FRom these, and such like Scriptures, men of corrupt and unstable minds, with Pel [...]gius, Armi [...]ius, and others in all Ages, have drawn corrupt and unsou [...]d conclusions; so that that grand Gospel Truth of Redemption by Jesus Christ, as held forth in the holy Scriptures, wherein the honour of God, and comfort of his Saints are pri [...]cipally concern­ed, is so exceedingly prevaricated, that little of either ap­peareth:

[Page] For the removal of which evils, take notice of the fond conceits of some, yea too many in our times, wrested from such Scriptures.

1. Some hence affirm (and that boldly)▪ that Jesus Christ came to save all men with an eternal salvation.

2. Others there are conclude hence, that Jesus Christ by his death, freed all men from the guilt of Adam's trans­gression, and consequently from the punishment due there­unto, which (as they say) is only temporal, from Gen. 3. 19. Dust thou art, and to the dust thou shalt return.

3. A third sort there are (and of these although very many, yet more skilful to deceive) who hence publikely teach, that Jesus Christ by his death hath discharged all mankinde from the eternal condemnation due to Adam's transgression; yea, and many of them (although of as strong abilities as plausible conversations yet) make it their study to maintain this Brat of their own breeding, although they stretch both their brains as well as the Scriptures, up­on the Tenters of their opinion, till they rend both asunder.

The unsoundness of all which opinions, with their se­veral absurdities, are clearly manifested in the ensuing dis­course, and the doctrine of Redemption rightly held forth, as founded upon the holy Scriptures; both Prophets and Apostles, nay Christ himself: all agreeing in this necessary truth, that neither the Death, Resurrection, Ascension, or Intercession of Christ, ever was or shall be beneficial to any, but such as lay hold upon him by a true and lively faith; according to John 3. 15, 16. So God loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.

Where we see,

• 1. The moving cause, God's love.
• 2. That Jesus Christ was the Father's free gift.
• 3. The extent of God's love to the world, terminated in the Believers, who only have benefit by Christ: Yea, [Page 3] and this an act of free grace, when he might justly have sent all to hell.

Come we now to the opinions themselves.

For the first, That Jesus Christ came to save all men with an eternal salvation, as well from actual as original sin. This is so point blank against the very current of Scripture, that few or none in their right senses dare owne it; the Authors thereof being (for the most part) either ignorant or profane men not at all acquainted with the holy Scriptures, which speak a clean contrary language; as John 5. 29. And they shall come forth that have done good, to the resurrection of life; and they that have done evil, to the resurrection of condemnation. So also Matth. 25. 34. Then shall the King say to them on the right hand, Come ye blessed of my Father, Inherit the Kingdom prepared for you from the foundation of the world, &c. v. 41. Then shall he say to them on the left hand, Depart from me ye cursed, into everlasting fire, &c. So also Mark 16. 16. and hundreds of Scriptures more: But this not worth time, Come to the second.

That Jesus Christ by his death hath freed all men from the guilt of Adam's transgression, which they say, pro­cured only a Temporal Death; from that in Gen. 3. 19. Dust thou art, and to the Dust thou shalt return.

But this being as ridiculous as the former, I shall not spend much time upon it; for certainly, all that know any thing of God as they ought, know him to be infinite and eternal, both in his Essence and Attributes; and that the breach of his Law must inevitably procure and deserve eternal wrath; which Adam himself had found sure enough, had not he by faith laid hold upon Jesus Christ, that Tree of Life. But that the vanity of this conceit may appear to all men, I shall leave them to consider an Argu­ment or two.

Arg. 1 That which is the portion of the godly as well as wicked, of saints as well as sinners, cannot be the only punishment of sin;

[Page 4] But Temporal death is the portion of godly as well as wicked, of Saints as well as sinners;

Ergo, Temporal death is not the only reward and punishment of sin.

Arg. 2 If Temporal death had been the only reward and pu­nishment due to Original sin, then Christ need not to have dyed at all, to free us from it; every man had been then able to pay his owne debt.

Arg. 1 Where the effects remain the cause is not removed, But the effects of Adam's transgression remain to this day;

Ergo, The cause (viz.) the transgression is not taken away.

If the guilt of Adam's transgression be taken away,

1. How is it we dy daily, especially if this were the on­ly punishment due to it; as the opinion saith it is?

2. Why do women still travel in pain and sorrow?

3. What's the reason of all diseases, aches, pains, that befal us in this life? Do not men still live by labour? Doth not the ground naturally produce Thorns and Thistles?

4. Whence are all our actual Transgressions? Are they not branches of that old stem? If the Tree had been dig­ged up by the roots so many thousand yeers ago, and cast into the fire, surely it would not bring forth fruit so plenti­fully, as by woful experience we see this doth to this day. But to pass this also.

The third opinion being the master-piece about which the curious Artists of our times are so much busied, both to prop and paint: I shall speak more largely to. In the unmasking and refuting whereof, the other two must needs fall to the ground; viz. That Jesus Christ hath freed all mankinde by his death, from the eternal condemnation due to Adam's sin, and hath set all men into a state of inno­cency and integrity.

The absurdities attending this error are not few; it's a [Page 5] many headed monster, the belly whereof is ready to burst with its prodigious propagations; some of which I shall lay down by way of Argument, as followeth.

Arg. 1 That exposition that is unreasonable, is false;

But this exposition of Scripture is unreasonable;

Ergo, False.

Arg. 2 That Doctrine that destroys the harmony of Scripture is false;

But this Doctrine destroys the harmony of Scripture;

Ergo, False.

Arg. 3 That Doctrine that is contrary to the analogie of Faith, is erroneous;

But this Doctrine is contrary to the analogie of Faith;

Ergo, Erroneous.

Arg. 4 That Doctrine that magnifies the creature, and vilifies the blood of Christ, is false;

But this Doctrine magnifies the creature, and vili­fies the blood of Christ;

Ergo, False.

Arg. 5 That Doctrine that derogates, detracts, or denies the omnipotency of God, is erroneous and blasphemous;

But this Doctrine detracts from, and denies the omni­potency of God;

Ergo, False and blasphemous.

Arg. 6 That Doctrine that tramples under foot the eternal De­cree of God, and denies his Soveraignty over the crea­ture, is heretical and blasphemous;

But this Doctrine tramples under foot the eternal Decree of God, and denies his Soveraignty over the creature;

Ergo, Heretical and blasphemous.

Arg. 7 That Doctrine that holds forth salvation by a law of works, and not of grace, is false;

But this Doctrine holds forth salvation by a law of works, &c.

Ergo, False.

[Page 6] Arg. 8 That Doctrine that destroys the end of Christs coming in the flesh, is erroneous; But this Doctrine destroys the end of Christ's coming in the flesh;

Ergo, Erroneous.

1. It's Ʋnreasonable. For,

1. Hereby Christ becomes an half Saviour, shedding his blood for the Original sin of millions of men that pe­rish in their actual Transgressions: Whereas the blood of Christ clenseth from all sin, He never purchases half a 1 Iohn 1. 7. pardon for any. If any man eat of this Bread, he shall live for ever; now the bread that Christ gives, is his flesh: John 6. 51. His Redemption is an everlasting Redemption. Heb. 9. 12.

2. Unreasonable, to think that Jesus Christ should pay as great a price for those that perish, as for his own peo­ple; for a company of damned wretches, preordained to condemnaetion, before the world was. Will any man give a Jude 4. thousand pounds for a trifle, a gewgaw, a Bartholomew Baby? One drop of Christ's blood being worth a thou­sand worlds, surely he would not shed it to so little purpose.

3. Unreasonable; For if the end of Christ's death were only to free men from the guilt of Adam's transgression; By what means then are the actual sins of the Elect. done away? Christ died but once; and without shedding of blood there can be no remission, Heb. 9. 22. Rom. 6. 10. Heb. 9. 28.

If any shall reply, the Elect, or those that are saved, are saved by Faith. I grant that, but yet give them to know, Faith is only instrumental, not meritoricus; the blood of Christ being the proper object of Faith; which if only shed to acquit from Original guilt, then our Faith becoms Rom. 3. 35. of no effect, Rom. 3. 3.

4. Unreasonable, Because then Original sin is pardoned [Page 7] without Faith; we know as all little children are uncapa­ble of that grace, so thousand thousands of men in the world are destitute of it also; yet the Scripture tells us, that 2 Thes. 3, 2: except the blood of Christ be drunk by Faith, it cannot profit; John 6. 53.

5. Unreasonable, Because it derogates from the nature of Christ's blood; for whom he pardons, he purifies: His blood clenseth from all sin; therefore it's impossible for any man to perish for whom his blood is shed: for whom he justifies, he sanctifies; yea, and glorifies: Rom. 8. 30.

2. It crosses and destroys the har­mony of Scripture. For,

1. The Scripture tells us, that no man can receive be­nefit by the blood of Christ, but those that drink it by faith, John 6. 53. as meat cannot nourish except we eat it, so none can receive either life or strength by the blood or flesh of Jesus Christ, that eats and drinks it not by faith.

2. That without Faith and Repentance there is no re­mission, Acts 3. 19.

3. That all men are born, yea the best are conceived and born in sin, as holy Iob and David both confess, Iob 15. 14. & 25. 4. Psalm 51. 5. That even the people of God were somtime the children of wrath as well as others, Eph. 2. 3. That all men by nature are dead in trespasses and sins, Eph. 2. 1. 5.

4. That except a man be born again of Water and the Spirit, he cannot enter into the kingdom of God, Iob. 3. 3.

5. That Faith is the gift of God Eph. 2. 8. Col. 2. 12.

6. That we are not able of our selves to think a good thought, 2 Cor. 3. 5. But this Doctrine contrary to the whole Tenure of Scripture, tells us, that thousands go to heaven, never capable of Faith; as all children, nay of [Page 8] very Heathens and Pagans, &c. That we come into the world as innocent as Adam before the Fall; therefore no need of Faith or Repentance, or being regenerate; That we have Free-will to stand or fall; to be saved, or damned; That Faith is in our own power, &c.

7. Although some Scriptures seem to favour these Opinionists, yet others are direct opposite; so that they must set them together by the ears, or else they cannot possibly have any shaddow of support from them: To instance, One Scripture saith, Christ dyed for all; as in a right interpretation he may be said to do; as 2 Cor. 5. 14, 15. Another saith, Though the children of Israel be as the sand, yet but a remnant shall be saved: Rom. 9. 27. and while one Text saith, Christ is the Saviour of the world, Iohn 4. 42. another saith, The whole world lies in wickedness; 1 Iohn 5. 19. that he is not sent but to the lost sheep of Israel; Matth. 15. 24. that he lays down his life for his sheep; Iohn 10. 15. yea, that certain men are pre-ordained to condemnation; Iude 4.

3. Contrary to the Analogie of Faith; For,

1. By Faith we believe that all men are born the children of wrath, dead in trespasses and sins.

2. That God hath sent his Son Jesus Christ into the world, that whosoever believes in him, might not perish, but have everlasting life.

3. That salvation is of Free grace, not from any moving cause in us.

4. That God is omnipotent, and all-sufficient.

5. That some are elected by God to be heirs of glory, some rejected, and pre-ordained to destruction before the world was.

6. That those for whom Christ dyed, for them also he [Page 9] rose again; and whom he justifies with his blood, he sanctifies with his Spirit, and them also glorifies.

7. That all men at the last day shall rise again, some to the resurrection of life, others to the resurrection of condemnation.

How contradictory this Doctrine is to the faith of Gods elect, I shall leave all to judge. If Christ hath freed all from Original guilt, then we are not born dead in trespas­ses: If none but Believers have benefit by Christ, then he dyed not for all; If salvation be of grace, then there's no place for free-will: If God be omnipotent, he is able to save all whom he pleases; But this Doctrine tells us many perish that God would save: If some elected, and some rejected, then Christ dyed not for all; If he dyed for all, he rose again for all, and brings all to glory: If some men arise to the resurrection of life, others of condemnation▪ then this Doctrine must needs be palpably erroneous.

4. It magnifies the creature, and vi­lifies the blood of Christ exceed­ingly; For,

1. Hereby we become our own Saviours; for if we be all cleared from original guilt, then come we into the world, holy, innocent, and perfect as Adam.

2. Hence must needs follow the Doctrine of Free-will, that as the destruction of the wicked is of themselves, so also the salvation of the just is likewise of themselves; it being in our own power (as this heresie holds forth) to be saved or damned: we must needs have power in our selves also to believe and repent; and so salvation is ours by a Law of works, not of grace.

2. It vilifies the Blood of Christ: For,

1. Hereby Christ is held forth an half Saviour; sheds [Page 10] his blood for millions of men and women in the world that perish everlastingly, to whom it becomes vain; yea for thousands pre-ordained to condemnation.

2. Hence is the blood of Christ held forth as an unholy thing, purchasing pardon for thousands whom it never pur­ges; justifying those whom it sanctifies not; he is made sin for many to whom he becomes not righteousness; a Saviour to such as for whom he is not their Advocate nor Intercessor: Contrary to the whole tenure of Scripture; as Rom. 8. 28, 29, 30. Tit. 2. 14. Acts 20. 28.

5. It derogates, detracts from, and utterly denies the omnipo­tency of God; For,

If God would save many that perish, or all that perish, and cannot; as this Doctrine would have us believe, then where is his omnipotence? and if not omnipotent, where is his essence? therefore they may as well tell us (like down-right Atheists) there is no God; and so appear more palpable fools than that mention'd in Psalm 14. 1. who only saith so in his heart, these proclaim it in their words, and teach men so. Psalm 53. 1.

6. That this doctrine tramples under foot the eternal Decree of God, appears plainly; For,

1. If God hath elected and chosen some to be vessels of Honour, from or before the foundation of the world, and pre-ordained others to destruction, then the blood of Christ was not shed equally for all; and if for all univer­sally, [Page 11] indifferently, and indefinitely, then the Decree of God is of no effect: Certainly Jesus Christ shed not his blood for those whom God never purposed to save: But that God hath elected some, and passed by others, is plain, Rom. 8. 28, 29, 30. That he hath predestinated some to be his adopted ones, through Jesus Christ in himself, ac­cording to the good pleasure of his own Will; according to the purpose of him that worketh all things according to the counsel of his own Will. Eph. 1. 5, 11. Rom. 9. 11. Eph. 3. 11. 2 Tim 1. 9. Mat. 24. 22, 31. Mark 13. 20, 22. Rom. 8. 13. & 11. 5, 7. 1 Pet. 1. 2. 2 Pet. 1. 10. Acts 13. 48. Jude 4. All which places of Scripture, and many more, do so clearly hold forth the doctrine of Pre­destination, Election, Adoption, and Reprobation, as that if Sathan had not blinded the eyes of such men, it were impossible for them to withstand so clear a light.

7. This Doctrine utterly denies Gods Soveraignty over the Creature; For,

1. If the Lord hath not power of his own pleasure and Free-will, without any moving cause in us, of his owne free grace and love, to make some vessels of honour, and some of dishonour; some on whom he may declare the riches of his grace, and others to make his wrath and power known; if he have not power to have mercy on whom he will, and to reject others, according to Rom. 9. 15. where is his Soveraignty over the Creature? But certainly, as the Potter hath power over the clay, so hath the Lord over all his creatures; as is clearly held forth in Rom. 9. 21, 22.

2. If men of themselves have free-will, then the will of God is not only resisted, but utterly rejected; contrary to [Page 12] the priviledge the Master hath of his servant, the power a Father hath over his children, and contrary to the great soveraignty of God, whose will indeed is uncontrollable and irresistable; viz. his decreeing Will; what he deter­mines, shall come to pass: Psal. 148. 6. Jer. 5. 22. Luk. 22. 22. Acts 2. 23. Rom. 9. 19. Ezek. 12. 25.

8. That this Doctrine destroys the very end of Christs coming in the Flesh, appears; For,

The main end of Christs coming in the flesh, was, to destroy the body of sin, the works of the Divel; his blood being the purchase of his Church, and applicable to none Rom. 6. 6. Acts 20. 28. but Believers, such as drink it by faith: Titus 2. 14. Who gave himself for us, to redeem us from all iniquity, and purge us, to be a peculiar people to himself, zealous of good works: So that for whom he dies, he redeems as well from all iniquity, as death; he never procures pardon but for his purged ones, whom he purifies with his blood; he came not only to save from original, but actual transgressi­on, he being a perfect Saviour.

His end was not only to be made sin for us, but that we might be made righteous in him: For those for whom he Rom. 3. 25. died, for them also he rose again: Them whom he justifies 1 Pet. 2. 24. with his blood, he sanctifies with his Spirit, and them also glorifies. But this opinion tells us, he dyed for millions 2 Cor. 5. 21. that never partake in his Resurrection, Intercession; who he neither sanctifies, nor glorifies; and so destroys the main end of all he hath done and suffered for the sons of m [...]n.

Come we now to answer those Objections and Allegations of men contrary minded.

Object. If this be not the meaning of such Scriptures, that

[Page 13] Christ dyed for all mankinde, what then is their right sense.

Answ. For that 1 Cor. 15. 22. As in Adam all dy, even so in Christ shall all be made alive; it hath no relation at all to the Doctrine of Redemption, but of the Resurrection, the Apostle discoursing upon that subject: and so it's true, as in Adam all dy, so by the power of Christ's death and resur­rection shall all be raised out of the grave, he being the first fruits of those that sleep: Nevertheless, some shall arise to the resurrection of life, others to the resurrection of condemnation: John 5. 29. So that some are so far from being made alive to eternity, that they arise to receive the sentence and doom of everlasting death and torment.

But suppose this place had intended the doctrine of Re­demption by Jesus Christ, as that Rom. 5. 18. and other Scriptures do, speaking in general terms; yet we must take heed of making every particular Scripture its own Inter­preter; for no Scripture is of private interpretation; the spirits of the Prophets being subject to the Prophets, 2 Peter 1. 20, therefore we must compare one Scripture with another, lest we utterly destroy that sweet and holy harmony that is to be found even in Scriptures seemingly opposite one to the other; and then such places will hold forth this truth, that as all that perish, perish in Adam; so all that are saved, are saved by Christ: or, as all that dy, viz. eternally dy in Adam; so all that live, viz. eternally live in and by Christ: For all do not dy eternally in Adam, so all do not live eternally by Christ: Although there be sufficiency in the blood of Christ for ten thousand worlds, yet it becomes efficacious to none but such as lay hold up­on him by faith; his elect, his chosen ones before the world began: Such who are given to him by the Father out of the world, who are but a remnant, a little flock, compared with those that perish: The intent of such Scri­ptures being to declare the way and means of salvation and damnation; not the number of those that are either saved [Page 14] or perish: the mistake lying chiefly in the mis-interpreta­tion of the word [all] and [world] which are in Scri­pture diversly to be accepted; as appears in the ensuing discourse. All, in Scripture often put for many; and few, for none; as in Phil. 2. 21. All seek their own things, but none the things of Christ; whereas (blessed be God) there are many that do principally seek the things of Christ, not their owne.

Object. But if some be Elect, and some Reprobate, how are mens destruction said to be of themselves? as in Hos. 13. 9. 2 Pet. 2. 1.

Answ. 1 Because God gave us at first power in Adam to stand, which we having wilfully lost, the Lord may justly charge us with the guilt of our owne blood; for all our actual transgressions and rebellions, are fruits and effects of that original pollution.

2. By reason there is in all that perish, a desperate heart of impenitency and unbelief, implacably bent against God despising and rejecting all means of grace and salva­tion, men of reprobate minds, who shall never be able to say at last, at the great and general day, Lord, I would have believed and repented, but thy Decree of Reprobation kept me back; for such men know,

1. That they were ignorant whether they were in the compass of that Decree.

2. Their own Consciences shall tell them, although it was their duty to wait upon God in the use of all means of grace, and although they sate many yeers under the drop­pings of Divine dispensations, yet they utterly abhorred all means and opportunities of grace whatsoever, and chose rather to perish, then to be saved by Christ: For this is to be noted, that Scripture saith not, that God gives repro­bate minds to any, but that he gives them over to repro­bate minds; which all men naturally are of: God infu­ses not sin, but reprobates.

1. By permission, suffering men to go on in their sins.

[Page 15] 2. By subduction, withdrawing or with-holding the gifts and graces of his Spirit, he being a free Agent, and not bound to bestow his graces to any; therefore whom he intends and purposes to save, to them he gives the grace of faith and repentance, others he passes by; it being his Prerogative Royal, to have mercy on whom he will have mercy; it being an effect of mercy that any at all are saved.

3. By Tradition, delivering men up to the hardness of their own hearts, and power of their own lusts; saying to the filthy, be thou filthy still; and to the unholy, be thou unholy still; Rev. 22. 11. and this a just judgement of God upon them.

Object. If it be not in mens power to repent and believe, why is impenitency or unbelief charged upon them as their sin?

Answ. 1 As before, God gave us power to stand, after he had created us in a holy and innocent estate.

2. Unbelief is a sin hereditary from our first parents.

3. As formerly, God hardens no man, otherwise then in a way of judgement, giving men over to their own hardness.

4. The Lord affords sufficient means to those that pe­rish, as to those that are saved; and where he ordains the end, he ordains the means.

5. Such is God's soveraignty over the creature, that as the wind blows where it listeth, so he gives his graces to whom he pleaseth, not being bound to any.

Object. But is it not ridiculous for ministers to call upon men to repent and believe, it not being in their power?

Answ. No, for 1. All that obtain the grace of faith and repen­tance, ordinarily come to it in the use of Ordinances; Faith coming by the hearing of the word. When God ordains the end, he (as I said before) ordains the means; yea, the Lord with the command to believe, &c. gives power; as to Lazarus, when he call'd him forth of the grave, he gave him power to rise: the Lord ordinarily ac­companying [Page 16] his word with his Spirit; without which, Paul and Apollo may both plant and water in vain.

2. God's elect people, whom he intends and purposes to save, and for whose sake the word is preached, before conversion, lie in the common quarry of mankind; now its the ministers duty to call upon all to repent and believe, he knowing that to be the way to heaven, but not know­ing so well the secret Decree of God, who shall be saved, who not; who shall be vessels of honour, who of disho­nour; calls upon all, that so all that belong to the election of grace, may be brought over to Jesus Christ.

3. Hereby wicked men are left without excuse, while they (ignorant of God's purpose) wilfully perish in reject­ing and refusing the tenders and offers of grace, indefinitely held out to them as well as others.

Object. How can God be said to will the salvation of all, accord­ing to 1 Tim. 2. 4. if he have elected some only, and re­jected others?

Answ. 1 Although it cannot be properly said that God hath two Wills, as in reference to himself, or in himself, his Will being entire; yet forasmuch as part of his Will is reveal­ed, and part kept secret, according to our capacities, we may say there is a revealed and a secret Will of God, or a declaring and a decreeing Will of God; now the tender of grace being universal, all men ought in point of duty to wait upon God in his Ordinances, he affording like means to the reprobate as to the elect he may well be said to Will the salvation of all: Hence are the ungodly left without excuse; for although the decreeing will of God cannot be resisted, yet his declaring will is resisted every day by every sin we commit.

2. For that there is a sufficient price paid for all, though it become ineffectual to many through unbelief.

3. Because God gave us power in Adam to stand, which we wilfully lost.

4. The holy Ghost in such Scriptures speaks the lan­guage [Page 17] of the hearts and consciences of wicked men, who at last shall justifie the proceedings of God against them, and clearly confess their destruction to be of themselves; they being privie to that implacable hatred they had while opportunities of grace lasted, both against God, his messen­gers, and all means and tenders of grace; all mouths shall then be stopt.

5. Whereas some Scriptures hold forth that God wills the salvation of all (as in the foregoing sense he doth) yet others say, he hath elected some, and passed by others; therefore such interpretation of Scripture ought to be by comparing one with another, as may maintain the harmo­ny of both: However, we may conclude this as an heresie of the highest magnitude, to say positively, God wills the salvation of any whom he doth not bring to glory; For, this argues impotency in God, not omnipotence: There­fore I argue from his omnipotency, that he saves whomso­ever he wills to save.

Object. But why did not God give Adam a Will as well as Power to stand.

Answ. 1 Because his Will was otherwise, that by his fall he might declare the riches of his free grace in and on them that are faved, and to make his wrath and power known on those that perish; Rom. 9. 22. it being a jewel belonging to his Crown, to his Soveraignty, a part of his Prerogative Royal, to make some vessels of Honour, some of disho­nour, according to his own good pleasure; therefore the Apostle saith enough (a man would think) to all Free-wil­lers, That it's not in him that willeth, nor in him that run­neth, but in God that shews mercy, Rom. 9. 16.

2. Such insolent and saucy spirits as will thus adventure to question and quarrel God, may as well ask why God made man at all; why he rejected the Angels, and left them irrecoverable from their damnable condition; one of which is able to do more service then ten thousand men. Why he chose Israel, the people of the Jews, and past by [Page 18] all other Nations; all being the works of his hands, and as much in one people as another to move God to accept them; but the Lord tells them, and all the world, that he loved them, because he loved them; not that they were either more in number, for they were much less then other Nations, or that they were better quallifi'd; but, he loved them, because he loved them; Deut. 7. 7.

This also might convince all, that Christ died not for all, for certainly, had his blood been shed for all (which is the greater) the Lord would never have denyed all other people his ordinances, or refused to plant his Name among them, more then among the Jews; nay, add hereunto how many thousands of the Jews (although chosen out from other Nations) perished through unbelief; so that though Israel be as the sand, yet but a remnant shall be saved; Rom. 9. 27. But to pass that.

The Apostle Paul gives an answer to such bold spirits in their own kind, in Rom. 9. Who art thou (oh man) that repliest against God? Shall the thing formed, say to him that formed it, Why hast thou made me thus? Hath not the Potter power over the clay? &c. As if he had said, Thou lump of clay, why contendest thou with thy Maker? Thou worm, thou inconsiderable part of the drop of a Bucket, Why pleadest thou with God?

Object. If men be condemn'd in Adam, why is it said, That this is the condemnation of the world, that light is come in­to the world, and men love darkness rather then light; John 3. 19.

Answ. Not that men are not condemn'd in Adam, but that they are now more deeply guilty, in despising the means of grace and salvation; trampling under foot the preciou [...] blood of Christ as an unholy thing; hence men become two-fold more the children of wrath, adding to their Original, thousands Actual Transgressions, against so great love and light; For where God gives much, he re­quires much.

[Page 19] Object. But if God hath determined already who shall be saved, and who damned, what good will all the Preaching in the world do a man? All his hearing, reading, and praying is in vain, if not elected; and if elected, then if he should never hear a Sermon in all his life, yet he should go to heaven.

Answ. 1 I deny not but God doth save some whom he hath chosen by extraordinary means, while many living in the midst of that means of grace perish; to teach us, that he is not limitted and tyed to this or that dispensation. But for answer, know, as I have formerly said, where God ordains the end, he ordains the means; and if thou be an elect ves­sel, thy delight will be to wait upon God in the use of means; the ordinances of God being the ordinary way to life and salvation: Faith comes by hearing▪ and hearing by the Word of God; Rom. 10. 17. and therefore is the Gospel called the word of Faith, Rom. 10. 8.

2. Consider how srivolous, ridiculous, and destructive to thy self this conclusion of thine is: Knowest thou not that man's days are determined, beyond which none pas­seth, neither do any dy before their time appointed: Thou mayst as well conclude, well, I know I shall not dy be­fore my time be come, therefore Ile neither care to eat or drink, or to use any means to preserve life; why all the means in the world will not lengthen out my life one hour: Shouldest thou do thus, would'st thou not be guilty of thine own blood? Yea doubtless. Even so, while thou concludest, because some are ordained to life, some to con­demnation, therefore thou wilt live in the neglect of means; Judge whether thy destruction be not of thy self. It's thy duty, whatsoever God hath decreed, to wait upon him in the use of means, and leave the success to God: And this know for thy comfort, never any man conscientiosluy thus waited upon God, or had true desires of heaven, was dis­appointed of his hopes; The Lord fulfils the desires of all such as fear him.

[Page 20] Object. But me-think it's very strange that God should create any man with a purpose to destroy him; How can it stand with his Justice to elect some, and to reject others, all being of one and the same lump, and all the works of his own hand?

Answ. This objection being sufficiently answered in the prece­ding discourse; I shall not speak much more to it, only add, that the main end why God created the whole world, was his own glory, and so consequently mankinde: now the glory of God shineth in nothing more eminently then in this of his Prerogative Royal, in electing some, and re­jecting others; his free grace and mercy exceedingly ma­nifested in the one, and his Justice in the other; and yet (as before) no unrighteousness in God; as hath formerly been cleared: For

1. He gave us power in Adam to stand, after he had created us holy and innocent.

2. He denies not the means of grace to those that perish.

3. There is a sufficient price paid for all, and for a thou­sand worlds more.

4. In all that perish there is a desperate heart of unbelief implacably bent against God, and all means of grace: and although God give such men up to their own hearts lusts, though he give men up to a reprobate mind, he gives no man such a heart; although (as before) he with-hold the bestowing of his graces, he being a free Agent.

5. Such as thus dispute with God, and call in question his soveraignty, the Apostle answers, Rom. 9. 20, 21. Who art thou oh man, &c? but of this heretofore.

Object. But the Scripture is full of such Texts as these, That Christ came into the world to save all; as John 11. 29. Behold the Lamb of God that taketh away the sins of the world: Called also the Saviour of the world; John 4. 42. and many such like.

Answ. The mis-interpretation of the two words [all] and [world] with the not comparing Scripture with Scripture, [Page 21] is the principal ground of the mistake; for no Scripture is of private interpretation, neither are many Texts to be ta­ken literally, the Scripture being full of Figures and Alle­gories. To prevent the evils attending such interpretation, take notice, 1. How diversly the word [world] is to be accepted in Scripture.

1. For the created Fabrick; as Psal. 90. 2. Isa. 62. 11. Jer. 10. 12. 1 Sam. 2. 8. Psal. 19. 4. Luke 1. 70. John 17. 5. 11. & 2. 7. &c.

2. For the people of the world; as Psal. 9. 8. & 96. 3. & 98. 9. John 3. 16. &c.

3. For the wicked of the world; as Matth. 18. 7. Isa. 13. 11. 1 Cor. 11. 32. John 7. 7. & 14. 17. & 15. 18. & 17. 9. & 16. 29. 1 Cor. 6. 2. &c.

4. For the elect, the godly party; as Matth. 5. 14. John 1. 29. & 3. 17. & 4. 42. & 6. 33. & 12. 47. 2 Cor. 5. 19. 1 John 2. 2. &c.

5. For the honours, pleasures, and profits of the world; as Mat. 16. 26. Mark 8. 36. Luke 9. 25. Matth. 4. 8. 2 Tim. 4. 10. James 1. 27. 1 John 2. 15.

6. For a part of the people of the world; as Luke 2. 1. John 12. 19. & 18. 20. Acts 19. 27. 1 Cor. 4. 9. &c.

7. For the whole race of mankinde in their natural con­dition; as John 15. 18. & 14. 17. & 7. 7. & 8. 26. & 16. 20. 1 John 5. 19. &c.

8. For a part of the created Fabrick, Continent, or Dimensions of the earth; as Acts 11. 28. John 21. 25. Matth. 4. 8.

9. For the Manners, Customs, Governments, or Corru­ptions of men in the world; as Acts 17. 6. Gal. 1. 4. & 6. 14. &c.

Likewise the word [all] is also diversly accepted.

1. It refers to the whole race of mankinde; as Gen. 3. 20. Rom. 5. 12. & 3. 9, 23. & 15. 22. 2 Cor. 5. 10. &c.

2. For a considerable part of that to which it relates; [Page 22] as Gen. 12. 3. & 24. 36. & 28. 14. & 41. 57. Iohn 11. 48. & 1. 7. Exod. 18. 8. Ier. 9. 2. Mat. 2. 3. & 8. 16. & 3. 5, 6. & 21. 6. Mark 1. 5. Iohn 4. 29. & 6. 45. Isa. 54. 13. 1 Cor. 6. 12. Phil. 2. 21. &c.

3. For the Elect; as Gal. 3. 8, 26. Acts 3. 25. 1 Cor. 10. 4. Luke 20. 38. Heb. 8. 11. Gen. 12. 3. &c.

4. For the wicked of the world; as Rev. 1. 7. Mic. 7. 2. Isa 34. 2. &c.

5. For some of all sorts, Countries, and Nations; 1 Tim. 2. 6. Rev. 1. 7. Psal. 75. 11, 17. & 86. 9. Mat. 24. 9. &c.

6. For all in a large and literal sense, as well in relation to persons as things; as Matth. 28. 18. Isa. 26. 12. Psal. 146. 6. Eccl. 3. 20. Rom. 3. 9, 10. John 5. 28. Acts 15. 14. 2 Cor. 5. 10. Gal. 3. 22.

Now it's an easie matter for men, either peevish, selfish, ignorant, or profane, wedded to their own opinions, to draw very dangerous and pernitious doctrines out of these and such like Scriptures, although to the destruction of themselves, and many others; and yet have divers Scri­ptures seemingly to father their fallacies upon, meerly for want of humble and holy hearts, unbyassed spirits, to compare one Scripture with another: For want whereof, men of corrupt minds by their private interpretations of some, and wresting of other Scriptures, make the everlast­ing Gospel of Peace, the unerring Word of God, the very foundation of fallacy, and cause of all heresie, contradiction, and contention; destroying not only that holy harmony that is in the word, but seducing thousands weak Christi­ans, yea much impeding, obstructing, and disturbing the very elect, both in their comfort and confidence: Blessed be God who hath laid an impossibility upon their being totally traduc'd: Therefore it concerns all that truly fear God, not to believe every Spirit, but to try them whether they be of God or no; not to be suddenly moved with every winde of Doctrine, but like noble Boereans, compare [Page 23] Scripture with Scripture; one Prophet and one Apostle with another; and with humble, holy, and self-denying hearts, crave God (the Author of Truth) to give more and more of his Spirit, that so they may be directed into all Truth, and preserved from the errors of the wicked.

Now that we may plainly see the danger of private In­terpretations and as avoid that, so take notice of the ex­ceeding benefit and necessity of comparing Scripture with Scripture; I have collected divers Texts, seemingly oppo­site, and speaking quite contrary one to the other, being literally and particularly interpreted, and yet compared with one another, and other Scriptures, most sweetly, evangelically, and harmoniously accord, and as parallel as the streightest lines; By which few it may easily be discern­ed how all other may be rightly reconciled, and the Truths of God preserved and vindicated against all heresie and errors whatsoever: and certainly, it were a most de­sireable work, worth the pains of the most judicious and godly learned, and exceedingly beneficial to the Church of God, tending much to its peace and edification, to the overthrow of the kingdom of Sathan and Antichrist, the advance of Truth, Throne, Scepter, and Kingdom of Christ, to endeavour the reconciliation of all Scriptures seemingly contradicting, and to publish it for common be­nefit, although it should cost the labours of a whole life: I know the Lord hath many worthies, able champions, men valiant for the truth; and I hope, will stir up some of them in this needful time, wherein his Truth meets with so many adversaries. As for those few Scriptures I shall speak to, I intend not to enter into a full disquisition of each particular Text, but only in general give the sense and meaning of the holy Ghost, as they are joyntly and comparatively confidered.

[Page 24] The Scriptures seemingly contradi­dictory, reconcil'd; as followeth.

Shall any man from Rev. 22. 11. take encouragement to continue in any ungodly practise? No, God forbid: God is not the Author of sin; and other Scriptures we see speak a clean contrary language: The holy Ghost here by way of Irony, threats wicked men; as in Eccles. 11. 9. Rejoyce thou young man in thy youth, and let thy heart chear thee in the days of thy youth; but know, for all this the Lord will bring thee to judgement: A place parallel to this; only in the one the penalty is express'd, in the other implyed: It's a Judicial menace; as a father having two sons, the one obedient, the other rebellious; bids the one go on in his disobedience, take his course, and take what follows; being tyred with his lewd courses, having used all means to reclaim him, now gives him over, while [Page 25] he encourages the other to continue well-doing, from the benefit accruing: Or, Let him be filthy still, may be a se­vere and judicial sentence of reprobation and rejection; when the Lord affords means and opportunities of grace, and men will follow their lusts, will be unclean, unholy▪ God may and doth justly give them over; saying to them as to the barren Fig-tree, never fruit grow on thee more: while the Saints are encouraged to go on in all waies of righteousness, bringing forth fruit more and more, to the honour of God, and their everlasting comfort.

Some there are that vainly conclude from Matth. 6. 25, 26, 28, 34. and from Phil. 4. 6. &c. that they need take no care for any thing in this life, but either Camelion-like expect to live by the Ayr, or else in the utter neglect of their callings; while they pretend relyance upon Provi­dence, turn meer tempters of God, wanderers up and down, busie bodies, medlers with other mens matters, idle persons, living upon the labours and industries of other men, not at all considering what the Apostle saith in 2 Thes. 3. 10. that if any would not labour, they should not eat: the intent of the Spirit of God, and of the Lord Christ in such places of Scripture, upon which they would plead a toleration for their intolerable idleness, is, that men and women in the use of lawful means, should have their dependance upon God; and that as Christians should not over-incumber themselves with worldly business, so as to neglect the one thing necessary, so in the midst of the moderate use of the creature, and of their lawful callings, they should cast of [...] all immoderate and inordinate care, relying upon God who careth for them: for it's an un­warrantable and extreme presumption, and a temptati [...]n of God, by a particular or private interpretation of Scri­pture, [Page 27] to serue such a senseless sense as this: For although a man rise early, and go late to bed, and eat the bread of carefulness, all will be but as put into a bottomless bag, unless God give a blessing: And thus these Scriptures that seem so to thwart one another, being comparatively and joyntly considered, are really reconcil'd, and hold forth one and the same thing.

[Page 28] Divers other Scriptures of like concernment.

Gal. 3. 10. Rom. 7. 46. Gal. 2. 19. 1 Tim. 1. 9. Rom. 16. 14. Gal. 2. 16, 21. Gal. 3. 2. & 4. 21. & [...]. 3. Eph. 2. 15. Mat. 11. 13. Luke 16. 16. Acts 13. 39. Rom. 3. 28. & 4. 13. 15. & 7. 4. & 9. 32. &c.

Other Scriptures of like concernment.

Mat. 15. 3. Mark 12. 30. Rom. 13. 9. Eph. 6. 2. John 2. 4. Mark 10. 17, 19. Luke 1. 6. John 14. 21. Acts 28. 23. Rom. 2. 13. & 3. 20. Gal 3. 24. James 2. 11. John 1. 3, 4. Mat. 19. 16, 18 19. Mark 12. 29, 30. John 15. 10. 1 Cor. 7. 19. Neh. 10. 29. Rev. 22. 14. 1 John 2. 4. &c.

These Scriptures, and many more of like import not here mentioned, being compared one with another, hold a sweet and holy harmony one with another; nay although each Text were particularly discussed, yet being Evangeli­cally interpreted, according to the Analogie of Faith, would not at all differ: Yet men of corrupt minds, by si­nister and private construction of them, draw forth such a sense as may suit their own fancy, although they bring them into a direct opposition; although such private In­terpretations are quite contrary to the Word of God; as in 2 Pet. 1. 20. and is cause of not only that old Antino­mian, but all other heresie and error; it's an old heresie new vampt, to say, The Law is of no use to Believers now in Gospel times; For certainly, as the Gospel was of speci­al use to Believers in times of the Law, so is the Law of precious use to Believers in Gospel times; viz. the Moral Law: I wonder of what use the Law of God, the ten Commandments given in Mount Sinai, were to Abraham, Isaac, Jacob, Noah, Job, Daniel, &c. that it is not to every Believer in these days! No man thinks they were saved by the works of the Law, or expected Justification [Page 29] by the Law, but by faith; nevertheless it was the rule of their sanctification and obedience, it was the way they walked into life, although not the cause of life; and so it must be to all the godly in Gospel times, although not the cause of Justification, yet it's the standing rule of their sanctification, obedience, and conversation: This error ari­seth principally from the mis-interpretation of the word Law; which is severally in Scripture to be accepted. Som­time intending the Ceremonial Law, somtime the Judicial, somtime the Moral Law; somtime the penalty of the Law; as Col. 2. 14. Eph. 2. 15, &c. there it intends the Ceremonial Law: in Acts 23. 3. 1 Tim. 1. 9, 10, 11. there the Judicial Law, and the penalty thereof is intended; the Judicial Law being a rule of life in Civil respects, none are concern'd in the penalty thereof but evil doers: So al­though the penalty of the Moral Law belongs to none but unbelievers and ungodly wretches, yet it's a rule of life to all, even to the most precious people of God: It was the comendation of Zachary and Elisabeth, that they walked in all the commands of God unreprovably; for any man to say the Law is of no use to Believers, is (I say) an old desparate heresie, that brings hundreds of Scriptures by the ears, which is prevented, by an holy, humble, judicial, and impartial comparing one Scripture with another, and interpreting one by another: It's confest, that the damna­tory, the domineering, nay the justifying power of the Law is abolished, as in a legal sense, yet evangelically interpre­ted, every Believer is saved by a Law of works, as between God the Father and Jesus Christ the mediator of our peace, who hath fulfilled the Law for us; and therefore salvation is of free grace to us: yet withal know this, no man shall ever receive benefit by the fulfilling of the Law by Christ, that practises not obedience to that very Law; for as Jesus Christ was the Angel of the Covenant that conducted Israel to Canaan, that appeared in the Bush, Exod. 3. 2. Acts 7. 35. the same hath left this lesson [Page 30] to all that love him, and will follow him to the heavenly Canaan, to keep his Commandments: And thus those Scriptures before mentioned, although they seem to speak a contrary language, are to be reconciled.

Come we now to those Scriptures that concern the present Controversie; which because very many there can be no expectation of a particular account of every, or any one of them; neither is it my purpose: Yet by Gods grace, I intend so to ballanee the account, as to give in the summa totalls of them all, so far as is necessary to the matter in hand, according to the holy Spirit that speaks in them.

Other Scriptures of like concernment.

John 12. 47. & 15. 18, 19. Rom. 4. 13. & 11. 12, 15. & 8, 32. Acts 3. 16, 25. Gal. 3, 28. 2 Pet. 3, 9. Ezek. 18. 32. & 33. 11. Prov. 1, 30. Mat. 23. 57. Luke 1. 7. 1 Tim. 2. 4. 2 Pet. 3, 9. &c.

Other concern'd Scriptures.

Mat. 20. 16. & 24. 22, 24. & 29. 34. Luke 13. 23. & 1. 68. & 18. 17. Mar. 13. 20, 22, 27. Act, 13. 18. Rom. 8 29, 30, 33 & 9, 11, 23. & 11. 5. Tit. 1. 1, 2. 1 Pet. 1. 2, 20. 2 Pet. 1. 10. Eph. 3. 11. & 1. 4, 9. 2 Tim. 1. 9 Rev. 14. 4. Gal. 5, 17.

[Page 32] Forasmuch as that 1 Cor. 15. 22. first mentioned to maintain that pernicious doctrine of Universal Redemption, hath no relation at all to the doctrine of Redemption, but of the Resurrection, I shall not speak much to it, only this; It's true, that by the power of Christ's death and resurrecti­on, all men, both godly and wicked, shall arise at that great and terrible day of the Lord; but withal consider, that as some shall arise to the resurrection of life, so also others to the resurrection of condemnation: the day of re­surrection is so far from being any benefit to unbelievers, as that it's only the taking them out of prison, to receive their last and dreadful doom, and so to be hurried to the place of execution: But as for all other Scriptures that seem to plead this heresie, if we compare them with others, we shall finde them directly opposite to that opinion: For as it is said the Lord Christ bealed all sicknesses and diseases, and evert one possessed with divels, &c. in like sense he dyed for all, and becomes a Saviour to all; to wit, all that are given to him, and come to him by Faith: For as mil­lions of men in the world never received cure by Christ of their corporal diseases, that neither came, nor were brought to him; so millions perish, that never lay hold upon Christ by faith; his blood being beneficial to none but such as come to him, and eat his flesh, and drink his blood by faith; It's unreasonable, contrary to harmony of Scripture, derogatory to the excellency of the blood and merit of Christ, overthrows the omnipotency and very be­ing of God, denies his soveraignty over the creature, tram­ples under foot that precious doctrine of election and pre­destination, makes the eternal decree of God of no effect, destroys the doctrine of free grace, and instead thereof sets up free-will, or a Law of works, as already hath been plainly manifested, with many other gross absurdities at­tending; to hold that Christ shed his blood for all uni­versally and indefinitely, that he hath freed all from the guilt of Adam's transgression, and puts every man into a [Page 33] state of innocency, that all men have power to stand or fall, to repent and believe, &c. But that Christ laid down his life for his sheep, for those whom God the Father hath giv­en him out of the world, for all that believe, that many are called, but few chosen; that Christ's flock is a little flock, that none but the elect, nay the elect of Israel obtain mer­cy, that but a remnant (even of Israel) shall be saved, that certain men are elected and chosen to be vessels of honour, and some pre-ordained to condemnation before the world was, that no man can come to Christ, unless drawn to him by God the Father, that we are not able of our selves to think a good thought, that it's God that works in us both to will and to do of his good pleasure, that we are all by nature children of wrath and disobedience, dead i [...] trespasses and sins, that faith is the gift of God, and that without faith none can receive the least benefit by the death, resurrection, or intercession of Christ, that all men dying in a state of unbelief, perish eternally; that the ungodly and hypocrite shall be in hell tormented for ever, while the godly, and such as believe in the Lord Christ, shall reign [...] with him eternally in glory: This Scripture clearly holds forth, as by comparing one Scripture with another, he that runs may read. The main cause of this error as aforesaid, is a misconstruction and mis-interpretation of the words [all] and [world] which are severally accepted; for even the elect may be called the world, not unaptly considered in themselves, being very many, Rev. 7. 4. read there of an hundred forty and four thousand of the Tribes of Israel sealed, and verse 9. a great multitude whom none could number; and yet all these compared with those that pe­rish, but a remnant, a little flock; and in this sense is the word [world to be taken in 1 John 29. and 2 Cor. 5. 19. and divers other places: And whereas it is said, As in Adam all dy, even so in Christ shall all be made alive; If that Scripture had any reference at all to the doctrine of Redemption, it should be thus interpreted; That as all that [Page 34] dy eternally, dy in Adam; so all that live eternally, live in Christ: the way and cause of salvation being there in­tended, not the number that are to be saved or destroyed; but as all men do not dy eternally in Adam, so all men live not eternally by Christ: God having chosen only a certain number to himself, on whom he declares the riches of his grace, while he rejects others, upon whom he makes known his wrath and power: The words [all] and [world] being in Scripture often put for many, or a considerable part, as in Luke 2. 1. John 12. 19. John 4. 43. and di­vers other places before mentioned: And if those two words be thus interpreted, the harmony of Scripture will be maintain'd, even in those that seem most contradictory; for no Scripture certainly intends such a sense, as that all reprobates, unbelievers, and ungodly wretches, or any of them, should equally share with the Saints and peculiar people of God, of whose redemption the blood of Christ is the only price: He gave himself; What, to redeem a peo­ple from Adam's guilt, and to suffer them to perish in their actual sins? No, God forbid; Whom he pardons, he pu [...]i­fies; whom he justifies, he sanctifies; and them brings to glory: He laid down his life to purchase a people to him­self, and to purifie them as well as purchase them: There­fore we may safely conclude from all that hath been said, that whom he brings not to glory, he never sanctifies; and whom he sanctifies not, them he never justifies; and whom he justifies not, he sheds not his blood for: If dogs may not partake of childrens-bread, if ungodly men may not partake in external priviledges, how much less in the eter­nal inheritance of the Saints? Shall men pre-ordain [...]d to destruction partake of the portion of God's elect? God forbid. It's true, wicked men may and do partake of common favours, the sun-shine, the rain, &c. and in this sense the Lord Christ may be said to be the Saviour of the world; as 1 Tim. 4. 10. where the Apostle saith, He is the Saviour of all men, but especially of those that believe: [Page 35] he hath special favours to visit them withal: So that we see how easie it is by private interpretation of Scripture, to maintain the most horrid heresie; while by an humble, holy, impartial comparing of Scriptures one with another, the Truths of God are clearly held forth, and all error and heresie trodden under foot.

I should here speak somthing in answer to those Scri­ptures that seemingly plead for free-will, as Prov. 1. 29. For that they hated knowledge, and did not chuse the fear of the Lord. Mat. 23. 27. Oh Jerusalem, &c. how often would I have gathered thee together as a hen gathereth her chickens under her wings, but ye would not? Although in the preceding discourse I have answered all objections of this nature, yet I add, that it's true, all men have power and free will by nature to do that that is sinful and evil; but by reason of our depravity, we have no power or will at all to do good; me-thinks that natural proueness in children and youth to sin, assoon as capable nay sooner capable to sin, then almost any thing else; that day lie experience the best men have of the remains of corruption in themselves, the old man not quite destroyed; when I hear that blessed Apostle Paul crying out of that body of sin and death he carryed about with him; holy David confessing and la­menting the very sins of his conception & nativity; innocent Job telling us, it's impossible for him that's born of a woman to be clean; I cannot but wonder why men should be so destitute of common sense, as to say, we are all by the death of Christ put into a state of innocency! Again, when I hear the Scripture say, we are not able to think a good thought of our selves; that the best men cannot do the things they would; that it's not in him that wills, nor in him that runs, but in God that shews mercy; Rom. 9. 16. that it's God that worketh in us to will and to do, of his good pleasure; Phil. 2. 15. that by nature we are all children of wrath, dead in trespasses and sins; that faith is the gift of God, &c. I am forbidden to give any further [Page 36] answer to our free-willers, till they answer those Scriptures, and by that time, I think silence will satisfie; mean while I entreat them to consider,

1. How strongly they strike at God's omnipotence, and consequently at his essence, when they tell us, that thou­sands perish that God would save; as if God were not able to save whomsoever he pleaseth.

2. How they (as much as in them lies,) trample under foot the eternal decree of God, and deny his soveraignty over the creature.

3. How by their advance of free will, they usher in a Law of works, and so derogate from the doctrine of free grace; within one step to that popish tenent of merit; that while they profess themselves Protestants, they are strongly pleading not only the cause of Papists, but of Atheists of the highest magnitude, ten degrees beyond and above him mentioned Psalm 14. 1.

Object. If temporal death, and all outward calamity, as pain in child-bearing, &c. be effects of original guilt, and that Christ (as all confess) dyed to deliver all Believers from all, both original and actual Transgressions, what's the reason the godly as well as the wicked dy, that believers as well as unbelievers suffer like pain?

Answ. It's very true the wise man saith, Eccl. 9. 1, 2. that all things come alike to all, and the same condition is to the just and unjust, to the pure, and to the poluted: and here­in, as in all other the works of God, appears his wonder­ful wisdom and goodness, that while the greatest miseries of this life befal the godly, they are fatherly castigations, and preparations for glory; he chastens them, that they might not perish with the world, they having this promise, that all things shall work together for the best to them; that even death it self is so far from being a punishment to them, that it's only a bridge or passage to convey them to Canaan, the promised land of their heavenly inheritance, all things, and all conditions being sanctified to them, and [Page 37] the sting of all outward visitations and strokes taken away, while every sickness, pain, calamity, or distress to the wick­ed, is but the yernest of that eternal torment of which they are heirs apparent, and death it self the terrible sergeant that hurries and hales them, nill they, will they, to the place of execution.

And now having shown the several absurdities and dan­gerous errors that are formed in the bowels of this mon­strous doctrine of universal redemption; I shall conclude all with a few directions to weak Christians, who by woful experience we see so apt dayiie to be seduced to their utter undoing.

1. Take heed of being moved with every wind of do­ctrine, according to the advice of the Apostle, Eph. 4. 14. Try the spirits whether they be of God yea or no; 1 Joh. 4. 1. and if an Angel from heaven shall teach any doctrine dishonourable to God, in denying any of his attributes, de­structive to the harmony of Scripture, believe him not, nay hold such accursed, according to Gal. 1. 8. though their conversations be never so unblameable; for herein Sathan transforms himself into an Angel of light; and as he, so his ministers, 2 Cor. 9. 14, 15.

2. Attend upon every ordinance of God publike and private, not for custom, but conscience sake; take heed of that vain opinion and practise of too to many in our times, that while they tell us of living above Ordinances, they live without them, in the utter neglect and contempt of them, whereby they become a very prey to the divel, and their own lusts; up to which it's just with God to deliver them, Rom. 1. 28.

3. Beware of slighting and scorning those, that under God have been instruments of thy conversion, how despicable soever they be in the eys of others: the blind man would not be perswaded by the Pharisees out of his senses con­cerning Christ, that he was a sinner, &c. Whether he be a sinner or no, saith he, I know not; one thing I am sure of, [Page 38] that whereas I was blind, I now see; and since the world began it was never known that a man born blind had his eys opened: So when you hear able, godly, conscientious ministers and messengers of God slighted and vilified as it's too common in our days, a heavie judgement of God up­on this Nation: I say, plead thy experiences in their behalf, and frame arguments from their conversation, doctrine, and work of grace in thy soul, who was born stark blind, and dead, to maintain the justness of their cause and innocency against all gainsayers.

4. Have no mans person in admiration, either minister or private Christian, but let thy affections be so poysed, that the image of God in every man be the basis and foundation of thy affections; although they may differ from thee in some circumstantial points, if fearers of God, stand not at a distance with any.

5. Part not easily with any truth of God, resist herefie in the very beginning; buy the truth, and sell it not, con­tend earnestly for the faith once given to the Saints; lean not to thy own understanding, but consult with the godly judicious learned when any truth is called in question; part not upon easie terms, for there are that are cunning to deceive; therefore take heed of being deceived; it's Christ's own caution, Mark 13. 4. Mat. 24. 4. so the Apostle in Eph. 4. 14. Eph. 5. 6. 2 Thes. 2. 3.

6. Be not puft up with conceit of thy own abilities; think meanly of thy self; according to Rom. 12. 3. be hum­ble, and God will give thee more and more knowledge of him: He will teach the humble, Psal. 25. 9.

7. Ever suspect that doctrine that magnifies the creature, that tends to loosness of life, neglect of religious duties; and embrace that doctrine that presses holiness and atten­dance upon divine ordinances, that sets up Jesus Christ and lays the creature low; and though it be against the grain of nature, yet it's the more like to proceed from God.

8. Endeavour to walk as becomes thy profession, sutable [Page 39] to that light and knowledge thou hast of God; so shalt thou know more of God, if we follow on to know him; Hos. 6. 3. to him that ordereth his conversation aright, will he shew his salvation.

9. Be conversant with the most knowing judicious god­ly Christians, and be very well advised when either an old received truth is called in question, or an old error is spread under the notion of a new light; for old error soonest settles upon young heads: Men and women young in the matters of God, shun the society of men profane, selfish or peevishly disposed, whose minds run after novelties.

10. Pray the Lord to direct and preserve thee in the ways of truth and righteousness; so shalt thou be preserved from the error of the wicked.

I conclude with the prayer of the Apostle, 2 Thes. 5. 23.