The glorious Truth of Redemption BY Jesus Christ, Rescued out of the Hand of UNRIGHTEOUSNESS. OR The Doctrine of Redemption rightly stated: WHEREIN, 1. All Arminian and Pelagian glosses and absurdities are resuted. 2. All carnal allegations and reasonings silenced. 3. All concerned Scriptures scemingly discording, reconciled. 4. The Doctrine of Redemption clearly held forth, according to the harmony of Scripture, and Analogy of Faith. By W. L. Rom. 1. 18. For the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men, which withhold the Truth in unrighteousness. Gal. 1 7. Which is not another Gospel, but there are some which trouble you, and would pervert the Gospel of Christ. 2 Pet. 3. 16. Among which, some things are hard to be understood, which they that are unlearned and unstable, wrist (as they do other Scriptures) to their own destruction. LONDON, Printed for the Author, 1653. To the Worshipful Henry Langley, Dr of Divinity, Canon of , and Principal of Pembroke College in Oxford. SIR, THat undeserved respect those worthless Papers of mine which came to your hand received, hath emboldened me to come now a begging to the University: Although its sad to have the Father to seek when the Child is come into the World; especially to a poor mother. Yet this is the condition of this poor Infant; which however by Divine Providence having received a Being, yet is both naked and bare; and unless countenanced, covered, and nourished by your care and charity, it must needs remain despicable, and cast out to common odium. Shall I therefore commend and commit the care thereof, or rather freely bestow it on you? This I am sure of, it will be well provided for, if once under your Roof; and if you as willingly entertain it as I beg: However, let it receive such accommodation as seems best in the eyes of so skilful a Nurse. I know the Herod's of our times will be hunting after it; but my care is over, when once under yours. Sir, To deal plainly, this poor Paper I know will meet with much opposition, therefore I as boldly as humbly tender it to your protection; and as I do it out of that due Respect I own to yourself▪ so I also aim by this broken and patched piece, to prompt and provoke some of the able Champions of the Truths of Christ, to set upon a more learned and perfect Vindication of that precious Truth of Redemption, so much prevaricated and adulterated in our days. And give me leave to give you a little encouragement to own it; although a Mephibosheth, yet it's of the Royal Race, nobly descended, as legitimate as any, begotten by the immortal seed of holy Scripture, able to derive its Pedigree from and before Adam was; Therefore setting aside all excuses, I once more entreat its entertainment, or else I must shamelessly leave it at your Door, to the mercy of the wide world; yet comforted, that there cannot be less pity harboured in your heart, than was found in Pharaoh's Daughter. I crave leave to pay that old debt, due ever since I knew you, viz. William Levitt, The glorious Truth of Redemption By Jesus Christ, Rescued out of the Hand of UNRIGHTEOUSNESS. 1 COR. 15. 22. For as in Adam all die, even so in Christ shall all be made alive. ROM. 5. 18. Likewise, as by the offence of one, the fault came on all men to condemnation; so by the justifying of one, the benefit abounded to all men, to the justification of life. FRom these, and such like Scriptures, men of corrupt and unstable minds, with Pel●gius, Armi●ius, and others in all Ages, have drawn corrupt and unsound conclusions; so that that grand Gospel Truth of Redemption by Jesus Christ, as held forth in the holy Scriptures, wherein the honour of God, and comfort of his Saints are principally concerned, is so exceedingly prevaricated, that little of either appeareth: For the removal of which evils, take notice of the fond conceits of some, yea too many in our times, wrested from such Scriptures. 1. Some hence affirm (and that boldly)▪ that Jesus Christ came to save all men with an eternal salvation. 2. Others there are conclude hence, that Jesus Christ by his death, freed all men from the guilt of Adam's transgression, and consequently from the punishment due thereunto, which (as they say) is only temporal, from Gen. 3. 19 Dust thou art, and to the dust thou shalt return. 3. A third sort there are (and of these although very many, yet more skilful to deceive) who hence publicly teach, that Jesus Christ by his death hath discharged all mankind from the eternal condemnation due to Adam's transgression; yea, and many of them (although of as strong abilities as plausible conversations yet) make it their study to maintain this Brat of their own breeding, although they stretch both their brains as well as the Scriptures, upon the Tenters of their opinion, till they rend both asunder. The unsoundness of all which opinions, with their several absurdities, are clearly manifested in the ensuing discourse, and the doctrine of Redemption rightly held forth, as founded upon the holy Scriptures; both Prophets and Apostles, nay Christ himself: all agreeing in this necessary truth, that neither the Death, Resurrection, Ascension, or Intercession of Christ, ever was or shall be beneficial to any, but such as lay hold upon him by a true and lively faith; according to John 3. 15, 16. So God loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. Where we see, 1. The moving cause, God's love. 2. That Jesus Christ was the Father's free gift. 3. The extent of God's love to the world, terminated in the Believers, who only have benefit by Christ: Yea, and this an act of free grace, when he might justly have sent all to hell. Come we now to the opinions themselves. For the first, That Jesus Christ came to save all men with an eternal salvation, as well from actual as original sin. This is so point blank against the very current of Scripture, that few or none in their right senses dare own it; the Authors thereof being (for the most part) either ignorant or profane men not at all acquainted with the holy Scriptures, which speak a clean contrary language; as John 5. 29. And they shall come forth that have done good, to the resurrection of life; and they that have done evil, to the resurrection of condemnation. So also Matth. 25. 34. Then shall the King say to them on the right hand, Come ye blessed of my Father, Inherit the Kingdom prepared for you from the foundation of the world, etc. v. 41. Then shall he say to them on the left hand, Depart from me ye cursed, into everlasting fire, etc. So also Mark 16. 16. and hundreds of Scriptures more: But this not worth time, Come to the second. That Jesus Christ by his death hath freed all men from the guilt of Adam's transgression, which they say, procured only a Temporal Death; from that in Gen. 3. 19 Dust thou art, and to the Dust thou shalt return. But this being as ridiculous as the former, I shall not spend much time upon it; for certainly, all that know any thing of God as they ought, know him to be infinite and eternal, both in his Essence and Attributes; and that the breach of his Law must inevitably procure and deserve eternal wrath; which Adam himself had found sure enough, had not he by faith laid hold upon Jesus Christ, that Tree of Life. But that the vanity of this conceit may appear to all men, I shall leave them to consider an Argument or two. Arg. 1 That which is the portion of the godly as well as wicked, of saints as well as sinners, cannot be the only punishment of sin; But Temporal death is the portion of godly as well as wicked, of Saints as well as sinners; Ergo, Temporal death is not the only reward and punishment of sin. Arg. 2 If Temporal death had been the only reward and punishment due to Original sin, than Christ need not to have died at all, to free us from it; every man had been then able to pay his own debt. Arg. 1 Where the effects remain the cause is not removed, But the effects of Adam's transgression remain to this day; Ergo, The cause (viz.) the transgression is not taken away. If the guilt of Adam 's transgression be taken away, 1. How is it we die daily, especially if this were the only punishment due to it; as the opinion saith it is? 2. Why do women still travel in pain and sorrow? 3. What's the reason of all diseases, aches, pains, that befall us in this life? Do not men still live by labour? Doth not the ground naturally produce Thorns and Thistles? 4. Whence are all our actual Transgressions? Are they not branches of that old stem? If the Tree had been digged up by the roots so many thousand years ago, and cast into the fire, surely it would not bring forth fruit so plentifully, as by woeful experience we see this doth to this day. But to pass this also. The third opinion being the masterpiece about which the curious Artists of our times are so much busied, both to prop and paint: I shall speak more largely to. In the unmasking and refuting whereof, the other two must needs fall to the ground; viz. That Jesus Christ hath freed all mankind by his death, from the eternal condemnation due to Adam's sin, and hath set all men into a state of innocency and integrity. The absurdities attending this error are not few; it's a many headed monster, the belly whereof is ready to burst with its prodigious propagations; some of which I shall lay down by way of Argument, as followeth. Arg. 1 That exposition that is unreasonable, is false; But this exposition of Scripture is unreasonable; Ergo, False. Arg. 2 That Doctrine that destroys the harmony of Scripture is false; But this Doctrine destroys the harmony of Scripture; Ergo, False. Arg. 3 That Doctrine that is contrary to the analogy of Faith, is erroneous; But this Doctrine is contrary to the analogy of Faith; Ergo, Erroneous. Arg. 4 That Doctrine that magnifies the creature, and vilifies the blood of Christ, is false; But this Doctrine magnifies the creature, and vilifies the blood of Christ; Ergo, False. Arg. 5 That Doctrine that derogates, detracts, or denies the omnipotency of God, is erroneous and blasphemous; But this Doctrine detracts from, and denies the omnipotency of God; Ergo, False and blasphemous. Arg. 6 That Doctrine that tramples under foot the eternal Decree of God, and denies his Sovereignty over the creature, is heretical and blasphemous; But this Doctrine tramples under foot the eternal Decree of God, and denies his Sovereignty over the creature; Ergo, Heretical and blasphemous. Arg. 7 That Doctrine that holds forth salvation by a law of works, and not of grace, is false; But this Doctrine holds forth salvation by a law of works, etc. Ergo, False. Arg. 8 That Doctrine that destroys the end of Christ's coming in the flesh, is erroneous; But this Doctrine destroys the end of Christ's coming in the flesh; Ergo, Erroneous. 1. It's's Unreasonable For,. 1. Hereby Christ becomes an half Saviour, shedding his blood for the Original sin of millions of men that perish in their actual Transgressions: Whereas the blood of Christ cleanseth from all sin, He never purchases half a 1 john 1. 7. pardon for any. If any man eat of this Bread, he shall live for ever; now the bread that Christ gives, is his flesh: John 6. 51. His Redemption is an everlasting Redemption. Heb. 9 12. 2. Unreasonable, to think that Jesus Christ should pay as great a price for those that perish, as for his own people; for a company of damned wretches, preordained to condemnaetion, before the world was. Will any man give a Judas 4. thousand pounds for a trifle, a gewgaw, a Bartholomew Baby? One drop of Christ's blood being worth a thousand worlds, surely he would not shed it to so little purpose. 3. Unreasonable; For if the end of Christ's death were only to free men from the guilt of Adam's transgression; By what means then are the actual sins of the Elect. done away? Christ died but once; and without shedding of blood there can be no remission, Heb. 9 22. Rom. 6. 10. Heb. 9 28. If any shall reply, the Elect, or those that are saved, are saved by Faith. I grant that, but yet give them to know, Faith is only instrumental, not meritoricus; the blood of Christ being the proper object of Faith; which if only shed to acquit from Original guilt, than our Faith becomes Rom. 3. 35. of no effect, Rom. 3. 3. 4. Unreasonable, Because then Original sin is pardoned without Faith; we know as all little children are uncapable of that grace, so thousand thousands of men in the world are destitute of it also; yet the Scripture tells us, that 2 Thes. 3, 2: except the blood of Christ be drunk by Faith, it cannot profit; John 6. 53. 5. Unreasonable, Because it derogates from the nature of Christ's blood; for whom he pardons, he purifies: His blood cleanseth from all sin; therefore it's impossible for any man to perish for whom his blood is shed: for whom he justifies, he sanctifies; yea, and glorifies: Rom. 8. 30. 2. It crosses and destroys the harmony of Scripture For,. 1. The Scripture tells us, that no man can receive benefit by the blood of Christ, but those that drink it by faith, John 6. 53. as meat cannot nourish except we eat it, so none can receive either life or strength by the blood or flesh of Jesus Christ, that eats and drinks it not by faith. 2. That without Faith and Repentance there is no remission, Acts 3. 19 3. That all men are born, yea the best are conceived and born in sin, as holy job and David both confess, job 15. 14. & 25. 4. Psalm 51. 5. That even the people of God were sometime the children of wrath as well as others, Eph. 2. 3. That all men by nature are dead in trespasses and sins, Eph. 2. 1. 5. 4. That except a man be born again of Water and the Spirit, he cannot enter into the kingdom of God, job. 3. 3. 5. That Faith is the gift of God Eph. 2. 8. Col. 2. 12. 6. That we are not able of ourselves to think a good thought, 2 Cor. 3. 5. But this Doctrine contrary to the whole Tenure of Scripture, tells us, that thousands go to heaven, never capable of Faith; as all children, nay of very Heathens and Pagans, etc. That we come into the world as innocent as Adam before the Fall; therefore no need of Faith or Repentance, or being regenerate; That we have to stand or fall; to be saved, or damned; That Faith is in our own power, etc. 7. Although some Scriptures seem to favour these Opinionists, yet others are direct opposite; so that they must set them together by the ears, or else they cannot possibly have any shadow of support from them: To instance, One Scripture saith, Christ died for all; as in a right interpretation he may be said to do; as 2 Cor. 5. 14, 15. Another saith, Though the children of Israel be as the sand, yet but a remnant shall be saved: Rom. 9 27. and while one Text saith, Christ is the Saviour of the world, john 4. 42. another saith, The whole world lies in wickedness; 1 john 5. 19 that he is not sent but to the lost sheep of Israel; Matth. 15. 24. that he lays down his life for his sheep; john 10. 15. yea, that certain men are preordained to condemnation; jude 4. 3. Contrary to the Analogy of Faith For,; 1. By Faith we believe that all men are born the children of wrath, dead in trespasses and sins. 2. That God hath sent his Son Jesus Christ into the world, that whosoever believes in him, might not perish, but have everlasting life. 3. That salvation is of Free grace, not from any moving cause in us. 4. That God is omnipotent, and all-sufficient. 5. That some are elected by God to be heirs of glory, some rejected, and preordained to destruction before the world was. 6. That those for whom Christ died, for them also he risen again; and whom he justifies with his blood, he sanctifies with his Spirit, and them also glorifies. 7. That all men at the last day shall rise again, some to the resurrection of life, others to the resurrection of condemnation. How contradictory this Doctrine is to the faith of Gods elect, I shall leave all to judge. If Christ hath freed all from Original guilt, than we are not born dead in trespasses: If none but Believers have benefit by Christ, than he died not for all; If salvation be of grace, then there's no place for freewill: If God be omnipotent, he is able to save all whom he pleases; But this Doctrine tells us many perish that God would save: If some elected, and some rejected, than Christ died not for all; If he died for all, he risen again for all, and brings all to glory: If some men arise to the resurrection of life, others of condemnation▪ then this Doctrine must needs be palpably erroneous. 4. It magnifies the creature, and vilifies the blood of Christ exceedingly For,; 1. Hereby we become our own Saviour's; for if we be all cleared from original guilt, then come we into the world, holy, innocent, and perfect as Adam. 2. Hence must needs follow the Doctrine of , that as the destruction of the wicked is of themselves, so also the salvation of the just is likewise of themselves; it being in our own power (as this heresy holds forth) to be saved or damned: we must needs have power in ourselves also to believe and repent; and so salvation is ours by a Law of works, not of grace. 2. It vilifies the Blood of Christ For,: 1. Hereby Christ is held forth an half Saviour; sheds his blood for millions of men and women in the world that perish everlastingly, to whom it becomes vain; yea for thousands preordained to condemnation. 2. Hence is the blood of Christ held forth as an unholy thing, purchasing pardon for thousands whom it never purges; justifying those whom it sanctifies not; he is made sin for many to whom he becomes not righteousness; a Saviour to such as for whom he is not their Advocate nor Intercessor: Contrary to the whole tenure of Scripture; as Rom. 8. 28, 29, 30. Tit. 2. 14. Acts 20. 28. 5. It derogates, detracts from, and utterly denies the omnipotency of God For,; If God would save many that perish, or all that perish, and cannot; as this Doctrine would have us believe, then where is his omnipotence? and if not omnipotent, where is his essence? therefore they may as well tell us (like downright Atheists) there is no God; and so appear more palpable fools than that mentioned in Psalm 14. 1. who only saith so in his heart, these proclaim it in their words, and teach men so. Psalm 53. 1. 6. That this doctrine tramples under foot the eternal Decree of God, appears plainly For,; 1. If God hath elected and chosen some to be vessels of Honour, from or before the foundation of the world, and preordained others to destruction, than the blood of Christ was not shed equally for all; and if for all universally, indifferently, and indefinitely, than the Decree of God is of no effect: Certainly Jesus Christ shed not his blood for those whom God never purposed to save: But that God hath elected some, and passed by others, is plain, Rom. 8. 28, 29, 30. That he hath predestinated some to be his adopted ones, through Jesus Christ in himself, according to the good pleasure of his own Will; according to the purpose of him that worketh all things according to the counsel of his own Will. Eph. 1. 5, 11. Rom. 9 11. Eph. 3. 11. 2 Tim 1. 9 Mat. 24. 22, 31. Mark 13. 20, 22. Rom. 8. 13. & 11. 5, 7. 1 Pet. 1. 2. 2 Pet. 1. 10. Acts 13. 48. Judas 4. All which places of Scripture, and many more, do so clearly hold forth the doctrine of Predestination, Election, Adoption, and Reprobation, as that if Satan had not blinded the eyes of such men, it were impossible for them to withstand so clear a light. 7. This Doctrine utterly denies God's Sovereignty over the Creature For,; 1. If the Lord hath not power of his own pleasure and , without any moving cause in us, of his own free grace and love, to make some vessels of honour, and some of dishonour; some on whom he may declare the riches of his grace, and others to make his wrath and power known; if he have not power to have mercy on whom he will, and to reject others, according to Rom. 9 15. where is his Sovereignty over the Creature? But certainly, as the Potter hath power over the clay, so hath the Lord over all his creatures; as is clearly held forth in Rom. 9 21, 22. 2. If men of themselves have freewill, than the will of God is not only resisted, but utterly rejected; contrary to the privilege the Master hath of his servant, the power a Father hath over his children, and contrary to the great sovereignty of God, whose will indeed is uncontrollable and ; viz. his decreeing Will; what he determines, shall come to pass: Psal. 148. 6. Jer. 5. 22. Luk. 22. 22. Acts 2. 23. Rom. 9 19 Ezek. 12. 25. 8. That this Doctrine destroys the very end of Christ's coming in the Flesh, appears For,; The main end of Christ's coming in the flesh, was, to destroy the body of sin, the works of the Devil; his blood being the purchase of his Church, and applicable to none Rom. 6. 6. Acts 20. 28. but Believers, such as drink it by faith: Titus 2. 14. Who gave himself for us, to redeem us from all iniquity, and purge us, to be a peculiar people to himself, zealous of good works: So that for whom he dies, he redeems as well from all iniquity, as death; he never procures pardon but for his purged ones, whom he purifies with his blood; he came not only to save from original, but actual transgression, he being a perfect Saviour. His end was not only to be made sin for us, but that we might be made righteous in him: For those for whom he Rom. 3. 25. died, for them also he risen again: Them whom he justifies 1 Pet. 2. 24. with his blood, he sanctifies with his Spirit, and them also glorifies. But this opinion tells us, he died for millions 2 Cor. 5. 21. that never partake in his Resurrection, Intercession; who he neither sanctifies, nor glorifies; and so destroys the main end of all he hath done and suffered for the sons of m●n. Come we now to answer those Objections and Allegations of men contrary minded. Object. If this be not the meaning of such Scriptures, that Christ died for all mankind, what then is their right sense. Answ. For that 1 Cor. 15. 22. As in Adam all die, even so in Christ shall all be made alive; it hath no relation at all to the Doctrine of Redemption, but of the Resurrection, the Apostle discoursing upon that subject: and so it's true, as in Adam all die, so by the power of Christ's death and resurrection shall all be raised out of the grave, he being the first fruits of those that sleep: Nevertheless, some shall arise to the resurrection of life, others to the resurrection of condemnation: John 5. 29. So that some are so far from being made alive to eternity, that they arise to receive the sentence and doom of everlasting death and torment. But suppose this place had intended the doctrine of Redemption by Jesus Christ, as that Rom. 5. 18. and other Scriptures do, speaking in general terms; yet we must take heed of making every particular Scripture it's own Interpreter; for no Scripture is of private interpretation; the spirits of the Prophets being subject to the Prophets, 2 Peter 1. 20, therefore we must compare one Scripture with another, lest we utterly destroy that sweet and holy harmony that is to be found even in Scriptures seemingly opposite one to the other; and then such places will hold forth this truth, that as all that perish, perish in Adam; so all that are saved, are saved by Christ: or, as all that die, viz. eternally die in Adam; so all that live, viz. eternally live in and by Christ: For all do not die eternally in Adam, so all do not live eternally by Christ: Although there be sufficiency in the blood of Christ for ten thousand worlds, yet it becomes efficacious to none but such as lay hold upon him by faith; his elect, his chosen one's before the world began: Such who are given to him by the Father out of the world, who are but a remnant, a little flock, compared with those that perish: The intent of such Scriptures being to declare the way and means of salvation and damnation; not the number of those that are either saved or perish: the mistake lying chief in the misinterpretation of the word [all] and [world] which are in Scripture diversely to be accepted; as appears in the ensuing discourse. All, in Scripture often put for many; and few, for none; as in Phil. 2. 21. All seek their own things, but none the things of Christ; whereas (blessed be God) there are many that do principally seek the things of Christ, not their own. Object. But if some be Elect, and some Reprobate, how are men's destruction said to be of themselves? as in Hos. 13. 9 2 Pet. 2. 1. Answ. 1 Because God gave us at first power in Adam to stand, which we having wilfully lost, the Lord may justly charge us with the guilt of our own blood; for all our actual transgressions and rebellions, are fruits and effects of that original pollution. 2. By reason there is in all that perish, a desperate heart of impenitency and unbelief, implacably bend against God despising and rejecting all means of grace and salvation, men of reprobate minds, who shall never be able to say at last, at the great and general day, Lord, I would have believed and repent, but thy Decree of Reprobation kept me back; for such men know, 1. That they were ignorant whether they were in the compass of that Decree. 2. Their own Consciences shall tell them, although it was their duty to wait upon God in the use of all means of grace, and although they sat many years under the droppings of Divine dispensations, yet they utterly abhorred all means and opportunities of grace whatsoever, and chose rather to perish, then to be saved by Christ: For this is to be noted, that Scripture saith not, that God gives reprobate minds to any, but that he gives them over to reprobate minds; which all men naturally are of: God infuses not sin, but reprobates. 1. By permission, suffering men to go on in their sins. 2. By subduction, withdrawing or withholding the gifts and graces of his Spirit, he being a free Agent, and not bound to bestow his graces to any; therefore whom he intends and purposes to save, to them he gives the grace of faith and repentance, others he passes by; it being his Prerogative Royal, to have mercy on whom he will have mercy; it being an effect of mercy that any at all are saved. 3. By Tradition, delivering men up to the hardness of their own hearts, and power of their own lusts; saying to the filthy, be thou filthy still; and to the unholy, be thou unholy still; Rev. 22. 11. and this a just judgement of God upon them. Object. If it be not in men's power to repent and believe, why is impenitency or unbelief charged upon them as their sin? Answ. 1 As before, God gave us power to stand, after he had created us in a holy and innocent estate. 2. Unbelief is a sin hereditary from our first parents. 3. As formerly, God hardens no man, otherwise then in a way of judgement, giving men over to their own hardness. 4. The Lord affords sufficient means to those that perish, as to those that are saved; and where he ordains the end, he ordains the means. 5. Such is God's sovereignty over the creature, that as the wind blows where it listeth, so he gives his graces to whom he pleaseth, not being bound to any. Object. But is it not ridiculous for ministers to call upon men to repent and believe, it not being in their power? Answ. No, for 1. All that obtain the grace of faith and repentance, ordinarily come to it in the use of Ordinances; Faith coming by the hearing of the word. When God ordains the end, he (as I said before) ordains the means; yea, the Lord with the command to believe, etc. gives power; as to Lazarus, when he called him forth of the grave, he gave him power to rise: the Lord ordinarily accompanying his word with his Spirit; without which, Paul and Apollo may both plant and water in vain. 2. God's elect people, whom he intends and purposes to save, and for whose sake the word is preached, before conversion, lie in the common quarry of mankind; now it's the ministers duty to call upon all to repent and believe, he knowing that to be the way to heaven, but not knowing so well the secret Decree of God, who shall be saved, who not; who shall be vessels of honour, who of dishonour; calls upon all, that so all that belong to the election of grace, may be brought over to Jesus Christ. 3. Hereby wicked men are left without excuse, while they (ignorant of God's purpose) wilfully perish in rejecting and refusing the tenders and offers of grace, indefinitely held out to them as well as others. Object. How can God be said to will the salvation of all, according to 1 Tim. 2. 4. if he have elected some only, and rejected others? Answ. 1 Although it cannot be properly said that God hath two Wills, as in reference to himself, or in himself, his Will being entire; yet forasmuch as part of his Will is revealed, and part kept secret, according to our capacities, we may say there is a revealed and a secret Will of God, or a declaring and a decreeing Will of God; now the tender of grace being universal, all men ought in point of duty to wait upon God in his Ordinances, he affording like means to the reprobate as to the elect he may well be said to Will the salvation of all: Hence are the ungodly left without excuse; for although the decreeing will of God cannot be resisted, yet his declaring will is resisted every day by every sin we commit. 2. For that there is a sufficient price paid for all, though it become ineffectual to many through unbelief. 3. Because God gave us power in Adam to stand, which we wilfully lost. 4. The holy Ghost in such Scriptures speaks the language of the hearts and consciences of wicked men, who at last shall justify the proceed of God against them, and clearly confess their destruction to be of themselves; they being privy to that implacable hatred they had while opportunities of grace lasted, both against God, his messengers, and all means and tenders of grace; all mouths shall then be stopped. 5. Whereas some Scriptures hold forth that God wills the salvation of all (as in the foregoing sense he doth) yet others say, he hath elected some, and passed by others; therefore such interpretation of Scripture ought to be by comparing one with another, as may maintain the harmony of both: However, we may conclude this as an heresy of the highest magnitude, to say positively, God wills the salvation of any whom he doth not bring to glory; For, this argues impotency in God, not omnipotence: Therefore I argue from his omnipotency, that he saves whomsoever he wills to save. Object. But why did not God give Adam a Will as well as Power to stand. Answ. 1 Because his Will was otherwise, that by his fall he might declare the riches of his free grace in and on them that are saved, and to make his wrath and power known on those that perish; Rom. 9 22. it being a jewel belonging to his Crown, to his Sovereignty, a part of his Prerogative Royal, to make some vessels of Honour, some of dishonour, according to his own good pleasure; therefore the Apostle saith enough (a man would think) to all Free-willers, That it's not in him that willeth, nor in him that runneth, but in God that shows mercy, Rom. 9 16. 2. Such insolent and saucy spirits as will thus adventure to question and quarrel God, may as well ask why God made man at all; why he rejected the Angels, and left them irrecoverable from their damnable condition; one of which is able to do more service than ten thousand men. Why he chose Israel, the people of the Jews, and past by all other Nations; all being the works of his hands, and as much in one people as another to move God to accept them; but the Lord tells them, and all the world, that he loved them, because he loved them; not that they were either more in number, for they were much less than other Nations, or that they were better qualified; but, he loved them, because he loved them; Deut. 7. 7. This also might convince all, that Christ died not for all, for certainly, had his blood been shed for all (which is the greater) the Lord would never have denied all other people his ordinances, or refused to plant his Name among them, more than among the Jews; nay, add hereunto how many thousands of the Jews (although chosen out from other Nations) perished through unbelief; so that though Israel be as the sand, yet but a remnant shall be saved; Rom. 9 27. But to pass that. The Apostle Paul gives an answer to such bold spirits in their own kind, in Rom. 9 Who art thou (oh man) that repliest against God? Shall the thing form, say to him that form it, Why hast thou made me thus? Hath not the Potter power over the clay? etc. As if he had said, Thou lump of clay, why contendest thou with thy Maker? Thou worm, thou inconsiderable part of the drop of a Bucket, Why pleadest thou with God? Object. If men be condemned in Adam, why is it said, That this is the condemnation of the world, that light is come into the world, and men love darkness rather than light; John 3. 19 Answ. Not that men are not condemned in Adam, but that they are now more deeply guilty, in despising the means of grace and salvation; trampling under foot the precious blood of Christ as an unholy thing; hence men become twofold more the children of wrath, adding to their Original, thousands Actual Transgressions, against so great love and light; For where God gives much, he requires much. Object. But if God hath determined already who shall be saved, and who damned, what good will all the Preaching in the world do a man? All his hearing, reading, and praying is in vain, if not elected; and if elected, then if he should never hear a Sermon in all his life, yet he should go to heaven. Answ. 1 I deny not but God doth save some whom he hath chosen by extraordinary means, while many living in the midst of that means of grace perish; to teach us, that he is not limited and tied to this or that dispensation. But for answer, know, as I have formerly said, where God ordains the end, he ordains the means; and if thou be an elect vessel, thy delight will be to wait upon God in the use of means; the ordinances of God being the ordinary way to life and salvation: Faith comes by hearing▪ and hearing by the Word of God; Rom. 10. 17. and therefore is the Gospel called the word of Faith, Rom. 10. 8. 2. Consider how srivolous, ridiculous, and destructive to thyself this conclusion of thine is: Knowest thou not that man's days are determined, beyond which none passeth, neither do any die before their time appointed: Thou mayst as well conclude, well, I know I shall not die before my time be come, therefore I'll neither care to eat or drink, or to use any means to preserve life; why all the means in the world will not lengthen out my life one hour: Shouldest thou do thus, wouldst thou not be guilty of thine own blood? Yea doubtless. Even so, while thou concludest, because some are ordained to life, some to condemnation, therefore thou wilt live in the neglect of means; Judge whether thy destruction be not of thyself. It's thy duty, whatsoever God hath decreed, to wait upon him in the use of means, and leave the success to God: And this know for thy comfort, never any man conscientiosluy thus waited upon God, or had true desires of heaven, was disappointed of his hopes; The Lord fulfils the desires of all such as fear him. Object. But me-think it's very strange that God should create any man with a purpose to destroy him; How can it stand with his Justice to elect some, and to reject others, all being of one and the same lump, and all the works of his own hand? Answ. This objection being sufficiently answered in the preceding discourse; I shall not speak much more to it, only add, that the main end why God created the whole world, was his own glory, and so consequently mankind: now the glory of God shineth in nothing more eminently then in this of his Prerogative Royal, in electing some, and rejecting others; his free grace and mercy exceedingly manifested in the one, and his Justice in the other; and yet (as before) no unrighteousness in God; as hath formerly been cleared: For 1. He gave us power in Adam to stand, after he had created us holy and innocent. 2. He denies not the means of grace to those that perish. 3. There is a sufficient price paid for all, and for a thousand worlds more. 4. In all that perish there is a desperate heart of unbelief implacably bend against God, and all means of grace: and although God give such men up to their own hearts lusts, though he give men up to a reprobate mind, he gives no man such a heart; although (as before) he withhold the bestowing of his graces, he being a free Agent. 5. Such as thus dispute with God, and call in question his sovereignty, the Apostle answers, Rom. 9 20, 21. Who art thou oh man, & c? but of this heretofore. Object. But the Scripture is full of such Texts as these, That Christ came into the world to save all; as John 11. 29. Behold the Lamb of God that taketh away the sins of the world: Called also the Saviour of the world; John 4. 42. and many such like. Answ. The misinterpretation of the two words [all] and [world] with the not comparing Scripture with Scripture, is the principal ground of the mistake; for no Scripture is of private interpretation, neither are many Texts to be taken literally, the Scripture being full of Figures and Allegories. To prevent the evils attending such interpretation, take notice, 1. How diversely the word [world] is to be accepted in Scripture. 1. For the created Fabric; as Psal. 90. 2. Isa. 62. 11. Jer. 10. 12. 1 Sam. 2. 8. Psal. 19 4. Luke 1. 70. John 17. 5. 11. & 2. 7. etc. 2. For the people of the world; as Psal. 9 8. & 96. 3. & 98. 9 John 3. 16. etc. 3. For the wicked of the world; as Matth. 18. 7. Isa. 13. 11. 1 Cor. 11. 32. John 7. 7. & 14. 17. & 15. 18. & 17. 9 & 16. 29. 1 Cor. 6. 2. etc. 4. For the elect, the godly party; as Matth. 5. 14. John 1. 29. & 3. 17. & 4. 42. & 6. 33. & 12. 47. 2 Cor. 5. 19 1 John 2. 2. etc. 5. For the honours, pleasures, and profits of the world; as Mat. 16. 26. Mark 8. 36. Luke 9 25. Matth. 4. 8. 2 Tim. 4. 10. James 1. 27. 1 John 2. 15. 6. For a part of the people of the world; as Luke 2. 1. John 12. 19 & 18. 20. Acts 19 27. 1 Cor. 4. 9 etc. 7. For the whole race of mankind in their natural condition; as John 15. 18. & 14. 17. & 7. 7. & 8. 26. & 16. 20. 1 John 5. 19 etc. 8. For a part of the created Fabric, Continent, or Dimensions of the earth; as Acts 11. 28. John 21. 25. Matth. 4. 8. 9 For the Manners, Customs, Governments, or Corruptions of men in the world; as Acts 17. 6. Gal. 1. 4. & 6. 14. etc. Likewise the word [all] is also diversely accepted. 1. It refers to the whole race of mankind; as Gen. 3. 20. Rom. 5. 12. & 3. 9, 23. & 15. 22. 2 Cor. 5. 10. etc. 2. For a considerable part of that to which it relates; as Gen. 12. 3. & 24. 36. & 28. 14. & 41. 57 john 11. 48. & 1. 7. Exod. 18. 8. jer. 9 2. Mat. 2. 3. & 8. 16. & 3. 5, 6. & 21. 6. Mark 1. 5. john 4. 29. & 6. 45. Isa. 54. 13. 1 Cor. 6. 12. Phil. 2. 21. etc. 3. For the Elect; as Gal. 3. 8, 26. Acts 3. 25. 1 Cor. 10. 4. Luke 20. 38. Heb. 8. 11. Gen. 12. 3. etc. 4. For the wicked of the world; as Rev. 1. 7. Mic. 7. 2. Isa 34. 2. etc. 5. For some of all sorts, Countries, and Nations; 1 Tim. 2. 6. Rev. 1. 7. Psal. 75. 11, 17. & 86. 9 Mat. 24. 9 etc. 6. For all in a large and literal sense, as well in relation to persons as things; as Matth. 28. 18. Isa. 26. 12. Psal. 146. 6. Eccl. 3. 20. Rom. 3. 9, 10. John 5. 28. Acts 15. 14. 2 Cor. 5. 10. Gal. 3. 22. Now it's an easy matter for men, either peevish, selfish, ignorant, or profane, wedded to their own opinions, to draw very dangerous and pernicious doctrines out of these and such like Scriptures, although to the destruction of themselves, and many others; and yet have divers Scriptures seemingly to father their fallacies upon, merely for want of humble and holy hearts, spirits, to compare one Scripture with another: For want whereof, men of corrupt minds by their private interpretations of some, and wresting of other Scriptures, make the everlasting Gospel of Peace, the unerring Word of God, the very foundation of fallacy, and cause of all heresy, contradiction, and contention; destroying not only that holy harmony that is in the word, but seducing thousands weak Christians, yea much impeding, obstructing, and disturbing the very elect, both in their comfort and confidence: Blessed be God who hath laid an impossibility upon their being totally traduced: Therefore it concerns all that truly fear God, not to believe every Spirit, but to try them whether they be of God or no; not to be suddenly moved with every wind of Doctrine, but like noble Boereans, compare Scripture with Scripture; one Prophet and one Apostle with another; and with humble, holy, and selfdenying hearts, crave God (the Author of Truth) to give more and more of his Spirit, that so they may be directed into all Truth, and preserved from the errors of the wicked. Now that we may plainly see the danger of private Interpretations and as avoid that, so take notice of the exceeding benefit and necessity of comparing Scripture with Scripture; I have collected divers Texts, seemingly opposite, and speaking quite contrary one to the other, being literally and particularly interpreted, and yet compared with one another, and other Scriptures, most sweetly, evangelically, and harmoniously accord, and as parallel as the straightest lines; By which few it may easily be discerned how all other may be rightly reconciled, and the Truths of God preserved and vindicated against all heresy and errors whatsoever: and certainly, it were a most work, worth the pains of the most judicious and godly learned, and exceedingly beneficial to the Church of God, tending much to its peace and edification, to the overthrow of the kingdom of Satan and Antichrist, the advance of Truth, Throne, Sceptre, and Kingdom of Christ, to endeavour the reconciliation of all Scriptures seemingly contradicting, and to publish it for common benefit, although it should cost the labours of a whole life: I know the Lord hath many worthies, able champions, men valiant for the truth; and I hope, will stir up some of them in this needful time, wherein his Truth meets with so many adversaries. As for those few Scriptures I shall speak to, I intent not to enter into a full disquisition of each particular Text, but only in general give the sense and meaning of the holy Ghost, as they are jointly and comparatively considered. The Scriptures seemingly contradidictory, reconciled; as followeth. Rev. 22. 11. He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. 2 Cor. 7. 1. Let us cleanse ourselves from all filthiness of flesh and Spirit. James 1. 21. Wherefore laying apart all filthiness, etc. Eph. 4. 28. Let him that stole, steal no more. Rom. 13. 12. Let us therefore cast off the works of darkness, etc. Shall any man from Rev. 22. 11. take encouragement to continue in any ungodly practice? No, God forbidden: God is not the Author of sin; and other Scriptures we see speak a clean contrary language: The holy Ghost here by way of Irony, threats wicked men; as in Eccles. 11. 9 Rejoice thou young man in thy youth, and let thy heart cheer thee in the days of thy youth; but know, for all this the Lord will bring thee to judgement: A place parallel to this; only in the one the penalty is expressed, in the other employed: It's a Judicial menace; as a father having two sons, the one obedient, the other rebellious; bids the one go on in his disobedience, take his course, and take what follows; being tired with his lewd courses, having used all means to reclaim him, now gives him over, while he encourages the other to continue well-doing, from the benefit accrueing: Or, Let him be filthy still, may be a severe and judicial sentence of reprobation and rejection; when the Lord affords means and opportunities of grace, and men will follow their lusts, will be unclean, unholy▪ God may and doth justly give them over; saying to them as to the barren Figtree, never fruit grow on thee more: while the Saints are encouraged to go on in all ways of righteousness, bringing forth fruit more and more, to the honour of God, and their everlasting comfort. Matth. 6 25. Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for the body, what ye shall put on; Is not the life more than meat? and the body than raiment? 26. Behold the Fowls of the Air, etc. 28. Consider the Lilies of the field; they neither toil, neither do they spin; and yet etc. 34. Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself: sufficient to the day is the evil thereof. Prov. 6. 6, 8. Go the to Antony's thou sluggard, consider her ways, and be wise: She provideth her meat in the Summer, and gathereth her food in the harvest. 1 Tim. 5. 8. But if any provide not for his own, and especially for them of his own house; he hath denied the faith, and is worse than an Infidel. 2 Thes. 3. 10. For even when we were with you, this we commanded you, That if any would not work, neither should he eat. 1 Cor. 7. 32. He that's unmarried, careth for the things that belong to the Lord, how he may please the Lord: Phil. 4. 6. Be careful for nothing. 1 Pet. 5. 7. Cast your care upon him, for he careth for you. 1 Cor. 7. 32. But I would have you without carefulness. v. 33. But he that's married, careth for the things of this life, how he may please his wife. Gen. 3. 19 In the sweat of thy face shalt thou eat thy bread. Eccles. 10. 18. By slothfulness the ro●f of the house goeth to decay and by the idleness of the hands the house droppeth down. Some there are that vainly conclude from Matth. 6. 25, 26, 28, 34. and from Phil. 4. 6. etc. that they need take no care for any thing in this life, but either Chameleon-like expect to live by the Air, or else in the utter neglect of their callings; while they pretend reliance upon Providence, turn mere tempters of God, wanderers up and down, busy bodies, meddlers with other men's matters, idle persons, living upon the labours and industries of other men, not at all considering what the Apostle saith in 2 Thes. 3. 10. that if any would not labour, they should not eat: the intent of the Spirit of God, and of the Lord Christ in such places of Scripture, upon which they would plead a toleration for their intolerable idleness, is, that men and women in the use of lawful means, should have their dependence upon God; and that as Christians should not over-incumber themselves with worldly business, so as to neglect the one thing necessary, so in the midst of the moderate use of the creature, and of their lawful callings, they should cast of● all immoderate and inordinate care, relying upon God who careth for them: for it's an unwarrantable and extreme presumption, and a temptation of God, by a particular or private interpretation of Scripture, to serve such a senseless sense as this: For although a man rise early, and go late to bed, and eat the bread of carefulness, all will be but as put into a bottomless bag, unless God give a blessing: And thus these Scriptures that seem so to thwart one another, being comparatively and jointly considered, are really reconciled, and hold forth one and the same thing. John 11. 17. For the Law came by Moses, but Grace and Truth by Jesus Christ. Rom. 3. 19 What the Law saith, it saith to them that are under the Law, etc. v. 20. By the works of the Law shall no flesh be justified. Rom. 7. 6. Now we are delivered from the Law. Rom. 10. 4. For Christ is the end of the Law to al● that believe. Eph. 2. 15. Having abolished the Law of Commandments. Mal. 2. 6. Remember the Law of Moses. Mat. 5. 17. 18. Think not that I am come to destroy the Law, but to fulfil it. v. 19 Till heaven and earth perish, one jot or tittle of the Law shall not escape, till all be fulfilled. v. 20. Whosoever therefore shall break one of these least commandments, and teach men so, shall be called least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. Rom. 7. 12. Wherefore the Law is holy, and the Commandment holy, and just, and good. Divers other Scriptures of like concernment. Gal. 3. 10. Rom. 7. 46. Gal. 2. 19 1 Tim. 1. 9 Rom. 16. 14. Gal. 2. 16, 21. Gal. 3. 2. & 4. 21. & ●. 3. Eph. 2. 15. Mat. 11. 13. Luke 16. 16. Acts 13. 39 Rom. 3. 28. & 4. 13. 15. & 7. 4. & 9 32. etc. Other Scriptures of like concernment. Mat. 15. 3. Mark 12. 30. Rom. 13. 9 Eph. 6. 2. John 2. 4. Mark 10. 17, 19 Luke 1. 6. John 14. 21. Acts 28. 23. Rom. 2. 13. & 3. 20. Gal 3. 24. James 2. 11. John 1. 3, 4. Mat. 19 16, 18 19 Mark 12. 29, 30. John 15. 10. 1 Cor. 7. 19 Neh. 10. 29. Rev. 22. 14. 1 John 2. 4. etc. These Scriptures, and many more of like import not here mentioned, being compared one with another, hold a sweet and holy harmony one with another; nay although each Text were particularly discussed, yet being Evangelically interpreted, according to the Analogy of Faith, would not at all differ: Yet men of corrupt minds, by sinister and private construction of them, draw forth such a sense as may suit their own fancy, although they bring them into a direct opposition; although such private Interpretations are quite contrary to the Word of God; as in 2 Pet. 1. 20. and is cause of not only that old Antinomian, but all other heresy and error; it's an old heresy new vampt, to say, The Law is of no use to Believers now in Gospel times; For certainly, as the Gospel was of special use to Believers in times of the Law, so is the Law of precious use to Believers in Gospel times; viz. the Moral Law: I wonder of what use the Law of God, the ten Commandments given in Mount Sinai, were to Abraham, Isaac, Jacob, Noah, Job, Daniel, etc. that it is not to every Believer in these days! No man thinks they were saved by the works of the Law, or expected Justification by the Law, but by faith; nevertheless it was the rule of their sanctification and obedience, it was the way they walked into life, although not the cause of life; and so it must be to all the godly in Gospel times, although not the cause of Justification, yet it's the standing rule of their sanctification, obedience, and conversation: This error ariseth principally from the misinterpretation of the word Law; which is severally in Scripture to be accepted. Sometime intending the Ceremonial Law, sometime the Judicial, sometime the Moral Law; sometime the penalty of the Law; as Col. 2. 14. Eph. 2. 15, etc. there it intends the Ceremonial Law: in Acts 23. 3. 1 Tim. 1. 9, 10, 11. there the Judicial Law, and the penalty thereof is intended; the Judicial Law being a rule of life in Civil respects, none are concerned in the penalty thereof but evil doers: So although the penalty of the Moral Law belongs to none but unbelievers and ungodly wretches, yet it's a rule of life to all, even to the most precious people of God: It was the commendation of Zachary and Elisabeth, that they walked in all the commands of God unreprovably; for any man to say the Law is of no use to Believers, is (I say) an old desperate heresy, that brings hundreds of Scriptures by the ears, which is prevented, by an holy, humble, judicial, and impartial comparing one Scripture with another, and interpreting one by another: It's confessed, that the damnatory, the domineering, nay the justifying power of the Law is abolished, as in a legal sense, yet evangelically interpreted, every Believer is saved by a Law of works, as between God the Father and Jesus Christ the mediator of our peace, who hath fulfilled the Law for us; and therefore salvation is of free grace to us: yet withal know this, no man shall ever receive benefit by the fulfilling of the Law by Christ, that practices not obedience to that very Law; for as Jesus Christ was the Angel of the Covenant that conducted Israel to Canaan, that appeared in the Bush, Exod. 3. 2. Acts 7. 35. the same hath left this lesson to all that love him, and will follow him to the heavenly Canaan, to keep his Commandments: And thus those Scriptures before mentioned, although they seem to speak a contrary language, are to be reconciled. Come we now to those Scriptures that concern the present Controversy; which because very many there can be no expectation of a particular account of every, or any one of them; neither is it my purpose: Yet by God's grace, I intent so to ballanee the account, as to give in the summa totals of them all, so far as is necessary to the matter in hand, according to the holy Spirit that speaks in them. 1 Cor. 15. 22. For as in Adam all die, even so in Christ shall all be made alive. Rom. 5. 18. Likewise then as by the offence of one, the fault came on all men to condemnation, so by the justifying of one, the benefit abounded to all men, to the justification of life. John 4. 42. This indeed is the Christ, the Saviour of the world. John 1. 29. Behold the Lamb of God, which taketh away the sins of the world. Mark 16. 16. He that believes and is baptised, shall be saved; he that believes not, shall be damned. John 3. 15, 16. God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life. He that believes not, is condemned already. John 1. 5, 19 The whole world lies in wickedness. John 7. 7. The world cannot hate you, but me it hateth. 1 John 4. 14. And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world. 1 John 2. 2. And not for ours only, but for the sins of the whole world. 2 Cor. 5. 9 That God was in Christ, reconciling the world unto himself. Gal. 3. 8. In thee shall all the nations of the earth be blessed. John 3. 17. That the world through him might be saved. John 6. 33, 51. Ana giveth life unto the world. Which I will give for the life of the world. Other Scriptures of like concernment. John 12. 47. & 15. 18, 19 Rom. 4. 13. & 11. 12, 15. & 8, 32. Acts 3. 16, 25. Gal. 3, 28. 2 Pet. 3, 9 Ezek. 18. 32. & 33. 11. Prov. 1, 30. Mat. 23. 57 Luke 1. 7. 1 Tim. 2. 4. 2 Pet. 3, 9 etc. John 14. 17. Whom the world cannot receive. John 17. 2, 9 Thou hast given him power over all flesh, that he should give eternal life to them thou hast given him. I pray not for the world, but for them thou hast given me out of the world. Mat, 15, 24. I am not sent but to the lost sheep of Israel. Rom, 11, 7, Then Israel hath not obtained, but the election. Rom, 9, 27, Though Israel be as the sand, yet but a remnant shall be saved. Eph. 1. 4, 5. Chosen us in him before the foundation of the world. John 10. 15. I lay down my life for my sheep. Judas 4. Men of old, preordained to destruction. Other concerned Scriptures. Mat. 20. 16. & 24. 22, 24. & 29. 34. Luke 13. 23. & 1. 68 & 18. 17. Mar. 13. 20, 22, 27. Act, 13. 18. Rom. 8 29, 30, 33 & 9, 11, 23. & 11. 5. Tit. 1. 1, 2. 1 Pet. 1. 2, 20. 2 Pet. 1. 10. Eph. 3. 11. & 1. 4, 9 2 Tim. 1. 9 Rev. 14. 4. Gal. 5, 17. Forasmuch as that 1 Cor. 15. 22. first mentioned to maintain that pernicious doctrine of Universal Redemption, hath no relation at all to the doctrine of Redemption, but of the Resurrection, I shall not speak much to it, only this; It's true, that by the power of Christ's death and resurrection, all men, both godly and wicked, shall arise at that great and terrible day of the Lord; but withal consider, that as some shall arise to the resurrection of life, so also others to the resurrection of condemnation: the day of resurrection is so far from being any benefit to unbelievers, as that it's only the taking them out of prison, to receive their last and dreadful doom, and so to be hurried to the place of execution: But as for all other Scriptures that seem to plead this heresy, if we compare them with others, we shall find them directly opposite to that opinion: For as it is said the Lord Christ healed all sicknesses and diseases, and evert one possessed with devils, etc. in like sense he died for all, and becomes a Saviour to all; to wit, all that are given to him, and come to him by Faith: For as millions of men in the world never received cure by Christ of their corporal diseases, that neither came, nor were brought to him; so millions perish, that never lay hold upon Christ by faith; his blood being beneficial to none but such as come to him, and eat his flesh, and drink his blood by faith; It's unreasonable, contrary to harmony of Scripture, derogatory to the excellency of the blood and merit of Christ, overthrows the omnipotency and very being of God, denies his sovereignty over the creature, tramples under foot that precious doctrine of election and predestination, makes the eternal decree of God of no effect, destroys the doctrine of free grace, and instead thereof sets up freewill, or a Law of works, as already hath been plainly manifested, with many other gross absurdities attending; to hold that Christ shed his blood for all universally and indefinitely, that he hath freed all from the guilt of Adam's transgression, and puts every man into a state of innocency, that all men have power to stand or fall, to repent and believe, etc. But that Christ laid down his life for his sheep, for those whom God the Father hath given him out of the world, for all that believe, that many are called, but few chosen; that Christ's flock is a little flock, that none but the elect, nay the elect of Israel obtain mercy, that but a remnant (even of Israel) shall be saved, that certain men are elected and chosen to be vessels of honour, and some preordained to condemnation before the world was, that no man can come to Christ, unless drawn to him by God the Father, that we are not able of ourselves to think a good thought, that its God that works in us both to will and to do of his good pleasure, that we are all by nature children of wrath and disobedience, dead i● trespasses and sins, that faith is the gift of God, and that without faith none can receive the least benefit by the death, resurrection, or intercession of Christ, that all men dying in a state of unbelief, perish eternally; that the ungodly and hypocrite shall be in hell tormented for ever, while the godly, and such as believe in the Lord Christ, shall reigns with him eternally in glory: This Scripture clearly holds forth, as by comparing one Scripture with another, he that runs may read. The main cause of this error as aforesaid, is a misconstruction and misinterpretation of the words [all] and [world] which are severally accepted; for even the elect may be called the world, not unaptly considered in themselves, being very many, Rev. 7. 4. read there of an hundred forty and four thousand of the Tribes of Israel sealed, and verse 9 a great multitude whom none could number; and yet all these compared with those that perish, but a remnant, a little flock; and in this sense is the word [world to be taken in 1 John 29. and 2 Cor. 5. 19 and divers other places: And whereas it is said, As in Adam all die, even so in Christ shall all be made alive; If that Scripture had any reference at all to the doctrine of Redemption, it should be thus interpreted; That as all that die eternally, die in Adam; so all that live eternally, live in Christ: the way and cause of salvation being there intended, not the number that are to be saved or destroyed; but as all men do not die eternally in Adam, so all men live not eternally by Christ: God having chosen only a certain number to himself, on whom he declares the riches of his grace, while he rejects others, upon whom he makes known his wrath and power: The words [all] and [world] being in Scripture often put for many, or a considerable part, as in Luke 2. 1. John 12. 19 John 4. 43. and divers other places before mentioned: And if those two words be thus interpreted, the harmony of Scripture will be maintained, even in those that seem most contradictory; for no Scripture certainly intends such a sense, as that all reprobates, unbelievers, and ungodly wretches, or any of them, should equally share with the Saints and peculiar people of God, of whose redemption the blood of Christ is the only price: He gave himself; What, to redeem a people from Adam's guilt, and to suffer them to perish in their actual sins? No, God forbidden; Whom he pardons, he purifies; whom he justifies, he sanctifies; and them brings to glory: He laid down his life to purchase a people to himself, and to purify them as well as purchase them: Therefore we may safely conclude from all that hath been said, that whom he brings not to glory, he never sanctifies; and whom he sanctifies not, them he never justifies; and whom he justifies not, he sheds not his blood for: If dogs may not partake of childrens-bread, if ungodly men may not partake in external privileges, how much less in the eternal inheritance of the Saints? Shall men pre-ordain●d to destruction partake of the portion of God's elect? God forbidden. It's true, wicked men may and do partake of common favours, the sunshine, the rain, etc. and in this sense the Lord Christ may be said to be the Saviour of the world; as 1 Tim. 4. 10. where the Apostle saith, He is the Saviour of all men, but especially of those that believe: he hath special favours to visit them withal: So that we see how easy it is by private interpretation of Scripture, to maintain the most horrid heresy; while by an humble, holy, impartial comparing of Scriptures one with another, the Truths of God are clearly held forth, and all error and heresy trodden under foot. I should here speak something in answer to those Scriptures that seemingly plead for freewill, as Prov. 1. 29. For that they hated knowledge, and did not choose the fear of the Lord. Mat. 23. 27. Oh Jerusalem, etc. how often would I have gathered thee together as a hen gathereth her chickens under her wings, but ye would not? Although in the preceding discourse I have answered all objections of this nature, yet I add, that it's true, all men have power and free will by nature to do that that is sinful and evil; but by reason of our depravity, we have no power or will at all to do good; methinks that natural proveness in children and youth to sin, assoon as capable nay sooner capable to sin, than almost any thing else; that day lie experience the best men have of the remains of corruption in themselves, the old man not quite destroyed; when I hear that blessed Apostle Paul crying out of that body of sin and death he carried about with him; holy David confessing and lamenting the very sins of his conception & nativity; innocent Job telling us, it's impossible for him that's born of a woman to be clean; I cannot but wonder why men should be so destitute of common sense, as to say, we are all by the death of Christ put into a state of innocency! Again, when I hear the Scripture say, we are not able to think a good thought of ourselves; that the best men cannot do the things they would; that it's not in him that wills, nor in him that runs, but in God that shows mercy; Rom. 9 16. that its God that worketh in us to will and to do, of his good pleasure; Phil. 2. 15. that by nature we are all children of wrath, dead in trespasses and sins; that faith is the gift of God, etc. I am forbidden to give any further answer to our free-willers, till they answer those Scriptures, and by that time, I think silence will satisfy; mean while I entreat them to consider, 1. How strongly they strike at God's omnipotence, and consequently at his essence, when they tell us, that thousands perish that God would save; as if God were not able to save whomsoever he pleaseth. 2. How they (as much as in them lies,) trample under foot the eternal decree of God, and deny his sovereignty over the creature. 3. How by their advance of free will, they usher in a Law of works, and so derogate from the doctrine of free grace; within one step to that popish tenant of merit; that while they profess themselves Protestant's, they are strongly pleading not only the cause of Papists, but of Atheists of the highest magnitude, ten degrees beyond and above him mentioned Psalm 14. 1. Object. If temporal death, and all outward calamity, as pain in childbearing, etc. be effects of original guilt, and that Christ (as all confess) died to deliver all Believers from all, both original and actual Transgressions, what's the reason the godly as well as the wicked dy, that believers as well as unbelievers suffer like pain? Answ. It's very true the wise man saith, Eccl. 9 1, 2. that all things come alike to all, and the same condition is to the just and unjust, to the pure, and to the polluted: and herein, as in all other the works of God, appears his wonderful wisdom and goodness, that while the greatest miseries of this life befall the godly, they are fatherly castigations, and preparations for glory; he chastens them, that they might not perish with the world, they having this promise, that all things shall work together for the best to them; that even death itself is so far from being a punishment to them, that it's only a bridge or passage to convey them to Canaan, the promised land of their heavenly inheritance, all things, and all conditions being sanctified to them, and the sting of all outward visitations and strokes taken away, while every sickness, pain, calamity, or distress to the wicked, is but the yernest of that eternal torment of which they are heirs apparent, and death itself the terrible sergeant that hurries and hales them, nill they, will they, to the place of execution. And now having shown the several absurdities and dangerous errors that are form in the bowels of this monstrous doctrine of universal redemption; I shall conclude all with a few directions to weak Christians, who by woeful experience we see so apt dayiie to be seduced to their utter undoing. 1. Take heed of being moved with every wind of doctrine, according to the advice of the Apostle, Eph. 4. 14. Try the spirits whether they be of God yea or no; 1 Joh. 4. 1. and if an Angel from heaven shall teach any doctrine dishonourable to God, in denying any of his attributes, destructive to the harmony of Scripture, believe him not, nay hold such accursed, according to Gal. 1. 8. though their conversations be never so unblameable; for herein Satan transforms himself into an Angel of light; and as he, so his ministers, 2 Cor. 9 14, 15. 2. Attend upon every ordinance of God public and private, not for custom, but conscience sake; take heed of that vain opinion and practice of too to many in our times, that while they tell us of living above Ordinances, they live without them, in the utter neglect and contempt of them, whereby they become a very prey to the devil, and their own lusts; up to which it's just with God to deliver them, Rom. 1. 28. 3. Beware of slighting and scorning those, that under God have been instruments of thy conversion, how despicable soever they be in the eyes of others: the blind man would not be persuaded by the Pharisees out of his senses concerning Christ, that he was a sinner, etc. Whether he be a sinner or no, saith he, I know not; one thing I am sure of, that whereas I was blind, I now see; and since the world began it was never known that a man born blind had his eyes opened: So when you hear able, godly, conscientious ministers and messengers of God slighted and vilified as it's too common in our days, a heavy judgement of God upon this Nation: I say, plead thy experiences in their behalf, and frame arguments from their conversation, doctrine, and work of grace in thy soul, who was born stark blind, and dead, to maintain the justness of their cause and innocency against all gainsayers. 4. Have no man's person in admiration, either minister or private Christian, but let thy affections be so poised, that the image of God in every man be the basis and foundation of thy affections; although they may differ from thee in some circumstantial points, if fearers of God, stand not at a distance with any. 5. Part not easily with any truth of God, resist heresy in the very beginning; buy the truth, and sell it not, contend earnestly for the faith once given to the Saints; lean not to thy own understanding, but consult with the godly judicious learned when any truth is called in question; part not upon easy terms, for there are that are cunning to deceive; therefore take heed of being deceived; it's Christ's own caution, Mark 13. 4. Mat. 24. 4. so the Apostle in Eph. 4. 14. Eph. 5. 6. 2 Thes. 2. 3. 6. Be not puffed up with conceit of thy own abilities; think meanly of thyself; according to Rom. 12. 3. be humble, and God will give thee more and more knowledge of him: He will teach the humble, Psal. 25. 9 7. Ever suspect that doctrine that magnifies the creature, that tends to looseness of life, neglect of religious duties; and embrace that doctrine that presses holiness and attendance upon divine ordinances, that sets up Jesus Christ and lays the creature low; and though it be against the grain of nature, yet it's the more like to proceed from God. 8. Endeavour to walk as becomes thy profession, suitable to that light and knowledge thou hast of God; so shalt thou know more of God, if we follow on to know him; Hos. 6. 3. to him that ordereth his conversation aright, will he show his salvation. 9 Be conversant with the most knowing judicious godly Christians, and be very well advised when either an old received truth is called in question, or an old error is spread under the notion of a new light; for old error soon settles upon young heads: Men and women young in the matters of God, eat the society of men profane, selfish or peevishly disposed, whose minds run after novelties. 10. Pray the Lord to direct and preserve thee in the ways of truth and righteousness; so shalt thou be preserved from the error of the wicked. I conclude with the prayer of the Apostle, 2 Thes. 5. 23. Now the very God of peace sanctify you throughout, and I pray God that your whole spirits, souls and bodies, may be kept blameless to the coming of our Lord and Saviour Jesus Christ. FINIS.