesse, with worldly Pomps and allurements: and by that grace of his, spiritually discovered in the Gospel to thee, overcome to submit to Christ Crucifyed, and to depend on him for Righteousnesse, Life, and Spirituall Guidance; and there through hath experimented Peace, and newnesse of heart, and art carried to glorifie him in walking suitable to his grace; and seek∣ing for the union and fellowship with, and conformity to Christ, with desire of the good of others, in compassion to the ignorant and hearty love to beleevers; But yet dost not see, and so not beleeve the largenesse of the extent of the death of Christ, and the ransome given and Propitiation made by him: that it should be for All men, for the world, for the whole world, and Every man; as it is possible, that through the many oppositions in these latter times, against the same, thou maist be darkened therein, as some were about the free Com∣munication of the Gospel to the Gentiles, without undering them to the Jewes Observances in the Apostles times, yet notwithstanding, I both acknowledge and thanke God for his love so graciously made knowne to thee, and for thy unfained faith, and his good worke be∣gun in thee; and I pray God increase and perfect this worke in thee more and more; and I kindly accept even thy Prayers for the same in me also, and in love, and for his sake that hath loved us: I pray thee without prejudice, consider the Answers to this businesse in this Trea∣••••e: and though thou dost not receive them, yet whereto wee have already attained, let us walke by the same Rule of faith and loves in Christ, as we have received him. Col. 2.6. and minde the same things (for the glory of Christ, and good of others with our owne,) even perfection in Union with injoyment of Conformity to Christ in his Death and Resurrection, and Spirit, and if either of us be (in this matter of the extent of the Ransom,) otherwise minded (then is right) God will also (in due season,) reveale even this unto us. Phil. 3.7.15, 26. for which let us waite in love, and in the meane time, let me re∣quest this of thee, That for the love and Reverence thou bearest to

the Gospel, in which Christ was made knowne to thee, and to the Scrip∣tures in which this Gospel is set forth; That thou doe not oppose, nor set thy reason awork to finde absurdities in that which is often in many pla∣ces with joynt consent plainly affirmed in the Scriptures, nor prefer hu∣mane glosses before the plaine sayings often affirmed therein; but rather beleeve the Testimony of them in Prov. 8.8, 9. & 22.21. nor let this be a stumble to thee, that multitudes of all sorts doe beleeve that Jesus Christ dyed for All Men: in comparison of those few that beleeve, hee onely dyed for his Elect ones; for this rather shews the glory and victory of the truth, that begets a kind of Credence in those that yet obey it, not in this, as it doth in other parts of truth that are fundamentall: as to in∣stance, that there is a God, is by his Power in his workes so manifest, That all Nations are constrained to acknowledge it; and though many know not who, and what a one this God is: yet in this knowledge, that there is a God; they fancy some: This Some, That to be He, and in their errours, devise similitudes to worship him by; and those grosse Atheists that con∣ceit no God to bee, are yery few to be found in any age, or among any Nations; againe, That this GOD is one, is generally held, where any face of a Christian Church is; whether true or false, and few if any will be found among these multitudes, to hold a Plurallity of Gods; againe that this one God is the Creator of the heaven and the Earth and Sea, and all Creatures contained in them; is held by all, both good and bad among us; I suppose, I should not say few, but none holding the con∣trary opinion; Againe, That this one God is distinct in three Persons, the Father, Sonne, and holy-Ghost, is beleeved of us all, even multiudes, and very few of some sort of familists, that hold this to be a humane device, and that there is no such thing: again, that the second Person in the ho∣ly Trinity, did take mans Nature, and not the Father, or the Holy-Ghost; and suffered, and dyed for our sinnes; and rose againe, and ascended to heaven, and from thence shall come againe to judge; is beleeved general∣ly among all professed Christians; and very few of some sorts of familists, that are of another opinion; again, That Jesus Christ, the Son of the Ʋir∣gin Mary, that was borne in Bethlehem, in Judea, in the dayes of Herod the King, when Augustus was Emperour of Rome, is the very Christ, the Sa∣viour of the World: is generally held amongst all professed Christians, and denied only by a very few of some sort of Familists; againe, that Jesus Christ is very God, is held generally in our Nation: and I hope, but very few Arrians, and Socinians, that hold the contrary; Againe, That

Jesus Christ is true and very man, is also generally held among us, and ve∣ry few that denie it; and so that Christ is God and Man in one Person; Againe, That Repentance and faith in Christ, are the meanes to partake of Life by Christ, and that this Repentance and Faith, have Love, and good∣workes joyned therewith; That Idolatry, Perjury, Theft, Murder, Adultery, Lying, are verily sinne, and deserve death; are generally held; and very few I hope, of any other mind; Also, That all shall die or be changed, and all rise againe to Judgement; and that there is a Heaven, and Everlasting Joyes for the Righteous; and a Hell, and everlasting Paine for the wick∣ed, is generally held, and very few, in comparison of them that hold the same, are those that denie it: All these fundamentalls are held, not only by true Beleevers, and godly men; but have a kind of credence in the heart, and are Professed by Papists, Arminians, Anabaptists, many sorts of zealous Sectaries: yea, many profane and wicked men; And are these Parts of Truth the worse, and to be shunned, or lesse esteemed, be∣cause they are holden and professed by so many, and of such sorts. I ve∣rily beleeve thou wilt say, No; and the same I say for this, That hee gave himself a Ransome for All men: But if thou say, That the Teaching of this Opinion, That Christ died for All men, is imbraced and followed by many Common People, loose men, and Sinners, and few zealous ones regard it; I pray thee remember what was said of him that dyed for all men; and of his Preaching. Job. 7.48. Have any of the Rulers or Pharisees beleeved on him? but this common People, who know not the Law is Cursed. Joh. 12.19. The world is gone after him; were this a good reason to refuse his doctrin; But if thou say, many that affect this opini∣on; are still loose and carelesse. Remember what thou hast read. Mat. 13.47. The Kingdome of Heaven is like unto a Net, that was cast into the Sea, and gathered of every kinde: Surely, there is that in the report of the Gospel, that is very fit to affect many: But the triall is, where in the Call the application of the Blood of Christ comes to reprove, convince, cast downe, hould, and submit to Christ; in which, whoso is made obedi∣ent, is received, and this number is yet but few, in comparison of the many that in this respect turne aside; besides, of the contrary opinion, too too many are found very headdy, feirce, high-minded, false, loose; so that there is no ground for this stumble; wherefore though thou canst not be of the same minde with me, in this branch of Truth; yet count me not thy enemy for speaking the Truth; neither partake of other mens sinnes, in receiving the false Accusations of such as have only some

Morall Conversions, and are yet strangers to the grace thou hast recei∣ved; That so wee may live and love as Brethren, and not be set in con∣tentions one against another; least by biting and devouring one another, it come to passe, that we be consumed one of another. Gal. 5.15. Med∣dle not with the Tale-bearer, that flattereth with his lippes. Prov. 20.19. For where there is no Tale-bearer, the strife ceaseth. Prov. 26.20. And so let our contendings be against them that turne the Grace of God into wan∣tonnesse, and labour to overthrow the Faith. Jude 1, 2, 3, 4. and let us live in Peace, and I doubt not, but the God of Peace will be with us, and wee shall in due Season agree in this part of Truth also.

Vse. 9. If thou beest one that hast not onely in perception of the grace of God in Christ, been drawne into him, as the former, but through Spirituall and Supernaturall light given in the Gospel; hast seen in some measure, both the fulnesse and largenesse of the Propitiation made by Christ with God, and the fulnesse of Grace and Truth that is in Christ: So as it hath drawne thee off all other Excellencies, and brought thee to see and find in him that which answeres all thy needs; removes every doubt and feare: and is enough to fill and satisfie every desire; So as hee is in thee all, and in all the desire of thy heart, and the content and wel-pleasednesse of thy soul; thy whole stay, on whom thou dependest; Thy Treasury, in whom thou enjoyest; thy fountaine, whence thou lookest for, and receivest all Wisedome, Righteousnesse, Holinesse, Freedome, Consolation and Life; I have no other thing I will now say to thee; But as thou hast received CHRIST JESUS, the Lord, so walk in him. Col. 3.6.

By the same Spirit, with the same Faith and Love, in the same low Estimate of thy self, and high Estimate of, and desires after him, with the same content in and with him; and the same readinesse to doe and suffer for his sake, and according to the knowledge, faith, and grace vouchsafed thee, letting his word (he hath put in thy heart, and therethrough ac∣quainted thee with himselfe) dwell in thee richly, and teachingly. Coll. 3.16.

Ever keeping it in the beleeving Remembrance of his Death for our sinnes, and Resurrection for our justification: and Assention to send forth Spirit to us, with his Wisdom, Power, Love, and Faithfulnesse already begun to be manifest in us, and with this remembrance, a constant De∣pendance on him, for Wisedome, Strength, Preservation, and Per∣fection,

with yeelding to the grace that proceedeth from him. Rom. 4.24, 25. & 5.1.11. & 12.12. Phil. 2.1, 2. and thus walking in Faith and Love, and keeping this word of grace in beleeving remembrance, thou shalt be saved. 1 Cor. 15.1, 2, 3, 4. from Idolatry, Superstition, Profanenes, Pride, Vaine-glory, hypocrisy, from earthly-mindednesse, uncleannesse, malice, falshood, from intemperancy in meats, drinke, apparrell; from coldnesse, deadnesse, murmurring, impatience, back sliding, from barrennesse in good, and though Tempted, yet kept from fulfilling the lusts of the flesh. Jam. 1.21.25. 1 Pet. 2.1, 2, 3. Psal. 119.9.103, 104. Gal. 5.16.18. and not onely so, but this word of grace kept and walked in; will be a fruitfull spring in the heart of child-like affections to God, and member-like to Brethren, and compassionate to those that are out of the way, streaming forth motions in love, joy, patience, goodnesse, and to all services of Love, ac∣cording to opportunity given, to God, men, or Brethren. Psal. 1.2, 3. Hos. 14.8. Joh. 7.38, 39. and 15.1.8. 2 Pet. 1.4.11. Wherefore I still entreat, that in that gracious word thou hast received, and according thereto, and according to thy receit; so let us walke in all our Conversation; as for those higher visits, imbraces, and communication of his peculiar Love to be waited for by us, it is not meet to treate thereof in this Treatise thus occasioned.

Vse 10. And to come toward a conclusion, who ever thou be; I pray thee let us take notice of the goodnesse, excellency, and Preciousnesse of this Gospel in this Declaration of the Death and Resurrection of Christ, and the great love of God to Mankind, in giving his Sonne to die for our Sinnes, and the fulnesse and fitnesse of the Propitiation he made thereby, and the life he is filled with at his Fathers right hand; and the Spirit be hath re∣ceived, to send forth to the Sonnes of men; and all still by vertue of the Preci∣ous blood of his once shed; be not weary, but take it well, though I speake a word or two freely of this Declaration of the Gospel, when it is spiritually enlightned to any heart, and the heart enabled to perceive, and beleeve.

1. It is a true glasse, in and through which the Beleevers looking, may see: First, The hainousness of our sinnes, which wee the chief whips, Thornes, Speare, Nailes, Crosse, and malady that put the Sonne of God in our Nature, to so much grievous sorrow, shame, paine, agony and Death. Esay. 53.3.9. 2 Cor. 5.19.21. Rom. 4.24. and the haynousness thereof appeares in this; that no∣thing else, nothing lesse then so great suffering and blood-shedding of the Sonne of God could satisfy for, and take away sinne. Heb. 9.9.12.22, 24. & 10.1.10. Mat. 26.29. and also in this, that now they are against so good a God; and

so great goodnesse manifested, not onely by Creation, but now much more by and through a Redemption, with such Precious blood. Rom. 2.4. Acts. 17.14.

2. The vanity, worthlesness and inabilitie of all the Sonnes of Adam, and of all their righteousness, and best workings, and of all Creatures, with all their excellencies, either to doe away sinne, or to make man righteous, or Procure life with God; which if any, or all of them could; Then Gods onely begotten Sonne should have been spared. Esai. 59.16. and 50.2. and 63.5. Job 28.1.19. Hebr. 1.10. Gal. 2.21. Luk. 22.42.

3. The woefull and unconceivable heavy condition of every man that com∣meth to hear the punishment of sinne in his own Person; for when the first curse and death, as the punishment of sinne, borne by him for sinners, who ne∣ver did sinne: did for a few houres Suffering, put this strong Captaine to such an agony, so to groane and cry out; What will it doe to such, when all their sinnes themselves have committed, come to be agravated by dispising so great Patience and goodnesse procured by such a Redeemer, and therein despising the Redemption it self, and refusing to come in to their Lord; that hath so dearly bought them, and for all their contempt, with all their sinnes therethrough a∣biding on them, be cast into a Second death, and suffer therein for ever and e∣ver. Luk. 22.44. & 23.30, 31. 2 Pet. 2.

4. The holy nature and attributes of God: as his exceeding hatred and in∣dignation against sinne; his wonderfull justice in fulfilling the Curse on all Transgressours of the Law, and his truth, in causing the sinner to dye, all seen in this, that he would not forbeare, nor abate his owne Sonne (that was but set in sinners Place for them,) any part of the debt, but required it all of him. Isai. 53. and also his infinite mercy, and compassionate love, even to mankind fal∣len into sinne and enmity against him, in providing and giving such a Ran∣some for them. Joh. 3.16, 17. 1 Tim. 2.4, 5, 6. his infinite wisedome, in ma∣king Mercy and Truth, Righteousnesse and Peace, to meet in one, for recovery of sinners; Truth fulfilled, and Justice satisfyed in the Curse imposed; and death inflicted on his Sonne, the Man Christ Jesus; and so on all in him, in the room of all, and so mercy and Peace procured, and ready for Mankind; yea his Mercy and Truth, in sending him forth to doe all this. Psal. 85.10, 11. 2 Cor. 5.14, 15, 19, 21. his infinite Power, in raysing Christ from the death, that dyed as the sinner, in the room of all: free from all those sinnes, imputed to him, and a Victorer over the Curse and Death imposed on him, and over the Devills that conflicted with him. Rom. 1.4. & 4.25. & 15.3, 4.20.5, 7. Col. 2.14, 15. And so his Infinite Power, Mercy, Love, Truth, Justice, Faithfulness,

in Calling to his Sonne. Isai. 33.3. Joh. 6.44, 45. and dispencing Pardon, Spirit and Life, to those that in his Call are submitted too, and brought to beleeve on his Sonne. Isai. 33.10, 11. Joh. 7.9.

5. The Three Persons in one God: the Father that gave his Son. Ioh. 3.16. 1 Ioh. 4.14. and calleth to his Son. Joh. 6.44, 45. Matt. 16.16. 2 Tim. 1.4. The Sonne, that came forth from the Father, and gave himself a Ransome for All Men, and went againe to the Father. Joh. 16.28. 1 Tim. 2.4, 5, 6. Heb. 11.1, 19. and receiveth those that in the heavenly Call, are given him by the Father, and maketh known his Father, and his Fathers words to them, and presenting them spotlesse in himself, and giveth them the Priviledges of sonnes. Joh. 6.37.8.17.4, 9. Col. 1.21, 22. Joh. 1.12, 13, 18. The holy Spirit that commeth from the Father, and the Sonne, with super-naturall and di∣vine light and Power, and teacheth, and giveth in the words of Christ, beareth witnesse of him, and affecteth faith, and a new heart, and witnesseth Sonship. and leadeth the Sonnes of God. Joh. 14.2, 6. & 15.26. & 16.13, 14, 15. Joh. 5.6, 7. Rom. 8.14, 15, 16.

6. The glorious Love, Goodnesse, Excellency, beauty and Authority in Christ Iesus, who is set forth herein to be God. Isa. 9.6. the Son of God, Mat. 3.17. God made man. Gal. 4.4. God man, in one Person. Joh. 1.1.14. God with us. Mat. 1.25. whose Ransome given, and Propitiation made, is full, and fit for us, and effectuall with the Father. 1 Tim. 2.4, 6. 1 Joh. 2.2. Hebr. 10, 1.10. who is the rightfull Lord of All. Act. 10.36. and Wisedome, and Power of God, and the Wisedome, Righteousnesse, Sanctification, and Redem∣ption, unto all that beleeve on him. 1 Cor. 1.24, 30. the High-Priest, Prophet and King. Heb. 5.7, 9. the Fountain of Life and Spirit. ps. 36.8, 9.

7. The ground and certainty of the Resurrection from the dead. 1 Cor. 15. tot. and of the equity and certainty of Christs Judging All. Rom. 14.9.11, 12. 2 Cor. 5.10. and of the equity and severity of the second Death. Joh. 3.19. Lu. 19.27. 2 Pet. 1.2.

8. The certaine, sure and unspeakable happy, and blessed Estate of all those that in beleeving, are made one with Christ, who are therein one with God in him, and with Brethren in him, having the same Spirit, and Priviledges now in first fruits, and in due season of harvest. Ioh. 1.12.16. & 17.20. in respect of all which, and such discoveries by the Spirit in the Gospel, beleeved.

I. The Gospel is rightly called a Glass. 1 Co. 13.12. 2 Co. 3, 3.18. Ja. 1.2, 3.

II. It is a sweet Prevailing motive, and powerfull load-stone to draw a man, 1. To judge, condemne, and deny himselfe, and his owne wisedome,

parts, righteousnesse. 2. To run to Christ, and waite, and rest on, seek and cleave to him, desirously. 3. To submit the will, and all the Powers to Christ, to be disposed, directed, and appointed by him in every thing: Seeing he dyed for us, to ransome us: and is accepted of the Father, and filled with love, life, and Spirit, for us. Ioh. 16.7.11. Phil. 3.7, 8, 9. Esai. 64.3, 8. Cant. 1, 2, 3. 2 Cor. 5.21. Gal. 2.19, 20. Ro. 12.1, 2. & 14.8, 9. & 8.28.

III. It is a sweet and healing medicine, that will both Purge and restore, and comfort our Spirits. Isai. 55.1.4. Yea, healthfull food that begets and strengthens us to, and in a good frame. Ioh. 6.51. Yea, so li∣ving and powerfull it is, that 1. It quieteth the heart and Conscience from the terrours of the Law, and feare of wrath and hell, and breeds sweet healthfull Peace. Rom. 2.8. & 7.8. & 5.1, 2. Col. 1.21.2.14. 2. It breakes the hardnesse of the heart, and breeds sweet meltings, and God∣ly sorrow, that makes the Heart, and all the Powers flexable to Christ. Zach. 12.10. Act. 2.37. & 16, 32, 33. 3. It inclines the heart to a true and thorough hatred of every sinne, for which Christ dyed, and of all disho∣nours, and Disobedience to him. Rom. 7.15.24. Psal. 119.103, 104. 1 Cor. 16.22. 4 It killeth the Power of Corruption, so as it can neither hould a man from God, nor command and governe by its Law. Gal. 5.24. Rom. 8.2. & 6.16.22. Heb. 9.14. 5. It taketh the affections from the world, and things thereof, and Crucifieth them thereto, and maketh the World a Crucified thing to them; Gal. 6.14. 1 John 2.15, 16, 17. 6. It quickneth up child-like affections to God, with readiness to pray to him, praise and serve him. 1 John 4.10, 16.19. Rev. 5.9, 10. and compassionate affections to men, for whom Christ dyed, with readiness to pitty them, and seek their good; 2 Cor. 5.11, 14, 15, 19, 20. and delight∣full love to Brethren, Partakers of the same grace and fellowship with them, and services of Love for them. Phil. 1.3.9. 1 Iohn 3.4, 7. 7 It breeds Patience and Constancie, and Victory in Sufferings; Heb. 12.2, 7. Prov. 8.36. Rev. 12.11. 8 It strengthens to Confidence in God, for all good things in every condition, and service of him therein. Rom. 5.5, 11. & 8.32. and so makes strong; Phil. 4.13. and in some degree, Partakers of the Divine Nature, &c. 2 Pet. 1.3, 4.

IV. It is the right Season of all things to us, when by faith we view them through Christ crucified for us, as the Gospell sets him forth: in which it will enable us.

1. To see sinne foule and Pardonable, and to look on it with loath∣ing, and hope. 1 Ioh. 2.1, 2. & 9.

2. To receive favours, both Spirituall and Temperall, with high prize∣ing of his Love, that purchased them with blood for us: with low esteem of our selves, and care of right use, and returne of Praises to God. Rev. 5.9, 10. and 1 Chron. 17.17.

3. To receive afflictions, as turned from being Curses and signes of hatred to be instruments of blessing, fruits of love, and fatherly correcti∣ons to conforme to Christ, who is acquainted with them, and knoweth how to helpe, being filled with Spirit, and having been in soorer trialls himself. Jam. 1.2.12. Heb. 12.7. & 2.18.

4. To behold unbeleevers, as obiects of Pitty and Compassion, and to minde us of that wee once were, and from what God hath freely deli∣vered, and what humility in our selves, what thanks to God, what mercy and Patience towards them: and what acknowledgement of all this is in such spectacles required of us. 2 Cor. 5. Tit. 3.3, 4.

5. To behold beleevers as fit to be delightfulls, loved, tendred, helped, ser∣ved, entertained into fellowship, & being not onely purchased with the blood of Christ, but there through partakers of his grace. Act. 20.28. Ro. 14. Ep. 4.2, 4.

6. To esteem highly, and use reverently and confidently, Prayer, hear∣ing the Word, all spirituall Ordinances, and fellowship with Brethren therein, as things purchased for us, given us; and approach through them to God af∣forded us, even through the Sufferings and Blood-shed of Jesus Christ. Hebr. 9.10.19, 26. & 4.15, 16.

V. It is the opening of the doore and gate to the claiming Attainment and Possession of all the Priviledges of Sonnes. Joh. 10.9. & 14.6. & 1.12. as first, to receive remission of sinnes. Act. 10.43. 1 Joh. 1.9. and 2.1. 2 Ac∣cesse to God. Rom. 5.1, 2. Eph. 2.18. 3 To lay hold on the Promises. 2 Cor. 1.20. & 5.20, 21. 4 To receive the Spirit. Joh. 7.38, 39. Ephe. 1.13. Gal. 3.14. 5 To newness and holiness of Life, and Nature. 2 Cor. 5.17. Eph. 4.20, 24. Col. 3.10, 11. 6 To pray with Confidence and assurance. Heb. 10, 19, 22.7 To attaine to all things belonging to Eternall Life, fully in Christ our head, in a measure in our selves. 2 Pet. 1.2, 3, 4. Eph. 1.4, 7.

VI. It is a sure, cleere and perfect patterne for us to immitate. Eph. 5.1. •• Of obedience to God. Phil. 2.8, 9. 2 Of love to Brethren. Jo. 15.12, 13. Eph. 5.2. 1 Joh. 4.10, 11. 3 Of humbling and abasing our selves. Phil. 2.6, 7. 4 Of loving Enemies, and doing good to such as wrong us. 1 Pet. 2.18. 5 Of meek∣ness, and confidence, and constancy in all Sufferings, Temptations, and Ser∣vices; and so of all holy walking with God. Heb. 5.7, 8. Eph. 5.1, 2.

VII. It is a sure Refuge to fly unto, Fort and Castle to hide ones self, and

dwell in, a Rock 〈…〉〈…〉, against which no Power of hell can 〈◊〉〈◊〉; It all so 〈…〉〈…〉 of 〈◊〉〈◊〉 and 〈◊〉〈◊〉 with all sup∣plies of 〈◊〉〈◊〉 and Assistance. Isa. 32.1, 2, 3, 4 Hebr. 7.25. Rev. 12.11, Ephes. 6. 〈…〉〈…〉.

8. Is 〈…〉〈…〉 to cheere and guide us. Psal. 119.130.105. Clo∣thing to cover our nakednesse, and make 〈◊〉〈◊〉 comely. Gal. 3.27. Esai. 61.2, 3. a Foutaine to 〈…〉〈…〉 defilements. Zach. 13.1. R••••. ••5. and 7.14. water of life to make and lively and fruitfull R•••• 22.19. and all that is good, to make us safe and beautifull. 2 Pet. 1.3.

9. It brings us into a heavenly union and Fellowship with God, and all his Holy Ones, and all heavenly and durable Riches. Eph. 2.17, 22. Heb. 12.22.24. 1 Pet. 2.3.5.6.9. That I say nothing of the discovery, hope, and dispensa∣tion of 〈…〉〈…〉 of 〈…〉〈…〉 Love; to them their farre brought. 1 Joh 3.1, 2, 3. But oh my childishnesse, to darken Glory by striving to set it forth; for beyond our conception is the Excellency of the Gospel, en∣lightned to the heart, and beleeved. 1 Cor. 2.9, 12. a Word of life, of Grace and salvation indeed; happy they, who have it in their heart, and walke there∣in, and thereafter; for this will evidence mysterie unto them, and shew them the glory, of God, in the face of Christ, and purge and heal them; Allure, fee•• and strengthen them, safe guard and guide them; and being them to the In∣heritance. 2 Cor. 4.6. Joh. 15, 1, 10. And the very key of this knowledge, the opening the doore to it, the instrument in which the Spirit goeth forth, to ac∣quaint men with it, is the Declaration of Gods love to Mankind, in the gift of his Sonne, and the Ransome given, and Propitiation made by his Son, and the report of all this lift, and happinesse, 〈◊〉〈◊〉 sure for them that repent and ber∣lieve: And of the heavy woe that abide them that hurden themselves, and re∣fuse, and so to ••••ire at them to Repent and Beleeve: and this the Gospel 〈…〉〈…〉 forth to and for All Men. 2 Cor. 5.10, 11, 14, 15. 21. 1 Tim. 2.4, 5, 6. Every man. Heb. 2.9. The World. Joh. 3.16, 19. 2 Cor. 5.19. The whole world. 1 Joh. 2.2. & 4.14. Even for sinners. 1 Tim. 1.16. and the straightning of this Common Salvation, 〈◊〉〈◊〉 but for sonne, and they such also, or 〈…〉〈…〉 tell who they. bee I feare will prove the takeing away the Key of Know∣ledge, and so keeping 〈◊〉〈◊〉 from 〈…〉〈…〉 found it. 〈◊〉〈◊〉 11.5••.

〈◊〉〈◊〉 those wh•••• in this Declaration of the Gospel, are enlightned, and brought in to 〈◊〉〈◊〉, shall experiment all aforesaid Canst have they to re∣pent, that say, The Gospel is of it self a week and insufficions Dectrine, or tending 〈…〉〈…〉 all to blesse God for Christ, by whom

wee obtain all good things, so to blesse him for his Gospel, by which all th••s•• Treasurie we discovered, and brought to us, and 〈…〉〈…〉 for the plaine Expression of it in the Doctrine of the Church of England; and to pray for the continuance of it: and that many may submit too, and receive ••t, and that wee may walke worthy of it: and for this cause, let 〈◊〉〈◊〉 be constant in love and beleif of it, in attending to, and obeying it: hearing, reading, meditating, living and walking in it; Let it dwell and rule in our hearts, and let us bring forth the fruits of it: and so speake seasonably, and much thereof; and Countenance all that thus doe: And the God of all grace fill us full of the blessings of the Gospel of Jesus Christ, and by his Spirit guide us therein un∣to his Kingdome. AMEN.

Finis.

The POSTSCRIPT, containing a Declaration, to cleare an Expression used in Answer of the 3. Objection, mentioned in the Testification of the Truth of 1 Tim. 2.6. Heb. 2.9. (* See page. 98. line 15. &c.)

THe end of the Death of Christ, in respect of Propitiation made, and Satisfaction and Ransome given by him to God for Mankind, (as I conceive and beleeve, may without er∣rour be considered in a double respect, and so cal∣led a two-sould End.

1. First in respect of that which according to the will of God, and Christ, (which is one,) and may be looked at, as the agreement be∣tween them; God was (upon the Satisfaction made, and Ransom Gi∣ven,) to doe Presently to Christ, and for his sake. 2. In respect of that which Christ, by vertue of the said Propitiation, Satisfaction, and Ransome given to God, should have Power, fitnesse, and Authority to doe in fit Season, and so, and then God to doe through him, and for his sake.

And I conceive, That without errour, one may call the one, The first, the next and immediate end of his Propitiation, Satisfaction and Ran∣some, because it was to be done, Presently, and without any other medi∣um, even for and because of his Propitiation, Satisfaction, and Ransome given only: The other; The Second, the Mediate, and Ʋltimate End; because it is that for the which (by the first,) Hee is made perfect, and fitted to accomplish; And for accomplishing whereof, Hee useth other meanes besides his Death, Resurrection, and Ascention; all which are in∣cluded

in the offering himself Spotlesse, as the Ransome, Satisfaction and Propitiation for mankind; The death mentioned, being the death of him that is risen, ascended, and set at Gods right Hand; Even his intercessi∣on, and sending forth meanes and Spirit therein: Thereby to make known this grace, and so offer and apply the same; to make it effectuall to this latter end; in and by vertue of the former end, obtained by Ran∣some given, and by the Power and operation of this latter, in sending forth meanes and Spirit, for tender, and application of the former.

And for amplication hereof, I conceive, one may safely say, That in the first, next, and immediate and of the Ransome given, many particu∣lars are comprehended. As 1. The Justification of Christ, as the Publick Person that stood in the room of all Mankind; and that from all the sinnes imputed to him, and that in so full and fruitfull a Justification; as all that are after brought into him by Spirit, may not onely in him; but with, and through him, be in their own particulars justified: even as ve∣rily and as fully as the First Adam, on the fall, was sentenced a Sinner: as the Publick Person in the room of all Mankind; So that all that after come by Propitiation, to have beeing from him: are not only sinners in him, but with, and through him; as is shewne. Isai. 53.6, 7, 8. with Rom. 3.22, 23, 24. and 5.12.18, 19.

2. The removing of the Enmity of the Condition of Mankind; So, as a perfect Peace be acknowledged, made and accepted: and that all that lay in the way in mans Condition, be so removed, and the doore so o∣pened; That God according to his truth and Justice, may extend mer∣cy, and offer grace and Life to man: which without this Propitiation, Satisfaction and Ransome given, wold (as God hath manifested him∣self in his word,) have been contrary to his truth and justice.

But now are therethrough agreeing in, and therewith, Joh. 1.29. Eph. 2.16. Col. 1.20. and 2.4.15. Psal. 85.10. Mat. 3.17.

3. The making of Jesus Christ, the Lord of All, and giving all over in∣to the dispose of Christ, as his purchased People: That hee may Go∣verne, dispose, and judge them all; and that all may give account of themselves to Christ: Rom. 14.9.12. 2 Cor. 5.10.14, 15.

4. The setting of Jesus Christ, at his Fathers right hand: and filling him with Spirit, Power and Authority, To execute, That according to his will; which is one and the same with the will of his Father; (And may be cal∣led the agreement between the Father and him; who are one.) Psal. 110.1. Hebr. 10.12. 1 Pet. 3.18.22.

1. Even so Hee, and God for his sake, might take off so much of the Punishment of sin, into which man was taken, and entend so much Pa∣tience, Mercy and Bounty, as may both beare forth some Testimony of his goodnesse, and also be meet to move and lead men to Repentance. Col. 1.17. Psal. 75.3. Act. 14.17. & 17.29. Rom. 2.4. •• Hee, and God for his sake, might use such further meanes by sending forth the Gospel, either by a Rumour. Rom. 10.18. or plaine Declaration; either more briefly, or more amply, as hee pleaseth to acquaint men with Christ; and to call to Repentance, and turning in to the Lord. Psal. 68.11. Rom. 10.14, 21. Prov. 8 ult. 3 Hee, and God for his sake, might in some measure, at one time or other; and as often as he pleaseth; Send forth in and ac∣cording to the meanes; some light, and motion of the Spirit, to enligh∣ten and convince them of their Sinnes, and of the grace that is in him; and to move them to Repentance and Faith, and so to come into their right and Lawfull Lord. Prov. 1.8.8. Joh. 1.5.7.9. Isay. 45.22. Gen. 6.3.5 That those, whosoever they bee, That in submission to the Spirit of Christ in the meanes, doe come into Christ; and through Repentance and Faith, submit to, and depend on Christ, might have eternall Life. Joh. 3.16. Heb. 5.9. 6. That Christ, and God through Christ, may raise up all men from the first death in his season; and so bring them before Christ, to acknowledge him Lord, to the glory of God. Isa. 45.23. Job. 5.28.16.8, 9.10. Phil. 2.8, 9, 10, 11. And of all these Particulars, I under∣stand is meant, in that is said. 1 Tim. 2.4. God will have all men saved: and so farre, I understand, hee hath saved all men; In this Salvation wrought for man, and the way and door thereto opened for men, in and by himself, and so much I understand to be comprehended, in that it is said, He gave himself a Ransome for All Men. 1 Tim. 2.6. Yet is there an∣other Particular in this first end of the death and Ransome of Christ, in which the truth of all the former will be one day manifested viz. 7. That Christ, and God through Christ, may Judge all men, according to the Gospel, Rom. 2.16. even according to the Satisfaction and Ransome, He hath given to the Father. Rom. 14.9.12. 2 Cor. 5.10, 14, 15, 19. and ac∣cording to the meanes Hee hath used towards them. Joh. 3.18, 19 and 12.47, 48, 49. and 15.24. and according to the Power and Authority hee hath received of his Father. Joh. 5.22.27. and according, as in the day of his Patience and grace, and meanes used, They have accepted, or refused him, To reigne over them. Joh. 5.29. Matt. 25.34, 46. Luke 19.27.

And all these Particulars are contained in the first and next, and im∣mediate

end of the death of Christ, as the Propitiation, Satisfaction and Ransome; and for effecting of this Justification of, and in himself, as the Publick Person, and making such Peace, and removing this enmity of the condition of mankind; and himself becomming the Lord of All: and ob∣taining such Power and fitnesse, to shew mercy to men, and call them in∣to his Government, and that he might give Eternall Life to all that come into him; and raise All, to acknowledge him Lord, and Judge all according to his Gospel; Hee had all our sinnes imputed to him; and bare all our Sorrowes and Cu••s••; and so died, and rose, and gave himself a Ransome for All Men: and so paid for this end the whole debt, and left no part thereof, for this end, or any Particular in it, for any man to pay, to make up any part of this Pro∣pitiation, Satisfaction, or Ransome. Isai. 53.2, 8. 2 Cor. 5.19. Hebr. 10, 12. 1 Tim. 2.6. And if any part of this businesse, he came into the world to doe, had been unperfected, Hee had been a sinner: but wee know that in him there is no sinne. 1 Joh. 3.5. Heb. 9.26. Joh. 1.29. And Christ ha∣ving perfected all this businesse; If God should denie, or hold from him any part of that he was presently to give him: and to doe for his sake; Then might there be some colour for men to say, He were not just; But the Scripture plainly affirmeth, all this end, and every particular in it, to be fully obtained by Christ, and given to him by God. Joh. 5.20, 28. and so he hath in his Word Testified of him, and affirmed. 1 That Hee is Just, and his righteous Servant, and the Holy One. Isai. 53.11. 1 Joh. 2.1.20. 2 That in respect of the enmity of mans condition, hee hath made Peace by his blood. Col. 1.20. Slaine the enmity. Ephes. 2.16. abolished Death. 2 Tim. 1.10. and taken out of the way that which was contrary to us all. Col. 2.14, 15. 3 That God hath made him Lord of All, all are his, and ought to live unto him that dyed for them, and rose againe. Act. 2.36. & 10.36. Rom. 14.8, 9. 2 Cor. 5.14, 15. 4 That God hath exalted him with his right hand, to be a Prince and a Saviour, and for to give Repen∣tance and Remission of Sinnes. Act. 5.31. And so hath furnished him with Spirit and Authority; to preserve the Earth, and the Inhabitants there∣of. Psal. 75.3. Heb. 1.3. and to make knowne his grace. Joh. 1.18. and send forth Spirit, that men might be brought in. Psal. 68.18. Isai. 42.1. That the World might be saved. Joh. 3.17. 5 That such as beleeve on Him, should receive Remission of sinnes, and Life. Act. 10.43. 6 That by him All shall be raised, and made alive, and acknowledge him Lord to the glory of God. 1 Cor. 15.21, 22. Phil. 2.9, 10, 11. 7 That all shall appear before his judge∣ment seat. 2 Cor. 5.10. and therefore God is very Just and Righteous, and

requires no more payment of the debt, that Christ hath once Paid, (nor of any part thereof for the end for which he paid,) nor detaines Christ of any part of his right, nor doth any man wrong; Although most of those, for whom Christ died, and gave himself a Ransome to God: doe yet still, and for many dayes abide, and remaine under the bondage and Thraldome of the Sence of that weaknesse and 1 Mortallity and Punish∣ment that passed on them for sinne. Rom. 5.12, 14. 2 The blindnesse, ig∣norance, and enmity against God in their Nature. Ephes. 2.1, 2, 11. 3 The Condemnation and wrath unjustified in the Conscience, and unjust in their particular Persons before God. Joh. 3.18.36. Ioh. 5.12. Act. 13.40, 41. 4 Destitute of eternall Life. 1 Joh. 5.10, 11, 12. For the removing these evills from, and communicating this life to men, is another busi∣nesse, and belongeth to the Second: the mediate and ultimate end of the Death and Ransome of Christ, there being more to be done by Christ, then a Ransome giving to God; even such an Interceeding with him, by vertue of the Ransome given. That mercy being indeed extended to men, and means used, and Spirit sent forth to make knowne: and Ten∣der this grace, to make it operative, that men might be saved; which is accomplished in obtaining the last end mentioned. For 1. There is a great difference, and evident enough to a reasonable understanding, Be∣tween making Satisfaction to God for mans sinnes: That the punish∣ment might bee lawfully taken off, and the Taking it off, in due time from men. 2. Between the making Peace for men, and the taking enmity out of their condition, and the creating peace in men, and taking enmity out of their natures. 3. Between the justification of Christ, as the Publick Person, in the room of All men, and giving it into his hands to dispence: and the justification of men by and through Christ, in his dispensation. 4 Between a salvation obtained by Christ, and a possibility of mens be∣ing saved, and the door and way of Salvation opened for them: And this salvation communicated unto them, and they brought in, and eternally saved. The first of every of these is true in Christ, for all Men: Though the latter be yet wanting to most men: and this is also evident by the Change of Persons and expressions, and Tence, the Scriptures useth. 1. In a distinct mentioning the first; It saith, Hee hath given himself a Ransome. 1 Tim. 2.6. hath made peace by his blood. Col. 1.20. Slaine enmity. •• Pet. ••.6. abolished death. 2 Tim. 1.10. obtained eternall redemption. Heb. 9.12. and God was in Christ, reconciling the world to himself, not imputing their Tre∣spasses to them. 1 Cor. 5.19.

Hee is the Propitiation for our sinnes, and not for our sinnes onely, but al∣so for the sinnes of the whole world. 1 Joh. 2.2. and in him is Life, and the life is the Light of men. Joh. 1.4. In mentioning the Second of every of the fore-mentioned, It saith, That the World through him might be saved. Joh. 3.17. That through him; him, in the meanes used, all men might beleeve; Joh. 1.7. That All Men through him should be raised and made alive. 1 Cor. 15.21, 22. That whosoever beleeves in Christ, should not perish, nor abide in darknesse, but have everlasting life. Joh. 3.16. & 12.46. That we being dead to sinne, should live unto righteousnesse. 1 Pet. 2.24. That they which live, should not live unto themselves, but unto him. 2 Cor. 5.15. That hee might bring us to God. 1 Pet. 3.18. That we might bee made the righteousnesse of God in him. 2 Cor. 5.21. which change of Speech shewes a difference between the former and latter of these things formentioned: That the former truely is for those, To whom the latter is yet justly wanting. 2 It is Gods order, and unchangeable Statute, That all men shall first, and for a time, beare the Image of the first naturall and earthy Adam, and once die. 1 Cor. 15.46.49. Hebr. 9.27. And Christ did not die to give himself a Ransom to free men presently from sense of Weaknesse, Sufferings, Mortallity, and death; that they might not passe through it: and so to break the order made, and cancell the Statute appointed by God. If any so conceive, they are deceived. Mat. 5.17, 18. but to doe the will of God that sent him. Joh. 6.38. So much whereof as belongs to the next, and immediate end of his death and ransome given, is comprehended in the seven Particulars, be∣fore set down: in all which appeareth, that the abiding of Mortallity, Paines in this life to be passed through, is no blemish to the Justice of God, nor argument of the failing of Christ Payment of the whole debt for these Ends.

3. The Scriptures sheweth, That for removing from off men the curse forementioned, and making knowne, and tendring the Life unto men: There is something else beside the death and Ransome of Christ, and all those fore-mentioned Particulars obtained by him for Christ; still (and further) to doe for which He is gone up to heaven; and hath received Spirit. That he might doe; in which he neither is, nor will be wan∣ting in that which, if not willingly resisted, might be suffici∣ent.

For hee there in some sort Interceeds for Transgressours. Isai. 5.3.12.

So as by vertue of his ransom, he doth procure the preservation of the

Greatures for them Ps. 75.3. Col. 1.18. and Patience and bounty, by such good∣nesse, to give some. Testimony of himself, and to lead them to Repen••mee. Act. 14.17. Rom. 2.4. and further interceeds by vertue of his Ransome, for a blessing on his Servants, and the Ministration of the Gospel by them, That the World might be so brought through him to beleeve. Joh. 1.7. & 17.21.23. and yet further sends forth Spirit at one time or other in the means to enlighten them, That they might indeed beleeve. Joh. 1.7. and so fulfills that part of his Fathers will. 1 Tim. 2.4. That would have all men come to the knowledge of the Truth; whence he is also said to be a Testimo∣ny in due time. 1 Tim. 2.6. But now, for mens participating of eternall life, there is somewhat also, both by the will of the Father, and the Son, requi∣red on their part to be done in them, & yeelded to by them; Namely that they hearken to Christ, in what he saith in the meanes. Mat. 17.5. and turn at his reproof. Pro. 1.23. and to suffer his Spirit to prevail in & with them, to repentance & faith Mar. 1.15. in which he will not be wanting on his part, that they might; But if when light comes, they love darknesse r••ther, and will none of him. Joh. 3.19. And he, besides the forementioned remain∣ing mortallity, doe for this heape greater Judgments. This is just Ro. 1.17. and if when hee hath brought them out of the first death, to acknow∣ledge him Lord, He send them to a second Death; it is still just••, and a Testimony of his, before having sufficiently Ransomed them. 4. The Scripture shewes, That the speciall Salvation to Eternall Life, was to bee, and is by him, here in a first fruits given to them that are Prevailed with, to beleeve in him; and so he is the Sauiour of All men, but especi∣ally of them that beleeve in him. 1 Tim. 4.10. But now, if these Beleevers doe sinne against, and walke contrary to the grace received, and hee, be∣sides the mortallity remaining on them, impose stripes; This is also just, and according to the will of God, and argues no imperfection in Christs Payment. Psal. 89.30, 34. So that in all this, here is but one Payment for Propitiation, Satisfaction and Ransome, and that done at ones, Perfectly by Christ Heb. 10, 1, 2, 14. and no part thereof for that end, left for any to pay, nor paid againe, for any. Now if among them, beleeving the re∣cord the Scripture beareth of Christ his death and Propitiation made, and Satisfaction and Ransome given for all men, and looking on the affli∣ctions and death, that men, even (Beleevers,) suffer. Some say, that Jesus Christ did bears the great••st part of the Punishment, wholly in re∣gard of the Eternall, and left some part of Temporary Punishments for his owne, to beare in this life. And others say, That in regard of Pro∣pitiation,

Satisfaction, and Ransome, Jesus Christ did beare all, and Paid the whole debt, That he might have Power, to free in his Season; and according to his and his Fathers will.

And that his Season is not in this life, to take all weaknesse and Mor∣tallity, no not from his owne; and that besides; He will, and doth in∣flict punishments even on them, for their out-goings from his grace.

I see no difference here in the intention or Substance of the Doctrine or issue of the businesse in both these sayings; but they may well stand without contention.

Nor can the first of these sayings be paralleld with that I called the sayings of Papists; for 1. Here is mentioned some part of punishment to be suffered in this life, with an affirmation onely, to be suffered Here, which sufferings are also granted in the others sayings, whereas the Papists affirme a part to be suffered, without such restrictions: So as if not all suffered here: It should remaine to be suffered in their devised Purgatory.

2. Here these Sayings are not said to be Satisfactory, and Propitiatory, as the Papists imply, and say in their Affirmation: and the Sufferings themselves are also granted in the other sayings.

3. The ground of the Papists assertion, is to strengthen the opinion of Propitiatory Sacrifices, to be offered by the Priests, and the opinion of Purgatory, and the practises of Prayers and Sacrifices for the dead: whereas the former of these sayings; yeelds no colour for such conse∣quence, and the latter yeelds all the Sufferings.

Yet have I inclined to the latter saying, without thought of any dif∣ference, but onely in the Expression: The first, coupling both the ends of the Death and Ransome of Christ: and the second distinguishing speakes of the first end only: which I being treating of; I had cause to incline to speake in that manner; That those that affirme, that all that Christ dyed for, are justified by his blood, and shalbe saved from wrath through him, might see what is in their saying, and such I leave to prove their assertion, which I know they cannot, or to free themselves from being snared with that Popish opinion, which I know they would be glad to doe, and to them onely, it belongeth to doe it.

And so having no intention of blemishing a good saying, nor conten∣ding without cause, but only to maintain the truth against falshood, I 〈…〉〈…〉 that lawfull 〈◊〉〈◊〉 of Expression▪ being also according to truth; which I might; if more Juditious will, (without impairing the

Strength of the Truth against that Objection, or removing my right, conception thereof;) Give me a better expression, I shall thankfully, ac∣cept it, and use it.) if not, I desire that I have used, be no otherwise ta∣ken. Then it there appeares, and I have Professed to have meant it.

And for a Conclusion, this I adde.

The grace of God in the Redemtion wrought by Christ, and fruits to all men there through extended; binding much more to the Love of God and our Neighbour, Then the grace testified in Creation: all fail∣ings and sinnings herein, are not only against the Law in the one, but in both respects; The Preface to the commands, using also the motives from both. Exod. 20. 1 Job. 3.4. And all done by mans strength, and hu∣mane Consideration of both motives, is but Service according to Law, and oldnesse of Letter, and that impertect and short of it also. Joh. 3.6. Rom. 7.5, 6. Gal. 3.10. So that sinnes so locked on, are against both Law and Gospel also. Rom. 3.10, 24. & 2.4, 5. The remaining of any part of Punishment, till Christs time of taking it off, may be rightly called Punnishment, because it came on men, for sinnes at first. Gen. 3.19. Lam. 3.39. And so may the stripes imposed for sinnings against Grace, because for such sinnings they are imposed. Hos. 12.2. Psal. 89.30, 31, 32. Lam. 4.22. And they may be rightly called, Punishments and Chastisements, because they cause sense of Paine; Corrections, because they come to straighten and amend. Levit. 26.41. Hab. 1.12. Afflictions, be∣cause they Presse, and cause to appeare what is in man. Isai. 26.16.19. Try∣alls; Becavse they serve to Prove, Exercise, and manifest. Jam. 1.2, 3. Pet. 1.6, 7. Sufferings for Christ and the Gospel, are in themselves an honour and blessing, yet such sufferings may be also sometimes, so mixt. That they may have in some respect, all the former names also. Heb. 12.2.11. Yet in all this, God is just, and deprives Christ of no part of his due, nor any other of that, which is right for them, by Christ's Dispensation to enjoy. Nor are any of these Sufferings, a requiring againe of the debt, or any part of the debt Christ paid. Nor in any sort to make up any want therein; for Propitiation, Sa∣tisfaction, and Ransome, for the end, for which Christ gave it.

The cleering whereof, is the scope of these fore-written Lines.

FINIS.

Notes

• * 1.1

  Propo∣sition.
• * 1.2

  Bishop Davenant, Animadversions on a Treatise, intituled, GOD's LOVE to Man-kind. pag. 298.
• * 1.3

  See the Postscript
• * 1.4

  See Post∣script.