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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.

Joh. 3.14, 15, 16.

And as Moſes lifted up the Serpent in the Wilderneſſe: Even ſo muſt the Sonne of Man be lifted up: that whoſoever beleeveth in him, ſhould not periſh, but have Everlaſting life.

Heb. 2.9.

But we ſee JESUS, who was made a little lower then the Angels, for the ſuf­fering of Death, crowned with glory and honour, that he by the grace of God ſhould taſte Death for Every Man.

LONDON, Printed in the Yeer of the Patience and Forbearance of our Lord. 1646.

TO THE CHRISTIAN READER.

Chriſtian Reader,

IF wee beleeve the great love of GOD to Mankind (fallen into ſinne and enmity againſt him,) manifeſted in the gift of his Son, to be the Saviour of the World; who by the grace of God taſted death for Every man, And became the Propitiation for the ſinnes of the whole world, and the fruits hereof ſo great for all men, that they extend as large as the heaven and the earth, bearing forth their Teſtimony with more brightneſſe then the Sunne, and working on every mans ſenſe, to lead to Repentance. Pſal. 19.1, 7. Rom. 10.18. Acts 14.17. Rom. 2.4. and ſo precious in thoſe to whom through the Goſpel it ſpiritually ap­peareth, That it converteth, and bringeth in to Chriſt, and alſo teacheth to deny ungodlineſse and worldly luſts, and to live ſoberly, righteouſly and god­ly in this preſent life, &c. Tit. 3.4.5. and 2.11, 12, 13. Then I hope thou wilt not count it ſtrange, if ſome be heartily grieved, when in a Church, where this great Love is teſtified; And ſet forth in the authorized Doctrine thereof, (many profeſſing themſelves zealous) to ſee them.

1. So denying and blaſpheming this great love of God to mankind in Scripture affirmed. Joh. 3.16, 17. 1 Joh. 4.14. as if God ever, and from all eternity hated the greateſt number of men, ſo as they neither are beholden to him for any good will, or love, nor have any doore of Repentance or meanes of life opened, and afforded by him in truth for them.

2. So contradicting, and blaſpheming the plain ſayings of the Go­ſpel of Chriſt, as that he gave himſelf a Ranſome for All Men, 1 Tim. 2.6. and by the grace of God, taſted death for Every Man. Heb. 2.9. as to af­firme plainly and directly contrary; as, That Jeſus Chriſt did not die, or ſh•d his blood for every man.

3. Calling the Expreſſion in the Doctrin of the Church of England, (that ſaith, Jeſus Chriſt, God the Sonne, hath Redemed me, and all man­kind,) a flat lye, affirming the truth to be, hee hath redeemed none but the Elect.

4. Running into ſo many long agoe condemned, evill and Papiſticall wayes and arguings, to maintaine their Contradictions of Truth. Yea, I ſuppoſe, it would be grievous to thee alſo, to perceive the ſame. Nei­ther I am perſwaded, wilt thou count it ſtrange, that this Love of God beleeved ſhould conſtraine the Beleever in love to beare forth the teſti­mony thereof, and alſo maintaine it againſt oppoſition: yea, and when to the godly and ſober-minded, the ſame is plainly teſtifyed, and the te­ſtimony ſubſcribed, and yet by others in heat and raſhnes traduced. Then on the importune requeſt of many, to permit it to more open view, that it may be rightly knowne, and ſo tryed, and either approved, or the er­rours found therein, diſcovered and confuted, which done in love, and by faire dealing with the Scripture, will be lovingly accepted, though the fury of ſuch as have no way, but by incenſing Authority with falſe ſuggeſtions, and evill Reports, (however garniſh'd) to overcome thoſe they oppoſe, cannot be juſtified as Chriſtian; Wherefore Chriſtian and Juditious Reader, if thou conceiveſt me to erre; I hope thy love will leade thee in a Chriſtian way, to ſhew it me by the Scripture, which I will thankfully imbrace; and if thou wilt endeavour the ſame; I then entreat but theſe foure things of thee, which I know the grace of Chriſt beleeved and heeded, will teach thee not to denie mee; And they are theſe.

Firſt, that thou anſwer to the buſineſſe about the matter affirmed: as namely, about the Redemption, Reconciliation and Propitiation wrought by Chriſt in his owne body for men, diſtinct from that he by his Spirit, in application thereof worketh in men, and ſo according to the diſtinction the Scripture maketh, and••ntioned in the five firſt Chapters of this enſuing Treatiſe.

Secondly that thou adde not to that I have affirmed of the Death of Chriſt for All Men, ſuch things as I neither affirme, nor by any neceſ­ſary or reaſonable conſequence can be ſaid to be included in, or to ariſe from my Affirmation, as ſome have done, As that Chriſt ſhould die for all men alike; or that all men ſhall be Eternally ſaved; or that all or any man hath by Nature Free-will to that which is ſpiritually good, or that all that beleeve Chriſt dyed for All Men, ſhall be ſaved, all which the Truth affirmed, and the Treatiſe every where condem­neth.

Thirdly, that in anſwering, thou be pleaſed to uſe ſpiritual weapons, and right Arguing from plain places of Scripture, compared with other like places, and ſo forbea•thoſe carnall and Popiſh wayes, and man­ner of Reaſonnings, faulted by ſo many Worthies in this Church.

As 1. Pretending inſufficiency in the Scripture, to be the determiner of all matters of Faith, but that how plainly ſoever the Scripture af­firmes, yet the matter is but ſub judice, without ſome other determi­nation.

2. Pretending darkneſſe in the Scripture, yea in Fundamentalls, and that of themſelves, however compared with other-like places, they are full of obſcurity.

3. Uſe of carnall Reaſons, to frame abſurdities to follow, if the truth, the plain ſayings of Scripture import, be received and pro­feſſed.

4. Impoſing ſtrange ſenſes, on plaine ſayings of Scripture without proof.

5. Deviſing wayes to maintaine ſuch ſenſes, that they might appeare as if they were proved by Scripture: as to inſtance the moſt common of theſe wayes.

1. To reſtraine a generall ſenſe, to be meant only of a particular, as the Papiſts have done in ſome places to maintaine the ſupremacy of the Pope: and the Socinians, or new Arrians have reſtrained thoſe generall words of all things, and the world, made by Chriſt, to be meant only of a new Creation, And all things, to be only all the Elect; And the world, to mean the Church, or a World of Beleevers; thereby to denie the be­ing of Chriſt, before he took fleſh, and ſo his being God alſo.

2. To avoid places ſpeaking of the ſame buſineſſe, to invent reaſons againſt the true ſenſe, and frame another ſenſe out of Places treating of another buſineſs, as ſome have done to deny the Reſurrection, and others to deny their Brethren the reading of the Scriptures, and uſe of ſpirituall gifts.

3. To compare words ſpoken by and of God, and acts done by him, with words ſpoken by, and of men, and acts done by them, as of like large extent and ſignification, as ſome have done to diſhonour God, and to flatter and Idolize men.

4. To addde too, diminiſh from, or alter and mingle the ſenſe and ſentences of Scripture, as ſome for their own ends doe, and the Devill did.

5. To ſet one place of Scripture againſt, and in contrariety with another, to make voide the appearing ſenſe in one, that they might chooſe that which beſt liketh them, as hath been uſuall with many Adverſaries to the Truth.

6. To turne plain places, and Narrations of Scripture into Allegories, it is uſuall with ſuch as uſe to denie the truth of the litterall Senſe of the Scrip­ture, and of the Reſurrection, and of ſerving God with our bodies.

7. To confound together in one, without diſtinction, ſuch things, and in ſuch reſpects, as the Scripture maketh cleerly diſtinct, as to inſtance ſome of them; The end of Chriſt's Death, and the Application of his Death. And the ſalvation wrought on earth by Chriſt in his own body with God for men; and the ſalvation in the application thereof he worketh from heaven by his Spi­rit inmen to God; And God his love of Compaſſion, and his love of de­light. And Election to Sonſhip, and Predeſtination to the Adoption of Sonnes, And Secret Election in God, and Actuall Election of and by God; And the manner of the Declaration of the Goſpel, and the man­ner of outward Worſhip. — The portion of Spirit ſent forth before. Chriſt came in the fleſh, and ſince his comming and Aſcention; And ſpirituall gifts, graces, Adminiſtrations, Operations, and outward Cal­lings and Offices in the Church, &c. All which the Scriptu e maketh di­ſtinct, but they are uſually confounded by the inconſiderate, and ſuch as denie and darken things appertaining to the Foundation.

8. To make ſayings in firſt and ſecond Perſon, and reſtrictive Applicati­ons and Propoſitions for example of like large extent, with ſayings in the Third Perſon generally; and propoſiti ns for the ground of Faith; and uſuall courſe of the unlearned and inconſid rate.

9. To alleadge the change of times to juſtifie a contrary Senſe, or Do­ctrine, or way, to that plainly appearing in the Scriptures; as an order of Fryars did for their (by them called) Eternall Goſpel for theſe times; In which they ſaid, That delivered by Chriſt and his Apoſtles, muſt give place, as the Old rights and Ceremonies did at Chriſt his Aſcention. And other Papiſts doe for blotting out the ſecond Commandement, and ha­ving Images in the worſhipping of God, becauſe they ſay, No ſuch feare of Idolatry and Superſtition in theſe times, as when that command was given; And ſo doe the Rhemiſts for their Tranſlation, uſe ſuch Alle­gations.

10. To invent lyes and ſlanders to make infamous ſuch as will not be of the ſame opinion with themſelves; In which the Antichriſtian brood abounds; And ſo have too many done in thi•very buſineſſe al­ſo, inventing and conceiting to themſelves, and giving it out to others, That whoſever beleeveth, and confeſſeth that Chriſt is the Saviour of the World, that he gave himſelf a Ranſome for All men; and by the grace of God, taſted death for Every Man; and alledgeth for the ſame, Joh. 4.42. 1 Tim. 2.6. and Heb. 2.9. They are falſe witneſſes againſt Chriſt and his Apoſtles; And they are Papiſts, or at the beſt Arminians, and Time-ſer­vers, and of looſe lives; And doe, and muſt of neceſſity hold, that Chriſt dyed alike for all men: that all by nature have free will to ſpirituall good: That there is no Election: That there is no grace here attaine­able, but what a man may fall from: That whoſoever beleeveth, that Chriſt dyed for all men, ſhall undoubtedly be ſaved, and ſuch like loathſome opi­nions, as the Doctrine ſuch ſlanderers oppoſe, condemnes, and the ſlan­dered abhorres. In uſe of which corrupt wayes and dealing with the Scripture, and with Beleevers, and that all under colour of Allegation, and right Interpretation of Scriptures, how God is diſhonoured, and the Scripture made of no force, I hope thy ſelf diſcerneth: But when this is done, ſo to ſhut the door of Repentance and Faith againſt All Men, as withall, to teach them to abuſe Scriptures, to denie Gods Crea­tion of all men, and to deny that All men have ſinned, and ſhall dye, and riſe againe, and come to Judgement, or that it is their duty to ſpeake the truth, and render their dues to every man: and withall opens a way for uſhering all manner Hereſies, and Popiſh Superſtitions, as in the enſuing Diſcourſe will in ſome meaſure appeare, this is ſtill worſe, for which cauſe I have to my utmoſt ſhunned all theſe wayes, and obſerved carefully all I have requeſted of thee. And this being granted, thy an­ſwer will be very acceptable, and received ſo farre as truth appeareth in it to me, and all others that deſire not to cloſe our eyes, or harden our heart againſt any truth teſtified by Scripture fairely dealt withall.

Laſtly, I deſire thou take not this I have ſaid as a challenge of thee, or any to anſwer what is written in this Treatiſe, but onely as a Teſtimony of my willingneſſe, to〈…〉I have written, to be by Scripture thyed, and if errour be the〈…〉to be diſcovered, that I may ſee and con­feſſe it; that ſo nothing may be done through ſtrife and contention,••ri­ving not for Victory but truth; nor deſiring any Victory, but from be­ing alſo encouraged hereto likewiſe, by this perſwaſion, That in ſome ſort duety doth engage me: for by Authority I was lead to make Pro­teſtation to maintaine ſo farre as lawfully I may, the true Proteſtant Re­ligion, as it is expreſt in the Doctrine of the Church of England, againſt all Popery and Popiſh Innovations: To which both the Tenet of Chriſt not dying for every Man; and the abuſe of Scripture, and manner of arguing, by which ſome would prove that contradictory Tenet, doth ſet wide open the doore, which is ſhut by the Doctrine of the Church of Eng­land, which ſaith expreſly. Article 6. Holy Scripture containeth all things neceſſary for ſalvation, ſo that whatſoever is not read therein, nor may be proved thereby, is not to be required of any man, that it ſhould be beleeved as an Article of the Faith, or be thought requiſite ne­ceſſary to Salvation.

Article. 20. It is not lawfull for the Church, to ordaine, any thing that is contrary to Gods Word. Neither may it ſo expound one place of Scripture, that it be repugnant to another, wherefore although the Church be a witneſſe and a keeper of holy Writt, yet as it ought not to decree any thing againſt the ſame, ſo beſid•s the ſame ought it not to enforce any thing to be beleeved for neceſſity of Salvation.

Article. 2. One Chriſt, very God, and very man, who Suffered, was Crucifyed, dead and buryed, to reconcile his Father to us, and to be a Sacrifice, not onely for originall guilt, but alſo for all Actuall ſinnes of men.

Article 15. Chriſt in the truth of our Nature, &c. he came to be the Lambe without ſpot, who by the Sacrifice of himſelf, once made, ſhould take away the ſinnes of the World; And ſinne was not in him; But all wee, the reſt, &c. offend in many things. Article. 31. The offering of Chriſt, once made, Is that perfect Redemption, Propitiation, and Satisfaction for all the ſinnes of the whole World both Originall and Actuall; And this ex­preſly teſtified againſt a groſſe Popiſh Innovation.

Which Doctrine, had I not beleeved, I would not ſo have Proteſted to main aine, And for the maintenance hereof I have gone in as order­ly a way to avoide all the aforementioned abuſes of Scripture, and to make the Scripture ſole Judge, and teſtify the truth in the words there­of, as I could. An I ſo have divided the〈…〉in 24. Chapters. The firſt five of Premi•ees, for better underſtanding the buſineſſe, and the reſt to proveit: And ſo

  • Chap. I. Of the diſtinction between the Salvation Chriſt•ffected in his owne b•dy, with God for men; And that hee effects by his Spirit, in men to God. from pag. 1. to pag. 15.
  • Chap. II. Of the divers diſtinct ends, of the Death of Chriſt ſet forth. pag. 16. to p. 20.
  • Chap. III. Of the divers manner of mentioning thoſe ends in Scripture. pag. 21. to 25.
  • Chap. IV. Of the divers waies of propounding the death of Chriſt in Scripture. pag. 26, 27.
  • Chap. V. Of the difference of the extent and force of the ſame words in Scripture. pag. 26. to 30.
  • Chap. VI. An Aſſaye for right ſtating the Queſtion. pag. 32. to 36.
  • Chap. VII. The Queſtion opened and anſwered by Scripture. p. 37, 38.
  • VIII. The proof from the Conſideration of Chriſt, as the Publike Perſon. pag. 40. to 48.
  • Chap. IX. The proof from the joint-mentioning of Creation and Re­demption by Chriſt. pag. 49. 52.
  • Chap. X. The proof from the diſtinction and change of Perſon in the Scripture. pag. 53, 54.
  • Chap. 11. The proof from the force of words, ſcope, and circumſtances. 1 Tim. 2.4.6. pag. 55. to 62.
  • Chap. 12. The proof from the like in Heb. 2.9. pag. 63. to 65.
  • Chap. 13. The proof from like places of Scripture, ſpeaking of like things. pag. 66. to 70.
  • Chap. XIV. The anſwering of the 1. Objection, and 4. Reaſons to it. pag. 71. to 88.
  • Chap. XV. The anſwering of a 2. Ob•ection. pag. 89. to 94.
  • Chap. XVI. The anſwering a 3. Objection. pag. 95. to 103.
  • Chap. XVII. The anſwering a 4. Objection. pag. 104. to 112.
  • Chap. XVIII. The anſwering of a 5. Objection. pag 113. to 124.
  • Chap. XIX. The anſwering a 6. Objection. pag. 124 to 128.
  • Chap. XX. The Propoſition againe proved by 6. Arguments, and 18. Proofs. pag. 129. to 137.
  • Chap. XXI. An Addition of Proofes more peculiarly for the effectual­linſſe of the Ranſome, with the remoovall of a double ſtamble to ſome. page 138. to 143.
  • Chap. XXII. A removeall of a Doubt, ſeeming to be raiſed from three pla­ces of Scripture. pag. 144. to 153.
  • Chap. XXIII. Some diſcovery of the profitableneſſe of this Doctrine, to be beleeved, and holden forth. pag. 153. to 154.
  • Chap. XXIV. That Profit further diſcovered, and preſſed in 10. Ʋſes. pag. 155.
    • 1. Uſe. To the Profane. from pag. 155. to 158.
    • 2. Uſe. To the Civill onely. from pag. 159. to 161.
    • 3. Uſe. To the Superſtitious. from pag. 162. to 164.
    • 4. Uſe. To the Phariſaically Righteous and zealous. pag. 165. to 169.
    • 5. Uſe. To the Imbondaged. pag. 170.
    • 6. Uſe. To the weak Beleevers, groaning after, and wanting Conſolation. pag. 171. to 172.
    • 7. Uſe. To haſty, feigned, and boaſting Beleevers. pag. 173. to 175.
    • 8. Uſe. To the truly converted, wanting light in the large extent of the Ranſome given by Chriſt to God for All Men. pag. 176. to 178.
    • 9. Uſe. To eſtabliſh Beleevers. pag. 179.
    • 10. Uſe. To all whoſoever. pag. 180.
  • The POSTSCRIPT. pag. 186. to 194.

I pray thee, reade without prejudice, Try all things by Scripture; refuſe not any thing the Scripture warrants; And ſhew me in love by the Scripture, any errour, wherein I have gone aſide from the truth it recordeth, and prove thy ſayings Affirmatively, and by faire and juſt dealing with the Scripture, and I will yeeld to thee, and thank thee, or elſe acknowledge the Truth ſo plainly teſtifyed in the Scripture, as in the main of my drift, I am ſure thou canſt not deny; If agreeing in the ſame Truth, thou ſee how to mend any ex­preſſion, I ſhall thanke thee; only let us alway agree in this, That the plaine Affirmations of the Scripture, are true; and neither to be tryed, nor doubted by us, but beleeved; but all our ſayings may be tryed, yea, and doubted, untill they wholly agree thereto; And thus with deſire of the Spirit of truth, to leade us into all Truth, I commit this Teſtification of th. Truth of the 1 Tim. 2.6. and Hebr. 2.9. to thy peruſall, deſiring a bleſſing on the ſame; and ſo Reſt;

Thy Well-willer. T. M.
1

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.

Propo­ſition.THat JESUS CHRIST, by the Grace, good­will, 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 SAVI­OƲR 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,

2

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 af­firmed.

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 be­tween 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 ſal­vation 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 impor­ting 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 world3 to take away our ſinnes. 1 Joh. 3.5. To put away ſinne by the ſa­crifice 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 fur­niſhed: 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 bo­dy, 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 Obliga­tion, 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 man­kind, 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, and4 to impute all the ſinnes the Law could charge mankind withall unto him, and to arreſt, and call him to account, and enter into judge­ment with him for all: Whence it is ſaid, God was in Chriſt recon­ciling 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 him­ſelf calls them his, and ſaid, Innunerable evills have compaſſed me a­bout, 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 Scrip­tures, 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 po­wer 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 Prin­cipallities 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 di­vine Nature, and Aeternall Spirit, through which he offered up him­ſelf5 without ſpot to God. Heb. 9.14. He that hath offered himſelf, be­ing God. Rom. 9.5. and man. 1 Tim. 2.5. yea, God man in one Per­ſon, Joh. 1.14. Matth. 1.23. So that by reaſon, of this perſonall uni­on, of the divine and humane nature in one Perſon, the blood that was ſhed, and with which he is entred the heavens, to appeare be­fore 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 ſe­cond 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 ſpo­ken, when in affirming the former wrought, men are thereupon in­treated 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 ſpi­rit, 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 the6 Name of the Lord Jeſus, and by the Spirit of our God. 1 Cor. 6.11. deli­vered 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 Salvati­on, 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 Salvati­on, 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 hea­ven, 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 quick­ning 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 uſe­full 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.

7

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 Advo­cate 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. ac­cording to what he hath done, and is for them, that they may be accounted, not according to what they have done and are in them­ſelves, 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 glori­fyed for them, wherein alſo dwells the fulneſſe of the Godhead bo­dily, 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 im­poſed on them; and healing of their remaining infirmities, and cauſeth8 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 ſuppli­cate one for another, or yet in ſuch manner, as himſelfe did inter­ceede 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 ſor­row 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 fel­lowſhip 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 inheri­tance 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 now9 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 effectu­allneſſe 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 re­pentance. 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 ſuperna­turall 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 out­ward 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 de­gree 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 make10 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 inlight­ning 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 con­feſſe this truth, and to deſire after him: and to attend with his peo­ple, 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 abu­ſing 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 parta­ked of. Rom. 5.12. for ſo though all againe recovered, and made righ­teous in the ſecond Adam: yet of the choice benefit of this recovery, and of this Righteouſneſſe, many doe never, partake of, or enjoy, be­cauſe 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 ne­ver 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 Scripture11 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 Spi­rit, 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 ſal­vation wrought by himſelf in his own body, and his faithfulneſſe in his buſineſſe he is to doe from heaven, about bringing all ſo redeem­ed 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 him­ſelf, 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 be­leeve 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 pro­ved, 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 ſpiritu­all 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 heaven­ly 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 on12 their hearts, and extending the vertue of his reſurrection in them; An eſpeciall Salvation, that is æternall, ſuch as is above all menti­oned 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 Salvati­on to all them that obey him. Hebr. 5.9. And this obedience effe­cted through the Spirit in their beleeving, is ſaid to be unto obedi­ence 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 blood­ſheading 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, righte­ouſneſſe, 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 there­with,13 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 ſer­vice of ſinfull luſts; this blood beleeved in, breedeth in the heart a loa­thing of ſinne, and ſelf-wrought righteouſneſſe worldly and fleſhly plea­ſures, 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 ſpe­ciall 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 Promi­ſes 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 over­comming. 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 fel­lowſhip 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. and14 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 him15 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 be­leevers: 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 ſin­ners, 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 be­leeve it; and in beleeving repent and come in to Chriſt, and ſo be eternal­ly 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〈◊〉Salva­tion,〈…〉againſt it.

16

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 di­vers 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 com­mon, of the largeſt extent, was, to be a Ranſome, a ſacri­fice and Propitiation, or a propitiatory Sacrifice for ſinfull man­kind, 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 gene­rall 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 ſin­ned and fallen, the truth of God will have it ſo, That hee that ſin­neth 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 be17 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 Na­ture of God: But Jeſus Chriſt by the Fathers appointment, and his owne will, becomming a ſecond Adam. Rom. 5.14. a publike Per­ſon (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 mer­cy, and extend Peace to them: his truth and Juſtice as brightly ſhi­ning 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 de­deſtroy 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 a­bout 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, and18 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 ac­cept 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 Lord­ſhip: 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 ſub­mit 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 and19 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 Ordi­nances 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 re­miſſion 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 Spi­rit 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 through­out; 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 Propoſi­tion 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 pre­cious 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 the20 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 re­pent, 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 re­million of ſinnes, ſubduing of luſts, Sanctification, hearing of Pray­ers, 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 be­ing 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 al­ſo 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 li­veth. 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-bear­ing, and a ſeale of the witneſſe he had borne to the Truth, in his de­claration 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 Pi­late 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 the21 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 re­ſpected them among whom hee miniſtred, and by inſtruction, us al­ſo; 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 af­firmes 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 Scrip­ture, as may be ſeen.

Firſt, ſometime more ends of his death then one are mentioned together: Sometime that end of his death which was for22 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 appropria­ted 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 ſen­ſes, 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 gene­rall 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 Scrip­ture 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 pre­vailing23 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 A­dam; 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 ſen­tence, 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 be­leeve 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 be­tween the redemption, life and juſtification that is in Chriſt for men:22〈1 page duplicate〉23〈1 page duplicate〉24And 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 ran­ſome 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 Spea­ker, 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 rea­ſonable 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 o­ther; for that would contradict the plaine teſtimony of Scrip­ture.

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 ſay­ings anſwer not the Queſtion, how many hee redeemed and created.

4. Sometime in the third Perſon, with a ſpeciall perſonall appli­cation, 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 re­joyce25 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 them­ſelves 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; un­leſſe one put both parts together.

5. Sometime in the third Perſon generally, without any reſtrain­ing 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 Per­ſon, with perſonall Application, or in the third Perſon, with any re­ſtrictive 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 ſpo­ken in the third Perſon generally, without any reſtraining applica­tion, and ſuch places muſt ſettle us in the ſenſe. And ſo in this con­ſideration, 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.

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CHAP. IIII.

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

THE death of CHRIST is diverſly propounded in Scripture; and that as in reſpect of every end, ſo in re­ſpect 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 intentional­ly, 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 ſer­vice thereof be to be enlarged according to any nigh relation be­tween 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 ſer­vice 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 can­not with Juſtice be brought to anſwer that Queſtion, or to op­poſe 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. 27Gal. 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 miniſtrati­on. 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.

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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 Pro­feſſion, 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 uſeful­neſſe; ſo in ſuch Places where the Goſpel is ſo propounded, ſhall wee finde reſolution of the Queſtion for how many Chriſt dyed, and infor­mation of the ſenſe, and in ſuch manner is 1 Tim. 1.6. Hebr. 2.9. pro­pounded, and ſo not to be limited by places in another manner pro­pounded.

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 were29 ungodly and unequall, to compare God and man, to make them a­like 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 ex­tent 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 be­tween 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 under­ſtand 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 go­vernes 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 De­cree 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 ex­tent 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 45.22.30 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, evi­dently 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. Ren­der 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 re­ſtraint.

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〈◊〉31not 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 bu­ſineſſe reated of, the common accepted ſenſe, in view of thoſe of, and by, and to whom they are ſpoken, and between whom the oppoſiti­on 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 lar­ged ſenſe muſt of neceſſity be taken, and no more is required or af­firmed in the Propoſition.

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

1. The Redemption wrought by Chriſt in his owne body, and the Com­mon 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 Fa­thers right, hand, filled in mans Nature with the holy Ghoſt and Autho­rity. 32Acts 17.31. 1 Cor. 15.3, 4. So that his Death, Reſurrection and Aſcention, with ſome fruit of all of them together, are herein com­prehended, 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 cho­ſen 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 Inheri­tance. 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.

33

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.</