Gospel Marrow, Treatise 1 (1 of 2)

Gospel Marrow · Treatise 1 (1 of 2)

p. 1GOSPEL-MARROW. THE Great God giving himſelf for the Sons of Men.

TIT: 2.14.

Who gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf ae peculiar people, zealous of good works.

IN the Verſe next but one precedent to the Text,Coherence. we have a practical Leſſon, held forth in, and by the Goſpel; a Leſſon which all thoſe, who expect to have any ſhare, or intereſt in that Grace of God which bringeth Salvation, are to learn and take forth. This we have there ſet down, firſt Negatively, ſhewing them what they are to eſchew, and abandon [That denying ungodlineſs p. 2and worldly luſts,] then Poſitively, directing them what to practiſe, how to live, [we ſhould live ſoberly, and righteouſly, and Godly in this preſent world.] And what is thence propounded, in the two verſes following we have proſecuted and preſſed; and that by a double Argument, each ſerving as an effectual Motive to put Chriſtians upon, and to continue them in, ſuch a Godly and Religious courſe. The former taken from the ſecond coming of Chriſt, his coming in Glory, at which time they who ſo live ſhall receive the end of their faith, even that bleſſed hope, eternal Salvation, which they not onelyonly may, but ought to look for [looking for that bleſſed hope, and the glorious appearing of the great God, and our Saviour Ieſus Criſt, v. 13.] The latter from his firſt coming, his coming in the fleſh, and there doing and ſuffering what he did; which as it was for them, for their benefit, their Salvation, and ſo layeth a great ingagement upon them, ſo it was for this very end, that he might redeem and deliver them, as from the guilt, and puniſhment, ſo from the power and dominion of ſin; as Iuſtifying, ſo ſanctifying of them. This you have in the words now read [who gave himſelf for us, that he might redeem us, &c.]

A paſſage, of which we may ſay, (as one hath done before us) ſingula verba ſingularem emphaſin habent, Heming. Com: in Loc.there is ſcarſe a word to be found in it, which hath not a ſpecial Emphaſis, p. 3ſomewhat that is well worthy the taking notice of.Diviſion. Reduce we the Particulars here held forth to theſe 4. Principals. 1. Donum or Donativum, the Gift here ſaid to be given, which is, Christ. 2. Donans, the Giver and beſtower of that Gift, which is alſo, Chriſt himſelf, [who gave himſelf.] 3. Donati, the Perſons on whom this gift is beſtowed, us, [who gave himſelf for us.] 4. Finis donationis, the end, wherefore this gift was thus given, which is double, 1. Redemption, [That he might redeem us from all iniquity,] 2. Purification, [And purifie unto himſelf a peculiar people, zealous of good works;] Theſe are the Principal Branches of the Text, each of which we ſhall find yeelding us ſome fruit well worth the gathering Deal we with them ſeverally; beginning with the firſt.

Donum, or Donativum, 1. Part. The Gift the great God and our Saviour Jeſus Chriſt.the Gift or Donative, the thing which is here ſaid to be given, which is (as wee may learn from the verſe fore-going, to which this relates,) the great God, and our Saviour Ieſus Chriſt; i. e. the great God, even our Saviour Jeſus Chriſt. So the particle [foreign, And] (as I ſhewed you in opening of thoſe words) is ſometimes to be conſtrued, not diſjunctively, but exegitically; [And] that is, [Even.] So our own Tranſlation in ſome**1 Cor. 15.24. 2 Cor. 1.3.1 Cor 15:242 Cor 1:3 places rightly renders it; and I know not why it might not have done ſo here. He it is that is here ſaid to be given. Tht great God, even our Saviour p. 4Ieſus Christ, who gave himſelf.]

Queſt. Queſt. How God is ſaid to give himſelf to death.What then? did God, the Son of God, give himſelf after this manner that is here ſpoken of? Did God ſuffer, Dye?

Anſw. Anſw. Communication of Properties in Chriſt. Obſervandum hoc loco exemplum illius Tropi ſeu modi loquendi, qui â veteribus Eccleſiae doctoribus nominatus eſt foreign. Piſcat. Obſer. in loc.Not ſo, the Godhead being impaſſible: But that Perſon who was truly God, did. So Piſcator here explains it, looking upon this as a Tropical manner of Speech, known to the Antients by the name of foreign, a Communication of Properties, which is, when that which is proper to one Nature in Chriſt, is attributed (not to the other nature, as this is by ſome miſtaken, but) unto his perſon denominated from the other nature. Inſtances hereof are obvious, ſome of them cited by him; where ſometimes that which is proper to the Divine nature is attributed to the perſon denominated from the Humane. Thus our Saviour ſpeaking to Nicodemus, John 3.13. he tels him, No man hath aſcended up into heaven, but he that came down from heaven, even the Son of man, which is in heaven. Not that Chriſt as man was then in heaven, or before that time had been: But as God he had been, and then was, filling heaven and earth with his preſence; which he there attributeth to his Perſon denominated from his humane nature. And ſo again, ſpeaking to his Diſciples, Joh. 6.62. What, and if (ſaith he) yee ſhaell ſee the Son of man aſcending up where he was before? Not that Chriſt ever was in heaven as man, before his Aſcenſion, but as God p. 5he was. And thus on the other hand, that which is proper unto the Man-hood is ſometimes attributed to the Perſon denominated from the Godhead. So Acts 20.28. it is ſaid, that God (viz. the Son of God) purchaſed the Church with his own blood; And 1 Cor. 2.8. it is ſaid of the Iewes, that they Crucified the Lord of Glory; that is the Son of God, who is called the God of Glory, Acts 7.2. being as God, coequal with his Father in Majeſty and glory. Not that he ſuffered as God, but that Perſon who was alſo truely God, ſuffered as Man. And ſo the aforeſaid Author here looketh upon this Text, where it is ſaid, [The great God gave himſelf,] viz. unto death. This did he, Qui Deus, ſed non Quâ Deus; He that was God, though not as God; this being a thing proper to the Humane Nature, thus to ſuffer and Dye; OnelyOnly here it is attributed to the Perſon of Chriſt denominated from his other Nature, his Godhead; The great God gave himſelf; i. e. that Perſon who was both God and Man gave himſelf as Man.

But I ſee no juſt cauſe why we ſhould thus ſtraighten the Text,The whole Perſon of Chriſt the Gift given for the Sons of Men. reſtraining that to one Nature in Chriſt, which here belongs to the whole Perſon. So much the words clearly import [The great God, and our Saviour Ieſus Chriſt;] that is, Jeſus Chriſt God and Man; the former denoting his Divinity, the latter his Humanity, both together his whole Perſon; which is properly the Gift here ſpoken of; whole Chriſt.

p. 6Obſ. Chriſt mediator according to both natures, as God-man.Thus is he ſaid to be Mediator betwixt God and Man, not only according to one, but both his Natures; Not only according to his Humanity, as Maen (as Romaniſts, and ſome others would have it,) but alſo according to his Divinity, as foreign, God-Man. So much may convincingly be inferred and concluded from thoſe forecited Texts, where it is ſaid, that God purchaſed his Church with his own blood; and that the Lord of glory was crucified. Plainly aſſerting the Godhead of Chriſt, to have an intereſt in this great work of Mediatorſhip, which if it had not had, the Human Nature, as it had not been par oneri, able to ſtand under ſuch a burden as was layed upon it, the ſins of the world, ſo much leſſe par operi, able for ſuch a work, to make ſatisfaction to an infinite Juſtice. It was indeed the Manhood which ſuffered, but it was the Godhead that ſupported it in thoſe ſufferings, and gave validity to them, making that blood to be of ſuch an infinite valew.Divinitas ſine Humanitate & humanitas ſine Divinitate non eſt mediatrix, ſed inter Divinitatem ſolam & humanitatem ſolam eſt humana divinitas & divina humanitas Auguſt. Homil. de ovibus, c. 11 The Communion betwixt the two Natures in Chriſt. In tantam unitatem ab ipſo conceptu virginis Deitas & Humanitas connexa ſunt, ut nec ſine Homine divina, nec ſine Deo humana agerentur, Leo. Epi. 81. Objection from 1 Tim. 2:5. anſwered.1 Tim 2:5 So as we may ſafely conclude (what Auguſtine hath long ſince done before us,) that, as it was not the Divinity without the Humanity, ſo neither was it the Humanity without the Divinity, that undertook and effected this great work of Mediatorſhip betwixt God and Man. But betwixt the Divinity alone, and the Humanity alone (i. e. betwixt God and Man) was interpoſed the humane Divinity, and divine Humanity, (i. e. Chriſt as God-man.) Each nature p. 7contributing what was congruous and agreeable to it, for the effecting of this great work of Reconciliation. Such a Communion there was betwixt the two natures from their firſt union, that the one did not act without the other, not the Divine without the Humane, nor yet the Humane without the Divine; (which ſome of our adverſaries in ſome caſes are inforced to acknowledged.)

As for what is by them alleged from that obvious text commonly taken up in this cauſe, 1 Tim. 2.5. where it is ſaid, There is one Mediator betwixt God and Man, the man Chriſt Jeſus, it is ſoon and eaſily anſwered. True it is, Chriſt who was truly Man is this Mediator, but not Quâ homo, not only as Man. Even as before it was ſaid in that other Text, that God ſhed his blood, Deus, ſed non quâ Deus; He that was God, but not as God. Both Natures being perſonally united did mutually contribute to this great work: whileſt the one properly ſuffered, the other (as is ſaid) ſupported it in ſuffering, and gave value to thoſe ſufferings.

Let it then be concluded as a truth clearly and convincingly held forth by this Text, that whole Chriſt, Chriſt God and Man, is the Gift here ſpoken of. [The great God, even our Saviour Ieſus Chriſt, who gave himſelf.]

Loe here then the Gift of Gifts, Obſ. The Gift of Gifts Jeſus Chriſt.the greateſt Gift, that ever was beſtowed upon any Creature. Such was the Lord Ieſus. Thence p. 8called by himſelf, the Gift of God, Joh. 4.10. If thou kneweſt the Gift of God (ſaith he to the Samaritan woman;) foreign, Donum illud (as Beza rightly renders it) that Gift, Iſtud foreign accipiendum eſt pro exegeſi: Beza Gr. Annot. in Loc.meaning himſelf, as the ſequele explains it, [And who it is thaet ſaith unto thee, &c.] which words are moſt fitly looked upon as exegetical, Expoſitory to the former, ſhewing what Gift he there ſpake of, viz. himſelf; who may well be called that Gift, being (as I ſald) the Gift of Gifts, a Gift not to be parallelled.

R.That it is ſo will eaſily and plainly appear, if we do but conſider,

1. A gift in it ſelf invaluable.1. The value of the Gift it ſelf; wherein it infinitely exceeds all other gifts. As for other gifts, how rich ſoever, yet they are but Creature-gifts; this gift is the Creatour himſelf; The great God gave himſelf.

2. Moſt beneficial to others.2. The great benefit which accrueth to thoſe to whom this gift is given. As for other gifts, they are oftimes foreign, Gift-leſs gifts; though it may be of much worth and value in themſelves, yet of no great uſe to the parties that are poſſeſſed of them; nay ſometimes proving prejudicial to them, as the Preacher ſaith of Riches, which are oft kept for the hurt of their owners, Eccl. 5.13. So is it not with this Gift; which as it is of infinite value in it ſelf, ſo of unſpeakable benefit to thoſe to whom it is given, they being hereby made happy for ever. Other gifts a man may injoy & yet periſh with them; As Peter ſaid to Simon Magus, p. 9when he offered him a gift, Thy money periſh with thee, Act. 8.20. Not ſo where this gift is given and received. So God loved the world, that he gave his only begotten Son, that whoſoever believeth on him ſhould not periſh, but have everlaſting life, Joh. 3.16. In this Gift, all other gifts are as it were bound up; So as they who are intereſted herein ſhall not want any other gift, which may any wayes conduce to their happineſs. How ſhall not God with him (with Chriſt) alſo freely give us all things? (ſaith the Apoſtle,) Rom. 8.32. all things neceſſary and expedient. Other gifts are but acceſſaries, this the Principal.

Applic. Applica. All ſeek after this Gift.O then let all of us look out for our ſhare in this Gift! Gifts, if of value, and profitable, they are things which nature inclines men to look after; and that too often in an inordinate manner, and way. Every one loveth gifts (ſaith the Prophet Iſai concerning the Princes of Iudah) Iſai. 1.23. O that grace may incline all our hearts to be in love with this Gift! As for other gifts, ſome of them are not to be loved, but hated. Hee that hateth gifts ſhall live (ſaith the wiſeman) Prov. 15.27. ſpeaking of Bribes, which oft-times prove baneful to the receivers of them; whereas tboſe upright Judges who refuſe them, live in grace and favour with God and men. And for other Gifts, gifts from men, though happily they may lawfully be received, yet ſometimes they are better refuſed than p. 10accepted. So are thoſe Gifts which Princes ſometimes beſtow upon their favourites, upon whom they confer great Honours, and Dignities, and Eſtates; All which when offered by King Belſhazzar to Daniel, the ſtory tels us they were refuſed by him, Let thy gifts be to thy ſelf O King (ſaith he) Dan. 5.17. But loe, here is a Gift, which whoſoever receiveth, ſhall never have cauſe to repent him of it. A Gift which alone is able to make him perfectly happy, and that unto all Eternity. O let all of us look after this Gift; not contenting our ſelves to hear that there is ſuch a Gift given to, and for the Sons of men, but every of us labour to aſſure our intereſt in it; to make this ſure, that Chriſt is given for us, and to us; which how it may be done, I ſhall (God willing) ſhew you hereafter. Such a Gift is Jeſus Chriſt.

Queſt. Queſt. How Chriſt was given for the Sons of men.But how was this Gift given? or how did Chriſt give himſelf for the Sons of men?

Anſ. To this it may be anſwered, given he was for them throughout his whole courſe;Anſw. He was through his whole courſe. In his Incarnation, Birth, Life, Death, Reſurrection, Aſcenſion, Interceſſion. All which were, and are for their ſakes.

1. So was his Incarnation, 1. In his Incarnation.wherein he gave himſelf to be made Man; The word was made fleſh, Joh. 1.14. that is, the Son of God, the ſubſtantial word of his Father, by whom he declared his will to the Church, as our minds are made known to others by our words, he p. 11was made man, by taking the nature of man into a perſonal union with his God-head. Thus was he given to us, as a man that giveth himſelf in mariage to another whom he loveth. Thus did the Son of God, out of his love to the Sons of men, he (as it were) maried himſelf to their nature, taking it into an indiſſoluble union with his God-head. This he did in his Conception.

2. And (ſecondly) in his Birth. 2. In his Birth.To us (or for us) a Child is born, to us a Son is given, Iſai. 9.6.

3. And (thirdly) in his Life. 3. In his Life.Being born for us, he lived for us, throughout the whole courſe of his life devoting himſelf to the ſeeking of our good, our benefit. To which end he willingly ſubjected himſelf unto that Law, whereof, as God, he was Lord. God ſent forth his Son, made of a woman, made under the Law, Gal. 4.4. that is, ſubjected to it; which he was, as to the Moral, ſo to the Ceremonial Law; both which were fulfilled in, and by him. It becometh us to fulfill all righteouſneſs, Mat. 3.15. I am not come to deſtroy the Law, but to fulfil, Mat. 5.17. So he did the Ceremonial Law, which had the full accompliſhment in him. And ſo he did the Moral Law, which was fulfilled by him, by his exact obſervation of it, and perfect obedience to it: which was done, not only in reference to himſelf, but others; that ſo, The righteouſneſs of the Law might be fulfilled in us, (as the Apoſtle p. 12hath it, Rom. 8.4.) though not by us, (which it could not be, being now made weak through the fleſh (as the verſe there foregoing hath it,) not able to juſtifie man before God, in as much as it could not be kept and fulfilled by him in this corrupted ſtate,) yet in us, through the imputation of Chriſts Active, as well as Paſſive obedience unto us. Thus, as by one mans diſobedience (viz. of the firſt Adam) many were made ſinners, ſo by the obedience of one (viz. Chriſt the ſecond Adam) many are made righteous, viz. by the Imputation, as of the ſin of the one, ſo the righteouſneſſe of the other (as we have it) Rom. 5.19. Thus was he given for us in his Life.

4. In his Death.4. And ſo in his Death; He oſſered up himſelf a ſacrifice for us. Of which more anon.

5. In his Reſurrection.5. In like manner in his Reſurrection, he roſe again for us. He dyed for all, that they which henceforth live, ſhould not live unto themſelves, but unto him which dyed for them, and roſe again, 2 Cor. 5.15. Thoſe for whom Chriſt dyed, he alſo roſe again for them. Being delivered for our offences, he was raiſed again for our Iuſtiflcation, Rom. 4. laſt; thereby evidencing, and aſſuring unto his people, the truth of that reconciliation, which by his death he had purchaſed, and obteined for them.

6. In his Aſcenſion.6. So again in his Aſcenſion, wherein hee went before to prepare a place for us, as he tells his Diſciples, Joh. 14.2.

p. 137. And in like manner in his Interceſſion. 7. In his Interceſſion.Being aſcended up into heaven, he there ſitteth at the right hand of God his Father, as our Advocate (as he is called, 1 Joh. 2.1.) to plead our cauſe. It is Chriſt that dyed, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſſion for us, Rom. 8.34. Thus hath Chriſt loved us, and hath given himſelf for us, an offering and a ſacrifice to God for a ſweet ſmelling ſavour (as the Apoſtle ſets it forth) Eph. 5.2. An Offering and a Sacrifice, foreign,Chriſt an Offering and a Sacrifice. alluding to thoſe two kind of Altars and Offerings which were in the Temple, the bloody ſacrifice offered upon the Brazen Altar, and the Incenſe offering upon the Golden. Thus did Chriſt give himſelf for his people, as a Sacrifice in his death, ſo an offering in his Interceſſion, perfuming their prayers with that ſweet Incenſe, the pretious odours of his merits, (as that Text is commonly expounded, Rev. 8.3.)

All theſe wayes may Chriſt be ſaid to have given himſelf for us. Chriſts giving himſelf in his Death here properly intended.Each of theſe tending to our good, our benefit. But there is one of them which is here principally eyed and intended in the Text, viz. his giving himſelf a Sacrifice, which he did in and by his death. This is the giving of Chriſt, which we ſo frequently meet with in Scripture. Who gave himſelf for our ſins, Gal. 1.4. I live by the faith of the Son of God, who loved me, and gave himſelf p. 14for me, Gal. 2.20. Chriſt loved his Church, and gave himſelf for it, Eph. 5.25. All which (with many the like Texts) are to be underſtood of Chriſts giving himſelf to death. And ſo underſtand we it here in the Text, [who gave himſelf for us,] viz. Dying for us, (as we have it; Rom. 5.8.)

Chriſts Death fitly called a giving himſelf for us. It beingWhich may well be called a Giving himſelf for us; In as much as what Chriſt herein did, he did it for us; foreign; Noſtro bono, & noſtra vice, both for our good, and in our ſtead.

1. For our good, foreign; Jeſus ſe morti devovit noſtrâ cauſâ Grot. in Text. The Socinians ſenſe of the Phraſe.1. For our good, our benefit. So much Socinians will readily yeeld us, that Chriſt in yeelding himſelf to the death, intended chiefly the good of mankind, ſuffering for their ſakes; viz. that he might firſt ſet them an Example; And ſecondly, that he might the better know how to compaſſionate and ſuccour them in all their ſufferings. Theſe are the two principal (if not the only) ends which they aſſign of Chriſts dying. And there is a truth in each of theſe.

1. To ſet us an Example.1. Chriſt dyed to ſet us an Example. So Saint Peter giveth it us in expreſs words, 1 Pet. 2.21. Chriſt alſo ſuffered for us, leaving us an example, that we ſhould follow his ſteps; which Chriſtians are to do, as in his Active obedience, learning of him how to do the will of God, which he taught them in his Life; ſo in his Paſſive Obedience, learning of him how to ſuffer that will, which he taught them, as in his Life, ſo ſpecially in his Death.

p. 152. He dyed and ſuffered what he did,That he might be the more compaſſionate to us, that having experience of ſuch ſufferings he might the better know how to pity and ſuccour others in their ſufferings. This alſo the Apoſtle clearly holdeth forth in that known Text, Heb. 2.18. For in that he himſelf ſuffered being tempted, he is able to ſuccour them that are tempted. Chriſt was tempted, tryed. So he was in his Life, having experiences of many Temptations from Satan, and ſufferings from his Inſtruments. Being then, as the Prophet calls him, Iſ. 53.3. vir dolorum, á man of ſorrows. But ſpecially in his death. That was to him an hour of temptation (as that troubleſome time is called, Rev. 3.10.) a time of Tryal wherein he was tempted both in Body and Soul, (as I ſhall ſhew you anon.) And having been thus tempted he is able to ſuccour them that are tempted. foreign, poteſt anxiliari, pro poteſt moveri ad auxiliandum (as Grotius well interprets it.) Able, that is, the more readily inclined thereunto, in regard of that experience which himſelf hath had in his own perſon. Thus we read of every High Prieſt, (Cap. 5. v. 2. of that Epiſtle,) that he is one who, being taken from among men, can have eompaſſion on the ignorant, &c. for that he himſelf is alſo compaſſed with infirmity, foreign potens, Beza Gr. Annot. in loc. foreign hic rurſus ad affectus pronitatem referendum eſt. Grot. ibid.i. e. foreign (as Beza expounds it) aptus & idoneus, one fit and meet to take compaſſion. And ſo is the Lord Jeſus, our great High-Prieſt, rendered by his ſufferings. Having in his own perſon p. 16had experience of them he is made more compaſſionate towards others in like condition; as the ſame Apoſtle hath it, Heb. 4.15. We have not an High Prieſt, which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without ſin. All this we acknowledge to be truth.

2: Chriſt giving himſelf in our ſtead, as our Surety:But not the whole truth. Chriſt as he dyed for our good, ſo (ſecondly) in our ſtead: foreign; For us. Even as David lamenting the death of his Son Abſalom is ſaid to have wiſhed, would God I had dyed for thee, O Abſalom, 2 Sam. 18. laſt. that is, dyed in his ſtead; that ſo by his own temporal death, he might have prevented the danger of his Eternal death. Thus the Lord Ieſus Chriſt, out of that wonderful love which he bare to man-kind, he gave himſelf for them, dying for them, that by his death he might prevent theirs, which otherwiſe he ſaw them bound over to. In this ſenſe Chriſt is ſaid to have dyed for us, in that Text, Rom. 5.8. God commendeth his love towards us, in that while we were ſinners Chriſt dyed for us; that is, in our ſtead, as our ſurety; to ſave and deliver us from death. So the verſe there foregoing explains it, where it is ſaid, ſcarſly for a righteous man will one dye, yet for a good man ſome would even dare to dye: foreign, for a good man, that is, in his ſtead, to prevent his death. And thus did the Lord Jeſus give himſelf for his people, dying for them, p. 17in their room and ſtead, ſo to free and deliver them from death. And ſo moſt fitly and properly are we to underſtand the word in the Text. Who gave himſelf [for] us: viz. as our Surety, making ſatisfaction to the Juſtice of God for our ſins. So the next words clearly explain it [who gave himſelf for us, to redeem us from all iniquity] from the guilt and puniſhment of ſin; of which (God willing) more hereafter.

And in this way did Chriſt give himſelf for us foreign, his whole ſelf, Thus he gave his whole ſelf.both Body and Soul (as was in part ſhewed before) Both which were partakers in his ſufferings. Not only his Body, to which by a Synecdoche this is ſometimes attributed and referred. Thus our Saviour ſpeaking to his Diſciples, Joh. 6.51. tels them, The bread which I will give is my fleſh, which I will give for the life of the world. And Heb. 10.10. we are ſaid to be ſanctified through the offering of the Body of Chriſt; Not by preſenting it in heaven (as Grotius would expound it,) but offering it upon earth, upon the Altar of the Croſſe. Which Texts (and the like) we are to underſtand Synecdochically; Not that only the Body of Chriſt was intereſted in theſe his ſufferings, but his ſoul alſo. So it was before his Paſſion, having divers conflicts, ſpecially with the apprehenſion of that death which he was to undergo. Now is my ſoul troubled, (ſaith he to his Diſciples, Ioh. 12.27.) and what ſhall I ſay? Father ſave me p. 18from this hour. And ſo again in the Garden he complaineth in the like manner to ſome of them, My ſoul is exceeding ſorrowful, even unto death, Matth. 26.38. And as before, ſo much more in his Paſſion, where conflicting with the wrath of God, being under a cloud of ſpiritual deſertion, he cryeth out in the anguiſh of his ſoul, My Lord, my God, why haſt thou forſaken me? Matth. 27.46. Thus was his ſoul alſo made a partner in this ſuffering (as the Prophet Iſai expreſſeth it) in the three laſt verſes of his 53. Chap. When thou ſhalt make his ſoul an offering for ſin, v. 10. He ſhall ſee of the travail of his ſoul, v. 11. He hath powred out his ſoul unto death, v. 12. Thus did he in his ſuffering give himſelf wholly, his whole humane nature, both Body and Soul; The divine nature in the mean time ſupporting of the Humane (as I ſaid,) and ſeeming (as it were) to ſuffer with it.

And thus you have ſeen this firſt Particular in the Text ſomewhat largely opened and explained; wherein hath been ſhewed unto you both what this Gift was, and how ſaid to be given. Now (adjourning the Application till afterwards, not having as yet ſo full a riſe for it as I deſire) proceed we to the ſecond; which acquaints us with

2. Partic. The Giver of this Gift, Chriſt himſelf.The Doner, who it was that thus gave this gift; which is, Chriſt himſelf. So it is, the Gift and Giver here are both one. [who gave himſelf. foreign. So we find it often p. 19elſewhere: Gal. 1.4. who gave himſelf for our ſins: c. 2. v. 20. who gave himſelf for me: Eph. 5.25. Chriſt loved his Church, and gave himſelf for it: 1 Tim. 2.6. who gave himſelf a ranſome for all. All ſpeaking the ſame thing with this in the Text. [The great God, even our Saviour Ieſus Chriſt, who gave himſelf for us.]

Obj. Gave himſelf? But what,Obj. 1. God the Father gave his Son. do we not elſewhere read that he was given by his Father? God ſo loved the world (ſaith that known Text, Ioh. 3.16. God the Father) that he gave his only begotten Son. In this was manifeſted that love of God towards us, (ſaith the ſame Evangeliſt) becauſe that God ſent his only begotten Son into the world, that we might be ſaved through him, 1 Ioh. 4.9. And again in the verſe following, Herein is love, not that we love God, but that he loved us, and ſent his Son to be the propitiation for our ſins. It was God the Father that ſent his Son upon this errand. Him hath God the Father Sealed, Joh. 6.27. given him Commiſſion to do what he did. Yea and ſending him into the world he delivered him up unto death. He ſpared not his own Son, but delivered him up for us all, Rom. 8.32. And the Prophet Iſai deſcribing his Paſſion tels us, Iſai 53.10. It pleaſed the Lord to bruize him, he hath put him to grief; when thou ſhalt make his ſoul an offering for ſin, (ſpeaking of God the Father.) And ſo much we may learn from Chriſts own mouth, who ſpeaking to the p. 20woman of Samaria; calls himſelf, The Gift of God, Joh. 4.10. How then is he ſaid to give himſelf?

Anſ. Father and Son concurring in this Donation.Anſ. To this the Anſwer is obvious. God the Father gave his Son, yet his Son gave himſelf, both concurring in the ſame Act. So it is in all thoſe Acts which they call ad Extrà, works which God worketh out of himſelf, for, or upon his Creature, they are all indiviſa, common to all the three Perſons, all concurring in them. So was it in the work of Creation. In the beginning God Created the Heaven and the Earth, Gen. 1.1. God eſſentially conſidered. Elohim, a word of the Plural number, which being joyned with Barah, a verb ſingular, is commonly conceived to denote the Trinity of Perſons in the unity of Eſſence. Whether ſo or no, ſure we are all the three Perſons were intereſted in that work. Not only the Father, to whom the Apoſtle aſcribeth it, 1 Cor. 8.6. Ʋnto us there is but one God, even the Father, of whom are all things. But alſo the Son. All things were made by him, Joh. 1.3. ſeconded by Saint Paul, Col. 1.16. By him were all things Created. And even ſo is it here in this work of Redemption, the repairing of the Microcoſm, the little world, Man-kind. Here was a concurrence of Perſons. The Father gave his Son, the Son gave himſelf; there being the ſame will, and the ſame work in both. The ſame will. I can of my ſelf do nothing, I ſeek not mine own p. 21will, but the will of the father which hath ſent me, c. 5. v. 30. I came down from heaven, not to do mine own will, but the will of him that ſent me. c. 6. v. 38. And as the ſame will, ſo the ſame work. Whatſoever things the Father doth, theſe alſo doth the Son likewiſe, Joh. 5.19. So he doth, and that not by way of imitation, but cooperation. Not doing the like things, but the ſame. There being as one will, ſo one power of working in both. And ſo was it in this great work of Redemption. Even as it was in Abrahams offering up of his Son Iſaack (a repreſentation of this myſtery, Gods offering his Son Chriſt) there was a concurrence betwixt the Father and the Son. The one not more willing to offer, than the other to be offered. So was it here, God the Father giveth his Son, and his Son giveth himſelf. The Father made his ſoul an offering for ſin, yet he himſelf poured out his ſoul unto death (as the Prophet Iſai there ſets it forth) Iſ. 53.10, 12. Being therein obedient to his Father, Phil. 2.8.

Obj. 2.Obj. 2. Chriſt delivered up by others. But we find him delivered up by others alſo, as, viz. by Iudas who betrayed him into the hands of the High Prieſts and Elders; and by them delivered unto Pilate, and that bound. So we have it recorded, Matth. 27.2. When they had bound him, they led him away, and delivered him to Pontius Pilate, By whom he was delivered into the hands of the Iewes to be crucified, as we have it, v. 26. of that Chap. which was by them accordingly done. He p. 22being delivered to their will (as Saint Luke hath it) they led him away, Luke 23.25, 26. Thus was he led as a Lamb to the ſlaughter (as the Propher Iſai hath it) Iſ. 53. How then can it be ſaid that he gave himſelf?

Anſ. They herein but his Inſtruments.Anſ. To this the Anſwer is as obvious as the former. All theſe were Inſtrumental in bringing him to the Croſſe, being therein ſubſervient to the great deſign of God the Father, and of Chriſt himſelf, concurring with them in the ſame Action, though to different ends. What God the Father and his Son Chriſt intended out of love to mankind, they executed out of baſe and ſiniſter reſpects, Iudas out of Covetouſneſſe, Pilate out of Fear, the High-Prieſts and Elders out of malice, the people many of them out of Ignorance. In the mean time, as herein they did nothing but what the Father had before decreed and determined to be done, as that known Text ſpeaks it fully, Act. 4.27. Of a truth againſt thine holy Child Ieſus, whom thou haſt anointed, both Herod and Pontius Pilate, with the Gentiles, and people of Iſrael, were gathered together, for to do whatſoever thy hand, and thy Council determined before to be done. So they did nothing but what the Son was willing withall. Which had he not been, it was not all their power that could have compelled him to it. So much he gave them to take notice of, when the High-Prieſts Officers came to attach him in the Garden, where w^th a word of his mouth he ſtrikes them p. 23to the ground (as we find it, Ioh. 18 6.) And when Peter in a forcible way began to attempt his reſcue, he tels him, Matth. 26.53. Thinkeſt thou that I cannot now pray to my Father, and he ſhall preſently give me more than twelve Legions of Angels? viz. to be a guard about his Perſon. So impoſſible was it for all the power of Men and Devils to have brought him to the Croſs, had he not voluntarily yeeldded up himſelf to it. Which he expreſly tells his Diſciples that he did, Joh. 10.17, 18. I lay down my life. No man taketh it from me, but I lay it down of my ſelf; I have power to lay it down, &c.

Obſ. Thus then was this Offering of Ieſus Chriſts a freewill Offering, Obſ. Chriſts Sacrifice, a Freewill-Offering.[who gave himſelf (ſaith the Text,) importing a voluntary Act. Such are Gifts properly, things freely beſtowed. And ſuch was this Offering of Chriſts, a free will Oſſering. So it may be ſaid to be upon a double account, in reference both to Compulſion, and Merit. Where either of theſe two are, that a man is compelled to do what he doth, or that it is a thing demerited & deſerved at his hands, it cannot properly be called a Gift. But ſuch was Chriſts giving himſelf for us, a Gift, a free gift.

1. Free as to Compulſion. 1. Free as to Compulſion.What herein he did, he did it not as compelled thereunto. Whether by his Father; to whom he was in all things obedient. Obedient to death (as we have it, Phil. 2.8.) willingly complying with p. 24his will. Loe I come to do thy will, O God, Heb. 10.7. This was his Meat, (as he tels us, Joh. 4.34.) a thing which he deſired more than his bodily food. Or yet, by his Enemies. Which as it hath been already ſhewed, ſo if need were, it might be further cleared.

Mr. Tho. Taylor Com. in Text Chriſts d…a…h voluntary, declared in divers particulars.And indeed (as one well noteth, writing upon the Text) it is a thing well worth the obſerving, how the Holy Ghoſt throughout the whole Hiſtory of our Saviours Life and Death hath ſet forth divers circumſtances, ſerving to confirm and make good this truth, that this was in him a voluntary Act. Take we notice of ſome of the moſt obvious. As,

1. His going up to Jeruſalem.Firſt, His going up to Jeruſalem, notwithſtanding that he knew what he ſhould there expect. So much he acquaints his Diſciples with, Mat. 16.21. From that time forth began Jeſus to ſhew unto his Diſciples, that he muſt go to Ieruſalem, and ſuffer many things of the Elders, and chief Prieſts, and Scribes, and be killed. Yet he undertaketh the journey. Yea, though Peter, as a friend, took him aſide, and adviſed him to the contrary, ſaying, Be it far from thee, Lord, this ſhall not be unto thee (as it there followeth in the next verſe) yet he ſtill perſiſted in his reſolution; giving Peter a tart check for that his well-meant, but ill-adviſed Counſel, bidding him, Get thee behind me Satan, for thou art an offence unto me, v. 23; So not induring to hear any thing that might tend to the taking him off from proſecuting of that deſign.

p. 25Secondly, Being come to Ieruſalem, 2. His going into the Garden.though he well knew that the Iewes lay in wait to apprehend him, and that Iudas had made a compact with ſome of them to deliver him into their hands, yet doth he not think of withdrawing himſelf. Which we read that at another time he did, viz. when a Crown was offered him, Joh. 6.15. when he perceived that they (the Jewes) would come and take him by force to make him a King, he departed again into a mountain himſelf alone. And ſurely had he pleaſed, he could as well have withdrawn from the Croſs, which he knew was intended for him. Yea, and this we find before he had done, when the Phariſees held a Council againſt him, how they might deſtroy him, when Ieſus knew this (ſaith the Text) he withdrew himſelf from them, Matth. 12.15. But now, the hour being come (as he ſaith) which then it was not, the time appointed by his Father, now he is ſo far from withdrawing, that he goeth to meet thoſe which were ſent to apprehend him, retiring into the garden, his uſual place of prayer, whither he knew Iudas would bring his rout of Officers for that purpoſe.

Thirdly, Being come into the Garden,3. Yeelding himſelf to the Officers. had he pleaſed, he could eaſily have reſiſted them there, which he let them know by caſting them down to the ground with a word, (as I ſhewed you;) or elſe have withdrawn himſelf from them, or elſe have hid himſelf, and gone through the midſt of them, as the ſtory tels us, that in a p. 26miraculous way, he did through the midſt of thoſe who had taken up ſtones to caſt at him, Joh. 8. laſt: But he inſtead thereof, goeth to meet them, calling unto them (as Saint Iohn hath it, cap. 18.4.) Ieſus therefore knowing all things that ſhould come unto him, went forth, (that is, from that part of the Garden where he was, towards them that came to apprehend him) and ſaid unto them, whom ſeek ye? To which when they, not knowing him, made anſwer, Ieſus of Nazareth, he replyeth to them, I am he, (as the next verſe hath it.) And again, v. 7. after that he had raiſed them up by the ſame power, that he caſt them down, he propoundeth the ſame queſtion to them again, whom ſeek ye? To which when they make Anſwer, (as before) Ieſus of Nazareth, he replyeth again, I have told you that I am he, v. 8. All which clearly evidenceth that he did willingly offer and yeeld himſelf unto them.

4. Making a bold Confeſſion.Fourthly, to go on, Being brought firſt before the High-Prieſts, and then before Pilate, he uſeth no ſubterfuges or evaſions, to decline their malice, but (as the Apoſtle ſaith) He witneſſed a good Confeſſion, 1 Tim. 6.13. acknowledging and aſſerting that he was a King, and the true Son of God, though he knew that Atteſtation would be capital unto him, (as you find it) Matth. 26.64.5. Not appealing, nor deprecating the ſentence.

Fifthly, Having there received his ſentence, he maketh uſe of no Appeal; (which Paul did p. 27in a like caſe, who appealed from Feſtus to Caeſar, Act. 25.11.) nor yet Deprecation, ſo as to ſue for favour, but willingly ſubmitted to the Judgement paſſed upon him.

Sixthly, And being led to execution,6: Making no reſiſtance. he ſhewed no reluctancy, but was led as a Lamb to the ſlaughter, and as a ſheep that is dumb before the ſhearers ſo opened he not his mouth, Iſai 53.7.

Seventhly,7. Not uſing any means to abate, or ſhorten his ſufferings. And laſtly in his Paſſion upon the Croſs, he was ſtill the ſame; not willing to uſe any means that might abate the ſenſe of his Torment; to which end it is conceived, that ſtupifying potion of Vinegar, and ſome other ingredients, was offered to him, which, till his ſuffering was finiſhed, he refuſed to taſt of (as the ſtory ſets it forth, Mat. 27.34, 48.) Thus did he willingly yeeld himſelf to the drinking of, & drinking off that bitter Cup, w^ch was given him by his Father, according as he had told Peter, he was reſolved to do, The Cup which my father hath given me, ſhall I not drink it? Joh. 18.11. Drinking even the very dregs of it. Not ceaſing to ſuffer untill he could ſay, what he did, Conſummatum eſt, it is finiſhed; (viz. the work of Mans Redemption;) and then (as the Evangelist hath it) he gave up the Ghoſt, Joh. 19.30. pouring forth his ſoul unto death (as the Prophet expreſſeth it in that Text forecited, Iſai. 58. v. laſt.) Thus then was the ſuffering of Chriſt free as to any Compulſion.

p. 282. Chriſts death Free as to merit.2. And ſo it was alſo as to any Merit or deſert, in, or from thoſe for whom he ſuffered. So Gorrhan (not amiſs) here expounds the word foreign, He gave himſelf, ſc: gratis & ſine meritis noſtris, freely, and without any merit on our parts. For alas! what was there in Man that could any wayes deſerve ſuch a favour at the hands of this his Creator? yea, or any favour? Man being then an Enemy to God. When we were Enemies we were reconciled unto God, by the death of his Son, Rom. 5.10. So as we may well conclude this for an unqueſtionable truth, that this offering was every wayes a free-will-offering. [Chriſt gave himſelf for us.]

Appli. Chriſt herein propounded as a pattern for imitation.Applic. And did he ſo? (to make ſome Application before we proceed any further, as not willing ſo to overcharge your heads, as not to lay in fomewhat into your hearts,) Let him then herein be propounded as a Pattern for our Imitation. This was one end (as I ſhewed you) wherefore Chriſt gave himſelf, that he might be a Pattern. So he was in his Life, in the ordering of his Converſation. Learn of me; for I am meek and lowly in heart, (ſaith he to all that come to him) Matth. 11.29. I have given you an example, that ye ſhould do as I have done unto you (ſaith he to his Diſciples, when he had waſhed their Feet,) Ioh. 13.15. ſo teaching them to be ready to do all offices of love each to other. And as in his life, ſo in his Death. He ſuffered for us, leaving p. 29us an example, that we ſhould follow his ſteps, (as we have it in that forecited Text) 1 Pet. 2.21. And this let us do, all of us learning of him, willingly to comply with the will of our heavenly Father, yeelding up our ſelves to him (as he did) to be diſpoſed of by him according to his good will and pleaſure.1. Chriſtians to give up themſelves to the Lord. So did thoſe believing Macedonians, of whom Paul giveth that Teſtimony to his Corinthians, 2 Cor. 8.5. They firſt gave their own ſelves to the Lord. Before they gave of their goods to the poor, they gave their Perſons unto God, dedicating themſelves to his ſervice. And the like let us do every of us. Give our ſelves to the Lord. Which do we,

1. Wholly. 1. Wholly:So did our heavenly Pattern (as you have heard,) our bleſſed Saviour; he gave himſelf, his whole ſelf, both Body and Soul, And the like do we, give our ſelves to the Lord, our whole ſelves, both Soul and Body. This is the Sacrifice which the Apoſtle calls for, Rom. 12.1. I beſeech you therefore Brethren, that ye preſent your Bodies a living Sacrifice, &c. (your Bodies, i. e. your ſelves, one part by a Synecdoche put for the whole). Under the Law men offered up the Bodies of other creatures; now they muſt offer their own Bodies, themſelves. And this do we, All of us dedicating and conſecrating our ſelves wholly to the ſervice of God, to be at his command, his ordering and diſpoſing.

2. And doing this wholly, do we it alſo willingly. p. 302. Willingly.So did our bleſſed Saviour alſo (as you have heard.) He gave himſelf, offering up himſelf as a freewill offering. And the like do we; what ever ſervice we do unto God, or to our Brethren, do it willingly. So Peter exhorts Miniſters in ſpecial to do their Miniſterial ſervice, foreign, Not by conſtraint, but willingly, 1 Pet. 5.2. And the like let all Chriſtians be exhorted to in general; whatever ſervice they do unto God, or to their Brethren, let them do it willingly.

1. Not by conſtraint.1. Willingly, not by conſtraint, not by compulſion. Such is the ſervice of ſlaves, who do what they do for fear. Let not Chriſtians do the like; who being the ſervants of Chriſt, are the Lords freemen (as the Apoſtle calleth them, 1 Cor. 7.22.) foreign; Being by Chriſt ſet at liberty, delivered out of the hands of all their ſpîritual Enemies. And being ſo, let their ſervice to him be a free-ſervice, ſerving him without fear (as Zacharias hath it, Luke 1.74.) that is, without ſervile and ſlaviſh fear.

2. Freely.2. And again, freely, not out of any by, baſe and ſiniſter reſpects, not for ſelf-ends. Not for filthy lucre, (ſaith Peter there to Elders) 1 Pet. 5.2. In ſuch ſervices men do not ſerve God, but themſelves. Would we have our ſervices accepted? let them be ſuch as this ſervice of Chriſts was, all freewill-offerings. Giving our ſelves, not ſelling, which all Mercenaries may be ſaid to do. It was that which p. 31the Devill faſly charged upon Iob, cap. 1. v. 9. Doth Iob fear God for nought? Intimating, that he did not ſerve God as a Child, but as a Mercenary ſervant, not out of pure love, but with an eye to an ample reward. Let not the like be juſtly charged upon any of us, that we ſhould thus ſerve God, Only for Reward. Whether Temporal, becauſe this our ſervice may be outwardly advantageous unto us, as to our eſtates, or reputations. Yea, or yet Eternal. Not but that Chriſtians may have an eye at both theſe. At thoſe Temporal rewards, How Chriſtians may look at Reward.which God hath promiſed to thoſe that fear and ſerve him. Wherefore elſe ſhould David take up this as an Argument, to excite and ſtir up Gods Saints hereunto? which he doth, Pſ. 34.9, 10. O fear ye the Lord ye his Saints, for there is no want to them that fear him. The yong Lyons do lack, and ſuffer hunger, but they that ſeek the Lord ſhall not want any good thing; viz. If good in it ſelf, and good for them. And our Saviour himſelf, to incourage his followers to be willing to part with any thing for him, he firſt maketh promiſe to them, of an ample retribution in this life, Matth. 19.29. He ſhall receive an hundred fold, viz. ſecular goods in this life, if good for him. And the Apoſtle exhorting Timothy to exerciſe himſelf unto Godlineſs, 1 Tim. 4.7. he ſets before him the profit, and advantage of this courſe, telling him in the next verſe, that Godlineſſe is profitable unto all things, having the promiſe of p. 32the life that now is; this preſent life. Chriſtians in ſerving their God, may have an eye at a Temporal reward. Much more Eternal. So had Moſes, of whom the Apoſtle tels us, He had a reſpect to the recompence of reward, Heb. 11.26. And it is ſaid of our Saviour in the Chapter following, v. 2. that, for the Ioy that was ſet before him he indured the Croſs, &c. But not only at theſe. Reward, as it is in it ſelf, ſo it both may and ought to be unto Chriſtians an incouragement to ſerve their God, but not the only motive. No, were it ſo that there were no ſuch recompence to be expected, whether here, or hereafter; yet Chriſtians ſhould do what they do; Accounting it, as their Duty, ſo their Honour and Happineſſe, that they may ſerve ſuch a Maſter. Thus then, let us give up our ſelves to the Lord, every of us, ſerving him willingly, freely.

2. Chriſtians to give themſelves to, and for others.2. And thus alſo give we our ſelves unto others. It is that which Paul there ſaith of thoſe Macedonians, 2 Cor. 8.5. They gave their own ſelves to the Lord, and to us by the will of God; to the Lord, as their Maſter, and to his Apoſtles, as his Servants. And the like let all Chriſtians do. Giving up themſelves firſt to the Lord, let them alſo give themſelves to his ſervants, as to his Miniſters in ſpecial, ſo to all other their Brethren: Being ready to perform all good offices to them, and for them, ſo ſerving one another in (or by) love; foreign, (as Paul willeth his Galatians to p. 33do,) Gal. 5.13. And this let them in Imitation of Chriſt, Do willingly and freely. And thus (among other things) let them contribute to the neceſſities of the Saints; Doing what they do out of a willing and ready mind. This the Apoſtle would have Timothy put rich men in mind of, (whom in a ſpecial manner it concerns,) 1 Tim. 6.18. Charge them thaet be rich in this world, that they do good, that they be rich in good works ready to diſtribute, willing to communicate;] Not doing what they do by compulſion. Not only paying what they are rated, and ſo cannot with-hold; But giving freely. And that as without Compulſion, ſo without any ſelf-ends. Not out of any by and ſiniſter reſpects, as having an eye to Retribution, or yet Reputation. Thus our Saviour in ſome caſes requires thoſe who are able, to lend unto their Brethren, Luke 6.35. Do good, and lend, looking for nothing again: Not only the uſe and intereſt, but not the Principal. So free, ſo ready and willing ſhould Chriſtians be in their ſervices, as to God, ſo to their Brethren; therein imitating their heavenly Pattern, the Lord Jeſus; who, in obedience to God his Father, Gave himſelf. And that for Them. So it followeth in the third Particular; To which I ſhall now paſs.

Donati, 3. Partic. The Perſons for whom Chriſt gave himſelf.The Perſons for whom Chriſt thus gave himſelf. For us (ſaith the Text;) foreign. So we find it elſewhere, and that often; as Rom. 5.8. Chriſt dyed for us. 1 Cor. 5.7. Chriſt our Paſſeover is ſlain for us. Gal. 3.13. Being made a Curſe for us. Eph. 5.2. Chriſt p. 34hath loved us, and given himſelf for us. 1 Theſ. 5.10. Who died for us. 1 Pet. 2.21. Chriſt alſo ſuffered for us. And 1 Joh. 3.16. He layed down his life for us. All ſpeaking one and the ſame thing with this in the Text, [Who gave himſelf for us.]

Queſt. Queſt What to be underſtood by Ʋs.But what, or whom ſhall we underſtand hereby?

Anſ. Anſw. Man-kindFor us,] that is, for us Men. So it muſt be here looked upon, as excluding all other Creatures. So much we may take notice of from that which we meet within the fourth verſe of the Chapter following, where Gods love in ſending and giving his Son Chriſt, is called by the name of foreign, the love of God our Saviour towards man. Such is this Gift, proper unto man-kind There is one Mediator betwixt God and Men, the Man Chriſt Ieſus, 1 Tim. 2.5. For their ſakes it was, that Chriſt came into the world, taking their nature upon him. Verily he took not on him the nature of Angels, but he took on him the Seed of Abraham, (ſo our Tranſlation renders that Text, which is commonly underſtood of Chriſts taking the nature of man into a perſonal union with his God-head,) Heb. 2.16. In which nature alſo he ſuffered; Being put to death in the fleſh (as Saint Peter hath it,) 1 Pet. 3.18. that is, in his Humane nature; ſo ſuffering for man-kind. This is a truth agreed at all hands.

Queſt. Whether all Man-kind, or no.Queſt. But whether for all man-kind, or no, Here is the Queſtion. A Queſtion which, as heretofore, ſo of late times, hath occaſioned p. 35not a little trouble, and diſquiet to the Church of God; and that as elſewhere, ſo in this Nation, and I wiſh I might not ſay in this place at this day. For the ſeeling of your Judgements, and ſtabliſhing of your hearts, that you may not be carried away with that wind of doctrine, which hath of late broke in among you, whereby ſome unſtable ſouls have been turned aſide, to the renouncing of that truth, which they had been formerly taught, and therewith of that Communion, which heretofore they imbraced, give me leave now, having ſo juſt an occaſion offered for it from this Text, to ſpend a little time upon it. Wherein I cannot make promiſe of much (if ought,) which you may not (upon enquiry) receive from other hands. This being a point which hath been already ſufficiently agitated and diſcuſſed, and (I ſuppoſe) as much ſaid in it pro and con, as can in an ordinary way be expected. Only I ſhall affect all poſſible plainneſs, ſpeaking (as near as may be) to the apprehenſion of the meaneſt Capacity.

Begin we then with the Text we have now in hand,Anſ. The word in the Text (us) examined. (and ſo thoſe other forenamed,) where it is ſaid, that Chriſt gave himſelf for us, dyed for us; How ſhall we underſtand this us? Whether of all men univerſally conſidered. So the Arminian looketh upon it, taking the word [us] here in the greateſt latitude that may be; from hence concluding their plauſible Doctrine, (ſo eagerly ſucked in by many who underſtand it not,) of Ʋniverſal Redemption, that, Chriſt dyed for all and every one, & that alike.

p. 36Ʋs, here reſtrained to the Elect.But herein I find them, more confident tban ſome of the Romaniſts dare be. Eſtius, the Profeſſor at Doway, writing upon this Text, profeſſeth himſelf to be dubious in it, expounding this [us] with a Sive. Eſtius Com: in Text.Pro nobis, ſive omnibus hominibus, ſivè ſpectatim Electis. For us] that is,In quorum perſonâ Paulus ſaepè lequitur. Ib. either for all men, or ſpecially for the Elect, In whoſe perſon (ſaith he) the Apoſtle often ſpeaeketh. And ſurely ſo we may juſtly conceive him here to do, where he reſtraineth this [us] to a peculiar people, a people redeemed from all iniquity, and purified, a people Iuſtified, and Sanctified. And who are theſe, but the Elect? ſuch as God hath from the beginning choſen unto Salvation through Sanctification of the Spirit (as Saint Paul deſcribeth believers,) 1 Theſ. 2.13. Elect according to the foreknowledge of God the Father, through Sanctification of the Spirit unto obedience, and ſprinkling of the blood of Ieſus Chriſt, (as Saint Peter hath it,) 1 Pet. 1.2. For ſuch Chriſt gave himſelf, for all ſuch: So much we yeeld may demonſtratively be concluded from this Text, but no more.

Queſt. Queſt. Whether Chriſt dyed only for his Elect:But what then, did Chriſt dye only for them? did he not dye for others alſo? yea for all alike? the good and benefit of his death being by his Father and himſelf intended as as well to one,Anſ. Difference of opinions about it. as another? So ſome Romaniſts, Lutheranes, and Arminians, would have it. Therin differing from ſome others (ſome of them ſuch as upon whoſe memories I ſhall write nothing but Bleſſed,) who out of a pious intention for the healing of this Breach, p. 37the compremizing of this difference, have with much ſtudy ſought (I cannot ſay found) out a moderate and middle courſe, viz. The middle way ſought, but not found. Arch. B. B. of Armagh, in Dr. Barnards vindication.that Chriſt dyed in a general way for all, to purchaſe a poſſibility of Salvation for them, which he did by making ſatisfaction to the Juſtice of God for the ſins of the whole world, and ſo opening a door for the exerciſe of his Grace and Mercy towards and upon whom he pleaſeth, which before was ſhut. It not being a thing conſiſtent with the Juſtice of God to receive ſinners to mercy till ſuch time as ſatisfaction was made. But this being done, now the nature of man (ſay they) became ſalvable, a ſubject capable of, and fit for mercy, which the Angelical nature in thoſe that were fallen, for want of ſuch a Mediator, is not, cannot be. Thus did God (ſay they) ſet forth his Son to be a propitiation, through faith in his blood, to declare his righteouſneſs, that he might be juſt, aod the juſtifier of him, which believeth in Ieſus, (as the Apoſtle ſets forth the end of Chriſts death,I confeſs my ſelf to hold fully with them who ſaid, Etſi Chriſtus pro omnibus mortuus eſt, tamen ſpecialiter pro nobis paſſus eſt, quia pro Ecleſia paſſus eſt: Idem ibid. p. 20 Qui morte ſuâ omnibus ſufficientiſſimè promeruit vitam aeternam donandam utique omnibus ex pacto Evangelico, ſi crederunt, is aliquibus ex peculiari meritorum ſuorum applicatione promeruit efficaciſſimè ut crederent &c. D. Davenant de morte Chriſti, in ſine. Quamuis meritum Chriſti aequaliter ſe habeat ad omnes quoad ſufficientiam, non tamen quoad efficaciam; quod intelligendum eſt, non tantum ex parte effectus, qui in imo ſit & non in alio, ſed etiam ex parte voluntatis, quâ ipſe Chriſtus meruit, & diverſo modo obtulit ſua merita pro diverſis. D. Davenant, ibid. Chriſtus omnibus per mortem impetravit reconciliationem & remiſſionem peccatorum. Collat. Hag p. 183. Chriſtum omnibus peccatorum remiſſionem impetraſſe n…ſtra eſt ſententia: Ib d. p 172. The Arminian Doctrine of Univerſal Redemption diſcla…med. Rom. 3.25, 26.) Iuſtice and Mercy here meeting together, and ſweetly imbracing each other. But in a more ſpecial way, (ſay they) he dyed for ſome amongſt mankind, even Gods Elect people, who were given to him by his Father, to be his purchaſed poſſeſſions, For them he gave himſelf, that he might (as our Text hath it) actually redeem them frem all Iniquity, and purifie them to be a peculiar people unto himſelf, applying to them the merit of that his death, making it effectual for their Juſtification, Sanctification p. 38and Salvation. Or, as others expreſs it, Chriſt dyed for all Conditionally, meriting for them Salvation upon the condition of their believing, but for ſome (viz. his Elect) abſolutely, meriting for them that they ſhould believe. Which in effect ſpeaketh the ſame thing with that, which others of our Divines (following the Schooles) have unwarily yeelded, that Chriſt dyed ſufficiently for all, but Effectually only for his Elect. Thus have ſome indeavoured to qualifie this Doctrine. But as for others, thoſe with whom I have now to deal (conceiving that errour which hath intangled ſome among us, not to be ſpun with ſo fine a thred,) they ſpare not to aſſert (what the followers of Arminius have done before them) that Chriſt dyed alike for all, as well for Cain and Iudas, as for Peter and Paul, and that he purchaſed and obteined Remiſſion of ſins, and reconciliation with God, as well for the one, as the other; Mans own fault, in not receiving and believing on him, being the only cauſe, why this Reconciliation is not applyed unto all▪ which otherwiſe, as it was alike intended for all, ſo it would be alike effectual unto all. This is the Doctrine which is by ſome, (and not a few,) with great zeal held forth at this day, as if it were main the baſis and principal Pillar of Chriſtian Religion, and that which I ſuppoſe doth (among ſome other) infect this place at this day. But as for this Doctrine, as p. 39upon a due tryal, it hath ſometime ſince been ſenſured and condemned by a Synod,Synod. Dordrec: Anno, 1618. (as truly venerable, as pious and learned as any the world hath ſeen for ſome hundreds of years by-paſt, convocated for that purpoſe (I mean that of Dort,) ſo we muſt profeſs that we cannot aſſent unto it. Which that we may not ſeem to do without juſt warrant, give me leave, (as briefly as I may,) to bring it to the teſt, firſt examining the grounds whereupon they aſſert it, and then declaring the Reaſons, why we reject it.

For the former,Arguments for Univerſal Redemption examined. the grounds whereupon thoſe of this perſwaſion build this their faith, they are reducible to two heads, Scripture, and Reaſon. Begin with the former.

Scripture; 1. From Scripture; reduced to 4. heads.wherein there are many Texts which they make uſe of; and thoſe ſome of them ſuch as (at the firſt hearing) ſeem to ſpeak much for them. Select we the choyceſt of them, which we may reduce into theſe four Ranks; Such as affirm that Chriſt dyed for the world, the whole world, for All men, for Every man. Examine we them ſeverally, and briefly.

Firſt,Arg. 1. Chriſt given for the world. Chriſt is ſaid to be given for the world. So we have it in that Text, which is looked upon as the Palmarium, the Prime and principal evidence in this cauſe, ſo much inſiſted on by all that are Advocates for it, viz. Joh. 3.16. God ſo loved the world, that hee gave his only begotten Son, &c. As alſo in that other of no leſs note, 2 Cor. 5.19. God was in Chriſt reconciling the world to himſelf. In p. 40which, and other Texts of like nature, the Doctrine of Ʋniverſal Redemption (as they conceive) is clearly held forth.

Anſ. The word world taken in divers ſenſes:Anſ. For anſwer whereunto let that word be examined, which ſounds ſo loud in the ears of the vulgar, [world.] A word diverſly uſed, (as in common language; ſo) in Scripture phraſe; where we find it

1. Sometimes put for the whole Creation, 1. For the whole Creation.the whole frame of Heaven and Earth, with all the Creatures in them. So it properly ſignifieth The world was made by them, Joh. 1.10. that is, All things, (as the third verſe hath it.)

2. Sometimes it is uſed more reſtrainedly for the chief Inhabitants of it, the world of Reaſonable Creatures, Angels and Men. 2. The Reaſonable world, Angels and Men.So we find it, 1 Cor. 4.2. where Paul ſaith of himſelf, and other of his fellow labourers, we are made a ſpectacle to the world, that is (as the next words expound it,) to Angels and Men: This is the Reaſonable world.

3. Sometimes (in the third place) it points at one part of this world, the world of mankind univerſally conſidered,3. The world of man-kind univerſally conſidered. even all the Sons and daughters of Adam. So the Apoſtle uſeth it, Rom. 5.12. where he tells us, that by one man ſin entered into the world; And again in the verſe following, untill the Law ſin was in the world: meaning that All men were involved in the Sin of their firſt Parent, ſinning in him, (as the 12th. verſe explains it ſelf.)

4: The Reproate world.4. Sometimes again (in the fourth and fifth place) it is put for a part of this world; p. 41which is divided into two, two worlds in one, The Elect world, the Reprobate world; Each called the world. So we find the latter, and that undeniably, in many Texts. As Ioh. 7.9. where our Saviour declares that he prayed not for the world: So again, Ioh. 14.17. where ſpeaking of the Spirit of truth, he ſaith, The [world] could not receive it: And again, v. 22. where Iudas, (not Iſcariot, not the Traitor, but another of the Apoſtles ſo named) puts the Queſtion to his Maſter, Lord (ſaith he,) how is it that thou wilt manifeſt thy ſelf to us, and not unto the world? In which, and divers other Texts of like kind, we are to underſtand, the unbelieving, wicked, reprobate world, which are the greateſt part of the world.

And if there be a Reprobate, there muſt be alſo an Elect world.5. The Elect world. And in this ſenſe (though Arminians are loath to ſee it) we ſhall find the word, more than once uſed in Scripture. As, Ioh. 17.21. where our Saviour maketh this his requeſt to his Father, [That the world may believe that thou haſt ſent me.] And again, v. 23. [That the world may know, that thou haw ſent me, and haſt loved them, as thou haſt loved me.] Now what world was this? Not the reprobate world, for that he had plainly declared before that he did not, would not pray for, v. 9. But the Elect world, even thoſe which were given to him by his Father. So the 24. v. doth clearly explain it. Father I will, that they alſo whom thou haſt given me, be with me. This is the world, which there he ſpeaketh of, even the Elect world, the Believing world. p. 42And ſo much Tolet (though a Ieſuite, Attende Mundum hoe in loco, non malos & Incredulos, ſed credentes de Mundo vocatos ſignificare Tolet: Com. in Joh. 17.21. & 23.John 17:21John 17:23and a Cardinal) writing upon it, doth freely acknowledge, declaring that the word there cannot be taken in any other ſenſe. To theſe adde thoſe other known Texts, Ioh. 6.33. where our Saviour, ſpeaking of himſelf, ſaith, The Bread of God is he, which eometh down from heaven, and giveth life unto the world. What world? why, the Elect world. So he elſewhere explains himſelf, Ioh. 10.27, 28. where ſpeaking of his ſheep; I know them (ſaith he) and I give unto them eternal life. Now who are theſe ſheep, but Gods Elect? So much Arminians themſelves will not deny. This is then the world there ſpoken of.

And in this ſenſe moſt fitly and properly may we underſtand the latter of thoſe Texts alleged, viz. 2 Cor. 5.19. God was in Chriſt reconciling the world to himſelf; that is, the world of his Elect, who only are actually reconciled to God, not having their ſins imputed to them (as it there followeth.)

The word. world, Joh. 3.16. by ſome expounded of the Elect world.John 3:16And ſo is that other Text alſo looked upon by ſome, and many, Ioh. 3.26. God ſo loved the world; that is (ſay they) the world of his Elect, whom he loveth, not only with a Common love, wherewith he loveth all his Creatures, willing their conſervation, Thou loveſt all things that are, and hateſt none of them whom thou haſt made (ſaith that Apocryphal Author) Wiſd. 11.21. but with a ſpecial, a peculiar love, loving them to Eternal life; which love is proper to Gods Elect, as we may learn from the Apoſtle, who puts theſe two together, p. 43Elect of God, and beloved, Col. 3.12. And ſhould we, herein concur with them, ſo conſtruing the word in that place, I do not ſee any ſuch abſurdity to follow upon it, as the Adverſaries imagine. God ſo loved the world, the world of his Elect, that he gave his only begotten Son, that whoſoever believeth on him ſhould not periſh; foreign ſaith the Original) every one believing, that is, every one of them. So the word foreign, Every one, or whoſoever, may there, without any violence, be conſtrued; not as being Diſtributive, but Collective, Not as dividing the world of Gods Eled into two Ranks, ſome of them believing, and having everlaſting life, and others not; but only as diſtinguiſhing their two fold ſtate; their ſtate by nature, what they were when he firſt loved them, & gave his Son for them, viz like the reſt of the world; and their ſtate by Grace, what they are when he beſtoweth eternal life upon them, viz. believers, believing on the name of his Son.That Expoſition not adhered to. The world of man-kind indefinitely conſidered.

But I ſhall not adhere to this Expoſition, there being another to be found, which may be fully ſatisfactory. God ſo loved the world, that is, the world of man-kind; but how? Not Ʋniverſally, but Indefinitely conſidered; not as comprehending every individual, every particular perſon in the world, but the ſeveral ſorts and conditions of men, ſome in all ages, all Nations, of all ranks and eſtates. In this ſenſe are we to underſtand the word in ſome other places: As Ioh. 1.29. where Iohn eſpying of Ieſus, maketh that Proclamation, p. 44Behold ihe Lamb of God that taketh away the ſins of the world. And ſo in that verſe following the Text alleged, Iohn 3.17. God ſent his Son into the world, not to condemn the world, but that the world through him might be ſaved. Not that Chriſt intended an univerſal Salvation of all, of every particular perſon in the world, but of ſome in all Nations, not only of Iewes, but of Gentiles. And thus may God be ſaid to have loved the world, though he never intended to ſave all in it, nor to give his Son for every particular perſon; yet that he had ſuch a gracious purpoſe towards any, ſo as not to ſuffer the whole world of man-kind being fallen, to periſh, (as he did the Angels, which were in the like eſtate,) this may be called his love to the world, the world of man-kind. Let it then be concluded as to theſe Texts, which the Adverſaries look upon as principal Pillars, and main ſupporters of their cauſe, that, however they may be taking with vulgar apprehenſions, yet being rightly weighed, they do not ſpeak what they would have them.

Arg. 2. 1 Joh. 2.2. Chriſt the Propitiation for the ſins of the whole world.1 John 2:2But (ſay they) if theſe do not, yet there is one other that doth, which ſpeaks more home than the former; viz. that which we meet with, 1 Iohn 2.2. where we read expreſly, that Chriſt is the Propitiation for the ſins of the whole world, foreign; Than which what can be more plain and full?

Anſw. 1. The whole world, the world of Gods Elect.So indeed it may ſeem at the firſt hearing, but let it be examined, and we ſhall find it ſpeaking no more than the former Texts did, p. 45and ſo admitting the ſame Anſwers, viz. 1. that by the whole world there we may underſtand the whole company of Gods Elect collectively conſidered, all believers in all ages of the world. So the ſenſe may fitly be given. He is the Propitiation for our ſins; And not for ours only, that is, us who are now alive, and believe already, but of the whole world, of all believets, which have been, ſhall be, from the beginning of the world to the end of it.

Repl. Repl. Gods Elect the leaſt part of the world.But is not this ſtrange, that thoſe whom we look upon comparatively as a ſmall number, a little, little, flock, (as our Saviour calleth them, Luke 12.32. where there are two diminutives put together, foreign, to ſhew the exceeding littleneſſe of this Company,) a ſmall part of the world, ſhould be called the whole world?

Anſ. Anſ. But the chief and principal part of it.And why more ſtrange than that unbelievers and Reprobates ſhould be ſo called, which we find them to be, 1 Iohn 5.19. where it is ſaid, The whole world lyeth in wickedneſs, foreign, meaning the unregenerate world, all men out of Chriſt. Now if they be ſo called becauſe they are the greater part, why may not Gods Elect be ſo, in as much as they, though they be the leſſer, yet they are the better part? Thus we find the Roman Empire called, Rev. 12.9. where it is ſaid of the great Dragon, the Devil, that he deceived the whole world, foreign, meaning that he drew all the Roman Empire into Idolatry, which being a great, and the moſt conſiderable part of the world, is there called the whole world. And p. 46ſo Coloſ. 1.6.Synecdoche, ſignificans illuſtriſſimas …orbis partes; Grot. Com: in loc. Paul telleth his Coloſſians, that the Goſpel was come unto them, as it was in all the world, foreign, meaning the moſt eminent parts of it, (as Grotius expounds it.) In which ſenſe alſo it is uſed (as he notes) Rom. 1.8. where the ſame Apoſtle telleth his Romans, that their faith was ſpoken of throughout the whole world. foreign, meaning the chief parts of it. And thus may Gods Elect, In Electis & praeſcitis ſpecialis quaedam cenſetur univerſitas, ut de toto mundo to…us mundus liberatus, & de omnibus hominibus, omnes homines videantur aſſumpti: Proſper de vocat. Gent. Lib. 1.being the flower, and choyceſt part of the world, be called the whole world. There being among them (as Proſper ſaith) a kind of ſpecial univerſality, a world in the world.

Anſ. 2. The whole world, all Nations, Jewes and Gentiles.Anſ. 2. But (ſecondly) if this ſatisfie not, by the whole world there we may underſtand all Nations in the world, both Iewes and Gentiles. Chriſt is the propitiation for our ſins, (who are Iewes) & not for ours only, but for the ſins of the whole world, that is, of the Gentiles alſo. Thus doth Saint Iohn there (as Chriſt, and other of the Apoſtles often did) croſs that high conceit, which the Iewes had of themſelves, who looked upon themſelves as the only people beloved of God, and thought that the promiſe of the Meſſia, belonged only to them. Not ſo (ſaith this our Apoſtle,) for how ever the Gentiles in times paſt had been over-looked, yet now he would have them to know, that they were called to the participation of the Covenant of grace, as well as themſelves, and that the benefit of p. 47Chriſts death and Interceſſion belonged as well to them, as any other.

Anſ. 3.Anſ. 3. Chriſt the only Propitiator for the whole world. Yet (in the third place) if this content not, Chriſt may truly be ſaid to be the Propitiation for the ſins of the whole world, in as much as he is the only Propitiator, there being none made partakers of that benefit, to have their ſins remitted, but by and through him. In ſuch a ſenſe it is, that Saint Paul ſaith, 1 Cor. 15.22. In Chriſt ſhall all be made alive, that is, all thoſe who are ſo made alive, quickned up unto that eternal life, ſhall be made alive by him. And ſo Saint Iohn ſpeaking of Chriſt, ſaith, This is the true light which inlightneth every man that cometh into the world, John 1.9. that is, every man that is inlightned. And in ſuch a ſenſe may he fitly here be ſaid to be the Propitiation for the ſins of the whole world, in as much as all who are reconciled unto God, they receive that benefit by and through him, and no other. Thus (to make uſe of a plain Illuſtration) he who was the firſt Founder of ſome Invention (as of Printing or Guns,) may be ſaid to have taught the whole world that Art; not that every man in the world hath learned it from him, but that all who have learned it, they are beholding to him for it. Even thus may Chriſt be ſaid to be the Propitiation for the ſins of the whole world, not that all perſons have their ſins pardoned, but that all thoſe who are partakers of this benefit, they have it by and through him.

But they go on, (in the third place) telling us, that Chriſt is ſaid to dye for all men. Arg. 3. Chriſt dyed for All men.So p. 48Scripture ſpeaketh it expreſly and frequently, as Rom. 8.32. God ſpared not his own Son, but delivered him up for us all. So 1 Tim. 2.6. Who gave himſelf a ranſome for all; foreign. Than which what can be more full for a Ʋniverſal Redemption?

Anſ. The word All diverſly taken in Scripture.Anſ. So indeed it may ſeem at the firſt hearing, but not ſo upon more adviſed thoughts; which will let us know, that this word [All] is not alwayes to be taken in ſuch a latitude as it ſounds, and as vulgarly apprehended, viz. as a note of univerſalîty, taking in every particular perſon in the world. But ſometimes reſtrictively, with limitation and determination to ſome kind of Perſons. And ſometimes Indefinitely, for ſome of all ſorts and kinds. Now in the former of theſe ſenſes may the fnrmer of thoſe Texts be moſt fitly underſtood.Reſtrictively for the Elect. He delivered him up for us all; foreign; Not for All, but for us all; us Beleevers, or us, and all other the Elect people of God. So the next verſe there expounds it, Who ſhall lay any thing to the charge of Gods Elect? Rom. 8.33. Theſe are the All there ſpoken of, for whom God delivered up his Son, viz. his Choſen ones. Thoſe for whom Chriſt maketh Interceſſion. So the verſe next following hath it, v. 34 It is Chriſt that dyed, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſſion for us. Now this is a favour which Arminians themſelves will not allow to all univerſally (at leaſt not all alike,) that Chriſt ſhould perform that part of his Prieſtly Office for them, to intercede for p. 49them, but only for his Elect, ſuch as believe on him. So as we may well conclude them to be the All there ſpoken of, for whom Chriſt was delivered up.

In the latter ſenſe underſtand we the word in that other Text.Indefinitely, for all ſorts and kinds of men. Chriſt gave himſelf a ranſome for all;] that is, All kinds and ſorts of men. So the word All is elſewhere frequently uſed, Pro generibus ſingulorum, not ſingulis generum, for ſome of all ſorts. So we find it, Ioel 2.28. where the Lord promiſeth, I will pour out my Spirit upon all fleſh, that is, upon all ſorts of perſons. So the words following explain it. And your Sons and daughters ſhall propheſie, your old men ſhall dream dreams, your yong men ſhall ſee viſions, And alſo upon the ſervants, and upon the handmaids in thoſe dayes will I poure out my Spirit, v. 29 that is, upon all ſorts and conditions of perſons. So again, Luke 3.6. Our Saviour citing the Text of the Prophet Iſai, c. 40.3. ſaith, All fleſh ſhall ſee the Salvation of the Lord; that is, all ſorts of men, ſome of all Nations, to whom Chriſt the Saviour of the world ſhould be revealed. And in ſuch a ſenſe muſt we underſtand that paſſage, Matth. 3.5. where it is ſaid, that There went out to Iohn the Baptist, to hear him preach, Ieruſalem, and all Iudea, and all the Region, round about Iordan. Not that all the people wenr forth, but great multitudes, ſome of all ſorts, from all places. And ſo that of Peter, Act. 10.12. where he tells us, that in the ſheet which he ſaw in his Viſion, there were All four-footed beaſt of the p. 50earth, and wild beaſts, &c. foreign, All, that is, ſome of all kinds, All manner of beaſts (as our Tranſlation explains it.) And in this ſenſe is the word moſt fitly to be underſtood in the Text alleged. Chriſt gave himſelf a ranſome for all. foreign, For all ſorts of men, of all Nations; Gentiles as well as Iewes. So the Apoſtle clearly explains his own meaning in the verſe there next following; v. 7. Who gave himſelf a ranſome for all, to be teſtified in due time; Whereunto I am ordained a Preacher, and an Apoſtle, a Teacher of the Gentiles; plainly intimating what there he meant by All, viz. Gentiles as well as Iewes. And ſo are we to underſtand the fourth verſe of that Chapter, where it is ſaid, God will have all men to be ſaved; Not all particular perſons, but ſome of all ſorts. So much is convincingly collected from the verſes there foregoing, where the Apoſtle exhorts that Prayers and Interceſſions, & giving of thanks be made for all men; foreign. What? for all and every particular perſon? Not ſo. There being ſome whom Saint Iohn will not allow Chriſtians to pray for, 1 Ioh. 5.16. But all kinds of Men, Iewes and Gentiles, Chriſtians or Infidels, Publick or Private perſons. So the next verſe explains it, inſtancing in one rank of men; whom he would have in a ſpecial manner remembred, For Kings and for all that be in Authority. And in ſuch a ſenſe we yeeld it; Chriſt gave himſelf a ranſome for all, all ſorts of men, ſome of all Nations; herein joyning in Conſort which that heavenly p. 51Quire, who are brought in ſinging this Halelujah unto the Lamb, Rev. 5.9. Thou wast ſlain, and haſt redeemed us unto God by thy blood, out of every kindred, and tongue, and people, and Nation. Here is the All, which Chriſt hath redeemed; not univerſally all particular perſons, but ſome of all Nations, all Conditions. In which ſenſe the Apoſtle tells us, Gal. 3.28. There is neither Iew nor Greek, there is neither bond nor free, there is neither male nor female, for we are all one in Chriſt Ieſus.

Repl: Yea but (ſaith the Adverſary) though theſe Texts may ſeem to be thus eluded,Repl. Rom. 5.18. & 2 Cor. 5.14. explained and vindicated.Rom 5:182 Cor 5:14 yet ſome other there are, which will not be ſo evaded; as viz. that which we meet with, Rom. 5.18. and that other which anſwers to it, 2 Cor. 5.14, 15. In the former of which we read, that, As by the offence of one Iudgement came upon all men unto condemnation, even ſo by the righteouſneſs of one the free gift came upon all men unto Iuſtification of life. In the latter, We thus judge, that if one dyed for all, then were all dead, And that he dyed for all. Hence they infer, that as all men were dead in, and by ſin, ſo Chriſt dyed for all, all that were ſo dead.

Anſ. But neither will theſe Texts carry it.Anſ. Not, the former, where, by All men upon whom that free Gift of Iuſtification is beſtowed, we are to underſtand, not all univerſally,foreign] Intellige omnes qui ipſi ſicut oportet, credunt: Grot. Com: in loc. but all thoſe who are given unto Chriſt, and are ingrafted into him by Gods decree before time, and by faith in time, even all true believers. So much the learned Grotius, (no p. 52back friend to the Remonſtrants,) doth freely there acknowledge. And it muſt needs be ſo underſtood, in as much as no others are made partakers of that Gift. Nor yet the latter, which clearly admits the ſame Expoſition. Chriſt dyed for all. Not all that were dead in the firſt Adam, but all who did belong unto him, and were by Gods decree ingrafted into him (as aforeſaid,) who by nature were in the common condition of man-kind, dead in the firſt Adam, as well as others. For them, All them, he dyed and roſe again, (as it there followeth) which Arminians will not ſay, that he did for any but his Elect, intending the Application of his death only to them.

Thoſe Texts counterpoizes. Chriſt ſaid to dye for Many.Thus you ſee alſo theſe Text cleared, which ſpeak of Chriſt dying for all men. For the counterpoizing whereof (if need were,) we might yet caſt into the oppoſite Balance, that which is no leſſe remarkable in Scripture than this, viz. that whereas in ſome places it is ſaid Chriſt dyed for all, in others again it is ſaid that he dyed for many. So we find it Iſai 53. Where the Prophet having firſt ſaid (ſpeaking of Chriſt,) The Lord hath layed on him the iniquity of us all, v. 6. in the two laſt verſes, he reſtrains that univerſal particle, by putting Many for All. By his knowledge ſhall my righteous ſervant juſtifie many, for he ſhall bear their iniquities, v. 11. He bare the ſin of many, v. 12. Which latter may be looked upon as an Explication of the former; ſhewing what before he meant by All; not generally the whole world, but the decreed number of the p. 53Elect, (as Diodate there expounds it.) And ſo we find it elſewhere; as Matth. 20.28. where it is ſaid, The Son of man came to give himſelf a ranſome for many. And Cap. 26.28. Chriſt bleſſing the Sacramental Cup, This (ſaith he) is my blood of the New Testament, which was ſhed for many, for the remiſſion of ſins. Which Texts to an unprejudiced ſpirit, ſeem to put a limitation upon this All, reſtraining it to ſome amongſt man-kind; viz. to Gods Elect.

Repl. I am not ignorant what the Adverſary doth hereunto reply; that this word Many, Repl. Many ſometimes put for All.is ſometimes put for All; as Dan. 12.2. Many of them that ſleep in the duſt of the earth ſhall awake, that is all. And ſo Rom. 5.15. Through tht offence of one many are dead. Which,foreign, i. e: ferè omnes, excepto Enocho, & ſi fortè fuere alii de quibus id ſcriptum non eſt. Grot. Com: in Loc. however Grotius qualifies it with a ferè omnes, Almoſt all, except Enoch, and ſome other, who were tranſlated without ſeeing of death, yet it ſeemeth rather to relate to all the poſterity of Adam, all which were through his ſin become lyable unto death. Of whom alſo the 19th. verſe there ſpeaketh in the ſame language. By one mans diſobedience many were made ſinners, that is, All, as the verſe foregoing explains it. And ſo in ſome other places.

Anſ. But letting this be yeelded,Anſ. All as often put for Many. (which cannot be denyed) that the word, [Many] is ſometimes ſo uſed, yet ſtill it will ſerve to that end, for which it was made uſe of, viz. as a Counterpoize to that Argument, which is taken from the word All. Which is as often put for Many, as Many for All. And that it p. 54is ſo to be taken in thoſe places before alleged cannot be proved, but rather the contrary, as (God willing) ſhall be demonſtrated afterwards. For the preſent paſs we on.

Arg. 4, Chriſt taſted death for every man.To theſe Texts prealleged, there is one more made uſe of, which ſeemeth to ſpeak more punctually and expreſly than any of the former, and that ſo fully, as it admits of no contradiction, viz. that which we find, Heb. 2.9. where it is ſaid of Chriſt that he taſted death for every man.

Anſ.Anſ. A Text which I confeſs at the firſt ſight ſeemeth to make much for the Adverſary, more than any other that I know. Yet let it be examined, we ſhall not find what is expected from it.

1. For all ſorts of Perſons. foreign: Beza, Gro. in loc. Et ità fortè in Graeco legendum eſt, Lapid: ibid.1. For the word there rendred, Every one, it is not foreign, pro unquoque, or quolibet, fot every individual perſon, but foreign, pro omni, for All, foreign being there put for foreign, (as Beza, and Grotius note upon it, and (as Lapide conjectures) poſſibly miſtaken for it.) So the vulgar Latine, as alſo our former Engliſh Tranſlation, with all others whom I meet wit, here render it, Pro omnibus, for all men. And ſo looking upon it, we ſhall find no more in this Singular, than was before in that Plural. And ſo may fitly expound it. Either, of all ſorts of Perſons. So we find this word foreign, All, every one, elſewhere uſed: As in thoſe Texts commonly alleged for this purpoſe; viz. Matth. 9.35. Where it is ſaid, that Ieſus went about healing every ſickneſs, and every diſeaſe among the people. foreign p. 55foreign, Omnem morbum, Not that he cured every one that was ſick, but ſome or other of every kind of ſickneſs.Sicut ergo hìc omne olus, omne olerum genus, ità & illìc omnes homines, omne hominum genus intelligere poſſumus. Auguſt. Enchirid. Cap. 103. And ſo Luke 11.42. (which Auguſtine taketh notice of) where it is ſaid of the Phariſes, that they tithed Mint and Rue, and all manner of Herbs, foreign, Omne olus, every herb, that is, of every kind. And in ſuch a ſenſe may the ſame word there very fitly be underſtood. He taſted death for every man, foreign, not for every particular perſon, but for all ſorts of Perſons. Or, For every one, that is, of thoſe that were given to him, of his Elect. 2. Every one of his Elect. Hìc rurſus anno…andum particulam univerſalem non complecti ſingulos homines, ſed omnia Chriſti membra in unum corpus conjungere. Beza. Gr. Annot. in loc.All which making up one Body, they are (as Beza notes upon it) fitly put together by this Collective particle, foreign, Omni, a word of the ſingular number, denoting the union, and conjunction of all the members of Chriſt in one myſtical Body, for all which Chriſt dyed. foreign, for the All, the whole, the whole Body, or company of his Elect.

Now take we either of theſe Expoſitions▪ which we will, or rather put we them both together (which I find Eſtius to have done for us,) and we ſhall have the full intent of that Text. Chriſt taſted death, (dyed) for all his Elect, being ſome of all Nations, in all ages, for them, all, and every of them.

Queſt. But what warrant have we thus to reſtrain that univerſal particle there?Ths reſtriction of the univerſal particle there warranted by divers particulars in the ſequele of that Chapter.

Anſ. Beſides what we have from other Texts of Scripture, which ſo limit the extent of Chriſts death (wherewith, God willing, I ſhall afterwards acquaint you) we ſhall find p. 56that in the ſequele of that very Chapter which will be ſufficient; where we have it plainly expounded, who thoſe all and every one were, for whom Chriſt dyed; viz. the Sons of God, Ver. 10. Chriſt dying to bring many Sons unto glory.v. 10. It became him for whom are all things, and by whom are all things, in bringing many ſons unto glory, to make the captain of their ſalvation perfect through ſufferings. Where we have an account of what Gods deſign was in giving his Son Chriſt to dye, viz. that by that means he might bring many Sons unto glory, even all his Elect people, thoſe whom in his ſecret council he had predeſtinated to the adoption of Sons by Jeſus Chriſt unto himſelf (as the Apoſtle hath it, Eph. 1.5.)

Again in the next verſe, they are ſaid to be ſuch as are Sanctified by Chriſt.Ver. 11. Such as are ſanctified by him. For both he that ſanctifieth, and they who are ſanctified are all one, v. 11. Thoſe who are ſanctified by Chriſt, freed and delivered both from the guilt and power of ſin, juſtified in their perſons, and purified in their natures, they are they, all and every of them, for whom Chriſt dyed.

Ibid. His Brethren.Again, in the cloſe of that verſe, they are ſaid to be ſuch as Chriſt owneth for his Brethren, [For which cauſe he is not aſhamed to call them Brethren.] So he did his Diſciples after his Reſurrection, Go tell my Brethren, Matth. 28.10. Ioh. 20.17. And ſo he looketh upon all his Saints, all true believers, himſelf being the firſt born among many Brethren (as he is called, Rom. 8.29.) meaning all Gods Elect, who being the Sons of God by Adoption and Grace, they came to be nearly related p. 57unto Ieſus Chriſt, made his Brethren.

Again, v. 13.Verſ. 13. His Children. they are thoſe whom Chriſt calleth his Children. Behold I, and the Children which God hath given me; pointing at his Elect people, who were given to him by his Father to be redeemed and ſaved by him.

Again, v. 16.Verſ. 16. The Seed of Abraham. they are ſaid to be the ſeed of Abraham. For verily he took not on him the nature of Angels, but he took on him the ſeed of Abraham. A Text which, being narrowly looked into, will be found to ſpeak more in this cauſe, than at the firſt it is apprehended. Chriſt took not on him the nature of Angels, &c.] So our Tranſlation renders it, and ſo moſt Interpreters expound it. But the Original admits another ſenſe, the words properly running thus. He taketh not hold of the Angels, but the Seed of Abraham he taketh hold of. So the word there uſed, foreign, properly ſignifieth, not Suſcipere, or Aſſumere, to Aſſume, or take upon one, but apprehendere, or manum injicere, to take hold of one▪ as one layeth hold of one that is flying away, or falling into a pit, or the like danger, taking hold of him to recover and ſave him. So we find this word elſewhere uſed, As 1 Tim. 6.12. where Paul biddeth Timothy, Lay hold of Eternal life. foreign. And Heb. 8.9. Where Gods delivering his people Iſrael out of Egypt is expreſſed by this word, When I took them by the hand to lead them out of the Land of Egypt; foreign. And ſo in that Text, Matth. 14.31. where when Peter walking upon the Sea was ready to ſink, it is ſaid, That p. 58Jeſus ſtretched forth his hand, and caught him. foreign.Gror. Com: in Text. C. Lap. ibid. Dr. Hammonds Practic. Catec. p. 20. The Seed of Abraham, who. And in ſuch a ſenſe (as Grotius and ſome other learned Expoſitors conceive of it) may the word moſt fitly be taken in this place. Chriſt took not hold of the Angels, (to ſave and redeem them;) But the ſeed of Abraham he (thus) took hold of. The Seed of Abraham. But who are they? what all man-kind? Not ſo. Not the Seed of Adam (mark it,) but the Seed of Abraham. An expreſſion which certainly carrieth a ſpecial Emphaſis with it; reſtraining the end of Chriſts undertaking unto a peculiar people; the Seed of Abraham. But whom ſhall we undeſtand thereby? what the Seed of Abraham according to the fleſh? So indeed Grotius, therein following Chryſoſtom, Hebraeis ſcribens ſatis habet de illis loqui. De Gentibus alibi loquendi locus. Grot. Com: in loc,and ſome other Greek Expoſitors, (as he ſaith) here looketh upon it, as relating to the Iews, the Hebrews, to whom this Epiſtle was written, and to whom Chriſt was ſent and given after a ſpecial manner, as he himſelf telleth his Diſciples, Mat. 15.24. I am not ſent but to the loſt ſheep of the houſe of Iſrael. This being his Fathers will, that during his abode here upon earth, he ſhould apply himſelf chiefly (if not only) unto that people: which accordingly he did, converſing only with them, and in an ordinary way diſtributing his favours only unto them. But others, more fitly, by the Seed of Abraham there underſtand his ſpiritual Seed; Abrahams ſpiritual Seed.viz. Gods Elect, true believers, ſuch as are of the faith of Abraham, and under that Covenant which God made with him. Theſe we find ſometimes ſo p. 59called, the ſeed of Abraham, As Rom. 4.13. and 16. and elſewhere. Yea in a Goſpel ſenſe, only, theſe are owned for the true ſeed of Abraham. foreign Intellige pleno jure, ità ut haeredes ſint. Gro. Com. in loc.So much we may take notice of from that Text of the Apoſtles, Rom. 9. v. 7. Neither becauſe they are the ſeed of Abraham (according to the fleſh) are they all Children (viz. pleno jure (as Grotius expounds it,) ſo alſo have right to the inheritance,) but in Iſaac ſhall thy ſeed be called. And again in the verſe following. [The Children of the promiſe are counted for the ſeed;] the true ſeed of Abraham; that ſeed to which that Promiſe was made; I will be thy God, and the God of thy ſeed: (So runs that Covenant which God made with Abraham, Gen. 17.) What ſeed? Not that after the fleſh, for then Iſhmael ſhould have come in; but that after the Spirit, the ſpiritual ſeed, they that are of the faith of Abraham (as the Apoſtle there explains it, Rom. 4.16.) And this ſeed it is that Chriſt is there ſaid to take on him, or take hold of. He took hold of the ſeed of Abraham, that is, his Elect people; ſuch as were under that Covenant made with Abraham, whereof Chriſt is the Mediator.Semen Abrahae, i. e. veram hominis naturam & quidem ex Abrahamis familiá ne quis ex eo colligat ſervandos eſſe omnes homines, quoniam naturam omnibus hominibus communem aſſumpſit. Itaque haec naturae ſocietas ad ſolam Ahrahae ſobolem reſtringitur, i. e. ad Electorum eatum, qui Eccleſia nomine, cenſentur: Beza. Gr. Annot. ad loc. Semen Abrahae] non Adae, quià Chriſtus ſolos eos apprehendit, & ſalvat, qui ſunt ſemen Abrahae, non ſecundum carnem, ſed ſecundum Spiritum: C. à Lapid. Com: in loc. So Beza there looketh upon it, conceiving this expreſſion there purpoſly uſed. [Not the ſeed of Adam, but the ſeed of Abraham] to intimate that Chriſt in taking the nature of man upon him, and therein doing and ſuffering what he did, he did not do it as a thing in common for all the Sons of men, as intending the Salvation of all, but in ſpecial for his Elect. And ſo Lapide the Ieſuite gives us the ſenſe of it; as p. 60do all the generality of Orthodox Expoſitors.

By all which you now ſee it cleared up unto you, what we are there to underſtand by that All, or Every one, for whom Chriſt is ſaid to have taſted death. Not every individual, particular perſon, but the Elect of God, thoſe whom he had given to his Son Chriſt, for that purpoſe, that he might redeem and ſave them. And ſo you have all the principal Darts which Scripture may be conceived to furniſh the Adverſary with, fairly put by, ſome of them alſo being returned and retorted upon themſelves, to the wounding of their own cauſe.

Some other Texts yet there are, which they make uſe of, for the backing of theſe. Give me leave to take notice of ſome of the moſt obvious of them; as briefly as I may.

Arg. 5. Chriſt dyed for ſome that may periſh.One of them we meet with, Rom. 14.15. Where the Apoſtle giving a Caveat to the ſtrong Chriſtian concerning the abuſing of his Liberty, to the ſcandalizing of his weak Brother: Deſtroy not him with thy meat (ſaith he) for whom Chriſt dyed. To which is joyned that other, which ſpeaketh the ſame thing, and that (as is conceived) ſomewhat more fully, 1 Cor. 8.11. And through thy knowledge ſhall the weak brother periſh, for whom Chriſt dyed. So that it ſeemeth that Chriſt p. 61dyed for ſome, who yet may periſh.

To this it is Anſwered.Anſ. Periſh actually they ſhall not, though Actually periſh they ſhall not. For this we have our Saviours own word, Ioh. 10. where ſpeaking of his Sheep, (his Elect) for whom he layed down his Life, v. 11. he afterwards ſubjoyns, I give unto them eternal life, & they ſhall never periſh, and no man is able to pluck them out of my hand, v. 28. Periſh Actually then they ſhall not. Yet,

1. Others may attempt their Perdition.1. Others may attempt their perdition. So did Satan by Iob, Job 1.11. & 2.5. And ſo by Peter, whom he deſired to ſift (as his Lord and Maſter tells him,) Luke 22.31. to ſubvert his faith, and ſo utterly to overthrow him. And the like may the Inſtruments of Satan do, they may attempt the deſtruction of their Brethren, doing what in them is. And upon that account they may be ſaid to deſtroy them, though actually they be not deſtroyed. Even as our Saviour ſaith of an unchaſt man, who looketh on a woman to luſt after her, he hath committed adultery with her already (ſaith he,) though ſhe remain chaſt, Matth. 5.28. Even thus may the Perſon, who through the abuſe of his Chriſtian liberty ſcandalize…h his weak Brother, be ſaid to deſtroy him, viz. quantum in ſe eſt, as much as in him lyeth; thereby laying a ſtumbling block in his way, for him to break his neck upon.

2. And (ſecondly) as hereby his perdition is attempted,2. Their Salvation may be indangered. ſo his Salvation may be much indangered; he being thereby brought into a periſhing ſtate, put upon ſome Rock which p. 62threatens a Shipwrack to his ſoul, drawn into ſome ſin (as viz. Idolatry,) which in it ſelf is deſtructive. And ſo in this reſpect he may be ſaid to periſh; Peccando peribit, i. e. â ſalute excidet in aeternum periturus, quantum eſt ex parte peccati: Eſtius Com: in 1 Cor. 8.11.1 Cor 8:11As, ex parte ſcandalizantis, on his part who giveth that offence to him, ſo ex parte peecati (as Eſtius well expounds it,) in regard of the ſin which he is drawn into, which in it ſelf is mortal, and damnable. Thus may the abuſer of his Chriſtian liberty be ſaid to deſtroy his weak brother, and he to periſh, for whom Chriſt dyed: that is,

3. In the Judgement of Charity, Chriſt ſaid to dye for thoſe that periſh.3. (In the third place,) for whom in the Iudgement of Charity, he is bound to hope and believe that Chriſt dyed, as well as for himſelf. So thoſe words may there fitly be looked upon, as ſpoken Charitativè, in a Charitable way, as hoping the beſt of every one that maketh a profeſſion of Religion, that Chriſt dyed for them. Thus you ſee alſo that theſe Texts, which ſeem to ſpeak very home to the point, admit of a fair ſolution.

Arg. 6. 2 Pet. 2.1. Falſe Prophets ſaid to deny the Lord that bought them.2 Pet 2:1And ſo doth that other which is made much uſe of in this caſe, 2 Pet. 2.1. Where certain falſe Prophets are ſaid to deny the Lord that bought them, and ſo bring upon themſelves ſwift destruction.

Anſ. Anſ. The word Lord, foreign commonly underſtood of God the Father.Which, yeelding that by the Lord there, whom they are ſaid to Deny, and who is ſaid to have bought them, is to be underſtood Chriſt, and the purchaſe of his blood (which yet, that Text doth not aſſert, where the word [Lord] is not foreign, but foreign, which is commonly given unto God the Father, who in ſome other ſenſe, may be ſaid to have bought p. 63all thoſe whom he calleth to a viſible Communion with himſelf;Ames Coronis Artic. 2. Cap. 3. nor yet is there any mention there made of the death, or blood of Chriſt (as our learned and judicious Ames obſerveth) yet admits a fair conſtruction no wayes advantagious to the Adverſary. As,

To let that paſſe which ſome here make uſe of,Chriſt payed a price in it ſelf ſufficient for All. that Chriſt may be ſaid to have bought them, in regard of the valew of the price which he paid, which was it ſelf ſufficient for the Redemption of them, and all others, were it rightly and effectually applyed unto them, which however in a right ſenſe it is true, yet it is ſubject to be miſconſtrued.Anſw. 1. Chriſt by his death purchaſed a dominion over all. Ʋt mortuis ac viventibus Dominaretur] i. e. ut imperium in univerſos ſibi acquireret, atque teneret. Pareus ad loc. Per mortuos & viventes univerſi quidem homines intelligi poſſunt, quià univerſi huic Domino ſunt ſubjecti. Pareus Com: ad loc. Chriſtus per mortem & Reſurrectionem ſuam jure, meritoque hunc ſibi dominatum comparavit: P. Martyr Com: in loc.

1. Chriſt may be ſaid in ſome ſenſe to have bought them, viz. to have purchaſed a Dominion over them: which was a conſequent, yea and one of the Ends of his death (as the Apoſtle tells us, Rom. 14.9.) To this end Chriſt both dyed, and roſe, and revived, that he might be Lord both of the dead and living; which however it be properly intended of believers, over whom Chriſt hath a ſpecial and peculiar Juriſdiction, yet (as Pareus notes) it may be extended unto all, over whom as God and Man, as Mediator, he hath an univerſal dominion, which he obteined by his death. He humbled himſelf, and became obedient to the death, the death of the Croſs; wherefore God alſo hath highly exalted him, and given him a name above every name, Phil. 2.8, 9.] Supreme Authority and Dominion over all p. 64Creatures. In ſuch a ſenſe, Chriſt may be ſaid to have bought thoſe who by denying of him, bring everlaſting deſtruction upon themſelves, and ſo in this ſenſe to have dyed for all men.

2. Thoſe falſe Prophets in their own opinion Chriſts Redeemed ones.2. Or (ſecondly) we may look upon them as being ſuch as layed claim to this Privilege, ſuch as having been Baptized, profeſſed themſelves the ſervants of Chriſt, and gloryed in their Redemption by him, hoping and expecting to have a ſhare in the merit of his death as well as any others.

3. Such in the opinion of others.3. And (thirdly) they were ſuch alſo in the Opinion of others, looked upon as in the number of Chriſts redeemed ones, being dedicated to him by Baptiſm, where the Blood of Chriſt was ſacramentally ſprinkled upon them; whereby he came to have the Right and Title of their Lord and Maſter. And thus they went for ſuch as were redeemed; though they were never truly owned by him. Thus Scripture ſometimes ſpeaks of things, not as in truth they are, but as they ſeem to be. From him that hath (ſaith Saint Mark) ſhall be taken away that which he hath, Mark. 4.25. which Saint Luke reporting explains, That which he ſeemeth to have, Luk. 8.18. Thus it is ſaid of Ahaz, that he Sacrificed to the Gods of Damaſcus, that ſmote him, and that the Gods of the Kings of Syria helped them, 2 Chro. 28.23. Not that their Idols, (which are called by the name of Gods,) did either hurt him, or help them, but ſuch was the Opinion of him and other Idolaters concerning them. p. 65And thus it may there be ſaid of thoſe Apoſtates; they were ſuch as the Lord had bought, ſo looked upon & accounted, both by themſelves and others.