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PREFACE.

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IF thou intendeft to go any farther, I would entreat thee ip flay here, a little. If thou art, as many in this pretending age, a fign or title-gazer-—and comell into books as Cato into the theatre, to go out again—rhou hall had thy entertainment; jarewell. With him that refolves a ferious view of the following difcourje, and really defireth fatisfaftion from the word and chrijiian rcafon, about the great things contained therein, I defire a few words in (hQ portal. Divers things there are, of no fmall coiifideration to the bufinefs we have in hand, which I am perfuaded thou can ft not be unacquainted with, and therefore I will not trouble thee with a needlels repetition of them.

I fhall only crave thy leave, to preface a little to the

point in hand, and my prefent undertaking therein ; with the refult of fome of my thoughts concerning the whole, after a more than leven ye^^ fenous inquiry (bottomed I hope upon the flrength of Chrift and guided by his fpirit) into the mind

of God about thefe things, with a ferious perufal ut all

which I could attain, that the zvit of man, in former or latter days, hath publifhed in oppofiti-n to the truth which I defire (according to the meafure of the gift received; here to ajfert. Some things then, as to the chief point in hand, I v/ould defire the Reader to obferve : As,

ijl. That the affertion of Unwerfal Redemption, or the general ranfom, fo as to make it in the leaff meafure heneficial for the end intended,-——goes not alone. Eleclion of free grace,—as the fountain ot all following difpenfations, all difcriminating purpofes of the Almighty, depending en his own good pleafure and will, mull be removed out of the way. Hence thofe who would for the prefent, fpopulo ul placerent quas fecerefabulas) defiroufly retain fome fhew of afferting the liberty of eternally Ci\{l\i\g\i\?a\x\^ free grace ; do themfe'ves utterly raze, in refpeCt of znvfruit or profitable iffue, the whole imaginary fabric of general redemption, which they had before erecfed. Some ^ of thefe make the decree of election to be aiitecedaneous to the death of Chriff, (as themfelves abfurdly fpeak,) or the decree of the death of Chrift : then frame a two-fold eleclion; one, cf fome to be \\i(tfons, —the other, of the reft to ht/ervants. But this dtclion of fome to h<i fcrvants, the Scripture cal's rrproha-

tion i * T, M, Univerfali^ cf Lee-grace,

tian; and {peaks of it as the ifTue of hatred, or a purpofe of 3-eje6lion, Rom. ix. ii, 12. To be 2ifervant, in oppofuioii to children and their liberty, is as high a curie as can be ex-preffed, Gen. ix. 25. Is this Scripture-eleftion ? Befides, it Chrift </2^ to bring thofe he died for, unto iht adoption and inheritance of children ; what good could poflfibly redound to them thereby, who \ffQre prede/iinated beiorc to be only firvants ?■

Others f make a general conditionate decree of redemption^ to be antecedaneous to eleBion ; which they affert to be the lirft difcriminating purpofe concerning the fons of men, an4 lo depend on the klone goodpleafure of God: that any others Ihall partake of the death of thrift or the fruits thereof, either \xxiX.o grace ox glory, \>\x\. only thole perfons {o eleBed,—-\\\2Lt they deny. Cui bono now ? to w\i2X purpofe ferves ih^ general ranfomf but only to affert,—that Almighty God would have the precious blood of \i\^ dear Son poured out, for innumerable fouls whom he will not have to fhare in any drop thereof; and fo, in refpe6l of them, to be fpilt in vain; or elfe to be (hed for them, only that they might be the deeper damned. T\i\^ fountain \S\q.w of free-grace, \\\\^ foundation of the new covenant, this bottom of all gofpel-difpenfations, this \x\i\\.{\iX womb o\ all eternally diftinguifhing mercies, the purpofe of God according to eleBion, muft be oppofed, iQighied, blafphemed ; that the figment of the fons of men may not appear to be truncus ficulnus, inutile lignum^ an un-jprofitable ftock;—and all the thoughts of the moll High, 'differencing between man and man, muft be made to take, occafion, hyfonie, to be caujed, fay others, by their holyfelf^ fpiritual endeavours: gratum opus agricolis, a favory facri-iice to the Ro?nan Belus; a facred orgie to the long-bewailed htanes of St. Pelagins,

' And here, [idly f Free-will, amor et delicia humani generis^ corrupted nature's deformed darling, the Falias or beloved felf'Conceplion of darkened minds,—finds open hearts and arms, iov lii adulierous cxnhvdiCtsi yea, xht dye being caft, and Rubico paffed over,— eo devenere fata ecclefict, that having oppofed the free diftinguifliing grace of God, as the fole fworn <?«€wy thereof; it advanceih itfelf, (or an inbred native ability in every one, to embrace a portion of generally expofed mer^ cy) under the name of free-grace, Tantane vos tenuit generis nducia veft}i? This, this is Univerfaliftsyz-^f-^rjcd / which, in the Scripture-phrafe, is curfed corrupted nature : neither

can i Cameri, Amirald, &c.

can it othcrways be. A general ranfom without/ree-wili, is hui phanta^ce inutile pondus, a burden fome fancy: the merit of the death of Chrift being to them as an ointment in a box, that hath neither virtue nor power to aft or reach out its own application unto particulars ; being only fet out in \.\\^ go/pel to the view of all—that thofe who will, by their own ftrength, lay hold on it zn^ apply it to themfelves, may be healed. Hence is the dear elleem and high valuation, which this old idoiyr^<?-2i;z7/hath attained in thefe days; being fo ufetul to> the general ranfom, that it cannot live a day without it. Should it pafs tor/rw^ what the Scripture affiims, viz. that we are by nature dead in trefpajfes and fins ; there would not be left of the general ranfom, ajherd to take fire from the hearth: like the wood of the vine, it would not yie'da pin to hang a garment upon : all which you ftiall find lully declared, in the enfuing treatife. But here, as though all the undertakings diuA BabyloniJJi attempts ot ihe o\di Pelagians, with their var-niflied offspring the late Armiyiians, were flight and eafy; I fhall {\it\^ yOMg^QdiiQX abominations than thefe, and further difcoveries of the imagery of the hearts of the Tons of men.

In purfuance of this perfuafionof univerfal redemption, not a few have arrived (whither it naturally leads them) to deny ihefatisfaclion and tnerit of Chrift. Witnefs P. H. who not being able to untie, ventured boldly to cut this Gardian knot; but fo as to make both ends of the chain ufeiefs. To thequeflion^ Whether Chrift died for all men or not ? he anfwers, —that he died neither tor all, nor any, fo as to pur-chafe life and falvation for them. 0 tan, poion fe epos phugev, hercos odonton? fhall curfed Socinianifn be worded into a glorious difcovery oi free-grace ? Afk now for proofs of this affertion,—as you might juftly expe£t Achillean arguments from thofe who delight akineta kinein, to throw down {\ich foundations, (as (hall put all the righteous in the world to a lofs thereby;) Projicit ampuUas et fefquipedalia verba; hyperonka mataiotetos, great fwelling words of vanity, drummy expreflions, a noife from emptinefs, (the ufual language of men, who know not what they fpeak, nor whereof they do afinnj is all that is produced : fuch con-te'mptible products, have our tympanous mountains. Poor creatures, whofcy^w/i are merchandized by the painted hces of novehy and vanity ; whilft thefe ^^^j^j falute you with the ki/fes of tree grace, you fee not the fword that is in their hands ; whereby they fmile you under the fiftf'i rib, in the very heart blood q^ faith and all Chriftian confolation. It

feeiDis

yi PREFACE.

feems our blefled Redeemer's deep humiliation, in bearing the chajiiftment of our peace and the puniJJiment of our tranf-greflions, being made a curfe d^nA/in, defer ted under wrath and the power of death,—procuring redemption and the re-raiflion of fms through the effufion of his blood, offering himfelf up a facrifice to God to make reconciliation and pur-chafe an atonement; his purfuing this undertaking with continued interceflion in the holuj}. of holies^ with all the benefits of his mediatorjhip \ —do no v^-di-^ procure either life and falva-tion, o\ remiffion o\ fins; but only ferve to declare^ that we are not indeed what his word affirms we are^ viz. cvrfed, guilty, defiled, and only not aftually call into hell. Judas^ betrayefl thou the Son oj man with a kijs ? See this at large confuted, Book 3.

Now this laft ajfertion throughly fancied, hath opened a door and given an inlet to all thofe pretended heights, and new-named glorious attainments, —which have metamorphofed the perfon and mediation of Chrift, into an imaginary diffuf-edgoodnefs and love communicated from the Creator unto the new creation :—than which familiflical fables, * Cerdons two principles were not more ahfurd; the Platonic numbers, nor the Valentinian jEones, (flowing from the teeming wombs of Pleroma, Aion, Teleios, Sige, Bythos, and the refi, vented for high, and glorious attainments in Chriftian religion near 1500 years ago) were not lefs intelligible. Neither did the corroding of Scriptures by that Pontic vermin Maraow,equalize the contempt and fcorn call upon them by thefe impotent im-poflors; exempting their whifpered difcoveries from \ht\v trials and exaking their revelations above their authority. Neither do fome flay here ; but, his gradibus itiir in ccelum. Heaven it-lelf is broke open for all; from univerfal redemption, through unwevh] jufiification, in a general covenant, they have arrived (haudignota loquor) at univerfal falvation; neither can an^f forfeiture be made oi the purchased inheritance.

Ergo agite Sjuvenes, tantarum in munere (audum i, Cingite Jrondz comas, et pocula porgite dextris : Communemquc vocatt deum, et date vina volentes,

March on brave youths, i'th' praife of fuch free grace;

Surround your locks with bays, and full cups place

In your right hands; drink freely on ; then call,

O'lh* common hope, the ranfom general.

Thefe

* Iren. I. 2. c. 6, 7. 14, 15; kc. Clcoj. i^iova, 3. Ep. H:3rcf, 3T. Tercul. ad. Y-len.

PREFACE. x\i

Thefe and the like perfuafions I no way dlfllke, becaufe •\vhoiiy new to the men ot ihis generaiion: That I may add this by the way; every age hath its employment in the Jif-covery of truth. We are not come to the bottom of vice or virtue ; the whole world hath been employed in the praftice of iniquity 5000 years and upwards; and yet Afpice hoc novum, may be fet on many villanics ; behold daily new inventions. No wonder then it all truth be not yet difcovered. Something may be revealed to them, who as yet fit by. Admire not it Saul alfo be among the prophets; for who is their father ? Is he not free in his dfpenjations ? Are all the depths of Scripture, where the elephants may fwim, juft fathomed to the bottom ? let any man obferve the progrefs ot the laft century in unfolding the truths of God ; and he will Icarce be obfiinate, that no more is left—as yet undifcovered. Only the itching ot corrupted fancies, ihe boldnefs of darkened minds and lafcivious wanton wits, in venting new created nothings, infignificant vanities, with an intermixed dafli of blaf-phemy—is that which I defire to oppofc. And that cfpecial-ly confidering the genius (if I may fo fpeak) oi the days wherein we live; in which what by one means, what by another, there is almoft a general deflexion after novelty grown amongfl us; ^^ fome are credulous, feme negligent, fomt fall into errors, fome feek them. A great fufpicion almoil every day, grows upon me, which, I would thank any one, upon foiid grounds, ^.o free me from ; that pride of fpirit, with an Heroflratus-\\k& defirc to grow big in the mouths of men—hath afted many, in the conception and publication of feme eafly invented falfe opinions. Is it not to be thought alfo, that it is from the faine humour poflefhng many, that every one of them almoft ftrives to put on beyond his companions, in framing fome y$;7^z//(2r artifice ? To be 2l follower of others, (hough in defperate engagements, is too mean an undertaking.

Aude aliquid brevihus gyaris vel carcere dignum.

Si vis efje aliquid; probitas laudatur, et alget, Juv. And let it be no fmall \peccadillo, no underling opinion, friends; if in thefe bufy times, you would have it taken notice of; of ordinary errors you may cry

• quis leget haec ? nemo hercule, nemo ;

Aut duo^ aut nemo. They

* Ouidam creduli, quidamnegligentcs funt, quibifdam men-claciu?n ohrepit, quibufdam placet.

t In tarn occupata civitate, fah.ulas vulgaris nequitia non invenit. Sen. Ep. 120.

They muft be glorious atlaimntnts, beyond the underfland^ ing ot men, and above the wifdom of the word, which at-tra6l the eyes of poor deluded fouls. The great Shepherd of the fheep, oui Lord Jefus Chrifl, recover his poor wanderers to his own fold.

But to return thither from whence we have digrelTed. This IS ihdii J at al Helena—2in ufelefs, barren, ivuxiX^ia Jancy; for whofe enthroning, fuch irkfome tedious contentions have been caufed to the churches of God—a mere Rome, a defolate dirty place ot cottages^ until all the world be robbed ztxA fpoiled to adorn it. Suppofe Chrift died for all; vet if God, in his

free purpofe, have chofen foine to obtain life and falvation, pafTing by others—'w'lW it be profitable only to ihQ former, or unto all? furely \\\e purpofe of God muft ftand, and he will do all his pkafure; wheieiort ek^ion, either with Huberus, by a wild contradiBion, muft be made univerfal, or the thoughts o\ the Moft High fujpended on the free will of man. Add this borrow ed feather to the general ranfom, that at leaft it riiay have fome colour of pompous oftentation; yet if the

free grace of God work efftSually in fome, not in others, can thole others pafled by in its powerful operation, have any be* nefthy unwerfal redemption? no more than the Egyptians had, in the angel's pafling over tho/e houfes whofe doors were not f prink led with blood, leaving fome dead behind him. . Almighty powerful free grace then muft ftrike its fail, that

free will, like the Alexandrian fliips to the Roman havens^ may come in with top and top-gallant; for without it, the whole territory of univerfal redemption will certainly be fa-mifhed ; but let thefe do6i;rines, of God's eternal eleSion, the free grace of converfion, perfeverance, and their neceffary con-fequents, be afTerted ; movet cornicula rifum, furtivis nudata eoloribus ; it has not the leaft appearance of profit or confo-lation, but what it robs from the fovereignty and grace of God ; but of thefe things m.ore afterwards.

Some ^Qwn'^mg pretences are ufually held out by the abet-tors of \\\^ general ranfom; which by thy patience, courteous Reader, we will a little view in the entrance, to remove fome

prejudice that may lie in the way of truth.

1. T\\^ glory of God, they fay, is exceedingly exalted by jt; his good-will and kindnefs towards men, abundantly mani-fefted, in this enlargement of vs extent; and his free grace, by others reft rained, fet out with a powerful endearment.— This they fay ; which is in effctl — all things will be well, wherL God is contented with that portion of glory which is of our af

PREFACE, r4.

Jt'gning, Tlie prlToners of the earth account it their greatefi: wifdom^ to vaniifh over \\\^w favours, and to fet out with a full mouth, what they have done with half a hand; but will it be acceptable to lie. for Gor], bv extending his bcunty beyond the marks and eternal hounds fixed to it in his word ? change fiift a hair of your own heads, or add a cubit to your own Matures, before you come in with an addition of glory, not owned by him, to the Almighty. But fo for the moft part is it with corrupted nature, in all fuch inyflerious things; difcovering ihe bafenefs and mlr.zfs thereof. If God be apprehended to be as large \\\grace, as that is in offence. (I mean in refpe6l of particular offenders, for in refpcct of his people he is larger) though it be free, and he hath p'-oclaimed to all, that he may do what he will with his own, giving no account of his matters; ^Z/fhali be well, he is gracious, merciful, 8cc, But if once the Scripture is conceived, to hold out his /bve^ reignty and fiee di/li/igu?flii??g gn^ce, fulled in its di/pe?i/atio?i to his own pnrpofe accoiding to f/6'/zVf?.v, he is immams, tru-fAilentus, diabolo, Tiherio^ tetrior, (horrefo refere.ns.) The learned know well where to find this language, and I will not be inprumental to propagate their biafphemies to others. Si deus honnni non placucrit, deus non erit, faid Tertultian of the heathen deitier.; and iliall it be To with us ? God forbid. This pride is inbred ;* it is a pait of our corruption to defend it.

If we maintain then the glory of God, let us (peak in his own language, or be for ever filent. That is glorious in him which he afcribes unto himielf. Our inventions, though never fo rpiendid in our own eyes, are unto him an abomination ; a jiriving to pull him down from his eternal excellency, to tnakc hnn altogether like unto us, God would never allow, that the xcill of the creatu'"e iliouid be the meafare of his ho-nour. The obedience of Parachfc was to have been regulated^ God's prefcription hath been the bottom of his acceptation of any duty, ever fmcc he had a creature to worfhip him; the very heathen knew, that that fervice alone Vv^as welcome to God, which himfell rrquired, and that glory owned, which himfclf had revealed that he would appear glorious in it. Hence, as t Epimenides advifed the Athenians, in a time of danger, to facrifice Theo prcjtkordi, to him to zvhom it TV as meet and due ; which gave occafion \o ihe altar, which Paul fav/ bearing the fuperfcription of Agnofto Theo, to the

E unknozon

^ Jsatura fic apparet viliata, ut hoc majoris zitiift non t'idere. ' ' Au^.

t Licrt, in vV. Epinif.nv

unknown Cod; fo Socrates telis us in Plato*, that every god will be woilhipped, To malifla auto arefconti tropo, in that way which pUaJeth bejl his own 7nind; and in chriftianity, hieromt Jets it down for a rule, that honos prater mandatum (LJi dedecus; God is dijlionourcd by that honour^ which is alcribed to him beyond his own prefcription ; and one wittiJy on the Jecond commandment— non imago non jimulacrum damnaiur^ fed non fades tibi; affigning to God any things by him not aflumed, is a making to ourfdves, a deifying of oar own imaginations. Let all men then ceafe Jquaring the glory of God, by their own corrupted principles, and more cox^ vu'^icd perjuafions; the word zXono. is to be arbitrator in the things of God ; which alfo I hope will appear by the following tieaiife, to hold out nothing in the matter in hand, contrary to thofe natural notions o\ God and his goodnels, which in the fad ruins of innocency have been retamed. On thefe grounds we affirm, that all that glory of God which is pretended to be alTerted by the general ranfom, however it .may {ttm ^onous> io purblind nature^ is indeed a finjul Jlourijh, for the obfcuring of that glory wherein God is delighted.

2. It is ^vou^ly pretended, that the worth and value of the fatisfaBian of Chrifl, by the oppofue opinion limited to a Jew, are exceedingly magnified in this extending of it to all; Virhen, behdes which was faid belore, (about an human extending of the things of God, beyond the bounds by himfelf Jixed unto ihemj the merit of the death of Chrift, confifting in its own internal zuorth ■i.ndi fiifficiency, with that obligation which, by his obedience unto death, was put upon xhc jujlicc of God for its application unto them for whom he died, is quite enervated and overthrown by it, made of no account, and fuch as never produced o\ itfelf abffdutely the Xtdi^ good to an\ part-.cular Um\ ; which is fo fully raanilefted in the follov ing ircatije, as I cannot but defire the Reader s fincere confidtiaiion ot it; it bemg a matter of no fmall importance. Q. A feerring Jmile call upon the opinion of univer/al re-demption, by jrany texis ot Scripture, with the ambiguity of fomc words vvh.ch, though in ihemfelves txih&v Jigurative or indefinite, yet fi em to he of an univerfal extent, maketh the abettois ot it exceedingly rejoice. N(»w concerning this, I ftial) only defiie the Reader not to be llartled at the multitude of places ot Scripture, which he may hndheapedu^ by fome of late about this bufinefs, (efpeciaiiy by Thomas More, in his Univerjality oj Tree Grace) as though they proved and

coniirmecl

f Plato de legib, lib. 7.

PREFACE.

XI

confirmed that, for which they are produced, but rather prepare himfelf to admire at that conf.dcncK of men, particularly of him now named, to make fuch a flourITh with colours and drums, having indeed no y^/JzWi at all; for notwiihiianding all their ^r^/^«6ej, it will appear, ihdl \\\ty hang the whole weight of their building on three or four texts of Scripture, viz. 1 Tim. ii. ^, 6. John iii 16, 17. Heb. ii. 9. 1 John ii. 3. with fome few others; ^nAihc ambiguity o'i two or three words, which thcmfelves cannot deny to be of exceeding various acceptations. All which are at lar^e dlfcuffed in the cnfuing trtatife ; no one place that hath, with the leaff fhew or colour, been brought forth by any of our adverJanes in their own defence, or for the oppofmg of the cffcBual re-demption oj the deEl only, being omitted ; the book ol Thomas More being in all the flrength thereof fully met withal and enervated.

4. Some men have, by I know not what inifprifion, entertained a perfuaHon, tha^ the opinion of the Univerfalijls ferves exceedingly to fet forth the love and free grace of God; yea they make free grace, that glorious exprefTion, to he that alone which is couched in their perjaafion^ viz. that God loves all alike, gave Chriji to die for all, and is ready to fave all, if they will lay hold on him ; under which notion, how greedily the hook, as well as the bait, is iwallowed by many, we have daily experience; when the truth is, it is utterly dellruftive to \.\it free diflinguifhinggrace of God, in all the dlfpenfations and workings thereof. Jt evidently oppofeth God's free grace of eletlion, as hath been declared ; and therein, that very love from which God fent his Son ; his free diflinguifhing grace alfo of effe&ual calling, mud be made by it to give place to nature's darling, free will; yea and the whole covenant of grace made void ; by holding it out no otherwife, but as a general removing cf the wrath, which was due to the breach of i\\^ covenant of works; for what elfe can be imagined (though this certainly they have not, John iii. 36.) to be granted to the mofl of thole all, with whom they affirm this covenant to be made. Yea, notwithftanding their tlourifh of

free grace, as themfelves are forced to giant, that after all that was effeSled by the death of Chrifl, it was poITible that none fhould be faved ; fo I hope I have clearly proved, that if he accomplifhed by his death no more than they afcribe unto it, it is iitterly impoffble that any one fhould be faved. Ojiid dignum tanto ?

5. The opinion of univcrfal redemption is not a little ad-

vantaged ^

%n PREFACE.

vantage^, by prefentlng to convinced men a feeniing ready way to extricate themfelves out ol:' all their doubts and perplexities, and to give them all the comfort tiie death of Chrift can afford, before they feel any power of that death zuorking within them, or find any ejicacy of free grace drawing their hearts to the embracing of Chrift in the promife, or obtaimn^ a particular intereft in him; which are tedious things to flefii and blood to attend unto, and wait upon ; fome boaft, that by this ferfuafioa, that hath been efFe8ed in an hour, which they waited tor before j/^i^ifw years without fuccefs. To dilpel this poor empty flouiiih, I Iha'.l fhew in the progrefs, that it is very ready and apt to deceive multitudes with a plaufible dt' lujion^ but really undermines the vqvj Joundations of that ilrong unfailing confclation, which God hath Ihewed himfelf abundantly willing that the heirs of promife JJiuuld receive,

Thefe and the like are the general pretences^ wherewith the abettors of a general ranfom do leek to commend themfelves and their opinion to the affztlions of credulous fouls; thiough them making an open and eafy pajfage into their belief, tor the fwallowing and digefting that bitter potion which lurks in the bottom of their cup ; of thefe, I thought meet to give the Reader a brief view in the entrance, to take off bis mind from empty generals, that he might be the better prepared to weigh all things carefully in an equal balance; when he fhall come to confider thofe particulars afterwards infiifed on, wherein the great pretended llrength of our adverfaries lies.—It re-maineth only, that I give the Chriftian Reader a brief account of my call unto and undertaking in this work; and fo clofe this prelace. Then,

1. I will offare thee, it is not the Icaft thirjl in my afTeftions, to be drinking of the waters of Menbah, nor the ieaft de/ire to have a (hare in Ifhrnatl's portion, to have my hand agdnnH others, and theirs againft me, that put me upon this lafk. I never like my felt zoof/e than when taced with a vizard of dif-puting in controverfies. The complexion of my foul is mucl; more pleafant unto me in the water ot Skiloah,

Nuper me in littore vidi.

Cum placidum ventis Jiaret 7tiare.

What invitation there can be in itfelf for any one to lodge^ much lefs abide in this quarrelfom.e fcamblmg territory, where, as Tertullian * fays of Pontus, omne quod flat Aquilo eft, no wind blows but what \s Jliarp and keen, I know not. Small

pica furs

* Ad Mar*

r R E F A C K

xiu

pkafure in thofe walks, which are attended with dangerous praipic.es and unpleafing difficulties on every Tide. Utque viam ttntas^ nulloque trrore traharis ; Per tamzn advcrji gradiendum cornua Tauri, /Emomefqufi Arcus, vioUntique or a Leonis. Cvid. No quiet nor peace in thefe things and ways, but continual brawls aiid dliTeniions.

Non hojpcs ab ho/pite tutus^

Non Jocer a genero ; Jrlatrum quo que gratia rara tfl, Tise ilrongeft boi^.ds ot neareft relations are too commonlv broken by them. Were it not for that precept, Jude verfe 3. and the like, oF contending earneftiy for the Jaitk once delivered unto the Jaints^ with the founding of my bowels for the lofs of poor feducedy<7z//j, I could willingly engage myfelf into an unchangeable refoliition, to fly all wordy battles and paper combats, for the refidue of my few and evil days.

It is not then (that I may return) any Salamandrian complexion, that was the motive to this undertaking. Neither,

2. Was any conceit of my own abilities for this work, as though I were the fittejl among many to undertake it; I know that as in all things, I am lej's than the leaji of ail faints ^ fo in thefe I r.m

Ute tritos, ute tetartos, Ute duodecatos^ ud 'enlogo ud 'en aritkmo. Abler ^" pens have had, within thefe fezu years, the dif-cufling and ventilating of fome of thefe queftions, in our own language; fome have come to my hands; but none of weight, beiore I had well nigh finiflied this heap of mine own ; which was lome twelve months fmce and upwards. In fo7ne of thefe, at leaft in ,^7/of them, I had reffed fully fatis-fied; but that I obferved they had all tied up themfelves to fome certain parts ot the controverfv, efpeciallv the removing of objeftions, neither compafjing nor methodizing the whole; whereby I difcerned, that the nature of the things under debate, viz. fatisfadion, reconciliation, redemption, and the like, was left exceedingly in the dark; and the flrong foundation of the whole building, not fo much as once dif covered. Therefore,

3. It was always upon my defires, that fome one would undertake the main ; and unfold out of the word from the bottom, the whole difpenfation of the love of God to his eleft

in * Vindic. Rederapf. h'j my revcend and learned bro'.hcr Mr, John Stalfas:::; Mr. Rutherfufd*i Cfarift dying and drawing liu-aeri.

in Jefus Chrift, with the conveyance of it through the pro-mifes of the gofpel; being in all the Jruiis thereof, pur-chafed and procured by the oblation and interceflion ol Jefus Chnll; by which it could not but be made apparent, what was the great defign ot the bleffed Trinity in this great work of ^redemption ; with how vain an attempt and fruitlefs endeavour, it muft needs be, to extend it beyond the bounds and limits affigned unto it by the principal agents therein. That argu-^nents alfo might be produced, for the conjirmaiion of the truth we afTert, in oppofition to the error oppofed, and fo the ^eak eflablifhed, and dijfenters convinced, was much in my woijhes. The doftrine ot ihe fatisfaBion of Chrift, his merits and the reconciliation wrought thereby, (underftood aright by few, and of late oppugned by fomej being fo nearly related to the point of redemption^ I defired alfo to have feen cleared, «infoldedf vindicated, by fome able pen. But now after long (waiting, finding none to anftuer my expe£lation, (although of myfelj 1 can truly fay, with him in the Comaedian, Ego me ne-que tarn aftutum ^?, neque ita per/picacem id fcio, that 1 fhould be fit for fuch an undertaking ; the counfel of the Foet alfa running much in my mind,

Sumite materiam vejlris qui fcribitis cnquam Vinbus ; et verfate diu quid ferre recujant^

Quid valeant humeii. Horat.)

Yet at the lajl laying afide all fuch thoughts, by looking up to htm who fupplieth J^tf^ to the fower and doth all our works for us, I fuffered myfelf to be overcome unto the work; with that oi another, ah alio quovis hoc fieri mallem qudm a me, Jed a me tamen potius qudm a nemine ; I had rather it fhould have been done by any than myjelf—hy myfdj oxAy, rather than by none ; efpecially confidering the induilrious diligence. X>i the oppofers of truth, in thcfe days.

Scribunt indoSli, dodique ;

Utjugulent homines furgunt de noEle latrones, Ut teipfum ferves non expergifcerisf Hor.

Add unto the former defire^ a confideration of the frequent conferences 1 had been invited unto, about thefe things; the daily fpreading of the opinions here oppofed, about the farts where I live; and a greater noife concerning their prevailing in oihtr places, with the advantage they hid obtained by fome military abettors; moreover, the flirring up of divers eminent and learned friends; and you have the Ju?n of what I dehre to hold J or th, as the caufe of my undertaking •tliis uik. What the Lord hath enabled me to perform there-

in,

in, muft be left to ihejudgment of others; altogether hopdefs o\ Juccefs I am not; but fully refolvtd^ that 1 {hall not li-m to fee a folid anfwer given unto it. If any fhail undertake to velhcate and pluck fome of the branches, rent from the root* and pnnapUs of the whole difcourfe, I fhall freely give them leave to enjoy their own wifdom and imaginary conquert : If any (hall Jaioufly undertake to debate the whole caufe^ if I live to fee it effected, I engage myfelt, by the Lord's alTift-ance, to be their humble convert or fair antagomft. In thac which is already accomplifhed, by the go(3d hand of the Lord, I hope the learned may find fomething for their con^ tentment^ and the weak for their flrengthening 2X\^ fatisfaElion; that in j//, fome glory may redound to him whofe it is, and whofe truth is here unfolded, by the unwonhieft Labourer in his vineyard,

J. OWEN.

THE

asi^

The Death of Death, &c^

BOOK I.

CHAP. I.

in general of the end of ike death of Chrift^ as it is in thi' Scripture propofid.

1. T) Y the end of the death of Chrift, wp mean In general, JD both firft, that which his Father and himfelf inienrled in it;'and lecondly, that which was efFe6lually fulfilled and accomplifhed by it. Concerning either, we may take a brie£ ▼iew of the expreflions ufed by the Holy Ghoft,

iji. For the firft: Will you know the <f«i whsrefor, and the intention wherewith Chrift came into the world ? Let us a{k himfelf, (who knew his own mind, as alfo all the fecrets ot his Father's bo'om) and he will tell us, that the Son ot man came to fave that zuhick was lojl^ Matth. xviii. ii. ta recover and fave poor loft finners; that was his intent and defign, as is again aflerted, Luke xix. lO. A(k alfo his Apoftles, who know his mind ; and they will tell you the fame. .So Paul, i Tim. i. 15. This ir a faithjul Jaying, and worthy of all acceptation, that Jefus Chrijl came into the world to fave /inners. Now, it you will aft. who thefe finners are, towards whom he hath this gracious intent and purpofe; himfelf tells you, Mat. xx. 28. that he came to give his life a ranfom. for many ; in other places called us, believers, diftln-guifhed from the world ; for he gave himfelf for out fnS, that he might deliver u^ from this prefent evil worlds according to the zuill of God and our Father, Gal. i. 4, That was the will and intention of God, that he (hould give himfelf for «j, that we might be faved, being feparated from tlie 'world.*—^ They are his church, Eph. v. 2^, 26, 27. He loved the churchy and gave himfelf for it, that he might fanSify and cleanfe it, with the wafiing of water, by the zuord; that he might prefent it to himfelf a glorious church, not having fpot or wrinkle or uny fuck thing, but that it fliouldhe holy and without blemifh* Which laft words exprefs alfo the very aim, and end of Chriff, in giving himfelf for any; even that they may be rn:idc fiC

C wK

for God, and brought nigh unto him; the like whereof is alfo alFerted, Tit. ii. 14. He gave himfelf Jar us, that he might redctm us from all iniquity^ and purify unto himfelj a peculiar people^ zealous of good zoorks. Thus clear then and apparent, is the inteniion and defign ot Chrill and his Father in, this great work ; even what it was, and towards whom, viz. to {d\Q us, to dehver us from this evil world, to purge and wafh us; to make us holy, ;zealous, fruitful in good works; to render us acceptable, and to bring us unto God, tor ilircugh him zve have accefs into this grace luherein we Jland, Horn. V. 2.

Q.dl\. The effe8. alfo, and aftual produ6>: of the work it-lelt, or what is accompliihed and fulfilled by the death, blood-Ihedding, or oblation of Jelus Chrift, is no iefs clearly mail i Felled; but is as fully, and very oiien more diiiinBly expreffed.

As. 1. Reconciliation with God, by removing and flaying the enmity that was between him and us; for whe n we were ene-mies, zve zuere reconciled U7ito God by the death of his Son, Rom. V. 10. God was in him reco?iciling the world unto himfelf, not imputing their trefpaffes unto them, 2 Cor. v. 19. yea he hatk reconciled us to hirnfef by Jefus Chrift, verfe 18. And if you would know hdw this reconciliation was eiTe61ed, the Apoftic v»'ill tell vou ; ihat He aboHfhed in Jus ffn, the enmity, the law of commandnienis confjling in ordinances, Jor to make in him^ ftlf of twain one new 7nan, fo making peace ; and that he mi^ht reconcile both unto God, in one body by the ci ofs j having Jlain the enmity thereby, Eph. ii. 15, 16. fo iha: he is our pcace^ veric 14.

2. Jufification; by taking away the guilt ol fins, procuring remilfion and pardon of them, icdeeming us fiom iheir power, with the curfe and wrath iiiXX't unto us for them ; for by his own blood he is entered into the holy place, having obtained eter-7ml redemption for us, Heb. ix. 12. He redeemed us from the curfe, being made a curfe for us. Gal. iii. 13. His own Jelj bare our fins in his own body en the tree, 1 Pet. ii. 24. We have all finned and come Jhort of the glory of God ; but are jufifed freely by his grace, through the redemption that is in

Jfus Chrifi: wham God hath ft forth to be a propitiation through faith in his blood, to declare his righteoufnefs for the remifjion of fins, R.om. iii. 23, 24, 25. for in him we have redemption through his bloody even the forgivenefs oj fins^ Col. i. 14.

3. Sandificaticn ; by the purging away ol the uncleannefs

and

m^ pollution ot our fins, renewing in us ihc image of God, and fupplying us wiih the graces of the fpirit of holincfs; lor the blood of Chnjl, who though the tttrnal [pint offered him-felf without fpot to God, purgeth our con/ciencc from dead works, to ferve the living God, Heb. ix. 14. yea the blood of jfefus Chrilt cleanfeth us from all fin, 1 John i. y.hyhimfiJf he purgeth our fins, Heb. i. 3. That he irdght fanEijy the f topic with his own blood, he fuffercd without the gate, Heb. xiii. 12. hi' gave hirnreif for his church, xo JanBify and cleanfe it, that it fiiould be holy and zuithout blemi/Ji, Eph. v. a^, 26, 27. pecuharly amongft the graces of the fpirit, it is given to us Hyper Christou forChrid's fake, tobelieveon Phil. i. 29. God bleffing us in him, with all fipiritual blefiings in heavenly places, Eph. i. 3* , ,,

4. Adoption; with that evangelical liberty, and ail thofe glorious privileges, which appertain to the fons of God : For God fent his Son, made of a woman, made under the law; to redeem them that were under the law, that we might receive the adoption of Jons, Gal. iv. 4, 5.

5. Neliner do the effects of the death of Chrirt reft here; they leave us not until we are fettled in Heaven, in glory and immortality forever; our inheritance is di purchafdpoffeffion, Eph. i. 14. And for this caufe he is the Mediator of the Nezo Teflament, that by means of death, for the redemption of the tranjgreffions that were under the firfi Ttjlament, they which are called might receive the promife of eternal inheritance, Heb. ix. 15. The fum ot all is, the death and bloodilicdding of Jefus Chrill hath wrought, and doth eiTe6tually procure, for all thofe that are concerned in it, eternal redemption, con-fifting in grace here, and glory hereafter.

li. Thus, full, clear, and evident are the expreilions in the Scripture concerning the end and effeBs ot the death ot Chrift; that a man would thin!;, every one might run and read; but we muft ftay. Among all thing«? in chriUian religion, there is fcarce any thing moie queiVioned than this, which feems to be a moll fundamental principle ; a fpreading perfuafion there is, of a general ranfoni p^id by Chrift for all, that healed to redeem all and every om: not only for many, his church, the ekS of God, but for every one alfo of the polierity ot Adam. Now, the mailers of this opinion do fee full well and eafily, that if that be the end ol the death of ChrlH, which we have from the Scripture afleried, if thoie before recounted be the immediate fruits and products therecF, iliat then or:s ol thefc two things will nccefTanly

follow;

<f 6 iTie End of the Death of Chrifl

follow; that either, firft, God and Chrift failed of their end propofed, and did not accomplifh that which they intended ; fhe death ot Chrifl being not a fitly proportioned mean tor the attaining of that end, (for any other caufe of failing can-no^t be afligned) which to aflert, feems to us blafphemouflf injurious to the wifdom, power and perteftion of God, a* likewife derogatory to the worth and value of the death of Chrifl; or eife, that all men, all the poflerity of Adam, mull be faved, purged, fanftified, and glorified ; which furely they xvill not maintain, at leall the Scripture, and the wotul experience of millions, will not allow. Wherefore, to call a tolerable colour upon their perfuafion, they mull and do deny, that God, or his Son, had any fuch abfolute aim or end in the death or blood fhedding of Jefus Chrifl; or that any focb thing was immediately procured and purchafed by it, as we before recounted : But that God intended nothing, neither was any thing efTetied by Chrifl, that no benefit arifeth to any immediately by his death, but what is common to all and every foul, though never fo curledly unbelieving here, and eternally damned hereafter; until an a6J: of fome, not procured for them by Chrift, (for if it were, why have they it yiot all alike ?) to wit, faith, do diftinguifh them from others. INow, this feeming to me to enervate the virtue, value, fruits, and efFeBs of the fatisfaftion and death of Chrifl; ferving befides for a bafis and foundation to a dangerous, uncomfortable, erroneous perfuafion; I fhall, by the Lord's afTiftance, <]eclare, what the Scripture holds out in both thcfe things; both that afl'ertion which is intended to be proved, and that which is bi ought for the proof thereof; defiling the Lord by bis Spirit to lead us into all truth, to give us underftanding in all ihmgs; and if any one be otherwiie minded, to reveal ihdt alfo unto him.

CHAP. IL

Of (he nature of an end in general, and fome difiinEiions

about it, 3. 'T^ H E end of any thing is that which the agent intend-X eth to accomplifh, in and by the operation which is proper unto its nature, and which it applieth itfelf unto; that which any one aimeih at, and defigneth in himfelf to attain, as a thing good and defirable unto him, in the ftate and condition wherein he is. So the end which Noak propofed unto liimielf, in building the ark, was the prefervaiion of himfelf

an<d

«[nd others, according to the will of God ; he made an ark Xo pieferve himfelt and his family from the flood; according t& 4ill (hat God commanded him, fo did he. Gen. vi. 22. Ihat vfViich the agent doth, or whereto he applyeth himfelf, for the coinpaffing his propofed end, is called the means ; which two do complete the whole realon of working in free intdUc-tual di^ems, tor I fpeak only of fuch as work according to choice or ele6^ion. So Abfalom intending a revolt from his father, to procure the crown and kingdom for himfelf, ke f>yepared him horjes and chariots, and fifty men to run be-Jore him, 2 Sam. xv. 1. and iurther, by fair words and gloz-ing compliances, he Jiole the hearts of the men of Ifratl, ver. 6. then pretends a facrifice at Hebron, where he rn^jkcs dflrong confpiracy, ver. 12. all which were the means he ufed lor the attaming of his forepropofed end.

II. Between both thefe, ^nafand means, there is this relation ; that (though in fundry kinds) they are mutually caufes one of another. The endisthefirfl principle wofz/?^ caufe of the whole; it is that, for whofe fake the whole work is; no agent applies itfelf to a£fion, but for an end; and were it not by that determined to fome certain efFe6f, thing, way, or manner of working, it would no more do one thing than another. The inhabitants of the old world, defiring and intending unity and cohabitation, with (perhaps) fome referves to provide for their fafety againfl a fecond fform ; they cry, goto, let us build us a city and a tower, whofe top may reach unto Heaven ; and let us make us a name, left we he fcattered abroad upon the face of the whole earth. Gen. xi. 4. Firfl they lay down their aim and defign, and then let out the means in their apprehenfion conducing thereunto. And manifefl then it is, that the whole reafon and method of affairs, that a wife worker, or agent according to counfel, propofeth to himfelf, is taken from the end which he aims at ; that is, in intention and contrivance, the beginning of all that order which is in working. Now, the means are all ihofe things which are ufed for the attaining of the end propofed, (as meat for the preferva^ tion of life ; failing in a fhip, for him that would pafs the fea; laws, for the quiet continuance of human fociety) and they are the procuring caufe of the end, in one kind or another ; their exiffence is for the end's fake, and the end hatk its rife out of them ; following them either morally as their dcfert, or naturally as their fruit and produft.

-ifi. In a moral fenfe, when the a6iion and the end are \o be fueafured or confidered ia reference 10 a rporal rule, or

lorn

s*2 The, End of ihz Death of Chrift.

law prcrcnbeu to the agent, tlien the means are the defervrng or nifritorious cauft; of the end; as ii:' Adam had continued in Ills innocency, and dene ail things according to the law given unto him, the end procured thereby had been a blefled life to e'erniiy; as now, the end of any finFul aQ: is death, the curfe of the law.

2^/v. When the means are conddered only in their natural relation, then they are the inftrumentaily efficient caufe ol the zn(\. So Joab intending the death ol: Abner, he fmote liim with his fpear under the fifih rib, thar. he died, 2 Sain, iii. 27. And when Benajciii, by the command of Solomon, fell upon Shimei, the wounds he gave him were the efficient caufe of his death, 1 Kings ii. 46. In which regard, there is no dlfFerence between the ipurdering of an innocent man, and the executing an offender ; but as they are under a moral con-fideration, their ends follow their defervings, in refpect of conlcrmity to the rule; and fo there is chasm A mkga be* tween them.

HI. The former confideration, by reafon of the defecl and perverfenefs of fome agents, (for otiierwiie thefe things are coincident) holds out a two-foid end oi things, firll:, of the •work, and fecondly, of the workman ; of the aft, and the 3gent. For,

i/t. When the means afiigned for the attaining of any end are not proponioned unto it, nor fitted for it, according to that rule which the agent is to work by ; then it cannot be, but that he muft aim at one thing, and another follow, in relpecl: oi the morality of the \\rork. So Ada?7i is inticed into a de-iire to be like God; this now I^.e makes his aim ; which to effeft, he eats the forbidden fruit, -ypA that contratis a guilt which he aimed not at. But,

2dly. When the agent atfs aright, and as it fnould do; when it aims at an end that is proper to it, belonging to its proper perfe61ion and condition, and workcth by iuch means as are lit and fuitable to the end propolcd; the end of the v/ork. and the vv'ork-man, are one and the fame. As when Abel imended the worihip of the Lord, he offered a facrifice through faith acceptable unto him ; or as a man deliring fal-vailon through Cv^rift, applicth himfelf 'to get an intereft in him.

Now tiie folc reafon of this diverfity is, that fecondary agents, fuch a? men are. have an end fet and appointed to their anions, by him who giveth them an external rule ov law to work by ; which fiiall always attend them in their

working

as titrr.::illy inicvidcJ.. .z-'_

vvoiking, Nvhciiicr ilicy \;l!i or no. God oi:I), wlicfo wili and good plcafure is the lolc rule of ail iliole v.oiks vvhiLli outwardly arc 6i" him, can never deviate in his stlii^ns, i;or have any end attend or iollow bis afts, net preci'Lly bv Liin intended.

IV. Again ; ilie end of cvciy free i-^gcnt, is citlipr \\:z'i which he efFefteth, or that for whofe lake he doih cffctt it.— When a raiin builds a boiife, to lot to hire, t!iat v»-hich l- cf-fefteth is the building of a hcnfo—that which moved h':\:\ '.o do it is love of gain. The phyfician cures tlie patiLrit, and is moved to it by his reward. Tjie end which Judas ain;cd at, in his going to the pricUs, bar^ainin;]; with thtui, conducting the foldiers to the garden, kifling Chnil, was the bcL'a;-ing of his Mailer; but the end for whofe fake the whole undertaking was let en toot, was the obtaining the thirty pieces. of liiver ; what will) on give me and I wil; do it ? The e;ul which God effected by the death of Chi ill, was the iuUaiJJd-on ot his jullice ; the end for whofe lake he did it, was ciil.cr iupreme, his own glory,—or fnbordinatc, ours with hiin.

V. Moreover, the ?nea?is are of two ioi ts;

iJL SucU as have a true goodnefs in ihemfelves, with.cut reference to any further end ; though not fo conhdered, rs we ufe them for means: no mean as a mean, is confidcred as good in itfelf J but only as conducible to a further end. It is repugnant to the nature of means, as I'uch, to be confidcred as good in themfelves: flndv is in itfe'f the molt ncbie employment of the ioul; but aiming at wifdom or Imow-ledge, we conhder it as .qood, only in as much as it conduc-eth to that end; cihcrwiie as a uearinefs to the lidh^ LccL xii. 12.

2.dly. Suchi as have no good at all, in any kind, as in tliern-felvesconfidered; but merely as conducing to that end, which they are fit to aiiain ; they receive all their goodnefs (v.^hich is but relative) from that whcrcunto they are appointed; in themfelves no way defn-able : as the Lutting otf a leg or a-i arm, ior the prefcivation of life; taking a bitter poiiuu, ior beahli's fake ; throwing corn and lading inio the fea, to prevent fhip-wieck: of which nature is the death oi Cinifi, as we fliall aicerwavds declaic.

VI. Thefe thinns being thus propofed in general ; our next tafk muft be, to accommodate them to thepiefent bu-finefs in hand : which we fhall ao in oider, by laying down the agent working, the means zurcught^ and the end effe^led in the great work cf our redcmnuon ; for thofc three iTiUlt

be

#4 The End of the Death of Chrifl

be orflerlv confidcred and diflinftly, that wc may liave a rl^ht apprehenfion of the whole; into the fiift whereof SYif Thjso we make an entrance.

CHAP. III.

Of the agent, or chief author of the work of our redemption / and of the firjl thing dijlintlly afcnbed to the perfon of the Father.

TKE agent in, and chief author of this great work of our redemption, is the whole blefled Trinity ; for all the works which outwardly aie of the Deiry, are undivided, and belong equally to each perfon ; their didinft manner oV fuh-fiftance and order, being obferved. It is true, there were other fundry inftrumental Cdufes in the oblation, or rather paffion ot Chrlft; but the work cannot in any fenfe l>e af-cribed unto them : for in refpe6l of God the Father, the iffue of their endeavour was exceeding contrary to their own intentions ; and in the clofe they did nothing, but what the hand andcounfel of God had before determinedfliould be done^ A6ls iv. 28. And in refpe^l of Chrift, ihey were no way able toaccomplifh whaL ihey aimed at; tor he himfelf laid down his life, and none was able to take it from him, John X. 17, 18. fo that they are to be excluded from th's confi-deration. In the feveral perfons ol the holy Trinity, the joint Author of the whole wo-'k,—the Scripture propofetb difl:in6l and fundry afts or operations, peculiarly afTigned unto them ; which, according to our weak manner o\ apprehenfion, we are to confider feverally and apart: which alfo we fhall do, beginning with them that arc afcribed to the Father.

Two peculiar acts there are, in this work ot our redemption by the blood of Jefus, which may be and are properly afligned to the perfon of the Father: Firft, the fending of his Son into the world for this employment ; Secondly, a laying the punifhment due to our fm upon him.

I. The Father loves the world, and fends his Son to die. Be fent his Son inn-' the world, that the world through him might be faved, John iii. 17. He fcnt his Son in the likenefs •f finful flefJi, and for fin condemned fin in thefefli, that the ri^hteou/nefs of the law might he fu filled in its, Rom. viii 3. Jie fent him forth, tfi be a propitiation through faith in his blood,

Rora«

as eternally intended. gj

Rom. Hi. 25. When the fulnefs of time was co?ne, God feni Jortk his Son, made of a woman, made under the law ; to re' deem them that were under the law, that we might receive the adoption of Jons, Gal. iv. 4. ^. So more than twenty tiir.es in the Gofpel of John, there is mention of {\\\& fending ; and our Saviour defcribes himfeU by th's periphrafis, him whom the Father hath fint, John x. 36. and the Father, by this, he which hath fent me, John v. 37. So that this a6lion of fending, is appropriate to ihe Father ; according to his pro-mife, that he would fend us a Saviour, a great one, to deliver us, Ifa. xix. 20. and to the profeffion of our Saviour ; I have not fpoken in fecret from tht beginning, from the time that It was, there am /, and nozo the Lord God and his Spirit hath fent me, Ifa. xlviii. 16. Hence the Father himfelf is fometimes called oar Saviour, 1 Tim. i. 1. By the commandment Theou Soieros hemon of God our Saviour : foine copies indeed read it, Theou kai Soteros hemon of God and our Saviour; but the interpofition of that particle kai, arofe doubtlefs from a mifprifion, that Chrifl alone is called Saviour. Butdireftly this is the fame with that parallel place of Tuus, i. 3. KAT 'epitagen tou Soteros hemon Theou according to the commandment of God our Saviour ; where no interpofition of that conjanftive particle can have place : the fame title being alfo in other places afcribed to him ; as Luke i. 47 \ 7ny fpirit hath rejoiced in God my Saviour. As alfo, 1 Tim. iv. 10; zue trufl in the living God, who is the Saviour of all 7nen, efpecially of them that believe : though in this laft place, it be not afcribed unto hirn, v/ith reference to his redeeming us by Chrift, but his favingand preferving all by his providence. So alfo, Titus ii. 10. and iii. 4. Deut. xxxii. 15. 1 Sam. x. 19. Pfal. xxiv. 5. and xxv. 5. lfy» xii. 2. and ix. 11. and xlv. 1^. Jer. xiv. 8. Mich. vii. 7. moft of which places, have reference to his fending of Chril'i^ which is alfo diftihguifhed into three feveral afts ; which ia order we mull lay down.

\jl. An authoritative impofiiion cf the office of Mediator ; which Chiifl clofed withal, by his voluntary fulception of it, willingly undergoing the oftice : wherein, by difpeafation, the Father had and exerciled a kind of fuperiority ; which the Son, though in the form of God, humbled hirrifelf unto, Phil. ii. 6. 7. And of this, there n-ay be conceived two parts,

1. The purpofed impofition of his counfel; or his eternal

eounfel for the fctiing apart of his Son, incarnate, to this

»fhce : faying unto him, thou art my Son, this day have 1 be^

D ^cttm

sG The End of the Death of ChnJ

goUen tnte ; Afn of me^ and I will give thee the nations for tkinf inheritance, and the utter mo/i parts of the earth Jor thy poffpjfLon. Prai. ii. 7, 8. He faid unto him, fn thou at my ri^hi hand, u^til I make thine enomes thy Joctjlool; for the Lord hath /zvorn and will not repent^ thou art a Ptteflforever after the order of Mdchifedek, Pfal. ex. 1, 4. He appointed him heir of all things, Heb. i. 2. having ordained him to be the judge cf quick and dead, Ath x 42. for unto this he was forr.ordained, hejore the foundation of the world, 1 Pet. i. ao. and determined, iioristheis, /i? betheSon of God with power, Rom. i. 4, that he mi^ht ht the firfl-born of many hrethrfn, Rom. viii. 29. I know that this is an aft eternally eftablifhed in the mind and will of God ; and fo not to be ranged in order with (he other, which are all temporary, and had their beginning in the fulnefs of time ; of ail which, this firft is the fpring and fountain,—according to that of James, A6ls XV. 18. known iin'o God are all his works front the beginning of the world': but yet, it being no unufual form of fpeaking, that the purpofe fhould alfo be comprehended in that which holds out theaccompUfhmcnt of it; aiming at truth and not exaftiiefs, we pafs it thus.

2. The 'dEi\x3i\ inauguration, or folemn admifTion of Chrlft unto his ofhce ; co??imitting all judgment unto the Son, John V. 22. making; him to be both Lord and Chrifl^ A6is ii. 36. appointing him ever his whole houfe, Heb. iii. 1,2, 3. which is that anointing cf the mofl holy, Dan. ix. 24. God anointing him with the oil ofgladnefs above his fellows^ Pra\ xlv. 7. For the aftual fetting apart ot Chrift to his office, is faid to be byunftion; becaufe all thofe holy things which were types of him, as the ark, the altar, &c. were let apart and confe-crated by anointing, Exod. xxx. 25, 26, 27. &;c. To this alfo belongs that public t.effification by innumerable angels from licaven, of his nativity ; declared by one of them to the fncphcrds, behold (faith he) ] bring you good tidings of great joy, which fliallhe unto all people ; for unto you is born this day in the city of David a Saviour, zvhich ifChrifl the Lord, Luke ii. lo, 11. which meflage was attended by, and clofcd v/ith that triumphant cxultatioii of the hoft of heaven ; Gloiy to God in the Highefl, and en earth peace, goodwill to-zvards men, yct. 14. with that redoubled voice which afterwards came from the excellent glory ; this is my beloved Scn,^ inzohom I om wcllpUafed, Matth.iii. 17. and chap. xvii. 5. 2 Pet. i. ij. If ihefe things ought to be diftinguiihed, and placed in their ow.n order, they may he confidered in thefe

. three

as eUniilly inttndcd, ty

three feveral a£l3. i. The glorious proclamation which he made oi his nativity, whznht prepared kv:i a body^ Heb. x. ^. bringing his firll begotten into the world, and Taying,-Let all did angels of God worfliip him, Heb. i. 6. and fending them to proclaim the meddge which wo before recounted. 2. Sending the fpirit vifibly in the form of a dove, to light upon him, at the time of liis baptifrn, Matth. iii. 16. when he was endued with a fulnefs thereof, for the accompiilh-ment o( the work, and diicharge of the office whercunto he was defjgned ; attended with that voice wlieieby he owned him from heaven as his only beloved. 3. The crowning of him with glory and honour ; in bis r<^lu' reef ion, afcenfion, and fitting down on the right hand of the Nhjfly on high," Heb. i. 3. fetting hiinas his King upon his holy hill of Sio?i, Pfal. ii. 6. when all power was given unto him, in heaven and in earth. Matt, xxviii, 18. ail things bang put under his Jeet, Heb. li. 7, 8. hinifeH highly exaaed, and a name given him above every name, &c. Phil. ii. 9. Ol which it pleaied hiiTi to appoint witnefTes of all foris; angels Irom heaven, Luke xxiv. 4. Acfsi. 10. the dead out of the graves, Matr. xxvii. ^2. the Apolfles among and unto the living, A61s ii. 32. with thofe more than five hundred brethten, to whom iie appeared at once, 1 Cor xv. 6. Thus gloriouily was he inaugurated into his ofHce, in the feveral acts and degrees ihereoi ; God faying unto him, It is a light tiling ihat thou JJicuUljl hi my fervant, to raife up the tribes of Jacob, and 10 refiore the. preferved of Ifrael; I will alfo give thee for a light to the Gtn-tiles, that thou mayfi be rnyfahation unto the end of the earth, Ifa. xlix. 6. * '

Between thefe two a61s, I confefs, there interceeds a twofold promife ot God : one, of giving a Saviour to his people, a Mediator, according to his former purpole ; as Gen. iii. 1 j. That the feed of the woman fhall bruife the jerpent's head ; and ihefceptrefliall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come ; and ur,to hviifhall the gathering of the people be, Gen. xlix. 10. Which he alfo fore-fignified by many lacrifices, and other types, with prophetical prediftions: for of this falvation the prophets have inquired and fear ched diligently, who prophefied of the grace that fJiould come unto you ; fearching what or what manner of time the f'pirit of Chrifi which was in them didfignify, when it teflified before hand the fufferings of Chrifi and the glory that fliould follow : unto whom it was revealed, that not unto themfelves, but unto us they did minifhr the things which arc ?13W reported

unt0

^§ The End of the Death of Chrifl

unto you by them that have preached the go [pel unto you, with the Holy Qhoji fent down from hzopuen : which things the angtls dc' fire to look into, i Pet. i. lo, ii, 12. The other is, a pro-mife of applying the benefits purchafed by this Saviour, fo defigned, to them that fhould believe on him, to be given in the fulnefs of time, according to the former promifes; telling Abraham, that in his feed the nations oj the earth fhould be hlffcd. Gen xxii. 18. and juftifying himfelf by the fame faiih, Gen. xv. 6. But thefe things belong rather to the application wholly ; which was equal both before and alter his a6uia] mifTion.

2^^y The fecond a6i of the Father's fending the Son, is the fiirnifliing of him in his fending, with a fulnefs of all gifts and graces, that might any way be requifite for the office he was to undertake, the work he was to undergo, and the charge he had over the houle ol God. There w^as indeed in Chrift, a two-told fulnefs and perfe£tion of all Ipiritual excellencies :

1. The natural all-fufficlent perfeftion of his deity, as on© with i is Father in refpeft of his divine nature : for his ^o\y vidi^ the priory of the only begotten of the Father, John i. 14. Be was in the form of God, and counted it no robbery to be equal 'With God, Phil, ii, 6 bang the fellow of the Lord of Hojls^ Zech. xiii. 7. whence that glorious appearance, Ifa. 6- 3. when the cherubims cri'd one unto another, and faid^ Holy, holy, holy, the Lord of Flojls, the whole earth is full of his glo^ ry ; and the pojls of the doors moved at the voice of him that cried, and the houfc was filled with fnoke ; and the prophet cried, mine eyes have feen the King the Lord of hofis, ver. 4. ]Even concerning this vifion, the Apoftle laith, Ifaiah faw his glory and fpake of him, John xii. 41, Of which glo* ly, EKE NOSE, he as it were emptied himfelf for a feafon, when He was found in the form, or condition, of a fervani^ lumbling himfelf unto death, Phil. ii. 7, 8. laying a'fide that glory which attended his deity ; outwardly appearing to have ncMhtx forMincr beauty, nor comelinefs, that he fhould be de-fired, Ifa. liii. 2. But this fulnefs we do not treat of; it be-•ing not communicated to him, but effentially belonging tohis perfon, which is eternally begotten of the perfon oi his Father.

2. The fecond fulnefs that was In Chrift, was a communi-lated iulnefs; which was in him by difpenfation from his father, beftovvred upon him to fit him lor his work and office, ss he was and is the Mediator between God and men, the man

Chri^

thrift Jcfus, 1 Tim. ii. 5. not as he is the Lord of hod?, but as he IS Immamiel God roifk us ; as he was a Son given to us, tailed Wonderful, Counlfilor, the mighty God. the everlafting father, the Piince of Peace, upon whofe fhoulders the government was to be, Ha. ix. 6. It is a fuhiefs of grace ; not that eflential, which is of the nature of the deity, but that \vhich IS habitual and iniufed into the humanity, as perfonal-ly united to the oiher; which though it be not abfoluteiy infinite, as the other is, yet ii extends itfelf to ail perfettions of grace, both in relpetl o\ parts and degrees. There is no grace that is not in Chrift, and every grace is in him in die higheft degree; fo that v/hatfoever the perfection of grace, either for the feveral kinds, or refpeftive a<ivancements thereof, requireth, is in him habitually by the collation of his Father, for this very purpofe, and for the accompliihment of the work defigned ; which though (as before) it cannot properly be faid to be infinite, yet it is boundlefs and endlefs; it is in him as the light in the beams of the (un, and as water in a living fountain, which can never fail; he is the candle-itick trom whence the golden pipes empty the golden oil out of ihemfelves (Zech. iv. 12,} into al! that are his; for he is the b-gintnng, the jirjl horn from the dead, that in all things he might have the pre-eminence, for It pkafed the Father that in him JJiould all fidnefs dwell. Col. i. 18, 19. in him he caufed to be hid all the treafures of wifdom and knoxoledge. Col. ii. 3, and in him dwelletk all f he fulnejs of the Godhead so mat i-k6s, Jubflantially or perfonally, v^rfe q. that of his fulnefs we might all receive, grace for grace, (John i. i6.j in a continual lupply. So that fetting upon the work of redemption, he looks upon this, in the firft place: The fpirit of the Lord God (faith hej is upon me ; becaufe the Lord hath anointed me, to preach good tidings unto the meek ; he hath fent me to hind up the broken hearted, to proclaim liberty to the captives, and the opening of the prifon to them that are hound; to proclaim the acceptable year of the Lord, and the day of vengeance of sur God, to comfort all that mourn, Ifa. Ixi. 1, 2. And this was the anointing with the oil of gladnefs, which he had above his fellows, Pfal. xlv. 7. It was upon his head, and ran dorun upon his beard, -^^^d, down to the fkirts of his cloathing, Pfal. €xxxii. 2. that every one covered with the garment of his righteoufnefs, might be made partaker of it. The Spirit of the Lord did reft upon lam, the fpint of wifdoyn and under~ flanding, the fpirit of counjel and might, the fpirit of knova. Jcdge and of the fear of the Lord, Ifa. xi. 2. and that not in

parcels

parcels and beginnings, as in us, proportioned to our rneafurc c,nd degrees ct iiiuBification ; but m a fulnefs, for he received liot (ht fpirit by meafure, John iii. 34. that is, it was not fo with him, wht^n he came to the tull meafure of the ftature of his age, as Eph. iv. 13. for otherways it v/as maniiefled in r/iHi, and collated on him by de<Trees; for he increafed in wif-dor/i and Jiatare and favour with God and maji, Luke ii. 52. Hereunto was added ail pow^r in Heavtn and in earth, which ^v^s given unto him, Matth. xxviii. 18. poiver over all JUJh, io giud eternal life to as many as the Father had given him^ John xvii. 2. Which we might branch into many particulars; but io much ihaii fuffice to (et forth the fecond a6l of God, in fending his Son.

3i/y. The third a8; of this fending, is, his entering into covenant and compa6l with his Son, concerning the work to be undertaken, and the iiTue or event thereof; of v/hich there be two parts.

1. His promife, to pro(e£l and aflift Iiim in the accom-plilliroent and perfed fu'fiiUng of the whole bufinels and dif-penfation about which he was employed, or v/hich he was to undertake. The Father engaged himfeU, that tor his part, upon his Son's undertaking this great work of redemption, lie would Rot be v/anting m any affiftance in trials, fl:ength againft oppofitions, encouragement againft temptations, and llrong confolarion in the midft ot terrors; which might be any way neceffary or requifite, to carry him on through all difficulties, to the end of fo great an employment. Upon which he undertakes this heavy burthen, fo full of mifcry and trouble; for the Father, before this engagement, requires no lefs ot him, than that he fhould become a Saviour, and be affliSledin the affiBions of his people, Ifa. Ixiii. 8, 9. yea that although he were the fellow of the Lord of hojls^ yet he fhould endure the fword that was drawn againjt him, as the 'Jh'.*jkerd oj the Jlieep, 2.tc\\, xiii. 7. treading the wine prefs alone, until he became red in his apparel, Ila. Ixi. 2, 3. yea to be Ji.iciien, fiiitten of God, and ajfliBed; wounded for our iiiiiifgrtfjloas, and bruifed for our iniquities; to be bruifed and ■put to grif, to have his foul made an offering for fin, and to hear the fn cj many, Ifa. liii. 4, 5, 10, 12. to be deftitute of comfort fo far as to cry. My God, my God, why hajl thou for^ f'len me? Pfal. xxii. 1. No wonder then, if upon this undertaking, the Lord promifed to make his mouth like a Jharp fv>:-fd, to hide him in the fnadow of his hand, to make him a ^jljfted Jhajt, ai:d if hide him in. his quiver^ io make him his

fcrvani

fnvanl in whom he would he glorified, Ifa. xIik. g, 3. Thnt ihoMgh the kings oj the eaith Jliculd jet iherrjtlvcs, and the rulers take counfel together againjl lam ; yet he. zvould Icvgh them to Jcorn^ and fet him as king upon his hcly hill cf Zicr.. Pfal. ii. 2, 4, 5. Though the builders did rejctl him, yet he fhould become the head cf the corner; to the amazcmcrd arJ 'Cijlcnifhment oJall the world, Pfal. cxviii. 22, 23. (Matth, xxi, 42. Mark xii. 10, u. Lake xx. ij. A£ls iv. 11, 12. 1 Pet. ii. 7.) yedijLewouldlayhi?!! for a fcundation, a Jlone, atri'/i Jlone, a precious corner jlone, a fare foundation, Ifa. ::xvili. 16. that whofoever fnuuld fall upon hnn, fiiould be brcherr., bt:i upon whomfoever he flwuld fall, he Jliouldgrind them tc pcui' der, Luke xx. 18. Hence aroie that confidence of our Saviour, in his grcateft and utmoft trials; h'i\ng afTurcd, by yir-fue of his Father's cnFagfiTiCnt in this covenant upon a tirity with him about «he redemption of tnan, that he would never leave him nor torlake him: I gave (faith he) my back to hhe Jmiters, and my cheeks to them that plucked off the hair, I Ind not my face from JJiame and fpitting, Ifa. 1. 6. But with what confidence (blefTed Saviour) didft thou undergo all this fhamc and foirow ? why, The Lord God will help me, therefore Jliall I not be confounded; therefore have J fd my face like a flint, and I knozv that I fhall not be cfiamcd; he is near thai jufifieth me, who will contend with me ? let us fland together ; who is mine adverfary ? let him ccme near to me ; behold! the Lord God zvill help me, xoho is he that fiall condemn me? lol they all fmil wax old as a garment, the moth fall confume them, verfes 7, 8, 9. With this afTiirance, he war brought as a lamb to the flaughicr ; and as a feep before her fiearers is dumb, fo he opened net his mouth, Ifa. liii. 7. for when he was reviled, he reviled not again; when he fiffered, he threatened not, but committed himfelj to him that judgcth righteoufy, 1 Pet. ii. 23. So that the ground of our Saviour's confidence and afTurance in this great undertaking, and 3 flrong motive to excrcife his graces received, in the utmoft endurings,- was this engagement of his Father, vmn this compaft of aflTifiance and protcilion.

2. His promlfe of fuccefs, or a good iffue out of all 1 is fufFerings, and a happy accompiifhment and attainment of the end of his great undertaking. Now of all the refl this chiefly IS to be confidercd, as direftly conducing to the bufir.efs pro-pofed; which yet v.'ould not have been fo clear, without the former confideraiions; for whatfocver it was that God pro-niifcd his Sen H^ould be iMifiile:! dvA attained by him, that certain! v

talnly was it at which the Son aimed in the whole undertaking and defigned it as the end of the work that was committed id him; and which alone he could and did claim, upon the ac-compliflimeni of his Father's will. What this was, and the piomiles whereby it is at lar^e fet forth, ye have, Ifa. xlix. Thou Jlialt be my fcrvant ffaith the Lord) to raife up the tubes of Jacob, and to refiore the prefervedof Ifrael: I zuillalfo gwt thee for a light to the Gentiles, that thou mayfi be my falvation unto the end of the earth: Kings fliall fee and artfe, princes alfo fhall zvorfhlp ; becaufe of the Lord that is faithful. And lie will certainly accomplifli this engagement: ' 1 will preferve

* ihee and give thee lor a covenant of the people, to eftablifh

* the earth, to caufe to inherit the defolate heritages; that

* tiwu mayft ^Ay to the prifoners, go forth, to thenii that are

* ill darknefs, fhew yourfelves; they {hall feed in the ways,

* fmd their paftures fliall be in all high places; thev fhall not

* liunger nor thirft, neither fliall the heat nor Sun fmite them ;

* ^'or he that liadi mercy on them, fhall lead them, even by

* the fprings of water fliall he guide them; and I will make

* all my mountains a way, and my highways fliall be exalted ;

* behold thefe fliall come from far, and lo thefe from the

* north, and from the weft, and thefe from the land of Sinim,* verfts 6, 7, 8, 9, 10, 11, 12. By all which exprefiions, the Lord evidently and clearly engageth himfelf to his Son, that he fliould gather to himfelf a glorious church of believers from among Jews and Gentiles, through all the world ; that fliould be brought unto him, and certainly fed in full pafl:ure, and refrefiicd by the fprings oi water, all the fpi-ritual fprings of living water, which flow from God in Chrifl for their everlafling lalvation. This then our Saviour certainly aimed at, as being the promife upon which he undertook the work ; the gathering of the fons of God together, their brinaing unto God, and pafling to eternal falvation. Which being well confidered, it will utterly overthrow the general ranfom, or univerfal redemption, as afterward will appear. In the fifty-third chapter of the fame prophecy, the Lord is more exprefs and punftual in thefe promifes to his Son ; aflaring him, that v.'hen he ' made

* his foul an offering for fin, he fliould fee his ft'ed, and

* prolong his days, and the pleafure of the Lord fhould

* profper in his hand; that he fliould fee of the travail of his

* foul and be farisfied ; by his knowledge he fliould juftify

* many ; that he fliould divide a portion with the great, and

* the fpoil with the llrong,* verjes 10,11, 12, He was to fee

as eternally intended, §g

bis feed by covenant, and to ralfe up a fpiritual feed untd God; a faithful people, to be prolonged and preferved throughout all generations : which how well it conliifs with their perfuafion, who in terms have affirmed, that the death of Chrift might have had its full and utmolt efFeci, and yet rione be faved, I cannot fee ; though forae have boldly affirmed it, and all the afTertors ot univerfa! redemption do tacitly grant, when they come to the affigning of the proper ends and efFefts of the death of Chrift. The pleafure a!fo> of the Lord was to profper in his hand; which what it was he declares, Heb. ii. lO. * even the bringing of many fons un-

* to glory : for God fent his only begotten Son into thd

* world, that we might live through him,' i John iv. 9. as we {hall afterward more abundant'y declare, , But the promiies of God made unto him in their agreement, and fo confe= quently his own aim and intention, may be ictn in nothing more manifeftly, than in the requeft that our Saviour niakes upon the accomplifhinent of the work about which hei Was fent; which certainly was neither for more nor lefs, than God had engaged himfelf to him for. * I have (faith he) glorified

* thee on earth, I have finiftied the work which thou gavef?: ' me to do,' John xvii. 4. And now what doth he require,; after the manifeftation of his eternal glory, of which ior a feafon he had emptied himfelf, ver. 5 ? clearly, a full confluence of the love of God, and fruits of that love, upon alll his eleft ; in faith, fanftification and glory, God gave them unto him, and he fanftified himfelf to be a facrifice tor their fake, praying for their fanftification, v. 17, 19, their prefer^ vation in peace, or communion one with another, and uriioni with God, ver. 20, 21. * I pray not for thefe alone, (that is his apoftles) but for them alfo which fhall believe on me

* through their word ; that they all may be one, as thoU Fa^

* ther art in me, and 1 in thee, that they alfo may be oiie in

* us:' and laftly their glory, v» 24. * Father> I will that they

* alfo whom thou haft given me, be \vith me where I anil, thaf

* they may behold my g'ory which thou haft given me,' A\i which feveral demands are no doubt grounded upon the fore-cited promiies, which by his Father were riiade unto hirri i and in this, not one word concerning all and every one^ but exprefsly the contrary, John xvii. q. Let this then be diligently obferved ; that the promife oi God unto his Son,; and the requeft of the Son unto his Father, are dire6fed to !his peculiar end of bringing (ons unto God. And this is the firft aft, confifting of thefe three particulars.

II. The fccond is, o\ laying upon him the punifnment of fins, every where afcribcd unto the Father: * Awake O

* (word againfJ my fliepherd, againfl the man that is my lei-

* low (faith the Lord oi hofls,) fmite the fhepherd, ai'.d the

* flieep ihall be fcatleied,' Zich. xiii. 7. What h?ie is fet down imperailvely by way of command, is in ilie go{ptl in-dicatively expounded; * I will fmi'.e (he (liepherd, and the

* flicep ofthe flock fliall befcattered abroad,' Maft. xxvi. 31.

* He was ftricken, fmitten of God, and affl 6led, yea the

* Lord laid on lilm the iniquity ot us all; yea it pleafed the

* Lord to biuife him, he haih put liim to grief/ Ifa. liii. ^, 6, 10. * He made him to be fin \ot us, who knew no hn, that

* we might be made the righteoulnefs oi God in him,' 2 Cor, V. 21. The adjunft in boih places is put for the fubjeft ; as the oppofition between his being made fin, and our being niaderightcoufnefs declareih: him who knew no fin, that is, who deferved no puniihment: him hath he made to be fin, or laid the punifliment due to fin upon him : or perhaps in the latter place, yF« may be taken for an offering or facrifice for the expiation of fin ; K am art IA anfwering in this place to the word CHATAH in the OldTeftament, which fignificr'.h both fin and the facrifice for it. And this the Lord did ; for as for Herodi Pontius Pilate, with the Gentiles and the people of Ifrael, when they were gathered together, they did nothmg but * what his hand and council determined before to

* be done,' ABs iv. 27, 28. Whence, the great fhakings of our Saviour weie in his clofe conflift with his Father's wrath, and that burthen which by himfelf he imroediately impofed on him ; when there was no hand or infirument outv.'ardly appearing to put him to any fuiFering or cruciating torment. Then * began he to be forrowful even unto death,' Matt, xxvi. 37, 38. to wit, when he was in the garden with his three choice Apoflles, before the traitor or any of his accomplices appeared ; * then was he fore amazed and very heavy,' Mark xiv. 33. That was the time, ' in the days of his flefli,' zohen * he offered up prayers and fupplications, with ilrong ' crying and tears, unto him that was able to fave him from

* death,' Heb* v. 7. which how he performed, the Apoflle defcribeth, Luke xxii. 43, 44, ' there appeared an angel

* unto him, from heaven, ilrengthening him ; and being in

* an agony, he prayed more earneuly, and his fweat was as it

* v^ere great drops of blood falling down to the ground.' Surely it was a c)ofc and firong trial, and that immediately from his Father, he now underwent; for how meekly and

chearfully

diearfully dotfi he fubmit, without any regret or trouble of Ipirif, to all the cruehv of men, and violence offered to his body; uruil this confiit't being renewed again, he cries,

* My God, my God, why haft thou forfaken me ?' And this, by the way, will be worth our obfervation, that we may know with whom our Saviour chiefly had to do, and v/hat was that which he underwent for (inners; which alfo will give Tome light to the grand Qiicry, concerning the perfons ot them tor whom he undertook all this. His iuiferings were far from con-{iftiniT in mere corporal perpeilions and affliflions; wiih fuch impreilions upon his foul and fpirit, as were the effefts and ilTues (jnlv of them; it was no more, nor lefs, than the curfe of the law of God, which he underwent tor us; * for he hath

* redeemed us 'rom the curfe, being made a curfe,' Gal iii. 13. which contained all the punifhment that was due to fm, euner in the feverity of God's juftice, or according to the exigence of that law which required obedience. That the execration of the law IhouM be only temporal death, as the law was coiifidered to be the inftrument of the Jewilh polity, and fervmg that (Economy or difpenfation, is true; but that it fhould be wo more, as it is the univerfal rule ot obedience, and the bond of the covenant between God and rr.an, is a foolilh dream. Nay, but in dying for us, Chriil did not only aim at our good, but alfo direcily died in our Head, the punilhaient due to our fm, and the chaftifement of our peace, v/as upon him ; which that it was the pains of hell in their nature and being, in their weight and preiTure, though not in tendency and continuance, (it being impoffible that he fhould be detained by death) who can deny, and not be injurious to thejudlce of God, which will inevitably infli8; thofe pains to eternity upon Tinners? It is true indeed, there is a relaxation of the law, in relpeft of the perfons fufFcring, God admitting of commutation; as in the old law, when in their fdcrifices the life of the beaft was accepted (in xt^^^^ to the carnal part of the ordinances) tor the life or the man ; this is fully revealed, and we believe it; but for any change ot the puniihment, in relpe£l of the nature ofit, where is the leaft intimation of any alteration ? We conclude then tiiis fecond a£t of God, in laying the punifhment on him for us, with that of the prophet: ' All we like iheep have gone affray, we ' have turned every one to his own wav, and the Lord hath

* laid on him the iniquity of us all,' Ifa. liii. 6. And add thereunto this obfervation; that it feems ilrange to me, that Chriil fhould undergo the pains 01 hell in their ftead, who

lay

lay in the pains of hell before he underwent thofc pains, and fliall continue in them to eternity; tor * their worm dieth ^ not, neither is their fire quenched.* To which 1 may add this dilemma to our Univerfalifls: God impofed his wrath due pnto, and Chrift underwent the pains of hell for, either all the fms ot all men, or all the fins of fome men, or fome fins of all men.^ If the Jaft, fome fins of all men, then have all liien fome fins to anfwer for, and fo fhall no man be faved ; for ir God * (hould enter into judgment* with us, though it were with all mankind for one fin, * no man living fliould be " juftified in his fight,' PfaL cxliii. 2. * If the Lord fhould 'mark iniquities, who fhall ftand?' PJal. cxxx. 3. Wc might all go to cafl all that we have, * to the moles and to

* the tsars; to go into the clefts of the rocks, and into the

* tops of the ragged rocks, for fear of the Lord, and for the ^ glory of his Majefly,' Ifa. ii. 20, 21. If the fecoiid, that is It which we affirm; that Chrifi, in their Head and room, fuffered for all the fins of all the ele£l in the world. If the fir ft, why then are not all freed from the punifhment of all their fins? You will fay, becaufe of their unbelief, they will not believe ; but this unbelief, is it a fin or not ? If not, why fhould they be punifhed for it ? If it be, then Chrifi under-v/ent the punifhment due to it, or not; if fo, then why mufl that hinder them, more than their other fins for which he died, from partaking of the fruit of his death ? If he did not, then did he not die for all their fins. Let them choofe which part they willo

C H A P. IV.

Of thefe things which, in the work of redemption, are peculiarly ■ afcrihed to the perfon oj the Son.

THE Son was an agent in this great work; concurring by a voluntary fulception, or willing undertaking of the office impofed on him; for when the Lord faid, * facrifice

* and offerings he would not, in burnt offerings and facrifice

* for fin he had no pleafure;' then faid Chrifi, ' Lo I come, ' (in the volume of the book it is written of me) to do thy

* will, O God,' Heb. x. 5, 6, 7. All other ways being re-jeftcd as infufficient, Chrifi undertaketh the tafk; * in whom' alone * the Father was well pleafed,' Matth. iii. 17. Hence he profeffeth, that * he came not to do his own will, but the ^ will of him that feat him,' John yi. 38. yea that it was

•his

* his meat and drink, to do his Father's will, and to finifii hig

* work,' John iv. 34. The firfl words that we finij recorded of him in Scripture, are to the fame purpofe: ' Wift you

* not, that I mull be about my Father's bufinefs,' Lu.ic u, 49. And at the clofe ot" all, he faith, ' I have glorified thee on -'■ earth, I have finiftied the work which thou gavell me to do' John xvii. 4. calling it every where his Father's work that he did, or his Father's will which he came to accomplifh ; with reference to the impofition, which we before treated of. Now this undertaking ot the Son may be referred to three heads. The firft being a common foundation for both the other, being as it were the means in refpeft of them as the end ; and yet in fome fort partaking of the naiure of a diftinft aftion, with a goodnefs in itfelf, in reference to the main end propofed to all three ; we fliall confider it apart. And that is,

I. His incarnation, as ufually it is called; or his * taking

* of flefh, and pitching his tent amongrt us,' John i. 14.— His being made of a woman, [GaL iv. 4.) is ufually called his Ensarcosis or incarnation; for this was the mv-fiery of godlinefs, that God ' fhould be manifefl in the flefli,' 1 Tim. iii. 16. thereby affuming, not any fingular perfon, but our human nature, into perfonal union with himfelf; for, ' for as much as the children are partakers of flefh and blood, ' he alfo himfelf likewife took part of the fame; that through ' death he might deftroy him that had the power of death, " that is, the devil,' Heb. ii. 14. It was the children that he sonfidered, the * children whom the Lord had given him,* verje 13. Their participation in flefh and blood moved hitu to partake of the fame; not becaufe all the world, all the pofterity of Adam; but becaufe the children were in that condition, for their fakes he fan6lified himfelf. Now this empiy-ing of the Deity, this humbling of himfelf, this dwelling a-mongft us, was the fole a6l of the fecond perfon, or the divine nature in the fecond perfon; the Father and the Spirit having no concurrence in it, but by liking, approbation, and eternal counfel.

II. His oblation, or offering himlelf up to God for us ' without fpot, to purge our confcience from dead works,' Heb. ix. 14, Jor * he loved us, and wafhed us from our fins

* in his own blood,' Rev. i. 5. * he loved the church, and

* gave himfelf for it. that he might fan6lify and cleanfe it,' f!.ph. v. 25, 26. taking the cup of wrath at his Father's hands due to us, and drinking it off, * but not for himfelf,' Dan. ix. 26. for, ' for our fakes he fanftified himfelf,' John

xvii.

xvii. 1?). that is, to be an offering, an oblation for fin; for ' when we were yet without flrensith, in due time Chrift died

* ior the ungodly,' Rom. v. 6. This being that which was typified by ail the infbitutions, ordinances and Sacrifices of old; which when they were to have an end, then faid Chrift,

* Lo I ccnie to do thy will.' Now, though the perfefting or ccufuinmating of thi:j oblation, be fet out in the Scripture chiefly, in refpeft of what Chrift fuffered, and not fo much in relpe£l; oi what he did; becaufe it is chiefly confidered as the means uled by thefe three blefled agents, for the attaining ot a further end ; yet in refpeft oi his own voluntary giving up himfelf, to be fo an oblation and a facrifice, without which it would not have been of any value, (for if the will of Chriilhad not been in it, it could never have purged our iinsj therefore in that regard, I refer it to his aftions. He was the ' Lamb of God, which taketh away the fin of the

* wor'd,' John i. 29. the lamb of God, which himfelf had provided for a facrifice; and how did this lamb behave himfelf in it ? With unwillingnefs and ftruggling ? No; * he

* opened not his mouth, he was brought as a lamb to the

* flaughier, and as a fheep before her fhearers is dumb, fo he ' opened not his mouth,'^^. liii. 7. whence he faith, * I lay

* down my life, no man taketh it ivom me, but I lay ii down

* of myfelf; I have power to lay it down, and I have power

* to take it again,' Jfohn x. 17, 18. He might have been cruciaied on the part of God; but his death could not have been blu oblation and offering, had not his will concurred ; but * he loved me' (faith the apoftle) * and gave himfeif for

* me,' Gal.ii, 20. Nov/<hat alonedeferves the name of a gift, which is from a free and a willing mind; as Chrift's was, when

* he loved us, and gave liimfelf for us, an offering and a fa-' crifice to God for a fv/eet fmelling favour,' Eph. v. 2. He does it chearfuliy: * Lo, I come to do thy will, O my God,* I-hb, X. 9. and fo, * bis own felf bare our fins in his own bo-

* dy on'the tree,' 1 Pet. ii. 24. Now this oblation or offering of Chrift, I would not tie up to any one thing, aftion, or pafiioii, performance or fuffering ; but it comprifeth the whole economy and difpenfation of God manifefted in the flcfh, and convcrfing among us ; with all thofe things which he performed in the days of his fl^fh, when he offered up prayers and fupplications, with ftrong cries and tears,—until ' he had/^//A' by himfelf purged our fins, and fat down on

* the right hand of the Mojefty on high,' Ihb. i. 3. ' expeft-' irig liii his enemies be made his iootftoo!,' Jtkb» x. 13, All

the

tbc whole difpenfation of his coming and adminiilerlng, nntil he had given his foul a price of redemption for many, Matt. xxvi. 28. But for his entering into the holy o'tlie hoiicf, fprinkled with his own blood, and appearing fo for ur, before the majefty of God, by fomc accounted as the continuation of his oblation ; we may refer unto,

HI. His iniercejfion for all and every one of thofc. for whom he gave himfelf an oblation. Ke did not fufFer for tbcn^, and then refufe to intercede for them ; he did net do the greater, and omit the iefs. The price of our redemption is more precious in the eyes of God and his Son, than that it fhould (as it were) be caft away on perifhing fouls ; wiihor.t any care taken of what becomes of them afterwards: nay this alfo isirnpofedon Chriff, with a promife annexed ; ' Afli of

* me (faith the Lord) and I fliall give thee the nations for

* thine inheritance, and the uttermoft parts of the earth for

* thy poflefTion,' Ffal. ii. 8. AVho accordingly tells bis dii''ciples, that he had more work to do lor tbv-m in heaven ;

* I go^ Jaithhe, to prepare a place for you, that I may come

* again and receive you unto myfelf, John xiv. 2, 3. For as the high priefl went into the fecond tabernacle nlone, on'^e every year, not without blood, which he offered for liimfelt and the errors of the people, Heh. ix. 7. fo * ChrlPi being

* come an hi^h prielt of good things to come, by his own

* blood entered in once into the holy place, having obtained

* for us eternal redemption,' Heb. ix, 11, 12. Nov/, v.list was this holy place whcreunto he entered, thus fprinkled with the blood of the covenant ; and to v/hat end did lie enter into it ? why, ' he is not entered into the holy places made

* with hands, which are the figures of the true, but into heaven

* itfeif, now to appear in the prefenceof God for us,' i>. 2a, And w^hat doth he there appear for ? why, to be our advocate, to plead our caufe v.-ith God, for the application of the good things procured by his oblation, unto all thein for whom he was an offering ; as the apofllc tells us, ' if an)' man fin, we have an advocate with the Father, even Jcfus ChriO', the righteous,' 1 fohnu. 1. why? how comes that to pafs ? he is a * propitiation for our fins,' v. 2. his being iiilasmos a propitiatory facrifice for our fins, is the foundation of his interceding, the ground of it: and therefore they both belong to tlie fame perfons. Now (by the way) we know, that Chriff refufed to pray for the world, in oppofition to his e- / lecl : • I pray for them (faith he); I pray not for the world, |

* but for them which thou haft given me,' John xvii. 9. And I

therefore *

therefore there was no foundation for fuch an interceding fof them, becaufe he was not hilAsmos for them. Again, we know the Father always hea?eth the Son; for 'I know, ' (faith he,) that thou heareft me always,' John xi. 42. that is, fo as to grant his requeft, according to the forementioned engagement, Pfal. ii. 8 And therefore, if he fhould intercede for all, all fhould undoubtedly be faved ; ' for he is able

* to fave them to the uttermoft that come unto God by him*

* feeing he ever liveth to make intercefhon for them,' Heb. vii. 25. Hence is that confidence of the apoftle, upon that interceffion of Chrift ; * Who fhall lay any thing to the charge

* of God's ele6l ? it is God that juflifieth ; who is he that

* condemneth ? it is Chrifl that died, yea rather that is rifen,

* again, who is even at the right hand of God, who alfo mak-

* eth interceflion for us,' Rom, viii. 33, 34. Where alfo we cannot but obferve, that thofe for whom he died may af-furedly conclude he maketh interceffion for them, and that none fhall lay any thing to their charge : which breaks the neck of the general ranlom ; for, according 10 that, he died for millions that have no intereft in his intercefTion, who fhall have their fins laid to their charge, and perifli under them. Which might be further cleared up, from the very nature of this interceffion ; which is not an humble deje6led fupplication, which befeems not that glorious flate of advancement which he is pofTefTed of, that fits at the right hand of the Majefly on high; but an authoritative prefenting him-felf before the throne of his Father, fprinkled with his own blood, for the making out to his people all fpiritual things that are procured by his oblation; faying, * Father, I will that

* thofe whom thou haft given mc, be with me where I am,* John xvii. 24. fo that for whomfoever he fuffered, he appears for them in Heaven with his fatisfaftion and merit. Here alfo, we mufl call to mind what the Father promifed his Son, upon his undertaking of this employment; for there is no doubt, but that for that, and that alone, doth Chrifl, upon the accomplifhment of the whole, intercede with him about; which was in fum, that he might be the captain of falvation to all that believe on him, and efFeftually bring many fons to glory. And hence it is, having fuch * an high priefl over the « houfeof God, we may draw near with the full affiirance of « faith ; for by one offering he hath perfefted for ever them

* that are fanaified,' Eeh. x. 14, 21, 22. But of this more mufi be faid afterwards.

CHAP.

as eternally intended, .j

CHAP. V.

irke peculiar aCiions of the holy Spirit in this hu/mc/s.

T N few words we may confider the aftions of that ap-eri^ JL who in order is the third in that blefTcd One, whofe til 'la thewhoJe the ^,(y5/.,W/; who is evidently Concurring ,c his owndiftincl operation, to all the feveraUhief or ^Tand parts q[ this wotk. We may refer them to three heads'^

I. The incarnation of the Son, with his plenary ainiUnce in the coarfe of "his converfation whilft he dwelt amonaU us • for his mother was found en gastri echousa, to *Miave con-* " ceived in her womb of the holy Ghofl," Matt i 18 U yoii afk with Mary, how that could be'? the an^el refolved both her and us. as far as it is lawful for us to be Acquainted with thefemyflerious things, Luke x. 35. - The Holy Giioft

inall come upon thee, and the power of the Higheft Ihall ' overaiadow thee; therefore alfo that holy thing which Ihall

be born of thee, fhall be called the Son of God/' It w^^ an overfliadowing power in the fpiric; fo called bv an allafio'^'i taken from fow.s that cover their eggs, that fo bv their warmth the young may be hatched: for. by the fole power of tl-e Spirit was tais conception : who did mcubarejcetiiu as m the be-ginnmg of the world. Now, in procefs as this child was conceived by the power ol, fo he ys2.s JiiUd zvith the fpin^ and waxed flronger in it; until having received a fulreis thereof, and not by any limited meafare in the gifts and graces ot 11, he was throughly furniflied and fitted for his meat u-i-dertaking. °

II. In his cllation or pafTicn, (for they are both tlie far^ie. with fevera refpeas. one to what he fufTered, the other tci what he Old Hich, by, and under thofe fulTerin'Js;) "th'-oudi "the eternal Spirit, he offered himfelf without%otto God '* H^b, IX. 14. Whether it be meant, of the ofFerinT himfelf a bloody fucnfice on the crofs, or his piefentaiicn ol" himfcl'^ continually before his Father ; it is through the eternal Spi^ Fit. The Willing oiTr:ng himfelf through that Spirit, waa th. eternal fiij ur.der this racrifice. v.hich made it acceptable un o Gog. Tnat which fome contend, that by the eternci Sp.nt IS here iniant G,:r Saviour's own Deity, I fee no cneau ground tor. Some Greek and Latin copies read, not a. we-commonly, PNEUMAios Ai6iMou,bat pxhl^matos HAGIGU and fo thedxibt is quite removed, and I fcenorea. 1o.> v.'hy lie may notas v. ell be faiu to '"' offer himre:/, through

F " the

" the holy Spirit;" as to be ** declared to be the Son of God, ac-** cordirii^ to the Spirit oi holinciS, by the refurre£lion from the dead," as Rom. i. 4, as alfo to be " quickened by the Spirit,'^ 1 Pet. iii. 18. The working of the Spirit was required, as well in his oblaticn as refurreftion, in his dying as quickening, III. In his reJurreBion ; of which the apoftle fpeaks, Rom, viii, 11. " Butif the fpirit oi him that raifed up Jefus from •* the dead dwell in you, he that raifed up Chrift from the «' dead fhall alfo quicken your mortal bodies, by his fpirit " that dweileth in you." And thus have we difcovered the bleffed agents and undertakers in this work; their feveral actions, and orderly concurrence unto the whole : which tho* they may be thus diftinguiflied, yet they are not fo divided, but that every one mufl be afcribed to the whole divine nature, whereof each perfon is in Jolidum partaker. And as they begin it, fo they will jointly carry along the application of it, unto its ultimate iffue and accompliihmcnt : for we muft " give thanks unto the Father, who hath made us *' meet (that is, by his fpirit) 10 be partakers of the inherit-" ance of the faints in light; who had delivered us from the *' power of darknefs, and hath tranflated us into the kingdom " of his dear Son ; in whom we have redemption through *' his blood, even the forgivenefs offms." CoL i. 12. 13, 14.

,j, ^ ^ .|.-J. .^ 4» 4» ^ .j» 4» 4, .J. ^ ^ .J. .1. <!►

CHAP. VI.

Jht means ufedby the fore-recounted agents, in this work.

OU R next employment, following the order of execution, not intention, will be the difcovery or laying down of the means in this work ; which are indeed no other but the feveral anions before recounted, but now to be confi-dered under another refpeft, as they are means ordained for the obtaining ot a propofed end ; of which afterwards. Now, becaule the feveral aftionsof the Father and Spirit, were all cxercifed towards Chrift, and terminated in him as God and man ; he only, and his performances, are to be confidered as the means in this w^ork ; the feveral concurrences of both the other perfons before mentioned, being prefuppofed as ne-cefTarily antecedent or concomitant.

I. The means then ufed or ordained by thefe agents, for the end propofed, is that whole ceconomy or difpenfation carried along to the eiid, from whence our Saviour Jefus Chrift

is called a Mediator: which may be and is ufually, as I mentioned before, diftinguifhed into two parts ; f irft, his Qula^ tion. Secondly, his intercejfion.

ijl. By his oblation, we do not defign only the particular offering oF hirafelf upon the crofs, an offering to his Father, as the lamb of God without fpot or biemiih ; when he bare our fins, or earned them up with him in his own body on the tree, which was the fum and complement of his oblation, and that wherein it did chiefly confiil: but alfo his whole humiliation, or ftatc of emptying himfelf; whether by yielding voluntary obedience unto the law, as being made under it, that he might be the end thereof to them that believe, Rom. x. 4. or by his fubjeftion to the curfe oi the law, in the antecedent mifery and fufFcring of life, as well as by fubmitting to death, the death of thecrols; for no aQion of his, as Mediator, is to be excluded from a concurrence to make up the whole means in this work.

2dly, Neither by his intercejjion, do I underfland only that heavenly appearance of his in the moft holy place, for the applying unto us all good things, purchafed and procured by his oblation ; but alfo every a6t of his exaltation conducing thereunto, from his refurre6lion, to his fitting down at the right hand of Majefly on high, angels and principalities and powers being madt fubjea unto him. Ot all which his re-furreaion (being the bafis (as it were) and the foundation of the reft; " for if he had not rifen, then were our faith " vain," 1 Cor. xv. 14. and then " are we yet in our fin,'* verfe 17, " of all men moft miferable," verfe 19.) is efpecia!-ly to be confidered, as that to which a great part of the efFe6i is often afcribed; for he " was delivered for our offences, and *• was raifed again for our juftification," Rom. iv. 25. Where and in fuch other places, by his refurreftion the whole following difpenfation, and the perpetual interceffion 0/ Chrift for us in heaven, is intended ; for " God raifed up his fon Jefus, to blefs us, in turning away every one ot us from *' his iniquities," A8s iii. 26.

il. Nov/ this whole difpenfation, with efpecial regard to the death and bloodflicdding of Chrift, is the means we Ipeak ©f; agreeable to what we faid before, of fuch, in general. For it is not a thing in itfelf defirable, for its own fake ; the deathof Chrift had nothing in it, (we fpeak of his fuffsring <iiftmguifhed from his obedience; that was good, but only as U conduced to a further end ; even the end propofed, for the manifeftation of God's glorious grace. What good was it,

that

Aj^ The End of the Death of Chrijl

that H'rod and Pontius Pilate,, with the Gentiles and people of ITrael (hould with Inch horrid villany and cruelty gather theoifelves together, againft God's " holy child Jefus whom ** he had anointed" Atls iv. 27. ? cr what good was it, that the fon of God Ihould be made fin and a curfe, to be bruifed, afflifcled, and to undergo luch wrath as the whole frame of nature, as it were, trembled to behold; what good, what beauty and farm is in aU this, that it {hould be defired in it-felf, and for it{e)f ? doubilefs none at all. It mull then be looked upon, as a mean conducing to luch an end ; the glory luflre whereof, muft quite take away all the darknels and con-fufion that was about the thing itfelf. And even fo it was intended by the bleffed agents in it, by " whole determinate " counfel and lore-knowledge he was delivered and flain, Acis ii. 23. there being done unto him, *• whatfoevcr his hand ^' and counfel had determined," Ads iv. 28. which what it was, muft be afterwards declared. Now concerning the %vhole, fome things are to be obferved :

That though the oblation and inteicejjion of Jefus Chrift, arediflinft a6ls in themfelves, and have diftinB immediate products and iffues afri.g,ned oft-times unto them, (which I ihould now have laid down, but that I mufl take up this in a-nother place ;) yet they are not, in any refpe6^ or regard, to be divided or feparated, as that the one fhould have any re. fpeft to anv perfons, or any thing, which the other alfo doth not in its kind equally refpeft: but there is this manifold uni« on between them, viz,

\fl. In that they are both alike intended, for the obtaining and accomplifhing the fame entire and compleat end propofed ; 10 wit, the efte61ual bringing of many fons to glory, for the praife of God's grace, of which afterv/ards.

2^/)', That what perfons foever the one refpe^eth, in thr. good things it obtaineth, the fame, all, and noneelfe, doth the other refpeft, in applying the good things fo obtained ; for •' he was delivered for cur offences, and railed again for *' our juftification," Rom, iv, s^. That is in brief; the ob-jeft of the one, is of no larger extent than the obj'^ft of the other: or, for whom Chrift offered himfelf, for all thcfe, and onlv thofe, doth he intercede; according to his own word, *"' for their fakes I lanftify myf^lf" (to be an oblation) " that they alfo might be fan£tified through the truth," John xvii. 1.9.

3^/)'. That the oblation of Chriff is, as it were, the foundation of his interceflion^ inafmuch as by the oblation was procured

red every thing, that by virtue of his intcrcefTion is beftowed; and that becaufe the fcle end why Chrift procured any thing by his death, was, that it might be apphed to ihen^ lor whom it was To procured. The fum is, that the oblauon and inter-ccflion of Jefus Chrift, are one entire means lor the producing of the fame effeff; the very end of the oblation being, that all thofe things which are beftowed by the intcrcefTion of Chrift, and without whofe application it (houid certainly fail of the end prooofed in it, be effefted accordingly ; fo that it cannot be affirmed, that the death or ofFermg ot Chrift concerned any one perfon or thing more, in refpeft of procuring any good, than his interceflion doth for the collating of it. For he interceding above, for all good purcbafed, and prevailing in all his interceflions, (for the Father always hears his Son) it is evident, that every one for whom Chrift died rauft actually have aoplied unto bira, all the good things pur-chafed by his death; which, becaufe it is evidently deftruftive to the adverfe caufe, we muft a little ftay to confirm it; opiy telling you, the rnair p^oof of it lies in cur following pro-pofal of alTigning the proper end. intended and e-fe61cd by the death of Chrift, fo th?r the chief proo^ muft be deferred until then. 1 fhall, now only propofe thofc reafons which may be handled apart, not rr.erely depending upon tha<:.

C H A P. VII.

Containing reafons, to prove the ohlaiion and i.p.ff.rcejjion oj Chnjt to be one entire mean^ refpeding the accomplifnnicnt of the fame propofed end; and to have the favie perfonal ok-jea,

Iv ^\ U R fift. reafon is taken from that perpetual union * _/ which ^.he Scripture mzketh of both thefe, almoft slways joining them together; and fo manifefting thofe things to be moft infeparable, v/hich are looked upon as the diftin6l fruits and efifecis of them.: '''Ery his knowledge fliall m.y •^ righteous fcrvant juftify many, for he fliall be'ar their ini'* « quities." Ifa. liii. 11. The aBual juftification of finners, which is the immediate fruit of his interceffion, certainly fol-Jov/R his bearing of their iniquities. And in the next verfc, thev arc of God fo put together, that furely none ought to prefume to put them afunder; " he bare the fin of many," (behold his oblation) ♦' and made interceflion for the tranf-

*• grefTors;

** grefTors;" even for thofe many tranfgrefTors, whofe fin he did bear. And there is one expieffion in that chapter, verfe 5, which makes it evident, that the utmoft application of all good things for which he intercedes, is the immediate effe6^ of his pafTion; " with his ftripes we are healed;" our total healing is the fruit and procurement of his ftripes, or of the oblation confummated thereby. So alfo, Rom. iv. 25. " He ** was delivered for our offences, and was raifed again for our *'jullification ;" for whofe offences he died, ior their juftifi-cation he rofe; and therefore if he died for all, all muff alfo be juftified, or the Lord faileth in his aim and defign, both in the death and refurreftion of his Son; which though fome have boldly affirmed, yet for my part I cannot but abhor the owning ot fo blafphemous a fancy. Rather let us clofe with that ot the apoffie, grounding the affurance of our eternal glory and freedom from all accufations, upon the death of Chrift, and that becaufe his intercefTion alfo for us doth in-feparably and necelTarily follow it; " who" (faith he) ** fhall •' lay any thing to the charge of God's eleft ?" (it feems alfo, that it is only they for whom Chrift died ?) '* it is God *' that juftifieth; v/ho is he that condemneth? it is Chrift that *' died," (fliall none then be condemned for whom Chrift died? what then becomes of the general ranfom ?) "yea *' rather who is rifen again, who is even at ihe right hand of •' God, who alfo maketh intercefTion for us," Rom. viii. 33, 14. Here is an equal extent of the one and the other; thole perfons who are concerned in the one, are all of them concerned in the other. That he died for all, and inteicedeth only for fome, t^ill fcarcely be fquared to this text; efpccial-ly confidering the foundation of all this, which is fverfe 32) that love of God which moved him to give up Chrift to deatti for us all; upon which the apoftle infers a kind of impofTi-bility in not giving us all good things with him ; which how it can be reconciled with their opinion, who affirm that he gave his Son for millions, to whom he will give neither grace nor glory, I cannot fee. But we refl in that of the fame apoftle; " when we were yet without ftrength, in due " time Chrift died for the ungodly," fo that " being juftified *• by his hlood, we fhall be faved from wrath through him," E,om. v. 6, 9. The fame connexion between the oblation and intercefTion of Chrift, with their fruits and effe6b, being intimated in very many other places.

II. To cffdr and to intercede, to facrifice and to pray, are both ^Eh ot the fame Tacerdotal office, and both required in

him

him who is ii prie]} \ fo that if he omit either of ^hefe, he cannot be a faiihiu! pnejl for them ; it other he do i>ot offer for them, or not intercede for the fiiccefs of his ob'aiKni on their behalf, he is wanting in the diicharge oihis office by him undertaken. Bova thefe we find conjoined (as before) in Jefus Cliiill, 1 John ii. 1. 2. " If any man fm, v/c have " an advocate with liie Father, Jefus Clirift the righteous, and ** he is the propitiation for our fins :" He muft be ;':n advocate to intercede, as well as offer a propitiatory facrifice ; if he will be fuch a l^.erciful/^^^/^ priejl over the houfc of God, as that the children fhould be encouraged to go to God 07 him. This the apolfle exceedingly clears and evidently proves, in the epillle to the Hebrews j defcribing the prief't-hoodof Chriftin the execution thereof, to confiltin ihefc two a6ls, of offering up hirafelf in and by the ffiedding of his blood, and interceding for us to the utmoft : upon the rer-formance of both which, he prefl'eth an exhortation to draw-near with confidence to the throne of grace ; for, " he is " come an high-priefl: of good things to come, neither by " the blood ot goats and calves, but by his own blood he en-*' tered in once into the holy place, having obtained for us *' eternal redemption," cha^. ix. 11, 12. His bloody oblation gave him entrance into the holy place not made with hands, there to accomplifh the remaining part of his office ; the apoffle comparing his entrance into heaven for us, with the entrance of the high prieff into the holy place, with the blood of bulls and goats upon him, verfc 12, 13. (which doubt. lefs was to pray for them in whofebehalfhe had offered, t/6^r/? 1.) fo prefenting himfelf before his Father, that his former oblation might have its efficacy. And hence it is faid to have APARABATON HI EROSYN EN an unchangeable priefthood, becaufehecontinuethever, Hd. vii. 24. i^o being " able to " fave them to the tittermoff, that come unto God by him," verft 25. wherefore we have *•' boldnefs to enter into the *• holieft, by the blood of Jefus," chap. x. 19. So then it is evident, that both thefs are aBs of the fame prieffly office in Chrift ; and if he perform either of them for any, he muff of neceffity perform the other for them alfo ; for he will not ex-crcife any after duty of his prieftly funftion, in their behalf for whom he is not a prieff; and for whom he is a prieff, he muft-perrorm both, feeing he is faithful in thedifchaVge o\. his funaion to the utmoft, in the behalf of the finners for whom he undertakes. Thefe two tiien, oblation uuiinUrceJfiGn, muft m refpeQ of their ohjeas be cf equal extent, and can by no means

be

be feparatcd. And here by the way, (the thing being by this argument in my appichenfion made fj clear) I cannot but demand ot thofe who oppufe us about the death ot Chrift, whether they will fullain thjt he intercedeth for a!!, ornot? If not, then they make him but half a prieft: it they wiil, they muil be ne-ceffitated either to defend this error, that all (hall be faved; or ov/n thisblafphemy, that Chrift is not heard of his Father, nor can prevail in his interceffion; which yet the faints on earth are fure to do, when they make their fupplicaiions according to the will of God, Rom. viii. 27. 1 John v. 14. Befidcs that of our Saviour it is exprefsly faid, that the Father " always heareth him," John xi. 42, And if that were true, v;hen he was yet in the way^ in the days of his flefh, and had not finiflied the great work he was fent about ; how much more (htnnow^ when, having done the will and finiihed the work of God, he is fet down on the right-hand of Majefty on high, defning and requefting the accornplifning of the promifes that were made unto him upon his undertaking this work; ofv/hich before.

III. The nature of the intercefTion cf Chrift, v/ili alfo prove no lefs than what we alTert; requiring an unfeparable conjun6lion betv/een it and his oblation ; for as it is now per-fe6ied in He.5ven, it is not an humble dejetiion of himfelf, with cries, tears and fupplications; nay it cannot he conceived to be vocal^ by the way of intreaty; but merely reai^ by the prefentation of himfelf fprinkled with the blood of the covenant before the throne of grace in our behalf. *' For Chrift ** (faith the apoftle) is not entered into the holy places made *• with hands, but into heaven itfelf, now to appear in the prefence of God for us, thb. ix. 24. His intercelLon there, is an a/;j&<?^m^ for us in heaven, in the piefence of Gad; a demonftration of his facred body, wherein for us he fufter-ed. For (as we faid before) the apoftle, in the ninth to the Hebrews, compares his entrance into heaven for us, unto the entrance of the high-pricit into the holy place, which was with the blood of bulls and goats upon him, verf 1?,, 13. our Saviour's being wiih his own blood ; fo prefenting him-lelf, that his former oblaiion might have its perpetual efficacy, until the many Sons given unto him are brought to glory. And herein his intercejjion covAi^Xtih ;ht\v\g nothing (as it were) but his oblaticn continued. He was a Lamb *' flain *' from the foundation of the world," Rev. xiii. 8. Now, his interceftion beiore his aQual obhtion in the fulnefs cf time, being noihing but a pvefeniing of the engagcirienL that

was

as a^ually accomplijiicd, .49

Was upon him for the work in due time to be acccmplifherl; certainly (hat which follows it, is nothing but a prcfen^ing of what according to that engagement is fulfilled ; To that it is nothing but a continuation of his oblation, in rcquirin^j, bv remembrance, and declaration of it, thole things wiiich by it were procured. How then is it polTible, that the one ot if.efe ihould be of larger compafs and extent than the other ? Can lie be laid to off.'r for them for whom he doth not intercde ? when his intercejjion is nothing but a prefenting ol his oblation in the behaltof them for whom he luffered, and for tlie beftowinjrof ihofegood things which by that were purcha: d, IV. Again, if the oblation and dea'h of Chrift procured and obtamed that every good thing fhould be beftowed, which is aftually conferred by the intervening of his intercfjjion^ then they have both of them the fame aim, and are both means tending to one and the fame end. Now tor the proof of this fuppofal, we mult remember that which wc delivered before, concerning the compad and agreement that was between the Father and his Son, upon his voluntary engaging of himfelf unto this great work of redemption ; for upon that engage-iment, the Lord propofed unto him as the end of his (ufTer-ings, and promifed unto him as the reward of his labours, the fruit of his defervings, every thing which he afterwards in-tercedeth for. Many particulars I before indanced in; artd therefore now, to avoid repetition, will wholly omit them, Tefering the reader to chaptsr iii. for fatisfa61ion„ Only I fhall demand, what is the ground and foundation or our Saviour's intercejjion ? Underftanding it to be by the way of entreaty either virtual or formal, as it may be conceived to be either real or oral, for the obtaining of any thing ; mufb it not reft upon fome promife made unto him ? or is there any good bellowed, that is not promifed ? Is it not apparent, that the interceflion of Chrift doth reft on fuch a promife. as Ffal. ii. 8, '* Afk of me, and I fhali give thee the heatheii " for thine inheritance,^" &c. Now, upon what connderatiori was this promife and engagement made unto our Saviour ? Was it not for his undergoing of thataboat which " the kings " fet them.'elves, and the rulers took counfel together againlt: " him," ver/e 2. v/hich the apoftles interpret of Herod and Pontius Pilate with ihe people oj the Jews^ profecutint^ hitn to death, and doing to him " whatfoever the band and coun-*' fel of God had determined before to be done," Atls iv. 27,' 28. The interceflion of Chrift, then, being founded on promifes made unto him ; and thefe promifcs being nothing

G bw^

^o The End of the Death of Chrijt

but an engagement to bellow, and aftually collate upon tberm for whom he fuiTered, all thcfe good things which his death and ^/'/fl/z^/z did merit and purchafe, it cannot be, but that he intercedethfor ail for whom he died, that his death procured all and every thing which upon his inttrctjfion is he-flowed ; and until they are beftowed, it hath not its lull fruits and effefts. For that which Ibme fay, viz. that the death ot Chrift doth procure that which is never granted, we {hall fee afterwards, whether it doth not contradift Scripture, yea, and common fenfe.

V. Further, what Chrift hath put together, let no maa prefumeto put afunder; diftinguifh between them they may, but feparate them they may not. Now thefe things concerning which we treat, (the ablation and interceflion ol Chrift) are by himfelf conjoined, yea united, John xvii. For there, and then, he did both oflfer and intercede; he did then as perfeftly offer himfelf, in refpeft of hi« own wil! and intention (verfe ^) as on the crols ; and as perfeftly intercede, as now in heaven. Who then can divide thet'e things, or put them afunder ? Efpecially confidering, that the Scripture affirmeth that the one ot them without the other would have been unprofitable, iCor.^v. 17. For complete remiffioii and redemption could not be obtained for us, without the entering ot our high prieft into the moft holy place, Hth> ix. 12.

VL Lailly, a feparating and dividing of the death and in-tercefTion of Chrift, in refpeft ot the objeBs of them, cuts off all that confolation which cny foul might hope to attain, by an aifurance that Chrift died tor him. That the doarine of the general ranfom is an uncomfortable doBrine, cutting all the nerves and fmews of that ftrong confolation which God is fo abundantly willing that we fhould receive, fhall be efteiwards declared; for theprefent I will only Ihew, how-it cuts off cur comfort in this particular. The m.ain foundation of all the confidence and affurance, whereof in this life we may be made partakers, (which amounts to joy unfpeaka-ble and full of glorv) arifeth from this ftria connexion of the oUalion and intercejjion of Jefus Chrift ; that by the one he ha*th procured all good things for us, and by the other he will procure them to be aBu^illy beftowed ; whereby he doth never leave our fms, but follows them into every court, until rhev be fullv pardoned and clearly expiated, Hcb. ix. 26. He will never leave us, until he hath faved, to the uttermoft, them that come unto God by him. Hijl^leaih, without his

refurre£tion^

AS eRually dccomplijhcd, c i

refurre6lion, would have profited iis nothing ; all our faith in him had been in vain, i Cor, xv. 17, So that feparated from it, with the interceffion following, either in his own intention, or in the feveral procurements of the one and the other, it will yield us but linle confolarion ; but in this cor*-nexion, it is a fure bottom for a foul to build upon, li^b. vii. 25. What i^ood will it ^o me, to be perfuaded that Chrift died for mv fins, if, notwithilanding that, my fins may an-pear againft me for my condemnation, where and when Chrift will not appear for my juflification ? If you will afk with the apoftle, *' Who is he that condemneth, it is Chrifi, " that died?" Rom. viii. 34. It may eafily be anfwered ; -vhy, God by his law may condemn me, notwithftanding Chrift's ^y'mg for me ! Yea but faith the apoUle, *' he is rifen airam, !" and fittethat the right hand of God, making intercefTion " for us;" he refls not in his death, but he wi»l certainly make interceffion for them for whom he died, and this along gives firm confolation ; our fins dare not appear, nor any oi our accufers againft us, where he appeareth for us. Cavillingr objeftions againft this text, (hall be afterwards confidered; and fo I hope I have fufficiently confirmed and proved, what in the beginning oi this chapter I did propofe, about the identity of the objeft of the oblation and intercefTion qI Jefus Chrift.

CHAP. VIII.

ObjeBions againji the former propofal, anfwered,

BY what was faid in the laft chapter, it clearly appeareth, that the oblation and interceffion of Chrift are o\ equal compafs and extent, in refpeft of their objefts, or the per-fons for whom he once oflFered himfelf, and doth continually intercede; and lo are to be looked on, as one joint mean for the attaining of a certain propofed ^w^; which what it is, comes next to be confidered. But becaufe I find fome oh-jeftions laid by fome againft the former truth, I muft remove them before I proceed ; which I fhall do, as a man removeth dung, until it be all gone.

The fum of one of our former arguments, was, that to fa-crifice and intercede belong both to the fame perfon as high prieft; which naine none can anfwer, neither hath apy performed that office, untH^oth by him be accomplifhcd; where.

fort

^,2 The End of the Death of Chrtfl

fore cur Saviour being the moft abfolute, and indeed only true High Prieil, in whom were really all thofe perfeftions which in others received a weak typical reprefentation, doth perform both thefe in the behalf ot them for whofe fakes he was fuch. An argument not unlike to this, I find by fome undertaken to be aiiiwered ; being in thefe words propofed : Tlie ranfom and intdialion oj Chrijl^ is no larger than his ojice^ of pnejl, frophct, and king ; hut thefe ojices ptrtain to his church and chojen, thzrfore his ranfom pertains to them only.

The intention and meaning of the argument, is the fame with what we propoled, viz. That Chrifl offered not tor them for whom he is no priefl; and he is a priefl only for them for whom he doih alfo intercede. If afterwards 1 fhall have ©ccafion to make ufe ot this argument, I fhall, by the Lord's affillance, give more weight and flrength to it, than it feems to iiave in their propofal, whofe interefl it is to prefent it as ilighily as pofTible, that they may feem fairly to have waved 3t; but the eC'afion, fuch as it is, let us look upon.

This (faiih the anfwerer) is a foher ohjeEiion ; which friendly term, I imagined at firll he had given this reafon, becaufe he found it kind and eafy to be fatisfied; but reading the an-iwer, and finding that, fo wide from yielding any colour or appearance ot what was pretended, it only lerved him to vent fome new weak and talle conceptions; I imagined that jt inuft be fome other kindnef^,, that caufed him to give this pbj-rfction .'as i^.e cal s iij fo much milder an eniertainmentj, than thofe oilers which equally gall him; which hear nothing but, this is horrid, that biafphemy, that deteflable, abomi-nab e and talfe; as being iiideed, by thofe of his perfuafion, Fieiiher to be endured nor avoided. And at length 1 conceived, that the reafon of it was intimated in the fiift words ot his pretended anfwer; which are, that this objeSlion dotk riot deny the death of Chrifl for all 7nen, but only his ranfom and mediation for oil men. Now truly if it be fo, I am not of his judgment; but fo far from thinking it a fober objection, that I cannot be perfuaded that any man in his right wits ,^ would once propofe it. That Chrifl fhould die tor all, and yet not be a raniom for all, (himfelf affirmmg, that he came lo " give his life a ranfom for many," bAatt. xx. 28.) is to me a plain contradi61ion. The death of ChriO, in the firft mofl general notion and apprehenfion thereof, is a ranfom* Nay do not this anfwerer, and thofe who are ot the fame per-fuafion fvith him, make the raniom of as lar^re extent, as any |bing in or about or following the de|lh of Cbrifl? Or have

as ailually accomplijhtd. ^a

they yet fome further diftin£lion to make, or rather divlfion, about the ends oF the death of Chrift ? As we have heard already, for fome he not only paid a ranfom, but aifo inter-cedeih tor them, which he doth not for all for whom he paid a ranfom; will they now go a ftep backwards and fay, that ior fome he not only died, but alfo p-riid a ranfom for them, which he did not for all for whom he died ? Who then were thele that he thus died for? they muft bclome beyond all and every man; for as they contend, for them he paid a ranfom ? But let us fee what he fays further; in fo eafy a caule as this, it is a fhame to take advantages.

I. The anfzuer to this ohjeSlion (faith he) is eafy and plain in the Scripture; for the mediation of Chrijl is both more general, cs he ts the Mediator between God and men, i Tim. ii. 5. and more efpeaally, as he is the NLdiator oj the New Tejlament, that they which are called may receive the promife of eternal inheritance, Heb. ix. 15. According to that, it is /aid he is the Saviour of all jnen, efpecially of thofe that believe, 1 Tim. iv. 10. So in all the offices of Chrijl, the prief, the prophet, the king ; there is that which is more general, and that which is more fpecial and peculiar. And,

ijl. This is that, which he calls a clear and plain anfwer from the Scripture, leaving the application of it unto the argument, to other men's conjeaure ; which, as far as I can conceive, mufl be thus, viz. It is true, Chrift paid a ranfom for none but thofe for whom he is a Mediator and Prieft; but Chnft is to be confidered two ways; Firft, as a general Mediator and prieft for all; Secondly, as a fpecial Mediator and prieft for fome; now he pays the ranfom as a general Mediator. This I conceive, may be fome part of his meaning; for in itfelf, the whole is in expreflTion fo barbiJious and remote from common lenfe, in fubftance fach a wild unchrifti-an madnefs, as contempt would l^ar better fuitii, than a reply. The truth is, fenfe and expreflion, in men who from their manual trades leap into the office of preaching, and employment of writing, I know no reafon why we fliould expe£^ ; only it can never enough be lamented, that wildnefs, in fuch tattered raggs, fhould find entenainment, whilft fobcr truth is fhut outol doors. For what, 1 pray you, is the meaning of this diftinftion ; Chrift is either a general Mediator between God and man, or a fpecial Mediator of the New Tef-tament ? Was it ever heard before, that Chrift was any way a Mediator, but as he is fo of the New Teftament ? A Ivle-fuaior is not of one ; all rnediation rcfpc6ls an agreement of V fever al

fevcral parties, and every mediator is the mediator of a covenant. Now, if Chrill be a Mediator more generally, then a$ he is fo of a covenant ; of what covenant, I befeech you, was that ? Of the covenant of works ? Would not fuch an af-fertion overthrow the whole Gofpel ? would it not be derogatory to the honour of Jefus Chrift, that he fliould be the Mediator oFa cancelled covenant ? Is it not contrary tq Scripture, affirming him to be a furety (not of the firft) but of a better Teftament ? lieb. vii. 22. Are not fuch bold afierters, fitter to be catechifed than to preach ? But we muft not let it pafs thus ; the man harps upon fomething that he hath heard from fome Arminian do61or, though he hath had the ill hap, fo poorly to make cut his conceptions? Wherefore being in foine meafure acquainted with their evafions, which they colour with thofe texts of Scripture which are here produced, I (hall briefly remove the poor fhift, that fo qur former argument ma)' ftand unfliaken.

The poverty of the anfwer, as before exprefled, hath been fuSicienily aheady declared. The fruits of Chrill's medi|a-tion have been diflinguiihed by fome, into thofe that are more general, and thofe which are more peculiar ; which in fome fenfe may be tolerable ; but that the offices of Chri/l fhould bcfaid to be either general or peculiar, and himfelf in relation to them fo confidered, is a grofs unfhapen fancy. I anfwer then to the thing intended, that we deny any fuch general mediation or iun6lion of office in general, in Chrift, as iliould extend itfelf beyond his church or chofen. It was his church which he *' purchafed with his own blood," AEls xx. 28. His church that " he loved and gave himfelf for it, *- that he might fanftify and cleanfe it with the wafhing of " water by the word, that he might prefent it to himfelf a « glorious church," Eph, v. 25, 26, 27. They were his fhtep whom he laid down his life for, John x. 15. And '" he appeareth in heaven for us," Bch. ix. 24. Not one word of mcdiatinfT for any other, in the Scripture. Look upon his incarnation; it wasbecaufe ihtchildren were partakers offlefh and blood, Heb. ii. 14. not becaufeall the world vj^^ fo. Look upon his oblation ; " for their fakes," (faith he, thofe whom thou half given me) "I fan£lify myfelf" Job xvii. 19. that is to be an oblation, which was the work he had then in hand. Look upon his reruric£ficn ; he died for our fins and rofe for jr.ifification, Rom. iv. 25. Look upon his afccnfion ; ** I go ♦* (faiLh he) to my Father and your Father, and that to pre-" pare a plac« for you, John xiv. $*. Look, upon his perpetu-

• ' '* ate4

as adually accomplijlied. J,5

«* ated intercefllon ; is it not to " (ave to ihe uttermofl them *♦ that come unto God by him," Heb. vii. 25. Not one word of tins general niediation for all. NdV, if you will hear him-felf, he denies in plain terms to mediate for all; tor "I pray " not" Idi'.h he, " tor the world, but for them which thou « haft aiven me," John xvii. 9, But,

2i/7v. Let us fee vvhat is brought to confirm this diftin6^io>n,

1. The text 1 lim ii. 5. ia quoted tor the maintenance ihereof J " for there is one God and one Mediator between *• God and men, the man Ch. id Jefus." What then I pray ? whaf will be concluded hence ? Cannot Chrift be a Mediator between God and men, but he mud be a Mediator for all men ? are not the ele£l men ? do not tke children partake of flefn and blood ? doth nor his church confift of men ? Whit reafon is there to affert cut of an indefinite propofiiion an univerfal conclufion? Becaufe Chriit was a Mediator for men, (which were true, had he been fo only for his apofties) fliall we conclude therefore, he was io for ^//men ? apagt nu-gas.

2. But let us ke ano:ber proof, which hap'y may give more ftrength to the uncouth diftinftion v;e oppofe ; and that is 1 Tim. IV. 10. *' who is the Saviour of all wen, especially ** of thofe that believe." H:id it been, who is the Mediator of all men, etpecially of them that believe, it had been more likely; but O the co'nfciences, or at leaft «lie foreheads of thefe men \ Is there any word here fpoken of Chrift as Mediator ? Is it not the living God in whom we truft, that is the Saviour here mentioned, as the words going before in the fame verfe are ? and is Chrift called fo, in refpcB of his mediation? That God the Father is oiten called Saviour, I fhewed hefore; and that he is here intended, as is agreed upon by all found interpreters; fo alfoit is clear, frurn the matt-r in hand, which is the protefting providence of God ; genci ai towards all, fpecial and peculiar towards his church. Thus is he laid to y^tt/^ man and beaft, Py^/. XXXvi. 6. anthropo'JS l-^Ai KTENE soSEis KYUIE; rendering the Hebi-ew TO-SHIAH by SOSEIS, thou fhalt fave or preferve. It is Go ], then, that is here called the Saviour of all; by deliverance and proteftion in danger, of which the apolile treats; and that by his providence, which is peculiar towards believers; lirA wiiat this makes for an univerfal mediation, I know not.

Now, the very context in this place will not admit or any other interpretation. • For the words render a reafon vAvy, EOtv/ithftaridsng all the injury and reproaches wherewith ti;e

people of God are continually affaulted, yet they {hould chear'« fully go forward, to run with joy the race that is fet betore them; even becaufc, as God preferveth all, (" for in him we *' live and move, and have oui being," A8s xvii. 28. PfaL cxlv. I4, 15, 16.) fo that he will not fuffer any to be injured and unrevenged, [Gen. ix. 5.) fo is he efpeciajly ihe prelerver of them that do believe, tor ihey are as " the apple of his " eve," Zexh. ii. 8. Deut. xxxii. 10. So that il he (houid fuffer them to be preffed for a feafon, yet let them not let go their hope and confidence, nor be weary of well-doing, but Hill reft on and truft in him. This encouragement being that which the apoftle was to lay down ; what motive would it be hereunto, to tell believers, that God would have thofe faved, who neither do, nor ever will, or fhall believe? That I lay-nothing how Ifrange it feems, that Chriil fhould be the Saviour of them who are never faved, to whom he never gives grace to believe; for whom he denies to intercede, John xvii. g. which yet is no fmall part of his mediation, whereby he faves finners. Neither the fubjeft then, nor the predicate of the proportion, (He is the Saviour of all men) is rightly apprehended, by them who would wrell it to the maintenance of univerfal redemption. For the fubje£l He, it is God the Father, and not Chrift the Mediator; and for th« predicate, it is 2iprovidential "^i^itxvd.non, and not apurchafed falvation, that is intimated ; that is, the providence ot God, protefting and governing all, but watching in an efpecial manner for the good of them that are his, that they be not always unjuftly and cruelly traduced and reviled, with other preffures, is what the apoftle here refts upon ; as alfo he (hews that it was bis courfe to do, 2 Cor. i. 9, 10. " But we had the fentence of *' death in ouiielves, that we fhould not truft in ourfeivcs^ *• but in God which raifeth the dead ; who delivered us from *' fo great a death, and doth deliver, in whom we truft, that " he will deliver us;" for he is the Saviour of all men, ef-pecially of them that do believe.

If any fhall conceive, that thefe words (becaufe zoetrujl in the living God, who is, &c.) do not render an account ol the ground ot P^w/'j confidence, in going through with his labours and affliftions, but rather are an exprefTion of the head and fum of that do£trine, for which he was fo turmolied and alflifted, 1 will not much oppofe it; for then alfo, it includes nothing but an afTertion of the true God and dependence on him ; in oppofition to all the idols of the Gentiles, and other vain conceits, whereby they exalted themfeves mto the throne

of

oF the Mod High. But that Chrift fhould be fald to be a Saviour (i.j of thofe who are never faved from their fins, as hefaves his people, Matt. i. 21; (2.) of thofe who never hear one word of (aving or a Saviour; (3.) that he fhould be a Saviour in a twofold fenfe, [1.] for all, [2.J for believers; (^.) that to beheve, is the condition whereby Chrill becomes a Saviour in an efpecial manner unto any, and that condition not procured nor purchafed by him; that this, 1 lay, is the lenfe of this place, credat Jadaus Apdla. To me nothing is more certain, than that to whom Chrift is in any fenfe a Saviour in the work of redemption, he faves them 10 the ut-termoft from all their fins of infidelity and difobedience; with x\\^ faving of grace here, and glory hereafter.

II. Further attempts alfo there are, to give ftrength to this evafion, and fo to invalidate our former argument; which I inuft alfo remove :

" Chrifl (fay they) * in fome fort intercedeth and putteth *' in for tranfgrefTors, even the fons of men, yet in and of the *' world; that the Spirit may fo ftill unite and blefs thofe that *' believe on him, and lo go forth in their confefiions and con-*' verfations, and in the miniftration of his gofpe! by his ferv-*' ants, that thofe among whom they dwell and converfe •' might be convinced and brought to believe the report of " the gofpel, Ifa, liii. 12. As once, Luke xxiii. 34. As " himfelf left a pattern to us, John xvii. 21, 23. That lo, *' the men of the world might be convinced, and thefe con-*• vinced allured to Chrift, and to God in him. Matt. v. 14, *' 15, 16. Yea fo, as that he doth in fome meafure enlighten *' every man that cometh into the world, John i. 9. But in ** a more fpeciai manner doth he intercede, &c."

Here is a twofold interceflion of Chrift as Mediator: t. For all finners, that they may believe; (for that is it which is intended, by the many cloudy exprelBons wherein it is involved) 2. For believers, that they may be faved. It is the firft member of the diftinftion, which we oppofe; and therefore muft infift a little upon it.

\]l. Our author faith, it is an interceding in fome fort: I afk, in what fort ? is it diredly, or indire61ly ? is it by virtu of his blood, fhed tor them, or otherwife ? is it with an intention and defire to obtain for them the good things interceded for, or with purpole that they fhouid go without them ? is it for all and every man, or only for thofe who live in the outward pale of the church ? is faith the thing required for

H them,

* More'i Univerfalitj of Grace,

them, or fometbing elfe ? is that defired abfolutely, or upoB fome condition ? All which queries muft be clearly anfwered, before this general intercetTion can be made intelligible.

1. Whether it be diretlly, or indirettty, and by confe-quence only, that this interceirion alter a fort is ufed ? For that thing interceded for is reprefented, not as the immediate ilfue or aim oi the prayer ot Chriit, btit as a reflex, arifing from a blt-ffing obtained by oihers; for the prayer let down, is *' that God would fo blefs believers, that thole amongft •' whom they dwell may believe the report of the gofpel;" it is believers that are the dire£t obje6l of this interceflion, and others only glanced at through them. The good alfo fo defired for them is confidered, eitlier as an accident that may come to pafs, or follow the fiourifhing of believers, kata SYMBEBeKOS ; or as an end intended fo be accompliib-ed by it; if the firft, then their good is no more intended than their evil; if the latter, why is it not efiFe6led ? why is not the intention of our Saviour accomplilhed ? is it for want of wifdom to choofe fuitable and proportionable means to the end propofed, or is it for want of power to effeft what he intendeth ?

2. Is it by virtue of his blood, {bed for them, or otherwife ? It it be ; then Chrift intercedeih for them, that they may enjoy thofe things which for them by his oblation he did procure : for this it is, to make his death and bloodfhedding to be the foundation q\ his inlerceffion. Then it follows, that Chrift by his death procured faith lor all; becaufe he interced-eth that all may believe, grounding that intercefTion upon the merit of his death. But, (1) This is more than the alfertors of univerfal redemption will fuftain : amon^ all the ends of the death of Chrift by them afligned, the effe61;ual and infalli-sble beftowing of faith on thofe for whom he died, is none^ {2) If by his death he hath purchafed taith for all, and by in-tercefSun entreaieth for it; why is it not aftually beftowed on them ? is not a concurrence of both thefe fufficient for the makiiig out of that one f[3iritual bleffing ?—But if it be not founded en his death and bioodfhedding ; then we defire, that they ihould defcribe unto us this interceflion of Chrift, differing from his appearing for us in heaven fprinkled with his own blood.

3. Doth he intercede for them, that they fhould believe ; with an intention or defire that they fhould do fo ; or not ? If not, it is but a mock interceflion, and an intreaty for that which he would not have granted; iffo ; why is it not ac-

complifhed ?

as aSIual/y accomphJJied, c*

•orapIJfhed ? Why, do not all believe ? yea. if he died frr all, and pravedforall that they might believe ; why are not all faved ? for Chriil is always heard of his Father, 7ohn xi. 42. ^

4. Is it for all and every one in the world, that Chrift makes this interceffion ; or only for ihofe who live within the pale o[ the church? If only for ihofe latter; then this doth not prove a general interceffion for all, but only one more large than that for believers : for if he leaves out any one in the world, the prefent hypothtfis falls to the ground. If for all: how can it confift in'that petition, that the fpirit zuould fo Uad, guide and blefs hduvers, and /o gojortk in the mimftralion of the gofpd by his Jervants, that others (that is all and every one in the world) may be convinced and brought to believe ? How, I fay, can this be fpoken, with any reference to thole miiiions of fouls that never fee a believer, that hear no repoit of the gofpel ?

5. L'^this interceffion be for faith, then either Chrift inter-cedeth tor it abfolutely, that they raay certainly have it; or upon condition ; and that, either on the part of God, or man. It abfolulely, then all do aaually believe ; or that is not true, the Father ^ia'^yj/^^r^rj him, John ya. 42. If upon condition on the part of God ; ircan be nothing but this, if he zcill or

Jleafe. Now, the adding of this condition may denote in our Saviour two thmgs: (1.) A nefcience of what is his Father's will, in the thing interceded for; which cannot ffand with the unity of hisperfon, as now in glory ; and cannot be, be-caufe he hath the afTurance of a promife to be heard in what ever he ail^eth, Pfal. ii. 8. Or. (2.) An Advancement of his Father's will, by fubmifTion to that, as the prime caufe of the good to be beffowed ; which may well itand with ab-foluteinttrcefTion, by virtue v/hereof all muff believe. But next, is it a condition on the part of thofe for whom he do:h intercede ? Now I befeech you, what condition is that : where in the Scripture affigned ? where is it faid, that Chrift doth intercede for men that they may have faith, if they do fuch and fuch things ? Nay, what condition can rationally be afhgned of this defire ? Some often intimate that it is, if they /offer the Spirit to have its work upon their hearts, arJ o-bey the grace of God: now what is it to obey the grace of God? is it not to believe? therefore it Teems, that Chrifl inter-cedeth for them, ibar they may believe, upon condition that they do believe. Oihcrs more cautioufly ailert the good ufmg of the means of grace, that tbey do enjoy, to be the ccndition upon

which

which the benefit oF this Intercenion doth depend: but again, (i.) What is the good ufing ot the means of grace, but afub-mitiing to them, which is beHeving; and fo we are asbeiore. (2.) All have not the means of grace, to ufe well or ill. (3.) Chrift prays that they may ufe the means of grace well ; or he doth not : if not, then how can he pray that they may believe ; feeing to ufe well the means ot grace, by yielding o-bedience unto them, is indeed to believe ? if he do, then he doth it abfolutely, or upon condition ; and fo the argument is renewed again as in the entrance. Many more reafons might be eafily produced, to fhew the madnefs of this afler-tion ; but thofe may fuffice. Only,

2dly. We mull look upon the proof and confirmations of it.

1. The words of the prophet Ifaiah liii. 12, "He made *' interccffion for the tranfgreffors," are infifted on. Now the tranfgreffors here for whom our Saviour is faid to make interceffion, are either all the tranfgreffors for zvhom he fut-fered ; as is moft likely, from the defcription we have of them, verfe 6, or the tranfgreffors only by whom he fuffered, that a6led in his fufferings as fome fuppofe ? If the firft ; then this place proves, thai Chrift intercedes for all thofe for •whom he fuffered, which differs not from that which we contend for. If the latter ; then we may confider it as accom-pliflied : how he then did it, lo it is here foretold that he fhould ; and thus,

2. The next place urged, is Luke xxiii. 24, ** Then faid •* Jefus, Father forgive them, for they know not what they " do."

The conelufion which from thefe words is inferred, being, therefore there is a general interceffion for all, that they may believe ; I might well leave the whole argument to the filent judgment of men, without any further opening and difcove-ry ot its invalidity and weaknefs : but becaufe the ableft of that fide have ufually infiftcd much on this place, for a general fuccefslefs interceffion ; I will a little confider the mfer-cnce, in its dependence on thefe words ot the gofpel, and fearch whether it have any appearance of flrength in it; to which end we muff obferve that,

(i.) This prayer is not for all men, but only for that handful of the Jews by whom he was crucified ; now, from a prayer for them, to infer a prayer for all and every man, that ever were, are, or ffiall be, is a wild dedu6iion.

(2.} It doth not appear that he prayed for all his crucifiers

either,

either, but only for thofe who did it out of ignorance ; as appears by the reafon annexed to his fupplication, '» for the/ *' know not what they do." And though, ABs ili. 17, it is faid that *' the rulers alfo did it ignorantly ;" yet that al! of them did fo, is not apparent, That (ome did, is certain from that place ; and fo it is, that fome of them were converted afterwards : indefinite propofitions muft not, in fuch things, be made univerfal. Now doth it follow, that becaufe Chrilf prayed for the pardon of their fins who crucified him out of ignorance, as fome of them did ; that therefore he interced-eth for all, that they may believe ? even fuch who never once heard of his crucifying.

{3.) Chrift, in thofe words, doth not fo much as pray for thofe men that they might believe ; but only, that that fin of them, in crucifying of him, might be forgiven, not laid to their charge : hence to conclude, therefore be intercedeth for all men that they may believe, even becaufe he prayed that the fin of crucifying himfelf might be forgiven them that did it, is a ftrange inference.

(4.) There is another evident Hmitaiion in the bufinefs; for among his crucifiers he prays only for them that were prefent at his death ; amongft whom, doubtlefs, many came more out of curiofity to fee and obferve, as is ufual in fuch cafes, than out of malice and defpight: fo that whereas fome urge, that notwithflanding this prayer—yet the chief of the priefts continued in their unbelief; it is not to the pur-pofe, for it cannot be proved that they were prefent at his crucifying.

(5.) It cannot be affirmed with any probability, that our Saviour fliould pray for all and every one of them, fuppofing fome of them to be finally impenitent : for he himfelf/^/^fa; full well what was in man, John ii. 25. yea htknezv from the beginning who they were that believed not, John vi. 64. Now it is contrary to the rule which we have, 1 John v. 16, thera is a fin unto death, &c. to pray for them whom we know to be finally impenitent, and to fin unto death.

(6.) It feems to me that this fupplication was effeftual and fuccefsful, that the Son was heard in this requeif alfo; faith and forgivenefs being granted to them for whom he prayed; fo that this makes nothing for a general inefFeftual intercef-fion, it being both fpecial and efFe6fual. For of them whom Peter tells, that the'/ " denied the holy On^^ and defired a " murderer," ACts in. 14. and " killed the Prince of life," ifcrfc i^. of thefe, I fay, five thoufand believed, Atls iv. 4.

*' Many

*' Many of them which heard the word, believed, and the " number of the men was about five thoufdnd." And if any others were among thetn, whom our Saviour prayed for, they might be converted atterv/ards. Neither were the rulers without the compafs of the fruits of this prayer; for " a •'.great company o\. priefls v»^ere obedient to the faith," AB:s .\\..j. &o that nothing can poilibly be hence inferred for the -purpofe intended.

(7.) We may, nay we muft grant a twofold praying in our Saviour; one by virtue oi his office as he was Mediator, the other in anfwer to his duty, as he was fubjcB; to the law, and a private perfon. It is true, he v/ho was Mediator wag made a fubjeft to the law; but yet thofe things which he did in obedience to the law, as a private perfon, were not a6;.s of mediaiion, nor works of him as Mediator, though of him who was Mediator. Now, as he was fubjefl to the law, our Saviour was bound to torgive offences and wrongs done unto him, and to pray for his enemies ; as alio he h^id taught us to do, whereol in this he gave us an example. Matt. v. 44. *' I " lay unto you, love your enemies, blefs them that curfe you, " do ^ood to them that hate you, and pray for them which ** defpitefully ule yoa and perfecute you." Which doubtlefs he inferreth from that lavv% Lev, xix. 18. *' Thou (halt not a-" venge, nor bear any grudge againft the children of thy *' people, but thou flialt love thy neighbour as thyfelf;" quite contrary to the wicked glofs put upon it by the Phari-fees. And in this fenfc our Saviour here, as a private perfon, to whom revenge was forbidden, pardon enjoined, prayer commanded, prays for his very enemies and crucifiers; which doth not at all concern his interceding for us as Mediator, wherein he was always heard ; and fo is nothing to the purpofe in hand.

3. Again, John xvii. 21, 23. is urged, to confirm this general intcrcefTicn which we have exploded^ our Saviour praying that bv the unity, concord, and flourifhing of his ferv-ants, the world might believe and know that God had fent him ; from which words though fomc make a feeming flouriih, yet the thing pretended is no v/ay confirmed. For,

(1) it Chnll really intended and dcfired, that the whole world, or all men in the world, fliould believe, he would aifo, no doubt, have prayed for. moie effeftual means of grace to be gi anted unto them, than only a beholding of the bleffed condition of his, (v^hich yet is granted to a fmall part of the world) at leaft the pieachingof the word to ihem all, that by

it, as the ovk\y ordinary way, they might come to the knowledge ot him. But this we do not find that ever he prayed for, or that God hath granted it; nay he bleffed his Father that fo it was not, becaufe fo it fcemed good in iiis fight. Matt. xi. 25, 26.

(♦.) Such a glofs or interpretation mult not be put upon the place, as 111 >uld run cro!s to the exprefs words ot our Saviour, V, 9. " I pray not for tlje world;" for it he here prayed, that ihe world fliould have true, holy, faving iaith, he prayed for as great a bleffing and privilege for the world as any he procured, or interceded for, for his own. Wherefore,

(3) Say fomc, the world is here taken (or tiie world of the elefct, the world to be faved, God's people tliroughout the world. Certain it is, that the world is not here taken properly, pro mundo coniinmte^ for the world containing ; but figuratively, pro mundo contento, for the v/orld contained, or men in the world ; neither can it be made appear, that it mufc he taken univerfally for all the men in the world, as feldom it is in the Scripture, which afterwards we fhall make appear; but may be underftood indefinitely, for men in the world, few or more, as the eleft are in their feveral generations. But this expofition, though it hath great authors, I cannot abfplutely adhere unto, becaufe, through this whole chapter, the world is taken, either for the world of reprobates, oppofed to them that are given to Chrift by his Father, or for the world of unbelievers (the fame inen under another notion) oppofed to them who are conimitted to his Father by Chriil. Wherefore I anfwer,

(4.) That by believing^ verfe 21. and knozuing,.verfc 23. is not meant believing in a flrift fenfe, or a faving compre-henfion and receiving of Jefus Chriil, and fo bicominer the fons of God, which neither ever v.'as, nor ever will be fulfilled in every man in the world, nor was ever prayed for; but a convittion and acknowledgment, that the Lord Chriil is not, what before they had taken him to be, a feducer and a falie prophet, but indeed what he faid, one that came oiit from God, able to proteft and do good for and to his own; which kind of conviaion and acknowledgment, that ii is often termed believing in the Scripture, is more evident than that it fhonld need to be proved; and that this is here meant, the evidence of" the thing is fuch, that it is confented unto by ex-pofitors of all forts. Now, this is not for any good of the world, but icr the vindication of his people, and the exaltation

tion ot his own glory ; and fo proves not at all the thing in queftion. But of this word, worlds afterward.

4. The following place, Matt. v. 14, 1^, 16. (containing fome inftru6lions given by our Saviour to his apoftles, fo to improve the knowledge and light which of him they had, and were farther to receive, in the preaching of the word snd hclinefs of life, that they might be a means to draw-men to glorify God) is certainly brought in to make up a fhew of a number, as very many other places are, the author not once confidering, what is to be proved by them, nor to what end they are ufed; and therefore, without further inquiry, it may well he laid afide, as not at all belonging to the bufmefs in hand, nor to be dragged within many leagues of the conclufion, by all the ftrength and fkill of Mr. More.

5. Neither is that other place, John i. 9. any thing more advifedly or feafonably urged, though wretchedly glofl'ed, and rendered in fome meafure enlightening every 7nan that cometh into the world. The Scripture fays, that Chrift is the true liaht, zohich lighteth every man that cometh into the toorid; in fome meafure, fays Mr. More; now, 1 befeech you, in what meafure is this ? how far, into what degree, in what meafure, is illumination from Chrifl ? by whom, or by what means, fe-parated from him and independent of him, is the reft made up ? who (upplies the defe61: of Chrift ? I know your aim is, to hug in your illumination by the light of nature, and I know not what common helps that you dream of, towards them who are utterly deprived of all gofpel means of grace; and that not only for the knowledge of God as Creator, but alfo of him as in Chrift the Redeemer. But whether the calves of your own felting up, fhould be thus facrificed unto, with wrefting and perverting the word of God, and undervaluing the grace of Chrift, you will one day I hope be convinced. It fufficeth us, that Chrift is faid to enlighten every one, be-caufe he is the only true light; and every one that is en-lightened, receiveth his light from him, who is the fun, the fountain thereof. And fo, the general defence oS. this general ineffectual interceflion is vaniihcd; but yet further, it is particularly replied concerning the priefthood of Chrift, that,

111. " As a prieft, in refped of one end, he ofFereth facri-•' fice, that is, propitiation, for all men," Heh. ix. 26. and ii. 9. John i. 29. 1 John ii. 2. " In refpeCl of all the ends, «' propitiation, and fealing the New Teftament, and teftifica-*• tion to the truth, and of the uttermoft end in all, for his *' called and chofen ones," lieb, ix. 14. 15. Viatt. xxvi. 26.

(what

o

^what follows after, being repeated out of another place, hath been already anfwered.) Now ,

ifl. Thefe words, as here placed, have no tolerable fenfa in them, neither is it an eafy thing to gather the mind ot the author out of them ; fo far are they trom being a clear an-fwer to the argument, as was pretended. Words of Scrip* ture indeed are ufed ; but wrefted and corrupted, not only to the countenance of error, but to bear a part in unreafonable cxprelTions. For what, I pray, is the meaning of thefe words; he offered facrijicc in refpeti of one end, then of all ends^ then ef the utltrmojl end in all? To enquire backwards,

1. What is this utter?no/l end in all? is that in all, in Of among all the ends propofed and accomplifhed ? or in alf thofe for whom he offered facrifice? or is it the uttermoft end and propofal of God and Chrifl, in his oblation ? If this latter, that is tlie glory of God ; now there is no fuch thing once intimated, in the places of Scripture quoted, Lkb. ix* 14, 15. Matt. xxvi. 26.

a. Do thofe places hold out the uttermod end of the death ot' Chrilf, (fuboidinate to God's glory ?) why, in one of them ifc is the obtaining of redemption; and in the other, the fhed-ding of his blood for the remifTion of fins, is exprefled ? Now, all this you affirm to be the firft end of the death of Chrift, in the firft words ufed in this place : calling it propi-liation, that is an attonement for the remiffion of (ins: wliich remiiTioii of fins, and redemption, are, for the fubiUnce, one and the fame: both of them the immediate fruits and firllend of the death of Chrift, as is apparent, Epk. i. 7. CoL i. 14* So here you have confounded the firft and lafi end of the death ot Chrift, fpoiling indeed and cafting down (as you may lawfully do, tor it is your own) the whole frame and building ; whofe foundation is this, that there be feveral and diverfe ends of the death of Chrift, towards feveral perrons. To that fome of them belong unto all, and all of them only to fome ; which is the proton pseudos of the whole book.

3. Chrift's ofterin;» himfelf to put away fin, out of Ileh* ix. 26. you maketo be the^^T^,^ end of the death of Chrift; and his (bedding of his blood for the remifTion of fins, from Matt. xxvi. 26. to be the/j/?: pray, when you vv^rite next, give us the difference between thefe two.

4. You fay ; he offered facrifice, in refpecl of one end, that is propitiation, for all men; now truly, if you know the mean* ing ofi'acrjiice and propitiation, this will fcarce appear fenf<S unto you, upon a fecoiid view. But,

I ^dly.

C6 The End of the. Death of Chrijt, &c.

adh. To leave your words, and take your meaning ; it feems to be this: in refpeft oF one end that Chriil propofcd to himfelf, in his facrifice, he is a priefl for all, he aimed to attain and accompliCi it for them ; but in refpeft of other ones, he is fo only for his chofen and called. Now truly this is an eafy kind of anfvvering ; which il it will pafs for good, and warrantable, you may eafily difappoint all your adverfaries: even firft by laying down iheir arguments, then faying your own opinion is otherways : lor the very thing that is here impofed on us for an anivver, is the to kri-N OMEN ON, the chief matter in debate. We abfolute-]y deny, that the feveral ends of the death of Chuft, or the good things procured by his death, are thus diftributed as is here pretended. To prove our affertion, and to give a realon of our denial of this dividing of thefe things, in refpcfl: of their objefts ; we produce the argument above propofed, concerning the priefthood of Chrift, to which the anfwer given, is a bare repetition ot the thing in queflion.

But you will fay, divers places ot Scripture are quoted for the confirmation of this anfwer. But thefe, as I told you be* fore, are brought forth for pomp and fhew, nothing at all being to be found in them, to the bufmefs in hand ; fuch are HeL ix. 26. yo/:n i. 29. For what confequence is there, from an affirmation indefinite, that ChriR bare or took away fin ; to this, that he is a prieft for all and every one, in refpefl of propitiation? Befides, inthatof^<9^« i. 29. there isamanifeft allufion to ihepa/chal la?nh, by which there was a typical ceremonial purification and cleanfing of fin ; which was proper only to the people of Ifrael, the type of the ele£l of God, and not of all in the world, of all forts, reprobates and unbelievers alfo. Thefe other two places, Heb. ii. 9. 1 John ii. 2. Ihall be confidered apart, becaufe they feem to have fome ftrength for the main of thecaufe ; though apparently there is no word in them, that can be wrefled to give the leaft colour to fuch an uncouth diflinflion, as that which we oppofe. And thus our argument from the equal objcSivc extent of the oblation and intercefjion of jcfus Chriil, is confirmed and vindicated ; and withal, \.\\q rmaus u^tci by the blefied Trinity for the accom^plifhment of the propofed end, unfolded ; whicl> end what it was, is next to be confidered.

BOOK

B O O K II.

C H A P. I.

Some previous con/tderalions, to a ?nore particular enquiry aj<.

ter the proper end and efcd oj the death ofChiiJl, nPHE main thing upon which the whole controverfy abou: A th(i deaih ot Chi id tuineth, and upon which the great-eft weight of the bufmers dependeth, comes next to our con-fideration ; being that which we have prepared the way unto, by all that hath been already faid. It is about the proper end of the death of ChriO; which whcfo can rightly conftitute and make manifeft, may well be admitted for a days-man and umpire in the whole coateftation; for, if that be the end of Chrift's death, which niofl of our advei faiies aiTign, we will not deny, but that Chrift died for all and every one; and if that be the end of it, which we maintain' fo to be, they wili not extend it beyond the eleft, beyond believers. This then muft be fully cleared and folidiy confirmed, by them who hope for ^ny fuccefs in thefe undertakings. The end of the death of Chriff, we aiTerted in thebeginning ot our difcourlc, , to be our approximation or drawing nigh unto God; that being a general exprefTion, for the whole reduaion and recovery of finners from the ftate of alienation, mifery apxd wratb, into grace, peace, and eternal communion with him. Nov/ there being a two-fold end in things, one of the worker, the other of the work wrought; we have manifeffed how that, unlefs it be either for want of wifdom and certitude of mind in the agent, in chufmg and ufing unfuitable vieans for the attaining of the end prcpofed, or for want of fkill and pow. cr, to make ufe cf and tightly to improve well-proportioned means, to the beft advantage; thofe things are always co-incident, the work cfTeaeth what the workman intendeth. In the bufmefs in hand, the agent is the hlejed Three in One, as was before declared; and the «zft3,7j whereby they coiiimed and aimed at the f«ijf propofed, was the oblation and intercef-fion of Jefus Chrift; which are united, intending the fame objea, as was alfo cleared. Now, unlefs we will blafphe-mouflyafcribe want of wifdom, power, perfeaion, and fuf-ficiency in working, unto the agent; or affirm, that the death and intercefTion of Chrift was not fuitable and propor-lioned for the attaining the end propof^d by it to be effeaed; vvc mufl grant, that th^ etid of thefe is one and th^ fame;

whatfoever

^vhatfoever the blefi^d Trinity intended by them, that was ef-fetled; and whatioever we find in the ilFue afcribed unto them, that by them the hlejfed Trinity intended. So that we ihall have no caufe to confider thefe apart; unlefs it be lome-times to argue from the one to the other; as where we find any thing afcribed to the death ot Chrift, as the fruit thereof; we may conclude that, that God intended to effeft by it; and fo aifo on the contrary.

Now, the end of the death of Chrift is either fupreme and uhimrite; or intermediate and fubfervient to that laft end,

I. The firft is, the glory of God, or the manifeftation of his glorious attributes: efpecially of hisjuftice, and mercy tempered with jullice unto us. The Lord doth neceflarily aim himfelf in the firll: place, as the chieteft good ; yea indeed that alone which is good, that is abfolutely and fimply lo, and not by virtue of communication from another; and theielore in ail his works, efpeciaily in this which we have in hand, the chiefeft of all; he firff intends the manifeftation of his own glory ; which alfo he fully accompliflieth in the clofe, to every point and degree by him intended. He maketh •' all things for himfell," Prov, xvi. 4. and every thing, in the end, muft '* redound to the glory of God," 2 Cor, iv. 1^. AVherefore Chrijl himfelf is faid to be G^^V, 1 Cor. iii. 23. ferving to his glory, in that whole adminiftration that "was committed to him. So, Eph. i. 6. the whole end of ali this difpenfation, both of choofing us from eternity, redeeming us by Chrift, blefling us with all fpiritual bleflings in him ; is affirmed to be, the praife of the glory of his grace ; and Tjerfe 13. '* that we (hould be to the praife of his glory." This is the end of all the benefits we receive by the death of Chrift, for, " We are filled with the fruits of righteoufnefs, which ** are by Jefus Chrift unto the j^lory and praife of God, PhiL •* i. 11." which alfo is fully afferted, chapter ii. 11. "That •* every tongue fhould confefs that Jefus Chrift is Lord, to *• the glory of God the Father. This the apoftle fully clears, in the ninth to the Ro??ians; where he afTerts the fupreme dominion and independency of God, in all his aftions; his abfo-Jute freedom from taking rife, caufe or occafion, to his pur-pofcs, from any thing among us fons of men; doing all things ior his own fake, and aiming only at his own glory. And this is that which, in the clofe of all, fliall be accomplifhed ; when every creature fliall fay, '* bleffing, and honour, and *' S'^^y ^^^ power, be unto him that fitieth uponthe throne, *• and unto the Lamb for ever and ever," Rev. v. 13. But this jsBETExON. JL There

11. There is an end o^ the death of Chrift, which is inter^ mediate, and fubrervient to that other which is the laft and raolt fupreme; even the eUcBs which it hatli in rcfpecl of us : aFid ih-*t is it oi which we now treat; which as we before affirmed, is, ihc bringing of us unto God. Now this, though in reference to the oblation and interceflion of Chri'ft, it be one miuQend; yet in itfelf, and in refpea ot the relation which the feveral afts therein have one to another, it may be confidereddiitintlly, in two parts; whereot one is the end, and the other the 7nean for the attaining of that end, both, the compleat end of the mediation of Chrift, in refpeft of us. The ground and caufe of this, is,—the appointment of the Lord, that there (hould be fuch a connexion and coherence between the things purchafed for us by Chrii^ that the on2 ihouid be a mean and way of attaining the other ; the one the condition, and the other the thing proraifed upon that condition; but both equally and alike procured for us bv Jefus Chrift : for if either be omitted in his purchafe, the other would be vain and fruitlefs; as we fhaU afterwards declare. Now, boihthefeconfiftina communication of God and his goodnefs unto us, (and our participation of him hv virtue thereof) and that either to grace or glory, holinefs or bleiTednefs, faith or falvation. In this lalt way, they are ufually called ;/zj//^ being the means of which we fpeak. ^vid. falvation the end ; faith the condition, falvation the pro-mifed inheritance. Under the name of faith, we comprize all faving grace that accompanies it: and under the name of falvation, the whole glory to be revealed ; " the liberty of the "glory of the children of God," Rom. vm. ^i, all that bleiTednefs which confifteth in an eternal fruition of the blefled God. Wkhfaith go all the effeaual means thereof, both external and internal ; the Word, and almighty fanfti-fying Spirit: all advancement of ftate and condition attending it; asjuftification, reconciliation, and adoption into the family of God : all fruits flowing from it, in fanaification. and univerfal holinefs; with all other privileges and enjoy-tnents oi believers, here, which follow the redemption and reconciliation purchafed for them by the oblation of Chrift. A real, effeaual and infallible beftowing, and apolyincr of all thefe things, (as well thofe that are the means, as thSfe that are the end; the condition, as the thing conditioned about ; taith and grace, as falvation and glory) unto all and every one for whom he died ; do '.ve maintain to be the end pro- • poled and cfFeaed, by the bloodllicdding of J.^ias Chrift.

with

with tliofe other afts of his Mediatorfiiip, which we before declared to be therewith infeparably conjoined : fo that every one for whom he died and offered up himfelf, haih, by virtue of his death or oblation, a right purchafed for him unto all thefc things; which in due time, he {hall certainly and infallibly enjoy. Or, which is all one, the end of Chrift's obtaining grace and glory with his Father, was, that they might be certainly bcflowed upon all thofe for whom he died ; fome of them, upon condition that they do believe; bat faith itfelf abfoluiely. upon no condition at all : all which we fhall further illuftrate and confirm ; after we have removed fome falfe ends afTigned.

CHAP. II.

Containing a removal of fome mijlakes^ and falfe affignations, if the end of the death of Chrift.

'"T^ HAT the death, oblation and bloodfhedding of Jefus X Chriff, is to be confidered as the rnean for the compafTmg of an appointed end^ was before abundantly declared; and that fuch a jnean, as is not in itfelf any way defirable, but for the attaining of that end. Now, becaufe that which is the end of any thing, muft alfo be good, (for unlefs it be fo, it cannot be an end, for bonum & Jinis convertuntur) it mufl be either his Father's good, or his own good, or our good, which was the end propofed.

1. That it was not merely his own good, is exceedingly apparent ; for, in his divine nature, he was eternally and efTen-tially ptaraker of all that glory which is proper to the Deity; which, though in refpett of us it be capable of more or lefs maniieflation, yet in itfelf it is always alike eternally and ab-folutely perfeft ; and in this regard, at the clofe ot all, he de-fires and requeffs no other glory, but that which he had with his Father *' before the world was,'' John xvli. 5. And in refpcft of his human nature, as he was eternally predelfinat-cd, without '^any forefight of doing or fufFering, to be perfon-ally united, liom the inflant of his conception, with the fe-cond pel ion in the Trinity ; fo neither, while he was in the way, did he merit any thing for himfelf by his death and oblation,

* That !£, not upon anj foreHght of hii doicg or fuffcricg, 38 raeritofioui of his incarnation.

End bJ the Death of Ckrifi ajfnted. ^t

Jation. H« needed not to fuffer for h^mfelf, bein-r pertea-Jy and legally righteous; =nd the glory that he aim?d at by enduring the crofs, and defpifing the (hame. w^., not fo n^'-ch his own, m rcfpea of poffeffion, by the e.x-,3haticn of"his own nature, as the bringing of many children to glorv even a. It was m the promife fct before him, as we before at lar.e dec,ared Hisown exaltation, indeed, and power overall Jlelh. and his appointment to be judge of the quick and the dead was a conjiquent of his deep humiliation and ri.fFerin.T. but that It was the effea and produa of it, procured mtruJ. rtcujly by it; that it was iht end aimed at bv him i'l h.'s making fatisfaa-.on for fin ; that we deny. Chrill' hath "a power and dominion over all; but the foundation of ihis dominion ,s not m his death for all; for he hath dominion over

ad by the word of hs power Hcb. i. 2, 3. " He is ki over the works of God's hands, and all things are put in ftib-jeaion under hm,," He!,, ii. 7, 8. A„d%.hat a?e thofe .z//

hatn he no, power over the angels, are not principahties and powers made fubjea ,0 him ? (hall he not, at the M da" J"dge the angels? for with him the faints fnall do i, b-." giving atteftation to his righreous judgments, , Qr. v'i o And yet is.t not e..pref.iy faid, that the ^angels have ni Lf^ in the whole cnfpenfation of God manileft'in the fl.ft % i1 he had died for them .0 redeem them from their fins (ol M/ome had no need, and others are eternally exSd d Ilek 11. ,6. " He took not on him the nature of an.e's km '•he took on him the feed of Abraham ?"1 God's ^t't't him hng upon hnholy kUlofSwn, in defpight ol his nemi>^ to bruife them and to rt;!c them with a rod of iron, pTlT'^ .s not the immediate effca of his death for them;' Z\tkl\ ad mngs are given into his hand, out of the immediate bve _ of me Fatner to his Son, John iii. 35. Matt. xi. 27 That "ret eT"'l°-1 "^^ ^" '"'^ '-"-§"' -^^ doinir.ioiroveTa haul: • "' P°"'' °^ J^-^Sing. that is put into his'

byliStt' !■ r'""" ^"T^ ''""°' ^= Proved) that Chrift b) his death did prccuie this power of jud^ine would anv

of'tL':""?'"? "'r"'*^'" ''^' benei;cia°l tf'ti:e"p;;v nj ^infnnfnT'''^'"-¥■."''• ^^' do"b'lefs: for this do'! «.monat>d power oi judging, is a power of condemning as

well

-7 2 Talft Ends rcmovf.d, and the prdpir

well as laving; it is all judgment that is committed to hif«, John V. 22. " He hath authority given him to execute judg-'* mcnt, becaufc he is the Son of man;" that is, at that hour •* in ihe which all that are in ihcii graves, (hall hear his voice, •• and come torlh; they that have done good unto the refur-" re£lion ot" li^e, and they that have done evil unio the lefur-** re6lion of damnation," ver/es 27, 28, 29. 2 Cor. v. 10.— Now, can it be reafonably afferted, that Chrift died tor men to redeem them, that he might have power to condemn? Nay, do not thefe two overthrow one another ? If he redeemed them by his death, then he did not aim at the obtaining of any power to condemn them; if he did the latter, then that lor-mer was not in his intention.

11. It was noi his Father's good. I fpeak now of the proximate and inmiediate end and product of the death ct Chnii, not of the ultimate and remote; knowing that the fupreme end of Chrift's oblation, and of all the benefits purchaled and procured by it, was the praife of his glorious grace; but tor this other, it doth not directly tend to the obiaining of any thing unto God, but ot all good ihlnns from God to us. Ar-7nmus wiih his followers, and the other Univerfalifls oi our days, affirm this to be the end propofed, thai God might, his iullice being fatisfied, favefmners; the hindrance being removed by the fatisfaaion of Chrift, he had, by his de<ith, a right and liberty obtained, ot pardoning fin upon what condition he pteafed ; fo that alter the fatisfaaion ot Chnft yield-cd and confidered, integru?n Deo fmt, (as his words are) it was wholly in God's free difpofal, whether he would fave any or not; and upon what condition he would, whether of taith or of works. God (fay they) had a good mind and will to do good to human kind; but could not by reafon of Im, his fuflice lying in the way ; whereupon he lent Chrifl to remove that obltacle ; that fo he might, upon the prefcnbing of what condition he pleafed, and its being by them tulfilled, have mercy on tliem. Now, becciufe in this they place the chief, if not the (ole end of the oblation of Chriii, I muft a little (hew the talfcnefs and folly of it; which may be done plainly bv thefe following reafons, viz.

' 1//. The foundation of this whole aiTertion fcems to me to be "falfe and erroneous, viz. That God could not have mercy on mankind, uniefs latisiaaion were maae by his Son. It is true indeed, iuppofing the decree, purpofe, and conftitiition of God, thit fo it fhould be, that fo he would inanifeit his clorv by the wav of vindicative juftice, it was impofTible that

it fliould othcrways be; for with the Lord there is neither change nor (hadow of turning, James i. 17. 1 Sam. xv. 29. But to afleit pofirively that, abfoluieiy and antecedently to his conftitution, he could not have done it, is to mc an unwritten tradition, the Scripture affirming no fuch thing; neither can it be gathered from thence, in any good confe-quence. If any one (hall deny this, we will try what the Lord will enable us to fay unto it; and in the mean time reft contented in that ot Augujtine, viz. though other ways ot faving us were not wanting to his infinite wlfdom, vet certainly the wav which he did proceed in was the molt couvc-nienr, becaufe we find he proceeded therein.*

9.dly. This would make the caufe ol fending his Son to die, to be a conamon love ; or rather a wifhing ihat he m'ght do good, or (hew mercy to all ; and not an intiie aft ot his will or purpofe, ol knowing, redeeming, and faving his eleH: which we fhall afterwards difprove.

3^/)'> If the end ot the death of Chrifl, were, to acquire a right to his Father, that notwithftaading his juftice he might fave finners ; then did he rather die to redeem a liberty ujito God, than a liberty from evil unto us: that his Faiher might be enlarged from that eftate, wherein it was impoffible for him to do that which he defired, and which his nature inclined him to ; and not that we might be freed from that condition wherein, without this freedom purchafed, it could not be but we moft periih. If this be fo, I fte no reafon why Chrifl: fhould be faid to come and redeem his people from their fins : but rather plainly, to purchafe this right and liberty for his Father ; now where is there any fuch affertion ; where is any thing of this nature, in the Scripture ? Doth the Lord fay, that he fent his Son out of love to himfelf; or unto us ? Is God or men, made the immediate fubjeft of good attained unto by this oblation ? -<

But it is faid, that although immediately and in the firfl: K place

^ It is here^ though not zvithcut fomt dubiety, 5 efufed by Dr. Owen, That vindicative jujiice is ejftntial to God^ and ne' ce/fary in its egrefs; fo as to make afatisJaEiion for fn abfo-lately necejlary, in order to the falvation of finners : but five years afterwards^ he was led to a more cloje examination of this fubjeB ; he puhliflied a book, fviz, Diatriba de JuftU tia Divina,) of purpofe to ?naintain the point which is hr're re* fufed ; and itiat without any detriment tc tke caufe now d^Jend* ed.

rfHi^itiitMMaiilit^*^-

place this right did a rife unto God by the £)eiith of Chrift, yet that it alfo was to tend to our good; Chriil obtaining that right, that the Lord might now bellow mercy on us, if wc fulfilled the condition that he would propofe. But I anfwer, that this utierly overthrows all the merit of the death of Chrift: towards us, and leaves not fo much as the nature of merit unto it; tor that which is truly merircrious indeed, deferves that the thin?, merited, or procured and obtained by it, (hall be done or ought to he beitowed ; and not only that it may be done. There is fuch an habitude and relation, between merit and the thing obtained by it, whether it be ablolute or anOng on contra61 ; that there arifeth a real right to the thing piocured by it, in them by whom or for whom it is procured. When the labourer hath wrought all day ; do we fay, now his wages may be paid, or rather, now they ought to be paid ? hath he not a right imto them ? Was ever fuch a merit heard of before, whofe nature fhould confid in this, that the thing procured by it might be bellowed, and not that it ought to be : and (hall Chriil be faid now to purchafe by his meritorious oblation, ihis only at his Father's band ; that he might bellow upon and apply the fulnefs of his death to fome, or all, and not that he ftiould lo do ? To him that workdh (faith the Apollle) is the reward not reckoned of grace, hut of debt, Rom. iv. 4, Are not the fruits of the death ol Chrilt, by his death as truly procured for us, as if they had been obtained by our own working ? And if fo, though in refpe6l of the perfons on whom they are beftowed, they are of free grace ; yet in refpe£l; of the purchafe, the bellowing of them IS of debt..

Athly. That cannot be alTigned as the compleat end of the death 01 Chriil, which being accomplilhed, it had not only been pofiible that not one foul might be faved ; but alfo im-poflible, that by virtue of it any (inful foul fliould be faved. For fure the Scripture is exceedingly full, in declaring that through Chi ill we liave remiflion of fins, grace and glory (as alterwards.) Butnov/notwithftanding this, when Chrift is faid to have procured aiid purchafed by his death, fuch a right and liberty to his Father, that he might beftow eternal life upon all, upon what conditions he would; it might very well fland, that not one of thofe iTiould enjoy eternal life ; ior fuppofe the Father would not beftow it, as he is by no engagement according to this perfuafion bound to do, (he had a right to do it» it is true, but that which is any one's right, he may ufe or not ufe at his pleafure ;j again, fuppofe he had

prefcribtd

prefcrlbed a condition of works, which it had been impoffi-ble for them to fulfil ; the deaih of Chrill might have had its. full end ; and yet not one been faved. Was this his coming to fave finners, to fave that which was loft ? Or could he, npori fuch an accomplilhrnent as this, pray as he did ; Fatiiei i " will, that they whom thou haft given me be with me wbere *' lam, that they may behold mv g'oiy," John xvii, 24? Divers other reafons might be ufed, to evert^his fancy, that would make thepuichafe ot Ch-ift, in refpett of us, not :a be the remiftion ot fins, but a poffibility of it; not falvation, but a falvability ; not reconciliation and peace wiili God, but the opening of a door towards it: but I fhall ufe them, in afTigningthe right end of the death of CbrilL

Afk now of thefe, what it is that the Father can do, and vyill do, upon the death of Chnft; by which means hi'sjuf^ rice, that before hindred the execution o^ his good will towards them, is fatisfied ? and they tell you, it is the entcrino-into a new covenant of grace with them ; upon the perform^ ance o^ whofe condition they Ihall have all che benefits of the death of Chrift applied to them. But to us it feemeth that Chrifthimlelf, with his death and paflion, is the chief nro-mife of the nezD covenant itfelf, as Gen. iii. 15. and fo the covenant cannot be faid to be procured by his death. Befides, the nature of the covenant overthrows this propofai; that they that ve covenanted withal, fhall have fuch and fuch good things, if they fulfil the condition; as though that ail depended on this obedience; when that obedience itfelf, and the whole condition of it, is a promife of the covenant, Jer\ xxxi. 33. which is confirmed and fealed by the blood ot Chrift. We deny not, but the death of Clu id hath a proper end in refpcft of God; to wit, the manifeftation of his glory; whence he calls him his fcrvant, in whom he will be glorified, [fa. xlix. 3. And the bringing of many fons to glory, wherewith he was entrufted, was to the manifeftation and praife of his glorious grace, that {o his love to his ele61 might gloriouf-ly appear; his falvation being borne our, by Chrift, to the mmoft parts of the earth. And this fuil declaration of hti glor>Y by the way of mercy tempered withjuftice, (" for he ** fet forth Chrift to be a propitiation through faith in his " blood, that he might be juft,' and the juftifier of him which *• believethinjefus," Rom. iii. .25.) is all that which accrued to the Lord by the death of his Son ; and not any riglt and liberty of doing that which before he would have done, but could not for liisjuflicCf lv\ rcfpea of us, the end of the

oblation

y6 Faljt Ends removed^ and the f roper

oblation and bloodfliedding of Jefus Chrift was, not that God might if he would ; but that he (hould, by virtue of that compacl and covenant which was the foundation ot the merit of Chrift, beltow upon us all the good things which Chrift aimed at, and intended to purchafe and procure, by his offering of hirnfeif for us unto God ; which is in the next place to be declared.

CHAP. III.

^iore particularly^ of the immediate end of the death oJChiJi: with thejcveral ways whereby it is defi^ned.

WHAT the Scripture affirms in this particular, we laid down in the entrance of the whole difcourle ; which now, (having enlarged in explication of our fenfe and meaning therein,) muft be more particularly afTerted, by an application ot the particular places (which are very many) to our 'ihrfis as before declared ; whereof this is the fum : " Je-*' Cus Chrift, accordmg to the counfel and will ot his Father, *' did offer himfelf upon the crofs, to the procurement of " thofe things before recounted, and maketh continual inter-*' ceffion; v^iih this intent and purpofe, that all the good " things fo procured by his death, might be aftually and in-*' fallibly beftowed on, and applied to, all and every one for " whom he died, according to the will and counfel of God." Let us now fee what the Scripture faith hereunto ; the fundry places whereof we (hall range under thefe heads, '^. 1^, Thofe that hold out the intention and counfel of God, xih our Saviour's own mind; whofe will was one with his Father's, in this bufinefs. ^dly, Thofe that lay down the aBual accom^ plijhment or effeBo{ his oblation; what it did really procure, effc£l and produce, '^dly, Thofe that point out the perfons for whom Chrift died; as defigned peculiarly to be the objeft o£ this work of redemption, in the end and purpofe of God.

I. For the firft ; or thofe which hold out the counfel, purpofe, mind, intention, and will of God, and of our Saviour, m this work ; they are,

1//, Matt. x\ni. 15, " The Son of man is come to fave " that which was loft ;" which words he repeateth again upon another occafion, Luke xix. 10. In the firft place, they are i/3 the front of the parable o^ feeking the lojljheep ; in the o-

ther

tber place, they are in the clofc of the recovery of loft Zac^ ckeas : ami in both places, fet iorih the end ot Chrift's coming ; which was to do the will of his father^ bv the recovery of loft finners; as Zaccheus was recovered by converfion, by bringing him into the free covenant, making hiina fan oj Abraham ; or as the loft Iheep, which he lays upon his Jho^U-der, and bringeth home : fo that unlefs he findcth that which he feekeih for, unlefs he recover that which he cometh to fave ; he faileth of his purpofe. , ^

2(//y, Mait.i. 21. where the angel declareth the end of Chrift's coming in the flefh, and confequcntly of all his fuf-ferings theiein, is to the fame purpofe ; he was to fave his people from their fins. Whatfoever is required, for a com-pleai and perfeft faving of his peculiar people irom their fins, ■was intended by his coming ; to fay that he did but in a part, or in fome regard efFe6t the work of falvation, is of ill report to chriftian ears.

^diyy The like expreflion is that alfo of Pauly t Tim. i, 15. evidently declaring the end of our Saviour's coming, according to the will and counfel of his Father, viz. to fave /inner s\ not to open a door for them to come in, if they will or can ; not to make a way pafTable, that they may be faved ; not to purchafe reconciliation and pardon of his Father, which perhaps they ftiall never enjoy ; but aftually to fave them from all the guilt and power of fin, and from the wrath of God for fin ; which if he doth not accomplifh, he fails ol the end of his coming; and if that ought not to be affirmed, furely became for no more, than towards whom that efFeftis procured. The compaft ot his Father with him, and his promife made unto him, o\ feeing his feed, and carrying along the pica-fur e of the Xord^ profperoufly, Ifa. Jiii. 10, 11. I before declared ; from which it is apparent, that the decree and purpofe of giving aftually unto Chrift a believing generation^ whom he calleth ** the children which God gave him," Heb» ii. 13. is infeparately annexed to the decree of Chrift's making his foul an offering for fin, and is the end and aim thereof.

4M/y, As the apoftle further declareth, Eeb. ii. 14, 15. " For as much as the children are partakers of flefti and blood, " he himfelf likeways took part of the fame ; that through " death he might deftroy him that had the power of death, " that is, the devil; and deliver them who, through fear of " death, were all their lite-time fubjeft to bondage." Than which words, nothing can more clearly fct forth the intire

end

enaoFthat whole difpenfatlon of the incarnation and offerino'-of Jeius Cbrift; even a deliverance of ihQ children whom God, f^ave hm, trorn the power of death, hell, and the devi!, fat bringing them nigh unto God ; nothing at all, of the purchaf-ing of a polFible deliverance for all and every one ; nay ali are net ihofe childrca which God gave him, all are riot delivered from death and him that had the power of it, and therefore it was not all, for whom he then took flefh and blood. m ^^'^'O* ^^^^ fame purpofe and intention we have, EpJi, y, 25 26, 2/. *' Chrill loved the church arki gave hjmfelf for " it; that he might fanftity and cleanfe it, with the.wafhing ** of water by the word, that he might prefent it to himfelf a *' glorious church, not having fpot or wrinkle, or any fuch ** thing, but thbit it ihould be holy, and without blemifh."— As alio Tttus ii. 14. *' He gave himfelf for us, that he might " redeem us from all iniquity, and purify unto himfelf a pe-*'culiar people, zealous of good works." I think nothing cm be clearer than thofe two places; nor is it pofTible for the wii of man to invent exprefTions, fo fully and lively to fet out the thing we intend, as it is in both thefe places by the Holy Ghoif.—What did Chrifl do? ke gave himfelf, fay both theie places alike;; for whom ? for his church, faith out; for ij, faith the other; both words of equal extent and force, as all men know. To what end did he this? to fan&ify and dtanf ity to prejent it to himfelf an holy and glorious church, Ziii'nout fpct^or mrinkUy faith he to the Ephefians; to redeem us pom all iniquity, and to purify to himfelf a peculiar people, zealous of good works, faith he to Titus. \ afk now, are ail men af this church ? are all in that rank of men, among whom Faul placeth himfelf and Titus? are all purged, purified, fanftified, made glorious, brought nigh unto Chrifl ? or doth Chrift fail in his aim towards the greateft part of men ? I dare not clofe with any of thefe.

6thiy. Will you have cur Saviour Chrifl himfelf exprefTmg this, more evidently retraining the objeft, declaring his whole defign and purpofe, and afhrming the end of his death ? John xvii. 19. *' For their fakes I fandify myfelf, that they *' alfomightbe fan^lified through the truth. For their fakes;" whcie I prsy ? " the men which thou gave me out of the *' v.'crld," verfe 6, notthe whole world, whom he prayed not for, verfe 9. " I fanftify myfelf;" whereunto ? to the work X am now going about, even to be an oblation ; and to what end? hina kai autoi osin xisgiasmenoi £}■ ALETHEIA that they alfo may he truly fanBified.

The

En4 vf the Dtath df Chriji qfaied, y^

The HINA there, (that \ht)\) fignifics ilic intent and purpofe ot Chrift ; It dcfigns out the end he aimed at, which our hope is, and that is the hope of the goTpel, ihiit lie hath accompliihed ; (for " the deliverer that comes out of Sion, *' turns aw-ay ungodlinefs from Jacob," Rom, xi. 26.); and that herein there was a concuricnce of the will of his Father ; yea that this his purpofe was, to lu'fil the will of his Taiher which he came to do.

jthly. And that this alfo was his counfel, is appareift,^ Gal. i. 3, 4. " For our Lord jefus gave himfeU for our fins, •* that .he might deliver us from this prefent evil world, accor-*' ding 10 the will of God and our Father." Which will and purpofe of hi.^, the aooflle further declares, chuptcr-'w. a. p,^ 6. ** God fcnt forth his Son, made of a v/oman, msde under ** the law, to redeem them that were under the law, that we *' might receive the adoption of Sons; and becaufe ye are •' Sons, God hath fent forth thefpiriicf his Son into ) our ** hearts, crying, Abba Father." Our deliverance Ifom the law, and thereby our freedom from the grdlt of fm; our a-doption to be fons, receiving the fpirit, and drawing nigh unto God; are all of them in the purpofe of the Father, rivin^ his only Son for us.

8M/)'. 1 fliall add but one place more, of the very many more that might be cited to this purpofe ; and thai is 2 t^r. V. 21. " He hath made him 10 be fin lor us, uho knew no *' fin, thai we might be made the righieoufnels ol Gdd in him." The purpofe of God in making his Son 10 be tm, is, ihat thofe for whom he was made fm, might become ri^htcouQjefs; -that was the end of God's fending Chrifl to be To, and* Chrift's willingnefs to become fo. Now, if the Lord did not purpofe what is not fulfilled, yea, what he knew fhould never be fulfilled, and what he v/ould not Vv-orkat all, that it might be fulfilled, (eiiher of which are mofl atheiftical exprclfi-■ons) then he made Chrifl fm for no more, than do in the cfFefl become aftually righteoufnefs in him.; fo that the counfel and will of God, with the purpofe and intention of Chrifl, by his oblation and bloodfhedding, to fulfill that will and counfel; is from thefe places made apparent.

From all which v/e draw this argument; that which the Father and the Son intended to accomplidi, in and towards ali thofe tor whom Chriii died, by his death ; ihat is mofl cer-tamly effeaed ; (if any fliall deny this piopofiiion, I will at any time, by the Lord's afudance, take up the aflenion of it;) but the Father andhb Son intended, by?hs death of Chrift,

♦ to

to redeem, purge, fanftify, purify, deliver from death, Satan, the curfe of the law, to quit of all fin, to make righte-oufnefs in Chrift, to bring nigh unto God; all thofe for whom he died ; as was above proved ; therefore Chrift died for all thofe, and only thofe, in and towards whom, all thefe things recounted are efFefted; which whether they are all and every one, I leave to all and every one to judge that hath any knowledge in thefe things.

II. The fccond rank contains thofe places, which lay down the a6lual accomplifhmcnt and efFe61 ot this oblation ; or what it doth really produce and effcft, in and towards them for whom it is an oblation. Such are,

i/?. Heb. IK. 12,14. "By his own blood he entered in once " into the holy place, having obtained eternal redemption for *' us; the blood of Chrift, who through the eternal Spirit of-" fered himfelf without fpot to God, {hall purge your confci-** ence from dead works, to fcrvc the living God." Two things are here afcribed to the blood ot Chrift; one referring to God, It obtains eternal redemption ; the other refpe^ring us, it purgeth our confciencesfrom dead works; fo that jullification with God, by procuring for us an eternal redemption from the guilt of our fins, and his wrath due unto them, with fanc-tification in ourfelves, (or as it is called, Heb. i. 3. *' a purging •* our fins") is the immediate prodluft of that blood, by which he entered into the holy place—ot that oblation which, through the eternal Spirit, he prefentcd to God, Yea, this meritorious purging of our fins is peculiarly afcribed to his offering, as performed before his afcenfion, Heb, i. 3. *' When *' he had by himfelf purged our fins, he fat down on the right " hand of the Majefty on high;" and again moft exprefsly, Heb. ix. 26. " Ke hath appeared, to put away fin by the facri-*'fice of himfelf;" which expiation and putting away of fin, by the way of facrifice, mufl needs take in the aftual fanfti-fication of them for whom he was a facrifice; even as ** the *• blood of bulls and of goats, and theafiiesolan heifer, fprink-*' ling the unclean, fandifieih to the purifying of theflclh," verfe 13. Certain it is,,that whofoever v/as either polluted or guilty, for whom there was an expiation or a facrifice allowed, in thofe carnal ordinances which had a Jhadow of good ihinos to come ; that he had truly a legal cleanfing and fanfti-fving, to the purifying of the flefii, and a freedom from the punifhment which was due to the breach of the law, as it was the rule of converfation to God's people; fo much this facrifice carnally accomplifhed, for him that was admitted there-

unto»

unto. Now, thefe things being but a Piadow of good tilings to come ; certainly the facrifice o\ Chrift did effed fpiritnally, for all them for whom it was a facrifice, whatever the other could typify out; that is, fpirilual cleanfmgby fanSlificatlon, and freedom from the guilt of fin ; which the places produced do evidently prove. Now, v/hethsr this be accomplifh-ed in all, and for them all; let all that are able, judge. Again,

2diy. Chrifi, by his death and in it, is faid to l>^ar our fins ; 1 Pet. ii. 24. " His own felf bare our fins;" where you have^ both what he did, bare our fins, (anenenkem, he carried them up with him, upon the crofs) and what he intended^ that zve being dead to fin, Jhou'd live unto righteoufnefs ; and what was theefTeft, by ivhojejlripesyc were healed. \Vhich latter, (as it is taken from the fame place of the prophetj where our Saviour is afHrmed to bear our iniquities, and to haver them laid on him, Ifia. liii. 6, 11*) (o it is expofitory of the former; and will tell us Vvhat Chrifi; did by bearing cur fins ; which phrafe is more than once ufcd in the Scripture to this purpofe. Chrifi: then lo bare our iniquities by his death, that by virtue of the ftripes and i^ffiiftions which he underwent, in his oflfering himfelf for us, this is certainly procured and ef-fefted, that we fiiould go free, and not fuffcr any cf thofd things which he underv;ent for us. To which alfo you may refer all thofe places, which evidently hold out a commutation, in this point of fuffering^ between Chrifi and us; Gal iii* 13. •' lie hath redeemed us from the curfe, bring made a *• curfe for us;" with diver.-? others, which u'e fliali have oc^ cafion afterwards to mentioHi

o^dly. Peace alfo, and reconciliation with God, that is^ actual peace by the removal of all enmity on both fides, with all the caules of it, is fully afcribcd U) this oblation; CoL i, 21, 22. " And you that were fo^Tetime alienated, and qk\i'.' *' mics iri your mind by wicked W(7rks, vet now hath he re-*• conciled in the body of his fiefii through death ; to prefent ** you holy and unblameable, and urircprovcable in his fight;" as alio, Eph. ii. J3, 14, j^, itS. " Ye v;ho fometimes v/ere ** far off, are made nigh by the blood of Chrifi; for he ?« *• our peace, having abolilhed in his fieOi the enmit)-, even •* the law of ccmmandments, that he might reconcile both *' unto God in one body by the crofs, having flain the enmity " thereby." To which add all thofe places, wherein plenary deliverance from anger, wrath, death, and him that had the power of it, is likewife afierted as the fruit thereof, as Rom,

L T.

V. 8, 9, 10. and ye have a further difcovery made, of the immediate efre6l of ihe death of Chilfl. Peace and recon-cihation, deliverance from wrath, enmiiy, and whatever lay agalnfl: us, to lieep us from enjoying the love and favour of God ; all thefe he eftefted for his church, " with his own *' blood," Ads XX. 28. Whence all and every one for whom he died, may truly fay, '* Who fhall lay any thing to *' our charge ? It is God that jufiifieth ; who is he that con-** demneth ? It is Chrift that died, yea, rather that is rifen a-*' gain; who is even at the right hand of God, who allomak-*' cth interccfhon for us," Rom* viii. 33, 34. which, that they are procured for all and every one of the Sons of Adam, that thev all may ufc that rejoicing in full afTurance, cannot be made appear. And yet evident it is, that fo it is with all for whom he died ; that ihcfe are the effefts of his death, in and towards ihcm lor whom he underwent it ; for by his being iiain, •' he redeemed ihem to God by his blood ; out of eve-" ry tribe, and tongue, and people, and nation ; and made *' Mf/7z kings and priefts unto our God," Rev. v. 9, 10. For he •' made an end of their fins, he made reconciliation for *' their iniquity, and brought in everlafling righteoufnefs,'* Dan.ix. 24.

4/A/)'. Add all thofe other places, where our ii/e is afcrib-ed to the death of Chrift ; and then this enumeration will be perfeft. John vi. 33. *' He came down from heaven, and •' gjveth hie unto the world ;" furc enough, he givcth life to that Vv'orld, for which he gave his life. It is the world of his Jheep, for which he " laid down his life," J^ohn x. 15. even that he might •' give unto them eternal life," that they might *• never perifli," verje 28. So he appeared to '* abolifh death " to bring life and immortality to light," 2 Ti?n. i. 10, as Elfo Rom. v. 6, 7, 8, 9, 10.

Now there is none of all thefe places, but will afford a lufhcicnt llrength againfi the general ranfom, or the univerf-idity of the merit ol Chrifl. My leifure will not ferve, for fo large a profecution of the fubje6f, as the explaining of that would require ; and therefore I fhall take from the who-e, this general argument, viz. If the death and oblation of Je-ius Chrift (as a facriiice to his Father) doth fanftify all them for whom it was a facrifice, doth purge away their fin, redeem them from wrath, curfe, and guilt, work for them peace and reconciliation with God, procure for them life and immortality, bearing their iniquities and healing all their dif-cafes, then died he only for ihofe that are in the event fanc-

tified.

tificd, purged, redeemed, juflificd, freed from wrath and death, quickened and faved ; but that all are not thus fanfti-fied, freed, &c. is mod apparent; and thcrctore, they cannot be faid to be the proper object of the death of Chrilf.-— The fuppofal was confirmed before ; the fccond propofition is plain from Scripture and experience ; and the whole argument (it 1 miftake not) foHd.

III. Many places there arc, that point out ;he perfons for whom Chrift died, as defigned peculiarly to be the obje£l of this work o\ redemption, according to the aim and purpofc of God ; of which, fome we will briefly recount. In fomc places they are called many ; as Matt, xxvi. 28. " The blood •• of the New-Teftament is fhcd for many, for the remifTion " of fins; and^ by his knowledge fliall my righteous fervant *' juftify many, for he Ihall bear iheir iniquities," ]fa. liii. 11. ** For the Son of man came not to be miniflered unto, but " to minifter, and to give his life a ranfom for many," Maik x. 45. andMa^/. xx. 28. He was to " biing many ions unto gio-*' ry;" andfo was to be "the captain of their falvation, through fuffering," Heh. ii. 10. And though perhaps the word wa??)', it-fclf, be not fufhcient to reff rain the obje£l of Chrifl's death un-Xofome^ in oppofition to all\ becaufe many is fometimes placed abfolutely {ox all\ as Rom. v. ig. yet, thefe 772^??^being defcrib-ed in other places, to be fucb, as it is mofl certain all are not ; fo it is a full and evident rcflriflion of ir. For thofe many are the " fhcep of Chrift," John x. 15. " The children of ** God that were fcattered abroad," John xi.,52. thofe whom our Saviour called/;rf//2;^«, Rtb* ii. 11. " The childrea " which God gave him," which were " partakers of flefh " and blood," r;er/fj 13, 14. and frequently, thofe who were " given unto him" of his Father, John xvii. 2, 6, 9, 11. who fhould certainly be preferved, vtrfi 12, "The iheep, " whereof he was the Ihepherd, through the blood of the "' covenant," Heb. xiii. 20. His tleEl^ Rom, viii, 33. and his ptopUy Matt. i. 21, further explained to be his " vifited " and redeemed people," Lun^ i. 68. even the people which he foreknew^ Rom. xi. 2. even fach a people as he is faid to have at Corinth before their converfion • \\\% people by election, Atls\s\\\. 10. T\\Q people that he " fufifered for with-*' out the gate, that he might fanftify," ILb. xiii. 12. Pi's ** church which he purchafed with his own blood," Ads xx.. 28. which "beloved, and gave himfelf for," Eph. v. 2,5. ihe many, whofe " fins he did bear," Hcb. ix. 28. with whom" tie confirmed the covenant," Dan, ix. 27. Thofe

many

many being thus defcribed and fet forth, with fuch qualifica-eions as by no means are common to al', but proper only to the cleft, do moft evidently appear, to be all and only thofc that are chofen of God, to obtain eternal life through the offering and bloodfliedding of Jefus Chrift. Many things are here excepted, with much confidence and clamour, that may eafily be removed. And fo you fee the end of the death of Chrift, as it is fet out in the Scripiure.

That we may have the clearer pafTage, we muft remove the hindrances that are luid in the way, by fome pretended an-fwers and evafions, ufed to efcape the force of the argument drawn from the Scripture, affirming Chrift to have died for many, his ftieep, his els^i, and the like. Now to this it is replied ; thit this reafon, as it is called, is weak and of no force, cquivoca!, fubiile, fraudulent, falfe, ungodly, deceitful and erroneous; fora'i thefe feveral epithets are accumu* lated, to adorn it withal, [Mores Univerfaiity of free Grace, pag. 16.) Now this variety ot terms, (as 1 conceive,) ferve5 only to declare, what copia verborum the unlearned eloquence of the author is woven withal; for fuch terrible names, im-pofcd on that which we know not well how to gainfay, are a ibong argum'^nt of a weak caufe. When the Pharifees were not abie to refift the Spirit whereby our Saviour fpake, they call him devil and Samaritan^ Waters that make a noife are are ufually but fiiallow. It is a proverb among the Scythians, That the dogs which bark moft, bite leaft. Bet let us fee, Qj.dddigraan tanto ferclhic refponfcr hiatu ; and hear 'him ipcak in his own language. He fays then,

ly'?, " This reafon is weak, and of no force ; for the word " [many] is often fo ufed, that it both fignifies all and every ** man, and alfo amplifieth or fetteth forth the greatnefs of '* that number; as in Dan, xii. 2. Ro7n. v. ig. and in o-*' ther places, where [7/2./i!^?_)'] cannot be, nor is by any chiif-mn underftood, for lefs than all men." To which I reply, that,

1. If the proof and argument were taken merely from the ?ivord ?^anyt and not from the annexed defcription of thofe many, with the prefuppofed diflinclion of all men into feveral forts, by the purpofe of God, this exception would bear ^ome colour; but for this fee our arguments following. On-}y by the way obferve, tha: he that fhall divide the inhabitants ofany place, as at London, into poor and iich, thofe that want, and thofe that abound ; aherwards affirming, that he will be-ftov/ his bounty on many at London, ©n the poor, on thofe

that

that want : he will be eafily underllood to give unto, and bc-ftow it upon them, only.

2. Neither of the places quoted prove direftly, that wa«y mull neceffarily in tiiem be taken tor all. In Daa. xii. 2. a diftribution ot" the word to the leveral parts of the aflirniation mud be allowed ; and f^ot an application ot it to the whole, as fuch ; and fo the fenfe is, the dead Ihall arife, many to life, and many to fhame ; as in another language it would have been expreiled ; neither are fuch Hebraifms unufual ; be-

fides, perhaps, it is not improbable, that many are faid to rife to life, becaufe as the apoftle fays, all (hall not die. The like alfo mav be faid oS. Rom. v. 19. Though the many there feem to be all, yet certainly they are not called fo ; with any intent to denote all, with an amplificaiion, (which that/«a«y ihould be to «//, is not likely ;) for there is no comparifou there inftiiuted at all, between number and number, of thofe that died by Adam's difobedience, and thofe that are made a-live by the righteouinefs of Chritt ; but only in the effefts of the fin of Adam and the righteoufnefs of Chrift, together with the way and manner of communicaiiug death and lile from the one and the other; whereinto any confideraii-on of the number of the participators of thofe eflfeft?, is not inferted.

3. The other places whereby this fliould be confirmed, I am confident our author cannot produce, notvvithftanding his tree inclination ior fuch a referve, thefe, thefe being the places which are in this cafe commonly urged by Arminians ; but if he could, they would be no way material to infringe our argument; as appeareth by what was faid before.

odly. '* This real'on fhe adds) is equivocal, fubtile and " fiaudulent; feeing where all men and every man is affirm-*' ed of, the death of Chrilf, as the ranfom and propitiation, " and the fruits thereol only, is afFumed for them; but where *' the word manyh'm any place ufed in this bufmefs, there are " more ends of the death of Chrilf, than this one affirmed •' of."

Reply, 1. It is denied that the death of Chrilf, in any place of Scripture, is faid to be for all men, or for every man ; which with fo much confidence is fuppofed and irapofed on U5, as a thing acknowledged.

2. That there is any other end of the death of Chrifl, be-fides the fruit of his ranfom and propitiation, dire6f !y intended, and not by accident attending it; is utterly faife; yea what other end ;he ranfom paid by Chrilf, and the atonement

made by him, can have, bat the fruits of them, is not ima» ginabls. The end of an/ work, is the fame with the fruit, effeft, or produfcl of it ; fo that this wild diftinftion, of the ranfom and propitiation of Chrift with the fruits of them to be for all, ani other ends ot his d^ath to be only for many, is an aflertion neither equivocal, fubtile, nor fraudulent; but 1 fpeak to whit I c jnceive the meaning of the place ; for the words themfelves bear no tolerable fenfe.

3. The obfervation, that where the word many is ufed, many ends are defigned, but where all are fpoken of, there only the ranfom is intimated, is, (1.) Difadvantageous to the author's perfuafion, yielding the whole argument in hand; by acknowledging that where m:iny are mentioned, there alt cannot be underftood; becaufe more ends of the death oi Chrift, than do belong to all, are mentioned ; and [o confef-fedly all the other anfwers, to prove that by many'y all are to be underftood, are againft the author's own light. (2.) It is frivolous; for it cannot be proved, that there are more ends of the death of Chrift, befides the fruit of his ranfom. (3.) It is falfe; for where the death of Chrift is fpoken of, as for 7nany, he is faid to give his life a ranfom for them, Matt* XX. 28. which are the very words, where he is faid to die for ally 1. Tim, ii. 6. What difference is there in thefe, what ground for this obfervation ? Even fuch as thefe, are divers others of that author's obfervations; as his whole 10th chapter is fpent to prove, that wherever there is mention of the redemption purchafed by the oblation of Chrift, there they for whom it is purchafed are always fpoken of in the third pcrfon, as by atlth^ worlds or the like; when yet, in the ift chapter of his book, himfelf produceth many places to prove this general redemption, where the perfons for whom Chrift is faid tofuffer, are mentioned in the firft or fecond perfons, as 1 Pet, ii. 24, and iii 18. Ifa. liii. c, 6. 1 Cor, xv. 3. GaL iii. 13, &c.

3i/)', He proceeds; " This reafon is falfe, and ungodly; " for it is no where in Scripture faid, that Chi ift died or gave ^* hinifeit a ranfom but for many, or only for many, or orily " for his flieep ; and it is ungodlinefs 10 add to, or diminiOi *' froni, the words of God in Scripture.'*

R^ply 1. To pafs bv the loving terms of the author, and allowing a grain to make the fenfe current ; I (2iy, that Chrift sinrming that he gate his Hfe for many, for his Qieep, being friid to die for his Church, and innumerable places of Scripture witnefling, that all men are not of his iheep.

of his Church ; we argue and conclude, Ly juft- and undeniable confequence, that he died not Tor ihofe who arc not fo. It this be adding to the word of God, (being only anexpofition and unfolding of his mind therein) who ever fpake from the word of Gud and was guiiilel^ ? But it were cafy to recriminate.

«. Let it be obfcrvcd, that in the very place where our Sa. viour fays, that he gave his hfe for lils fheep, he prefenily adds, that feme are not ot his fheep, John x. 26. which if ii be not equivalent to his fheep only^ 1 know not what is.

^thly, •' But, fayshe^ the reafon is deceitful and er cncotis; *' for the Scripture doth nowhere fay, thofe many he died *' for arc his fheep, (much lefs his eleft, as the reafon intends *• it) As lor the place, John x. i^. ufually inftanccd to this " end, it is therein much abufed ; for our Saviour, John x. *' did not fet forth the difference between fuch as he died tor, *' and fuch as he died not for ; or iuch as he died for fo and ** fo, and not fo and fo; but the difference between thofe that *' believe on him, and thofe who believe not on him, verfts " 4, 5, 14, 26, 27. The one hear his voice and follow him, ** the other not. Nor did our Saviour here fet forth the pri-*' vileges of all he died for, or whom he died tor fo and fo; " but of thofe that believe on him through the miniffration " of the gofpel, and fo to know him, and approach to God^ " and enter the kingdom by him, verfes 3, 4, 9, 27. Nor *' was our Saviour here fetting forth the excellency of thofe " for whom he died, or died for fo only ; wherein they arc *' preferred before others; but the excellency of his own " love, with the fruits thereof, to thofe (not only that he " died for, but alfo) that are brought in by his miniftralion ** to believe on him, verfis 11, 27. Nor was our Saviour •' here treating fo m.uch of his ranfom-giving and propitia'ion-'• making, as of his miniffration of ths gofpel ; and (o of his-*' love and faithfulnefs therein ; wherein he laid down his "life, for thofe mini ftred to, and therein gave us an exam-" pie, not to make propitiation for fin, but to teffifV love in *' fuffering."

Reply, 1 am perfaaded that nothing but an acaujiintcdnefs with the condition of the times v/nerein we iive^n afford mc fan^uary from the ccnfure of the reader, to hi lavifli of precious houis, in confidering and iranfcribing fuch canting lines as thefe lafl repealed. But yet, feeing better cannot be afforded, we muft be content to view fuch evafions as thefe; all Vi'hofe ffrcngth is in incongruous expreffions, incoherent

firucture.

flriiftnrc, cloudy and windy phrafes; all tending to raifc fuch a mighty fog, as that the bulinefs in hand might not be perceived, being loft in this fmoke and vapour, caft out to darken the eyes and amufe the fenfes of poor fcduced fouls. The argument undertaken to be anfwercd, being, that Chrift is faid to die for many, and thofe many are defcribed and de-figned to be his Iheep, as John x. What anfwer, I pray, or any thing like thereunto, is thtre to be picked out of this confufed heap of words which we have recited? So that I might fafely pafs the whole cvafion by, without further ob-fervation on it, but only to defire the reader to obferve, how much this one argument preflcth, and what a nothing is that heap oi confufion which is oppofed to it. But ) et, left any thing fhould adhere, I will give a few annotations to the place, leaving the full vindication of them, until 1. come to iheprefling of our arguments. I fay then,

2. That the many Chrift died for, were his fheep, was before declared; neither is the place of John x. at all abufed, our Saviour evidently fetting forth a difference between them for whom he died, and thofe for whom he would not die; calling the firft his ftieep, verfe 15. thofe to whom he would give eternal life, verfe 28. thofe given bim by his Father, chapter xvii. evidently diftinguifhing them from others who were not fo. Neither is it material, what was the primary intention of our Saviour in this place; from which we do not argue, but from the intention ?<nd aim ot the words lie ufes, and the truths he reveals, far that end aimed at, which was the conlolation of believers.

2. For the difference between them he died for fo and far and thofe he died iox fo and fo ; we confefs he puts none; for we fuppofe thai ih^sfba^ndfo, doth neither exprefs nor intimate any thing, that raay be fuitable to any purpole of God, or intent of our Siiviour in this bufinefs ; to us, for whom he died, he died^ in the fame manner, and lor the fame end.

3. We deny, that the primary difference that h-crc is made by our Saviour, is between believers and not believers; but itisbetyytoi clecl and not cle£i, fhecp and not flieep; the thing whfreSrtlicv are thus dilTerenced, being, the believing of the one, csllecl hearing of his voice and knowing him, and the notbelievin-T of the otiier ; the foundation cf thefe a8s beincr, their diiferent condition, in refpcft of God's purpofe snd Chrift's love, as is apparent from the antirhefis and op-pcfition v/hichye have in verfs 26 and 27. " Ye believe not,

becaufe

mm

End of tilt. I):ath ej Chrijt ajfcrted. %

becaufc ye are not of my Cheep; and, my Oieep hear my voice." Firft, there is a diftin6lion put in—the a6i ot" believing and hearing; and then is the foundation of this diilinclion afforted, from their diftlnguifhed flate and condition ; the cne being not his (hecp, the other being fo, even them whom he loved and gave his lite for.

4. It is nothing to the bufinefs before us, what privilegMwi our Saviour here expreffeth; our queftion is, for whom KfiL fays he would give his life, and that only. Again, the ficl^ quent repetition of that ufelefsyi a«iy^, ferves for nothing but to puzzle the poor ignorant reader. Moreover v/e deny that Chriil died tor any, hut thofe who ftiall certainly \>t brought unto him by the miniftration of thegofpei; fo that there is not (a not only thofe. whom hi died Jor, but aJjo ihofe that are brought in unto him) tor he died for his fheep, and his fheep hear his voice; they for whom he died, and thofe that come unto him, may receive difF^rcnt qualifications; but they are not feveral perfons.

5. The queffion is not at all, to what end our Saviour here malies mention of his death ; but for whom he died, who are exprefsly faid to be his flieep, which all are not. His intention is, to declare the giving of his life for a ranfom, snd that according to the commandment received of his Father, verfe 18.

6. The love and faithfulnefs of Jefus Clirifl, in tlie miniftration of the gofpel, that is, his performing I'le oiTice of the Mediator of the new-covenant, is feeji in no'hing more, than in giving his life for a ranfom, John xv. 13. Here is not one wordof givingus an example; thoughin laying down his life^ he did that alfo; yet here, it is not improved to that purpofe.

From thefe brief annotations, I doubt not but that it is apparent, that that long difcourfe before recited, is nothing but a miferable miftaking ol the text and quellion; which (he euthor perhaps perceiving, he adds divers ether evafions; which follow:

c^thly, •* Befide:, (faiii he) the oppofiiion nppenrs here to *' be, not fo much bet-.vccn elc61: and not elett; as between *' Jews cal'ed, and Genfiles uncalled."

Reply. The oppofuion is between fheep and not fliecp : snd that with reference to their ele£lion, and not their vocation. Now, who would he have fignified, by the «:7/^:<?r/?? thofe / that were not called, the Gentiles; but that is againft the text, terming them nicer;; tliat is, in defignaiion, though not as yet called, verfe 16. And who are the called ? the Jews; . ' M true.

Falfe Ends removed, and the propet

true, they were then outwardly called; yet many of then* were not fheep, vzrft 26. Now truly, fuch evalions from the' force of trwth, as this, by To foul corrupting of the word of God, isnoftnall provocationof the eyeoHiis glory. But he adds, ^thly. '* Befides, there is in Scripture great difference be-** tvv^een flieep, and fheep of his flock and pafture, of which

»he here fpeaketh, verjts 4, 5, 11, 15, 16." Rep. This unrighteous diftindion, well explained, mufl needs no doubt (if any know howj give a great deal of light to the bufinefs in hand. If there be a diftinftion to be allowed, it can be nothing, but that the fheep who are fimply fo called, are thofe who are only {o to Chiift from the donation o\ his Father ; and the flieep of his paff ure, thofe who by the effeftual working of the Spirit are aftually brought home to Chrift : and then of both forts we have mention in this chjpter, verfe 16. vtrfe 27. both making up the number of thoie flieep for whom he gave his life, to whom he giveih life. But he proceeds.

'jthly, " Befides, fheep [vcrftA^^ 5. n, 1<5-) are not menti-" oned, as all thofe for whom he died ; but as thofe who by' *' his minillration are brought in to believe, and enjoy the ** benefit of his death, and to whom be miniftreth and com-** municateth the Spirit."

Uep. 1. The fubftance of this and the other exceptions, is, that by flieep is meant believers ; which is contrary to verfc 16. calling them fheep who are not as yet gathered to his fold. 2. That his flieep are not mentioned, as thofe tor whom ht died, is in terms coniradiftory ioverfc 15, "I lay down my •• life for the flieep." 3. Between thofe for whom he died, and thofe whom he britigsin by the miniftration of his Spirit, there is no more difference, than is between Peter, James and John, and the three Apoftles that were in the mount with our Saviour at his transfiguration. This is childifh fo-phiflry, to beg the thing in queftion ; and thru ft in the opinion controverted, irvto the room of an anfwer. 4. That bringing in, which is here mentioned, to believe, and enjoy the benefit of the death of Chriff ; is a moft fpecial fruit and benefit of that drath, certainly to be conferred on all thera for whom he died ; or elfe, mcft certainly his death will do them no good at all. Once more, and we have done;

SM/y. ** Befides, here is more ends of his death mentioned, '* than ranfom or propitiation only ; and yet it is not faid^ " only for his flieep ; and when the ranfom or propitiation •» only is mentioned, it is faid for all men. So that this rea-

« foa

" fon appears weak, fraudulent, ungodly and erroneous." jtfM Rip, 1, Hereis no word nnentloned nor iniimated, of the^^H death of Chrift ; but only that which was accomplifhed by ^^^ his being a propitiation, and making his death a ranfom for us, wirh the fruits which certainly and infallibly fpring therefrom. 2. If more ends than one, of the death of Chrift, .are here mentioned, and fuch as belong not unto all ; wh)r do you deny, that he fpeaks here ot his fheep only ? take heed or you will fee the truth. 3 Where it is faid of all men, I know not ; but this I am fure of, that Chrifl is faid to give his life a ranfom, and that only mentioned, where it is not faid for all, as Matt. xx. 28. Mark x. 45. And fo from thofe brief annotations I hope any indifferent reader will b« able tojudge ; whether the reafon op;>ofed, or the exceptions agdinfl it devifed, be to be accounted weak, fraudulent, ungodly and erroneous.

Although I fear, that in this particular I have already entrenched upon the reader's patience; yet I cannot let pafs the difcourfe immediately following in the fame author, to thofe exceptions which we lad removed, (laid by him ag^.inft the arguments we had in hand,) without an obelifl<.; .as alfo an oblervation of his great abilities, to caft down a man of clou.is, which himfelf had fet up, to manifeil his fkill in its defti'uftion. To the preceding difcourfe, he adds another exception, which he impofeth on thofe that oppofe univerfal redemption, as though it were laid by them, aoainftthe under-ilanding of the general expreffions in the Scripture, in that way and fenfe wherein he conceives them ; and it is, that: thofe words were fitted for the time of Ciiriff and his apoftles, having another meaning in them than they ieem to import. Now, having thus gaily trimm.ed and let up this man of ftraw, to whofe framing I dare boldly f^yjj^t one of his acjptfaries did ever contribute a penful of in^j||Po fiiew his rare (kill, he chargeth it with I know not how many errors, blafphemies, \)^^, fet on with exclamaiions and vehement outcries, uniii it tumble to the ground. Had he not fometimes anfwered an argument, he would have been thought a moff unhappy difpu-tant; now, to make fure that once he would do it, I believe he was very careful that the objedion of his own framing, (liould not be too flrong for his own defacing;. In the mean time, bow blind are they that admire him for a combatant ; who is fkilful, only at fencing with his own fiiadow ; and yet with luch empty janglings as thefe, proving what none denies, an-iwering what none objc6ls j is the greateP!: part of Air. Mort\ bookftufFed, CHAP.

p2 Talfi Ends ronoved, and the proper

CHAP. IV.

Of the diJlinBion if impe.tradon and application : tJie uje ani abufe thereof; with the opinion of (he adverfaries, upon the whole matter in controverfy, unfolded; and the quejlioit on bothfdes fated*

THE further reafons whereby the precedent difcourfe may be confirmed, I defer, until I come to oppofe fome arguments to the general ranlom. For the prefent, I (hal! only take away that general anfwer which is ufually given to the places of Scripture produced, to wave the fenfe of them ; which is PiiARMACON PANSOPHON to our adverfafics, and ferves them, as they fuppofe, to bear up all the weight wherewith in this cafe they arc urged.

I. They fay then, that in the oblation of Chrift, and concerning the good things by him procured, two things areto be confidercd ; firlf, the impetration or obtaining of them ; and I'econdly, the application of them to particular perfons. The tirfl (fay they) is general, in refpeft o\ all ; Chrift obtained snd procured all good things by his death, ot his Father, re-f:onciliation, redemption, forgivenefs of fins, for all and every man in the world ; if they will believe and lay hold upon liira ; but in refpeft oi application, they arc a6lually beftowed and conferred but on a tew; becaufe but a few believe, which is the condition ©n which they are beftowed. And in this latter fenfe ire the texts of Scripture, which we have argued, all of them to be u.iderftood ; fo that they do no whit impeach the univerfality of merit, which they aflert; but on* ]y the univerfality of application, which they alfo deny. Now this anfwer is commonly fet forth by them in various terms, and (iivers drcffes; accorfipg as it feems beft to them that ule it, and moft fubfervieU: to their feveral opinions. For,

ifl. Some of them fay, that Chrift by his death and pafli-on did abfolutely, according to the intention of God, pur-chafe for all and every man, dying for them, remifllon of fins and reconciliation with God ; or a reftitution into a ftate of grace and favour ; all which ftiall be aftually beneficial to them, provided that they do believe. So the Armi-nians.

idly. Some again ; ^ that Chrift died for all indeed ; but conditionally lor fome, if they do believe, or will fo do, (which he knows they cannot of ihemfelves ;) arid abfolutely

iol?

f Cqmero^ Tefiarduf^ Amiraldus,

End of the Death cf Chrijl oJfuUd,

'J'")

ife;

for his own, even them on whom he purpofeth .to bellovv faiih and grace, fo atiualty to be made pcfredors .If'die good things by him purchafcii, So Camerc, and the divines of France, which follow a new method by him devifed.

o^dly. Some f diftinguiih of a two-fold reconciliation and redemption ; one wrought by Chriftwiih God for inan, which (fay ihzy) is general tor all and every man ; fecondly, a reconciliation wrought, by Chrid in man unto God, brin;jin^ them a61ually into peace with him.

And (undry oih-r ways there are, v.hereby men expref^ their conceptions in this bufniefs. The fum of all comes to this, and th? weight of ail lies upon ih?.t diftindion which wc before recounted, viz. that in refpeft of impetration, Chriil obtained redemption and reconciliation for ail ; in iefpt£t of application, it is beftowed only on iheni 'Ahodo believe, ^.•[id continue therein.

II. Their arguments whereby they prove the generality of the ranfom and univerfality of the reconciliation, muff afterwards be cor;fidercd ; for the prefent, we handle only tho diftinBion iticlf, the meaning and mifapplication whercct i {hall briefly declare; which will appear, if we confider,

\fl. The- true nature and ir.eaning of this diHin^lioii, and the true ufe thereof; for we do acknowledge, that it may be ufcd in a found fcnfc and right meanirg, ^which way fotver you exprefs it ; either by impetraiion and application, or by procuring reconciliation with God, and a v/orking of reconciliation in us. For by impdration, we mean the meritorious purchafc cf all good things made by Chi iff for u?, with and of his Father ; z^ndhy applicaiicn, the a^ual enjoyment of ihofegood things upon our believing; as if a mian pay ^a price for the redeeming of captives ; the psying cf tlie piicetuppli-€th the room of the impttraiioh of wyifch we fjeak, ancl the freeing cf the captives, is as the application u: ir. Yet then we mull obfcrve,

1. That this diftinclion haih no place in the irctcniicn *nd purpcfc o\ Chrilf, but only in refpsct ot the thing.5 procured by him. For in his purpoft-, they are belli united ; hii fail end and aim being, to deliver us lioni al! evil, and to procure all good actually to be beftowed upon us ; but in refpcd ct" the things tkemfck'cs, they may be-eonfidered as either procured by Chrifl, eras beflcwed on us.

2: That the will of God is not at aM ccndi'ional, in this bufi. jiefs; as iho' he gave Chril!; to cbt..ia peace, rccci;ci!ijtioii

and

t More, with fomc others cf laic.

Q4 ^^^If^ ^^^^ removed, and the proper

:ir\^ forgivenefs of fins, upon condition that we do believe. There is a condition in the things, but none in the will of God ; that is abfolute, that fuch things fliould be procured^ and beflov\ed.

3 That a//the things which Chrift obtained for us, are not beftowed upon condition ; but Jbme of them abfolutely ; and as for thofe that are beftowed upon condition ; the condition on which they are bellowed, is aftualiy purchafed and procured for us, upon no condition, but only by virtue of the pur-chafe. For inftance ; Chrift hath purchafed remifTion oi fins and eiernal life for us, to be enjoyed on our believing, upon che condition of faith ; but faith itfelf, which is the condition of them, on whofe performance they are beftowed, that he hath procured for us abfolutely, on no condition at all. For^ what condition foevcr can be propofed, on which the Lord Ihould beftow faith; I fliall afterward fhew it vain, and t* run into a circle.

4. That both thefe, impetration and application^ have for their objefts the fame individual perfons; that lor whomfo-cver Chrift obtained any good thing by his death, unto them it Ihall certainly be applied, upon them it (hall aftually be beftowed ; fo that it cannot be faid, that he obtained any thing for any one, which that one fhall not or doth not in due time enjoy. For Wfeonifoever he wrought reconciliation with God, in them doth he work reconciliation unto God ; the one is not extended to fome, to whom the other doth not reach. Now, becaufe this being eftablilhed, the oppofite interpretation and mifapplication ot this diftin6lioii vanifhcth ; I Ihall briefly confiim it with reafons.

(i.LIf tiie application of the good things procured be the cndimy tlicy are procured, for whofe fake alone Chrift doth obta^themj; then they muft be applied to all for whom they are obtained"; for otherwife Chrift faileth ol his end and aim ; which muft not be granted. But that this application was th« end of the obtaining of all good things for us, appeareth, [1.] Becaufe il it were otherwife, and Chrift did not aim at the applying ot them, but only at their obtainiijg ; then might the death of Chrift have had its full effeO: and ilTue, without the application of redemption and lalvation to any one foul, that being not aimed at; and fo notwithftanding all that he did for us, every foul in the world might have perifhed eternally; which, whether it can ftand with the dignity and fuffici-ency of his oblation, with the purpofe of his Father, and his •wn intention, who came into the world to Jave finners^ that

whi^

which was loft, and to bring many fons unto fjory • let a^l juJg<r. [2.] God, in that aftion of fending his Son, |,jvmi>' the weight oi iniquity upon him, and giving him up toHfs M' curfed death; muli be affirmed to be altogether i^ncc' -*;i!, what event all this (houU have in rcfpeft of us. For,^r ' -intend that we fhould be Paved by it ? then the app)lcatlo:i of it, is tliat which he aimed at, as we aiFcrt: Did he not? cer-tainlv he was uncertain what end it fhould have ;. which, is bUfphrmv, and exceeding contrary to fci ipfure and rit>ht rei-fon. D.J he appoint i Saviour, without tlioui^ht of them that were to be faved ? a Redeeme.r, not determining; Avijo fhould be redeemed? Did he icfolve of a m.mn, not determining the end ? It is an alTertion oppofite to all the gloiious properties of God.

(2.) If that which is obtained by any, do, by viirue of th^t aftion whereby it is obtained, become his in right, fo» wi om it is obtained ; then for whomfoever any thing is by Chni*£ obtained, it is to them applied. For that muft be made thf )rs in fafcl, which is theirs in right: but it is moll; certain, that whatfoevcr is obtained for any, is theirs by right tor whom it is obtained. The very fenfe of the word, whether you call it merit, impetration, purchafe^ acquifition or oUaiinno; doth befpcak a right in them for whofe good the mtiit is et-fcQed, and the purchafe made. Can that be laid to be obtained for me which is noways mine ? V/nen I obtain any thing by prayer or intreaty of any one ; it being obtained, it is mine own : that which is obtained by one, is granted by him of whom it is obtained ; and if granted, it is g'^^m^d by him to thein for whom it is obtained.—But they will^^HL is obtained upon condition ,• and until the conditiih ^^RfiU led, no right doth accrue. I anfwer ; it this condition be equally purchafed and obtained, with other things that are to be bellowed on that condition, then this hinders'not, bat thai every thing is to be applied that is procured : but if it be uncertain whether this condition will be fuifilled or not, then,. [1.] This makes God uncertain what end the death of his Son will have; [2.] This doth not anfwer,' but deny the thing we are in proving ; which is confirmed,

(3.) Becaufe the Icripture perpetually conjoining thefe two things together, will not fuffer us to fever them, as that the one Ibould belong to fome and not to others, as though thfv could have feveral perfons for their obje6fs: as IJh. liii. n. By his knowledge fdall my righteous fervant jiiflify many, there i^ the application of ail good things"; for hef.iallh^ar their ini-

quities.

^6 ^ Falfi Ends removed, and the proper

quiiics, tliereis die impetration ; he juillfied all whofc Iniqui'--ties he bore. As alfo verf: j. of that chapter, But he was zvoundecifor cur tranfi^rejfions, kt zvas bruifed for our iniqui" iieSyiiiithajiifcTmntoj our peac^ was upon him, and zoith his jlripeS we arc htaltd: his wounding and our healing, impe-tration and appHcarion, his chaftifement and our peace, are inf.-parably alTociated. So Rom. iv. 2j, Who was delivered for cur cffenees, and was raifcd a^^ain f@r our jujlification : and Rom. V. 18, B\ the nghteoufnefs of one, (that is his impetra-tionj the free gift comrs upon a'I men unto juflification oj life, in the application. See there who are called all men, moft clearly. Alfo i;^w. viii. 32,33, 3^, " He that fpared not " his own Son, but delivered him up to the death for us alL " how fhall he not with him alfo freely give us all things? " Who {liall lay any thing to the charge of God's eleft ? It is '* God that juflifieth, who is he that condemneth? It is Chrift *• that died, yea, rather that is rifen again ; who is even at *• the right hand of God, who alfo makeih interceflion for *'us." From which words, v.^e have thefe feverai leafonr of our affertion : [1.] That for whom God gives his Son, to them in him he freely gives all things; theretorcall things obtained by his d^th, muft be beftowed, and are, on them for whom he died, verfe 32. [2.] They for whom Chrifl died, arejuilified, are God's ele6^, cannot be condemned, nor can any thing be laid to their charge ; all that he hath pur-chafed for them inuft be applied to them, for by virtue thereof it is that they are fo faved, ve^fes 33, 34. [3.] For v;hom Chriildied, lor them he makcth intcrccfifion : now his intcr-ccfliofi is for the application of thofe things, as is confellcd^ and thereinjtie is alv.-ays heard; thofe to whom the one belongs, theirs aUo is the other. So Johnr.. 10. the coming of Chrift is, that his fheep might have life, and have it ahun-dantly. as alfo 1 John iv. 9. and Heb. x. 10. By the which zvill we areJanCnfud, that is the application ; thro' the offer-ing oj the body 0/Jefus Chrifl, that is the means of impetrati-on ; *' for by one ofTering he hath perfe6led for ever them ^» that are fan^iined," IJeb. x. 14. In brief, it is proved by c\\ thofe places which v;c produced, rightly to afTign the end of the death of Chrift ; fo that this may be refted on, I conceive ss firm and immoveable ; t'.iat the impetration of good things by Chrift, and the application of them, rtfpeft the f>me individual perfons.

9.dly. We may confider the meaning of thofe who; feck ta niaintsiin univerfJ redemption by this diftinftion ; and to

what

kndof tht heath of Chrifl ajfaicd. gf

what ufe they do apply it. Chrift (fay they) died f(ff all men^ and by his death purchafed reconcihaiion wiih God for them, and forgivenefs of fins; which to fome is applied, and they become aftually reconciled to God, and have their fins forgiven them ; but to others not, who therefore pe-rifh in the (late of irreconcihation and enmity, under thd guilt of their fins. This application (fay they) is not procured norpurchafed by Chrift; for then he dying for all, all mud be aftually reconciled, and have their fins forgiven them, and befaved; but it attends the fulfilling of the condition which Godispleafedtoprefcribeunto them, that is, believing; which (fay forae, though not in terms, yet by diretl confequence) they can do by their own ftrength; others fay not, but God muft give it. So that when it is faid in the Scripture, Chrift hath reconciled us to God, redeemed us, faved us by his blood, underwent the punifhment for our fins, and fo madd fatisfaftion for us; they affert that no more is meant, but that Chrift did that which, upon the fulfilling of the condition that is of us required^ thefe things will follov/. To the death of Chrift, indeed, they aftign many glorious things; but what they give on the one hand, they take away with the other 5 by fufpending the enjovtnent of them en a condition by us vo be fulfilled, not by him procured; and in terms alTert, that the proper and full end of the death of Chrift, was, the doing of that whereby God, hii? juftice being fatisfi.ed, might favei finners if he would, and on what condition it pleafed him 3 that a door of grace might be opened to all that would come in; and not that aftualjuftification and remilnon of fins, lile and immortality, were procured by him, but only a poffibility of thofe things, that fo it might be. Now, that all the((poni that lies under this expofition and abufe of the diftinaion, may the better appear; 1 (liall let down the whole mind of them that ufe it, in a fev/affertions; that it may be clearly feen what we do oppofe.

1. " God (fay they) confidering all mankind as fallen from *' that grace and favour in Adam wherein they were created, *' and excluded utterly from the attainment of falvation by *' virtue of the covenant of works^ which was at the nrft made *' with him; yet by his infinite goodnefs was inclined tode-*' fire the happinefs of them all and every one, that ihey might *'be delivered from mifcry, and be brought unto hirafelfj " which inclination of his, they call his univerfal love and *' antecedent will, whereby he would defirouily have them aU '' to be faved; cut of v/hich love he fsnae-h Ch:ift."' As

to which* obCeive,

(i.j That God haih any natural or nccefTary inclination, hy, his f^oodnefs or anv other property, to do good to us or aiiy of his creatures; v/e do deny ; every thing that concerns us, is an aft of his Irec-vvill and good pleafure, and not a natural neceiTary aQ o'i his deity ; as (hali be declared.

(2.) The alciibing aa antecedent conditional will unto God, whofe fulfining and accomphlhtnent fhould depend on any tree contingent a6t or work of ours, is injurious to his wifdom, power, and fovereignry ; and cannot well be excuf-ed fromblalphemy ; and is contrary to Rom. ix. 19. " Who " haih refifted his will ?"

(3.) 'A common affeflion and inclination to do good to all, doth not feem to fet out the Irecdom, tulnefs, and dimenfi-ons of that molt intenfe love of God, which is aflerted in the Scripture to be the caufe of fending his Son ; as John iii. 16. •' God fo loved the world, that he gave his only begotten " fon." Rom. V. 8. " God commendcth his love towards us; *' in that while we were yet finners, Chrifl died for us." Thefe two I Ihall by the Lord's affiftan-ce fully dear ; if the Lord give life and ftrengtn, and his people encouragement, to go through with the fecond part of this controverfy.

(4.) We deny that all mankind is the cbjeft of that love of God, which moved him to fend his Son to die ; God hTHV-'mg'made iCyiTxt for the day of evil^ Prov. xvi. 4. hakd ihem before ihey were born, Rc'?n. \^. 11, 13. Before of old ordained them to condemnation, Jude'iw "^Qiug fitted to defiruBion, Rom. ix. 22. made to betaken and deflroyed^ 2 Pit. ii. i2» appointed to zurath, 1 Thef. v. g. io go to ihoAX own place, Ads i. 25.

2.'|f^The juilice of God being injured by fm ; unlefs *' foinelhing might be done for the fatisfaftion thereof, that *' love of God whereby he wouldeth good to all Tinners, could *' no way be brought forth into a£f; but muff have its eternal *• reiidenceinthebofomoiGod, without any efFeft produced."

Obf. (1.) That neither Sciipturenor right reafon, v/ill enforce nor prove an uUer and abfolute want of power in God, to fave fmners by his own abfolute will, without faiisfaftion to his juftice. Suppoung his purpofe that fo it fhould be, indeed it cou;d not be otherways; but without the confiderati-on of that, certainly he could have effefled it; it doth not imply any violating of his holy nature.*

(2.) An a£lual and neceflary velleity, for the doing of any thing which cannot poffibly be sccemplifhed ^Yithout fome

work

^sc iha note on page 73.

work fulfilled outwardly of him, is oppoGte to his clernal blelfednefs and all-fufliciency.

g. •• God, therefore, to (ulfil that general love and good " will of his toward all, and that it rriight put forth i.felf in *' fuch a way as fhould feem good to him to faiisly his juflice *' which ftood in the way 2nd was the only hindrance ; he *' fent his Son into the world to die."

Ohf. The failing of this alTertion, wc fhall lay fcnh ; when we come to declare that love, whereof the fending of Chrift was the proper iffue and effect.

4. " Wherefore the proper and immediate end and aim of ** the purpofe of God, in lending his Son to die for all men, *' was, that he might what way he pleafed him fave fmners, *• hisjultice which hindred being fatished, as Arminius \ or " that he might will to fave fniners, as Corvimis : and the in-" tention of Chrift, was, to make fuch (atisfaftion to the juf-*' tice of God, as that he might obtain to himfelf a power of " faving, upon what conditions it feemed good to his Father " to prcfcribe."

Ob/. Whether this was the intention of the Father in fending his Son, or not ; let it be judged. Something was faid before upon the examination oi thofe places of Scripture which defcribe his purpole ; let it be known from them, whether God, in fending of his Son, intended to procure to himfelf a liberty to fave us if he would ; or to obtain certain fal-vation for his eleft.

(2.) That fuch a pofTibillty of falvation, or at the utmoftj a velleity or willing of it, upon an uncertain condition to be by us fulfilled, fhould be the full, proper, and only immediate end of the death of Chrift ; will yet fcarcely go down v/ith tender fpirits.

(3.) The expreffion of procuring to himfelf an ability to fave, upon a condition to be prefcribed, feems not to anfwer that certain purpofe of our Siviour in laying down his life.; which tb.e Scripture faith was to fave his Jlieep, and to bring many Jons to glory^ as before ; nor hath it any ground in Scripture,

5. '* Chrift therefore obtained for all and every one recon-*' ciliation with God, remiflion of fins, life and falvation ; *' not that they fhould aftually be partakers of thefe things ; " but that God (his juftice now not hindering) might and *' would prefcribc: a condition, to be by them fulfilled, where-" upon he would actually apply it, and make them partake -" ©f all thole good things purchafed by Chrift." And here

comefi

comes inthelr diftinftion oiimpetration and application^ which we before intimated ; and thereabout, in the expUcaiion of this afferiion, they are wondroufly divided.

(i.) Some fav, that this proceeds fo far, that all men are thereby received into a new covenant ; in which redemption AdajJi was a common perfon, as well as in his fall from the old, and all we again reflored in him ; fo that none fhall be damned, that do not fin aflually againft the condition wherein they are born, and fall from the flate whereinto all men are affumed through the death of Chrift. So Borreus, Cor-vinus, and one of iate in plain terms; that all are reconciled, redeemed, faved and juftified in Chrift ; though how, he would not underfland, (More page lo.) But others, more waiily, deny this ; and aflert, that by nature we are all chil-dren of wrath, and that until we come to Chrift the wrath of God abidtth on all, fo that it is not a£hially removed from any ; fo the afterters ot the univerfality of grace in France.

(2.) Some fay, that Chrift bv this fatisfattion removed original Jtnin all; and, by confeqiient, that only : fo that all infants, though of Turks and Pagans out of the covenant, dying before they come to the ufe ot reafon, muft undoubted-ly be faved ; that being removed in all, even the calamity, guilt, and alienation contrafted by out firft fall, whereby God may fave all upon a new condition. But others of them (more warily) obferving, that the blood of Chrift is faid to " purge all our fins," 1 John'i.j. 1 Pet.'i. 18. Ifa. liii. 6. they fay he died for all fins alike ; abfoiutely lor none, but conditionally for all. Further, fome of them affirm, that after the-fatisfaftion of Chrift, or the confideration of it in God's prefcience, it was ablolutely undetermined what condition fhould be prefcribed; fo that the Lord might have reduced all again to the law and covenant ol works ; fo Corvinus. Others, that a procuring of a new way of falvation, by faith, was a part of the fruit of the death of Chrift; fo More^

page 35-

(3.) Again, fome of them fay, that the condition prefcribed

is by our own flrength, (with the help of fuch means, as God at all times and in all places and unto all is ready to afford,) to be performed. Others deny this; and affirm that effeftual grace, flowing peculiarly from eleflion, is necefTary to believing : the firft eftablilhing the idol of Jreewill, to maintain their own aJTertion; others overthrowing their own afTertion, for the eftabluliment of grace. So Amiraldus, Ca?Mro, &c, (4.) Moreover fome lay, that the love of God, in fcndin

"4

of Chiift is Is eciual to all; others go a ftralii higher, and rnaiiUain an inequality in the love oi God ; although he fend his Son to die for all, and tnough greater love there cannot be, than that whereby the Lord fent his Son to die lor us,* as Romans viii. 32. and fo they fay, that Chrlll purchafed a greater good tor fome, and lefs for others. And here they put tl-.emfelves upon innumerable uncouth difhndions, or rather (as one calleih thern) extinBions ; blotting oui all fsnfe and reafon, and true meaning of the Scripiure; witnefs Tef tardus, Amirald: and as every one may ieethat can but read Englifh, in T. M. Hence that multiplicity ot^ the feveral ends ot the death ot Chrift; fome that are the fruits of his ranfom and fatisfaftion, andfom.e that are I know not what; befides his dvino- for fome fo andfo, for others fo and fo, this way and that way ^hiding themfelves in innumerable unintelligible expref-fjons, that it is a moll difficult thing to know what they mean ; and harder to find out their mind, than to anfwer their reafons.

(5.) Inoneparticularihey agree well enough, viz. in denying that faith is procured or merited for us, by the death of Chrift. So far they are ail of them conftant to their own principles; for once to grant it, would overturn the whole iaihncoi univerfalredtfnpiion; but in afligning the caufe ot faith, they go afunder again.

Some fay, that God fent Chrift to die for all men; but only conditionally, it they did or would believe ; as though, if they believed, Chrift died for them, if not, he died not; and fo make the a£f, the caufe of its own objecf. Other fome teach, that he died abfolutely for all, to procure al- good things for them ; which yet they (hould not enjoy, u.itil they fulfil the condition that was to be prefcribed unto them. Yet all conclude, that in his death Chrift had no more refpeft unto the e'ie6l than others; to fuftain their perfons, or to be in their room ; but that lie was a public perfon, in the room of all mankind.

III. Concerning the clofe of all this, in refpeB of the e-vent and immediate produft of the death ot Chrift, divers have diverfly exprefted themfelves; iomc. placing it in the pozvery fome in the will of God ; fome in the opening of a door of grace, fome in a right purchafed to himfelf ot faving whom he pleafed ; fome, that in refpeft of us he had no end 9t all, but that a'l mankind mjght have perifJisd alter he had done all. Others make divers and diftinft end?, not al-moft to be reckoned, of this one acl of Chrift ; according to the diverfity ot the perfons tor v/hom he diecl, \vhom they

grr.nt to be dlllinguiflied and differenced by a foregoing decree ; pat to what purpofe the Lord fhould fend his Son to die for them, whom he hirnfelt had determined not to fave, but at leaft to pafs by and leave to irremedilefs ruin for their firjs, I cannot fee ; nor the meaning ot the twofold deftinati-on, by fome invented. Such is the powerful force and evidence o} tt uth, that it fcatters all its oppofers, and makes them fly to feveral hiding corners; who if they are not wil-Jing to yield and fubmit themfelves, they fliall furely lye down in darkncfs and error. None of thefe or the like intricate and involved impedite diftinBions, halh truth ilfelf any need of; into none ot fuch poor fliitts and devices, doth it compel its abettors ; it needcih not any v/indings and turnings, to bring it fell into a defenfible pofture ; it is not liable to contradiftions, in its own fundamentals; for v,?ithout any further circumftances, the whole of it, in this bufinefs, may be thus fummed up, viz.

*' God cut of his infinite \o^q to his ekcl, fent his dear ** Son in the fulnefs of time, v/hom he had promifed in the *' beginning of the v/orld, and made efteftual by that pro-" mife ; to die, pay a rarJom ot infinite value and dignity; *' for the purchahng of eternal redemption ; and bringing •* unto himfelf, all and every one ot thefe whom he had be-♦* fore ordained to eternal life, for the praife of his own " glory;" fo thatyrd^^',9?;i from all ih^ evil from which we are delivered, and an enjoyment of all the good things that arebeftowed on us, in our traduftion from death to life, from hell and wrath, to heaven and glory ; are the proper iffues and effe61s of the death of Chrift, as the meritorious caufe of them all. Which may, in all the parts of it, be cleared by thele few affertions, viz.

ijl. The fountain and caufe of God's fending Chrift, is his eternal love to his ele6f, and to them alone; which I fhall not now funher confirm ; referving it for the fecond general head of this whole controverfy.

odly. The value^ worth and dignity of the ranfom which Qui if gave himfelf to be, and of the price which he paid, was infinite and unmeafureable ; fit for the accomplifhing of any end, and the procuring of any good, for all and every one for whom it v;as intended, had they been millions of men more than ever were created. Of this alfo alterwards. Si-cMh XX. 28. *' God purchafed the church Vv-ith his own '' blood.'* 1 Pet. i. 18, 19. *' R.edeemed, not with filver " zvA ^old : bin with the precious blood of Chrift ;" and

that

that anfwering the mind and intention ot Almighty God, John\\y. 31^ " As the Father gave me commandment, c-" van fo I do :" who would have fuch a price pairl, as mioht be the tonndation of that oecoiiomy and difpenlation oi" his love and grace which he intended, and cI the way whereby he would have it difpenfed; A&s xiii. 38, 39. " Throuirh " this man is preached unto you the forgivenels of fins ; and *' by him all that believe are julllxied from all things, from " which ye could not be juftiiiedby the lawof A/Jofes." 2 Cor. V. 20, 21. •' We are ambalFadors for ChrlH, as though God " did beleech you by us; we pray you in Chrill's Head, be " ye reconciled to God : for he hath made him to be fin for *' us, who knew no fin; that we mig'it be made the riglr.couC-*' nefs of God in him."

2,dly, The intention and aim of ihe Father, in this great work, was bringing of thofe many fons to gloiy, znz. his c-le6i; whom by his free grace he had chofen from amongrt all men, ol all forts, nations and conditions, to take them into a new covenant of grace u'ith himfelf ; the lormcr beinir as to them, in refpeft of the event, i\uil and aboliihcd : oi which covenant, Jefus Chrift is the fiift and chief promi(e ; as he that was to procure tor them all other good things pjo-mifed therein ; as fliall be proved.

^tkly. The things pur chafed ox procu'-ed for thofe pc-rfcijs, which are the proper effects of the death and ranfom cF Chrift, in due time certainly to become theirs, in po{ic{T]Gn and enjoyment ; are reraiiTion of fin, freedom from wrath and the curfe of the law, juflification, fanftificaticn, reconciliation with God, and eternal life; tor the will of Ids Father fending him for thefe, his own intention in laying down his life for them, and the truth of the purchafe made bv himj is the foundation oi his intcrceflion, begun on earth and continued in heaven ; whereby he, whom his Father always hears, dehres and demands, that l>Iie good things procured by hin: may be aftually bellowed, on them all and cvcvy one for whom they were procured. So that the whole of v;hat we affcrt in this great bufinefs, is exceedingly clear and apparent, without any intricacy or the lead diiTiculty at aSi; nut clouded with Itrange exprefiTions, and unneceflary divjifions and tearingsof one thing from another, as is the oppofite o-pinion ; which in the next place fiiall be dealt withal by arguments ; confirming the one, and everting the ether.' But bccaufe the whole ftrength thei^of lyeth in, and the v^eight of all lycih upon, that cnecilHnflion we before fj^ali-j or,

by

by our adverfaries dlveril)' eKprelFed and held out; we WiO a Utile fuiflier confHer that ; and then come to our arguments ; and fo to the aniwering oi the oppofed objeftionS.

C H A P. V.

Of application and impetration*

^ I "HE allowable ufe of this diftinction, how it may be tak-JiL en in a found fenfe, the feveral ways whereby men have expreffea the thing which in theie words is intimated, and fome arguments for the overthrowing of the falfe ufe of it, however expreffed ; we have before intimated and declared. Now, feeing that this is the proton pseudos of the oppofite opinion, underftood in the fenfe and according to the ufe they make of it: I fhail give it one blow more^ and leave it I hope a-dying.

I. I fliall then briefly declare, that although thefe two things may admit of a diftinftion, yet they cannot of a reparation ; but that for whomfoever Chrifl obtained good, to them it muft be applied ; and for whomfoever he wrought re--conciliation with God, they muft aftually unto God be reconciled ; fo that the blood of Chrift, and his death, in the virtue of it, cannot be looked on (as fome do) as a medicine in a box, laid up foi" all that fhall come to have any of it ; and fo applied, now to one, then to another, without any re-Ipeft or difference ; as though it fhould be intended no more tor one than for another; fo that, although he halh obtained all the good that he hath purchafed for us ; yet it is left indifferent and uncertain, whether it (hall ever be ours or not. For it is well known, that notwithflanding thofe g'ori-ous things that are alTigned, by the Arminians, to the death of Chrift ; which they fay he purchafed for all, as remifTion of fins, reconciliation with God, and the like ; yet they for whom this purchafe and procurement is made, raav be damned ; as the greateft part are, and certainly Ihall be. Now^ that there fhould be fuch a diftance between thefe two.—

ijl. It is contrary to common fenfe, or our ufual form of fpeaking; which muft be wrefted, and our underftandings forced, to apprehend it. When a man hath obtained an office, or any other obtained it for him, can it be faid, that it is uncertain whether he (hall have it or not? If it be obtained

tained for him, is it not his in right, though perhaps not in pofTeflion ? That which is impetrated or obtained by petition, is his by whom it is obtained. It is to o£Fer violence to common fenfe, to fay, a thing may be a man's, or it may not be his, when it is obtained for him ; for in fo faying, we fay it is his; and fo it is, in the pnrchafe made by Jefus Chrifl, and the good things obtained by him, for all them for whoin lis died.

<2.dly. It is contrary to all reafon in the world, that the death of Chrift in God's intention, fhould be applied to any one, that fhall have no fhare in the merits of that death: God's will that Chrift ihould die for any, is his intention that he {hall have a fhare in the death of Chrift, that it fhould belong to him, that is, be applied to him; tor that is in this cafe faid to be applied to any, that is his in any refpefl according to the will of God; but now the death of Chrift, according to the opinion v/e oppofe, is fo applied to all; and yet, the fruits of this death are never fo m.uch as once made known to far the greateft part of ihofe all.

3^/)'. That a ranfom fl:iould be paid for captives, upon compaft for their deliverance, and yet, upon the payment, thofe captives not be made free and fet at liberty, (the death of Chrift is a ranfom, Matt, xx. 28. paid by compaQ; for the deliverance of captives for whom it was a ranfom, and the promife wherein his Father ftood engaged to him, at his undertaking to be a Saviour and undergoing the ofRce im-pofed on him, v/as their deliverance (as was before oeclared.) upon his performance of thefe things, that the greateft number of thefe captives ftiould never be releafed) feems ftrange and very improbable.

^thly. It is contrary to fcripture, as vyas before at large declared. Sec alfo book III. chop. 10th.

II. But now, a'l this our adverfaries fuppcfe they (liall wipe away, with one flight diftinftion, that v/ill make, as they fay, all v/e affirm in this kind to vanifti. And that is this; it is true, (fay they) all things that are abfolutely procured and obtained for any, do prefently become theirs in right, for v/hom they are obtained ; but things that are obtained upon condition, become not theirs until the condition be fulfilled ; now Chrift hath purchafed by his death, for all, all good things, not abfolutelv, but upon condition; and until that condition come to be fulfilled, unlefs they perform v;hat is required, they have neither part nor portion, right unto, nor poireflion of them. A'fo, what this condition is, they give

O ov*»

out in Tundry terms; fomc call it a not rejijling of this redemption offered to them ; fome, 2^ yielding to the invitation of the gofpel; fome in plain terms. Faith. Now be it {o, that Chrift purchafed all things for us; to be beftowed on this condition, that we do believe it; then 1 affirm, that,

\J{. Certainly this condition ought to be revealed to all for whom this purchafe is made, if it be intended for them in good earneft; all for whom he died, muft have means xo know that his death will do them good, if they believe ; e-fpecially it being in his power alone to grant them thefe means, who intends good to them by his death. If I fhould intreat a phyfician, that could cure fuch a difeafe, to cure all that came unto him ; but fhould let many refl ignorant of the grant which I had procured of the phyfician, and none but rayfelf could acquaint them with it, whereby they might go to him and be healed ; could I be fuppofed to intend the healing of thofe people ? doubtlefs no : the application is cafy.

^dly. This condition of them to be required, is in their power to perform, or it is not; if it be, then have all men power to believe ; which is falfe. If it be not; then the Lord will grant them grace to perform it, or he will not; if he will, why then do not all believe ? why are not all faved ? If he will not; then this impetration or obtaining falvation, and redemption for all, by the blood of Jefus Chrifl, comes at length to this; Godintendeth thathe fhall diejor all, to pro-cure for them remijfion ofjins, reconciliation with him, eternal redemption and glory ; hut yet Jo, that they Jhall never have the leafl good by thefe glorious things, unlefs they perform that which he knows they are no ways able to do,^ and which none but himfelf can enable them to perform, afid which concerning far thegreatejl part of them he is refolved not to do. Is this to intend that Ghrift fhould die for them, for their good ? or rather that be fhould die for them, to expofe them to fhame and mifery ? Is it not all one, as if a man fhould promife a blind man a looo pounds, upon condition that he will fee?

S^/y. This condition of faith, is procured for us by the death of Chrifl ; or it is not. If they fay it be not; then the chiefefl grace, and without which redemption itfelf, (expref-fed how you pleafe) is of no value, doth not depend on the grace of Chrift, as the meritorious procuring caufe thereof: which is exceedingly injurious to our bleffed Saviour, and ferves only to diminifh the honour and love due to him.

And

End of the Death of Chrifl ajferted, so/

And it is contrary to Scripfure, lit. iii. 5. 6. 2 Cor. v. 21 He became " fin for us, that we might be made the righte-*' oufnefsof God in him ;" and how we can become the righteoufnefs of God, but by believing ; I know not. Yea cxprefsly faith the apoftle ; " It is given to us, in the behalf ** ot Chrift, to beheve on him," Phil. i. 29. " God blefling " us, with all fpiritual bleflfings in Chrift, Eph. \. 3, whereof furely faith is not the leaft. If it be a fruit of the death of Chrift ; why is it not beftowed on all, fince he died tor all P efpecially fince the whole impetration of redemption is altogether unprofitable without it. It they do invent a condition upon which this is beftowed ; the vanity of that fhall be afterwards difcovered. For the prefent, if this condition be, Jo they do not refufc or refijl the means of grace ; then I alk ; if the fruit of the death of Chrift ftiall be applied to all, that fulfil this condition of not refufing or not refifting the means of grace ? If not, then why is that produced ? If lo; then muftall be faved, that ha^e not or do not refift the means of grace ; that is, all paganJ, infidels^ and thofe infants to whom the gofpel was never preached.

^tlUy. This whole aftertion tends to make Chrift but an half Mediator; that thould procure the end, but not the means conducing thereunto. So that notwiihftanding this exception and new diftin6fion, our affertion ftands firm ; that the fruits of the death of Chrift, in refpeft of im.petration ot good and application to us, ought not to be divided ; and our arguments to confirm it, are unlhaken.

For a clofe of all ; that which in this caufe we affirm, may be fummed up in this ; Chrift did not die for any, upon condition if they do believe ; but he died for all God's elefl;, that they fhould believe, and believing have eternal lite. Faith itfelf, is among the principal effefls and fruits of the death of Chrift ; as Ihall be declared. It is no where faid in Scripture, nor can it rcafonably be affirmed, that if we believe, Chrift died for us; as though our believing (hould make that to be, which otherwife was not, the a£i create the object : but Chrift died for us, that we might believe ; falva-tion indeed is beftowed conditionally ; but faith, which is the condition, is abfolutely procured. The queftion being thus ftated, the difterence laid open, and the thing in contro' V€rfy made known ; we proceed, in the next place, to draw forth fome of thofe arguments, demonftrations, teftiniQ«es and proofs, whereby the truth we maintain is eftablifhed, in which it is contained, and upon which it is firmly founded ;

only defiring the reader to retain feme notions in his mind, oF thofe fundamentals which in general we laid down before; they {landing in fuch relation to the arguments which we Ihall ufe, tli^t I am confident not one of them can be throughly an-fwcred, before they be everted.

BOOK III.

CHAP. I.

Argu?7ients againjl the univer/ality of redeviption. The two jirjl ; from the nature of the covenant, and the difpenfation thereof,

ARGUMENT I.

TH E fiifl argument may be taken from the nature of ihe covenant of grace ; which was eftabliflied, ratified and confirmed, in and by the death of Chrifl. That was the Tejlament whereof He was the Teftator, which was ratified in his death, and whence his blood is called ** the blood -' of the new teftament," Matt. xxvi. 28. neither can any effefts thereof be extended beyond the compafs of this covenant ; but now, tliis covenant was not made univerfally with all, put particularly only with fome ; and therefore, thofe a-lone were intended, in the benefits of the death of Chrifl.

The affumption appears, from the nature of the covenant itfelf; defcribed clearly, ^er^yw. xxxi. 31, 32. *'I will make *' a new covenant with the houfe of Ifrael, and with the " houfe of Judah: not according to the covenant that I " made with their Fathers, in the day that I took tiiem by *' the hand, to bring them out of the land of Egypt, (whicl^ " my covenant they brake, although I was an hufband unto " them faith the Lord."J and Hebrews viii. 9, 10, 11. " Net " according to the covenant that I made v/ilh their fathers, ** in the day when I took them by the hand to lead them out

• * of the land of Egypt; becaufethey continued not in my co* " vcnant, and I regarded them not, (faith the Lord ;) for *' this is the covenant that 1 wiJl make with the houfe of H-*' rael after thofe days, (faith the Lord ;) I will put my laws " into their niii^d, and write them in their hearts ; and I will '• be to them a God, and ihey fhall be to me a people ; and

• ' they fiiall not teach every mV.n his neighbour, and every

" man

•* man his brother, faying, Know the Lord; for all fhall " know me, from the leaft to the greateft." Wherein the condition of the covenant is not faid to be required ; but it is abfolulely promifcd; " 1 will put my laws into their mind, *' and write them in their hearts." And this is the main difference, betv/een the old covenant ot works, and the new one of grace; that in that, the Lord did only require the fulfilling of the condition prefcribed ; but in this, he promif-eth to cffeft it in them himfelf, with whom the covenant is made. And without this fpiritual efficacy, the truth is, the new covenant would be as weak and unprofitable ior the ^x\^ of a covenant, (the bringing of us and binding of us to God,) as the old. For in what confifted the weaknefs andunprofit-ablenefs of the old covenant, tor which God in his mercy a-boiiftied it; was it not in this ? bccaufe, by reafon of fin, we were no way able to fulfil the condition thereof, Bo this and live ; otherways the connexion is flill true, that he that c^cth thefe things Jhall live. And are we, of curfelves, any way more able to fulfil the condition of the new covenant ? Is ic not as eafy, for a man, by his own ftrength, to fulfil the whole law, as to repent, and favingly believe the promife of the gof* pel ? This then is one main difference of thefe two covenants; that the Lord did, in the old, only require the condition ; but in the new, he will alfo effe£l it in all the federates to whom this covenant is extended. And if the Lord fhould only exaft obedience required in the covenant of us, and not work and effecl it alfo in us ; the new covenant would be a fhew, to increafe our mifery, and not a ferious imparting and communicating of grace and mercy. If then this be the nature of the New Teflament, (as appears from the very-words of it, and might abundantly be proved ;) that the condition of the covenant fliall certainly, by free grace, be wrought and accomplifhed in all that are taken into covenant; then no more are in this covenant, than in whom thofe conditions of it are effefted.

But thus, as is apparent, it is not with all; iovallmen have not faith, it is of the ele6f of God ; therefore it is not made with all ; nor is the com.pafs thereof to be extended beyond the re?nnant.that are according to eleBion. Yea, every Wef-fmg of the new covenant, being certainly common, and io be communicated to all the covenantees; either faith is none of them, or all muff have it, if the covenant itfelf be general. But fome may fay ; that it is true, God promifeth to write his law in our hearts, and put his fear in cur inward parts ^

but

no ArgU7nents againjl

but it is t:pon condition. Give me that condition, and I wUl yield the caufe. Is it, if they do believe ? nothing elfe can be imagined ; that is, it* they have the law written in their hearts, (as every one that beUeves hath ;) then God promif-eth to write his law in their hearts; is this probable, friends ? is it Hkeiy ? I cannot then be perfuaded, that God hath made a covenant oi grace witli all ; efpecially thofe who never heard a word or covenant, grace, or condition of it ; much ]efs received grace for the fulfilling of the condition, without which the whole would be altogether unprofitable and ufelefs. The covenant is made with Adam, and he is acquainted with it, Gen. iii. 15. renewed with ISloah, and not hidden from him, again eftablKhed with Abraham, accompanied with a full and rich declaration of the chief promifes of it. Gen. xii. which is moft certain not tobeefFefted towards all, as afterwards will appear. Yea that firft diftin6lion, between the feed of the woman and the feed of the ferpent, is enough to overthrow the pretended univerfality of the covenant of grace; for who dares affirm, that God entered into a covenant of grace with the feed of the ferpent ?

Moft apparent then it is, that the new covenant of grace, and the promifes thereof, are all of them of diftinguifhing mercy ; reftrained to the people whom God did foreknow, and fo not extended univerfally to all. Now, the blood of Jefus Chrift being the blood of this covenant, and his oblation intended only for the procurement of the good things intended 2nd promifed thereby, (tor he was the furety thereof, Hebrews vii. 22. and ot that only ;) it cannot be conceived to have refpe6t unto all, or any, but only thofe that are intended in this covenant.

ARGUMENT II.

If the Lord intended that he fhould, and he by his death did, procure pardon of fm and reconciliation with God, for all and every one ; to be aftually enjoyed, upon condition that they do believe; then ought this good will and intention 01 God, with this purchafe in their belialt by Jefus Chrift, to be made known to them by the word, that they might believe; *' for faith comes by hearing, and hearing by the word of *• God," Rom. X. 17. For if thefe things be not made known and revealed, to all and every one that is concerned in them, viz, to whom the Lord intends, and for whom he

hath

Univerfal Redemption.

Ill

hath procured fo great a good ; then one of thefe things will follow ; either, that they may be faved without Uith in, and the knowledge of Chrift, (which they cannot have unlefs he be revealed to them ;) which is falfe, and proved fo ; or elfe, that this good will of God, and this purchafe made by Jefus Chrift, is plainly in vain and fruftrate, in refpeft o\ them ; yea a plain mocking of them, that will neither do them any-good to help them out of mifery, nor ferve the juftice of God to leave them inexcufable; for what blame can redound to them, for not embracing and well ufing a benefit which they never heard of in their lives ? Doth it become the wifdom of God, to fend Chrift to die tor r/ien that they might be faved ; and never caufe thefe men to hear of any fuch thing; and yet to purpofe and declare, that unlefs thev do hear of it and believe it, they fhall never be faved? What wife man would pay a ranfom, for the delivery of thofe captives, which he is lure fhall never come to the knowledge of any fuch payment made; and fo never be the better for it ? Is it anfwerable to the goodnefs of God, to deal thus with his poor creatures ? to hold out towards them all, in pretence, the moft intenfe love imaginable, beyond all comoare and il-luftration, as his love in fending his Son is fet forth to be, and yet never let them know of any fuch thinor, but in the end to damn them for not believing it ? Is it anfwerable to the love and kindnefs of Chrift to us ; to affifrn unto him at his death fuch a refolution as ihis; *' I will now, by the obla-•' tion of myfelf, obtain for all and every one, peace and re-•' conciliation with God, redemption and everlaftingfalvation, •' eternal glory in the high heavens ; even for all thefe " poor miferable wretched worms, condemned caitiffs, that *' every hour ought to expe6l the fentence of condemnation; " and all thefe fhall truly and really be communicated to them •' if they will believe ; but yet wiihai I will fo order things, •' that innumerable fouls fliall never hear one word of all this *• that 1 have done for them, never be perfuaded to believe, ** nor have the object of faith that is to be believed propofed ♦' to them; whereby they might indeed poiTibly partake ot *• thefe things ?" Was this the mind and will, this the dcHgn and purpofe of our merciful high prieft ? God forUd. It is all one, as if a prince ftiould fay and proclaim ; that whereas there be a number of captives held in fore bondage in fuch a place, and he hath a full treafure, he is refolved to redeem them every one; {o that every one of them iliall come out of prifon, that will thank him for his good will; and in the

lueiii

mean time never take care to let thefe poor captives fcnovy his mind and pleafure ; and yet be fully aflured, that unlefs he efteft it liimfelf, it will never be done ; would not this be conceived a vain and oftentatious flourifti, v/ithoutany good intent indeed towards the poor captives ? Or asif a phyfician fhould fay, that he hath a medicine that will cure all d'ifeafes, and he intends to cure the difeafes of all ; but lets but very few know his mind, or any thing of his m.edicine ; and yet is aflured that, without his relation and particular information, it will be known to very few : and fhall he be fuppofed to de-fire, intend or aim at the recovery ot all ?

Now it is moft clear from the Scripture and experience of aU ages, both under the old difpenfation of the covenant and the new; that innumerable men, whole nations, for a long fealon, are palled by in the declaration of this myftery ; the Lord doth not procure, that it fhall by any means in the leaft meafure be made out to all ; they hear not fo much as a rumour or report of any fuch thing. Under the Old Tefla-ment, " in Judah was God known, and his name was great ** in Ifrael ; in Salem was his tabernacle, and his dwelling *• place in Sion," P/^/. Ixxvi. 1,2. " He fhewed his word *' unto Jacob, and his judgments unto Ifrael ; he hath not " dealt fo with any nation, and as for his judgments they *• have not known them," cxlvii. 19. 20. Whence thofe apel-lations of the heathen, and imprecations alfo ; diS jfer. x. 25, " Pour out thy fury upon the heathen that know thee not, •* and upon the families that call not on thy name ;" of whom you have a full defcription, Epk. ii. 12. " Without Chrifl, " aliens from the commonwealth of Ifrael, and flrangers " from the covenants of promife ; having no hope, and with-" out God in the world." And under the New Teflament ; though the church have confirmed her cords and flrengihened her flakes, and many nations are come in to the mountain of the Lord ; fo many, as to be called, all people, all nations, yea the world, the whole world, in comparifon of the fmall pre-cinft of the church of the Jews ; yet now alfo. Scripture and experience do make it clear, that many are paffed by, yea millions of fouls that never hear a word of Chrifl nor reconciliation by him ; of which we can give no other reafon, but, " even fo. Father, for fo it feemed good in thy fight," Matt. xi. 26. For the Scripture ; ye have the Holy Ghofl exprefsly forbidding the apoflles to go to fundry places with the word, but fending them another way, yltls xvi, 6, 7, 9, 10. anfwerable to the former difpenfation in ^omc particulars,

wherein

Univerfal Redemption, uq

wherein he fuffered all nations to walk in their own ways, ABs Aiv. 16. And tor experience; nor to multiply particulars, do but afk any of our brethren who have been at any time in the /WiVj, and they will eafily refolve you in tiie tiuth thereof.

The exceptions againft this argument, are poor and frivolous ; which we referve for a reply. In brief; how is it revealed to thofe ihoufands of the offspring of infidels, whom the Lord cuts oflFin their -nfancy, that they may not pefter the world, perfecute his church, nor diliuib human fociety ? How to their parents ; of whom Paul affirms, that by the works of God they might be led to the knowledge oi his eternal power and god-head ; but that they Jliould know any thing of Redemption or a Redeemer, was utterly impojji'ule,

CHAP. II.

Containing three other arguments,

ARGUMENT III.

JF Jefus Chrill died for all men ; that is, purchafed and procured for them, according to the mind and will of God, all thofe things which we recounted and the Scripture fetteth forth, to be the efFe£ls and fruits of his death, which may be fummed up in this one phrafe, eternal redemption : then he did this, and that according to the purpofe of God ; either abfolutely, or upon fome condition by thera to be fulfilled. If abfolutely ; then ought all and every one, abf^lute-ly and infallibly, to be made actual partakers of that eternal redemption fo purchafed : for what, [ pray, fhould hinder the enjoyment of that to any, which God abfolutely mtended, and Chrift abfolutely purchafed for them. If u^on condition ; then he did either procure this condition for them, or he did not ? If he did procure this condition for them ; iha^ is, that 2t (iiould be bellowed on thera, and wrought within them; then he did it either abfolutely again, or upon a condition. If abfolutely ; then are we as we were before : for to procure any thing for another", to be conferred on him upon fuch a condition, and withal, to procure that condition abfolutely to be beffowed on them ; is equivalent to the abfolute procuring of the thing itfelf. For fo we affirm in this very bufint fs; Chrifl procured falvation for us, to be bellowed condiiion-

? ally,

ally, if we do believe; but faith itfelf, that he hath abfolutC' iy proLured, withvout a prefcribing of any condition. Wuence we affirm, that the purchafing of falvation for us, is equivalent to what it wouM have been, il it had been fo purchafed, as to have been abfolutely beftuwed, in refpeft of the event and iflue : fo that thus alfo, mull all be abfolutely faved.— But if ihis condition be procured upon condition, let that bs afTigncd ; and we will renew our query concerning the procuring of that, whether it v»'ere abfolute or conditior.al; and fo never reft, until they come to fix fomcwhere, or flill run in'o a circle.

But on the other fide, is not this condition procured by him, en whofe performance all the good things purchafed by him are to be aftually enjoyed i^ Then firft, this condition muff be made known to all, as Arg, 2. Secondly; all men are able of themfelves to perform this condition, or they are not : if they are ; then, feeing that condition is faith in the promifes, as is on all fides conff (Fed, all men are of themfelves, by the power of their own free will, ab'e to believe : which is contrary to the Scriptures ; as by the Lord's afTift-ance fliall be declared. If ihey cannot ; but that this faith muft be bellowed on them and wrought within them, by the free grace of God : then, when God gave his Son 10 die for them, to procure eternal redemption for them all, upon condiiion that thev did believe; he either purpofed to work faith in them all by his grace, that they might believe, or he did not: If he did ; why doth he not a6\ually perform it; feeing he is of one tnind, and who can turn him ? why do not all believe ? whv have not all men faith ? or doth he fail of his purpofe ? If he did not purpofe to beflow faith on, them all, or (which is all one) if he purpofed not to beftow faith on all, (for the will of God doth not confift in a pure negation of any thing,—what he doth not will that it fhould be, he wills that it fhould not be) then the fum of it comes to this: that God gave Chrift to die for all men ; but upon this condition, that they perform that which of themfelves without him they cannot perform, and purpofed that for his part he would not accomplifh it in them.

Now, if this be not extreme madncfs ; to allign a will unto Gof*, of doing that which himfelf knows and orders that it Ihail never be done, of granting a thing upon a condition which without his help cannot be fulfilled, and which help he purpoled not to grant; let all judge. Is this any thing, but to delude poor creatures ? Isitpoflible that ^ny good at all

fliould

Univerfal Redemption*

ii.

fiiould arlfc to any, by fuch a purpofe as this, fuch a giving of a ledeemer ? Is it agreeable to the goodnefs ot God, to intend fo great a good as is the rcdempdon purrhaftrd by Clu ul; £nd to pretend that he woold have it prcfitablc for thern : when he knows that they can no more fuitii the condition which he requires, that it may be by ihcm enjoyed ; than Lazarus could, of himfelf, come ou« of the grave ? Doth it befvfetn the wifdom of God, to purpofe that which he knows fhali never be fulfilled ? If a man (bould promife to give a iooo pounds to a bhnd man, \xMm condiiioti that he will open his eyes and fee ; which he knows well enough he cannot do ; were that promife to be fuppofed to come from an heart-pitying of his poveri) ; and not rather from a mind toillude and mock at his mifery ? If the King Ihould pro-mife to pay a ranfom for the captives at Algiers, upon condition that they would conquer their tyrants, and come away, v»'hich he knows full well they cannot do : were this a kindly aft ? Or if a man fhould pay a price to redeem captives, but not that their chains may be taken away, without which they cannot come out of prifon ; or promife dead men greac re. wards, upon condition they live again of themfelves : are not thefe to as much end, as the obtaining of falvation for men upon condition that they do believe ; without obtaining that condition for them ? Were not that the atTigning fuch a will and purpofe as this to Jefus Chiilt : *' I will obtain eter-" nal life, to be beftowed on men and become theirs by the " application of the benefits of my death, but upon this *' condition that they do believe ; but as 1 will not reveal my " mind and will in this bufincfs, nor this condition iifelf, to ** innumerable of them ; fo concerning the reft, I know they " are no v^ays able of themfclves (no more than Lazarus was *' to rife, or a blind man is to fee) to perform ihe condition *• that I do require, and without which i:one of the ^^ood " things intended for them can ever become theiis ; neither " will I procure that condition ever to be fulfilled in ihem : ** that is, I do will that that fxiall be done, which I do not " only know fliail never be done, but that it cannot be done, " becaufe I will not do that, without which- it can never be *' accomplilhed." Now whether fuch a will and purpofe as this, befecms the wifdom and goodnefs of our Saviour; let the reader judge.

In brief, an intention of doing good unto any one, upon the performance of fuch a condition as the intender knows is abfolutely afbovc the lirength of him of whom it is required,

(elpeciallv

(efpecially if he know that it can no way be done but by his concurrence, and he is refolved not to yield that afliftance •which is necefTary to the a£^ual accomplifliment of it) is a vain truitlefs flouiifh. That Chrift then fnould obtain of his Pdther eternal redemption, and the Lord ftiould through hit Son intend it for them who ihall never be made partakers of it, bpcaufe they carmot perform, and God and Chrifl have purpofed not to beftow, the condition on which alone it is to be made ^flually theirs; is unworthy of Chrift, and unprofitable to them for whom it is obtained ; which that any thing ihdi Chilli oh'amed tor the fons of men, fhould be fo unto ihem, is an hard faying indeed. Again, if God through Chrift purpofe to fave all if they do believe, becaufe he died for all; and this faith be not purchafed by Chrift, nor are men able of themfelvcs to beiieve: how comes it to pafs, th.'t any are faven ?

11 it be anfwered ; God beftows faith on fome, not on others: 1 repl\'; is this diftinguifhing grace pui chafed for thr){e fonjc, comparatively, in refpeB of thofe that are pafTed by wiiiiout it ? li u be, then did not Chrift die equally tor all, ior lie died «hat fome might have faith, not others: ytdi in compaiifon, he Cdnnot be faid to die for thofe other fome at all; not dying th<it they might have faith, without which he J;new that all the reft would be unprofi able and fruitlefs But is it not purchafed lor them by Chrift ? then have thofe that be faved no more to thank Ctirift for, than thofe that are damned ; which were ftrange, and contrary to Rtv. i. 5, 6 : ** Unto him that loved us, and waftied us from our fins in his *' own blood ; and hath made us kings and priefts unto God « and his father," Sec.

For my part, I do conceive that Chrift haih obtained falva-tion for men ; not upon condition if they would receive it, but fo fully and perfectly—that certainly they fhould receive it : he purchafed/2,W^?6'«, to be beftowed on them that do believe ; but wiihal faith, ihat ihey might believe. Neither can it be obje^fed, that, according to our doftrine, God requites any thing of men that they cannot do ; yea faith, to believe inChnft: for, i. Commands do not fignify what is God's intention fhould be done, but what is our duty to do ; which may be made known to us, whether we be ab!e toper-form it or not : it (jgnifieth no intention or purpofe ot God. ^2. For the promifes, which are propoled together with the commind to believe; (1.) thev do not hold out the intent and purpoieof God, that Chrift Ihould die for us if we do believe ;

Univerfat Redemption. u^

lic?e ; which is abfurd, that the aft fiiould be the conftituter ©f its own obje£l, which mult be before it ; and is prelup-pofed to be, before we are defired to believe it : nor, (2.) thepurpofeof God, that the death of Chrift fhould be profitable to us if we do beHeve ; which we before confuted ; but, (3.) only that faith is the way to falvation, which God hath appointed ; fo that all that do believe, (hall undoubtedly be faved ; thefe two things, faith and falvation, being infe-parably linked together, as Ihall be declared.

A R G U M E N T IV.

If all mankind be, in and by the eternal purpofe of God, •liftinguifhed into two forts and conditions, feveral'v and diftin6lly defcribed and let forth in the Scripture ; and Chrift be peculiarly affirnned to die for one of thefe forts, and no where for them of the other : then did he not die for all • for of the one fort he dies for all and every one, and of the other for no one at a'l. But,

1//, There is fuch a difcriminating diflinguifliment among men, bv the eternal purpofe of God, as ihofe wiiom/^^/^y^j and thofe whom ^d liaies, Rom. ix. 13. Thofe whom he knoweth, and whom he knoweth not ; John x. ia. Itnozu my

Jheep : 2 Tim. ii. 19. Tfie Lord knozuetk them that are his : RoiTJ. viii. 29. whom he did foreknow : Rom. xi. 2. h'is people which he foreknew : Matt. xxv. 32. 1 know you not : fo J^.hn xiii. 18. I/peak not of you all; I know zuhom I have chofen. Thofe that are appointed to life and glory, and thofe that are appointed to and fitted for deffru6iion ; dtB: and reprobate ; thofe that were ordained to eternal life, an'd thofe who before were of old ordained to condemnation : as Eph* i. 4. He hath chofen us in him : A6^s xiii. 48. ordained to eternal life.: Romn/iii. 30. tVhom he did predfiinate, them he aljo called; and wfiom he called, them he al/o ju/hfi^d; and whom hejujlified, them he alfogloiified. So on the othe'r fide; 1 Thef. V. 9. Godhathnot appointed us to wrath, but to obtain

falvation; appointed to wiath : Rom. ix. 18, in, 20, 21. Be hath mercy on whom he will have mercy, and whom he will he hardeneth; thou wilt J ay then unto me, why doth he yet find

fault ? for who hath repjled his will? nay, but 0 man, who art thou that reply fi agaifl God ? fhall the thing formed fay to himihatjormed it, why hafi thou made ihe thus f hath not the mttr power over the clay, of the fame lump to make one vej/el

unt0

unto honour and anoiher unto difhonour ? Jode Iv. Orddini,J id this condemnation; 2 Pes. ii. 12. Mad<: to be taken and dc/iroyed : Matt. xxv. 0^2. JJzeep and goats : John x. pqffim. Tt'ole that are \\\s peculiar people and ckildren according tp fiomi/e, riiat are not of the zcorld, his church ; and thofe thirt in oppofition to tbem are the zvor Id,not prayed for, not hispto-fie; as Tit. ii- 14. Gal. iv. 2^. John w. 19, and xvii.9, lo.CuL i. 2'\.Johnx\. ^2. Htb.W. 10, 12,13. WhichdIftin8ionotmen is every where alcribcd to the purpofe, will, and good plealufe of God: Prov. xvi. 4 The Lord hath made all things jor him/elf even the wicked Jor the day oj evil: Matt. xi. 25, 26. I thank thee 0 father^ becaufe thou kajl hid thej'e things from the loife and prudent,and hafl revealed them unto babes ; evcnfo Father, for fo iffeemed good in thy fight: Rom. ix. 11, \2..The children being not yet born, neither having done any good or evil, that the pur-^ poje of God according io eletlion might Jland, not of works, bul efhim that caileth ; it wasfaid unto her. The elder fJidllfervt the younger : verfe 16, 17. So then it is not of him that willeth^ nor of him t^Mt runneth, but of God that fheweth mercy; for the Scripture faith unto Pharaoh, even Jor this fame purpoje have Ifaifedthee up, that I ?rdglitfiew my pozuer in thee, and that my name might be declared throughout ell the earth: Rora. viii. 28, 29, 50. Who are called according to his purpofe ; for whom he did foreknow, he alfo did predeflinate to be conformed to the imaoe of his Son, that he might be the firfl born among many brethren ; moreover whom he didpredeflinate, thent he alfo called, and whom he called, them he alfo jufiifitd, and whom hejufUfied, them he alfo glorified. So that the firft part of the propofition is clear from the Scripture. Now,

2diy. Chrift is faid exprefsly and punBually, to die for them an the one fide ; {ox his people. Matt. i. 21. hisfheep^ John X. 11, 12, 14. his church, Afts xx. 28. Eph. v. 25. as diftinguilhed from the world, Rom. v. 8, 9. John xi. 51, ^2. his ""eldi, Rom. viii. 32, 33, 34. hv'uhildren, Heb. ii. 13. as before more at large. Whence we may furely conclude, that Chrift died not for all and every one ; to wit, not for ihofe be never knezv, whom hehateth, whom he hard-eneth, on whom he will not fiew mercy, who were before of §{dordained to condemnation; in a word, for ihe reprobate^ for the world, Jor which he zvould not pray. That which fome except, that though Chrift be faid to die for his fieep, for his elctl, his chofen ; yet he is not laid to die for them on:ly, ihat term is no where expreft ;. is of no value ; for is it not wi^houiany forced interpretation, in-common fenfe and according

^crcilrg't^ thft nrual courfe of fpeaking, to dlfiin'ruilTi men

into two Tjch oppofite conditions, as c!e6l snd rcprobai:?,

flieep and goats; and then affirming that be died for his el<:t^,

to be equivalent to this, he died for his elc6> only ? 1$ not.

the fenfe as clearly reftrained, as ifthat refbiftive term had

been added ? or isthi^t term always- ?dded in the Scripture,

in every indefinite aflertion ; which yet muft of neccfTi'y be

limited and rellrained, as if it were exprefsly addfd ? As

%vhere our Saviour laiih, " I am the way, and the life, and

" the refurreBion," John xiv. 6. and xi. 2^^ He (\o>hr\fA

fay, that he only is fo ; and yet of neccffuy it muft be fo un-

derftood. As alfo in that, Col- i. 19. " It pleafed the Fa-

*• ther, that in hira fliouid 3II fulncfs dwell ;" he doth not

cxprefs the limitation only : and yet it were no lefs fhaf> bldf-

phemy, to (uppofe a pofjibility of exter-ding the affirmation

to anv oiher. So that this argument, notwiihflanding ihis

exception, i*, as far a? I can fee, unanfvirerabic t which alfa

might be further urged, by a more large expiicatlon of God'&

purpofe of election and reprobation ; {hewing how the dcsub

of Chriil was a means fet apart and appoin'eil for the faving

of his eleft, and not at all undergone and ruffercd for thofi?

which in his eternal counfel he d\d. determine fhould perifh-

for their fins, and {o never be made partakers of the benefits

thereof. But of this more muft he fpoken ; if the X^ord

preferve us, and give affiftance for the other part of thi-^

controverfy, concerning the caule of fending Chrift.

ARGUMENT V.

That is not to be afferted and offirni^t!', vhich the Scrip* lure doth not any wheie go before us in ; but the Scripture no where Lith, Chrid died/^r a//7;:f«, much lefs for all and every man, (between which two, there is a wide difFerence, as (hall be declared) therefore this is not to.be afierted. jt is true, Chriil is faid to give his life a random for all, but no ynhcvc ior rJl men. And becaufe it is affirmed exprefslv iri ©ther places, that he died for ?;2^;2j);, for \m churck, for them thatM^?',?, for the children thai God gave him, for us : foms ©^ ^\' forts, rhough not exprefsly, yet clearly in terms equivalent, Riv. V. 9, 10. it rnuftbe clearly proved, that where-all is mentioned, it cannot be taken for all believers^ all his elet>, his whole church, all the children that God gave him, l©m.' cf all forts ; before an iinivcrfal afltnuctive can be-thence

>20 Argumsnts againjt

thence concluded : and if men will but confider the parties--lar places, and contain themielves until they have done what is required ; we ihall be at quiet, i am perfuaded, i« this bufinefs.

CHAP. III.

Containing two other arguments; from the per/on which Chriji fuftaintd, in this bufinefs,

ARGUMENT VI.

FOR whom Chrift died, he died as a Sponfor in their ftead ; as is apparent, Rom. v. 6, 7, 8. " For when we were *' yet without ftrength, in due time Chrift died for the un-" godly ; for fcarcely for a righteous man will one die, yet " peradventure for a good man forae would even dare to die ; *' but God commendeih his love towards us, in that while " we were yet fmners Chrift died for us;" Gal. iii. 13 He was " made a curfe for us ;" 2 Cor. v. 21. "He hath made " him to be fin for us." All which places do plainly fignify and hold out a change or commutation o\ perfons; one being accepted in the room of the other. Now if he died as the fponfor or furety of them for whom he died, in their ftead ; then thefe two things, at leaft, will follow.

1/?, That he freed them from that anger, and wrath, and guilt of death, which he underwent for them ; that they fhould, in and for him, be all reconciled, and be freed from the bondage wherein they are by reafon of death : for no other reafon in the world can be afligned, why Chrift fhould undergo any thing in anothei's ftead ; but that this other might be freed from undergoing that which he underwent for him. And all juftice requires, that fo it fhould be; which alfo is exprefsly intimated, when our Saviour is faid to be EN GYOS, "a furety of abetter Teftament," Heb.v'w. 22. that is, by being our prieft, undergoing the ch-tftilement of our peace, and the burthen of our iniquities, Ifa. liii. 5, 6, 7. He was " made fin for us, that we might be made the ** righieoufnefs of God in him," zCor.wix. But now all are not freed from wrath and the guilt of death, and adually reconciled to God; which is to be juftified, through an imputation of righteoufnefs,and a non-imputation of iniquities: lor until a man come to Chrift, ** the wrath of God abideth

' " on him," JfoJin ill. 36. which argueih and intlmateth, a not-removal of wrath, by reafon of not beHeving. He dotb not fay, it cojnes on them ; as though, by Chrift's death, they were freed from being under a date and condition of wrath, which we are all in by nature, Eph. ii, 3. but men ei, it remaineth or abidetk ; it was never removed ] and to them the gofpel is a favour of death to death ; bringnig a new death and a fore condemnation, by its being delpifed, unto that death the guilt whereof they before lay under. Some have indeed afhrmed ; that all and every one are redeemed, reftorcd, juftified, and made righteous in Chrift, and by bi^ death : but truly this is fo wretched; I will not fay perverting of the Scriptures, which give no colour to any fuch yffer-tion, but fo direft an oppofition to them ; as I judge it fruit-lefs and loft labour, to go about to remove iuch exceptions, (More, page 45.)

zdly. It follows, that Chrift made fatisfa^llon for the finS bf all and every man ; if he died for them ; for the reafon why he underwent death for us as a furety, was to make fa-tisfa£lion to God's juftice for our fins, fo to redeem us to himfelf; neither can any other be aftigned. But Chrift hath not fatisfied the juftice of God, for all the ftns of all and every man ; which may be made evident by divers reafons; as, . ...

1. For whofe fins he made fatisfaflion to the juftice of God^ for their fins juftice is fatisfied ; or elfe his fatisfa6fion was rejefted as infufficient; for no other reafon can be affigned of fuch a fruitlefs attempt; which to aver, is blafphemy iri the higheft degree. But now, the juftice of God is not fatisfied tor all the fins of all and every man ; which alfo is no* lefs apparent than the former ; for they that muft undergo eternal puniftiment themfelves for their fins, that the juftice of God may be fatisfied for their fins; the juftice of God was not fatisfied without their own puniftiment, by the pu-niihment of Chrift j for they are not healed by his ftripes. But that innumerable fouls iliall, to eternity, undergo tl;e punifliment due to their own fins; I hope needs with chrifti-ans no proving ; now, how can the juftice of God require fatisfatiion of them for their fins; if it were before fatisfied for them in Chrift ? To be fatisfied, and to require fatisfa61i-on that it may be fatisfied, are coatradi6lory ; and cannot be affirmed of the fame, in refpeft of the fan\e; but that the Lord will require of forae the ut'moft farthing, is moft clear. Matt, v, 26.

g a.^Chrift

2. Chriil:, by undergoing death for us a£ our lurety, fatisfi-cd lor no more than he intended fo to do. So great a thing as fatisfa6lioii for the fins of men, could not accidentally happen befides his intention, will, and purpofe; efpecially con-fidering that his intention and good will, in fanttifying him-fclf to be in obianon, was ot abfolute neceflity to rral^e his death an acceptable offering. But now, Chrifl: did not intend to fatisry for the fins oi all and every man : for innumerable fouls were in hell, under the punilhment and weight of their ov/n (ins, from whence there is no redemption ; before, and actually then, when our Saviourinade himfelf an oblation for (in. Now (hall we fuppofe that Chrift would make himfelf an offering for their fins, whom he knew to be paft recovery ; and that it was utterly impoffible, that e-ver they Hiould have any fruit or benefit by his offering ? Sliall we think, that the blood of the covenant was cafl a-way upon them, tor whom our Saviour intended no good at all ? to intend good to them, he could not; without a dire6): oppofition to the eternal decree of his Father, and there-in of his own eternal deity. Did God fend his Son, did Chrift come to die for Cain and Pharaoh ; damned fo many-years before his fuffering ? crtdat Apella. The exception, that Chrift died for them, and his death would have been a-vailable to them, if they had believed and fulfilled the condi-onr equired ; is in my judgment of no force at all. For,

(i.) For the moll part, they never heard ot any fuch condition.

(2.) Chrift at his death knew fi;ll well, that they had not fulfirred the condition ; andi were actually cut off from any poffibility ever fo to do ; fo that any intention to do them good by his death, muft needs be vain and fruftrate ; which muft not be affigned to the Son of God.

(3.) This redemption co?iditionate, if they believe ; we fliall reje^i anon. Neither is that other exception, that Chrifl might as well fatisfy for them that were eternally damned at the time of his fuffering (for whom it could not be ufeful.) as for them that were then aftually faved (for whom it was not needful;) of any more value. For,

[1.] Thofe that were faved, were faved upon this ground; that Chrift ftiould certainly fuffer for them in due time ; which fuffering oi his was as effeflual in the purpofe and pro-mife, as in the execution and accomplifhment. It was in the mind of God accounted for them as accomplifned ; the com-pa6l and covenant with Chrift about it being furely ratified

upos

' upon mutual unchangeable promifes, (according to our conception ;) and fo our Saviour was to perform it ; and fo it was needful for them that were aflually faved. But f( r thofe that were aflually damned ; there was'no fuch inducement to it, or ground for it, er iiTue to be expecled but of !■. ' [^.] A fimile will clear the whole. Jf a man fhould fend word to a place where captives were in prifon, that he tfVvou'd pay the price and ranfom that was due for th^ir delivery ; and to defire the prifoners to come forth, for he that detains them accepts of his word and engagement ; when he comes to make payment, according to his promifc; i[ he find fome to have gone forth according as was propofed ; and o-th'er continue obftinate in their dungeon ; iomt liearing ot what he had done, others not, and that according to his own appointment, and were notv long fince dead; doth he, in the payment oHiis promifed ranfom, intend it for them that died {lubbornly and obflinately in the prifon ? or only for them who v/ent forth ? Doubtlefs, only for thefe laft. No more can the paffi()n of Chrift be fuppofed to be a price paid for them that died in the prifon of (in and corruption, before the payment of his ranfom ; though it might rLiIl well be for them that were delivered, by virtue of his ergagement for the payment of fuch a ranfom. ^"^'

3. If Chrift died in the ftead of all men. and made iatis^ faftion for their fins ; tiien he did it for all their fins, or only for fome of their fins. If for fome only, who then can be II faved i if for all, why then are not all faved ? They fay, it is becaufe of their unbelief ; they will not believe, and therefore are not faved ; that unbelief, is it ,1 fin, or is it not ? If it be not; hov/ can it be a caufe of damnation ? if it be ; Chrift died for it, or he died not. If he did not; then he died not for all the fins of all men ; if he did, why is this an obftacle to their falvation ? Is there any nev/ fhift'to be invented for this ? or muff we be contented with the old, viz, becaufe they do not believe ; that is, Chriff did not die for their unbelief, or rather, did not by his death remove their unbelief ; becaufe they would not believe, or becsufe they would not themfelves remove their unbelief ; or, he died for their unbelief conditionally, that they were net unbelievers? Thefc do not feetn to me to be fober affertions.

ARGUMExNT.

ARGUMENT VII.

For whom Chrift died, for them he is a Mediator; which is apparent: for the oblation or offering of Chrifl, which he made of himfelf unto God, in the (hedding of his blood, was one of the chiefeil afts of his mediation. But he is not a Mediator for all and every one ; which alfo is no lefs evident : becaufe, as Mediator, he is the priefl for them for whom he is a Mediator. Now, to a priefl it belongs, as was declared before, to facrifice and intercede: to procure good things, and to apply them to thofe for whom they are procured ; as is evident, Heb. ix. and was proved before at large : which confefTedly Chrifl doth not for all : Yea, that Chrifl is not a Mediator for every one, needs no proof: experience fufficiently evinceth it; befides innumerable places of Scripture. It is I contefs, replied by fome ; that Chrifl is a Mediator for fome, in refpeft of fome a6ls, and not in refpeft of others: but truly this, if I am able to judge, is a difhonefl fubterfuge ; that hath no ground in Scripture, and would make our Saviour a half Mediator in refpeft of fome, which h an unfavoury exprefTion. But this argument was vindicate ed beforcc

^^^^^^^^^^^^^^^^^^

CHAP. IV.

Of fanBiJication, and of the caufe of faith ; and the procure^ mtnt thereof hy the death of Chrifl,

ARGUMENT VIII.

ANOTHER argument may be taken, from the efeB and fuit of the death of Chrifl ut\\o fanBification ; which Vhich we thus propofe, viz. If the blood of Jefus Chrifl doth toafh, purge, deanfe, and fanSify them for whom it was fhed, or for whom he was a facrifice ; then certainly he died, fhed liis blood, or was a facrifice, only for them that in the event are zvafhed, purged, cleanfed, and fanBified: which that all or every one are not, is moft apparent; faith being the firfl principle of the heart's purification, ABs xv. 9. and all men have not faith, 2 Jhef iii. 2. it is of the ele£l of God, Titus i. 1. The confequence I conceive is undeniable, and not to be avoided with any diliinftions. But now we fhail make it evident, that the'blood of Chrift is efre6iual for all thofe

ends

,ends of zvajliing, purging, and JanSit/ying, which wc before recounted : and this we (hall do, firil from the types of it; and fecondly, by plain expiefTions concerning the thing it-fclf.

i/?. For the type, that which we fhall now confider is the facrifice of expiation ; which the Apollle fo exprelsly compar-eth, with the facrifice and oblation of Chrift. Of this he af-firmeth, Heb. ix. 13. that it legdWy JanSIified them^ for whom it was a facrifice ; for, faith he, " The blood of bulls and of " goats, and thealhes of an heifer, fprinkling the unclean, fanc-*' tifieth to the purifying of the flefli ;" now that which was done carnally and legally in the type, muft be fpiritually ef-fe6led in the antitype, the facrifice of Chrift, typified by that bloody facrifice ofbeafls. This the Apoflle afTerteth in the verfe following; " How much more (faith he) fhall the blood " of Chrifl, who through the eternal fpirit offered himfelf *' without fpot to God, purge your confcience from dead ** works to ferve the living God ?" If 1 know any thing, that anfwer of Arminius and fome others to this, viz. that the facrifice did fan6Hfy, not as offered, but -d.^/prinkled ; and the blood of Chriff, not in refpe6t the of oblation, but of its application, anfwereth it; is weak and unfatisfa6lory ; for it only afferts a divifion between the oblation and application of the blood of Chrill; which though we allow to be diilin-guifhed, yet fuch divifion we are now difproving; and to weaken our argument, the fame divifion which we difprove is propofed ; which (if any) is an eafy, facile way of an-fwering. We grant that the blood of Chrifl fanftifi-eth, in refpeft of the application of the good things procured by it ; but withal prove, that it is fo applied to all for whom it was an oblation ; and that becaufe it is faid to fanc-tify and purge ; and muff anfwer the type, which did fan£lity to the purifying of the flefh.

2.dly. It is exprefsly, in divers places, affirmed of the blood-Ihedding and death of our Saviour ; that it doth efFeft thefe things, and that it was intended for that purpofe. Many places for the clearing of this, were before recounted. I fhall now repeat fo many of them, as fliall be fufficient to give flrength to the argument in hand; omitting thofe which before were produced ; only defiring, that all thofe places which point out the end of the death of Chrifl, may be con-fidered as of force to eflablifh the truth of this argument.

1. Rom. vi, 5, 6. " For if we have been planted toge-5* ther in the likenefs of bis death, we fhall be aHo in the

*' likenefs

** likenefs of his refurrecllon; knowing this, that our old *' man is crucified with him, that the body of fin might be *' deftroyed, that henceforth we fliould not (erve fin," The words of the latter z;^r/^, yield a reafon of the former aflerti-on in ver/e 5, viz. that a participation in the death of Chrift, fliall certainly be accompanied with conformity to him in his refurrefclion ; tijat is, to life fpiritua!, as alio to eternal; be-caufe our old man is' crucified witk kim, that the body of Jin might be dejlroyed; that is our finful corruption and depravation of nature, are by his death and crucifying efFe£lually and meritorioufly fliin, and difabled from fuch a rule and dominion over us, as that we (houid be fervants any longer unto them ; which is apparently the fenfe of the place ; feeing it is laid as a foundation, to prefs forward unto all degrees of fanflification, and freedom from the power of fin. ■ 2, The fame apollle alfo tells us, 2 Cor. i. 20. '* All the pro-" mifes of God in him are yea and amen ; unto the glory of *' God by us. "YV.Qy TkXQyeaandainen ; confirmed, ratified, unchangeably eftablilhed, and irrevocably made over to us; now this was done 2,7 hira ; that is, in his death and blood-(hedding, for the confirmation of the teffament, whereof thefe promifes are the conveyance of the legacies to us '; coxi" ^xmtiihy u\t death of him the Tejlator, Heb. ix. 16. for he VfdiS ih(: Jiireiy of this better teftamtnt^ Heb. vii. 22. which teftament, or covenant^ he corijirmed with many^ by his being cut off for them, Dan. ix. 26, 27. Now, what are the promifes that are tbus confirmed unto us, and eifablifhed by the blood of ChriP*. ? The furn of them you have, ^^r. xxxi. 33» 34* whence they are repeated by the apoille, Heb. Viii. 10, 11, 12. to fet out the nature of that covenant which was ratified in the blood of Jefus; in which you have the fumma-ry defcription of all that free grace towards us; both in fanc-tification, verfe 10, li. and in juftification, vtrfe 12. A-monaft thefe promifes alfo is that moil famous one of circum-cinn'J our heart?, and of giving new hearts and fpirits unto us; as Deut. xxx. 6. Ezek. xxxvi. 26. So that our whole fan6lification and holinefs, with juftification and reconciliation unto God ; is procured by, and eftablifhed unto us with unchangeable promifes in, the death and blood-fliedding of Chrill; The heavenly or fpiritual things, being purified u^iihihaijacrificeothis, Heb. ix. 23. For " we have re-" demption through his blood, even the forgivcnefs of fins,'' Co/, i. 14. ** Through death he dellroyed him that had the ** power of death, that is, the devil; that he might deliver

' ** them

** them who through fear of death were all their life-tlme •• ftibjeft to bondage," Heb, ii. 34. 15.

3. Do but take notice of ihofe two moft clear places, Tit, ii . J4. Eph. V. 2j, 26. In both which, our cleanfing and fanftification is alTigncd, to be the end and intendnient of Chrift the worker ; and therefore the certain cffeft of his death and oblation, which was the work ; as was before proved. And I Ihall add but one place more to prove that^ which I am forry, that I need produce any one to do; to wit, that the blood of Chrift purgeih us fro?u all our fin ; and it is I Cor, i. 30. " Who of God is made unto us wifdom, and *' righteoufnefs, and fan6tification, and redemption;" of which, becaufe it is clear enough, I need not fpend time to prove, that he was thus made unto us of God^ in as much as he fet him forth to be a propitiation through faith in his Mood, Rom. iii. 25. fothat our fanftification, with all other effefts of free grace, are the immediate procurement of the death of Chrift. And of the things that have been fpoken, this is the lum ; fan6lification and holinefs is the certain fruit and efFeft of the death of Chrift, in all them for whom he died ; but all and every one are not partakers of this fan6iification, this purging, clcanfing and working of holineis ; therefore Chrift died not for all and every one, quoderat dcincnflrandum.

It is altogether in vain to except, as fome do ; that the death of Chrift is not the fole caui'e of thefe things, for they are not aftually wrought in any, vjithout the intervention of the Spirit's working in them, and faith apprehending the death of Chrift. For

(1.) Though many total caufes of the fame kind, cannot concur to the producing of the fame efFe6i ; yet feveral caufes of feveral kinds, may concur to one effect ; and be the fole caufes, in that kind wherein they are caufes; The Spirit of God, is the caufe of fiinclification and holinefs ; but what kind of caufe I pray ? even fuch a one, as is immediately and really efficient of the effeft. Faith is the caufe of pardon of fin ; but v/hat caufe ? in what kind ? why merely as an inftrum.ent, apprehending the righteoufnefs 01 Chrift. Now, do thefe caufes, whereof one is efficient and the other inftrumental, both natural and real, hinder that the biood of Chrift may not only concur, but aifo be the fole caufe moral J'nd meritorious of thefe things ? doubtlefs they do not. Nay they do fuppoie it fo to be ; or cHe they would, in this work, be neither inftrumentrd nor eilicient ; that being the io!e foundation of the Spirit's operation, and cilicicnce ; and

the

tlie folc caufe of faith's being and exiftence. A man is de« tarined captive by his enemy ; and one goeth to him that detains him, and pays a ranfom tor his dcHvery; who thereupon grants a warrant to the keepers of the prifon, that they fhall knock off liis {hackles, take away his rags, let him have new cloaths, according to the agreement ; faying, Deliver him, for I have found a ranfom ; becaufe the jailor knock* off his (hackles, and the warrant of the judge is brought for his difcharge ; (hall he or we fay, that the price and ran(om which was paid, was not the caufe, yea the fole caufe ot his delivery ? confidering that none of thefe latter had been, had not the ranfom been paid ; they are no lefs the effeft of that ranfom, than his own delivery. In our delivery from the bondage of fin, it is true, there are other things in other kinds which do concur, be(ides the death of Chrift ; as the operation of the Spirit, and the grace of God ; but thefe being in one kind, and that in another ; thefe alfo being no lefs the fruit and effetl of the death of Chrift, than our deliverance wrought by them ; it is moft apparent, that that is the only main caufe of the whole.

f2.) To take off utterly this exception, with all of the like kind ; we affirm, that faith itfelf is a proper immediate fruit and procurement of the death of Chrift, in all them for whom he died ; which (becaufe if it be true, it utterly overthrows the general ranfom, or univerfal redemption ; and if it be not true, I will very willingly lay down this whole controverfy,, and be very indifferent which way it be determined, foi go it which way it will, free will muft be eftablifhed ;) I wiiS prove apart by itfelf, in the next argumentc

ARGUMENT IX.

1. Before I come to prefs the argument intended, I moft premife fome few things; as

iji. Whatever is freely beftowed upon us, in and through Chrift ; that is all wholly the procurement and merit of the death of Chrift ; nothing is beftowed through him, on thofe that are his, which he hath not purchafed ; the price whereby he made his purchafe, being his own blood. For the covenant between his father and him, of making out all fpirilu-al bleffings to them that were given unto him ; was exprefsly founded on this condition, that he fhould " make his foul ♦' an offering for fin," Ifa. liii. lo,

idly. That

Vniverfal Redemption. lag

2dty, That Cohfeffedly on all fidcs, U\\\\ is, in men of un-derftandirig, of fach abfolute indirpenfable heceflity unto faU Vation, there being no facrifice to be admitted lor the want of .t iri the new covenant ; that whatever God hath done, in 'his iovc lending his Son, and whatever Chrifl hath done or doth, in hiti oblation or interGelTiori for all or lorne, without {his in us, is, in regard oF the event, of no value, worth or profit unto us j but ferveth only to encreafe and aggravate Condemnation ; for vvhatfoever is accornphfned befides, thart is moll certainly true,— He that belteveth not.Jliall be damned^ Mark xvi. 16. (So that if there is in ou.Telves a power ot believing, and the aft of it doth proceed from that power, and is our own alfo; then certainly and undeniably, it is in our power to make the love of God and death ot Chriil: ef-feclual towards us, or not ; and that in believing we aftually do the one, by an aft of our own ; which is fo evident, that the mod ingenious and perfpicacious of our adverfaries have ifi terms confcffed it; as I have declared ^ elfewhere.) This being then the abfolute necefTity ol faith; it feems to me that the caufe of that,muft needs be the prime and principal cauCe of falvation ; as being the caufe of that without which the whole would not be; and by which the whole is, and is ef-feftual.

3^/y. I fliall give thofe that to us in this are contrary minded, their choice and option ; fo that they will anfv/er direft-ly, categorically, and without uncouth infignificant cloudy diftinftions, whether our Saviour, by his death and inter* ceffion (which we proved to be conjoined) did merit or procure laith lor us or not ? or which is all one ; whether faiih be a fruit and efFeft of the death of Chrift, or not ? and according to their anfwer I will proceed :

If they anfwer affirmatively, that it is, or that Chrift did procure it by his death ; (provided always that they do n3£ wilfully equivocate, and when 1 fpeak of faith as it is a grace in a particular perfon, takin^^ it fubjcftively, under-(land t Jiih as it is the dcftrine of faiih or the way or falvatio.'i declared in ilie gofpel, taking it objeftively ; which is anothef-thing, and befides ibe prefent queilion: although by the way I mud tell them, thai we deny the graniing of that new way of faivation in bringing lite and immortality to light by the gofpel in Chnft, to be procured for us by Chrift ; Imnrelf being the chielefl part of this way, yea the way itfeU; and that be fhould himfelf be procured by his own death and obla-

R ' tion,

^ Difplay of Arminianifnu

tlon, is a very ftrange contradi6lory aflertion, befeeming them who have ufed it fMore^ page 35.^ It is true indeed, a full and plenary carrying of his elefct to life and glory by that way, we afcribe to him, and maintain it againft all; but the granting of that way, was of the fame free grace and un-procured love, which was alfo the caufe of granting himfelt unto us, Gen. iii. 15.) if, I fay, they anfwer thus affirmatively; then I demand, whether Chrift procured fai'.h for all for whom he died, ahfolutely, or upon fome condition on their part to be fulfilled ? If ahfolutely; then furely if he died for all, they mufl all ahfolutely believe ; for that which is abfo-Jutely procured for any, is ahfolutely his, no doubt; he that hath ahfolutely procured an inheritance, by what means fo-ever, who can hinder that it fhould not be his ? But this is contrary to that of the apoffle, all men have not faith, 2, ThefT, iii 2. zudi faith is of God's eleB^ Tit. i. 1. If they lay that he procured it for them, that is, to be beftowed on them conditionally ; I defire that they would anfwer, bona fide ; and roundly in terms, without equivocation, or blind diftinflions, af-fign that condition, that we may know what it is, feeing it is a thing of fo infinite concernment to all our fouls; let me know this condition which ye will maintain; and en herb am a?nici, the caufe is yours. Is it as fome fay, if they do not refift the grace of God ? now what is it not to refift the gra^e of God ; is it not to obey it ? and what is it to obey the grace of God ; is it not to believe ? fo the condition of faith, is faith itfell: Chrifl procured that they fhould believe, upon condition that they do believe ; are thefe things fo ? But they can affign a condition on our part required, oi faith, that is not faith iifelf; can they do it ? let us hear it then ; and we will renew our injquiry concerning that condition, whether it be procured by Chrift or not. If not; then is the caufe of faith ftill refolved into ourfelves: Chrift is not the author and finifher of it. If it be ; then are we juft where we were before, and muft follow with our queries, whether that condition was procured ahfolutely, or upon condition: depinge ubi fiflam. But,

2. If they will anfwer negatively ; as, agreeably to their own principles, they ought to do ; and deny that faith is procured by the death of Chrift ; then,

(1.) They muft maintain, that it is an aft of our own wills; fo our own, as not to be wrought in us by grace; and that it is wholly fituated in our power, to perform that fpiritual a8 ; nothing being beftowed upon us by free grace, in and

through

Univerfal Redumption*

lai

ihrough Chrift, (as was before declared)—but what by him, In

■ his death and oblation, was procured. Which is contrary,

fi J io exprefs fcripture, in exceeding many places ; which I

mall not recount; [2.] to the very nature of the being of

the new covenant; which doth not prefcribe and require the

condition of it, but efFeftually work it in all the covenantees,

7er. xxx'i. 33, 44. EzeL xxxvi. 26. Bd. viii. 10,11.

[3.] to the advancement of the free grace of God ; in fetting

up the power of fiee will in the flate of corrupted nature, to

the flighting and undervaluing thereof; [4.] to the received

doftrine, of our natural depravednefs and difability to any

thing that is good ; yea, by evident unftrained confequence,

overthrowing that fundamental article of original fin ; yea,

[5.] to right reafon; which will never grant that the natural

Faculty is able of itfelf, without fome fpiritual elevation, to

produce an a6l purely fpiritual ; as 1 Cor. ii. 14.

(2,) They muft refolvc almofl the fole caufe ot our falvation, into ourfelves ultimately ; it being in our own power, to make all that God and Chrilt do unto that end, efFeftual, or to fruftrate their utmoft endeavours for that purpofe. For all that is done, whether in the Father's loving us and fending his Son to die for us, or in the Son's offering himlelf for an oblation in our ftead, (or for us, in our behalf) is conieffedly (as before) of no value nor worth, in refpe6b of any profitable ifTue, unlefs we believe; which that we fhall do, Chrift hath not effefted nor procured by his death ; neither can the Lord fo work it in us, but that the fole cafting voice (if I may fo fay) whether we will believe or no, is left to ourfelves. Now whether this be not to aflign unto ourfe'ves the caufe of our own happinefs, and to make us the chief builders of our own glory, let all judge.

II. Thefe things being thus prcmifed, I fhall briefly prove that which is denied, viz. That faith is procured for us by the death of Chrifl; and fo confequenily he died not for all and every one, for all men have not faith. And this we may do, by thefe following reafons :

1//. The death of Jefus Chrifl purchafed hollnefs and fcinc-tification for us; as was at large proved, 'Arg. 8ih ; but faiih, as it is a grace of the fpirit inherent in us, is ioi mally j part of our lanftification and holinels; ihereloie he procured faith for us. The affumption is mod certain, and not denied; the propofiiion was fufficienily confirmed, in the ioregoiiig argument; and I lee not what may be excepted, againit tne !.ruth ot the whole. If any fhall except and lay, that Chrift

might

j^e Arguments againfi

flight p'-ocure for us fome part of hoHncfs (for we fpeak of

pans and not of aegiees and iTie?.fure) but not all; as the fanftification of hope, love, meej^nefs, and the like; \ ^{k firft, what warrant have we for any fuch difiinftion be. trween the graces ot the Spirit; that fome of them fhould be of the purchafing of ChriU^ others of our own ftore? Secondly ; whether we are more prone of ourfelves to believ?, and more able, than to love, and hope ? and where may we have a ground for that ?

idly. All the iruits of eleftion are purehafed for us by Je» fus Chrifl; for we are chojen in him, Eph. i. 4. as the only caufe and fountain of all thoie good things which the Lord choofeth us to, for the praife of his glorious grace, tliat in all things he might have the pre-eminenee. 1 hope I need rot be To folicitous about the proving of this • tha: the Lord Jefus is the only way and mean, by and for whom the Lord will certainly and aftually collate upon his eleft, all the fruits and eSPefts of intendments of that love whereby he chofe them ; but nov/, faith is a fruit, a principal fruit of our ele6lion ; for (faith the apoflle) we are ckofen in him, before the foundation of the worlds that we JJiould he holy, Eph. i. 4. of which holinefs, faith, purifying the heart, is a principal fhare. Moreover, whom he did predeftinate, them alfo he caU led, Rom. viii. 30. that is, with that calling which is according to his purpofe; effeQually working faith in them, by the mighty operation of the Spirit according to the exceeding greatnefs of his power, ^"^h. i. 19. And fo they believe, (God making them differ from others, i Cor. iv. 7. in the enjoyment of the means) who are ordained to eternal life, A6ls. xiii. 48. their being ordained to eternal life, was the fountain from whence their faith did flow; and fo the eledion hath obtained, and the refl were blinded, Rom. xi. 7.

33^/)'. All the blefhngs of the new covenant are procured and purehafed, by him in whom the promifes thereof are ratified, and to whom they are made; for all the good things thereof are contained in and exhibited by thofe promifes, through the working of the Spirit of God. Now, concerning the promifes of \he covenant, and their being confirmed in Chriif, and made unto him, as Gal. iii. 16. with what is to be underftood in thofe exprcffions; was before declared. Therefore all the good things of the covenant are the effeHs, fruits, and purchafe of the death of Chrift ; he, and all things for him, being the fub(lance and whole of it. Further, that iaith is of the good things of the new cpven&nt, is apparent

from

irom the (lefcriprion thereof, Jer. xxxi. 33. Hebrews viil. le. 11. £z^/^. xxxvi. 26. with divers other places; as might clearly be manifeOcd, if we ail'e£ied copiouJnefs in cavfafacili,

^thly, Tnst without which it is utterly impoflTilDie that we (bould be (aved, rnuft of necefiity be procured by him by whom we iire fully <ind e(re6lually faved ; let them that can, declare how he can be faid to procure falvation fully and £ffe61u«»l|y for us, and not be the author and purchafer of that, (tor he is the author of our falvation, by way of pur-ebafe) without which it is utterly impofTjbJe we fhould attain ^^Ivation. Now, without faith it is utterly impoflible thit «ver anv (Ht^uld attain falvation. Ueh, xi. 6. Maik xvi. 16. But Jefus Chrift (according to his name) doth perfectly favft us, MiJtth. i. 21. procuring for us eternal redemption^ Heh. ix. 12. being able to fave to the uttermojl^ them that come un^ iQ Cod by kim, Hebrews vii. 25. and therefore muft/azVA ^Ifo be within the compafs of thofe things that are procure^ by him.

^ihly. The Scripture is clear in exprefs terms, and fuch as arc fo equivalent that they are not liab'ie to any evafion ; as Phil. i. 29. // IS given unto us, hyper Christou in thehe^ half 0/Chrtjly for Chnjl'sfake, to believe on him. Faith or belief is the gift, and Chrift is the procurer of it: God hath blejfed us with allfpiritual bkjfings in heavenly places^ in Chrifl, Eph, i. 5. If faith be a fpintual blefTmg, it is beffowed on us in him; and fo alfo for his fake ; if it be not, it is not worth contending about, in this fenfe and way; fo that, let others look which way they will, 1 defire to look to Jefus as the author and finiPur of our faith, Heb. xii. 2.

Divers other reafons, arguments, and places of Scripture, might be added ; for the confirmation of this truth; but I hope I have faid enough, and do not defire to fay all. The fum of the whole reafoning may be reduced to this head, viz, Jf the fruit and effeft procured and wrought by the death of Chrift, abiolutely, not depending on any condition in man to be fulfilled, be not common to al!; then did not Chrift die fcr all ; but the fuppofal is true ; as is evident in the grace of faith, which being procured by the deaih of Chrift, to be abfolutely beftowed on them for whom he died, is not common to all; therefore our Saviour did not die for all.

ARGUMENT

ARGUMENT X.

We argue from the type to the antitype, or the thing figni. fled by it; which will evidenLly reftrain the oblation of Chrift lo God's ele6t.—The people of Ifrael were certainly, in ail remarkable things that happened unto them, typical of the church of God; as the apoflle declares, i Cor, x. n. Ef-pecially, their inftitutions and ordinances were all reprefent-ative of the fpirituai things of the gofpel; their priefls, altar, facrifices, were but all (hadows of the good things to come in Jefus Chrift; their Canaan was a type of Heaven, Heb iv. 3, 9. as alfo Hierufalem or Sion, Gat, iv. 26.— Heb, xii. 22. The whole people itfelf was a type ol God's church, his eleft, his chofen and called people; whence as they were called an holy people, a royal priefthood, fo alio, in allufion to them, are believers, 1 Pd. ii. 5, 9. Yea, God's people are in innumerable places called his Ifrael; as it is further expounded, Jieb, viii. 8. a true Ifraelite is as much as a true believer, jfokn \, 47. and he is a Jew which is one inwardly, in the hidden man of the heart, Rom, iii. 29. I hope it needs not be proved, that that people, as delivered from bondage, pre-ferved, taken nigh unto God, brought into Canaan^ was typical of God's fpirituai church, of eleft-believers. Whence we thus argue, Thofe only are really and fpiritually redeemed by Jefus Chrift, who are defigned, fignified, typified by the people of Ifrael, in their carnal typical redemption ; (for no reafon in the world can be rendered, why fome ftiould be typed out, in the fame condition partakers of the fame good, and not others ;} bat by the people of the Jews, in their deliverance from Egypt^ bringing into Canaan^ with all their ordinances and inllitutions, only theeleft, the church of God was typed out ; as was before proved. And in truth, it is the moft fenfelefs thing in the world, to imagine that the Jews were under a type to all the whole world, or indeed to any but God's chofen ones, as is proved at large, Heb, ix. 10.— Were the Jews and their ordinances, types to the feven nations whom they deftroyed and fupplanted in Canaan? were they fo to Egyptians, infidels, and haters of God and his Chriit ? we conclude then affuredly, from that juft proportion ;hat ought to be obferved between the types and the things typified, that only ihe eleft of God, his church and chofen cni:s, are redeemed by Jefus Chrift.

CHAP.

CHAP. V.

Being A continuance of arguments, from the nature and de-fcription of the thing in hand: And firjl^ of redemption.

ARGUMENT XI.

THAT doftrine which will not by any means fuit with, nor be made conformable lo the thing fignified by it, and the expreflions hteral and deduftive, whereby in Scripture it is held out unto us, but implies evident contradittions unto them, cannot poflibly be found and fincere, as is the milk of the word; but now fuch is this perfuafion of univerfal redemption, it can never be fuiied nor fined to the thing iifelf, or redemption, nor to thofe expreffions whereby in the Scripture it is held out unto us; univerfal redemption, and yet many die in captivity, is a contradiftion irreconcileable in it-felf. To manifeft this, let us confider fome of the chiefell words and phrafes, whereby the matter concerning which we treat, is delivered in the Scripture, fuch as are redemption, reconciliation, fatisfaSion, merits dying for us, bearing our fins, furetyfhip; his being God, a common perfon, a Jefus, faving to the utmoft, a facrifice putting away fin, and the like; to which we may add the importance of fome prepo-fitions, and other words ufed in the original dbout this bufi-nefs, and doubt not but we fhall eafily find that the general ranfom, or rather univerfal redemption, will hardly fuit to any of them ; but it is too long tor the bed, and mud be cropped at head or heels.

I. Begin we with the vjok^ redemption \\.\<t\\ \ which we will confider, name and thing. Redemption, which in the Scripture is Lytrosis fometimes, but moft frequently APOLYTRosis; is, the delivery of any one from captivity and mifery, by the intervention Lytron of a price or ranfom. That this ranfom or price of our deliverance, was the blood of Cbrift, is evident; he calls it Lytron, Matt. xx. q.%. and ANTiLYTRON, 1 Tim. ii. 6. that is, the price of fuch a redemption ; that which was received, as a valuable confidera-tion for our difmilTion. Now that which is aimed at, in the payment of this price, is the deliverance of thofe from the evil wherewith they were opprefled, for whom the price is paid : it being in this fpiritual redemption, as it is in corporal and civil ; only with the alteration of fome circuniflan-ces, as the nature of the thing inicrceth. Tliis the holy Spirit

rit manifefteth ; by comparing the blood of Chrift in this work of redemption, with filver and gold, and fuch other things as are the intervening ranfom iri civil redemption, i Fet. i. 18, 19. The evil wherewith we were opprelTed, was the punifhment which we had deferved ; that is the faiisfac-tion required, when the debt is fin : which alfo we are by the payment of this price delivered from; fo Gal.'\\\. 13. For we Aie juflifiedfreely by his grace^ thro' the rtdemplion that is in Jejus Chrijl. Rom. iii. 24. In whom we have redemption thro' his bloody the forgivenefs of fens, Eph. i. 7. Col. 1* i^. Free jaftification from the guilt, and pardon of lin, in the deliverance from the punifhment due anto it; is the efte£t of the redemption procured, by the payment of the price We before mentioned : as if a man fliould have his friend in bon* dage ; and he fliould go and lay out his eftate to pay the price of his freedom, that is fet upon his head by him that detains him ; and fo fet him at liberty. Only, ^s was before intimated, this fpiritual redemption hath fome fupereminent things in it, that ar6 not to be found in other deliverances; as,

ijl. He that receives the ranfom, doth alfo give it ; Chrift is a propitiation, to appeafe and atone the Lord j but the Lord himfeif fet him forth foto be, Rom, iii. 24, 25. Whence he himfeli is often laid to redeem us; his love is the caufe of the price in refpe6l of its procurement, and his juftice accepts of thepriceinrelpe£l of its merit: for Chrift came down from Heaven, to do the will of him that fent him, John vi. 38. Heb. X. 9, 10. It is otherways, in the redemption amongfl men ; where he that receives the ranfom, hath lio hand in the providing of it.

2dly, The captive or prifoner is not {o much freed from his power who detains him, as brought into his favour. When a captive amongft men, is redeemed by the payment of a ranfom ; he is inftantly to be fet free from the power and authority of him that did detain him : but in this fpiritual redemption, upon the payment of the ranfom for us, which is the blood of Jefus; we are not removed from, God, but are brought nigh unto him, Ephef. ii. 13. not delivered from his power, but reftored to his favour : our mifery being a punifhment by the way of banifliment, as well as thraldom.

<^dly. As the judge was to be fatisfied, fo the jailor was to be conquered. God the judge, giving him leave to fight for his dominion ; which was wrongfully ufurped, though that whereby he had it, was by the Lord juftly infli£led, and his thraldom by us rightly deferved, \Heh, ii. 14. CcL ii 15, And

he

he loft his power, as ftroncr as he was, for ftrlving to grafp more than he could hold : for the foundation of his kingdom being Cm, afTauhing Chrifl who did no fin, he loft his power over them that Chrift came to redeem, having no part in him ; fo was th« ftrong man bound, and his houfe fpoiled.

In thefe and fome other few circumftances is cur fpiritual redemption diverfified from civil ; but for the main, it an-fwers the word in the proprietv thereof, according to the ufe that it hath amongft men. Now there is a two-fold way, whef'eby this is in the Scripture exprcfTed : for fomctimesour Saviour is faid to die for our redempticriy and fometimes for the redemption of our tranfgreffions ; both tending to the fame purpofe ; yea both exprefTions, as 1 conceive, fignify the fame thing. Of the latter you have an example, Heb. ix. 15. he died £IS APOLYTRosiN PARABASEON*. which fay (ome is a metonymy, tranfgrejfions being put for tranfgrejjors ; ethers, that it is a proper expreffion for the paying of a price, whereby we may be delivered from the evil of our tranfgrefTions. The other exprefTion you have EpheJ. i. 7. and in divers other places, where the words lytron and apolytrosis do concur; as alfo Matt. xx. 28 and Mark x. 45. Now thefe words, efpecially that of antilytron, 1 Tz/^. ii. 6. do always denote, by the (not to be wrefted) genuine fignification of them, the payment of a price ; or an equil compenfation, in lieu of fomething to be done, or grant made by him to whom that price is paid. Having given thefe few notions, concerning redemption in general; let us now fee, how applicable it is unto general redemption.

Redemption is the freeing of a man from mifery, by the intervention ot a ranfom ; as appeareth : now when a ranfom is paid for the liberty of a prifoner, is it not all the juftice in the world, that he fhould have and enjoy the liberty fo pur-chafed for him by a valuable confideration ? It I iliould pay a thoufand pounds for a man's deliverance from bondage, to him that detains him, who hath power to fet him free, and is contented with the price I give ; v/ere it not injurious to me and the poor prifoner, that his deliverance be not accompliffi-ed ? Can it poflibly be conceived, that there fhould be a redemption ot men, and thofc men not redeemed P that a price fhould be paid, and the purchafe not confummated ? yet all this muft be made true, and innumerable other abfurdities, if univerfal redemption be aflerted. A price is paid tor all, yet few delivered; the redemption of all confuram-ated, yet ie\w of them redeemed : the judge fatisficd, the jailor con-

S quered ;

qaerCvi ; and yet t!ie prifoner inthralled. Doubilefs, vnivzT" Jul ani tedirnplion, where ihegreaieft part of men pcrilh, are as irreconcilcable as Rjman and Catholic. If there be an unU ;, veifal rederapiion ot all, then all men are redeemed ; il ihey are redeemed, then are ihcy delivered Irom all mifery virtually or aclnaliy, whereunto they weie inthralled, and that by the intervention oi a ranlom : why then are not all favcd ? la a word, the redemption wrought by Chiift, being the lull deliverance of the peifons rtrdeemed, from all mifery wherein they were enwrapped, by the price ot his b'ood ; il cannot pofTibly be conceived to be univerfal, unlefs all be favcd : fo that tHe opinion of the univerfaliils is unfuitable ij redemption.

<}♦'J'♦ ^ ^ 4* •?• 4"J* "f 4-"r'f ^ + 4-"f 4*

CHAP. VI.

()/ the nature of reconciliation ; and the. argument taken Jrom thence.

ARGUMENT XII.

II. \ NOTHER thing afcribed to the death of Chrifl, XX and by the confent of all extending itfelf unto all for whom he died, is reconciliation. This, in Scripiure, is t-learly propofed under a double notion : firfl of God to us ; itcondly, of us to God: both ufually afcribed to the death and blood-fhcdding of Jefus Chrift ; for thofe who were enC' inics, he reccncilcd in the body cj his Jltjh th0' death. Col. i. *2i, 22. And doubilefs, thefe things do exaftly anlwer one another; ail thofe to whom he hath reconciled God, he doth alfo reconcile unto God : ior unlefs both be effefted, it cannot be faid to be a perfeft reconciliation. For how can it be, if peace be made only on the one fide, yea it is utterly im-poflible, that a divifion of thefe two can be rationally apprehended : for if God be reconciled, not man ; why doth not he reconcile him, feeing it is conieffedly in his power ? and if man ftiould be reconciled, not God ; how can he be ready to receive all that com.e unto him ? Now, that God, and all and every one in the world, are a61ually reconciled and made at peace in Jefus Chrift, I hope will not be affirmed : but to clear this, we muft a little confider the nature of reconci' Ration^ as it is pi-opofed to us in the gofpel, unto which alfo fome light may be given, from the nature of the thing itfelf, and the ufe ot the word in civil things.

Reconciliation ~

Ueconciiiaiion is the renewing of friendrhip, between parties before at variance : bo li parties being propeily faid to be reconciled ; even both he that ofifenileth, and he that was offended. God dim\ man were fel at dirtance, at enmity and variance, by-^fin ; man v/as the party offending, God offended, and the alienation was mtitual on cither fide; but yet with this difference, that man was alienated in refpefl of af-teftions, the ground an..l caufe of anger and enmity, God, inrcfpea of theeff.asand iiTu>?of anger and enmity, The word, in the New Teiiament, is katallage, and the verb KATALLAsso; reconciUaticn^ to reconcile; both from ALLATTO, to change, or to turn from one thing, one mind, to another; whence the firft native fignification of thofe words, \% permulalio 2.x\i\ permutare \ (o Arifr, Elh. 3. tom BION PROS MIKRA KERDE KATALLATTON TAl ; becaufc

moil commonly thofe that are reconciled are changed, in re-fpect of their affeftlons, always in refpeftof the diflanceand va* riance, and in refpea of the effefts; thence it fignifieth reconciliation and to reconcile. And the word may not be affirmed of any bufinefs, or of any men; until both parties are aOually reconciled, and all differences removed, in refpea of any former grudge and ill-will; if one be well-pleafed with the other, and that other cotuinuc akatal-LAKTOS, inappeafcd and implacable, there is no reconciliation. When cur Saviour gives that command, that he

that brought his gift to the altar, and there remembered that his brother had ought againft him, were offended with him for any caule, he (hculd go and be reconciled to him ; he fully intendeth a mutual returning of minds one to another, efpeciaily refpeaing the appeafmg and atoning of him that was offended ; neither are thefe words ufed among men in a-ny other fenfe ; but always denote, even in common fpeech, a full redintegration of friendlhip between diffenting parties ; with reference, moll times, to fome compenfation made to the offended party. The reconciling of one party and the o-ther, iiiay be diftinguifhed ; but both are required, to make up an intire reconciliation. '

As then the folly of Socinus and his feaaiies is remarkable, who would have the reconciliation mentioned in the Scrip-' ture, to be nothing but our converfion to God ; without ihe appearing oi his anger, and turning away his wrath from us; vyhich is a reconciliation hopping on one leg ; fo, that dif-tinaion of fome, between the reconciliation of God to man, making that to be univerfal towards all; and the reconciliation

tlon of man to God, making that to be only of a fmall number of thofe to whom God is reconciled; is a no lefs monf-trcus figment. Mutuil alienation muft have mutual reconciliation ; feeing they are correlata. The ftaie between God and man, before the reconciliation made by CLrifl, was a flate oi enmity ; man was at enmity with God, we were his enemies^ CoL i. 21. Rom. v. 10. hating him, and oppofing ouifelves to him, in the higheft rebellion, to the utmoft of our power. God alfo was thus far an enemy to us, thai his wrath was on us, Ephef, ii. 3. which remaineth on us, until we do believe, John iii. 36. To make perfeft reconcU Jidiion, (which Chrilt is faid in many places to do) it is re-<3u)red, firO, that the wrath of God be turned away, his anger removed, and all the eflfefls of enmity on his part toward us; fecondly, that we be turned away from our op-pofition to him, and brought into voluntary obedience; muil both thefe be effefted, reconciliation is not perfefted. Now both thefe are in the Scripture alhgned to our Saviour, as the effe6ls of his death and facrjiice.

1/?, He turned away the wrath of God from us, and fo ap-peafed him towards us; that was the reconciling of God by his death ; for when we were encjiiies^ we were reconciled to Cod by the death of his Son. Rom. v. 10. That here is meant the reconciling of God, as that part of reconciliation which confifleih in turning away his wrath from us, is moft i\ppa-rent; it being that whereby God chiefly commendeth bis iove to us, which certainly is in the forgivenefs of fin, by the averfion of his anger due to it; as alfo being oppofed to our being faved from the wrath to come, in the latter end oftheverie; which comprifeth our converfion and whole reconciliation to God. Befides verfe 11. we are faid to receive TEN RATAL LAG EN, this reconciliation^ (which, I know not by what means, we have tranflated— atonement) which cannot be meant of our reconciliation to God, or converfion, which we cannot properly be faid to accept or receive ; but of him to us, which we receive when it is apprehended by faith.

^dly. He turneth us away from our enmity towards God; redeeming and reconciling us to God, by the blood of his crofs, Ci?/. i. 20. to wit, then meritorioufly, fatistac-torily, by the way of acquifition and purchafe ; accomphfh-ing it in due time, aflually and efficiently by his Spirit; both tljcfc ye have jointly mentioned, 2 Cor, v. 18, 19, 20. Where we may fee, i, God's being reconciled to us in

Chrift i

Univerfal Redemption l^j

Chrlft; which confifleth in a not imputation of iniquities, and is the fubjeft matter of the miniftry, ver/es 18, 19. and «. The reconciling of us to God, by accepting the pardon of our fins, which is the end of the miniftry, verje 20. as the fame is alfo at large declared, Ephf. ii. 13, 14, i^. The actual, then, and efFeftual accompliftiment ot both thefe,^;wtt/ & femely in refpe£f of procurement, and by continuance, in procels of time, in the ordinances of the gofpel, in refpeft of final accomplilhment on the part of men ; do make up that reconciliation, which is the efFeft of the death ol Chrift ; for fo it is in many places afligned to be ; Wt are rtconciled to God by the death of his Sony Rom. v. 10. And you that werefometimes alienated^ hath he reconciled^ in the body of his JleJJi through deaths Col. i. 21, 22. Which is in lundry places lo evident in the Scripture, that none can poflibly deny reconciliation to be the immediate effeft and produft of the death ofChrifl.

Now, how, this reconciliation can poflibly be reconciled with univerfal redemption, I am no way able to difcern ; for if reconciliation be the proper efFeft of the death of Chrift, as is confeft by all ; then if he died for all, I afk, (1.) How Cometh it to pafs, that God is not reconciled to all ? as he is not ; for his wrath abideth on fome, John iii. 36. and reconciliation is the averfion of wrath. (2.J That all are not reconciled to God ? as they are not ; Jor by nature all are the childr&i of wrath^ Eph. ii. 3. and fome all their lives do nothing but treafure up wrath againfl the day oj wrath, Rom. ii. 5. (3.) How then can it be, that reconciliation fhould be wrought between God and all men ; and yet neither God reconciled to all, nor all reconciled to God ? (4.) If God be reconciled to all, when doth he begin to be unreconciled towards them that perifh ? by what alteration is it ? in his will or nature ? (5.; If all be reconciled by the death of Chrift, when ^o they begin to be Uiireconciled who perifh» being born children of wrath ? (6.) Seeing thai reconciliation on the part of God, confifts in the turning away of his wrath, and not imputing of iniquity, 2 Cor. v. 18, 19. which is'jufti-fication, rendering us blefled, Rom. iv. 6, 7, 8. why, if God be reconciled to ail, are not all juftified and made bleffed, through a non-imputation of their fm ? They who have found out a redemption where none are redeemed, and a reconciliation where none are reconciled ; can eafily anfwer thefe and fuch other queftions. Which to do, I leave them to their leifure ; and in the mean time conclude this part of

our argument, that reconciliation, which is the renewing of loil fiiendfhip, the flaying of enmity, the making up of peace, the appcafing of God and turning away of his wrath, attended with a non-imputation of iniquities ; and on our part con-verfion to God, by bith and repentance : this, I fay, being that reconcib'ation which is the efFeft of the death and blood of Chrift ; it cannot be aflerted in reference to any, nor Chrift faid to die for any other, but only thofe concerning whom all the properties of it, and a6ls wherein it doth confift, may be truly affirmed ; which whether they may be of allmen^ er no, let all men judge,

CHAP. VII.

OJ the nature oj the fatisfaSion of Chrifl; with arguments from thence.

ARGUMENT XIII.

HI. A Third way whereby the death of Chrifl for finners JLjL is exprefled, is fatisfa6lion, viz, that by his death ha m^de fatisfa6tion to the juftice of God for their fms for whom he died, that {o they might go free. It is true, the word fatisfaBion is not found in the Latin or EnglifJi bibles, applied to the death of Chrift; in the New Teftaraent it is not at all, and in the Old but tivice, Numb. xxxv. 31, 32. But the thing itfelf intended by that word, is every where afcribed to the death of our Saviour; there being alfo other words, in ihe original languages, equivalent to that whereby we exprefs the thing in hand. Now that Chrifl did thus make fatisfac-tion for all them, or rather for their fins, for whom he died, is (as far as I know) confefTed by all that are but outwardly called after his name; the wretched Socinians excepted, with whom at this time we have not to do. Let us then firfl fee, what this fatisfaftion i^ ; then, how inconfiflent it is with uni-verfal redemption.

i//. Satisfaclion is a term borrowed from the law, applied properly to things, thence tranflated and accommodated unto perfcns, and it is <2 full cowpenfalion of the creditor from the dtbtor. To whom ary thing is due from any man, he is in that regard that man's creditor, and the other is his debtor; upon whom there is an obligation to pay or rcflore what is fo

due

due from him, until he be freed by a lawful breaking of that obligation, by making it null and void ; v\hich nii U be done, by yielding y^/2j/a(?2V7i to what his ntditor can icquire, by virtue of that obligation. As, if 1 owe a man an £, 100, I am his debtor, by virtue ot the bond wherein I am bound, until fome fuch thing be done as rccorapcnccth him, and movcth him to cancel the bond; which is called fatisfadicn. Hence, from things real^ it was and is tranfiatcd to things perjonal; perfonal debts are injuiies and faults, which when a man hath committed, h,e Is liable to punifliment; he that n to infli6l that punifliment, or upon whom it lieih to fee that it be done, is or inay be the creditor ; which he muft do, unlefs fatis'ac-tion be made. Now there may be a twofold fatisfaclion, viz» by a lolution or paying the very thing that is in the obligation, either by the party himfelf that is bound, or by fome other ia his ftead; as, if 1 owe a man £. 20, rny friend goeth and pay-eth it, my creditor is fully fati^fied; or by a foluiion or paying ot fo much, although in another kind, not the fame that is in the obligation; which, by the creditor's acceptation, Hands in the lieu of it; upon which aifo, freedom from the obligation foUoweth, not neceflarlly, but by virtue of an a6t of favour.

In ihe bufinefs in hand, the debtor is man; he ov/eth the 10,000 talents, Matt, xvlii. 24. The debt \s,Jin; Jorgivc us our ddts. Matt. vi. 12. That wh.ch is required in lieu thereof, to make fatisfaftion for it, is death ; in the day that thou eatejl thereof, thou JJialt furtly die. Gen. ii. 17. The zvages of fin is death, Rom. vi. 23. The obli'^ation whereby the debtor is tied and bound, is the law ; cur fid is every cue that continueth not in all things zchich are written in the hook of ihe law, to do them. Gal. iii. 10. the juflice of God, Rom. i. 32. and the truth of God, Gen. iii. 3. The creditor that re-quireth this of us, is God; eonfidered as the party offended, levele judge, and fupreme Lord of all things. And that which inierveneth, to the deftruftion of the obligation, is the ranfomp^id by Chriff, Rom. iii. 25. God Jet him jcrth to be a propitiation through faith in his blood.

1 Ihall not enter upon any long difcourfe, of the falisfaclion made by Chrifl; but only fo far clear it, as is neceffary to give light to the matter in hand. To this twd. two things mult be cleared; firft, that Chriil did make fuch faiisfaaion as whereof we entreat, as alfo wherein it doth confi/i; lecond-]y, what is that acl of God towards man, the debtor, which doth and ought to folbv; the futisfa61ion made.

1. For

1. For the firft; I told you the word itfelf doth not occur in this bufinefs in the Scripture; the thing fignified by it (being a compenfalion made to God by Chrift for our debts) moft trequently. For to make fatisfaftion to God tor our fins, it is required only, that he undergo the pumjhment due to them ; for that is trie fatisfa6^ion required, where fin is the debt.— Novv this Chrift hath certainly efFefted ; for his own JelJ bare cur fins in his own body on the tree^ i Pet. ii. 24. By his knowledge Jhall my righteous fervant jujlify many, for he ^atl hear their iniquities, Ifaiah liii. 11. The word NASA alfo verfe 12. arguing a taking of the punifhment of fin from us and tranflaiing it to himfelf, fignifieth as much^ yea all that we do mean by the word fatisjatlion. So alfo doth that of anenenken, ufed by Peter in the room thereof; for to bear iniquity, in the Scripture language, is to undergo the punifhment due to it, Lev. v. 1. which we call, to make fatisfaftion for it; which is further illuftrated, by a declaration how he bare our fins; even by being wound' ed for our tranfgrefjions, and bruifed for our iniquities, Ifa, liii. 5, whereunto is added in the clofe, that the chaflifement of our peace was upon him. Every chaftifement is either NOUTHETIKE, for inftruftion, or paradigmatike, tor example, punifhment and correction ; the firfl can have no place in our Saviour, the Son of God hath no need to be laught with fuch thorns and briers; it muft therefore be for punifhment and correftion, and that for our fins then upon him, whereby our peace or freedom from punifhment was procured.

Moreover, in the New Teflament there be divers words and exprefTions concerning the death of our Saviour; holding out that thing which by fatisfaftion we intend; as when itisiermedPROSPHORA£^^. v. ii. paredoken heautoi^ PROSPHORAN KAi THYSIAN, an obiaiiou or facrifice of expiation; as appeareth by that type of it, with which it is compared, Ueb. ix. 13, 14. Of the fame force alfo is the word ASCHAM, Haiah liii. 10. Leveticus vii. 2. Kt made his foul an offering for fin^ a piacular facrifice for the removing of it away ; which the apoflle abundantly cleareth, in faying that he was made hamartia, fin itfelf, 2 Cor, V. 21. fin being there put for the adjunft of it, or the punifhment due unto it. So alfo is he termed hilasmos, 1 "John ii. 2. Whereunto anfwers the Ffebrew chitte, ufed G^w.xxxi. 39. (ANICHI CHITTENAH, egoiUud txpiabam) which is to undergo the debt, 2nd to make corapenfation for

it;

it; which was the office of him who was to be Job's Goel, Job xix. 25. All which and divers other words, which in part fhall be afterwards confidered, do declare the very fame thing which we intend by fatisfaftion; even a taking upon him the whole punilhment due to fin; and in the offering of himfelf, doing that, which God, who was offended, was more delighted and pleafed withal, than he was difpieafed and offended with all the fins of all thpfe that he fuffered and offered himfelf for. And there can be no more compleat fatis-faftion made to any, than by doing that which he is more contented with, than difcontented and troubled with that ior which he muft be fatisfied. God was more pleafed with the obedience, offering, and facrifice of his Son, than difpleafcd with the fins and rebellions of all the eleft. As, if a good king ffiould have a company ot his (ubjefts ftand out in rebellion againft him, and he were thereby moved to deftroy them, becaufe they would not have him reign over them; and the only fon of that king {hould put in for their pardon, making a tender to his father of fome excellent conqueft by him lately atchieved, befeeching him to accept of it, and be pleafed with his poor fubje6^ts, fo as to receive them into favour again ; or, wKich is nearer, ffiould offer himfelf to undergo that punifhment which his juftice had allotted for the rebels, and ffiould accordingly do it; he fhould properly .make fatisfaftion for their offence, and in Ilrift juftice they ought to be pardoned. This was Chrifl; as that one Hircus APOPOMPAios, fent-away goat, that bare and carried away all the fins of the people of God, to fall himfelf under them ; though with affurance to break all the bonds of death, and to live tor ever. Now, whereas I faid that there is a twofold faiisfaftion, whereby the debtor is freed froni the obligation that is upon him ; the one being folutio ejufdem^ payment of the fame thing that was in the obligation ; the oiher Jo I utio tantideJUy of that which is not the fame, nor e-quivalent unto it, but only in the gracious acceptation of tlie creditor ; it is worth our inquiry, which of thefe it was thac our Saviour did perform.

He who is eiteemed by many to have handled this argument with moft exaclnefs, denieth that the payment made by Chrift for us (by the payment of the debt of fin, underlland by analogy, the undergoing of ^the puniffiment due unto it) VI3iS folutio ejiifdem, or of the fame thing diretlly which was in the obligation ; for which he giveth fome reafons; viz. becaufe fuch a folution, fatisfaftion or pavment, is attended

T ' with

with a£luai freedom from the obligation ; and becaufe where fuch a folution is made, there is no room for remiflion or pardon. It is true (faith he) deUverance fol'.oweth upon it, but this deliverance cannot be by way of gracious pardon ; tor there needeth not the intervening of any fuch aft of grace. But now (faith he) that fatisfaftion whereby fome other thing is offered than which was in the obligation, may be admitted or refufed according as the creditor pleafeth ; and being admitted for any, it is by an a6l of grace ; and fuch was the fatisfaftion made by Clirift. Now truly, none of thefe reafons feem of fo much weight to me, as to draw mc into that perfuafion. For,

(i.) The firft reafon refls upon that for the confirmation of it, which cannot be granted, viz. that aftual freedom from the obligation, doth not iollow the fatisfaftion made by Chrill. For by his death he did deliver us from death, and that aftually ; fo far as that the eleft are faid to die and rife with him ; he did aftually, or ipfo JaBo, deliver us from the curfc, by being made a curie for us; and the hand writing that was againft us, even the whole obligation, was taken out of the way, and nailed to his crofs. It is true, all for whom he did this, do not inflantly aftually apprehend and perceive it, which is impofTible ; but yet that hinders not, but that they have all the fruits of his death in a£f ual right, though not in aftual poffeflion ; which laft they cannot have, until at leaft it be made known to them. As if a man pay a ranfom for a prifoner detained in a foreign country ; the very day of the payment and acceptation of it, the prifoner hath right to his iiberty ; although he cannot enjoy it, until fuch time as tidings ofit are brought unto him, and a warrant produced for his delivery ; fo that this reafon is nothing but a begging

TOU EN ARCHE.

(2.) The fatisfa£iion of Chrift, by the payment of the fame thing that was required in the obligation, is no way prejudicial to that free gracious condonation of fin, fo often mentioned. God's gracious pardoning of fin comprifeth the whole difpenfation of grace towards us in Chriff, whereof there are two parts, viz. The laying of our fin on Chrift, or making him to be fin for us; which was merely and purely an aft of free grace, which he did for his own fake ; and then, the gracious imputation of the righteoufnefs of Chrift to us, or making us the righteoufnels of God in him ; which is no lefs of grace and mercy ; and that becaufe the very merit of Chrift himfclf .bath its foundation in a free compaft and covenant

venant. However, that remiflion, grace and pardon, which is in God Tor fmners, is not oppofed to Chrill's merits, but ours; he pardoneth all to us; but he fpaied not his only Son, he bated him not one farthing. The freedom then of pardon, hath not its foundation in any defeft of the merit or fatisfac-tion of Chrifl; but in three other things, viz. [1] The will of God, freely appointing this fatisfaftion of Chrift, John iii. 16. Rom, v. 8 1 John iv. 9. [2.] In a gracious acceptation ot that decreed latistaQion, in our fteads i fo many, no more. [3.] In a free application of the death of Chrift unto us.

Rcmiffion, then, excludes not a full fatisfaftion, by the folution of ihe very thing in the obligation ; but only the fo-lution or fatisfaflion ot him, to whom pardon and remiffiou is granted ; fo that notwiihftanding any thing faid to the contrary, the death of Chrift m.ade fatisfaftion in the very thing that was required in the obligation. He took away the cmie by bang ?nade a cur/Cf Gal. iii. 13. He delivered us from fin, bemg made Jin, 2 Cor. v. 21. He underwent death, that we might be delivered from death ; all our debt was in the curfe ot the law, which he wholly underwent. Neither do we read of any relaxation of the punifhment, in the Scripture; but only a commutation of the perfon ; which being done, God condemned Jin in theJleJJi of Lis Son, Rom. viii. 3. Chrift ftanding in our ftead ; and fo reparation was made unto God, and fatisfa6lion given, for all the'detriment that might accrue to him, by the fin and rebellion of them for whom this fatistaftion was made. Hisjuftice was violated ; and he fets forth Chriji to he a prdpitiation for our fins ; that he might bejujl, and the j-ujiijier of him which believeth in Je-fuSy Rom. iii. 25, 26. and never indeed was his juftice more clearly demonftrated, than in caujing the iniquity of us all to meet upon him. His law was broken ; therefore Chrift comes to be the end of the law for righteousnefs^ Rom. x. 4. Our offence and dilobedience was~to him diftafteful; in the obedience of Chrift, he took full pleafure, Rom, v. 17, Matt, iii. 17.

Now from all this, thus much (to clear up the nature of the fatisfa61ion made by Chriftj appeareth, viz. it was a full valuable compenfation, made to the juftice of God, for all the fins of all thofe for whom he made fatisfaffion ; by un« dergoing \\\-dXfamz punifliment, which, by reafon of the obligation that was upon them, they themi'elves were bound to undergo. When I fay {htfame, I mean efTentially the faine

in

in weight and prefTure, though not in all accidents, of duration and the like ; tor it was impofliblc that he (hould be detained by death. Now, whether this will ftand in the juftice of God, that any of thefe (hould perifti eternally, for whom Jefus Chrift made fo full, perfeft, and compleat fatisfaftion, we fhall prefently inquire ; and this is the firft thing that wc are to confider in this bufinefs.

2. We mull look what aft of God. it is that is exercifed, either toward us or our Saviour, in this bufinefs. That God, in the whole, is the party offended by our fins, is by all con-feffed ; it is his law that is broken, his glory that is impaired, his honour that is abafed by our fin ; Jf I be a Father^ (faith he) where is mine honour ? Mai. i, 6. Now the law of nature and univerfal right requlreth, that the party oflPended be re-compenfed, in whatfoever he is injured by the fault of another. Being thus offended, the Lord is to be confidered under a twofold notion, viz. (1.) In refpeft of us he is as a creditor, and all we miferable debtors ; to him we owe the ten thoufand talents, Matt, xviii. 24. and our Saviour hath taught us to call our fins our debts, lAatt. vi. 12. and the payment of this debt the Lord requireth and exafteth of us. (2.) In xefpeft of Chriff, (on whom he was pleafed to lay thepunijh* Tnent of us ailf to make our iniquity to ?neet upon him^ not /paring him, but requiring the debt at his hands to the ut-jnofl farthing) God is confidered as the fupreme Lord and governor of all, the only law-giver ; who alone had power fo far to relax his own law, as to have the name of a furety put into the obligation, which before was not there, and then to require the debt of that furety : for he alone hath power of life and death, James'w. 12.

Now thefe two a6b are eminent in God, in this bufinefs \, (1.) An a61; of fevere juftice, as a creditor; cxafting the payment of the debt at the hand of the debtor: which, where fin is the debt, is punlfhment, as was before declared ; the juftice of God being repaired thereby, in whatfoever it was before violated. (2.) An aft of fovereignty, or fupreme dominion; In tranflating the punlfhment from the principal <iebtor, (o the furety, which of his free grace he himfelt had given and beftowed pri the debtor ; He/pared mt his own Son, hut delivered him up to death Jor us all. Hence let thefe two things be obferved.

(1.) That God accepteth of the punlfhment of Chrift, as a ereditor accepteth of his due debt; when he fpares not the debtor, but reqnires the uttermo(l farthing. It is true, of

punilhment

punlfhment as punlfhment, there is no creditor properly for, deliSa puniripublice interejt : but this puniftiment being ;con-fidered alfo as a price, as it is 1 Cor. vi. 20, it muft be paid into the hands ot fome creditor ; as this was into the hands of God : whence Chrift is faid to come to do God's will, Heb. X. 9. and to fatisfy him, as John vi. 38. Neither indeed do the arguments that fome have ufed, to prove that God as a creditor cannot inflift punifliment, nor yet by virtue of fupreme dominion, feem to me of any great weight. Divers 1 find urged by him, whofe great fkill in the law and fuch terms as thefe, might well give him fan6iuary from fuch weak examiners as myfelf; but he that hath fo foully betrayed the truth of God, in other things, and corrupted his word ; deferves not ourafTent in any thing, but what by evidence of reafon is extorted. Let us then fee what there is of that, in this which we have now in hand.

[1.] He tells us, that " The right of punifiiing in the " reftor or law-giver, can neither be a right of abfolute do-*' minion, nor a right of a creditor ; becaufe thefe things " belong to him, and are exercifed for his own fake, wha ** hath them : but the right of punifhing, is for the good of *• the community."

Anfzuer. Refer this reafon unto God, wlilch is the aim of it ; and it will appear to be of no value : for we deny that there is any thing in him, or done by him, primarily for the good of any but himfelf; his AUTARKEIA orfelf-fufficiency will not allow, that he fhould do any thing with an ultimate refpeft to any thing but himfelf. And whereas he faith, that the right of punifhing is for the good of community ; we an-fwer, that honum univerfi^ the good of community, is the glory of God, and that only ; fo that thefe things in him cannot be diflinguifhed.

[2.] He addeth, ** Punifhment is not in and for itfelf de-" firable, but only for community's fake ; now the right of *'dominion, and the right of a creditor, are things in them-" felves expetible and defirable, without the confideraiion of " any public aim."

Anfwer. That the comparifon ought not to be, between punifhment and the right of dominion; but between the right of punifhment, and right of dominion ; the faft of one, is not to be compared with the right of the other. Again, God defireth nothing, neither is there any thing defirable to him, but only ior himfeif; to fuppofe a good, defirable to God for its own fake, is intolerable. Moreover, there be

fom3

^b^ Argumenis againji

fomea6lsofhipreme dominion, in themfelves and for their owfi lake as little defirable, as any aft of punilhment; as the annihilation of an innocent creature, which Grotius will not deny but that God may do.

[3.] He proceedeth, "Any ons may. without any *' vvronor, go oiflrom the right of fupreme dominion or cre-*' ditorfiiip ; but (he Lord cannot omit the aft of puniftiment *' 10 forne fins, as of the impenitent."

Anju'er. God may, by virtue ot" his fupreme dominion, o-jnit punilhment, without any wrong or prejudice to his juftice. It is as great a thing, to impute fin where it is not, and to jnfliil punilhment upon that imputation, as not to impute fm where it is, and to remove, or not to inflift punilhment, upon that non-imputation ; now the firft of thefe God did towards Chrill; and therefore he may do the latter.* Moreover, the wrong or injuftice of not punilhing any fm or fins, doth not arife from any natural obligation; but the confideration of an affirmative pofitive aft of God's will, whereby he hath pur-poled that he will do it.

[4.] He adds, " None can be called juft, for ufing his *'own right or lordfhip; but God is called juft, for punilh-" ing or not remitting fin, Rev. xvi. 5."

Anfwer. However it be in other caules, yet in this, God may certainly be faid to be juft in exafting his debt, or ufing his dominion; becaufe his own will is the only rule of juftice. And we do not fay, punilhing is an aft of dominion, but an aft of exafting a due debt; the requiring this of Chrift in our flead, fuppofing the intervention of an aft of fupreme dominion.

[.5.] His laft rsafon is, *' Becaufe that virtue, whereby "onegoeth off from his dominion, or remitteth his debt, is "liberality; but that virtue whereby a man abftaineth from *'punilhing, is clemency; fo that punifhment can be no aft " 01 exdftiutj a debt, or afting a dominion."

uihfwer. Tiie virtue whereby a man goeth off from the ex» acting oJ that which is due, univerfally confidered, is not al-v»ay3 iibcraiity ; for as Grotius himfelf confeffeth, a debt may arife and accrue to any by the injury of his fame, credit, or Jianie, by a lie, llander or otherwife. Now that virtue whereby a man is moved, not to exaft payment by way ol reparation, is not in this cafe liberality ; but either clemency, ox that grace of the gofpel for which nioralifts have no name ; aiid lo It is with every party offended ; (o otten as he had a

right

right of requiring punifhment from his (.{fender, which yet he doth not. So that notwithftanding thcfc exceptions, this is eminently feen in this bufinefs of fatisiaftion, that God, as a creditor, doth exaftly require the pa)ment o! the debt, by the way of punifliment.

(2.) The fecond thing eminent in it is, nn a8 of fupreme fovereignty and dominion ; requiring the puniHiment of Chrift, for the full compleat anfwering of the obligation, and fulfilling of the law Rom. viii. 3. Ro?n. x. 4.

Now thefe things being thus at large unfolded, we may fee in brief fome natural confequences, lollowing and attending them as they arelaid down ; as, [1.] That the full and due debt of all thofe for whom Jefus Chrifl was rerponf-ble, was fully paid in to God, according to the utmofl exieiu of the obligation. [2.] That the Lord, who is a jull creditor, ought in all equity to cancel the bond, to furceafe all fuits, aftions, and moleftations againft the debtor; full payment being made unto him for the debt. [3.] That the debt thus paid, was not for this or that fin, but all the (ins of all thoie lor whom and in whofe name this payment was made, 1 /ohu i, 7. as was before demonflrated. [4.] That a fecond payment of a debt once paid, or n requiring of it, is not anfvver-able to the juflice which God demonflrated in fetting forth Chrift to be a propitiation for our fins, Ro?n. iii. 25. 1'^,] That whereas to receive a difcharge from further trouble, is equitably due to a debtor who hath been in obligation, his debt being paid ; the Lord having accepted ot (he payment from Chrift, in the ftcad of all them for whom he died, ought in juftice, according to that obligation, which in free g.ace he hath put upon himfeif, to grant them a difcharge. [6.J That confidering that relaxation of the law, which by the fii-preme power of the law-giver was efFeaed, as to the perfons fufTering the punifnmcnt required, fuch aaual fatisfatiion is made thereto, that it can lay no more to their charae for whom Chrift died, than if they had really fulfiiled in the way of obedience whalfoevcr it did require, Rom. viii. 32, qc^, 34-

2diy. Now, how confiftent thefe things (in themfelves evidently and clearly following the doQrine of Chrift's fatisfac-tion before dcclarcdj are with univerfal redemption, is eafily difcernable. For, 1. If the full debt of all be paid, to i!ie utmoft extent of tlie obligation, how comes it to pafs, that fo many are fnut up in prifon to eternity, never freed from their debts ? 2. If the Lord as a juft creditor ought to cancel all

obligations.

obligations, and furceafe a'l fuits againft fuch as have their debts fo paid ; whence is it that his wrath fmokes againft fome to all eternity ? Let none tell me, that it is becaufe they walk not worthy of the benefit beftowed; for that not walking woT" thy is part of the debt which is fully paid; for (as it is in the third inference) the debt fo paid is all our fins. 3. Is it probable that God calls any to a fecond payment, and requires fa-tisfa6fion of them, for whom, by his own acknowledgement, Chrift hath made that which is full and fufficient ? hath he an after reckoning, that he thought not ot ? for, for what was before him, he fpared him not, Rom. viii. 32. 4. How comes it, that God never gives a dllcharge to innumerable fouls, though their debts be paid ? 5. Whence is it that any one foul lives and dies under the condemning power of the law, never releafed; if that be fully fatisfied in his behalf, fo as it had been all one, as if they had done whatfoever it could require ? Let them, that can, reconcile thefe things: I am na Oedipus for them. The poor beggaily diftinftions, whereby it is attempted, I have already difcufled* And fo much for (atisfaftion.

CHAP. VIIL

A digrejjion; containing tht fuhjlance of an occajional confer-' ence^ concerning the JatisfaBion of Chrifl,

MUCH about the time that I was compofing that part of the laft argument, which is taken from the fatistaftion of Chrift, there came one (whofe name and all things elfe concerning him, for the refpeft I bear to his parts and mo-•lefty, (hall be concealed) to the place where I live, and in a private exercife, about the fufferings of Chrift, feemed to ihofe that heard him, to enervate, yea to overthrow the fa-tisfaftion of Chrift ; which I apprehending to be of dangerous confequence, toprevent a further inconvenience, fet my-felt briefly to oppofe ; and alfo a little after willingly entertained a conference and debate (defired by the gentleman,) about the point in queftion. Which being carried along, with that quietnefs and (obriety of fpirit which befeemed lovers of and fcarchers after truth ; I eafily perceived not only what was his perfuafion, in the thing in hand, but alfo what was the ground and fole caufe of this mifapprehenfion. And

it

an

d Merit of Chrift, j^g

it \ia% briefly this; That the eternal unchangeable love of God to his 6le£i, ^\^ aftually enftate them in fuch a condition, as wherein they were in an incapacity o\ liaving any la-ti^taftion made for them ; the end of that, being to reir.ove the wrath due unto them, and to make an atonement for tlieir fins; whicn, by reafon of tlie former love of God, they fitted in no need of; but only wanted a clear manifeftation of that love unto their fouls; whereby they might be delivered from all that dread, darknefs, guilt, and fear, which was in and upon their confciences, f by reafon of a not-underf^anding of this love) which came upon them through the iall of Adam. New, to remove this, Jefus Chrifl was fent to manifefl this love, and declare this eternal good u'ill of God towards ihem; fo bearing and takitig away their fins, by removing from their confciences that mifapprehenfion of God and their own condition, which by reafon of fin they had before ; and not to make any fatisfaBicn to the jufiice of God for liieir fins, he beings eternally vv/ell pleafed with them. The fum is, eleftion is aiTerted, to the ovenhrow of redemption. That which followed in our conference, with v/hat fuccefs by God's bicfling it did obtain, (hall for my part reft in the minds and judgments of thofe that heard it, for whole fake alone it was intended. The things themfelvcs being of great weight and importance, of frngular concernment to all chriflians ; as alfo containing in them a fixture of undoubted truth, and no lefs undoubted errors, true propofiiions, and falfe inierences, aiTertions of neceffary verities, to the exclu-fion of others no lefs neceffary; and likeways dirctily belonging to the bwrmefs in hand; I ffiaii briefly declare and confirm the whole truth in this bufmefs, fo far as occaCon was given by the exercife and debate before mentioned :

I. Beginning with the firft pave of it: concerning the e-ternal love of God to his eleft, with the (fate and ccnditiort they are placed in thereby ; concerning u'hich you may ob-ferve,

ijl. That which is nov/ by fomc made to be a new doctrine of free grace, is indeed an old obje£^ion againfl it. • That a non-neceffity of (atisfaftion by Cliriff, as a confequent of etern^d eIe61ion. v/?.3 more than once, for the fubifance of it, objefted to Anjtine by the old Pelagian heretics, upon his clearing and vmdicating that doftrme; is moff apparent; the fame obj':;ftion renewed by others, is alfo anfwered !)y Calvin, InlHtut. lib. ii. cap. 16. as alfo divers fchool-men had before, in their way, propcfed it to themle'.ves, as Thorn. 3. ^- 40. ti. 4.

U '^ " Yet

Yet, riOtwiihftaading the apparent fenfelefncfs of the thing iifeif, together with the many folid anfwers whereby it was long before removed; the Armimam 2X the fynod of ]^ort greedily Tnatched it up again, and placed it in the very front of their arguments againft the eflpeftual redemption of the eleft by Jefus Chrift. Now that which was in them only an objeftion, is taken up by fome amongft us, as a truth; the abfurd inconfequent confequence of it, owned as juft and ^ good ; and the conciufion deemed necefTary,' from the grant-• ing of eleftion, to the denial of fatistaftion.

idly. Obferve, that there is the fame reafon of eleftion and reprobation, (in things fo oppofed, fo it muft be) Jacoh have I loved, but EJau have I hated, Rom. ix. 13. By the one, men are ordained to ettrnal life, Afts xiii. 48. by the other, behove oi old ordained to co?2demnafion, Jude verfe 4. Now if the eleft are jullified and fanftified and faved, becaufe of God's decree that fo they {hall be; whereby they need nothing but the manifeftation thereof; then likeways are the reprobates, as foon as they are, finally impenitent, damned, burned ; and want nothing but a manifeftation thereof; which whether it be true or no, conlult the whole difpenfaiion ot God towards them.

^dly, Confider what is the eternal love of God; is it an affeftion in his eternal nature, as love is in ours? it were no lefs than blalphemy once fo to conceive; his pare and holy nature, wherein there is neither change norfhadow of turning, is not fubjc£t to any fuch pafTion ; it muft be then an eternal ufct of his will, and that alone ; in the Scripture it is called, his ^ood pleafure, Matt. xi. 26. his purpofe according to eledion, Rom. ix. 1. the foundation of God, 2 Tim. ii. 19. Now e-very eternal aft of God's will, is immanent in himfelf, not leally diliinguilhed from himfelf; whatever is fo in God, is God: hence it puts nothing into the creature concerning whom it is, nor alteration of its condition at all; producing indeed no effeft, until fome external aft of God's power do make it out. For inftance, God decreed from eternity that he would make the world; yet we know the world was not made until about five (houfand five hundred years ago. But ye will (ay, it M'as made in God's purpofe; that is (fay I) he purpoii^d 10 malie it; fo he purpofeth there (hall be a day of judgnJCiU; is theie therefcic aftually an univcrfal day of judgment already i^ God purpofeth that he will, in and through Chrift, juftily and fave fuch and fuch certain per-iuns; are they ilierelorejuftified, becaufe God purpofeth it? ' * it

dnd Merit of Chrijl,

^55

it is true they (hall be fo, bccaufe he hath piirpofcd it; hnt that they are fo, is denied. The confequence is good, from the divine purpofe to the futuriiion of any tiling, and ihe certainty of its event; not to its aflnal exiHence; as wiien the Lord in the beginning went a61ually to tnake th.c world, there was no world ; fo when he comes to bellow faith, and aaiully to juftify a man, until he ha'h fodone, he is not jiiUified. The fum is:

1. The eternal love of God towards his elecl, is nothlncr but his purpofe, good pleafure, a pare aft of his will; whereby he determines to do fuch and fuch things for them, in his own fime and way.

2. No purpofe of God, no immanent eternal a6l of his will, doth produce any outward efieft, or make any change in the nature and condition of that thing concerning which his purpofe is; but only makes the event and fuccefs neceffa-ry, in refpe£l of that purpofe.

3. The wrath and anger of Gc^\, that fmners lie under, is not any paflion in God; but only the outward efFe6ls of anger, as guilt, bondage, ^c.

4. An a61: of God's eternal love, which is immanent in himfelf, doth not exempt the creature from the condition wherein he is under anger and wrath; until fomc temporal aft of free grace do really change its ffate and condition. For God beholding the lump of mankind in his own power, as the clay in the hand of the potter; determining to make fome vefleis unto honour, for the praife of his glorious grace, and others to difhonour, for the manifeftation of his revencrl ingjuflice; and to this end fufFers them all to fali info fin, and the guilt of condemnation, whereby they became all liable to his wrath and curfe; his purpofe to fave forae of thefe, doth not at all exempt or free them from (he common condition of the red, in refpeft of themfelves and the truth of their eHate; until fome aBual thing be accompli(hed, for the bringing of them nigh unto himfelf, fo that notwith-ftanding his eternal purpofe, his wrath in refped of the ef-teas abideth on them ; until that efernal purpofe do make outitfelf, in fome diffinguifhinga^l of free oracc ; which may receive furtlier manifeflation, by thefe enfuing arguments.

(1.) If the tinner want nothing to acceptation and peace, but a manifeftaiion of God's eternal love; then evangelical j'jflification is nothing but an apprehcnfion of God's eternal decree and purpofe; but this cannot be made out from the Scripture, viz. that God's juflifying of a perfon, is his making

known

known unto him his decree of eleftion; or man's juftification, an apprehenfion of that decree, purpofe, or love. Where is any luch thing in tlie book of God? It is true there i$ a difcovery thereof made to juftified believers, and therefore it IS attainable by the faints; GodJJieclding abroad his Icvs in their hearts, by the Holy Qhoji which is given unto ihem, Rom. V. 5. But it is after they ^x^ jufiifyed by jaith, and have peace with God, verfe 1. Behevers are to give all diligence, to 'snake their calling and eledion fare; but that juilification fhouH confiil heiein is a (lrange notion. Juftification in the Scripture, is an a6t of God; pronouncing an ungodiy perfon, upon his beheving, to be abfolved from the guilt of (in, and in;crefted in the all fufiicient righteoufnefs of Chrift; fo God jujlifiis the ungodly^ Rom. iv. 4. by the righteoufnefs of God, which is by the faith of Chrifl unto them, Rqjji. iii. 22. making Chrift to become righteoufnefs to them, uho were in themfelves fin; but of this manifeftation of eternal love, there is not the leaft: foundation, as to its being the form oi juftification ; which yet is not without fenfe and perception oi the love oi God, in the improvement thereof.

(2.) The Scripture is exceeding clear, in making all naen betore aftual reconciliation, to be in the like flate and condition; without any real difference at all; the Lord reiejv-ing to hiraleH his diftinguifliing purpofe, of the alteration which he will afterwards by his free grace effeft, There, is non€ that dAh good, no not one, Rom. iii. 13. for we have proved both Jews and Gentiles, that they are ail under Jin, verfe 9. Ail mankind is in the fame condition, in refpecl ot themfelves and their ou'n real ftate ; which truth is not at all prejudiced, by the relation they are in to the eternal decrees, for every mcuth is flopped, and all the worldi^hecome guilty before God, Rom., iii. 19. KYPODIKOS obnoxious to his judgment. IVho maketh thee to differ from another, and what haji thou that thou didfi not receive? 1 Cor. iv. y. All diftinguifli-inent, in refpeft of ftate and condition, is by God's aftual grace, for even believers are by nature the children of wrath even as others, Ephef. ii. 3. Tne condition then of all men, during their unregeneracy, is one and the fame ; the purpofe -of God, concerning the difference that fhall be, being referred xo himfelf. Now 1 afk whether reprobates in that condition lie under the effecls of God's wrath or not? if ye fay not, who will believe you ? iffo, whynot the eleft alfo? The fame condition hath the fame qualifications; an a£fual diftin-^uiilfrnent we have proved there is not; produce forae difference

ference tUatliath a real exiftence; or tbecauic is loft.

(q.) Confider what it is to lie under the e(fe6ls oi: God's \vr2Hli» according to the dcciuraUon u{ the Scripture, and then ice how the elefct are deUvered thereiroiT), beiore their actual calling. Now this confids in divers things, as [i.] '1 o be in fuch a {late ot" alienation frotn God, as that none of their fervices are acceptable to him ; \\\^fnaytrcA the wicked is ^i\ abominalioii to the Loid, Prov. xxviii. 9. [2] To have no outward enjo) ment fanftified, but to have ail things unclean unio thera. Tit, 1. 15. [3.] To be under the power of Satan, who rules at his pleaiure in the children of difobe-4k»ce, Epii. ii. 2. [4.] To be in boruh^ge unto death, HdK ii. 15. [5.] To be under the curie and condemning power Qt the law, Gal. iii. 13. [6.] To be obnoxious to the judgment of God, and to be guilty of eternal death and damnation, Rom. iii. 19. [7.] To be under the power and dominion of fin, reigning in them, Rom. vi. 17. Thefe and fuch like, are thofe which we call the e/fe£ls of Gad's anger.

lyCt iK)w any one tell me, what the reprobates in this life ii€ under more? and do not all the eleft, until their a61ual re-coQcilidtion in and by Chrift, lie under the very fame? For, [i.j Are not tbeir prayers an abomination to the Lord? Caa ihey without faith ple^^fe God? (Htb. xi. 6.) and faith we luppole them not to have; for if they have, they are aBual-ly reconciled, [2.] Are their enjoyments fanciified unto them? hath any thing a lan6tified relation, without faith ? fee 1 Cor. vii. 14. [3.] Are they not under the power ol Satai] ? if not, how comes Chrift in, and for them, to deftroy the works of the devil ? did r.ot he come to deliver his people frotii him that had the power of deatli^, that is the devil ? Heb. ii. 14. Eph. ii. 2. [4.] Are they not under bondage unto death? the apoIUe ariirms plainly that they are fo all their Jives, until tliey are aftually freed by Jefus Chrift, Heb. ii. 24. \.5'~\ ^"^^ ^^'"^^y ^''^^ under the cuife ol the law ? how are they ireed irom it ? by Chrift being made a curfe for them. Gal. iii. 13. [6.] Are they not obnoxious unto judgment, and guilty of eternal death ? How is it then that Paul fays, that there is no difFereiice ; but that all are fubjeci to the judgment of God, and are guilty before him ? Rom. iii. 9. and that Chrift laves them trora this v/rath, which (in refpe61; of merit) was to come upon them? Rom. v. 9,— 1 Thef. \. 10. | 7.J Are they not under the dominion of fin ? God by thanked^ fays Paul, ye were the Jtrvunts oj Jhi^ bul ye lia-ue obeyed^ ike. Kom. vi. 17. In brief, the Scripture is in nothing more

plentiful

plentiful, than in laying and charging all the mifery ind wratk oC and due to an unreconciled condition, upon the elefl: of God, until they a6^ually partake in the deliverance by Chrift.

But now, fome men think to wipe away all that hath been faid, in a word; and tell us, that all this is fo, but only in their own apprehenfion ; not that thofe things are fo indeed^ and in thcmreives. But, if thefe things be To to them, only in their apprehenfions, why are they olherways, to the reil of the v/hole world ? The Scripture gives us no difference nor diflinftion between them; and if it be fo with all, then let all get this apprehenfion as faft as they can, and all (hall be well with the whole world, now miferably captivated under a mifapprehenfion of their own condition; that is, let them fay the Scripture is a fable, and the terror of the Almighty a fcarecrow to fright children ; that fin is only in conceit; and fo fquare their converfation to their blafphcmous fancies.—• Scnie men's words eat as a canker.

(4.) Of particular places of Scripture, which might abundantly be produced to our purpofe, I (hall content myfelf to name only one ; John iii. 36. He that believeth not the Son, the wrath of God ahidtth on him. It abideth; there it was, and there it fhall remain, if unbelief be continued ; but upon believing, it is removed. But is not God's love unchangeable^ hy which we fnall be freed from this wrath? who denies it ? But is an apprentice free, becaufe he fhall be fo at the end of {even years? becaufe God hath purpofed to tree his, in his cv/n time, and will do it; are they therefore free, before he doth it? Bui are we not in Chrijl from all eternity? yes, cbofen in him we are, therefore in fome fenfe in him ; but how ? even as we are. Aftually a man cannot be in Chrift, until he be : Nov/, hov/ are we from eternity ? Are we eternal ? no. Only God from eternity hath purpofed that we {hall be : Doth this give us an eternal being ? alas we are of yefterdav. Our being in Chrift, refpefteth only the like purpofe, and therefore from thence can be made only the like inference.

II. This being then cleared, it is, I hope, apparent to all, how miferable a ftrained confequence it is, to argue froin God's decree of eleftion, to the overthrow of Chrift's merit and fatisfaftion; the redemption wrought by Jefus Chrift, be* irg indeed the chief means of carrying along that purpofe unto execution; the pleafure of the Lord profpeiing in his hand. Yea, the argument may be retorted, kata to biaion, and will hold undeniably on the other fide; the confequence

being

being evident, from the purpofe o\ God to fu'c finners, to the fatisfaftion of Chrift for thofe finners. The fame aft of God's will, which fcts us apart from eternity tor ihe enjoyment of all fpiritual bleflings in heavenly places, fets alfo a-part Jelus Chrift to be the purchafer and procurer of all thofe fpiritual bleflings; as alfo to nrake fatistaftion for all their fjns; which that he did, (being the main thing oppofed) v/e prove by thefe enfuing arguments.

4»^4»^4,4».j.^ 4.4,4. ^ 4» ^ ^-f-^ ^'

C H A P. IX.

Being a fecond part of the former digrejfion^

Arguments to prove the JatisfaBion of Chrijt.

Arg. I. T F Chrift fo took our fins, and had them by God X fo laid and impofed on hmi, as that he underwent the punifiiment due unto them in our ftcad, then he made f.w tisfdftion to the juftice ol God for them, that the finners might go free; but Chrift fo took and bare our fins, and had them fo laid upon him, as that he underwent the panilhment due unto them, and that in our itead, therefore, he made la-tisfaftion to the juftice of God for them. The confequent of the propoficion is apparent, and was before proved. Oi the affumption there be three parts, feverally to be confirmed; firft, that Chrift took and bare our fins, God laying them on him; fecondly, that he fo took them, as to undergo the pu-niftiment due unto them ; thirdly, that he did this in our flead.

fl. For the firft, that he took and bare our fins; ye have it, John i. 29. HO AI RON &c. who takelh aivay the fm of the world, 1 Pet. ii. 24. KOs an en en K en, who his oxvn felj bare our fins in his ozvn body, Ifa. liii. 11. HU jISSABEL, their iniquiiies he Ihall bear; and vcifc 12. NASHA he bare the Jin of many. That God aifo laid or impofed our fins on him, is no iefs apparent; Ila. liii. 6. tiie Lord HIPHGIAH made to inset on him the iniquity of us all; 2Cor. V. 21. ha:4Artian j:poi£;*en Xitmadehiux to be fin for us.

2.diy. The fecond branch is, that in thus doing, our Saviour underwent the punifiiment due to the fins which he bare, which were laid upon him, v/nich may be thui made inanifeft.—Death, and the curfs of the law, coniain thq whole of the nunifhn^-erit due to fin, Gen. ii. 17.

MOTH HAMOTH dying thou Jkait dk, is that Which* was threatened. Dfeath ^.i"s that wtikh entered l)y Jin, Rotfl. V. il. which woid, in thoffc places, is comprehc^nfive oF slfl mifery dufe to our tranfgr^jrioii. Which alfo is held out ift the curfe of the law, Deut. xxt-ii. 2"6. Curfed bs he thai con-firmeth not the words of this law to do them. That all cvrFs of puniniment whatfoerer are comprifed irl thdie, is un-queftionably evident; now jefus Chrift, in beating cTut fins, underwent both thefe; for by the grace of God he fajled death, Heb. ii. 9. By death delivering from death, verfe 14. He was not fpared, but given up to death for us all, Rom. viii. 02. So alio the cnrfe of the law, Gal. iii. 13. genomenos KATARA he was made acurfejor us; atid epikaTaratos, curfed; and this by the way of undergohng the punifhrnent that was in dea'h and curfe; for by thefe, it pleafed the Lord fobruifehim,andputhimtogfief,\bL.\\\\. 10. Yea, OUK EPiiEiSATO he fpared him not, Rom. viii. 32. but condemned fin in \\\s flefh, Rom. viii. 3.

o^dly. It remaineth only to fliew, that he did this in out fteads, and the whole argument is Cotififmed. Now this alfo our Saviour himfclf maketh apparent. Matt. xx. 28. He came dunai ten psychen lytron anti pollon, to give himfelf a raiifom for inany. The word anti alwavs fuppofeth a commutation and change, of one perfoii or thing inftead of another, as fliall be afterwards declared ; To Matt. ii. 22. 1 Tim. ii. 6. Thus 1 Fd. iii. 18, He died tor us, thejufljor the unjufl ; and Pfal, Ixix. 4. / reflored (or paid) that which 1 took n'ot away, viz. our debt, foTar as that thereby we are difcharged ; as Rom. viii. 34, where it is afferted, upon this very ground, that he died in our ftead. And fo, the feveral parts of this firll argument, are confirmed.

Arg. II. If Jefas Chrift paid into his Father's hatids, a valuable price and ranfora for our fins, as our furety.—fo difcharging the debt that we lay under, that we might go free; then did he bear the puniflim.ent due to our fins, and make fatisfaftion to the juftice of God for them ; (for to pay fuch a ranfom, is to make fuch {atisfattion ;) but Jefus Chrift paid fuch a price and ranfom, as our lurety, into his Father's hands : ergo, £3c.

There are four things to be proved in the afTumption, or fecond propofirion : Firft, that'Chrift paid fuch a price and ranfom ; Secondly, that he paid it into the hands of his Father; Thirdly, that he did i: .-^s our fiircty; and. Fourthly,

that

that we tnight go free. All which we fliall prove in order.

iJL For the firli:, our Saviour himTelf affirms it. Matt. xx. 28. He came to give his life lytron a ran/am, or price of izdtm^nciU, for many ; which theapoflleterms an tilytron 1 Tim. ii. 6. a ranfoin to be accepied in the ftead of others ; whence we are Taid to have dehverance dia tes apoly-TROSEos, by the ranfom-paying of Chiift, Rom. iii. 24. He bought us with a price, 1 Cor. vi. 20. which price was his own blood, Afts xx. 28. being compared to, and ex-aUed above filver and gold, in this work of redemption, i Pd. i. 18. So that this fiift part is moft clear and evident.

2dty. Pie paid this price into the hands of his Father. A price muft be paid to fomebody ; in the cafe of deliverance from captivity by it, it muft be paid to the judge or jailor ; that is, to God or the devil. To fay the latter, were the highell blafphemy ; Satan was to be conquered, not faiisH-ed ; for the former, the Scripture is clear ; as it was his Zf;r^^^ that was on us, Johnm. 36. It was he that had {hut us all up under fin, GaL iii. 22. He is the great king to whom the debt is owing, Matt, xviii, 23, 34. He is the only lawgiver^ who is able io fave and to dejlroy, James iv, 12. Nay, the ways whereby this ranfom-paying is in the Scripture expreffed, abundantly inforce the payment of it into the hands of his Father ; for his death and blood-lhedding is faid to be PRCSTHORA and tkysia, an oblatiomnd facrifue^ Eph. v. 2. and his loul to be A SAM a faciifice or offering for fin, Ifa. liii. 10. Now certainly, offerings and facii=-fices are to bediretled to God alone.

'^dly. That he did this as our furety, we are aiTured, Heh. vii. 22. He was made egguos, a furety of a better tcfia-ment ; and in performance of the duty which lay upon hiiii as fuch, he paid that which he never took, Pfal. Ixix. 4.

ji^.hly. All which could not poflibly have any other end^ but that we might go (ree.

Aug. III. To make an atonement for iln, and to recon-ci'e God unto the (inners, is in effecl to make fatisla^Hon unto the jullice of God for fin, and all that we underfianJ ihereby ; but Jefus Chrilt, by his death and oblation, did make an atonement for fm, and reconcile God uaio fir.neis : ergo, &c.

The firft propofition is in itfelf evident. The adumptiori is confirmed, Kom. iii. 24, 25. W'q are jufijud j^^eiy, through the ranhni'paying that is in Chrijt: whom Cod hath.

fit forth ^^ ^^ HI L ASTER ION, a propitiation, an atonement,

amercy-feat, a coveringofiniquity; and that Eis endeixin TES DIKAIOSUNES AUTOU JoT the manifejiation of his juf-

ticCy declared in the going forth and accomphftiment thereof. So likewife, Heb, ii. 17. He is faid to be a merciful high-

prieji, eis to hilaskesthai tas amartias tou LAOU, to make reconciliation for the fins of the people ; to reconcile God unto the people ; the meaning of the words being hilaskesthai to theon peri ton amartion tou LAOU, to reconcile God who was ofifended with the fins of his people ; which reconciliation we are faid to receive, Rom. V. II. (the word katallage there, in our common tranflation rendered atonement, is in other places in the fame rendered reconciliation ; being indeed the only word ufed for it in the New Teftament) And all this is faid to be ac-compliflied DiA henos dikaiomatos, Rom. v. iS. by one righteoufnefs or fatisfaftion, that is ol Chrift ; (the words will not bear that fenfe, wherein they are ufually rendered by the righteoufnefs of one ; for then mail it have been, dia di-kaiomatos TOU henos.) And hereby were we delivered from that, from which it was iropofTible we fhould be other-wife delivered, Rom. viii. 3.

Arc. IV. That wherein the exercife of the prieflly office of Jefus ChrifL whilft he was on earth, doth confift, cannot be rejefted or denied without damnable error ; but the exercife of the prieflly office of Jefus Chrift whilft he was upon the earth, confifted in this, to bear the punifliment due to our fms; to make atonement wilh God, by undergoing his wrath, and reconciling him to fmners upon the fatisfatlion made to his juflice ; therefore cannot thefe things be denied, without damnable error. That in the things before recounted, the exercife of Chrift's prieftly office did confift, is mofl apparent ; \f. From all the types and facrifices whereby it was prefigured; their chief end being, propitiation and atonement. '2.dly. From the very nature of the facerdotal office, appointed tor facrificing ; Chrift having nothing to offer but his own blood, through the eternal Spirit. 3^/)'. From divers, yea innumerable texts of Scripture affirming the fame.

It would be too long a work, to profecute thofe things fe-verally and at large ; and therefore I will content my fell with onflSpr two places, wherein all thofe teftimonies are comprif-ed; as Heb. ix. 13, 14. If the blood of bulls and goats, &c. h%w much morefnaU ike blood of Chrifi, who through the eter*

nal

nal Spirit offered kimfelf without /potto God, &:c. ? Here the death of Chrift is compared to, exalted above, and in the antitype anfwered the facrifices of expiation, which were made by the blood of bulls and goats ; and io muft, at leafi: fpiritu-aliy, efFeft what they did carnally accomplilh and typically prefigure, viz. deliverance from the guilt of fin, by expiation and atonement. For as in them, the life and blood of the facrifice was accepted in the ftead of the offerer, who was to die or the breach ot the law according to the rigour of it ; fo in this ofChriff, was his blood accepted as an atonement and propitiation for us ; himfelf being piieft, altar, and facrifice. So Heb. X. 10, 12. he is faid exprefsly, in the room of all old infuflicient carnal facrifices which could not make the comers thereunto perfeft, to offer up his own body, a facri' Jice for fins ; for the remiffion and pardon of fins, through that offering of himfelf, as \\\%vtrfe 18. And in the performance alfo, do we affirm, that our Saviour underwent the wrath of God, which was due unto us. This becaufe it is by forae queftioned, I fhall briefly confirm ; and that with thefe following reafons.

1. The puniflimcnt due to fin, is the wrath of God, Rom. i. 18. The wrath of God is revealed againjl all ungodlinefs. Chap. ii. ^. the day of wrath, and revelation of the righteous judgment of God. Ephef. ii. 3. children of wrath. John iii. 36. The wrath of God abideth on him. Now Jefus Chrift underwent the punifliment due to fin, 2 Cor. v. 21. 7nade

Jin for us. I fa. liii. 6. Iniquity was laid upon him. 1 Pet. ii. 24. He bare our fins in his own body on the tree. Therefore he underwent the wrath of God.

2. The curfe of the law, is the wrath of God taken paf-fively, Deut. xxix. 20, 21. But Jefus Chrift underwent the curfe of the law. Gal. iii. 13. made a curfeJar us ; the curfe they lie under which are out ofChriff, who are oj the works of the law, verfe 10. Therefore he underwent the wrath of God.

3. The death that finners are to undergo, is the wraih of God; but Jefus Chrifl did tafle of that death, which finners for themfelves were to undergo, for he died as our furety, Hcb. vii. 22. and in our flead, Matt. xx. 28. Hence his fear, Heb. V. 7. agony, Luke xxii. 44. affonifliment and amaze-nient, Mark xiv. 33. dereliftion, Matt. xxvi. 46. forrow, heavinefs, and unexpreffible preffures.

Arc. V. That doftrine cannot be true nor agreeable to the gofpel, which flrikes at the root of gofpel-faith; and plucks sway the foundation of all that flrong confolation, which

God

God Is fo abundantly willing wc fhould receive ; but fuch is ihat of denying the fatisfaflion made by Chrift. ; his anfwer-ing the juftice, and undergoing the wrath of his Father; it makes the poor foul to be like Noali^ dove in its diftrefs, not Icnovving where to red the foal ot her feet. When a foul is turned out of its felf-righteoufnefs, and begins to look abroad, and view heaven and earth for a rcfting place; and perceives an ocean, a flood, an inundation oi wrath to cover all the world ; the wrath ot God revealing itfelf from heaven a-gainfl all ungodllnefs, fo that it can obtain no rell nor abld^ ing ; heaven it cannot reach by its own flight, and to hell it is wnwilling to fall ; if now the Lord Jefus Chrift do not appear as an ark in the midft of the waters, (upon whom the floods have fallen, and yet is got above them all,) tor a refuge ; alas! what fliall it do ? When the flood fell, there ^vere many mountains, glorious in the eye, far higher than the ark ; butyetthofe mountains were all drowned, whilft the ark fUll kept on the top of the waters. Many appearing hills and mountains of felf-righteoufnefs and general mercy, at the firft view fecm to the foul much higher than Jefus Chrift ; but when the flood of wrath once comes and fpreads iifelf, all thofe moimtains are quickly covered : only the ark, the Lord Jefus Chrift, though the flood fall on him alfo, yet he gets above it quite, and gives fafety to them that reft upon him. / Let me now afk any of thofe poor fouls, who ever have been wandering and to/Ted with the fear of the wrath to come ; •whether ever they found a refting place, until they came to this; God fpared not his only Son, but gave him up to death for us all; that he made him to be fin for us ; that he put all the fins of all the eleft into that cup which he was to drink off; that the wrath and flood which they feared, did fall upon Jefus Chrift, (though now as the ark he be above it,) !o that if ihey could get into him, they fhould be fafe ; the V ^orm hath been his, and iht fafety fhall be theirs; as all the "■' vaters which would have tallen on them that were in the ark, fell upon the ark, they being dry and fafe ; fo all the wrath that Ihould have fallen upon them, fell on Chrift, which a-]one caufeth their fouls to dwell in fafety ? Hath not, I fay, this been your bottom ? your foundation ? your refting place ? if not. (for the fubftanceof it,) I tear you have but rottien bottoms. Now, what would you fay, it a man ftiould come 9nd pull this ark from under you : and give }'ou an old rot-tm-i poft to f^vim upon, in the flood of wrath ? It is tao late

tG

to tell you, no wraih is due unto you ; the word of truth, and your own confciences, have given you other information ; you know, The wage.s of Jin is death, in whomfoever it be ; he mud die, on whomfoever it is found. So that trul/ the foul may well fay, bereave me of the fatisfaftion of Chriff, and I am bereaved ; if he fatisfied not juflice, I muft ; if he underwent not wrath, I muft to eternity ; O rob me not of my only pearl. Thus, a denying the fatisfa6lion of Chiift, ^cftroys the foundation of faith and comfort.

Arg. VI. Another argument we may take from two particular places of Scripture, which infteadof many I fhall produce.

iJL 2 Cor. V. 21. He hath made him to be Jin for us, who-knew no fin. He made him to ht fin for us ; how could that, be? are not the next words, he knew no fin? was he not a lamb without fpot, and without b'cmifti ? Doubtlefs he did no fin, neither was guile found in his mouth. What then is this, God made him to he fin ? it cannot be, that God made him finlul, or a finner by any inherent fin; that will not fland v.'ith the juftice of God, nor with the holinefs of the perfon of our Redeemer. What Is it then? he made him to be fin who kaew no fin? why clearly, by difpenfation and confent he laid that to his charge, whereof he was not guilty. He charged upon him and imputed unto him, all the fins of alltheelecl; and proceeded againft him accordingly. He flood as our furety, really charged with the whole debt; and was to pay the uttermoft farthing, as a furety is to do if it be required of him; though he borrow not the money, nor have one penny of that which is in the obligation; yet if he be fued to an execution, he muft: pay all. The Lord Chrill (if I may fay fo) was fued by his Father's juftice unto an execution ; in anfwer whereunto he underwent all that: was due to fin, which we proved before to be death, wrath, and curfe.

If it be excepted (as it is) that God was always well-pleaf-cd with his Son, he teftified it again and again from heaven; how then could he lay his wrath upon him? I anfwer, It is true he was always weU-pleafed with him; yet it pleafcd him to bruifi him, and put him to grief. He was always well pleaf-ed with the holinefs of his perfon, the excellency and per-fe6tnefs of his righteoufnefs, and the fweetnefs of his obedience ; but he was difpleafed with the fins that were charged on him ; and therefore it pleafed him to bruife and put him ito grief, with whom he ^d,% always well pleafed.

Nor

Nor is that other exception of any more value. That Chrift underwent no more than the cleft lay under; but they Jay not under wrath and the puniQiment due to fin ; becaufe the propofition is nioft taUe ; neither is there any more truth in the affumption. For Chrift underwent not only that wrath, (taking it pafiively) which the eleft were under; but that alio which they (hould have undergone, had not he borne it for them ; delivered them Jrom the wrath to come. Moreover the eleft do in their feveral generations lie under • all the wrath ot God, in refpeft of merit and procurement, though not in refpeft of aftual endurance; in refpeft of guilt, not prefcnt punifhment. So that, notwithftariding thefe exceptions, it llands firm : That he was made Jin for us wh9 knew no Jin.

zdly. Ifa, Uii. 5. He was zoounded Jor our tranfgrejfionf he was bruifedjor our iniquities, the chaftifement oJ our peace^ was upon him, and with his firipes we are healed. Of this place lomethingwas faid before ; I fhall add fome fmall enlargements, that conduce to dikover the meaning, of the words. The chajlijement oJ our peace was upon hi7n : that is, he was chaftifed or punifhed, that we might have peace, that we might go free ; our fins being the caufe of his wounding, and our iniquities of his being bruifed; all our fins meeting upon him, as verfe 6. that is, he bare our/ins, in Peter s interpretation. He bare our fins, (not as fome think, by declaring that we were never truly finful; but) by being wounded for tbem, bruifed for them; undergoing the chaftifement due unto them, confifting in death, wrath, and curie ; fo making his foul an offering Jor Jin. He bare our fms; that is, fay fome, he declared that we have an eternal righteoufnefs in God; becaufe of his eternal purpofe to do us good; but is this, to interpret Scripture; or to corrupt the word of God ? Afk the word, what it means by Chrifl's bearing of fin ? It will tell you; his htmg Jiricken for our tranfgreffions, Ifa. liii. 8. his being cut off for our fins, Dan. ix. 26. Neither hath the expreffion of bearing fins, any other fignification in the word, Lev. v. 1. he that heareth fwearing and doth not reveal it,Jhall bear his iniquity. What is that; he (liall declare himfelf or others to be free from fin ? No doubtlefs ; but he fiiall undergo the punifliment due to fin ; as our Saviour did, in bearing our iniquities. He muft be a cunning gamefler indeed, that fhall cheat a believer of this foundation.

More arguments or texts on this fubjeft, I fhall not urge

or

or produce; though the caufe itfelf will enforce the moft unfkilful to abound. I have proceeded as iar, as the natuie ot a digreflion will well bear ; neither fhall I undertake, at this time, the anfwering of objeaions to the contrary, 'a full difcuffion of the whole bufinefs of the fatisfaaion of Chrift, fhould caufe me to fearch for, draw forth, and confute all objeaions to the contrary ; being not by me intended. And for thofe which were made, at that debate which gave occa-fion to this difcourfe, I dare not produce them ; left haply I fliould not be able to refirain the conjeaures of men, that I purpofely framed fuch weak objeaions, that I might obtain an eafy conqueft over a man of ftraw of mine own ereaion ; fo weak were they ; and of fo little force, to the (baking of fo fundamental a truth as that is which we do maintain. So of this argument hitherto.

CHAP. X.

Of the merit of Chriji ; with arguments from thencs,

ARGUMENT XIV. JV. A Fourth thing afcribed to the death of Chrift is -Ck merit; or that worth and value of his death, whereby he purchafcd and procured unto us and for us all thofe good thmgs, which we find in the Scripture for his death to be beftowed upon us. Of this, much I fhall not fpeak ; having confidered the thing itfelf, under the notion of impetration, already; only I fhall add feme \ew obferva tions, proper to that particular of the controverfy which we have m hand The word merit, is not at all to be found in the NewTeftament, in no tranllation out of the original that Ihavefeen. Th^ vulgar Latin oviz^r.^a, promereUr, Heb. xuu 16. and the Rkamjls, to preferve the found, have ren-dered li pro?nerited. But thefe words, in both lan^uaaes arc uncouth and barbarous; befides that they no way^nVwe. EUARESTEiTAi, the word in the original, which aives HO colour to merit, name, or thing. Nay I funDole i^ ^vdl prove a difHcult thing, to find out^any on Jword ^eithc.• IrLl"^"'^'''^^^'''/"'^' '^^^>' ^^"P^"^« ^'^^ v.ritten, ^oruT^.\^'T^^^ ^^^ ^'^^ "^^'ve in.-

To hl.n F^'^^'T^* ^^^^^^^bout the name we fhall not. trouble gurfelyes, if the thing itfelf intended thereby be mad«

appareiu;

,58 Arguments againjl

apparent; which it is both in .he Old and New Teftamenf. As Ifa Ull s- The chaftifanent of our peace was upon him. andwi'thhlsjiripesv^^are healed; the procurement ol our pLceandheaUr.g, was the merit of h.s chaft.femen. and Ces; fo Heb^x^. 12. D.A Tou iD.ou aimatos moni\n lutrosin euramenos, oblMoedby hu olood \u,nal redcmpiion, is as nmch as we intend to Cgntlv by ihe mrit ot Chrill. The word which comes ueareft it figmfication, we have J& xx. 28. VERlPOtESATO mcLfed With his own blood; purchafe and mipet.at.on. merit Ind acquilition, being m tUlshufinefs terms equ.va-lem- which latierwordisufed in divers other places as, .Wv.g. Ephej:\.ii. I Pet. n.g. Now that which bv this name we underlland. is, the performance of fuck an action, as whereby the thing aimed at by the agent is due unto him according to the equity and equality required injuf-tice-Tto him that worketh, » the reward not reckoned of Zee b'u of debt, Rom. iv. 4. Tl.at there is fuch a merit f tet dm? the death ol Chrift. is apparent from what was laid belore; iither is the weight of any operous proving of it impofed on us, by our adverlaries feem.ng .0 acknowledge i^no lefs themfelves; fo that we may take it for granted; un-1 ou adverlaries clofe with the Socin.ans m this alfo.

: ^e^^e^Ced ot'-the S aud^ffeas of his death. Thele are fe things purchafed and merited, by his blood-I.ddinjW d-ath : which mav be referred umo two heads, % Su?h as are privative; .'s, x. Deliverance ou, of the 1/^ bucn -s aic f. , , ■ From the zvrath to come,

'rrd r;:-: M/'«^- --^ ^^f - < -^i .-

■ HM ii Id -Ci. of the works ofUte devil, 1 Joarx

Srr- : De^veun'^e from the curje If the law. Gal it.

,\.^prefe,U evil ^^rld,^^- 1. 4-_' . ^j ^^^ /,,,,_

1 John ii. 2. 3- Peacemaking, Ephel. u. 14- 4-

^" AU^tfi hith our Saviour by ^^f^^^;^^

according to the equity of juftice, to be beftowed on ihcm for whom they were fo purchafed and procured. It was abfolute-\y of free grace, in God, that he would fend Jefus Cbrift to die for any; it was of free grace, for whom he would fend him to die; it is of free grace, that the good things procured by his death be bellowed on any perfon, in refpeft of thofe perfons on whom they are bellowed ; but confidering his owa appointment and conftltution, that Jefus Chrift by his death Ihould merit and procure grace and glory for thofe tor whom he died, it is of debt in refpcft of Chrift, that they be communicated to them. Now that which is thus merited, which is of debt to be bellowed, we do not fay that it may be be-flowed, but it ought fo to be, and it is injudice if it be not.

Having (aid this little of the-nature of meiit, and ot the merit of Chrift, the procurement of his death for them in whofe ftead he died, it will, quickly be apparent, how unre-conciieaBle the general ranfom is therewith. For the demon-flration whereof, we need no more but the propohng of this one queftion, vi2^ If Chriil hath merited grace and glcry, for all thofe for whom he died, if he died for all, how comes it to pafs that thefe things are not communicated to and bellowed upon all ? is the defe6l In the merit of Chriil, or in the juftice of God ? How vain is it to except, that thefe things are not beftov/cd abfolutely upon us, but upon conditioi\ and therefore were fo procured ; feeing that the very condition itfelf is alfo merited and procured, (as Ebh. i. 3. 4. FhiL 8. 29.) hath been already declared.

ARGUMENT XV.

V. The very phrafes of dying for us, bearing our fins, being our furetm and the like, whereby the death of Chrift for us is exprened, will not fland with the payment of a ranfom for all. To die for another, is in Scripture to die in that other's ftcad, that he might go free; as Judah be^'ought his brother Jofepk to accept of him for a bondman, inilead ct Benjaniin, that he might be fct at liberty, Gen. xHv. 33. and that to make good the engagement wherein he ftood bound to his father, to be a (urcty for him. He that is farety for another, (as Chrift was for us, Heb, vii. 22.) is to undergo liie danger, that the other may be delivered. So Daxjid wifiiing that he had died for his fon Ahfalom, 2 Sam. xviii. 33. intended doubtlefs a commutation with him, and a fubftituti mi «f his lits for his, fo that he might have livsd. F.vil aliV,.

/

170 Arguments againjt

Rom. V. 7. intimates the fame; fappofing that fuch a thing might be found among men, that one (hould die for another; no doubt alluding to the Decii, Meneccrus, Euryalus, and fuch others, whom we £nd mentioned in the ftorics ot the heathen, who voluntarily caft themfelves unto death, for the deliver-cnce of their country or friends; continuing their liberty and freedom from death, who were to undergo it, by taking it upon themfelves to whom i: was not direftly due. And this plainly is the meaning of that phrafe, Ckrifl died for us; that is, in the undergoing of death, there was a fubrogaiion of his perfon in the room and ftead of ours.

Some indeed except, that wliere the word hyper is iifed in this phrafe, as Heb. ii. 9. That he by the grace oj God Jhould tajle death Jor every inani there only the good and profit of them for whom he died is intended, not enforcing the neceffity of any commutation. But why this exception Ihould prevail, I fee no great reafon; for the fame prepofiiion being ufed in the like kind in other cafes, doth confelfedly intimate a commutation, as Rom, ix. 4. where Paul affirms that he could wi(h himfelf accurfcd from Chrill hyper TON ADELPHoN.tor his brethren, that is,//2 their Jlead; lo

alfo 2 Cor. V. 20. HYPER CHRISTON PRESBEUOMEN, WC

are ambaffadors in QAin^\ Jlead. So the fame apoftle, 1 Cor. i. 13. afking, and ftrongly denying by way of interrogation;

ME PAULOS ESTAUROTHE HYPER HYMON ? waS Paul

crucijiedfor ycu? plainly fheweth that the word hyper, ufed about the crucifying of Chrift for his church, doth argue a commutation or change, and not only defigns the good of jhem for whom he died; for plainly Paul might himfelf have been crucified for the good of the church; but in the flead thereol, he abhorreth the leaft thought of it.

But concerning the word anti \/hich ^allo is ufed, there is no doubt, nor can any exception be made; it always fignifieih a commutation and change, whether it be applied to things or perfons. So Luke xi. 11. OPHI& ANTI ICHTHYOS, a ferpent injlead of a fijh; Matt he vr V. 38. OPHTHALMOS ANTI OPTHALMOU, an eye Jot an eye ; Heb. xii. 16. prototokia anti broseos his birth-right for meat. And for perfons, Archclaus is faid to reign anti Herodou tou patros, Matt. ii. 22. in-fieadof his father. —Now this word is ufed ot the death of our ^Saviour, Matt. xx. 28. The Son oJ man came DOUN ai ten . pscHEN ANTOU LYTRON ANTI POLLoN which words are repeated again, Mark x. 4|.) that is, to give his life a ranfom

VI the flead of the lives of many. So that plainly, Chrifl's d} ing for us as a furety, Heb. vii. 22. and fhertby and therein bearing our Jins in his own body^ 1 Pet. ii. 24. being inadc a cur ft for us, was an undergoing of death, punifhment, curie, wrath, not only for our good, but direffly in our (lead ; a commutation and fubrogaiion of his perfon in the room and place of ours, being allowed and of God accepted.

This being cleared, I demand, iJL Whether Chrift died thus for all ? that is, whether he died in the room and ftead of all, fo that his perfon was fubftituted in the room of theirs ? as, whether he died in the ftead of Cain and Pharaoh^ and the reft, who long before his death were under the power of the fccond death, never to be delivered? ^dly. Whether it be juftice, that thofe or any of them in whoft; ftead Chrift died, bearing their iniquities, fliould themfelvej, alfo die and bear their own fms to eternity ? 3^/y. What rule of equity is there, or example for it, that when the furety hath anfwer-cd and made fatis{a£lion to the utrnoft of what was required in the obligation wherein he was a furety, that they, for whom he was a {urety, fliould afterwards be proceeded againft? /i^ihly. Whether Chrift hung upon the crofs in the room or ftead of reprobates? ^thly. Whether he underwent all that which was due unto them for whom he died ? if not, how could he be faid to die in their ftead ? if fo, why are they not all delivered ? I ftiall add no more but this, that to affirm Chrift to die for all men, is the readieft way to prove that he died for no man, in the fenfe which Chriftians have hitherto believed, and to hurry poor fouls into the bottom of Socinian. blai-pheinies.

CHAP. XI.

The lafl general Argument,

ARGUMENT XVI.

VI. /^ U R next argument is taken from fome particular V^ places of Scripture, clearly and diftinftly in them-felves holdmg out the truth of what we do affirm; out of the great number of them I fiiall take a few to infift upon, and therewith to clofe our arguments.

i/?. The firft that I fhail begin withal is the fir ft mentioning of Jefus Chrift, and the firft revelation of the mind of God, concerning a difcrimination between the people of Chrift and

his

his enemies, viz. Gen. iii. 15. 1 will put nimity hdwien thee (the ferpent) and the woinan, cind between thy feed and her feed. By the feed of the woman is meant the whole body of the ele£l; Chrift in the firft place as the head, and all the reft as his members ; by the feed of the ferpent, the devil with all the whole multitude of reprobates, making up the malignant ftate, in oppofition to the kingdom and body ot Jefus Chrift.

1. That by the firft part, or the feed of the woman, is meant Chrift with all the eka, is moft apparent; for they in whom ail things that are here foretold of the feed of the woman do concur, they are the feed of the woman ; (for the properties of any thing, do prove the thing itfelf;) but now-in the eleft, believers, in and through Chrift, are to be found all the properties of the feed of the woman ; feeing for them, in them, and by them is the head of the ferpent broken, Satan trodden down under their feet, the devil difappointed in his temptations, and the devil's agents fruftrated in their undertakings. Principally and efpecially this is Ipoken of Chrift himfelt ; colleaively of his whole ^ body, which beareth a continual hatred to the ferpent and his feed,

2. By the feed of the ferpent is meant, all the reprobate men of the world, impenitent, unbelievers. For, ^

(1.) The enmity of the ferpent lives and exercifeth itfelf in them ; they hate and oppole the feed of the woman, they have a perpettia! enmity with it; and every thing that is faid of the feed of the lerpent,' belongs properly to them.

(li.) They are often fo called in the Scripture, Matt. iii. 7. 0 generation of vipers, or feed of the ferpent; {o alfo. Matt. xxiii. 33. and Chrift telleth the reprobate Pharifees, ye are of your father the devil, and \m lufts ye will do, John viii. 44. ■fo again, the child of the devil, Afts xiii. 10. that is, the feed'^of the ferpent ; for he that committeth fin is oj the de-

%il, 1 John iii. 8. 01 •«

Thefe things being undeniable, we thus proceed ; Chnll died for no more, than God promifed him unto, that he Should die for them ; but God did not promife him to all, as that he Ihould die for them ; for he did not promife the feed of the woman to the feed of the ferpent, Chrift to reprobates ; but in the firft word of him, he promifeth an enmity againft them. In fura, the feed of the woman died not tor the (ecd of the ,ferpent.

2dly. Matt. vii. 23. / will profefs unto them, I never knew you ; Chrift at the laft dav will profefs to fome, that he never knew them : Chrift faith direBly, that he knows his

own

Sion whom be layeth down his life for, John x. 14, 1^, 17. and furely he knows whom, and what he hath bought. Were it not ftrange, that Chriii (hould die for them and buy them that he will not own, but profefs he never knew them ? If they are bou^rht with a price, furely they are his own, 1 Cor. vi. 20. It Chrifl did fo buy them, and lay out the price of his precious blood for them, and then at laft deny that he e-ver knew them ; might they not well reply, ah Lord ! was not thy foul heavy unto death for our fakes ? didft thou not for us undergo that wram that made thee fweat drops of blood ? didft thou not bathe thyfelf in thine own blood, that our bloods might be fpared ? didft thou not fanfclify thyfelf to be an offering for us, as well as tor any of the apofties ? was not thy precious blood by ffripes, by fweat, by nails, by thorns, by fpear, poured out for us ? didft thou not reme»n-ber us, when thou hung'ft upon the crofs ? and now doft thou fay thou never kneweit us? Good Lord, though we be unworthy fmners, yet thine own blood hath not deferved to be defpifed; why is it that none can lay any thing to the charge of God's eleft? is it not becaufe thou died:ft for them ? and didft thou not do the fame for us? why then are we thus charged, thus rejefted ? could not thy blood fatisfy thy Father, but we ourfelves muft be punilhe'd ? could not jufr-tice content itfelf whh that facrifice, but we muft now hear, Depart^ 1 nruef knew you ? What can be anfwered to this plea, upon the granting of the general ranfom, I know jiot.

3<//y. Matt. xi. 25, 26. / thank thee, 0 Father, Lord of heaven and earth, becaufe thou haji hid thefe things from the Kuife and prudent, and haji revealed them unto babes ; even fo. Father, for fo it feemed good in thy fight: ihofe men from whom God, in his fovereignty as Lord of heaven and earth of his own good pleafure, hideth the gofpel, either in refpecl of the outward preaching of it, or the inward revelation of the power of it in their hearts ; thofe cer:ainly Chrift died not for. For to what end (hould the Father fend his only Son, to die for the redemption ot thofe, v.yhom he for his own good pleafure had determined fhould bt everlafting ftran-gers from it, and never fo much as hear of it, in the power thereof revealed to them. Now that fuch there are,- our Saviour here affirms; and thanks his Father for that dlfpenfati-on, at which fo many do at this day repine.

j^thly. John x. 11, ij, 16, 26, 27, 28, 29. This clear place, which of itfelf is fufficient to evert the general lan-

fcm.

fom, hath been a little confidered before ; and therefore I iliali pafs it over the more briefly, i. That all men are not the fheep of Chdft, is moft apparent; for, (i.) He himfelf faith fo, verfc 20. ye are not of myjheep, (2.) The diftinfti-on at the lafl day will make it evident, when the fheep and the goats {hd\\ be feparated. (3.) The properties of the fheep here, that they hear the voice of Chrift that they know him, and the like, are not in all. 2. The fheep here mentioned, are all his e!e8: ; as well thofe that were to be called, as tbofe that were then already called, verfe 16. Some were not as yet of his fold, of called ones ; fo that they are fheep by cle£lion, and not by believing. 3. Chrifl fo fays that he laid down his life for his fheep, that plainly he excludes all others ; for, (i.) He laid down his life for them as fheep ; now that which belongs to them as fuch, belongs only to fuch ; it he lays down his life for fheep as fheep, certainly he doth it not for goats and wolves and dogs. (2.) He lays down his life as a fhepherd, verfe 11. therefore for them as the fheep; what hath the fliepherd to do with the wolves, un-lefs it be to dtilroy them ? (3.) Dividing all into fheep, and others, verfe 26. he faith, he lays down his life for his fheep; which is all one as if he had faid, he did it for them only. (4.) He defcribes them for whom he died, by this, My Father gaxje them vie, verfe 29, as alfo chap. xvii. v. 6. thine they were, and thou gavefl them me; which are not all; for all thai the Father giveth him fliall come to him, (John vi. 37.) and he gives unto thein eternal life, and they fliall never perifli, yerfe 28. Let bat the fheep ot Chrift keep clofe to this evidence, and all the world fliall never deprive them of their inheritance.—Further to confirm this place, add Hatt, xx. 28.

John xi 52-

5^^2/7. Ro:r.. vlli. 32, 33, 34 The intention of the apoflle in this place, is to hold out confolation to believers in affliftion, or under any difirefs; which he doth, verfe 31. in general, from the afTurance of the prefence of God with them, and his aiTiftance at all times, enough to conquer all oppofitions, and to make all difficulty indeed contemptible, by the af-furance of his loving kindnels which is better than life itfelf; if God be for us, who can he agairft vs? To manifefl this his prclence and kindnefs, the apoflle minds them of that mofl excellent, tranfcendent and hngular a6l of love towards them. in fending his Son to die for them ; not fparing him, but requiring their debt at his hand; whereupon he argues from the greater to the lefs, that if he have done that for us, furely

he

Univerfal Rednnplion.

■JO

he will do every thing elfe that fhall be reqiiifitc; if he did the greater, will he not do the lefs ? if he gave his Son to death, will he not alfo with \i\m freely give us alt things-' Whence we may obferve, i. Thaf the greateft and moft e;vi-mious exprefhon of the love of'God towards believers, ii m fending his Son to die for them, not fparing him for their fake; this is made the chief of all; nov/ if God fent his So.i to die for all, he had as great love, and hath made as greai a manifellation of it to them that perifh, as to thofe that arc faved. 2. That for whomfoever he hath given and not (paitd his Son, unto them he will alTurediy freely ^ive all thinf^s; but now he doth not give all things that are good for iheiu unto all, as faith, grace and glory; from whence wc conclude, that Chrifl died not for all.

Again, verfe 33. he gives us a defcription of thofe that have a fhare in the confolation here infended, for v.hcin God gave his Son, to whom he freely gives all things, and that is, that they are his eled; not all, but only thofe whom he haih cholen before the foundation of the world, that ihey fhould be holy; which gives another confirmation of the reltraint of the deaih of Chrill to them alone.

This he yet further confirms, verfe 34. by declaring that thofe of whom he fpeaks fliall be ireely juilified and freed from condemnation; whereof he gives two reafons: 1, Be-caufe Chrift died for them : 2. Becaufe he is rifen and makes intercefTion for them for whom he died; affording us two invincible arguments to the bufmefs in hand : (1.) From the infallible effe6fs cf the death of Chrift; who {hall lav any thing to their charge ? who (hall condemn them ? Why ? what reafon is given ? it is Chrift that died, lo that his cTeath doth infallibly free all them from condemnation for whom he died. (2.) From the connexion that theapoftle here makes, between the death and intercefTion oi Jefus Chrilf; for whom he died, for them he makes intcrceihoa ; but \\q fimth to the uttcrir.cjl them for whom he interccdeih, Heb. vii. 25. From a!I which it is undeniably apparent, that the death of Chrill, with the fruits and benefits thereof, belomreth only to the elea of God. ^

6thly. Eph. i. 7. In whom, zve have redeinptioiu If his blood were fhed for all, then all muit have a ihare in thofe things that are to be had in his blood; now amon^fi thcfc ;.■> that redemption that confifts in the torgivenefs cf f:ns, which certainly all have not; tor they that have arcbleffcd, Horn, iv, 7, and fhall be bleff?d for everinorc ; which blclMng comes nut

upon

upon all, but upon the feed of righteous Abraham, verfe 16.

jthly. 2 Cor. v. 21. He hath viade him to he fin jor us, that we might he made the righteoufnefs of God in hi?n. It was in his death that Chrift was made fui, or an offering for it; now for whomfoever he was made fm, they are made the righteoulnefs of God in him; with his Jlripes we are healed, Ifa. liii. 5. And John xv. 13. greater love hath no man than this, that a man lay dozun his life for his friends. To intercede therefore, is not of greater iove than to die, or any thing elfe that he doth for his e!e6f. If then he laid down his Ufa for all, which is the greateff, why doth he not alfo the reft for them,'and fave them to the uttermofl ?

%thly. John xvii. 9, I pray for them; I pray not for the -world, but for them "which thou haft given ine, for they are thine' And verfe 19. For their fakes, I fandfy myfelf,

qthly. Eph. v. 25. Hufbands love your zoives; even as Chrifi alfo loved the church, and gave himfelf for it. Alfo Afts XX. 28. The objeft of Chrift's love and his death is here afferted to be his bride, his church; and that as properly as a man's own v^ife is the only allowed objea of his conjugal afTections; and if Chrift had a love to others, fo as to die for them, then is there in the exhortation a latitude left unto men, in'conjugal affeftions for other women befides their

wives. .

I thought to have added other arguments, as mtendmg a clear difcufling of the whole controverfy, but upon a review of what hath been faid, I do with confidence take up and conclude, that thefe which have been already urged, will be enough to fatisfv them who will be fatisfied with any thmg, and thofe that are obftinate v.-ill not be fatisfied with more.— So of our arguments here (liali be an end.

BOOK IV. CHAP. L

Things previoujly to be confidered, to the folution of ohjcBions,

TPIERE being fundry places in the holy Scripture wherein the ranfom and propitiation made by the blood of Chrift, is fet forth in general and indefinite expreffions; as alfo a fruiilefnefs or want of fuccefs in refpea of fome,

througk

ihrough their own default, for whom he died feemlngly, intimated ; with general profers, promlfes and exhortations made for the embracing of the fruits of the death of Chriil, even to them who do never a6lLially perform it ; whence fome have taken occafion to maintain an univerfality rj re-dempiion^ equally refpefting all and every one; and tha: with great confidence, afHrraing that the contrary opinion cannot pofTibly be reconciled with thofe places of Scripture, wherein the former things are propofed ; thefe three heads, being the only fountains from whence are drawn (but with violence) all the arguments that are oppofed to the peculiar cfFeftudl redemption of the eletf only; I fliall (before I come to the anfwering of obje£lions, arifmg from a wrelled interpretation of particular places) lay down {ow.z fuch fundamental principles, as are agreeable to the word, and largely held forth in it, and no way difagreeable to our judgment in this particular ; which do and have-givca occafion to thofc general and indefinite afHrmations, as they are laid down iu the word, and upon which they are founded ; having their truth in them, and not in an univerfal ranfom for all and e-very one ; with fome diflincfions, conducing to the further clearing of the thing in queftion ; and waving of many falfe imputations of things and confeqaences, crrcneoully or ma* licicufly impofed on us.

I. The firff thing that we (hall lay down, is concerning the dignity, v/orth, pretioufnefs and infinite value of the blood and death of Jefus Chrift. The maintaining and declaring of this, is doubtlefs efpecially to be confiriered ; and every opinion that doth but feemlngly clafli againfl it, is excte.i-i'lgly prejudiced, at leafi: defervedly fufpetfed, yea prefen^Iy 10 be reje6led by chriillans, if upon fearch it be found to (io fo really and indeed ; as that which is injurious and dqrogato. jy to the merit and honour of Jefus Chrifl, The Scripture alfo to this purpofe is exceeding full and frequent, in fetiing forth the excellency and dignity of his death and faciiiicc ; calling his blood, by reafoa of the unity of his perfon. Goirs ozvd blood, A8. x'::. 28. exalting it infinitely above all oiher faciifices ; as having for its principle the cttrnat Spirit, and bein<^ 'vAo/ii without fpot, Hcb. ix, 14. tranfcendenily more precious than jilver ot gold or corruptible things, 1 Pet, i. 18. Able to give jultijication from all things, frorp, which by the Laiu men CGuld not be jujiified, A61. xiii. 39. Now fuch a^ was ihe facrifice and oft'L-ring of Chrlfl in ufelf, fuch v.-as it 2a-Unded by his Father il fhould be; it was th':n the purpofe and Z intcniion

intention of God, that his fon fliould offer a facrifice of infinite worth, value and dignity ; fufficient in itfelf for the redeeming of all and every man, if it had pleafed the Lord to employ-it to that purpofe ; yea and of other worlds aifo, if the Lord fiiould freely make them, and would redeem them. Saffici-ent we fay then was the facrifice of Chrifl, for the redemption of the whole world ; and for the expiation of all the fins, of all and every man in the world.

This fufficiency of his facrifice, hath a twofold rife, viz. Tlie dignity of the per fon that did cfFer and was offered ; as aifo the greatnei's of the pain he endured ; by which he was able to bear, and did undergo, the whole curfe of the law and wrath of God due to fin ; and this Jets out the innate real true worth and value of the blooJJliedding of jfefus Ckrijl ; this is its own true^ internal perfeftion and fufficiency. That it fhould be applied unto any, made a price for them, and become beneficial to them, according to the worth that is in it ; is external to it, doth not arife from it, but merely depends upon the intention and will oi God. It was in itfelf of infinite value and fufficiency to have been made aprice^ to have bought and purchafed all and every man in the world; that It did formally become a price, for any, is folely to be afcribed ^) the purpofe of God, intendingr their purchafe and redemption by it. The intention ol the offerer and accepter, that it fhould be for fuch, fome^ or any, is that which gives the formality ot a price unto it; this is external ; but the value and fitnefs of it to be made a price, arifeth from its own internal fu£Bci-ency.

Hence may appear, what is to be thought of that old dif-tinftion of the fchoolmen, imbraced and ufed by divers pro' teftant divines, though by others again rejefted ; viz. that" Chrifl died for all in refpeft of the fufficiency of the ranfom he paid ; but not in refpeft of the cjfficacy of its application ; or, the blood of Chrifl was a fufficient price for the fins of all the world; which lafl expreffion is correfted by fome, and thus afferted, viz. That the blood of Chrifl was fufficient to have been made a price for all ; which is raofl true. For its being a price for all, or fome, doth not arife from its own fufficiency, worth or dignity ; but from the intention of God and Chrifl, ufing it to that purpofe, as was declared ; and therelore it is denied, that the blood of Chrifl was a fufficient price and ranfom for ail and every one; not becaufe it was not fufficient, but becaufe it was not a ranfom. And fo it eafily appears, what is to be owned in tfie diflin6tion itfelf

felf before cxpreft, W it intend no more, hut that the Mood of our Saviour was of fufficient value tor the rcdcnipii^)n of all and every one, and that Chrift inceiided to iciy down a price which (hould he fufticicnt for their reden^.ption ; it is acknowledged as moft true ; hut the truth is, that cxprcirion (to die for them) holds out the intention of our Saviour in the laying down of the price, to have heen their redemption, which we deny ; and affirm that then it could not be, but that they mull be made aftuai partakers of the eternal redemption purchafed for them ; unlcls God failed in hisdefign, through the defeft of the ranfom paid by Chrill, his juftice refufing to give a difmifTion, upon the delivery ot the ranfom. .

Now the infinite value and worth which we afTert to be in the death of Chrift, we conceive to be exceedingly undervalued by the allertors of univerfal redemption ; for that it Ihould be extended to this or that object, fewer or more, we ihewed before to be extrinfical to it ; but its true worth con-iifls in the immediate efFefts, producls and ifTues of it, wuh what in its own nature it is fit and able to do ; which they o-penly and apparently imdervaluc, yea almofl annihilate. For they ufe thofe exprellions concerning it, viz. That by it a door of grace was opened for Jinmrs ; where (1 fappofe) they know not; but that any were efFe^lually carried in at the door by it, that they deny. Alfo, That Cod might if he wouldy and upon what condition he pleafed^ fave thoje for whom ihriji died : but that a right of falvation was by him purchafed for any, they deny. Hence they grant, that after the death of Chrift, God might have dealt with man upon a legal condition again; likewife that all and every man might have heen damned^ and yet the death of Chrifl have had its full tffed, : as alfo moreover, that faith and Jandif cation are not pur chafed hy his death : yea, no more purchafed y^^r a«;' (as before) than what he may go to hell wtthalL And divers other ways do they exprefs their low thoughts, and flight imaginations, concerning the innate value and fufficiency ot the death and blood-fiedding of Jefus Chrift.—To the honour then of Jefus Chrift our Mediator, God and man. our all-fufficient Redeemer, we affirm, that luch and fo great was the dignity and worth of his death and blood-lhedding, of lo pie-cious a value, of fuch an infinite fulnefs and fufficiency was this oblation of himfelf; that it was every way able and per-fe£lly fufficient to redeem, juftify and reconcile and fave, all the fmners in the world, and to fatisfy the juftice of God for all the fins of all mankind, and to bring them every one to

everlalting

cverladlnggiory. Now this lulinefs and fufRciency of the merit of the death of Chrift, is a foundation unto two things, viz>

ift. The general puhhfliing of the gofpel unto all nations, tviih the right that it hath to be preached to every creature. Math, xxviii. 19. Mark xvi. 15. Becaufe the way of falva-tion which it declares, is wide enough for all to walk in; there is enough in the remedy it brings to light, to heal all their difeafes, to deliver them from all their evils; if there were a thoufand worlds, the golpel of Chrift might, upon this ground, be preached to them all; there being enough in Chid for the falvation of them all, if fo be they will derive virtue from him by touching him in faith, the only way to draw refiefliment irom this fountain of falvation. It is then ahogether in vain which lome objeff; that the preaching of the gofpel to all, is altogether ncedlefs and ufelefs, if Chrifl died not for all; yea, that it is to make God call upon men to believe that which is not true, viz. that Chrifl died for them. For, 1. befides that amongfl tliofe nations whith-rr the gofpel is fent, there are fome to be faved, (I have muck iieople in this city, A61s xviii. 10.} which they cannot be, in ihe way tliat God hath appointed to do it, unlefs the gofpel be preached to oihcrs as well as themfelves ; and, 2. befides that in the ceconomy and difpenfation of the new covenant, (by which all external differences and privileges of people, tongues and nations, are abolifhedand taken away) the word of grace was to be preached without dillinftion, and all men called every where to repent; and, 3. that when God called npon men to believe, he doth not in the firft place call upon ihcm to believe that Chrift died for them, but ih^i there is none other name "under heaven given among men, zuhereby we vnf*Ji he faved, but only of Jefus Chriji, thro' whom falvation is preached : I fay, befides thofe certain truths^ fully taking off that objeBion, this one thing of which we fpeak, is a fuffi-ci'ent baf.s and ground for all thofe general precepts of preach-3n(T the gofpel unto all men ; even that fufEciency which we have dercribed,

2dh, That the preachers of the gofpel in their particular -ron^regations, being utterly unacquainted with the purpofe end fecret counfel of God, being alfo forbidden to pry or iearch into it, Deut. xxix. 29. may from hence juflifiably rail upon every man to believe, with affurance of falvation to rvcry «-- in p^^rMcuinr upon his fo doing ; knowing and be-hn% fully perfuaded of this, that there is enough in the death #f ChsirL to fave every one that (hall {o do; leaving the purpofe

pofe and counfel of God, on whom he will bellow faith and for whom in particular Chrift difd, (even as (hey are' commanded,) to himfelf.

And this is one principal thing, which being well obferved will crufh many of the vain flourifhcs of our adverfaries ; as will in particular hereafter appear.

II. A fecond thing to be confidercd, is the ceconcmy or ad. mnijration of the new covenant, in the times of the gofpel; with the amplitude and enlargement of the kingdom and dominion of Chrift, after his appearance in the flefh ; whereby dU external differences being taken away, the narne of G^;?-/?7<fj removed, the partition wall broken down ; the Dromife to Abraham, that he (hould be heir of the world, as he was father of the faithful, was now fully to be accomplifhed. Now this adminiftration is fo oppofite to that difpenfation which was reflrained to one people and family, who wc^e God's peculiar and all the reft of the world excluded, that it gives occafion to many general exprefTions in the fcripture, which are far enough from comprehending an univerfality of all individuals, but denote only a removal of all fuch reftrain-ing exceptions as were before in force. So that a confidera-tion of the end whereunto thefe general exprefTions are ufed, and of what is aimed at by them, will clearly manifeft their nal ture, and how they are to be underftood ; with who they are' that are intend^ed by them and comprehended in them. For it being only this enlargement of the vifible kingdom of Chrift, to all nations in refpea of right, and to many in re-fpeft of faa, (God having elea in all thofe nations to be brought iorth, in the feveral generations wherein the means of grace are in thofe places employed,) that is intended ; it is evident that they import only a dijlnhution of men through all difTer-ences whatfoever, and not an univerfal colle&ion of all and e-very one ; the thing intended by them, requiring the one and not the other. '

Hence thofe objeaions which arc made againft the particularity of the ranlom of Chrift, and the reftrainino- of it on-Iv to the elea; from the terms of,?//, all men, all nattons tae world, the whole world, and the like ; are all of them exceeding weak and invalid, as wrefiing the general exprefTions of the Scripture beyond their aim and intent: they bein^ ufed by the Holy Choft, only to evidence the removal nf aU perfonal and national diftinaion, the breaking no of all the narrow bounds of the Old Teftament, (he fnlaroipa the kingdom of Chrift beyond the bounds of Jewry and \Stm ;

aboil filing

aboUflilng ail old reftriaions, and opening a way for the e-ka araongfl all people (called the fulnefs ot the Gentiles) to come in, there being now neither Greek, Jew, circumcifion nor uncircumcifion. Barbarian, Scythian, bond or free, but Chrifl is all and in all. Col. iii. 11. Hence the Lord promil-eth to pour out his Spirit upon all fejh, Joel ii. 28. which Peter interpreteth to be accomplilhed, by the filling of the a-poftles with the gifts of the Spirit, that they might be enabled to preach to feveral nations, Aas ii. 17. having received erace and apojilepp, for obedience to the faith among all natt-%ns, Roro. i. 5. not the Jews only, but fome among all na« tions; the golpel being the power of God unto falvation, to «-very one that believeth, the Jew and alfo the Greek, verfe 16. intendincT only as to falvation, the peculiar people bought by Chrift • ^which he redeemed out of every kindred, and tongue, andpe'ople, and nation. Rev. v. 9. where ye have an evident dillribution ot that, which in other places is generally fet down; the eofpel being commanded to be preached to all thefe nations, Ak//. xxvUi. 19. that thoie bought and redeemed ones amongft them all, might be brought home to God John:^u c2 Andthis is that which the apoftle lo largely fets forth, Ephef. ii. 14. »5' ^6, 17. Now in this fenfe which we have explained, and no other, are thole many places to be taken, ivhich are ufuallv urged for univerfal grace and redemption ; as {hall afterwards be dedared in particular.

HI V\re muftexaaivdiftinguilh betwixt mans duty and

God's purpofe, there being no connexion between them.

The DurpoFe and decree of God, is not the rule of our duty ;

neither is the performance of our duty, in doing what we arc

commanded, any declaration of what is God s purpofe to do.

r^is decre; th/t it ftiould be done Efpecially is this to be

fcenandconhdered, in the duty of the mimfters of the gof-

oel • inthedifpenfingofthe word, in exhortations, invitati-

ons'precepts and threatenings, committed unto them; all

which are perpetual declaratives of our duty ; and do raani-

feft the approbation of the thing exhorted and invited to, with

the truth ot the connexion between one thing and another;

but not of the counfel and purpofe ot God, in ^eTpea of ind|.

vMual perfons, in the miniftry of the word. A mmifter if

To to make enquiry after, nor to trouble himfelf about thole

fecrl« of the eternal mind of God. viz, whotn hepurpofeth

to fave. and whom he hath lent Chrift to die for in particu.

ar it is enough for them to fearch his revealed will; and

l^nce take th^.r direBions, from whence they^ave^

commijfwns. Wherefore there is no fequel from the univer-

fal precepts of the word concerning the things, unto God''»

purpofein himfelf concerning perfons: thev command and

invite all to repent and believe ; but they knov/ not in parti-

cular, on whom God will beftow repentance unto falvation

nor in whom he will cffea the work of faith with pow^r!

When they make prefers and tenders in the name of God to

all, they do not fay to all, it is the purpofe and intention of

God that ye (hould believe; who gave them any fuch power ?

but that it is his command, which makes it their duty, to do

what is required of them; and does not declare his mind, what

himfelf in particular will do. The external offer is fuch.

as from which every man may conclude his own duty ; none*

God's purpofe ; which yet may be known upon performance

ofhisduty.^ Their objeaion then is vain, who affirm that

God hath given Chnft for all, to whom he offers Chrift in

the preaching of the gofpel; for his offer in the preaching of

the gofpel. IS not declarative to any in particular, neither of

what God hath done, nor af what he will do, in reference to

him ; but of what he ought to do, if he would be approved of

God, and obtain the good things promifed ; whence it will

follow,

17?. That God always intends to fave fonie. among thrm to whom he lends the gofpel in its power; and the minifters of it being. I. unacquainted with hisparticular purpofe; 2. bound to feek the good of all and every one, as much as in them lies ; 3. to hope and judge well of all, even as it is meet for them; they make a proffer of Jefus Chrift, with life and faU vation in him ; notwithffanding that the Lord hath given his oon only to his eleft. °

2flf/y.^ That this ^/-^r is neither vain nor fruirlefs, beW declarative of their duty; and of what is acceptable to God if it be performed as it ought to be, even as it is required ; and if any afk, what it is of the mind and will of God tha^ is de dared and made known, when men are commanded to believe for whom Chrifl did not die ? I anfvver. ,. what they ought to do. if they will do that which is acceptable to God; 2. fhe ufhciency of falvation that is in Jefus Chrift, to all that be-heveonhim; 3 the certain inJallible, mviolable connexion that IS between faith and falvation ; fo that whofoever per-

ZZ^ ru'^'a ^'^^ M'''>^ '"i^^ '^'^ ^^her ; for whoever ^ometo Chrift, he will no ways caft out; of which more af-terwards.

IV. The engrafted erroneous perfuafion ohh^Jews, which for

a while

a while had a ftrong influence upon the apoftles themfclves, rellraining falvation and deliverance by the Nlejfiaso-: promif-ed feed, to ihemfelves alone, who were the off-fpring oi Abra* ham according to the flefli; mull be confidered as the ground of many general expreflions and enlargements of the objefts of redemption , which yet being fo occafioned, give no colour of any unlimited univerfality. That the Jews were generally intefted with this proud opinion, that all the promifes belonged only to them and theirs, towards whom they had an univerfality ; exclulive of all others, whom they called do<TS, uncircumcifed, and poured out curfes on them ; is molf apparent. Hence, when they faw the multitude of the Gentiles coming to the preaching of Faul; they were jilkd with envy, contradicting, blafpkeming, andjtirred upperfetuti' on againjl thtm, A6fs xiii. 45, ^o, which the apoftle again relates of them, 1 Thef. ii. 15. 16. They pleafe not God, faiih he, and are contrary to all men ; forbidding us to tofpeak to the Gentiles^ that they might be faved ; being not with a-ny thing more enraged, in the preaching of our Saviour, than his predifting of letting out his vineyard to others.

That the apojiks themfelves alfo had deeply drunk in this opinion, learned by tradition from their fathers, appeareth ; not only in their queftioning about the reftoration of the kingdom unto Ifrael^ Afts i. 6- but alio moft evidently in this, that after they had received commiflion to teach and baptize all nationsy Matt, xxviii, 19. ox every creature^ Mark xvi. 15. and were endued with power from on high fo to do, according to the promife, A6ts i. 8. yet they feem to have underftood their commiflion, to have extended only to the lofl Iheep of the houfe ot Ifrael; for they went about and preached ^?2/y to the Jews, A6ls xi. 10. And when the contrary was evidenced and demonftrated to them, they glorified God, iaying. Then hath God alfo to the Gentiles granted repentance unto life \ Atls xi. 18. admiring at it, as a thing which before they were not, acquainted u-ith. And no wonder, that men were not eafily nor foon perfuadcd to this ; it being the great my ftery ichich zvas not viade known in other ages, as it was then revealed to God's holy apojiles and prophets by the Spirit, viz. that the Gentiles fJiould be fellow heirs and of the fame body, and partakers of his promifes inChrijl, by the gof pel, Ephef. iii. 5, 6.

But now this being fo made known unto them by the Spirit ; and that the time was come wherein the little fifler was to be confidered, the prodigal brought hoirx, and Japhel

pcrfuaded

perfuaded to dwdl in the tents of She7n ; they laboured by all means to root it out of the minds ot their brethren according K) the flefh, of whom they had a fpecial care ; as alfo to leave no fcruple in the mind of the eunuch, that he was a dry tree ; or of the Gentile, that he was cut ofFironi the people of God ; to which end they ufe divers general ex-preflions ; carrying a direft oppofition to that tormer error, which was abfoluiely deftruftive to the kingdom of Jefus Chrift. Hence are thofe terms of the a;or/i/, all men^ all na^ tions^ every creature^ and the like, ufed in the bufinefs of redemption, and preaching of the golpel ; thefe things bring not reft rained, according as they fuppofed, to one certain nation and family ; but extended to the univerfality of God's people, fcattered abroad in every region under heaven, Ef-pecially are thefe exprefTions ufed hy John; who living to fee the firft coming of the Lord, in that fearful judgment and vengeance which he executed upon the Jewijh nation, feme forty years after his death ; is very frequent in the afferting of the'benefit of the world by Chrilt, in oppofition, as I faid before, to the Jewifh nation; giving us a rule how to underftand fuch phrafes and locutions, John xi. 51, 52. He prophjitd that Jefasjhould die for that nation ; and not for that nation only ; but that al/o hefliould gather together in one, the chil" dren of Godthat were fcattered abroad. Conformable where-unto he tells the believing Jews, that Chrift is not a propiti' ation for their fins only, but alfo for the fins of the whole, world, 1 John ii. 2. or the people of God fcattered throughout the whole world ; noi tied to any one nation, as they fometime vainly imagined. And this may and doth give much light, into the fenle and meaning of thofe places where the words world and all are ufed, in the bufinefs of redemption ; they do not hold out a colledive univerfality ; but a ge^ neral dijiribution into men of all forts, in oppofition 10 the before recounted erroneous perfuafion,

V. The extent, nature and fignification of thofe general terms, which we have frequently ufed indefinitely in the Scripture, to fet out the objefci of the redemption by Chritt ; mult ferioufly be weighed. Upon thefe expreflfions hangs the whole weight of the oppofite caufe ; the chief, if not only argument for the univerfality of redemption, being taken Iroin words which feem to be of a latitude in their fignification, equal to fuch an afTertion; as the world, the whole world, all, and the like ; which terms when they have once faflen-

A a

ed upon* ibey run with, jo, tnumphe ; as tbo' the vi^^ory-v/ere fursly theirs. The zvorld, the whole world, all, all ?nen, who can oppofe it ? Call them to the context in the feveral places where the words are ; appeal to rules of inter-prcta:ion, mind them of the circumftances and fcope of the place, the fenfe o\ the fame words in other places; with other fore-named helps and afTiliances, which the Lord hath acquainted us v,7ith, for the difcovery of his mind and will in his word; they piefently cry oui, the bare word^ tha letter 'is theirs; avv-ay wllh the glofs and interpretation, give us leave to helieve v^'hat the word exprefsly faith ; little (as I hope) imagining, being deluded with the love of their own darling, that u this afT-Ttinn be general, and they will not allow us the gift of interpretation agreeable to the proportion of taith ; thai at one c'ap ^hey confirm the curfed madnefs of the AnthropomorpJdies, afhgning a human body, form and flispe unto God, who hath none ; and the alike curled figment of trarifubjiantiation, overthrowing the body of Christ, who hath one; with divers other mofl pernicious errors. Let them then as long as they pieafe, continue fuch empty clamours; fit to terrify 2nd (hake weak and unff.able men ;. ^ for the truth's fake v;e will not be filent. And I hope we ' fhall very eafily make it appear, that the general terms that are ufed in this bufinefs, will indeed give no colour to any argument for univerfal redemption, whether abfolute or condi-tionate.

Two words there are that are mightily {luck upon, or flumbledat; firfi, the zvorld ; fecondly, all. The particular places wherein they are, and from which the arguments of our adverferies are urged, we fliall afterwards confider; and for the pre fen t only fhew that the words themfelves, according to the Scripture ufe, do not necefTarily hold out any colleftive univerfality of thoie concerning whom they are affirmed ; but being words of various fignificatioPiS, muft be interpreted according to the fcope of the place where they are ufed, and the fubjevS-matter of which the Scripture treateth in thofe places.

i/i. For t!ie word worlds which in the New-Teftament is called KOSMOS, (for tiiere is another word fometimes tranfla^ed world, viz. AioN, thit belongs not to this matter ; noting rather the duration of time, than the thing in that fpace cont.nuing ;) he that dclh not acknowledge it to be POLYSEiMON, need fay no more to manifefl his unac-sjuamtednels in the book of God. I fhall briefly give you fo

many

General An/wars unla

%%■

many various fignifications of it, as fhall make it apparent, that from the bare ufage of a word, fo exceedingly equivocal, no argument can be taken ; until it be dillinguifhcd, i.nd the meaning thereof in that particular place evinced, irom whence the argument is taken.

MUNDUS furnitur,

I. Subjeclive : imo. HOLIKOS

udo MERiKos; pro, 1. Coelo afpe6labili. 2 Terra habitabili.

II. Adjunftive : ratione,

imo, Incolarum; idque, 1. Colleftive, kata

PANT AS.

t. Diftributive ; pro, (l.) Quibufvis. (2.J Multis.

3. Signanfer ; pro, (1.) Bonis, feu eie£iis. {2.) Malis, feu repro-bis. 4. AORiSTos feucom-muniter. 5. Reftriftive, feu

SYNECDOCHIKOS ; pro,

(1.) Praecipuis. (2.) Romanis. %do. Accideniium ;

1. Corruptionis—un-de fumitur pro,

(1.) Ipfa corruptione. (2.) Sede corruptionis.

(3.) Tcrrena conditio- (3.)

ne. 2. Ma!edi6lionis.

The WORLD is taken, 1. Subjectively :

1/?. Totally.

2dly. Partially ; for,

1. The vifible heaven.

2. The iiabitable earth. H. Adjuntlively: in rtfpefl

of, ijl. The inhabitants; and that,

1. Colle6lively, for the whole

2. Dillributively: for Any. Many.

3. Signally ; for, The good, or ele6l. The wicked, or reprobate.

4. Indifferently, or in co.iimon.

5. Rcftrifiively, or fynecdochicaily; for

The chief. The Romans. 2dly, The accidents ; 1. Of corruption,— whence it is taken for,

Corruption itfelf. The feat of corruption.

The earthly condition. 2. Of the curfe.

(2.)

2.)

(2.j

Thefe diftinftions of the u(e of the word, aie made out in llifi following obfcrvations.

The

The word World in the Scripture is in general taken five ways, viz.

1. For iheworid containing : and that (i.) generally, holos for the whole fabric of heaven and earth, with all things in them contained, which in the beginning were created of God; fo Job xxxiv. 13. A6fs xvli. 24. Eph. i. 4. and in very many other places, (2.) Diftinftly, [1.] for the heavens and all things belonging to them, diftinguifhed from the earth, Pfalms xc. 2.—[2.] the habitable earth, and this very frequently, as Pfal. xxiv. 1. and xcviii. 7. Matt. xiii. 38. John i. 9. and iii. 17, 19. and vi. 14. and xvii. 11. i Tim, i. 15. and vi. 7.

2. FoT the world contained, efpecially men in the world; and that either (1.) univerfally, for all and every one, Rom. iii. 6, 19. and v. 12.—(2.) indefinitely, for men, without reftri6iion or enlargements, John vii. 4. Ifa. xiii. 11.—(3.) exPi^eticallv for many; which is the moft ufual acceptation of the woid. Matt, xviii. 7. John iv. 42. &xii. 19. &xvi. 8. & xvil. 21.1 Cor. iv. 9. Rev. xiii, 3.—(4) comparatively, for a great part of the world, Rom. i. 8. Matt. xxiv. 14. and XXvi. 13. Rom. x. 18.—(5.) reftriftively, for the inhabitants of the Roman empire, Luke ii. 1.—(6.) for men dif-tingailhed in their feveral qualifications; as [1.] for the good, God's people, either in defignation or pofleflion, Pfal. xxii. 27. John iii. 16. and vi. 33, 51. Rom. iv. 13. and rci. 12. 15. 2 Cor. v. 19. Col. 1. 6. 1 John ii. 2. [2.] for the evil, wicked, rejefted men of the world, John vii. 7. and xiv. 17, 22. and xv. 19. and xvii. 25. 1 Cor. vi. 21 and xi. 32. Heb. xi. 38. 2 Pet. ii. 5. 1 John v. 19. Rev. xiii. 3.

3. for the world corrupted, or that univerfal corruption which is in all things in it; as Gal. i. 4. and vi. 14. Eph. 31. 2. James i. 27. and iv. 4. 1 John ii. 15, 16, 17. 1 Cor. vii. 01. 33. Col. ii. 8. 2 Tim. iv. 10. Rom. xii. 2.

1 Cor. i. 20, 21. and iii. 18, 19.

4» For a terrene worldly ejlate or condition of men or things '?h\. Ixxiii. 12. Lukexvi. 8. John xviii. 36. 1 Johniv.5. and very many other places.

5. "^ ox ih^ world ac cur fed t as under the power of Satan, John vii. 7. and xiv. 30.-and xvi. u, 33. 1 Cor. ii. it,

2 Cor. iv. 4, Eph. vi. 12.

And divers other fignifications hath this word in holy writ, which are needlefs to recount. Thefe I have rehearfed, to fbew the vanity of that clamour wherewith feme men fill

their

their mouths; and frighten unliable fouls, with the Scrip-kire mentioning ^ti/or/^^ fo often ; in the bufinefs of redemption, as though fome flrength might be taken thence, for the upholding ot the general ranfom. Parvas hahtt /pes Troja^ JitaUs habet ; if their greateft Jlrength be but/ophi/tical crafty taktnjrom the. ambiguity of an equivocal word; their whole endeavour is like to provejruitlefs. Now as I have declared, that it hath divers other acceptations in the Scripture; fo when I come to a confideration of their obje61ions, that ufe the word for this purpofe, I hope by God's afliftance to fhew, that in no one place wlierein it is ufed in this bufinefs of redemption, that it is or can be taken for all and every man in the world; as indeed it is in very few places befidcs. So that concerning this word, our way will be clear; if to what hath been faid ye add thefe obfervations.

(i.) That as in other words, fo in this, there is in the Scripture ufually an antanaklasis ; whereby the kme word is ingeminated, in a different fenfe and acceptation, fo Math. viii. 22. Let the dead bury their dead; dead, in the firft place denoting them that are fpiritually dead in (in ; in the next, thofethat are naturally dead, by a diffolution of the foul and body. So John i. 11. he came Eis TA IDIA unto his own'y even all thmgs that he had made; kai hoi iDioi, his own^ that is the greateff part of the people, received him not. So again, John iii. 6. That which is horn ofthefpirit is fpirit; fpirit in the firft place, is the Almighty Spirit of God; in the latter, a fpiritual life of grace received from him. Now, in fuch places as thefe, to argue that fuch is the fignification of the word in one place, therefore in the other; were violently to pervert the mind of the Holy Ghofi.

Thus alfo is the word, world, ufually changed in the meaning thereof; fojohni. 10. He was in the world, and the world was made by him, and the world knew him not; he that fhould force the fame fignification upon the word, in that triple mention of it, would be an egregious gloffer ; for in the firft, it plainly fignifieth lome part of the inhabitable earth, and is idktn fuhjedive, merikos ; in the fecond, the whole frame of heaven and earth, and is taken JubjeBive KOLlKoS; and in the third, for fome men living in the earth viz. unbelievers, who may be faid 10 be the world adjundive. So again, John iii. 17. Godfent not his Son into the world, to condemn the world; but that the world through him might be Javtd ; where by the world in the firft, is nccef-

farily

farily to be underftood that part of the inhabitable world wherein our Saviour converfed; in the fecond, all men in the world, as fome fuppofe ; [io alfo there is a truth in it, as our Saviour came not to condemn all men in the world; for cor*demnailon of any was not the prime aim of his coming ; biic he came to Uwg his own people, and fo not to condemn alJJ in the third, God's eleft or believers living in the world in their fcveral generations; who were they whom he intended to lave, and norre elfe, or he faileth of his purpofe, and the endeavour of Chrift is inlufficient for the accomplifliment of that whercunto it is defigned.

(i2.) That no argument can be taken from a phrafe ot fpeech in the Scripture, in any particular place, if in other places thereof where it is ufed, the fignification prefled from that place is evidently denied; unlefs the fcope of the place, or fubje£l^matter, do enforce it. For inflance, God is faid to love tfaejp^/^, and fend his Son ; to be in Chrift, reconciling the z^Md to himfelf; and Chrifl to be a propitiation for the fins of the whole world; if the fcope of the places where thefe affertions are, or the fubjeft matter of which they treat, will enforce an univerfality of all perfons to be meant by the \woxA world', fo let it be, without controuL But if not, if there be no enforcement of any fuch interpretation from the places themfelves; why fhould the world there fjgnify all and every one? more than in John i. lo. The worldknew him not; which if itbe meant of all without exception, then no one did believe in ChriA, which is contrary to verfe 12 ; or in Luke ii. i. That all the worldJJiould be taxed; when none but the chief inhabitants of the Roman empire can be underftood ; or in John viii. 26. I /peak to the world thofe things which 1 have heard of him; underftanding the Jews to whom he fpake, who then lived in the world, and not every one to whom lie was not fent; or in John xii. 19. Behold the. xsor Id is gone after him; which world was nothing but a great multitude of one f mall nation; or in 1 John v. ig. The whole world lieih in wickedne/s ; from which notwith-ftandiiur, all believers are to be underftood.as exempted ; or in Rev. xiii. 3. All the zvorld wondered after the heafi ; which whether it be afiirmed of the whole univerfality of individuals in the world, let all judge. That all nations, an exprefli-on of erjual extent with that of the world, is in like manner to be underftood, is apparent, Rom. i. 5. Rev. xviii, 3, 23. P!dl, cxviii. 10. 1 Chron.xiv. 17. Jer. xxviii. 7. And it ijcing evident that the words, world, all the world, the whole

worldi

General Anfzctrs uni$ x © i

world —dc, where taken ^djunflively for men in the wotM, u-jually and alraoft always denote only fome ; or many men in the world, diftinguifhed into good or bad, believers or unbelievers, e!e6t or reprobate; by what is immediate]y in ibcfeveral places affirmed of them; I fee noreafon in tbe world, \s\\y they ihould be wrefted to any other meaning or fenfe, in the peaces that are in controverfy between us and onj opponents. The particular places we fliall afterwards confider.

*idly. Now as we have faid of the word zcoxld, {o we may of the v/ord all; wherein much flrength is placed, and many caufelefs boaflings are raifed from it. That it is no where affirmed in the Scripture, that Chrift died f^r all mtn, or gave himfelf a ranfom Icr all men, much lefs for all ^nd c'^z-Ty man, we have before declared. That he gave Inmfdf a, ranfoinfor all, is exprefsly affirmed, 2 Tim. ji. 6. but now who this ^//{hould be, whether al! believers, oral! the el«:£>, or fome of all forts, or all of every fort ; is id|iiefaaic. Our adverfaries affirm the lafl; and the main region they bring to affert their interpretation, is from the importance of the word itfelf; for, that the circumflances of the place, the analogy of faith, and (he other helps for expofition, do not at all favour their glofs, we fliall ^qw, when we come to the particular places urged. For the prefent, let ;is look upon the word in its ufiial acceptation in the Scripture ; and fearch whether it always necefTarily requires fuch an inl terpret^tion.

That the word all, bsing ufed amonpr all foris of men, fpeaking and writing or any way exprefling themfclves, but cfpecially in holy writ; is to be taken cither colkPuvdy, for all in general, without exception, or diJiribiUivety, for fame of all forts, excluding none; is more apparent, than that it can require any iliuftration. That it is fomctimes taken in tlic firfl fenfe, for all colleftively, is granted, and I need not prove it; they whom we oppofe, affirming that (his is the only fenfe of the word : though I dare boldly fay, it is not once in ten times fo to be under (food, in the ufage of it through the whole book of God ; but that it is commonly, and indeed properly, ufed in the latter fenfe, for fome of all -forts, concerning wliatfoever it is affirmied ; a few inflances for many that might be urged, wiil make it clear. Thus then ye have it, John xii. 32. And /, ij I he lifted up from the earth, zuili draw all unto me: that we tranll.jte it all m 177, as in other places, (for though I know the {^u'iq may be the fdme, yet the word ni^n being not in the original, ^b.t:t only

PANTAS, allj I cannot approve. But who (I pray) are thefe ail ? are they all and every one ? then are all and every one drawn to Chrift, made believers, and truly converted, and fliall be certainly faved ; for thofe that come unto him, by his and his Father's drawing, he will in no ways cajl out, John vi. 37. All then, can here be no more than many^ fome o{ all forts, no fort excluded ; according as the word is interpreted in Rev. v. 9. Thou hajl redeemed us out of every kindred, and tongue, and people, and nation. Thefe are the ^//he draws to him ; which expofition of this phrafe, is with me of more value and efteem, than a thoufand glolfes of the fons of men. So Luke xi. 42. where our tranflators have made the word to fignify immediately and properly (for tranflators are to keep clofe to the propriety and native figni-fication of every word) what we affert to be the right interpretation of it; for they render pan lachanon, (which RHETOS IS every herb) all manner oj herbs ; taking the word (as it muft be) dijlributively for herbs of all forts, and not for every individual herb, which the Pharifees did not, could not tyihe. And in the very fame fenfe is the word ufed again^ Luke xviii. 12. I give tythes of all that Ipoffefs ; where it cannot fignify every individual thing, as is apparent. Moil evident alfo is this reftrained fignification of the word, A6ls ii. 17. Izuillpour out oJ my Jpirit upon all flefh, epi pa-SAN SARKA ; which whether it comprifeih every man or no, let every man judge ; and not rather men of feveral and fundry forts. The fame courfe of interpretation as formerly, is followed by our tranflators, A6ts x. 12. rendering panta TA TETRAPODA (literally all beafts, or four footed creatures) all manner of beajis, or beails of fundry feveral forts. In the fame fenfe alfo mult it be underflood, Rom. xiv. 2. One believeth that he may eat all things ; that is what he pleaf-cth, oi things to be eaten of; fee moreover, 1 Cor. i. 5. Yea in that very chapter, where men fo eagerly contend that the word all is to be taken for all and every one, (though fruitlels and falfely, as fliall be demonftrated ;) viz. 1 Tim. ii. 4. where it is faid, that God will have all men to be faved in that very chapter ('confefledly) the word is to be expounded according to the ienfe we give, viz, verfe 8. I will there' fore that men pray every where EN PANTi TOPO ; which that it cannot fignify every individual place, in heaven, earth or hell, is of all conlelfed, and needeth no proof ; no more than when our Saviour is laid to cure PASAN NOSON, as Matt. ix. 35. there is need to prove, that he did not cure every difeafe of cvefy man, but only aH forts of difeafes. Sua-

Sundry other inftances might be given, to manifeft that this is the moft ufual and frequent fignificaiion of the word all in holy Scripture ; and theretore from th:; bare worl nothing can be inferred, to enforce an abiojute unlimited uni-verfaiity of all individuals to be intimated thereby. The particular places infilled on, we (hall afterwards confider : I (hall conclude al), concerning thefe general cxprefBuns that are ufed in the Scripture about this bufinefs, in ihefe obfer-vations, viz.'

1. the word a//, is certainly and unqaeflionably fometimes reflrained, and to be reftrained to all of fome forts : although the qualification be not exprefTed, which is the bond of the limitation ; fo for all believers, 1 Cor. xv. 22. Ephef. iv. 6. and Rom. v, 18. The free gift caim vpon all men untj juflification of life; which all men, that are fo aftually jufli-fied, are no more nor lefs than thofe that arc Chrift's ; that is, believers ; for certainly juflification is not without faith.

2. The word all is fomttimes ufed for fome of all forts ; as in Jer. xxxi. 34. where they word KOLIM is by Paul rendered pantes, all, Keb. viii. 11. h John xii. 32. and I Tim. ii. 1, 2, 3. which is made apparent by the mention o^ kings, as one fort of people there intended. And I make no doubt but it will appear to all, that the word mufl be taken in one of thefe fenfes, in every place where it is ufed in the bufinefs of redemption; as fhall be proved.

3. Let a diligent comparifon be made, between the general exprefnons of the New, with the predi6lions of the Old Teftamcnt; and they will be found to be anfwerable to, and expofitory of one another ; the Lord affirming in the New, that that was done, which in the Old he foretold fliould be done. Now in the predictions and prophecies of the Old Teflament, {(hat all nations, allflefn, all people, all the ends^ families, or Xindreds of the earth, the world, the whole earthy the ifies, fhall be converted, look up to Chriil, come to the mountain of the Lord, and the like,) none doubts hut that the ele8: of God in all nations, are only flgniiied ; knowing that in them.alone, thofe predi8ions have ihc truth of their accomplifhments; and v/hy fhould the fame exprefTions ufed in the jTofpe!, and many of theVn aiming direftly to declare the iulfilling of tlie other, be wire drawn to a larprer extent, ^o c.oh*rary to the m.ind of the Holy Ghofl ? In fine, as whea the Lord is faid to wine tears from all faces, it hinders not but the reprcb.i:es (hi-'ji be call out to eternity, v/here there is

weeping B b

$94 Argumenls for Vnivsrfal Redemption.

weeping and wailing ; fo when Chrift is fald to die fet */5f» it hinders not, but tb^fe reprobates may perifti to eternity for their fins; without any effeftual remedy intended for ihcnoj though occafionaliy propofed to fome ot them.

VI. Obferve, that the Scripture otten fpeaketh of thingi and perfons according to the appearance they have, and the account that is ol them amongft men ; or that efleem that they have ot them, to whom it fpeaketh ; frequently fpeak-ing of men and unto men, as in the condition wherein they are according to outward appearance, upon which human judgment muft proceed; and not what they arc indeed. Thus, many are called and faid to be wife, jujl, and righteous, according as they are fo efteemed ; though the Lord know them to be h)oliih Tinners. So Jerufalem is called the holy city, Matt, xxvii. 53. becaufe it was fo in efteem and appearance ; when indeed it was a very den of thieves. And 2 Chron. xxviii. 23. it is faid of Ahaz that wicked King of Judah, that He facrijiced to the gods of Damafcus, which/mote him; it was the Lord alone that fmote him; and thofe idols to whom he facrificed, were but flocks and ftones, the work of men's hands, which could no way help themfelves, much !efs fmite their enemies; yet the Holy Ghoft ufcih an expreflion anfwering his idolatrous perfuafion ; and faith, They Jmotc him. Nay is it not faid of Chrift, John v. 18. that he had broken the Sabbath ; which yet he only did, in the corrupt o-pinion of the blinded Phari/ees ?

Add moreover to what hath been faid, that which is of no Icfs an undeniable truth ; viz. that many things which are proper and peculiar to the children ot God, are ott and frequently afligned to others, who live in the fame outward communion with them, and are partakers of the fame external privileges; though indeed aliens in refpeft of the participation of the grace of the promife. Put, I fay, thefe two things, which are moft evident, together ; and it will eafily appear, that thofe places which feera to exprefs a pofhbility of pe-rifhing and eternal deftruclion, to them who are faid to be redeemed by the blood ol Chrift, are no ways advantageous to the adverfaries of the effe£lual redemption of God's eleft by the blood of Chrift ; becaufe fuch may be faid to be redeemed KATA TEN DOXAN, not KATA TEN ALETHEIAN ; KAiA TO PHAINESTHAI, nOt KATA TO EINAI ; in ref-

peft of appearance, not reality, as is the ufe of the Scripture, m divers other thmgs.

VII. That which is fpoken according to the judgment of

fhartiXi

General Anjwers unU t^g

^ariiy, on our parts, rauft not always be cxaftly fquared and made anfwerable to vcriiy^ m relpeft ot them ot whom any tiling is affirmed ; tor the te£liiuc/e of our judgment it fuf-ficeih, tiidt we proceed according to the rules of judging that are given us; tor what is out of our cognifance, whether that anfwers to our judgments or not, belongs not to us. Thus oftentimes the apoftlcs in the Scriptures write unto men, and term them holy^ faints^ yea eicBed ; but trom thence pofitivc-ly to conclude that they were {o all indeed, we have no warrant. So Pder calls all the ftrangers to wham he wrote, fcattered throughout Pontus, Galatia, Capadoaa, Afia, and Jiuhynia, eUB according to the fore-knowledge oj God the Fa-tker^ I Pet. i. i, 2. and yet that 1 have any warrant to conclude de Jide, that all were fuch, none dare affirm. So Paul tells the Tkfjfalonians^ the whole church to whom he wrote, that he kntw thdr ekilion oj God, x ThefT. i. 4. and 2 Their, ii. 13. he blelTeth God who hath chofen them tofalva-iion / now, did not Paulm^k.^ his judgment of them by the rule of charity ? according as he affirms in another place, it is meet for me to think this of you ally Pa. i, 7. and can it. ought it hence to be infallibly concluded, that they were all eleded ? If fome of thefe fhould be found to fall away from the gofpel, and to have perifficd; would an argument from thence be valid, that the ele£i might perilh ? would we not prelenlly antwer, that they were faid to be e-lefted according to the judgment of charity, not that they were fo indeed ? And why is not thlsanCwer as fufficient and fatistying, when it is given to the obje6lion taken from the perilhing of fome, who were faid to be redeemed merely in the judgment of charity ; as they were faid to be e-lefcled ?

VIII. The infallible connexion, according to God's purpofe and will, of faith and lalvation, which is frequently the tning intended in gofpel propofals; muft, be confidered. The Lord hath in his counfel eltdb-ifhed n, and revealed in his word, that there is an diffolublc bond between thefe two things, fo that whofoever believeth (hall be faved, Mark xvi. 16. which indeed is the fubflance of the gofpel, in the outward jjiomul-gation thereof. This is the teitimony ot God, that eternal life is in his Son; which whofo believeth, he fets to his feal that God is true ; he who believes not, doing what in him lieth to make God a liar, 1 John v. 9, 10, 11. Now this connexion of the means and the end, faiih and lite, is the on-^r thing which is fignificd aod held out to innumerable perfons

to whom the gofpel is preached ; all the commands, prefers, and promifes that are made to them, intimaiing no more than this will ot God, that believers fiiall certainly be laved; which is an unqueftionable divine verity, and a fufficient objeft for fupernatural faith to reft upon ; and which, being not clofed with, is a fufficient caufe of damnation, John viii. 24.' Jf you believe not that I am he^ (that is, the way, the truth and the life) ye Jhall die m your fins.

It is a vain imagination of fome, that when the command and promife of believing are given out to any man ; that tho* he be of the nutraber of them that {hall certainly perifli, yet the Lord hath a conditional will of his falvation ; and intends that he fliali be faved, on condition that he will ht^ive; when ihe condition lieth not at all in the will of God, which is always abfolute ; but is only between the tilings to them propofed, as was before declared, and thofe poor deluded things, who will be {landing upon their own legs, before they are able to craw), and might juflly be perfuaded to hold by men of more ilrength, do exceedingly betray their own conceited ignorance; when with great pomp they hold out the broken pieces of an old Arfninian fophifm, with acclamations of grace to this new difcovery, (for fo they think of ail that's new to them,) viz. that, as is God's profer, fo is his intention ; but he calls to all to believe and be faved, therefore he intends it to all. For,

ijl. God doth not profer life to all, upon the condition erf faith ; paffing by a great part of mankind, without any fuch profer made to them at all.

ei/)'. If by God's profer, they underftand his command and promife ; who told them that thcfe things were declarative of his will and purpofe, or intention ? He commands Pharaoh to let his people go ; but did he intend he fhould fo do, according to his command ? had he not foretold, that he would 10 order things, that he fliouid not let them go ? I thought always that God's commands and promifes had revealed our duty, and not his purpofe ; what God would have lis to do, and not what be will do. His promifes indeed, as particularly applied, hold out his mind to the perfons to whom they are applied ; but as indefinitely propofed, they reveal no other intentions of God, but what we before difco-vered, which concerns things, not perfons ; even his deter-jpninate purpofe infallibly to conneft faith and falvation.

^dly. II the proler be (as ihey fay) univerfal, and the in-teaiion of God be anfwcrable thereunto; that is, he intends

the

Qentral Anfzi'ers unt» t^

the fdlvation of them to whom the tender of it upon faith is made, or may be fo ; then, i. What becomes of elc61iori and reprobation ? neither of them, certainly can confift with this'univ'crfal purpofe of faving ot all. 2. It he intends it, why is it then not accompliflied ; doth he fail of his puroofc ? Dum vitant vitiuin JiuUi, in contraria currunt ; is not this certain Scylla, worfe than the other feared Charybdis ?

But they fay he intended it only upon condition; and the condition being not fulfiUed^ he fails not in his purpoje^ tho' the thing be not conferred. But did the Lord foreknow, whether the condition would be iulfillcd by tliem to v/hom the pro-pofal was made, or not ? if not; where is his prefcience, his omnifcience ? if he did ; how can he be faid to infend fal-vation to them, of whom he certainly knew that they would never fulfil the condition on which it was to be attained; and moreover, knew it with this circumftance, that the condition was not to be attained without his bellowing, and tfiat he had determined not to bellow it ? Would they afcribe fuch a will and purpofe to a wife man, as they do ignorantly and pre-fumptuoufly to the only wife God ? viz. that he fliould intend to have a thing done, upon the performance of fuch a condition as he knew full well without him could never h& performed, and he had fully refolved not to effeft it: for in-fiance, to give his daughter in marriage to fuch a one, upon condition he would give him fuch a jewel as he hath not, nor can have, unlefs he bellow it upon him; which he is refolved liever to do. Oh whither \vill blindnefs and ignorance, ef-,teemed light and knowledge, carry poor deluded fouls ?

This then is the main thing demonftrated and held out in the promulgation of the gof|)el, efpecially for what concerns unbelievers : even the ltri6l connexion between the duty of ■faith alTigned, and the benefit of life promifed : which hath a truth of univerfal extent ; grounded upon the plenary fufn-ciency of the death of Chriif, towards all that Ihall believe. And I fee no reafon why this Ihould be termed part of the myjlery oj the univerfalijls^ (though the loweil part) (as it is by M.S. page 202) that the gofpel could not be preached to all, unlefs Chrifi died for all: which, with what is meniioned he fore, concerning another and higher part of it, is an cid rotten, carnal and long-fmce-confuted fophifm ; arifing out of the ignorance of the word and right reafon, which are no way contrary.

IX. The mixt dillribution of the eleft and reprobates, believers and unbelievers, according to the purpofe and mind

xg% Arguments for Vnwerfal Redemption*

of God, throughout the whole world, and in the feveral places thereof, in all or moft of the fingle congregations; is another ground of holding out a tender of the blood of Jo-ius Chrilt, to them for whom it was never Qied, as is apparent in the event, by the inefFetlualnefs of its propofais. The miniftersof the gofpel, who are ftewards of the myfferies of Chrift and to whom the word of reconciliation is committed, being acquainted only with revealed things, (the Lord lodging his purpofes and intentions towards particular perfons in the fecret ark of his own bofora, not to be pryed into) are tound to admonifti all, and warn all men, to whom they are fcnt: giving out the fame commands, propofing ihe fame promifes, making tenders of Jefus Chrift in the fame manner to all • that the ©left, whom they know not, but by the event, may obtain, while the reft are hardened. Now thefe things bein2 thus ordered by him who hath the fupreme dilpofai of all [viz. firft, i^at there fliould be fuch a mixture of ele£l and reprobate, of tares and wheat, to the end of the world; andfecondly, that Chrift, and reconcihation through bini, {hoald be preached by men ignorant of his eternal difcrimi-natina purpofesj there is an abfolute necefTity of two other thinos: fiift. that the promifes muft have a kind of unre-({rained generality, to be fuiiable to this difpenfaiion before recounted; fecondly, that they muft be propofed to them, to-wards whom the Lord never intended the good things of the promifes; they having a (hare in this propofal, by their mix-Jure in this world with the elea of God. So that from the general prooofrion of Chrift in the promifes, norhing can be concluded concerning his death for all to whom he is propof-ed • as having another rife and occafion.

The fum is, the word of reconciliation being committed

to men unacauainted with God's diftinguifliing counfels, to be preached'iomenof a varipus mixt condition in refpeft of his purpofe ; and the way whereby he hath determined to brinff his own home to himfeU, being by exhortations, in. treaii-s promifes, and the like means, accommodated to the re-^fonable nature, whereof all are partakers to whom the word is fent; which are fuited alfo to the accomplilhment ol c^her ends, towards the reft, as conviBion, reftraint, hardening inexculablenels : it cannot be, but the propofal and offer muft necellarily be made to fome upon condition; who intentionally andinrefpe6l of the purpofe of God have rio riaht unto it, in the juft aim and intendment thereof. Only fo^^ rlofe, obferre thplc two things: firft, that the proter

itfelf neither is, nor ever was abfolutely univerfal to all, but only indefinite, without refpeft to outward differences; fc-condly, that Chrift being not to be received without faith, and God giving faith to whom he pleafeih ; it is manileft that he never intendcth Chrift to them, on whom he will not beftow faith.

X. The faith which is enjoined and commanded in the gofpel, hath divers fcveral a6ls, and different decrees; in the exercife whereof it proceedeth orderly, accrrding to the natural method of the propofal of the objefts to be bciieved : the confideration whereof is of much ufe in the bufinefs ii\ hand; our adverfaries pretending that if Chrift died not for all, then in vain are they exhorted to believe ; there being indeed no prop-r objeQ for the faith of innumerable perlons, becaufe Cl.uft did not die for them : as tho' the gofpel did hold out this do6lrine, in the very entrance of all, that Chrift died for every one, ele6l and reprobate; or as tho' that the iirft thing which any one living under the means of grace is exhorted to believe, were, that Chrift died for him in particular; both which are notorioufly falfe, as I hope in the dofe of our undertaking will be made manileft to all. For the prefent I ftiall only intimate fomething of what I faid before, concerning the order of exercifing the feveral atls of Jaith ; whereby it will appear, that no one in the world is commanded or invited to believe, but that he hath a fuffici-cnt objeft to fix the aft of faith on, of truth enough for its foundation, and latitude enough tor its utmoft exercife which is enjoined him.

\l^' The/itji thing v^hich the gofpel enjoineth finner?, and which it perfuades and commands them to believe, is, that falvation is not to be had in th&mfdves, in as much as all have [finned and come Jhort of the glory of God: nor by the works of the law, by which noflejh living can bejuftfed. Here is a faving gofpel truth for iinners to believe, which the apoftle dwells upon wholly, Rom. chap. i. ii. iii. to prepare a way for juftificaiion by Chrift. Now what numberiefs numbers are they to whom the gofpel is preached, who tiever come fo far as to believe fo much as this ? amoni^ft whom you may reckon almoft the whole nation of tlie Jczvs, as is apparent Rom. ix, X. 3. 4. Now not to go one ftep further w'lth a-ny propolal, a contempt of this objeft of faith is the ^m of infiiiehty.

Q.dly. The gofpel requires faith to lois, that there is fjlva-♦JOM t© be had in the pr;>mifed feed, in him who was before

ordained

£00 Argument: Jot Vnwerfat Rtdimption^

ordained to be a captain of falvation to them that do believe; and here alfo at this trial, fome millions o\ the great army of men outwardly called, drop off; and do never believe with true divine faith, that God hath provided a way for the faving of finners. ^

Q^/v, That Jefus of Nazareth, who was crucified by the lews^ was this Saviour, promifed before; and that there is no name under heaven given zoherehy they may be Javed] bejides ' his. And this was the main point upon which the Jews broke oflf; refufmg to accept of Chrift as the Saviour o\ men, but rather profecuting him as an enem.y ot God; and are there-u-^on fo oft charged with infidelity and damnable unbelief. The queftion was not between Chrift and them, whether he^ died for them all or not; but whether he was the Mejias\ promifed; which they denied, and periflied in their unbelief. Now, before thefe three afts of taith be performed, in vain is the'foul exhorted further to climb the upperm^oft fteps, and mifs all the bottom foundation ones.

Athly. The gofpel requires a refting upon this Chrift, fo iJifcovered and beheved on to be the promifed Redeemer, as an all-fufficient Saviour ; with whom is plenteous redemption, and who is able to fave to the utmoft them that come to God by him, and to bear the burden of all weary labouring fouls,'that come by faith to him. In which propofal there is ascertain infallible truth, grounded upon the fupera-bundant lufficiency of the oblation of Chrift in itfelf, for whomfoever (fewer or more) it be intended. Now much felf-knowledge, much conviclion, much fenfe of fin, of God's juftice, and free grace, is required to the exercife of this acl of taith. Good Lord 1 how many thoufand poor fouls within the pale of the church can never be brought unto it ? The truth is, without the help of God's Spirit none of thofe three before, much iefs this laft, can be performed ; which wcrketh freely, when, how and in whom it pleafeth.

r^thly. Thefe things being fxrmly feated in the foul, (and not before) we are every one called, in particular, to believe the efficacy of the redemption that is in the blood of Jefus, toward our own fouls in particular: w^hich every one may affuredly do, in whom the free grace of God haih wrought the former aBs of faith, and doth work this alio, v;i;hout either doubt, cr fear of want of a right objea to believe, if they (hould fo do; for certainly Chrift died for every one, in whofe hearts the Lord by his almighty power works efFe61u-4illv faith, to lay hold on him, and afTent unto him accord-

Cenerul Anfwirs unto (dc^ ^oi

Ihg to that orderly propofal that is held forth in the gofpel.

Now according to this order (as by fome it is obfcrved) are the articles of our faith difpofed in the apoftles creed, (that antient fumraary of chriftian religion, commonly fo called) the remifTionof our fins, and life eternal, being in the laft place propofed to be believed : for before we attain fo far, the reft muft be firmly rooted. So that it is a fenfelefs vanity^ to cry out ot the nullity of the obje6l to be believed, if Chrift died not for all ; there being an abfolute truth in every thing which any is called to afTent unto, according to the order of the gofpeh

And fo I have propofed the general foundiitions of thofe anfwers, which we fhall give to the enfuing objeBions: whereunto to make particular application of them, will be an eafy talk ; as I hope will be made apparent unto all.

C H A P. II.

An entrance to the anfzver unto particular ohjeBions.

NOW we come to the confideration of the objeftions^ wherewith the do8rinc we have from the word of God undeniably confirmed, is ufually with great noife and clamour afTauIted : concerning which I muft give you ihefe three cautions, before I come to lay them down^

The firil whereof is this^—ihat for ray own part I had ra« ther they were all buried, than once brought to light in op-pofition to the truth of God, which they feem to deface ; and therefore were it left to my choice, I would not prodiace any one of them: not that there is any difficulty or weight in them, that the removal (hould be operofe or burdenlome J but only that I am not willing to be any way inftrumental, to ^ive breath or light to that which oppofeth the truth of God. But becaule in ihefe times of liberty and error, I fuppofe the moil of them have been objefted to the reader already, by men lying in wait to deceive ; or are likely to be : 1 fhali therefore (hew you the poifon; and withal turnilh you with an antidote againil ihc venom of fuch felf-feekers as our days abound withal.

Secondly, I muft cUTire you, that when ye hear an ob-jeflion, yc would not be carried away with the found o^ words, nor fuftcr it to.take an imprellion wpon your {piriis ;

rerwembenng C r.

SOS OhjeBions particularly anfwcTti^

remembering with how many demonflrations, and Innumer-able places of Scripture, the truth oppofed by them, hath been confirmed : but reft yourfelves until ihe places be well weighed, the arguments pondered, the aniwers fet down ; and then the Lord dire6i you to try all things, and hold faft that which is good.

Thirdly, That you would diligently obferve, what comes near \S\tJirefs of the controverfy, and the thing wherein the difference lieth; leaving all other flourilhes and fwelling words of vanity, as of no weight, of no importance.

Now the ohjeBions laid againfl the truth maintained, arc of two forts ; the firft, taken from the Scripture perverted, the other from reafon abufed : we begin with the firft, viz»

OBJECTIONS yr^w SCRIPTURE.

All the places of Scripture that may any way feem to con-tradift our afTertion, are by our ^Jlrongejl adverfaries in their greatefl Jirengtk, referred to three heads: firft, thofe places that affirm that Chrift died for the world; or otherways that make mention of the word worlds in the bufinefs of redemption ;—fecondly, thofe that mention «//, ^ndavery man; either in the work of Chrift's dying for them, or where God is laid to will their falvation ; thirdly,—thofe which affirm Chrift bought, or died for them that perifh. Hence they draw out three principal aTgumcnts or Jbphifms, on which they much infift ; all which we fhall by the Lord's alfiftance confider in their feveral order, with the places of Scripture brought to •onfirra and ftrengihen them.

OBJECTION I.

The firft is taken from the word world; and is thus pro-poled by them^ to whom our poor pretenders aie indeed very children, viz, -

*• He that is given out of the love wherewith God loved ** the world," 2l% John iii. 16.** that gave himfelf for the life •• of the world," as John \\, 51. and was "a propitiation *' for the fins of the whole world," 1 John ii. 2. (to which add Johnu 29. and iv. 42. 2 Cor. v. 19. cited by Armin. "^dign 52>^y 531 ^'^^ Corvm. and Molin* page, 442. chap. 29.) ** He was given and died for every man in the world ; but ** the firft is true of Chrift, as appears by the places before

** alledged ;

J Rcmonjlrantium ttSia Synod&litt*

" alledgcd; theiefore he died for all and every one." Rcmon*, 16I. Synod, page 300. and to this they fay their adverfaiict have not any colour of anfwcr.

But granting them the liberty ol boalling ; wc flatly deny, without feeking for colours, the conlequent of the liril pro-pofuion ; and will by the Lord's help at any time put it to the trial, whether we have not juft caufe fo to do^ or not. There be two ways whereby they go about to prove this con-fequent from the word world, to ail and cjcry cm ; fiift, by reafon and the fenfe of tke word ; fecondly, from the confi-deraiion of the paiticular placffs of Scripiure urged. Wc will try them in both.

I. If they will make it out by the way of reafo-ning, I conceive they muft argue thus ;

jji. The whole world conttiins all and every man in the zuorld; Chrijl died for the whole world; therefore, 6?<:.

Anfw. Here are maniteftly four terms in this fyllogifm, z-rifnig from the ambiguity of the word world; and fo no true medium on which the weight of the conclufion {fiould hang : The luorld, in the fir ft propofition, being taken for the world containing ; in the fecond, for the world contained, or men in the world, as is too apparent, to be made a thing to be proved ; fo that unlefs ye render the conclufion, therefore Chrifl died for that which contains all the men in the world, and affert in xhtajfimption, thai Chrift died for the zvorld containing, or the fabric of the habitable earth, (which is a fien-zy ;) this fyliogifm is moft fophifticaily falfe. If then ye will take any proof from the word world; it muft not be from th*^ thing itfelf, but from the fignificstion of the word in the Scripture ; as thus ;

zdly. This word world in the Scripiure, fignijlelh all and <r-very ?aan in the world ; but Chrijl is J aid to die Jar the world; ergo. &c.

Anfw, The firft propofiiion, concerning the fjgnification and meaning of the word ri;or/^, is either univerfal, comprehending all places where it is ufed ; or particular, intending only fome. If the firft, the propofition is apparently falfe, as was raanifefted before ; if in the fecond way, then the argument muft be thus formed ; '

o^dly. In fame places in Scripture, the word \iO\\^ fgnifieth till and every man in the world, oj all ages, times and conditi-ens ; but Chrift is faid to die lor the world ; ergo, Be.

Anfw, That this fyllogifn is no belter ihan tiie former, is moft evident; an univcrUi conclufion being inferred from a

particular

$04 Ohje&ions particulaHy anfweredy

particular propoGtIon. But now, the firft propofition being rightly formed : I have one queflion to demand concerning the (econd, or the afFumpiion, viz. whether in every place, where there is mention made of the death of Chrift, it is faid ht died for the world ; or only in fome places ? If ye fay in every place ; that is apparently falle, as hath been already difcovered by thofe many texts of Scripture before produced, reftraining the death of Chrift to his elcB^ hh JJieep^ his church ; in coraparifon whereof thefe other texts are but few : if the (econd, then the argument muft run thus;

j^thly. In fome few places of Scripture^ the word world doth fignify all and every inan in the world; but in Jomt few placei Chrijl is fid to die for the worlds (though not in ex-frefs words, yet in terms equivalent;) ergo, &c.

Anfw. This argument is fo weak, ridiculous and fophifti-cally falfe, that it cannot but be evident to any one ; and yet clearly trom the word world n^ti^^ it will not be made a-iiy better ; and none need defire that it {hould be worfe. It concludes an univerfal, upon particular affirmatives ; and be-fides with tour terms apparent in the fyllogifm ; unlefs the fome places in the frf propofition, be proved to be the very iome places in the affumption ; which is the thing in queflion. So that if any Itrength be taken from this word, it muft be an argument in this form ;

If the word world doth fignify all and every man, that ever were or fall be, in thofe places where Chrifi is faid to die for the Tvorld : then Chrifi died for all and every man ; but the word -world, in all thofe places where Chrifi is faid to die for the world, doth fgnify all and every man in the world : therefore Chrift died for them,

Anfwer. i. That it is but in one place faid, that Chrifi gave Ills life for the world, or died for it; which holds out the in-uention of our Saviour ; all the other places, feem only to hold out the lufficicncy of his oblation, for all; which we alfo -inalntain. 2. We abfolutely deny the affumption: and apnea! ior trial, to a confideration of all thofe particular places wherein fuch mention is made.

Thus have I called this argument to rule and meafure, that it smight be evident where the great flrength of it lieth : (which is indeed very weaknefs) and that for their fakes, who having caught hold of the word world, run prefently away with the bait, as though all were clear for univerfal redemption ; when yet, if ye defire them to lay out and manifefl the flrength of their reafon, they know not what to fay but the awf/</and the

whole

and Places of Scripture opined, to$

whole world; underftanding indeed neither what they fay, nor whereof they do affirm. And now, quid dignmn tanto? what caufc of the great boafl mentioned in the entrance ? a weaker argument, I dare fay, was never by rational men produced, in fo weighty a caufe.

11. This will further be manifefted, by the confideration ot the feveral particular places produced to give it countenance ; which we fliall do in order.

ift. The firft place we pitch upon, is that which by our adverfaries is firft propounded, and not a little refted upon ; and yet notwithllanding their clamorous claim, there are not a few who think that very text as fit and ready to overthrow their whole opinion, as Goiiak's fword to CRt off his own head ; many unanfwerable arguments againfl the univerfality of redemption, being eafily deduced from the words of that text. The great peaceable King of his church, guide us to make good the intereft of truth, to the place in controvcrfy ; which through him we Hiall attempt, firff, by opening the words ; and fecondly, by ballancing of reafonings and arguments from them. And this place is John lii. 16. ** God fo loved the world, that he gave his only begotten Son; " that whofoever believeth in him fhould not periin, but " have everlafling life.'*

This place (1 fay) the univerfalifts exceedingly boafl in ; for which we are perfuaded they have fo little caufe, that we doubt not but with the Lord's afTiftance to demonftrate, that it is deff ru6live to their whole defence. To which end 1 will give you in brief, a double paraphrafe on the words; the firft containing their fenfe, the latter ours,

1. Thus then our adverfaries explain thefe words: [God Jo loved] had fuch a natural inclination, velleity and propen-fity to the good of [the world] Adam with all and every one of his pofterity of all ages, times and conditions, (whereof fome were in heaven, fome in hell long before ;) [that he gave his §nly begotten Son^\ caufing him to be incarnate in the luinefs of time, and to die ; not with a purpofe and refolution to fave any ; but [that whofoever] what perfon foever of thofe which he had propenfity unto [believeth in him, fhould not perift, but have everlafling lift] fhouM have this fruit and if-fue, that he fhould efcape death and hell, and live eternally.

In which explication of the fenfe of the place, thefe thinorg are to be obferved, viz. (1.) What is that love, which was the caufe of fending or giving Chrift ; which they make to

be

be a natural propenfity to the good of all. (2.) Who are the obje6l of this love, all and every man of'all ge?ierations, (3.) Wherein this giving confifteth ; of which I cannot find, whether they mean by it the appointment of Chrift to be a recoverer; or his a£lual exhibition in the flefti, for the ac-comphfliment of his miniftration. (4.) Whofoever, they make dilbibutive of the perfons in the world ; andio not re-ftridive, in the intention, to fom.e. (5.) That life eternal, is the fruit obtained by believers ; but not the end intended by God.

2. Now look a little, in the fecond place, what we conceive to be the mind of God in thofe words ; whofe aim we take to be the advancement and fetting forth of the free love of God to loft finners, in fending Chrifl to procure for them eternal redemption ; as may appear in this following para-phrafe, viz, [God~\ the Father, [/? loved^ had fuch a peculiar tranfcendent love, being an unchangeable purpofe and aft of his will concerning their falvation, towards [the world) miferable fintul loft men of all forts, not only Jews but Gentiles alio, whom he peculiarly loved ; [that^ intending their falvation, as in the laft words, for the praife of his glorious grace; [he gave'] he prepared a way to prevent their ever-iafting deftruftion, by appointing and fending [his only h' gotten Son] to be an all-fufficient Saviour to all that look up unto him ; that [whofoever helieveth in him] all believers whatfoever, and only they, [fhould not perifi but have ever-lajling life ;] and fo efFe6lually be brought to the obtaining of thofe'^glorious things through him, which the Lord in his free I JVC had defigned tor them.

In which enlargement of the words, for the fetting forth of what we conceive to be the mind of the Holy Ghoft in them, thefe things are to be obferved, viz. (1.) What we nnderftand by the love of God, even that aft of his will which was the caufe of fending his Son Jefus Chrift; being the moft eminent aft of love and favour to the creature ; for love is 7}ellealicuihonum, to will good to any; and never did God will greater good to the creature, than in appointing his Son for their redemption. Notwithftanding 1 would have it obferved, that I do not make the puipofe of fending or giving Chrift, to be abfolutcly fubordinate to God's love to his eleft, as th»ugh that were the end of the other abfolutely: but rather tlist they are both co-ordinate to the fyme fupreme end, or the manifcftation of God's glory, by the way of mercy tempered with juftice, hut in rcfpeft of our apprehenfion, that

is

is the relation wherein they fland one to another. Now this Jove we fay to be that, greater than which there is none. (2.) By the world, we underfland the eleQ ot God only' though not confidered in this place as fuch; but under fucli a notion, as being true of them, Terves for the further exaltation of God's love towards them, which is the end here de-figned ; and this is, as they are poor, miferable, loft creatures ; in the world, of the woild, fcattered abroad in all places of the world ; not tied to Jews or Greeks, but difperfed in any nation, kindred and language under heaven, (o.) HINA PAS HO PISTEUON is to US, that every believer; and is declarative of the intention ot God, in fending or giving his Son ; containing no diftributicn of the world beloved, but a direaion to the perfons whofe good was intended ; that love being an unchangeable intention of the chiefefi good. {^.} Should not perijk, but have ever la/ling life, contains an expreffion of the particular aim and intention of God in this bufinefs, which is the certain falvation of believers by Chrift. And this, in general, is the interpretation of the words which we adhere unto ; which will yield us fundry arguments, fufficient each of them to evert the general ran« fom ; which that they may be the better bottomed, and the more clearly convincing ;

3. We will lay down and compare the feveral words and expreffions of this place, about whofe interpretation we differ ; with the reafon ot our rejeaing the one fenfe and era bracing the other. The firft difference in the interpretation of this place, is about the caufe of fending Chrift, called here love; the fecond, about the objea of this love, called here the world ; thirdly, concerning the intention of God iti fending his Son; faid to be, that believers midu be faved And,

1. By love, m this place, all our adverfaries agree that a natural affedion and propenfity in God, to the good \f the treature, loji under fm, in general, which moved him to take fome way whereby it might pojfibly be remedied; is intended. We on the contrary fay. that by love here is not meant an mcination or propenfity of his nature, hmTj^n ail of his will (where we conceive his love to be feated) and eternal pur^ pofe, to do good to man ; being the moji tran/cendent andemi^ nent act oj God's love to the creature.

That both thefc may be weighed, to fee which is moft a-greeable to the mind of the holy Ghoft; I ftiall give vou. tint lorae of th€ reafoRS whereb/ we oppofc the former interpretation ;

pretatlon; and fecondly, thofe whereby we confirm out own.

1. \i no natural afftBion, whereby he fhould neceffariiy be carried to any thing without hiinfeU, can or ought to be afcribed unto God ; then no fuch thing is here intended in the word love; for that cannot be here intended ; which is not in God at all ; but now, ihat there neither is nor can be any fuch natural affeftion in God, is mofl apparent; and may be evidenced by many demonftrations. I fhall briefly recount a few of them.

(i.) Nothing that includes any imperfeftion, is to be affigned to Almighty God. He is God all-fufficient, he is our rock, and his work isperfeB; but a natural afFeflion in God to the good and falvation of all, being never compleated nor per-fe£led, carrieth along with it a great deal of imperfe6lion and weaknefs; and not only fo, but it rauft alfo needs be exceedingly prejudicial to the abfolute blefTcdnefs and happi-nefs of Almighty God. Look how much any thing wants, of the fulfilling of that whereunto it is carried out with any defire natural or voluntary ; fo much it wanteth of blefled-nefs and happinefs ; fo that without impairing of the infinite bleffednefs of the ever blefled God, no natural afFedion unto any thing never to be accomplifhed, can be afcribed unto him ; fuch as this general love to all, is fuppofed to be.

(2.) If the Lord hath a natural afFeBion to all, as to love them fo far as to fend his Son to die for them ; whence is it that this affe6tion of his doth not receive accomplifhment ? whence is it that it is hindered, and doth not produce its ef-fefts ? why doth not the Lord engage his power for the fulfilling of his defire ? It doth not {t&m good to his infinite wifdom (fay they) fo to do. Then is there an affeftion irt God to that, which in his wifdom he cannot profecute ; this among the fons of men; the worms of the earth, would be called a brutifh affeftion.

(3.) No afFeftion or natural propenfity to good is to be afcribed to God, which the Scripture no where afiigns to him, and is contrary to what the Scripture doth afTign to him. Now the Scripture doth no where allign unto God any natural af-feftion, whereby he fhould be naturally inclined to the good of the creature; the place to prove it clearly, is yet to be produced. And that it is contrary to what the Scripture affigns him, is apparent; for it defcribes him to be free, in (hewing mercy ; every a^l of it, being by him performed freely, e-vca as he pleafeth ; for he hath mercv on whom he will have,

mercyo

mercy. Now, if every aft of mercy fliewn unto any, do proceed from the free diltingulftiin^ will ot God, (as is apparent;) certainly there can be in him no fuch natural affeftion; and the truth is, if the Lord fhould not Ihcw mercy, and be carried out towards the creature, merely upon his own diftin-guifhing will, but fhould naturally be moved to fiiew mercy to the miferable; he (hould be no more merciiul to m.cn than to devils, nor to thofe that are faved than to thofe ih it are damned ; tor that which is natural muft be equal in all its o-perations, and that which is natural to God muft be eternil. Many more efFe6i!;ai reafons are produced by our divines, ior the denial ot" this natural afiFc6fion in God, in the refolution of the Arminian diitinftion (I call it fo as now by them abufed) of God's antecedent and confequent will ; to whom the learned reader may repair for fatisfatlion. So that the love mentioned in this place, is not that natural affliction to all in general, which is not : But,

2. It is the Jpecial love of God to hiseleB, as we affirm ; and fo confequently, not any fuch thing as our adverfaries fuppofe to be intended by it, viz. a vdlcity or natural inclina^ tion to the good of all. For,

(1.) The love here intimated, is abfolu^ely the moll eminent and tranfcendent love that ever God fhewed or bore towards any miferable creature ; yea the intention of our Saviour, is lo to fet il forth ; as is apparent by the emphaiical ex-preffions of it ufed in this place. The particles ffo, th^tj i declare no lefs; pointing out an eximioufnefs, peculiarly re- f markable, in the thing whereof the affirmation is, above any *" other thing in the fame kind.

Expofitors ufually lay weight uponalmoll every particular word ot the verfe, for the exaltation and demonftration oi the love here mentioned. fSoJ that is, in fuch a degree, to fuch a remarkable aftoniffiable height : (God) the glorious all fufficient God, that could have manifelted his juftice to e-ternity in the condemnation ot all Tinners ; and no way wanted them, to be partakers of his bletlednefs : (loved) with fuch an earneft intenfe affeBion ; confiiting in an eternal unchangeable a6l and purpofe of his will, for the beftow-ing of the chiefeft good (the choiceft effeftual love ;j (the world) men in the world, of the world, fubjeft to the iniquities and miferies ot the world, lying in their blood ; having nothing to render them commendable to his eyes, or befoie him ; (that he gave) did not, as he made all the woiiJ at firft,

fpeak

£10 GhjeSlwns particularly anfwtttd^

fpeak the word and it was done; but proceeded higher, to the performance of a great deal more and longer work ; wherein he was to do more than exercile an aft o\ his ahnighty power, as before ; and therefore gave (hia Son ;) not any favourite or other well-pleafing creature, not fun, moon, or flars, not the rich treafure ot his creation; all too mean, and coming fhort of exprefling this love ; but his Son, (begotten Son ;J and that not fo called, by reafon of fome near approaches to him and Jilial obediential reverence of him, as the angels are called the fons of God ; for it was not an angel that he gave, which yet had been an expreflion of moft intenfe love, nor yet any fon by adoption, as believers are the fons of God ; but his begotten Son, begotten of his own perfon from eternity ; and that fhis only begotten Son) not any one of his fons ; but whereas he had or hath but one only begotten Son, always in his bofom, his Ifaac, he gave him ; than which how could the infinite wifdom of God make or give any higher teftimony of his love ? efpecially if ye will add what is here evidently Included, though the time was not as yet come that it fhould be openly exprefled, viz. whereunto he gave his Son, his only one ; not to be a king and worfliipped in the iirfl place, but he fpared him not, but delivered him up to death ybr Mi a//, Rom. viii. 32.

Whereunto, for a clofe of all, caft your eyes upon his de-fign and purpofe in this bufmefs; and ye fhall find that it was-, that believers, thofe whom he thus loved, might not pe-rifh, that is, undergo the utmoft mifery and wrath to eternity which they had deferved; but have everlafting lite, eternal glory with himfelf, which of themfelves they could no way attain; and ye will eafily grant, that greater love hath no man ihan this. Now if the love here mentioned be the greatefl, higheft and chiefeft of all; certainly it cannot be that com-^mon afFeftion towards all, that we difcufTed before ; for the love whereby men are aftually and eternally faved, is greater than that which may confift with the perilhing of men to e-ternity.

(2.) The Scripture pofitively aiTerts this very love, as the chiefefl aft of the love ot God ; and that which he would have us take notice of in the firfl place, Rom, v. 8. *' God *' commendeth his love towards us, in that while we were ** yetfinners, Chriff died for us; and fully ^ 1 John iv. 9. 10. " In this was manifefled the love of God towards us, becaufe *• that God fent his only begotten Son into the world, that " we might live through him; herein is love, not that we

♦* love^

and Places of Scripture opened. gn

" loved God, but that he loved us, and fent his Son to be *'the propitiation for our fins;" in both which places, the eminency of this love is fet forth exceeding emphaticafly to believers; with fuch exprelTions, as can no way be accommodated to a natural velleity to the good of all.

{3.) That feeing all love in God, Ts but velle alicui bonum, to will good to them that are beloved ; they certainly are the objeft of his love, to whom he intends that good which is the ifTue and effeft of that love ; but now the ifllie of this love, or good intended, being not perijiiing and obtaining eternal life through Chrift, happens alone to, and is beftowed on, onlyeleft, believers; therefore they certainly are the obje6l of this love, and they alone; which was the thing we had to declare.

(4.) That love which is the caufe of giving Chrift, is alfo always the caufe of the bellowing of all other good things, Rom. viii. 32. " He that fpared not hisown Son, but deli-" vered him up for us all, how fhall he not with him give us " all things?" Therefore if the love there mentioned be the caufe of fending Chriff, as it is, it muft alfo caufe all other things to be given with him ; and fo can be towards none but thofe who have thofe things beftowed on them, which are only the ele6l, only believers; who elfe have grace here, or glory hereaher?

(5.) The word here, which is egapesen, fignifieth in Jts native importance, valde dilexit; to love, fo as to r^ in that love ; which how it can ftand with hatred, and an eternal purpofe of not beftowing effeftual grace, which is in the Lord towards fome, will not eafily be made apparent. And now letthechriftian reader judge, whether by the love of God in this place mentioned, be to be underftood a natural v^leity or inclination in God to the good of all, both eleft and reprobate ; or the peculiar love of God to his eleft ; being the fountain of the chiefefl good that ever was beftowed on the fons of men. This is the firft difference, about the ii^ terpretation of thefe words.

2.) The fecond thing controverted, Is the objcB of this (ove, expreffed by x\iit \soxdi world; which our adverfaries would have to fignify all and every man ; we, the eleft of God fcat-tered abroad in the world ; with a taclte oppofition to the nation of the Jews ; who alone, excluding all other nations (fome few profelyies excepted,) before the aftual exhibition of Chrift in the flefh, had all the benefits of the proraifes ap' prooriated to them, Rom. ix. 4. in wiiich privilege now, all

nations

gi2 OhjeBions particularly anfwered,

nations were to have an equal fhare. To confirm the expofi-tion of the word ufed by the univerfalills, nothing of weight, that ever yet I could fee, is brought forth, but only the word itfelf; for neither the love mentioned in the beginning, nor the defign pointed at in the end of the verfe, will pofBbly a-gree with the fenfe which they impofe on that word in the middle. Befides, how weak and infirm an inference from the word world, by reafon of its ambiguous and wonderful various acceptations, is, we have at large declared before.

Three poor fhifts I find in the great champions of this caufe, to prove that the word world d.oi\i not fignity the ele&, Juflly we might have expefted fome reafons to prove, that it iianified or implied all and every man in the world ; which was their own aflertion ; but of this ye have a deep filence ; teing confcious, no doubt, of their difability for any fuch performance. Only (as I faid) three pretended arguments <hey bring to difprove that, which none went about to prove, viz. that by the world is meant the eUB, as fuch ; for though we conceive the perfons here defigned, direftly men in and of the world, to be all and only God's eleft ; yet we do not fay, that they were here fo confidered, but rather under another notion, as men fcattered over all the world, in themfelves fubject to miiery and fin. So that whofoever will oppofeourexpofition of this place, mufleitherfirif prove, that by the world here muil be neceflariiy underftood all and everv man in the world; or fecondly, that it cannot be taken indefinitely for men in the world, which materially are eleft, though not confidered under that formality ; fo that all thofe vain flourifiles which fome men make with thefe words, by puttino- the word ele& into the room of the word world, and then coining abfurd confequences ; are quite befide the bufi-nefs in hand. Yet further we deny, that by a fupply of the word ek8 into the text, any abfurdity or untruth will juftly follow ; yea and that flourifh, which is ufually fo made, is. but a bugbear to frighten weak ones. For fuppofe we fhould read it thus, God Jo loved the tleEl, that he gave his only begot-ttn Sen ; that whofoever helitveth in him Jliould not penjh ; what inconvenience will nov/ follow? Why (fay they,) (i. That fome of the elcB, whovi God fo loved as to fend his Son jor, may perifli. Why I pray ? is it becaufe he fent his Son that they might not perifo ? or what other caufe ? no : but, (2. Btcaufe it is faid, that whofoever of them belitveth on him^ fhould notperifn; which intimates, that jome of them might noJL Hiitvc. Very good ; bui where is any fuch intimation ? God

defigns

ciefigns ihe falvation of all them In exprefs words, fof whom he fends his Son ; and certainly all that (hall be faved, fhall believe. But, (3. It is in the word whofoever ; which is dif-tributive of the world, into thofe that believe^ and thoje that believe not, I anfwer, if this word whofoever be diftributive, then it is reftriftive of the love of God to fome, and not to others; to one part of the diftribution, and not to the other ; and if it do not reftrain the love of God, intending the falvation of fome, then it is not diftributive of the forementioned obje£l of it; and if it do reftrain it, then all are not intended in the love which moved God to give his Son. Moreover, I deny that the word here is diftributive of the obje6^ of God's love; but only declarative of his end and aim in giving Chriff, in the purfuit of that love, to wit, that all believers might be faved ; To that the fenfe is ; God fo loved his eleft throughout the world, that he gave his Son with this intention, that by him believers might be faved.

And this is all that is by any (befides a few worthlefs cavils) obje6ted from this place, to difprove our inierpretation ; which we fhall now confirm, both pofitively and negatively.

(1.) Our firft reafon is taken from what was before proved, concerning the nature of that love which is here faid to have the world tor its objeft ; which cannot be extended to all and every one in the world, as will be confefTed by all. Now fuch is the world here, as is beloved with that love which we have defcribed, and proved to be here intended; even fuch a love as is, [1.] the moft tranfcendent and remarkable; [2] an eternal aft of the will of God : [3.] the caufe of fending Chrift; [4.] of giving all good things in and with him; [5.J an afTured fountain and fpring of falvation, to all beloved with it ; fo that the world beloved with this love, cannot pof-fibly be all and every one in the world.

(2.) The word world in the next verfe, (which carries a-long the fenfe of this, and is a continuation of the fame matter, being a difcovery of the intention of God in giving his Son) muft needs fignify the ele6t; and believers, at leafl only thofe who in the event are laved ; therefore fo aifo in this. It is true, the word world is three times ufed in that verfe, iti a difTonant fenfe; by an inverfion not unufual in Scripture, as was before declared. It is the latter place that this hath reference to, and is of the fam.e fignification with the zvorld in verfe 16, that the zvorld through him vvght be faved; Hi.NtA SOTHE, ihdii\ifioutdhQ faved; it difcovers the aim, purpofe, and intention of God, what it was towards the world

that

that he fo loved, even its falvation ; now if this be underftood of any but believers, God fails of his aim and intention * which as yet we dare not grant.

(3.) It is not unufual with the Scripture, to call God's cho-fen people by the name of the world; as alfo, of all Jlejhy all nations y all families of the earthy and the like general expref-fions; and therefore no wonder if here they are fo called ; the intention of the place being, to exalt and magnify the love of God towards them, which receives no fmall advancement from their being fet forth as a world. So are they termed, where Chrift is faid to be their Saviour, Jfohn iv. 42, which certainly he is, only of them who are laved; A Savi^ our of mvi not faved, is Jlrange. h\{o John ^i. ^\, where he is faid to give himfelf for the life of the world: clearly vtrfe'V^, oi the hme chaptery he giveth life unto the world: which whether it be any but his eleft, let all men judge; for Chrift himfelf affirms that he gives life only to hisfheepy and that thofe to whom he gives life, Ihall never perifhy jfohn x. 27, 28. fo Roth. iv. 13. Abraham^is faid by faith to be the heir of the world; which verfe 11. is called to be the father ofalltliem that believe; and Rom. xi. la. the fall oi the Jews is faid to be the riches of the world; which world coraprileth only believers of all forts in the world; as the apoftle affirrar ed, that the word bare fruit in all the worlds Col. i. 6. This is that world which God reconcileth to himfelfy not imputing their trefpaffes unto themy 2 Cor. v. 19. which is attended with bleffednefs in all them to whom that non-imputation be* longeth. Rom. iv. 8.

And for divers evident reafons is it, that they have thit sppelh.tion. As [i-] to diftinguiih the objeft of tkis love of God, fiom the nature angelical, which utterly perifhed in all the fallen individuals; which the Scripture alfo carefully doth inexprefs terms, Ueby ii. 16. and by calling this love of God PHILANTHROPIA, mankind-lovCy Titus iii. 4. [2.1 To evert and rejeft the boafting of the JfewSy as though all the means of grace, and all the benefits intended, were to them appropriated. [3.] To denote that great dificrence and diifin8ion between ihe old adminiftration of the covenant, when it was tied up to one people, family, and nation ; and the new, when all boundaries being broken M^ the lulnefs uf the Gentiles and the corners of the world were to be made obedient to the Sceptre of Chrilh [4.] To TOanlfell the condition of the eleB themfelves wlio are thus iVivcd for the declaration of the free grace of God toward '"'*^"''* them;

them ; they being divefted of all quallficaucns. but only thofe that befpeak them terrene, earthly, loft, mifcrable, corrupted. Sothat thus much at leafl may cafi'.y be obtained, that from the word itfelf nothing can be oppoied juftiy to our expofition of this place; as hath been already declared, and fliall be further made manifeft.

(4.) If every one in the world be intended, why doth not the Lord, m the purfuit of this love, reveal Jefus Chrift to every one whom he fo loved ? Strange ! that the Lord Ihould fo love men as to give his only begotten Son for them, and yet not once by any means fignify this his love to then,; as to mnumerable he doth not : that he Ibould love them, and yet order things fo in his wife difpenfation, that this love ihould be altogether in vain and fruitlefs ; love ihem and yet determine that they (hall receive no good by his love', tho' his love indeed be a willing of the greatcfl good to them.'

(5.) Unlels ye will grant, [1.] fome to be beloved and hated alfo from eternity ; [2.J the love of God towards innumerable, to be fruitlefs and vain ; [3.] the Son of God to be given to them who never heard a word of him, and have no power granted to believe in him ; [4.] that God is mu-table in his love, or elfe flill loveth thofe that be in hell • [5.] that he doth not give all things 10 them to whoni he gives his Son ; contrary to Rom. viii. 32 ; [6.] that he knows not certainly before hand who fhall believe and be faved : unlefs (I fay) all thefe blafphemies and abfurdities be granted, it cannot be maintained that by the world here is meant all and every one of mankind ; but only men in common fcattered throughout the world, which are the elea.

3. The third difference about thefe words, is concerning the 77iean whereby this love of the Father, whofe objeQ il faid to be the zuorld, is made out unto them : now this is by believing; hina pas ho pisteuon that whofoever he^ heveth, or, ih^i every believer. The intention of thefe words we take to be the defigning or manifefling of the way, whereby the elea of God come to be partakers of the fruits of the love here fet forth, viz. hy faith in Chrift ; God having appointed that, for the only way whereby he will communicate unto us the life that is in his Son. To this iomething was faid before ; having proved that the term whofoever, is not diftributive of the objea of the love ot God ; to which al-fo, we may add ihcfc following reafons, viz.

I. If the objea be here retrained, fo that fome only be-lieveandare faved, of them for whofe fake Chiia is lent;

then

then this ieftri£lion and determination of the fruits of 4his love, dependeth on the will of God, or on the perfons them-felves. Hon the perfons themfelves; then make they them-felves to differ from others, contrary to i Cor. iv. 7, If on the will of God ; then you make the fenfe of the place, as to this particular, to be,— God Jo loved all, as that butfome of thefnJJiould partake oj the fruits of his love. To what end then, I pray, did he love ihofe other fome ? Is not this,— Out with the fword, and run the dragon through with the fpear ?, 2. Seeing thefe words M^z/ whofoever beheveth, do peculiarly point out the aim and intention of God in this bufinefs ; if it do reftrain the obje£l beloved, then the falvaiion of believers is confeffedly the aim of God in this bufmefs, and that diltinguifhed from others. And if fo,^ the general ranfom is an empty found, having no dependance on the purpofe of God; his intention being carried out in the giving of his Son,-only to the Salvation of believers, and that deterrainately : unJefs you v;ill affign unto him, a nefcience of them that fhould believe.

Thefe words then, whofoever believeth, containing a defigna-tion ot the mean whereby the Lord will bring us to a participation of Hie, through his Son whom he gave for us ; and the following words of having life everlajling, making out the whole counfel of God in this matter, fubordinate to his own glory: it followeih that God gave not his Son, [1.] for them who'never do believe; [2.] much lefs for them who never hear of him, and fo invincibly want means of faith ; [3.] for them on whom he hath determined not to beftow effettual grace, that they might believe.

Let now the reader take up the feveral parts of thefe oppo-fite expofitions, weigh all, try all things, elpeciaily that which is chiefly to be confidered, the love of God ; and fo inquire ferioufly, whether it be only a general afiPeftion, and a natural velleity to the good of all, which may ffand with the pe-rilhing of all and every one fo beloved ; or the peculiar tran-fccndent love of the Father to his eleft, as before laid down; and then determine, whether a general ranfom, fruilefsin re-fpe£l of themoft for whom it was paid, or the effe£lual re . demption of the eleft only, have the firmefl and flrongefl foundation in thefe words of our Saviour ; withal remembering, that they are produced as the ftrongefl fupportment of the adverfe caule ; with which, it is mofl apparent, both the caufe of fending Chriff, and the end intended by the Lord in fo doing, as they are here expreffed, are altogether inconfift-ent. CHAP-

CHAP. III.

An unfolding of the remainijig texts of Scripture^ produced for the confrmaiion of thefrji general ohjedion, or argument for univerfal redemption,

NEXT to the place before confidered: that which is urg* ed with moft confidence, and prefTVd with nioft importunity, for the defence of the general ranfom, m theprofecu-tlon of the former argument, is,

^dly, 1 John\u 1, 2. ** If any man fin, we have an ad-*' vocate with the Faiher, Jefus Chrift the righteous; and he *' is the propitiation for our fins, and not for ours only, but ** alfo for the fins of the whole world." Now thefe words, and the deductions from thence, have been fet out in various drefTes ; with great variety of obfervations, to make them appear advantageous to the caufe in hand. The weight of the whole hangs upon this, that the apoflle affirms Chrift to be a propitiation for the fins 0/ tht zohole world; which, fay theyj manifeftly appears to be all and every one in the v/orld ; and that, Firlt, From the words them fives ^ without any wrefling ; for what can he fgnifitd by the whole worlds but all mm in the world? Secondly, From the oppofilion that is made between world and believers ; all believers being comprized in the firft part of the apoflles affertion, that Chrifl is the propitiation for cur fins ; and therefore by the zuorid oppofed unto them, all O' thers areunderflood. If there be any thing of moment further excepted, we (hall meet with itj in our ioliowing opening of the place.

Before I come to the further clearing of the mind of the holy Ghoft in thefe words, I mud tell you ; that I might an-fwer the obje6fion from hence very briefly, and yet fo folid-ly, as quite to cut ofFali the cavilling exceptions of our ad-verfaries, viz. that as by the world in other places, men liv-ing in the \/orld are denoted ; fo by the whole world in this, can nothing be underdood but men living throughout the whole world, in all the parts and regions thereof, (in oppo-fition to the inhabitants of any one nation, place, or country as luch) as the redeemed of Chriil are faid to be. Rev. v. 9, But becaufe they much boaft of this place, I fhall by God's affiftance fo open the fenfe and meaning of it, that it fiiall appear to all, how little reafon they have to place any confidence in ibeir wrelled interpretation thereof.

To £ e

siS OhjcBions pariiculariy anjwtrcd

To make out the fenfe of this place, three things are to be confidered, viz. i. to whom the apoftle writes; 2. what is his purpofc and aim in this particular place; 3. the meaning of thofe two expreffions, (1.) Chriil being di propitiation 2. the whole world; which having done, according to the analogy of faith, and the fcope of this and other parallel places, v;ith reference to the things, and ufe of the words themfelves; we (hall eafily manifeft by undeniable realons, that the text cannot rightly be fo underllood as it is urged and wrefted for univerfal redemption.

1. A. di\{coveiy of tkem to whom the epijllz was peculiarly directed, will give fome light into the meaning of the apoftle. This is one of thofe things which, in the inveftigation of the tight fenfe of any place, is exceeding confiderable; for although this, and all other parts of divine Scripture, were given for the ufe, benefit, and direftion of the whole church; yet that many parts of it were direfted to peculiar churches and particular perfons, and fome diftin6l forts of perfons, and fo immediately aiming at fome things to be taught, reproved, or eilabiiflied, with direft reference to thofe peculiar perfons and churches, needs no labour to prove. Now though we have nothing written, exprefsly nominating them to whom this epiftle was primarily dircfted, to make an af-fertion thereof infallibly true ^wA de Jidc; yet by clear and evident dedaftion, it may be made more than probable, that it was intended 10 \hQ Jews ox believers of the circumcijion. For,

(1.) John was in a peculiar manner, aminifter and an apoftle to the Jercs ; and therefore they were the moft immediate and proper objefts of his care ; James, Cephas^ and John, gave to Paul and Barnabas the right hands ojfellowjkip ; that theyjhould go unto the heathen, and themfelves unto the circum-cifion. Gal. ii. 9. Now as Peter and James, (for it was that James of whom Paul here fpeaks, who wrote the epiftle, the brother of John being flain before) in the profccution of their apolllefliip towards the Jews, wrote epiftles unto them in their difpcrfion, James i. 1. 1 Fet*\. 1, as Paul did to all the chief churches among the Gentiles by him planted; fo it is more than probable, that John v/riting this epiflle, di* xzEitAiX chitfly and in the firjl place unto them, who chiefly and in the firil place were the obje6^s of his care and apoftle-fhip.

(2.) He frequently intimates, that thofe to whom he wrote were of th«m, who heard gf and received the word from the

beginning;

beginning; fo twice together in this chap. v. 7. I write an old commandment which ye hadjrom the beginnings which ye heardJrom the beginning. No'v ihat the pioinulgaiion of the gofpel hid its beginning among the Jcws^ and iis fiift entrance with them, before the cor.vcifiun of any of the Gentiles, which was a myftcry for a feafon; is apparent from the flory of the a6ls of the apollles chap. i. ii. iii. iv. v. vi. xii. To the Jew Jirji and alfo to the Grtek^ was the order divinely appointed, Rom. i. 16.

{3.) The oppofition that the apoflle m^kes between us and the worlds in this very place, is fufficient to nianifefl unto whom he wrote. As a Jew^ he reckoned himfeif with asd a-mongthe believing ^trjyjr, to whom he wrote; ^nd lets liini-felf with them, in oppofition to the refidae of believers in the world ; and this is ufual with this apoftle : wherein, how-lie is to be underftood, he declares in his gofpel, John xi. ^1. 52.

(4.) The frequent mention, and cautions, that he makes and gives, ojfal/e teachers, Jeducers, and antichnjiss (which in thofe firfl days were, il not a'l of them, yet for the greateft part, of the circumcifion, as is manifeft from Scripture and eclefiaftical flory ; of v,'hom the apoflle faid, that they went ©ut from them, chap.W.iQ. and iv. 1.) evidently declares that to them in fpeciai was this epiflle dire£led, who lay more open, and were more obnoxious to the feducements of their countrymen, than others.

Now this being thus cleared; if withal ye will remind what was faid before, concerning the inveterate hatred of that people towards the Gentiles, and the engrafted opinion they liad, concerning their own fole interejl in the redemption pro-cured and purchafed by their MefTiah; it will be no difficult thing for aay, to difcern the aim of the apoftle m this place, in the expreffion fo much fluck at. He (faith he) is the pro-pitiation oj our fins; that is, our fins who are believers of the Jews; and leif by this affertion, they fhould take cccafion to confirm themfelves in their former error; he adds, and not for ours only, but alfo for the fins of the zohole world i or the children of God throughout the world, as John y\. ,51. 52. of what nation, kindred, tongue, or language foever they were. So that we have not here an oppohticn, betv.'ccn the efleftual falvation ot all believers, and the ineffeftual rcdennp-tion of all others; but an extending of the fame Cocc-iuai redemption, which belonged to the Jews behevers, to all other believers, o^i the children of God ihroiJghout the whole world, 2, For

2. For the aim and intention of the apoftle in thefe words, It is to give confolation to believers, againft their fins and failings : if any man fin, we have an advocate with the Father^ Jefus Chriji the righteous ; and he is a propitiation for our fins. The very order and/eries of the words, without further enlargement, proves this to be fo : and that they were believers only to whom he intended this confolation, that they ihould not defpair nor utterly faint under their infirmities, becaufe of a fufficient, yea cfFcftual remedy provided, is no lefs evident ; tor, (i.) They only have an advocate ; it is confelTed, that believers only have an intereft in Chrift's advocation, {2.) Comfort in fuch a cafe, belongs to none but them ; unto others in a flate and condition of aHenation, wrath is to be denounced, John iii. 36. (3.) They are the little children to whom he writes, ver/e 1. whom he defcribes verje 12, 13. to haVQ their Jinsforgiven them/^r his name sJake, and to have known the Father. So that the aim of the apoftle being, to inake out confolaiion to believers in their failings; he can fpeak of qone but them only : and if he fhould extend that whereof he fpeaks, [viz. that Chrifl was a propitiation,) to all and every one; I cannot perceive how this can pofifibly make any thing to the end propofed, or the confolation of believers. Tor what comfort can arife from hence to them, by telling them that Chrift died for innumerable perfons that fhali be damned ? Will that be any refrefhment unto me, which is common unto me with them that perifh eternally ? is not this rather a punice-ftone, than a breaft of confolation ? If you afit, how comfort can be given to aU and every one, unlefs Chrifl died for them ? I fay, if by all and every one, you mean all believers ; Chrift is, as in the text afTerted, a propitiation and an advocate for them all ; if all others, reprobates and unbelievers; we fay, that there is neither in the death of Chrift, nor in the word of God, any (olid fpiritual confolation prepared for them; the children's bread muft not be caft to dogs.

3. The meaning and purport of the word propitiation, which Chrift is faid to be, Jor us, and the whole world ; is /lext to be confidered. The word in the original is hil A^-MOS, twice only ufed in the New Teftament; here, and ikap, iv. io. 'The verb alfo iiilaskomai, is as often ufed, viz. Heh, ii. 17. trvinflated there, (and that properly, iconlidering the conftruciion it is in,) to make reconciliation : ^nd Luke xviii. 13. itis the word of the publican, hilas-rUETi MOI, ^<? merciful to me. There is alfo another word of

the

and Places of Scripture opened, j^j

the fame original, and a likefignification, viz, Hilasterion;' twice alfo uled, Rom. iii. 25. there trandaicd ^ propitiation ; and Heb. ix. 5. where it is ufed for, and alio rendered the mercy-feat; which will give fome light into the nieanino-oF the word. That which Exodus xxv. 17. is called Cappo-reth, homCapkar, properly to cover ; is here, (Heb. ix. j.) called HILASTERION ; that which Chrift is faid to be, Rom. iii. 25. This mercy-feat was a plate of pure gold, two cubits and a halt long, and a cubit a halt broad; like the uppermofl plate or board of a table ; that was laid upon the ark, iha-dowed over with the wings of the cherubim.

Now this word CAPPORETH comes, as wa« faid, from CAPHAR ; whofe firft native and genuine fenfe is 10 cover, (though moft commonly ufed to expiate.) This plate or mercy feat, was fo called, becaufe it was placed upon the ark, and covered it; as the wings of the cherubim hovered over that; the myftical ufe thereof being, to hide (as it were) the law, or rigid tenure of the covenant of works, which was in the ark ; God thereby declaring himfelf to be pacified or reconciled, the caufe of anger and enrairy being hidden. Hence the word cometh to have its fecond acceptation ; even that which is is rendered by the apoftle (Rom. iii. 2^. hilaste-HI ON, placamen, ox placamentum, that whereby God is ap-peafed. This it did plainly fignify ; being (hadowed wiih the wings oi the cherubim, (denoting God's prefence in power and goodnefs,) which were made crouching over it, as the wings of a hen over her chickens. Hence is that exprefiion of David, to truji under the fhadow of God's wings, Pfal. xxxvi. 7. Ivii. 1. Ixi. 4. Ixiii. 7. xci. 4. (and perhaps that allufion of our Saviour, Matt, xxiii. 37.j; intimating the favourable proteftion of God, in mercy ; denoted by the wings of the cherubim covering the propitiatory, embracing that which covered the bill of accufation; which typically was that table or golden plate, or covering before defcribcd'; truly and really Jefus Chrift, as is exprefsiy affirmed, Rom. iii. 25.

Now all this will give us fome light into the meaning of the word ; and fo confequently into the fenfe of this place, with the mind of the holy Ghoft therein; hilasmos and hilasterion, both tranflated di propitiation, v^wh liie verb of the original, (the bottom of them all oeing hilao, not ufed in the New Teftament ; which \n Eujiathius, is irom HiEMAl LAEIN, intently and with care to look upon any thiug, like the oracle on the mercy.feat,} do fignify that which was done

tit OhjeHioiis particularly anfwtrti,

or typically cfFefted by the mercy-feat, viz. to appeafe, pa-city and reconcile God, in refpeft of averfation for fin. Hence that phrafc, Heb. ii. 17. HILASKESTHAI tas HAMARTIAS; TOU LAOU whicli the Latinift renders djtf j)iarc peccata populi, to expiate the fins of the people : (txpi" are, in this bufinefs, is to turn away anger by an atonement; fo the hiitorian, Sokre Regis portenta cekjlia cctde aliqua it* lufiri expicre^ et a femd in capita proctrum dcpellere. Suet, in Keren.); we render it /<? make reconciliation for the Jins of ike people. The v/ord will bear both ; the meaning being, to appeafe or pacify, or faiisfy God for fin, ihat it might not be imputed to them tov/ards whom he was fo appealed; hi-

LASKESTHAI TAS HAMARTIAS TOU LAOU, is aS much as HILASKESTHAI TON THEON PERI TON HAMARTI-ON to pacify God concerning fin. Hence the word re-ceiveth another fignification : that wherein it is ufed by the publican Luke xviii. 13, hilastheti moi, be merciful to me; that is, let me enjoy that mercy from whence flows the pardon of fin; by thy being appeafed towards me, and reconciled unto me. From all which it appeareth, that the meaning cf the word hilasmos or propitiation^ which Chrift is faid to be, is that whereby the law is covered, God appeafe td and reconciled; fin expiated, and the finner pardoned; whence pardon and remiflfion of fin, is fo often placed as the produft and fruit of his blood-fhedding whereby he was a propitiation, Math.yiWi. 28. Eph. i. 7. Col. \. 1/^. Heb. ix. 22. Rom. iii. 25. Rom. v. 9. 1 John i. 7. 1 Pet, i. a. Rev. i. 5.

From that which hath been faid, the fenfe of the place is evident to be, that Chrift hath fo expiated fin and reconciled to God, that the finner \% pardoned and received to mercy for his faiie; and that the law fiiall never be produced, or brought forth for his condemnation. Now whether this can be tolerably applied to the whole world, {taking it for all and every man in the world;) let all the men in the world, that are able, judge. Are the fins of every one expiated ? is God reconciled to every one ? is every finner pardoned, fhall no one have the tranfgreffion of the law charged on him ? why then is not every one favcd ? Doubtlefs all thefe are true of every believer, and of no one clfe in the whole world ; for ihem the apollle affirmed that Chriff is a propitiation ; that he might fhew from whence arifeth and wherein chiefly, if not only, confiRs that advocation for them, which he premifeihas the fountain of their confolation, even in a prefentation of ihz atonement made by his blood. He is alfo a propitiation

bnly through faith, Rom. iii. 25. and furely none have faith, but believers ; and therefore certainly it is they only iliroiisrh-out the world, for whom alone Chrifl; is a propitiaiion. Unto them alone God fays, hileos esomai, / zvill bz propitious, the great word of the new covenant, Hzb. viii. 12. they alone being covenantees.

4. Let usconfidcr, the phrafe holou tou iCosmou, of tht whole world. I fhall not declare how the word world is in the Scripture polysemon, of divers fignifications; partly becaufe I have in fome meafure already performed it; l^artly becaufe it is not in itfelf fo much here infided on, but only with reference to its general adjun6l whoU, the whok ivorld; and therefore we muft ipeak to the whole phrafe tocre-ther. Now, concerning this exprefTion, I fay,

(1.) That whereas, (with that which is equivalent unto if, all the world) it is ufed Teven or eight times in the New Teflament; it cannot be made appear clearly and undeniably, that in any place (fave perhaps one, where it is ufed in re necejfaria) it comprifeth all and every man in the world; fo that unlefs fome circumftance in this place enforce that fenfe (which it doth not) it will be a plain wrefting of the words, to force that interpretation upon them.

Let us then briefly look upon the places ; beginning with the laft, andfo afcending; now that is Rev. iii. 10. 1 zvill hep thee from the hour of temptation, which fiall come e p i TES OIKOUMENES HOLES, Upon the whoU world; (ihe word world \^ other in the original here, than in the place we have before us: there being divers words to exprefs the fame thing, confidered under feveral notions) where ihat it cannot fignify all and every one is evident, becaufe fome are promifed to be preferved from that which is faid to comje Upon it. Faffing the place of which we treat, the nexi is. Col. i. 6. which is come unto you, kathos kai en panti TO KOSMO, as in all the xuorld, where all and every man cannot be underftood, for they had not all then received the gofpel; but only believers are here fignified, living abroad in the world, becaufe the gofpel is faid to bring forth fruit in them to whom it comes, and there is no true gofpel fruit without faith and repentance. Another place is Rom. i. u-your faith is fpoken of en holo tO kosmo, through' eut the whole zuorld; did every one in the world hear, and fpeak of the Roman faith ? You have it alfo, Luke ii. 1. the.re zuent out adecreefrom Cslar Auguflus apogp-APHEStiiai F AS AN T I N OI KO u M £ N E N, that thc ishoU rjorld^fJwuld be

taxed;

Hixed: which yet was but the Roman empire, fhort enough oF comprizing all fingular perfons in the world. It were needlefs to repeat the reft» being of all the fame indefinite importance and fignification.

If then the expreflion itfelf, doth not hold out anj fuch univerfality as is pretended ; unlefs the matter concerning which it is ufed, and the circumftances of the place do require it, (neither of which inforcements have any appearance in this place) there is no colour to faften fuch an acceptation upon it. Rather may we conclude, that all the world and the whole world, being in other p'aces taken indefinitely for men of all forts throughout the world ; the fame words are no otherways here to be underftood; fo that HOLOS HO KOSMOS, is here no more than ecclesia KATHOLIKE; the catholic church.

(2.) The whole world, can fignify no more than, all nations, all the families oj the earth, alljlejh, all men, all the ends of the world. Thefe furely are expreflions equivalent unto, and as comprehenfive oi particulars as//z(? whole world ; but now all thefe expreflions we find frequently to bear out believers only, but as of all forts and throughout the world; and why fhould not this phrafe alfo be affirmed to be, in ihe fame matter, of the fame and no other importance? We may inftance in fomc places, viz. All the ends of the earth havefeenthefalvationofourGod, Pfal. xcviii. 3. All the etids of the worldJliall remember, and turn unto the Lord ; and all ihe kindred of the nations fhall worfhip before thee, Pfal. xxii. 27. All nationsJhallferve him, Phi. Ixxii. 11. which general expreffions do yet denote no more, but only the believers of all the feveral nations of the world ; who alone fee the fal-vaiion of God, remember and turn to him, and ferve him. So Joel ii. 28. I will pour out?ny Spirit upon allfafh, and the words again repeated, on the accomplifliment of the promife, A£ls ii. 17. alfo Luke iii. 6. ufing the fame expreflion, as part of a fermon of John Baptift ; All fefJi fiall fee the falvation of God. What a conqueff (hould we have had proclaimed, if it had been any where affirmed,—that Chnft died for allfefh, all nations, all kindreds, 8cc. ? which yet are but liveries of believers ; though garments as wide and large as this expreffion, the whole world. Believers are cabled all nations, Ifa. ii. 2. and Ixvi. 18. yea all men, Titus ii. 11. for to them alone, the ialvation-bringing-grace ol God is ma-nifeft. If they then, the children of God, be, as is apparent, in the Scripture phrafe, all fefli^ all nations, all ktn*

dreds,

dcnd Places of Scri^iurt optikd taj

dreds, all the ends of the world, all the aids of the earth, all me7i ; why not alfo, thie whole world ?

(3.) The whole, world, doth (oraetimes fignify the wor/e part of the world; and why may it not, hy a hke fynccdoche, iignify the hetter pan thereoF? Rev. xii. 9. The devil and Satan which deceiveth the whole world, was cajt out; that is, the wicked and reprobate in the world ; others rejoicinjr in his overthrov/, verfe 10. Alio 1 John v. 19. ho KOSMOs HO LOS, the whole worldlieth in wickedncjs ; where the whole world, IS oppofed to them which are of God, in the beginning of the verie. The contrary fenfe you have, Col. i. 6.

This then being fpoken, to clear.the fignification of the ex-prefTion here infiited on, will make it evident that there is nothing at all in the words iheinfclves, that lliould ei.f.rce any to conceive that all and every man in the world are denoted hy them ; but rather believers, even all that did or fliould believe, throughout the whole world, in oppofuion only to believers of the Jewifli nation. Which that it is the meaning of the place, befides what hath been clearly demon-flraied, I prove by thefe reafons, viz.

[l.] This place treateth not of the ranfom of Chrifl, in re-fpefcl of impdration, but o'i application : for it adirms Chriu to be that by his death, which he is only by faiili ; as was ma-nifefled fiom Romans iii. 25. Alfo from application only, arifeth coniolation. Now never any faid, that the application of the death of Chrifl was univerfal; therefore this place cannot have regard to al! and every one.

[2.] Chrift is here faid to be a propitiation, only for fuch as are intended in the p'ace; which is apparent ; but now believers only are intended^ for \'i is to give them confolati-on in their failings ; in which cafe, coii-folalion be'.ongeth to them alone. Therefore it is believers only, though ot all forts, times, places and conditions, lor whom ChnU is faid to be a propitiation.

[3.] This kind of phraie and expre(r:on in other places cannot pofhbly be tortured to fuch an extenhon, as to ccrfi-prebend all and every one ; as was apparent Iroin the places before ailedged. To which add, Matth. iii. 5. then went

0Ut te hufi PASA HE JOUDAIA, KAl PASA HE PERICHO-

ROs TOuJoRDANOU all Judca and all the region round about Jordan: among whom, notwithftanding, the Fharifces rejected his baptilrn. Whv then fnouid it be fo uriJerflood here; efpecidliy all circumRances, (a^ hdth been Ihewjd,) being contrarv to luch an inteipretaiioii r

F f [4] Ths

[4.] The moft clear parallel places in the Scripture, are oppofite to fuch a fenfe as is impofed ; fee Col. i. 6. John xi. 51. 52.

[5.] 11 the words are to be underflood, to fignify all and every one in the world ; then is the whole affei tion ufelefs, as to the chief end intended, viz. to adminifter confolation to believers. For what confolation can arife from hence unto any believer, that Chrift was a propitiation for them that perifh ? Yea to fay that he was a fufficient propitiatioti for them, though not efFeftual, will yield them no more comlort, than it would have done Jacob and his fons, to have heard from Jofephy that he had corn enough fufficient to fuftain them, but that he would do fo, was altogether uncertam ; for had he told them, he would fuftain them fufficiently, tho* not efFe6lually ; they might have flarved, notwithftanding his courtefy. The whole world ih^n in this place, is the whole people of God (oppofed to the Jewifh nation) fcatiered a-broad throughout the whoU worlds of what nation, kindred, tongue or family foever ; who are fome of all forts, not all of every fort ; fo that this place makes nothing for general rC' demption.

Some few objeftions there are, which are ufually laid a-gainft our interpretation of this pafTage of the apoftle ; but they are all prevented or removed in the explication itfelf; fo that it Ihdll fuffice us to name one or two of them, viz.

ObjeB. 1. It is the intention of the apoftle to comfort all, in their fears and doubts ; but every one in the world may be in fears and doubts : therefore he propofeth this, that they all may be comforted.

Anf. The a//that may be in fears and doubts, in the bufi-nefs of confolation, muft of neceflity be reftrained to believers ; as was before declared.

ObjeSi. 2. All believers are comprehended in the firft hr2inch, for our fins ; and therefore in the increafe and ex-tenfionof the affertion, by didding Jbr the Jins of the zuhole world, all others are intended.

Anfzu. 1. In the firft part,^ the believing Jews alone are intended ; of whom John was one ; and the addition is not an extending of the propitiation of Chrift, to others than believers, but only to other believers. 2. If it might be granted, ihat in the firft branch all believers then living were comprehended, who might prefently be made partakers of this comfort by truth ; yet the increafe or accelTion muft be by analogy, only thofe who were to be in after ages, and in remoter

places

places than the name of Chrift had then reached unto ; even all thofe who, according to the prayer of our Saviour, John xvii. 20. fliould believe on his name, to the end of the wurld. And thus the two main places produced lor the confirmaiion of the firft argument, are vindicated from the laife glolles and violent wrellings of our adverfaries ; the reft will be eafily cleared.

3^/y. The next place urged in the argument is John vi. 51. where our Saviour affirms, that he will give his JUJh for the Ifeojthc world. This giving ot himfelf, was the fan6tilying and offering up himfelf an acceptable oblation, for the fins of them for whom he lufFered ; his intention being ihai they, for whom in dying he fo offered himfelf, might have life e-ternal thereby : which becaufe it was not for the Jews only, but alfo for all the t\tQi of God every where; he calleth them the world. That the world here cannot fignify all and every one that ever were or fhould be, is as manifefl as if it were written with the beams of the fun, and that becaufe it is made the objeft of Chrift's intendments, to purchafe for them and to beftow upon them life and falvation. Now I afk whether any man not bereaved ot all fpiritual and natural fenfe, can imagine, that Chrifl in his oblation intended to purchafe lifeand falvation, for all ihem whom he knew to be damned many ages before; the irreverfible decree of wrath being gone forth againft them ? Or who dares once affirm, that Chrift gave himfelf for the life ot them who, notwithftanding that, by his difappointment, do come fhort of it to eternity ? So that if we had no other place, to manifeft that the word world ^o\\i not always fignify all^ but only fome of ail forts, as the eleft of God are, but this one produced by our adverfaries to the contrary ; I hope with all equitable readers, our defence would receive no prejudice.

^thly. Divers other places I find produced by T. M. chap, xiv. 0/ the univerfality of Jree grace ; to the pretended end in hand ; which, with that whole chapter, fhall be briefly con-fidered. And,

1. The firft infifted on by him, is 2 Cor. v. 19. " God " was in Chrift reconciling the world unto himfelf, not im-" puting their trefpafTes unto them."

An/. (1.) Really, hemuft have no finall confidence of his own ftrength, and his readers weaknefs, who from this place Ihall undertake to conclude the univerfality of redemption . and that the worlddo(h here fignify all and every one the.ein They who arc called the world, verfe 19, are termed us'

verfe'

ft88 OhjeBions pdtticularly anfmrtd

verfe t8. \it.hatk reconciled v^ to himfelf by Chrijl; ^% alfo verfe 21. where they are turther defcribed, by Chrift's being nade Jin for ihem, and their being made the rightdoufmfs oj God in him. Are thefe things true ot all in the world ? If this text may receive any light, from what is antecedent ard con-lequentunto it; if the word, any interpretation from thofc expreffions which are direftly expofitory of it; by the "WOTld. here, can be meant none but eleft believers.

(2.) Qod's Teconciling the world unto himjelf, is defcribed evidently eitber to confiftin, or heceflarily to infer, a non-imputation cj fin to them, or to that world; which is further interpreted to be an imputation of the righteculnefsof Chrift, verfe 21. ' Now in thefe two things confifteth the bleffednefs of julfification in Chrift, Rom. iv. 6, 7. Therefore this '\A-\o\e worlds which God in Chrift reconcileth to himfelf, is ■ a blefted juftified worM ; not all and every one of the fons of men that ever were, are, or fliall be in the world; the greateft jpart of whom lie in evil.

(3.) This, God in Chrift reconciling^ holdeth out an a6lual work of reconciliation ; now this muft be either an abfolute reconciliation, or a conditionate. If abfolute, why are not all aHually and abfolutely reconciled, pardoned, juftified ? J^ conditionate ; then, 1.] ho\y can a conditionate reconciHa' iion, be reconciled with that which is aBual ? 2.] Why is no condition here mentioned ? 3.] What is that condition ? Is it faith and believing ? Then the fenfe of the words muft be, either, [1.] God was in Chrift, reconciling a believing world unro himfelf; of which there is no need, for believers are reconciled : or [2.] God was in Chrift, reconciling an unbelieving world unto himfelf, upon condition that it do be'iieve ; that is, upon condition that it be not unbelieving ; that i?, that it be reconciled ; is this the mind of the Holv Spirit? ; ' •

(4.) If this reconciliation of the world confift (as it doth) in a not-imputation of ftn; then this is either of all their fms, or only of fome fins; if of fome only, then Chrift faves only from fome fins; if of all, then of unbelief alfo, or it is no fin ; then all the men in the world muft needs be faved, as whofe unbelict is pardoned. The world here then, is only the world of bleffed pardoned believers, who are made the jirhteoufncfs of God in Chrift.

That which T. M. bringeth to inforce tlie oppofite fignifica-

ticn of the word, is in many words very little. Much time hp

Jf end:, with many uncouth expreflipps, to prove a two-fold

reconciliation intimated in the text ; the firft cf God to us by Chrift, the other o\ us to God by the Spirit ; ^vhich we alfo grant; though we do not divide them, but make them feveral parts of the lame reconciliation, ihe former bi^in^ tl^g rule of the latter. For to whomioevcr God is reconciled in and hv Chrift, they ftiall certainly, every one of them, be reconciled to God by the Spirit : God's reconciliation to tiiem, con-filling in a not-imputatior, ct their fins ; their reconciliation nnto iiim, in an acceptance of that non-imputation in Jefus Chn^- And as the former is the rule of, io it is the chief rootive unto, the latter ; being the iubj?61 or matter of the raefTacre in the gofpel, whereby it is cfFe6fed. So the aiTerti-on of this two-fold reconciliation, or rather (wo branches of the fame compieat work of reconciliation, eilablifheth our per-fuafion, that the world can betaken only for the eleft therein.

But he brings farther light from the context, to ifrengthen his interpretation. For (faith he) thofe of the world here, are called ;^^?7, verfe 11. me", that muft appear before the judgment-feat of Chrift, verfe 10. that were dead ver. 14. that ought to live unto Chrift, ver. 15. therefore all men. Anfw, Now ho7nini homo quid interejl ? Hov,? eafy is it for fome men to prove what they pleafe ? Only let me tell you, one thing moreis to be clone, that the caufe may be yours ; viz. a proving that the ele£t of God are not men, that they may not appear before the judgment-feat of Chrift, that they were not dead, that they ought not to live to Chrift; this do, or you lofe the reward.

But he adds, of thefe fovic are reconciled to God, verfe 18. Anfw. Moft talfe, that there is any limitation or reftri6tion of reconciliition, to fome of thofe concerning whom the apoftle treats; it is rnther evidently extended to all of them. But^ fays he, [omr. are not reconciled, verfe 11. Anfw. Not a word of any fuch thing in the text ; nor can the lea ft colour be poiTiWy wrefted thence, for any fuch affertion. Many corrupt ihe word of God.

2. Afecond place heurgeth, is John i. 9. *' Thatv/as th.e " true light which lighterh every man that cometh into the '* world." This tuorid (faith he) is the world of m.ankind, verfe 4. made by Chrift, verfe 3. which was his own, bv creation, mercy and purchafe ; yet received him not, verfe 3, ID, 11 ; therefore it is maniVeft, that there is life, and that Chrift died for all.

Anjw. That by-^che world here is meant, not rnen in the world, all, or fome, but the habitable part of the earth ; is

more

more apparenr, than can well admit of proof or illuftration. The phraie of coming into the world, cannot poflioly be o-therwife apprehended ; it is as much as born, and coming to breathe the common air. Now, among the expofitions of this place, that feems mod confonant and agreeable to the dif-courle of the apoPJe, with other expreflions here ufed, which refers the word erchomenon, C(;;«zV7^, unto PHos, light; and, not to ANTHROPON, man, with which it is vulgarly efteemed to agree ; fo that the words ftiouldbe rendered, that was the true light which, coming into the world, lighteth every man. Thus John iii. i(^. light is come into the world ; and John xii. 46. lam come a light into the world; parallel expreihons unto this. So that from the word world, nothing can hence be extorted, for the univerfality of grace or ranlom. The whole weight then muft lye on the words, tvery man; which yet J". iVf. doth not at ail infift upon : and if any other fliould, the word holdmg out aftual illumination, can be extended, in its fubjeft, to no more than indeed are illuminated.

Chrift then, coming into the world, is faid to enlighten e-very man ; partly, becaule every one that hath any light, hath it from him ; partly, becaufe he is the only true light 3iid fountain ol illumination, fo that he doth enlighten e-very one that is enlightened ; which is all the text avers, and is by none denied. But whether all and every one in the world, before and after his incarnation, were, are, and fhall be aftually enlightened with the knowledge of Chrill, by his coming into the world ; let Scripture, experience, reafon, and fenfe determine. And this in brief may fuffice to mani-fefl the weaknefs of the argument for univerfal redemption, from this place ; waving for the prefent, not denying or op-pofing another interpretation of the words; rendering the cn-liohtning here mentioned, to be that of reafon and underfland-ing communicated to all; Chrift: being propofed, as in his fiivine nature, the light of all, even the eternal wifdom of his Father.

3. A third place is John i. 29. Behold the Lamb of God which takzth away the fins of the world: and this (faith he} is fpoken of the world in general.

Anfw. (1.) If it fhould be fpoken of the world in general; yet nothing could thence be inferred, to an univerfality ol individuals. (2.) That Chrift is he, ho airon, uhichtak-eth away, (beareth, purgeth, pardoneth (as the word is ufed, g Sam. xxiv. lO.J taketh away by juftificaiion that it Ihould

not

not condemn, by fanfllfication ihat it fhould not reign, by glorification that it fhould not be,) ten hamartian, the fin (gieat fin, original finj tou KosmOU of the world, fcom' mon to all,) is mofl ceytdin ; but that he t..keth it away from, beareth it for, paidoneth it unto, purgeth it out of all and every man in ihe world ; is not in the leafl manner intimated in the text, and is in iifelf exceeding falfe.

4. John iii. 17. is by him in the next place urged ; God fent not his Son into the world to condemn the worlds hut that the world through him nnoht be javed.

Anfw. (1.) A notable an tan aklasis, or eminent inverfion of the word worlds in this place ; was before obferved ; like that of chap, i. 10. he zvas in the world, ar on the earth, a part of it ; and the world was made by him, the whole world, with all things therein contained ; and the world knew him not, or the moff of men living in the world. So here, by the world, in the firfl: claufe, that part of the world wherein our Saviour converfed, hath the name of the whole afTigned unto it; in the fecond, you may take it for all and every one in the world, if you pleafe (though from the text it cannot be enforced ;) for the prime end of our Saviour's coming, was not to condemn any, but to fave his own, much lefs to condemn all and every one in the world, out of which he was to fave his eleft: in the third claufe, they only are defigned, whom God fent his Son on purpofe to fave * as the words evidently hold out. The faving then of them who are called the world, was the very purpofe arid defign of God's fending his fon. Now that thefe are not all men, but only believers of Jews and Gentiles throughout the world, is evident; [1.] Becaufe all are not faved ; and the Lord hath faid he will do all his pleafure, and his purpofe (hall fland. [2.] Becaufe the mofl of men were a: the inflant actually damned : did he fend his Son that thev might be faved ? [3.J Becaufe Chrifl was appointed for the .-^11 of fome, Luke ii. 34. and therefore not that ail and every one might be faved. [4.] The end of Chrift's aaual exhibition and fending in the flefh, is not oppofite to any of God's eternal decrees ; which were eternally fixed, concerning the condemnation of fome for their fins ; did he fend his Son to fave fuch ? doth he aft contrary to his own purpofes, or fail in his undertakings ? The faved world, is the people of God fcattered a-broad throughout the world.

S- John IV. 42. and 1 John iv. 14. with John vi. ri. (which v\ras before confidered) are alfo produced by T, M.

in all which places Chrlft is called the Saviour of the world.

Anjzu, ChriR is Uxd to he the Saviour ol ihe world ; either firlt, becaufe there is no other Saviour for any in the world, and becaufe he faves all that are faved, even the people of God fnot the Jtws onlyj all over the world : or fecondiy, becaufe he doth a^iually fave all the world, and every one in it. If in this latter way, vici/h Mr. More ; it in the former, MENOMEN HOSPER EMEM we aie ftill where we were.

The urging of John xii. 46. / a?n come a light inid the worlds in this bujinefs, deferves to be noted, but not anuver-ed. The following places, John iii. 16, 17. 1 John ii. I. 2. have been already confidered. Some other texrs are produced ; but fo exceedingly wrefted, (tiangely perveiied^ and fo extremely ufelefs to the bufinefs in hand, that I dare not oake fo hold with the reader's patience, as once to give him a repetition ot them.

And this is our defence and anfwer, to the firrt principal argument of our oppofers; with our explicauon of al) thofe texts of Scripture, which they have wreded to fupport it; the bottom of their ftrength being but the ambiguity ak one word. L^t the chriilian reader try all things, and hold fafi that which is good.

CHAP. IV.

Anfwer to theftcond general ohjeBion^ or argument for the urd-verfality of redemption.

THE fecond argument, wherev/ith our adverfaries make no lefs tlouriih than with the former, is raifed from thofe places of Scripture, where there is mention made of all 7nen and every man, in the bufinefs of redemption. With thofe bare an^ naked words, attended with fwelling vain ex-preffions of their own ; they commonly rather proclaim a viftorv, than fludy how to prevail. Their argument needs not 10 be drawn to any head or form, feeing they pretend to plead Irom exprefs words of Scripture , wherefore we ihall only confider the feveral places by them in this kind ufually produced ; with fuch enforcements of their fenfe from them, as by the ableft of that pcrfuafion have been uied. The chief places infilled on are, 1 Tim. ii. 4, 6. 2. Pet. iii. 9. Heb. ii. q. 2 Cor. V. 14, 15. 1 Cor. xv. 22. Rom. v. 18.

For

Fnr \\ic ule ii^d figntfica'ioii of the word aii in Scripurc . n-^ r.;uch hath been id'id aiieiHy by many, tb.*' it were neeci) ?(•; "' ^;c lo'infilfc upon it ; (jiiicihing ally to ihis purpcf.*, :, si; brenfpo ken before i and that abi\-ich:idy {ulHcien? f^ inan!t\?Q, that m ltrtn;^th of urpiimcnx c^Jii be w'jkcn iron] -h^' Willi nidi. \Vh*iQ^oi-c 1 {hill fcpp'y myi'^lf onfy jo < aiiiMauon of the paiticul^^r pl2CCi uryeJ ; and the ol.'ic iron-. t!jem raiidd.

i. The fird and Ciiict nit? i:^, » Ti'im. ji. ^, 6. Cc^u r^'i' have all men to be faved^ and to co-nr unto the hno!i>l?fi^e of liif. truth ; Chrijl fyaoe himfdj a ranfom jot all, to he t'^jlijkd in avr time i hence thsy dra^v this ar!>umenf, (Rem aCia jynod} VIZ. 1} Oad will hav2 ai! nien to be iaved, thf^n Chrsit ditii iL;« all ; bat God wiii have all men lo be iaved, and c:>me lo the knowledge of the triuh ; thirehrfe ChriH died icr aii men.

Anfw, ift. Thp v^ho'e llrpntTfh of this arf-umen^ lies m the ambiguity of the word all ; vvldch bein;? of various fignt-'icanons, and to b'f interpreted fuitably to the i-R'^ircr in hand, r-iij the thingn and nerions '.viiereot ic is fpoken ; the whole, iTsay be f^ranicd, or Cevera! piopofiiions denied, accL'rdjng a.'j t'if* acceptation of the wcrd is enforced on us. That all cr oilmen, do not alu'ays comprehend a! and ^very man thai wee preorihsll be, m^y be made apparent by near five hundred inflsnces from the Scripture. Taking then ^//and all men, dijlributively ffjr iome of a'l forts ; we grant the whole ; tdk-i;»fT tl em cc'Uclzvely for all of al! (ortg, wtr demy {heminor, viz, that God will b?>ve them a'l to be favcd. To make our densjl of this appear to bean evident f-ath, arid a^'reeahle to >.')e mind of the huly Gholt in <his place; tvvoihiiigs iniiil h'c conOirr-ed, xnz what is-ihiu a'jV/of God here ^ieniif>nec', vi'i^-ch/ he wilieih all to be faved ; and v/iio are the all, oc v.-ho ;i the apoilie is in this place treatir.ff.

1. The mfl cii God is ufualiy diftin^f^uiOit'd into his willir,. fending and his zuzii commandir^g : ox rdther ti)st word is u!4i in reference iinio God, in ihi.<> two ff>]d no ion, tiz. for bis pu'pofe, what lie will do; and h>r his approbation of what we do, with liis comiDand thereof. Let iinw our oppofers take their option, in svhefher fu^n ficdiion ih.e wdl ul G .•:! :'h-h' be here nudeiifooJ, or hovv {iv:^ vviiledi the falvaion oj

-'■(,)i?.h-. ^.h^

words is tills: Gad commandeth all men to ufe the means whereby they may obtnin the cnd^ or falvition, the perfoini-ar;ce whereof is acccpre-bic to God, in any or all; and fo it is the fame widi ihat o\ the apoill's in snoiber piacei God cojii-manddh all mtn tvcry zchcre to itpent, N^nv if this be ths vvav whereby God wi!!:'ih the (alvanon of all, here nrjiuion. ed ; then certainiv (hole all can pofiTibly be no more, than to whom he gran^eih and revealeih the ii;eans of grace ; which are indeed a great many, but yet not the one hundredth parr. cf ihe cofterhy of Aiam,- Befides, taking God'^ icilling the f^^ivdiion ot infH in this Cenie, ive deny ihcjtqael of the firit propofition, viz tbat Chrilldied lor as njany, as God ibus wilieth Ihoiild be tived. The f.vundation ol God's coniraand unto men, to ufe the means gx^mcA iheni, is not C brill's dying for thera in pariicular : but the connexion which himfelf by his decree hath fixed between ihefe two things, laith and fdivation; the death of Cliriit being abundantly fufficient, Icr the holding oat oi tiiat connexion, unio a!i; there being e-nough in it, to hwc all bciievers.

(2.) il the will of God, betaken for his efFicacious will ; the will of his purpofe and good pleafure ; (as truly to me it (eems exceedingly evident, that this is here intended ; be-caufe the will ot God is made the ground and bottom ot our fuppiications; a3 if in theft: our prayers, we fhould fay only, Tny Will be done, which is to have them all to be faved ; now we have a promife to receive of God, whatfocver we ail: according to his will, 1 John iii. 22 and v. 14. and therefore this will of God, which is here propofed as the ground of our prayeis, muit needs be his effeftual or rather efficacious will, which isa!v.M)s accompliihed ;) ii it be (I fav) thus taker:, then certainly it muff be lululled, and all thofe faved, whom he would have h'^ed ; for whaifoever God can do, and will do, thai fhall certainly come to pafs and be etre6led. That God can fave all, (nut confidering his decree,) none doubts ; and that he will favc ail is liere affiiraed ; therefore it thefe all here, be all znd every one, all and every one fhall cer'ajniy be hjved: for xvhohath refijlidhis will? f^om. ix. 19. Hckcuk done whatjoevcr lit pUaf.d, Vu\. ex v. 3. He dcilz according to his z'Jill, in tke army cf kto.vcn, and among the inhabitant? cj the eartn, D.iT),'iv 35. if ^//then here, be to be tinderTfood oi all men univcrt&ily, one of ihele two things mufl of necef-iity follow; either (hat God faileth of his purpofe and inten» tion, or elCe ihat all men univerfally fliail be (hvcd ; which puir, us upon the ftcond ihir.ir, confidsrsble in the word:.

'2. Vv'ho are meant by all men, in this place. By all 7ne??, the apoiiie here miendeth all forts cA iDcn indefinitely, living under the golpcl, or in ihefe latter times under the enlarged iiifpeiiration ot the m-^ans of grace. That men ct ;he!e times only, are inierxlerj, is the acknowledgment of Arndmus iiin.fcU, trc^aiing with i^crizwj about'his place. The (c<;pe ui the cJpoJlle, treating ol ihe amphtude, enlarafment and extent or grace, in the outward adminiliratioii ihereoT under (he g'lfpel; will not (uller it to be denied. This he lays down as a lounda(ion of c\y praying for all; becaufe the means oJ p^race, znd the habitaiion ol the church, are 5iow fjo longer confined «o ihe nariow bounds ol one nation : hut proiiiif-cuouily and indciiniiely extended unto all people, ton/iurr,, and languages ; and to ail lorts cf men amonj:',!} ^hem, high and !oiv, t\c\\ and poor, one v.'i!h another. W.' {&y then that by the words, a(l men, arc be^e inioncied, on'y fonie of 2I) ioits oF men, luit^bfe to the purpofe oi the .ipoille, which was to ftieiv that all external d;{Fsrence between liie foes oi men is new c:.'ken aivay : which, ex abundanti, v;3 further cor.firrn by thefe following reafons, viz

(i.j The word ali^ being in the Soipiuic in:;lt ccm^-Ti^.^nh/ uftd in this fenfe, (that is lor many of all foj;t^ arrd there being nothirjg in the lubjefct nutter of which it is here afh.med, that Ihouid in the leait meafure impel to another acceptation of the word, efpecially for an univerfal colleftion ot every }nG:vida-<jl; we hold it (die, to cleave to the moit ufuil fen(e and meaning of ir. Thus our Saviour is f^id to cure all dif' eafes; and the Phaiilees to tiihe pan lackano^j, cviry herb, Luke xi. /j2,

(2 ) Paul bitriicU plainly leadeth v.% to this in-erpretstion of It ; for aitej- \m hath enj'oined us to pray for a!l, becaufs tbe Lord will have all to be faved ; he exprefsly iniimare-:, that by all men he undordandeth men of all forts, rank-:, conditions and orders ; by diilrtbuting thofe all ifsto leverdi kinds, exprefsly mentioning fome til them, ^%!;inos and aliin mdkority No: unhke tliat eyprefTiou we have, Jet. xxix. :•, 2. J^*tbu(:\idt\utzdiX carried away all the people captive to Bdi\-lon ; Jecomak the /u?:g, and the (juetn, and tkz eunuchs^ the pririCfS of judah, and Jerufalcm, and the carpenters end the, fmiths : w{:ere all ike p^fJ/>/<'is interp^pied lo, be- lome ol ?11 forts; by a diilributjon of (hem into the fevera! or'ir-r5, cai-es and coi^.diiicns wl-ereof tlicy vtic. Nj otliciwife do h the aooflle interp'.ct the (dl men by him mer^tioned ; in f,iv. ing us the names 01 )}n:e of thole o deis and ccnditioDs

v> hcin

yj ) GvJd vvDuid have no more lu be laved, ihan he vvoul'l

-J Chjtd.lons puTliculuriy an/wend,

'u\o:ii\yi\rAevA^xhx pray /or aU msn^ {{^.'v^\ he) that is all r)i(s ot rt)en, as inagiiirates, all that are in authority; the 'tne bring now corne, wherein, wsihcut fuch d!i'tir;Ltions as formerly have been cbferved, the Lord v/ill iave (ocae o\ all i:rts apH nations.

(:^.) We are bound to pray for ail, vvbora God vvou'tj }>.3ve to be iaveJ ; n< w we oui^Jit not to pray for ali an'l evc-lyorje, as knowing that furne art! ifpnbaie?, apvi (in unio oenh ; concerning ivho.i^, we have eu exprels cautian not to pffV for liiern.

([.) Ail ihall be faveo, whom Go^ \vill have to b^ r-ivcd ; ♦liU we dare not denv, /or who liaik rt/ifi'd his vjiU? Seeit'ig ilien i? \i r.ioii ceJiaui ilict a!i ihail not be Uwid^^ (for roniti iliall fland on the leh hand) itcaonoc be, Oiat ther uiiivtildliiy

q\ mcxx fh'.>u!d be iuunaed in this piace

{ ' ~ -

l-bave come lo lUe kjvjwiedgeoi the irutb ; theie two things areofequ.il latiiude, and conjoined in the text : but it is not the will of the Loid, ihatai! and every one in all agrs, Ibould cotnc to the knc'.vi;cif?'i of «be truth. Or old, HeJJuwtd his tuord unto Jjcob, his Jlatius and ins judgments unto ifrael ; He hath not dtall f> u-ilk any nation ; and, as J or his judg-?nin/.s, they havs not known themy PiaL cxUii. 19, 20. if lie would h3Ve them c//cotw.i to the knowledge of the truth; why did he fliew bis wotd to fome, and not to others, wiiti. oui which they could not attain thereunto ? He fujfered aU TJ^s^.iuijs in fontic: tigzi t-j walk in tkdr own Zi^czyj, Atls xiv. 16 and winked at tkft iitiv.s cf Liiis ignorance, ABs xvii. 30, biding the invitery ot faivaiion froru thole tormer ages, CoL 1. l:6. And be coniinu?:s the fame dirpeniaiion, even uatil t'lisday, in r^fpeft of fome; and' that becaule, /b itfetrntd f^ood inh\i light, Matih. xi. 2^-, 26. It is ibta evident «h:t God dofli not wsil, that all and every one in the world, Ci ull anes and tircef, Jlua'd come, to the knowIied;?e ot the truth; bu". only ail lorts o[ men withou: cnretcnce : ana tbncfoifc ihe^ only are be«e intendtid.

Thfcfe, and the I'ke reafoDS, v/hich compel us 0 under-ilijnd by ell rt.tn verle 4. whom God wouiii have to be faved, men oj ail forts ; doaiio prevail, lor ihejame acceptation of I ho word all, ver fe G. where Chfill is (aid 10 give himjelf a ranjamjor all. Wbertunto you may &lfo add all thoic rea-);)iid whc-reby we before decJurtd, thst it is oi abfolue Vii:.CftU !iii'and jali equity, that ali they tor whom a ranfom was pair!, fliould hdveapait audpurtioa in that raaloiD; and, if • that

ar,d Places cf Scripture opened, to.-^

that l>e accepted as fulTicient, be fet at lilu-rty : p:ying and accepiin^; of a ranfom, intimate a coinmirauon, and reiling free of all ihem for v/hoin the ranfon: is paid and accfpitxl. By (2//then, can none be underflood biu ilie redeemed, t*',e ranfom.'d ones of J<^fus Chrift ; fuch as, ^q,t him and hy virtue of ihe ps ice oi his blood, are virwiicaJc'd'into tliC glorious liberty ot the children of God : which as fomc of ad foris ate exprefsly faid to be, Rev. v. 9 (ivhich place is inverpie-tative oi th'.^) fo, th^t afl in the v;o»id aniveifaliy arc 1>, is conlefledly talfe.

tdly. Having thii'' rnade«evident the riie.tning i)f the word<, cur andver toihc objecfion (whofe llrenr^th is a rncer fall jcy Jiom ihe arr-bisaous itnfc oi ihe vford aVj is ^aiv and facile. Fur il by aihii.'n, yo\i nieaa the all in' the lex-', ihat is, all forts ot men ; we grant the whole, o/z. that Chiu^ died lor ail; but if by all nun, vou mean ail uiMverfdll'/, wz abfolute-ly deny the minor or aifumption ; having fufBcieruiy proved that there is uofach all in the text.

The enJorcing of an obje8:ion ftotTi fiiis place,—-T. M. in bis univer/ality of grace, rn^kes th-j fuhjecl of one whole chapier. It is alio one of the two place?, vviiich he Ktys ^or the bfjttorij snd ioundation cf the who-e h\ji\\r\\nT; and whereunto, at a dead !ilt» he always rciiires. Wherefore I thought to have confidered thatchr^pter ot his, st large : bu? upon iecond confideratioDS, have laid ixvA^ that lefoiutiarj ; and that for three reaforiF, viz.

1. Bfcaiife i defired not aHu??! agcre. ; to Cio that v/uicli hath ai^sady been done : efpecialjy tiie thin,tT i^feif beitu' iuch, as fcarce deferveih to me n;eddled Vv'ith at all. "Now much about the rime tb;it I was pioceediiig in this particul^^ the'leari.ed work of Mr. Ruther/ord, about the death oi' Chiiu and the drav^ing of fitineis thercbvs caiue to my hap.sl; whereifs he ha;b fully aniv.reied thai ch^pcer ol: Mj. M. V,a book, vv'hittier I remit the reader.

1:. I hr.d that he hath not once attempted to iredJie 'with any of thofe reafons and arnuments, v;hereby we coniircu ouTEr^fwer 10 the objrUion ironi the place ; and prove uii-deni.ibly, that by <2//;;]•:;?, is meant only inen cf rJl for.'s,

3. Betaide, fttun^^ alide thcde bare n-h.'d aiTeriions ol ):.■£ own, whereby he feeks 10 ilrrngthen hij arfvuinent Irorji ^a jtnerptciation of this place ; tlse refiduc \viieu;vi?h he j\.m^ rulieih, is a ^001 Jizilacy running thrcu;'!* ihe wIi.jIc ; il:-^ llrength otail his ar|]uracnts con(iUing in this—th.u by all we are t9 pray Icr, a^e not txicant opJy all xvho dre [a< p^^

fent) believers ; which as no man in his right wits will affirm ; io he that will ronciud!? from thence, ihat becauTe ihey are not only a!) prclent believers, therelore they aie ail the in-j^ividua's of mankind, is not to be efleemed very fober.— Proceed we then to the next place urged for the general ran-fom, from th^ word /i//; which is,

li i! p4-t. iri. 9. The Lord is long fuffcring to us ward^ not wiilhg that anyfnoald per'^Jli, but that all Jhould come to repentanct!. The wii! ol Gud (lay fom^j lor the ialvadon of {lUy is hese fet dov/n both negaiivdy, 'hat he would not have any perifh ; and pofuivdy^ that he would have all to come to repenrance, Nov<' i'^eing there is no coming 10 repentance, nor cfczning defiraflion, but only by the blood of Chrift ; it is manifelt, that that biood was fhed for all.

Anfxn. M.^ny v/ords nerd not b^ (pent in anfwer to this objettion, wrefled frOiii the mifunderftanding, and palpable corrupting of the lenle of il:iefb words of the apoiilc. That ind-fiiiite and general exprelTions, are to bs interpreted in an anfvyprabieprjpartion to the things whereof they arc affirmed; is a rule in the opening of the Scriprure. See then oi' v/hom tlie apoilL-is here fpcciking; Tiiz Lord ((akh he) is lolig Juffervigto us vjard, not willing that any Jhould penjli ; will njt common fenfe teach us, that fusj is to be repeated in both ihre following claufes, to make them up complete and full? viz, not willing that any of Mj fliould perifh, but that all of us fhjuld come to repentance ? Now who are thefe of whom the apoil'.e [peaks, to whom he writes ? fuch as had received grf^at and precious promiJcSf chap. i. 4. whom he Cdi]\s beloved, chap. iii. 1. whom he oppoleth to \\itfcojfers of the Iciji days, verle 3. to whom the Lord hath refpecl in the difpofal of thefe days, who are faid to hteUB, Malih. xxiv. 3 2. Now truly to argue, that becaufe God would have none of fhofeto pcrifn, but all of them to come- to repentance, therelore .;^- haih the fame will and mind lov/ards all and every one in the world, (even ihofc to whom he never makes known his will, nor ever calls to repentance, and nt-ver once hear of his way of falvziicn) comes not much fhort of extrem'^ madnels and folly. N<:ither is it of any weight to the contrary, th.at they were not nil cleft to \Nhom Peter wrote; for in ihe judiTment of charity he? eileemed them fo, dcfirir.g thrm to give diligence to maki I'ruir calling and eu'cli-on jure, chap. i. 10. even as he cxprefsly caileih ihoie to whom he wrote his former epiRle, eleB, chapter i. 2. and A chofcngeneration, as v/eil as a purcha/edpeople, chap, ii- 9,

I fnJl

and Places oj Scnpiure opened, €33

I iliail not need to add any thing, copcernln<r the contra. di6iions and inexiricabic difficulties, wherewith the oppcfite interpretation is accompanied; (as, that God Oiotild will fuch to come to repentunce, whom he cuts cffin ihcir infancy out ot the covenant; fucli as he hateth from eternity, from whom he hide:h the means of grace ; to whom he wiil not j;ive repentance, and yet knoweth that it is utterly impofiible th«^y ihould have it wi.hout his beitowing.} The text is c\cdi\ ihat ic is aii, and only tLe eic6^, whom he would not have 10 pcrdh. A place (tippofed parallel to this, we have i;i Ezckiel xviii. 23. 32. which ihill be akerwards confidercd The next is:

III. Hcb. ii. 9. Tkdthi by ihc grace oj God, Jluuld lajle death for eveyy man.

Vbjtr, That hyper pantos, /^r every one, is here ufed I or hyper pan ton, jar ally by an enatlage ot the number, is by all ackaowledged. The whole quellion is, who ihe/e all arc ; whether all men univerlully, or only alJ ihofe 01 whom theapoHle there treaieth. That this exprelTioa every ma?2, is commonly in the Scripture ufed to fignify men under forue reftriftion, cannot be denied. So in that ot the apoftle, warning every man and teaching every man^ Col. i. 28. that is, ail ihofe to whom he preachc^d the gofpe), ot whom he is there fpeaking; a!fo Ihe marajcjiaiion of the jpi-rit is given to every man to profit withaiy i Cor. xii. 7. viz. to all and every one ot thofe, who were endued witli the gihs there mentioned ; whether in (he cliurch at Conrtih, or eUe-where. The prefent place i have Irequcntly met withal, produced in the behalf ol nniverfal redemption ; hut never once had the happinefs to find any endeavour to prove from the text, or any other way, that all here, is to be taken for all and every one; although they cinn.jt but know that the u-fual ccceptation ol the word is again (I their purpoie. Mr. M, fpenris a whole chapter about this place ; which I (eiiriJily coniidercd, to fee ii I couid pick out anv thing which ' iiiiglu feem in the ieaft meafure to tend that way, viz. to the proving that all and every one, are in thai place by the apof-tie intended; but concerning any fuLh fnd$^?ivcur, you havv^; deep fiience; fo that v/ith abundance of fmooth words, be doth nothing in that cb^pu r but humblv and heartily beg tlie thing in queition ; unto which his petition, though he becxcecdi.-g eaineff, we cannot cocicni; and that becaule ol thefe iol-lowing reafonp, viz.

?,ie

OljifiicKs particular!)) aTiftvered,

ne»s; ccruin'}'for M^homfoever our S^iviour did taft?^ of i\ he Icif not one diop for ihem to drink after him ; he tailed, or underwent deash in ilieir ftcad ; that the ci\p might pais tiomthcm, which paiTod not troni him. New the cuj) of death paiTcth only troni the e'eO, from behevers ; for whom-i'orver c-ur Siviour/tsiled death, he fwallowcd it up unio viftory.

■i,Qly. We fee nn evident appfarin^sr cauTr. tha* raou'd move the apoiile here, to call thoje for whosTi Chiifidied alt, VIZ h^ciwicht vivoie io ihz Hebrews; who v;ere dfcp'y tain'td with an erroneous perfuafion, that all the benefits par. chafed by the MefTi-ih, belonged alone to men of their nalion, excluding all others ; to root cut which pernicious cpitiion, it behoved the apoflle to mention the extent of free prrace under the gofpei ; and to hold out an univetfality of Gcd's eie£l ibroughoiu the world,

'^d'y\ The prefeni deicripfion oT the all, for whom Chrill: lafted dealh by the grace of God, will not fuit to all and every one ; or any but only the e!e6l of God ; for verfe lo. ihf.y are called viany fons to be hought iinio glory ; veife i i, \\^Ci{'s.i\\zx arcj(indi\ficd\i\'ihretkrtn ; veife 13. the children which God kaik given him ; vcife 1^5. ihofe thit are dtlivercd f/cm ike bondage of deaih ; none of which can be afFuraed of tbcm, who are born, live and die the children of ihe wicked One. Chriil is not a Captain of falvadon, as he is here Hi led, to any but them that cb^y him^ Heb. v. g.righteoufdefs coming by hirn, unto all and upon all that bdizvet Pvornans iii. £2. For \\\^{^ and ih'e like reaions, we cannot he indiic-ed to heavken to our 2dveilary's petiiion ; being fully pc*fii.id-cd th'i= by every one liere, is meant all and only God's elctf; iri whole lfe?td Chri{> by ijie grace ofGody tafied dea'h.

IV, Another place is 2 Cor. v. 14. 15. For the love of (hrij-. cGTiJirainaknSy becavfi we thus judge that if one died for all, then zuere all diad ; and that he died for all, that they xvhich hvejhould not hencejorth live unto therrfdvti^ but unto f:im which died for i hem. Here t£:y they, ver. 14. you have two ails, v.'hich mud; be boih ot an equal extent; ii all weie d;;«sd then Chri 11 died for fi//; that is, for as many as were d?ad. Again he died for is//that muH live unto him ; but \\u\ is the du'v off.very one in the world ; and therefore ht: <V;fd for thdii ail. Fmther, xXni all are a!l individual'', is < iiiir'frijpn vf-r. io. where they are alHrmed fo ba all tna: r-ufl appear before the jud^^nirnt feat of Chrifl j from v;hict5

Afifiu. J./?. Taking the words, as to this particular, In the fenle of fome of our auveriaries ; yet, k iloth not appear from the texture of the apollJe^s arguing, that the/ti/o alls of vcrfe 14. are of equal extent. He doth not Uy, that Cluiji died for all that were dead; but only, that all were dead w'iom Chrijl died for / which proves no more but this, that alj they whom Chrift died for, were dead ; with that kind of death, of which he Ipeaks w«. The extent of the words is to be taken from the iirll a//, and not the latter. The apoftb affirms fo many to be dead as Chrift died for; not that Chrill died for fo many as were dead. This the \v0rd3 plainly teach us ,- if he died for all, then were all dead^ that is, all lie died for ; I'o that the all that wertdead, can givo no light to theisxtent of the all that Chriil ^litd for ; being merel/ regulated by this.

zdly. _ That all and every one, are morally bound to live unto Chrift, viniite prctcepti, we deny. Only they are bound to )iv« to him, to whom he is revealed j indeed only they who live b/ hnn, that have a fpiritual life iii and with him j all others are tander previous obligations.

'idly. It is true, all and every one muft appear before the judgment fea.t of Chrift j he is ordained to be judge of the world ; but that they are intended, verfe 10, of this chapter, is not true ; for the apoftle fpeal^s of us ally all believers^ efpecially all preacli-ers of the gofpel : neither of which all men are. Notwithftdud-ingthen any thing that hath been faid, it no way appears, that by all here is meant any but the elecl of God, all believers ; and that they only are intended, I prove by thefe following reaions drawn from the text :

1. The refurreftion of Chrift, is here conjoined with his death ; he died for ihem^ and rofe again, No^v for whomfoever Chrift rifeth, he rifeth for their jujUfication, Rom. iv. 25. and they muft be juftified, F^om, viii. 34. Yea our adverfaries then)!^Ive'd have always confeftcd, thai the fruits of the refurredion of Chrift, are peculiar to believers.

2. Ke Ipsak? only of thofe vvho, by Viitue of the death of" Chrift, live unto hi/;;, verfei5. Who B.rQ new creatures, verfa 17. to whom the L^^rd impitteth not their defpajfes, vetle /9. ^Vq become ihe righteoiifnef of God in Chrijl, verle2:. which are only believers. All do not attain hereunto.

3. The articlp HOI joined with pantes, evidently rcflr^ineth that all, to all of Tome lort j then ivere they all (or r.^tl^er all thefe) dead; thefe all; what all? even aii thcfe believers of

as above.

HI* 4. AH

4. Al! thofe of whom the apoflle treats, are proved to be deac:* becaiife ChriPt died for them ; if one died for ali^ then were all dead. What death is it, which here is fpoken cf ? not a death natural, but fpiritual; and of death which comes under that name, not that which is t'ti fin^ but that which is unto fin; for, (i ) The greatefl: charhpions of the Arminian c-&.w^q^ as Vcrjtiui^ and Grotitis (on the ph^.ce) convinced by the evidence of truth, ac-Vnowlec^ge, tliat it is a death unto fin* by virtue of the death of Chrift, that is here fpoken of; and accordingly hold out that for the fenfe of the place. (2. ) It is apparent from the text; the intention of the apoflle being to prove, that thofe for v.'h.m Chrift died, are fo dead to fin, that henceforth they fliould live ho more thereunto, but to him that died for them. The fubjeft he hath in hand, is the fame with that which he handleth more at large, Rom vi. s->^', I1 S, ii> where we are Ci'id to he dead zmto fiii, by being planted together in the likenefs of the death of Chrifl: j from whence, there as here, he prelFeth them to newnefs of life. Thefe words then, // C/ir/fi died for all, then were all dead ; jire concerning the death of them unto fin, for whom Chr.ft died ; at leaft of thofe concerning whom he there fpeaketh j and what is this to the general ranfom ?

5, The apoftle fpeaks of the death of Chrift, in refpe£l of application : the cfTeclualnefs thereof, towards thofe for whom he died, to caufe them to live unto him, is infifted on. That Chrifl died for all in refpect of application, hath not yet by any been af-lirmed. Then muft all live unto him, yea live with him for evermore ; if there be any virtue or efficacy in his applied oblation for that end. In fum, herein no mention of Chrifl's dying for an)', but thofe that are dead to fin, and live to him.

V. A fifth place urged, to prove univerfal redemption from the word ^<7/, is iCor. xv. 22. Fur as in Adt^m all die^ even fo in Chrifl jOialI all be made alive.

Anfw. There being another placi, hereafter to be confiderecl, w'lerein the whole flrength of the argument nfually dr^wn from thefe words, is contained ; I Ihall not ne^d to fpeak nuirh to this: neither will I at jW turn from the common expofition of the place. I'ijofe coiicerning vvliom Paul fpeaketh in this chapter, are 1^ this lerfe called all: thofe are they who are implanted into Chrifl, joined to him as the members to the head, receiving a glorious re-furre(2:ion by virtue of his; thus are they by the apoille defcribed. That P^id!/in this whole chapter difcourfeth of tne refurreition of believers, is manifefl from the arguments which he bringeth to confirm it; being fuch as are of force only with believers. Takeil ^tiiey arefrornihe refurr.edtion of Chrill, the hope, faith, ciilloms, * and expeiled rewards of chriQians : all which, as they are of unconquerable power to confirm and eftablifii believers in the faith of th'e rsfurrection j fo ilicy would have been, all and evtry one of

I hem.

tbtm, exceedingly ridiculous, had they been held out fo ilie men of the world, to prove the refurreaion of the dead in general. Further, the very word zoo i'diethesontai, denotes luth a Uvingagain, as i?; to a good life and glory ; a bleifed relurreaion, and not the quickening of them who are raifexl to a fVcond deaih. The Son is faid z^oi'ojun, Joim v. 21. to quicken and make alive {woi 2i\\^ but) whom he vailL So he ufeih the v.crd ag.iin, chaptervi. 63. it is the Spirit-co zoo^oiovk^ that [ihu?) 'Ktaketh alive ; in lil:e manner, Romaia iv, 1 7. and not any where it is ufed, to Jh-^w forth that common refurrecVun which ail ^lallhaveatthe laQday.'

/^//then, who by virtue of the refurrection of Ghrift faal! be made alive, are all thofe who are partakers of the nature of Chrift; who, vsrfe^i. are exprefsly called, they that are Chri(}\ : and of whom, ver. 20 Ghrilt is faid to be ib.t firfl-friiits; and certainly, Ghrift u uot the Jir/t fruits of the damned. Yea though it be true, that all and every one died in Adam; yet that this is h.ere aiTerted^ (the cipoftle fpeaking of none but believer^-, } is not uuie : sud yet, if It were foto betakenhere, it couldnot prove the ihing intended ; becaufe of the exprefs limitation of the {ev\(e^ in the claafe folJow-ing. Laftly, granting all that can be defired, vi?. the univerfai/-iy of the word fl//in both places, yet I am no way able to difcem Simeditwi^ that may ferve for an argument to prove the general ranfom.

VI. Rom. V. 18. is the lafl place urged in this kind, and by fome mod infifted on : As by the offence of one ^ judgment came np~ on all men to condemnation ; evenfo by the rightcb'tCnefs of one ^ t'le free-gift came up9n all men unto jiijflification of life. It might fufficebriefly to declare, that by all w^;Mn the latter place, caw none be underdood, but thofe upon whom the free-gift aflual!/ comes unto juftificatlon of life : who are faid, ver. 17. to receive abundance of grace, and the free-gift of righteoufnefs ; and fo to reign in life, by one Jeftis Chrijl. ; and "by his obedience to be made righteous, ver. 19. which certainly, if any thing be true and certainin the truth of God, all are not: for fome bolieve not, all men h ive not faitli ; on fomethe v/ratli of God abideth, John iii. 36. upon whom furely grace doth not reign through righreoufnefs CO eternal life, by Jefus Ghrift ; as it doth upon all t^ofe, on whom the free-gift comes to jullilicatlon, ver. 17 We might, I iay, thus anfwer only : but feeing fome, contrary to the cl«:;ar manlfeil intemion of the apoftle, (comparing Adarn and Chrlji, i-n the efficacy of the lin of the ov.c unto condemnation, and of the righteoufnefsof the other unto juflification and life, ni refped: of '.hole who are the natural let;d of the one by propatjaiion, and tl;e ipiritual {qq^ of the other by regeneration,) have labo^;red to wreR th'.s place, to the maintenance of the error we oppofc, with more fh-dn erdinary endeavour2 and ccnfidciice of fuccefs 5 it may not be

unnecellarv

©44 OhjeBions pariuularly anfwtred,

iinneccfHiry to confider, \vhr.t is brought by them to this end and piirpofe.

Verfe 14, Adam is ealied Typos, the type arid fgrtf e cf ki'm iliut was to come : not that he was an it^ftituted type, ordained for that only end and purpofe ; bat only that in what he was, and what he did, with what folluwed thereupon, there was ji refe?n^ ^/.a/.'cre between hiin and Jeius Chrift. Hence, by him and what he did, by reafon of the refembiance ; many things by way-of op-pofition, concerning the obedience of Chrift and the efficacy of his death, may be well reprefented. That which the apoftle here profecuteth this refcmhlauce in, (with the fliewing of many diver-iities in all which he exal eth Chrift above his type)—is this ; that analike, though not an equal efficacy, (for there is more merit and enlcacy required to fave one, than to lufe 10,000) of the demerit, fin, difobedience, guilt, iranfgrelTiun of the one, to condemn, or bring the guilt of condemnation upon ail them in whofe room he was a public perfon, (being the head and natural fountain of them all, they all being wrapped up in the fame condition witii him by divine infthution) and of the righteoufnefs, obedience, and death of the other,—for the abfolution, juflification, and falvation of all them to whom he was a fplritiial head by divine inflitution, and in whofe room he was a public perfon ; is by him in divers particulars allerted. That thefe/a/?, wcie all and every one of the ,'*'//, there is not the leafl: mention. The comparifon is folely to be con-fidered intenjivel}i^ in refpect of efficacy ; not extenfivtly in refpe>Il ofobjecT:: though the ^//of ^J«w be called his w^i/zy ; and the rnany of Clirill; be called his alU —as indeed they are, even all the i'eed which is given unto him.

T. M. in his univerfakty of free grace^ chap. 8. p. 41. fays down thi>comparifon infbituted by the apoflle between Adam and Chrift, as one of the main foundations of his univerfal redemption : and this (after fome firange mixtures of truth anderrors premifed; ivhich, to avoid tedioufnefs, we let pafs) he affirmeth to coniift in four things.

ifi. *' That Adam in his fjrft [\\-\ and tranfgreflion was a public " perfon in the room and place of all mankind, by virtue of the *' covenant between God and him ; fo that whatever he did therein, ^' all were alike fliarers with him: fo alfo was Chrift a public ** perfon, jn his obedience anddenth, in the room and place of all " mankind reprefented by him ; even every one ofthe pofterity of *< 4da77z "

AuJ-uf. To that which concerneth ^^flw,—we grant he was a piiblic perfon in refpecl of all his feed, that were to proceed from himby natural propagation : that Chrift tilfo was a public perfon in the room of his feed; and herein prefigured by Adam. But that Chrift in his obedience, death and facri£ce,—was a public perfon for, and ftood in the room and ftead of all and every one In

the

tl'.e world, of all ages and times ; (that Is not only of his elccl or thole who were given untohini of God»—but alfo of reprobate per-fons hated of God from eietniiy, ofthofc whom he never knew, concerning whom, in the daysof hisflefli, hethankedhisFatherUiat he had hid from them the niyllerles of falvation, whom he refufed to pray for ^ who were the greateft part of them already damned in hell, and irrevocably gone beyond the limits of redemption, before he acliialiy yielded any obedience) is to ur. fuch a mondrous ah'ertion, as cannot once be apprehended or thou;;ht on—without horror and deieftation. That any ihould perifli, in whofe ronrrt or ftead the Son of God appeared before his Father with hi^ perfect obedience ; that any of thofe for whom he is a Mediator and Ad-voccUc^ to v\ honi he is a king andprie/i and prophet {(ov all this he 13, a-: he was a public perfon, a fponfor, a hirety and undertaker for iijem) fliould be taken from him or pir.cked out of his r.rms, his fitisfaftion and advocation in their behalf being refufed; I fup-pofe is a dodtrinc that will fcarce be ov/iied among thofe, who ilrive to preferve the witnefs and teftimony of the Lord Jefus.

But let us a little confiderthe reafom, whareby Mr. More undertakes to maintain this ftrange ailertion; which, as far as I can gather, are thefe, /). 44. -o/z. *'i. He flood not in the room only '* of the elect; becaufe z^'i^iw lofl; not election, being not entruft-" ed with it. 2. If he Hood not In the room of all, then he had *' come ihort of his figure. 3. It is faid he was to reftore all men *« loil by Adam, Heb. ii. 9.—4. He took iiefli, was fubjededto *< mortality, became under the law, and bare the fins of mankind. <' 5 . He did it in the room of all mankind, once given unto him, t« Rom. xiv. 9. Fhil. ii. 8, 11,—6. Becaufe he is cafled the " lalt Adam. And 7. He is faid to be a public perfon in the *' room of all, ever Hnce the fnfi; Adam, i Cor. xv. 45. 47. *' I Tim. ii. 5."

A.nfw. Never furely was a rotten conclufion, bottomed up.-.n more loofe and tottering principles; nor the word of God more boldly corrupted for the maintenance of any error, fince the name of chridian was known. A man v/ould think it quite loil;, but that it is fo very ert/>'a labour, to remove Inch hay and Hubble, I aii-fwerthen, (i) That though ^M^.'?2 loft not f/t'fT/oT?, andtheeteru-al decrees of the Almighty are nor committed to the keeping of the fons of men ; yet In him all the eleU were loft, whom Chrjft cimc to feck, v/hom he found, in v/hofe room he was a public pei kn-(2.) Chrift is no where compared to AJam, in refpecl of the cxWnt o/M? o/^ytV/of his death ; hiM on\y oiihe efilcacy of hi^ obedieuiS. (3 ) The third is a falfe aficrtion ; fee our foregoing confideration ofHeb. ii. 9. {t^.) for his taking cfjlejh, eirc. it wa*? neceilavy he fiiould do all tisis, for the laving of his elea ; he took ncfn ard blood, becaufe the children were partakers of the fame. (5.) I-Jo Aich thing is once affirmed ii> the whu^e book of Gcd, that all ihfe

»a6 OhjdSions particularly miJwtTti,

fans of men were given unto Chrlft to redeem, fo that Ls fliould b« a public psrfoii in their room ; nay himfelf plainly afnrms the contrary, John xvii. 6. 9. Some only are given him out of the world ; and thofe he faved, not one of them perifnetij, The places urged held out no fuch thing, nor anything like it ; they will alfo afterwards come under farther confideration. (6.) He is called the laft ^Ju?^, mrelpedlov the eliicacy ofhis death, unto the julliiicatii>n of the feed proniifed and given imto him, as the fin. of the firft Adam was effeftual to bring the guilt of condemnation on the feed propagated from him : which proves not at all, that he frood in the room of ail thofe to whom his death was never known, nor any ways profitable. (7.) That he was a public perfon, is confeft: that he v/asfo in the »-oom of all, is not proved \ neither by what hath been already faid, nor by the texts that there are al« ledged, all which have been confidered.

This being ail that is produced by Mr. Move^ tojiifiify his alTer-tiou ; it may be an inftance of what weighty inferences he ufually afierts, from fuch weak and invalid premifes. We cannot alfo but take notice, by the v/ay, of one or two ftrange palfages, which he inferts into this dilcourfe : whereof the firft is, that Chriil, b/ his death, brought all men out of that death whereintQ they were fallen by Adam. Now the death v/hereunto all fell in Ada7n, being a death in fin, Ephef. ii. i, 2, 3, and the guilt of condemnation thereupon; if Chrift frefd all from this death, then mud all and evtry one be made alive with life fpiritual, which only is to be had and obtained by Jefus Ghrifl; which v/hether that be fo or not, whether to live by Ghrifl be not the peculiar priviiedge of believers, the gofpel hath already declared, and God will one day determine. Another fn-ange affertion is, his atiirmlng the end of the death 0/ Ghrifl, to be his prefenting himfelf alive and jufl before his Father; as though this were the ultimate thing by him intended ; the Holy Ghofl; exprefsly afiirming, that he loved the churchy and gave himfelf for it ; that he might pref^nt it agloriatis church untq himfelf^ Ephef. v. 25 27.

2tiiy, The following parallels v.'hich he inilituteth between A-rfrtr/3 and Chriil, have nothing of proof in them to th« bufinefs in hand, viz.. that Ghrifl was a public perfon, ftanding in his obedience in the room of all and every one that were concerned in the difobedience of Adam, There is I fay, nothing at all of proof in them; being a confufed medley of fome trtiths, and divers unfa vory here fies. I fl:iall only give the reader a taOie of fome of them, whereby he may judge of the refl; not troubling myfelf or 6tbers, with the tranfcribing and reading of fuch empty vanities;, as no way relate to the bufinefs in hand. And,

I. Inthe fccond part of his paralkl^ he afHrms, that when Chriil linilhed his obedience in dying and rifing, and offering him-felf a jacrifice and making fatisfaclion ;• it \vaSj by virtue of thi?

account

and Places 0/Scripture cfctud, ji^;?

a(^.cor,nt of God in Chrill and for Chrift, with God (that is accepted with God for Chrifl's fake) the death and rermredion, the fa-crifice and fatisfaction, and the redeinption o(ail; that is, all and «very one ; and therein he compares Chnll to Adam, in the ptr-formance of the bufinefs by him undertaken. Now, were it not that I cannot but with trembling con/ider what the apoftje afSrms, 2 Thef. ii. it. 12. I fliould be vxreedingly amazed, that any maa in the world fliould be fo far fcrlaken of fenfe, reafon, faith, and all reverence of God and man; as to piibliJl], maintain, and feeic to propagate, fuch abominable, bJcii'pher.ious, fenfelefs, ccntra-didious errors. That the death of Cbrill ihould be accepted of, and accounted befcre God,- as the death of all ; and yet the great-efl part of thefe ail, be adjudged to eternal death in their own per-fons.by the fame righteous God ; that all and every one fliould arife in and with Jefus Chrifl:; and yet moft of them continue dead in their fms, and die for fln, eternally; tha: fatisfaftion fliould be made and accepted for them who are never fpared, nor fliail be, one farthing of their debt : th-it atonement fliould be made by fa-crifice, for fuch as ever lie undelivered under wrath; that ail the reprobates, C^//?, Pharaoh^ Ahab, aud the refl:; who were adtu-ally damned in hell, and under death and torment, then, w^hen Chrifcdied, fuffered, made fatisfaclion, and rofs again; fliould be efteemed with God, to have died, fiiflered, made fatisfajSlicn andrifeu again with Chrifl:: that (I {^j) fuch feiifelels contradictions, horrid error', and abominable uflcrtion:^, iliould be thus nakedly thrufl upon chriflians ; without th,e lead colour, pretence, or lliew of proof, bat tha naked autliority of him who hath already embraced fuch things as thefe; were enough to make any man admire, and be amazed; but that we know the judgments cf God are oft-times hid, and far above out of our figlrt.

2. In the third of his paralU'ls, he goeth one (lep higher; com-paring Chrifl: with ^i/^;;2, in refpefl of the efficacy, effedl, and fruit of his obedience. He affirir?, that as by the flu of Adaf??y all his pofl:erity vyere deprived of life, andfell under fin and death, whence judgment and Gondemiiaii(.n p-iiled upvMi all; though this be done fecreily and invifibly, and in foiiif; fort unexprefiibiy : {\vhax\\Q mt^Vi'^byfc'cretlyandiui:;Jlbly, well 1 know not, furely he doth not fuppofe, that thefe tilings might poiJibly be made the objeclsof our fenfes; iwd {ov uncxpn'fftbiyy how that is, let Rom, r. 12. with other places, where all this £;id more is clearly, plainly, and fally exprelFed, be judge v/herhtr it be fo or no :) fo, faith he, by the etiicacy of the oberiience of Chrifl:, all meii without exception are redeemed, rtftor^J, made righteous; jufli-fied freely by the grace of Chrill, throiigli the redemption that is in Jefus Chrill, the righteoiifnefs that is by. the faith of Jefus Chrifl", being zinto ally Rom. iii. 22. (vvIi<:Mv the impoflor wickedly cor-

rupteththe v/orsl of God, I'lki; the J.evilj Mair. iv by <mttir.gofv

. . the

£48 OhjtBions par tkuhrly anfwered^

the following words, and upon all them that believs ; "both alls an* fvvermg to believers.) What remains now, but that all alfo fliouid htfaved} the Holy Ghofl exprelsly affirming, that \ho(Q whorn Godjiiftifieth^ he alfoglorifiethy Rom. viii. 30. Solvits mortalss afiimasy curifjue levatc. Such aflertlons as thele, wiihout all colour of proof, tloth ihis author labour to obtrude upon u?. Now, that men fiioukl be rtfiored, and yet continue loA: j that the/ Hiould be made righteou?, and yet remain deteftably v;icked and wholly abominable ; that they flionldbe jaftified freely by the grace of God, and always lie under the condemning icntence of the law of God ; that the righreoufnefs of God by the faith of Jefus Clirifl, fhould be upon all believersj thofe are not only things exceedingly oppofite to the gofpei of Jefus ChrlJl; but fo abfolately at variance and diftance one with anotiier, that the poor falve of Mr. More's following cautions, will not ferve to heal their mutual wounds. I cannot but fear that it would be tedious and oU'enfnt, to rake any longer infuch a dunghill : let them that have a minsi to be captivated to error and ialfehoocf; by corruption of Scripture and denial of common fenfe and reafon, becaufe they cannot re-< cejve the truth in the love thereof j delight themfeives with fuch hulls.? as ihefe.

What weak arguments we have had, to maintain that Chtifl in his obedience to the death—was a public perfon in the room of ail and every one ; hath been already demxonftrated. I iball now, by the reader's leave, a iltcle tranfgrefs the rule cf difputation : and taking up the oppofite part of the argument, produce fome few reafons and teflimonies to demonRrate,—^that our Saviour ChrKi, in his obedience unto death, in the redsmptioJi which he wrought, SiVidifatisf action which he made, andfacrifice which he offered,— was not a public perfon in the room oi all and every man in thv^ world, eleft and reprobate, believers and infidels or unbelievers; "\vii!ch are briefly thefe,

(r.) The/t'«r^ of ths woman was not to be a public perfon in the place, (lead, and room qI l\it Jecd of the ferpent. Jefus Chrifl: i5 thefeed ofthe woman, kat' exochkn, all the repro^ bates ( as was before proved} are the feed of the ferpent : therefore Jefus Chrifl: was not, in bis oblation andfuffering, when \\^ brake the head of the father of that feed,—.a public perfon in their room.

(2.) Chviil, as a public perfon, reprefenteth only them for whofg fake he fct himfelf apart, to thatofnce and employment wherein he was fuch <^reprcftfntattve ; but upon his own tellimony which \vs ];ave John xvii. 19,—he fet himfelf apart to the fervice and employment wherein he was a pubiic perfon for the fakes only of fome that were given him out ofthe world ; and not of all and every one : therefore he was not a public perfon in the room of all.

{l.) Chviil was n fiu'et/, as he \y*8 " pablic perfon, Htb. vii 2 2.

Bfrt

But \\t was not furety forali : J'or, [i.] All ar^t nor taken into tbat covenant, whereof lie was a furety; whole (ond!tlon<= are elfedted in all the covenantees, as before. [2 ] None can pcr'uh for whom Giirill is a furety, unlefs he be not able to pay the debt j therefore he was not a public perfan intiie room of all.

(4.) For whom he was a public perfon, in their rooms he f-jiFrr-«d, and for them he made fatisfaclion, Ifa. liii, 5, 6. But he iuf-lered not in th*" ilead of all, nor made fatisfadtion for all: for, [i.] Some mufl: fufftr themfelves ; which makes it evident that Cliriic did nor fulFer for them, Rom. viii. 33, 34, and, [2. J The juf-tice of God requireth fatisfaction from thcmfeivcs, to the payuieiit of the utraoH: fa>-thlng.

(s.) Jefus Chriil, as a public perfon, did nothing in vain,—^ In refpeft of any for whom he was a public perfon : but many things which Chrifl: as a public perfon did perform, were altogether in vain and fruitlefs, in refpe<5t of the A'eateft part of the fons of men, being under an incapability of receiving any good by any thing he did, wz. all that then were actually damned ] in re-fpea of whom,—redemption, reconciliation, fatisfaflion and the Hke,—could poilibly be no other than empty names.

(6.) If God were well pleafed with his fon, in what he did as a Jjublic perfon in hisreprefentation of ethers, (as he wat Eph. v. 2.) then muft he alfo be well pleafed with them whom he did reprefent, either abfolutely or conditionaliy : but with many of the fons of men, God in the reprefcntation of his fon was not well pleafed, neither abfolutely nor conditionally, viz. with Ca/V;, Pharaoh, Saul, Ahab, and others dead and damned before : therefore Chriftdidnot, as a public perlon, reprefent all.

(7.) For tei'limonies, fee John xvii 9. Matt. xx. 28 and ::xv}. a6, 18. Markx. 45. Heb, vi. 20. Ifa. liii. 12. John x. 15. Heb. xiii. 20. Matt. i. 2i..Heb. ii. 17. John ::i. 51, 52. AoL^ XX. 28. Eph. v. 2, 23, 24, 2j. Rom. viii. 33, 34.

CHAP, V. Tht laji objection^ cr argwntntfrow Scripture^ anfv^ergi,

I Come in the next place, to the third and laft argument drawn from the Scripture ; wherewith the Armiuians and their (as to this point) fucceifors, do llrive to maintain their rigment of univtr-fal redemption ; and it is taken from fucli texts of Scripture, as feem to huld out the periihing of fome of them for whom Chnft died, and the fruitlefnefs of his blood, in refpedl of divers for whom it was flied. On this theme, their wits are wonderfully luxuriant, and they are full of rhetorical flrains, to fet out the unfuccefsfulnefs 1 i and

and fruitlefsnefs of the blood of Chrift, in refpeci of the raoftfcr whom it was ihed ; with the perifliing of bought, purged, recoir^-eiled linner>\ Who san but believe^ that this perfuflfion tends to the covfolati on of poor fouls ; whofe ftrongeft defence litth^ in rnakipg vile The ftrecious blood of the lamb ; yea trampling npon it, and e-Jleemifig it as a common thing ? But friends, let me tell you, I am perfuaded it was not fo unvaluable in the eyes of his Father, as to caufe it to be poured out in vain, in refpecl of any one foul. Yet, feeing we mull be put to this defence, wherein we cannot but rejoice, it tending fo evidently to the honour of our blefled Saviour ; let us conlider what can be faid by chriflians (at lead in name) to enervate the eScacy of the blood-fhedding, of the death of him, after whofe name they deHre to be called.

Thus then they argue, riz. *' If Ghrifl died for reprobates and *' thofe that periili, then he died for all and every one; for con-*' feflediy he died for the cled, and thofe that are faved ; but he *< died for reprobates, and them that perifh ; therefore, <^c'^

Arifw. Tor the ajfumption, or fecond propofition of this argu-tnent, we fhall do what we conceive was fit for all the eledl of God to do, pofitively deny it; (taking the death of Chrift, here faid to be for them that perifh, to be confidered not in refpeft of its own internal worth and futEciency, but as it was intended by the Father and Son in refpedl of them for whom he died;) we deny then (I fay) that Chrifl, by the comtnand of his Father, and with intention to make fatisfaclion for fins, did lay down his life for reprobates, and them that perifli.

But this they pretend to prove from Rom. xiv. 15. i Cor. viji. II. 2 Pet. ii. I. Heb. x. 29. Now that no fuch thing as is pretended, is proved from any of the places alledged, we fliall fliew, by the confideration of them, in the order they are laid down in.

j/}. The firft is Rofn. xiv. 15. But if thy brother be grieved with thy meaty then walked thou not charitably; deflroy not him with thy meaty for whom Chrifi died.

Anfw- Kad we not experience of the nimblenefs of our ad verfa-ries, in framing arguments for their caufe ; I fliould defpair to find their conclufion prefj'ed out of this place. For what coherence or dependence, I befeech you, is here to be difcerned ; the apoflle cxhorteth ftrong and found believers, to fuch a moderate ufe of chriflian liberty, that they do net grieve the fpirit of the weak ones that were believers ?Ifo, (profelfors, all caHed faints, eleft, believers, redeem.ed, and fo in charity efleemed ;) and fo give them oc-cafion of tumbling, and falJing oif from the gofpel; therefore Je-fus Chrifl: died for all reprobates ; even all thofe that never heard a word or fyllable ofhim, or the doctrine of the gofpel? jVIuft he not be very quick lighted, th^t can fee the dependence of this inference, 00 that exhortation of the apoftle ?

But ye will fav, is it not affirmed, that he may perifli fur whofn

Chrifl

and Places of Scripture tfpcntd. a^l

Qhrift di'ed ? Anfiu. In this place there is no fuch thing at all once ineii:ioned or in!:lmateci ; only others arc commanded not to do that which goeth in a direct way to deftroy him, by grieving him with their uncharitable walking. But (ye will fay further) w^y jaoiddthe apojlle exhort him not to do that which he could no way doy ifh:: that Chrijl diea for could not perijh I Anfw. Though the one could not perilh in refpecl of the event, the other might finfuliy give occaiiou of periihing, in refpecl of a procuring caufe. M.dy not a man be exhorted from attempting af that, which yet if he fliouid attempt, he could not etfcd J no thanks to the foldier, who . ran a fpear into the fide of our ^^itidi Redeemer; that therewith he brake none of his bones. Befides, is every one damned, that one attempts to deilroy, by grieving him with uncharitable walking ? fuch arguments as thefe, are poor men of flraw.

Andyet notwithftanding, we do not deny biit that many may perilh and that utterly, whom we, in our walking towards them and converfe with them, are bound to conceive redeemed by Ghrill; even all being to be thought fo, who are to be efteemed iaints and brethren, as the language of the fcripture is, concerning the pro-fefiorsof the gofpel ; and this is moll: certain, that no one place makes mention of fuch to be brought or redeemed by our Saviour, but thofe which had the qualihcations of being members of his vi-£bie church j which come infinitely ihort of all and every one.

2rf/y, Bat let us fee a fecond place, which is i Cor. viii, lo, 11. And through thy knowledge JJiall the weak brother perijh^ for whom Chr:J} died,

Anfw. This feemeth to have more colour, but really yieldeth no more ftrength to the perfuafion for whofe confirmation it is produced, than the former. A brother is faid io pari fa for whom Chrijl died: but,

1. That by perifliing here, is underflood eternal deflruclion and damnation, I cannot apprehend. That wh'ch the apoftle intimates v/hereby it is done,—is eating of things o^ered to an idol, with confcience or regard of an idol; by the example of others, who pretended to know that an idol was nothing, and fo to est freely of the things oifered ro them. That fo doing was a fin in its own nature damnable, none can doubt ; all fin is fo ; every time we fin, for any I'nng that lieth in us, w^ perilii, we are deflroyed; fo didtiieeater of things otiered to idols: but that God always re-vengeth fin with damnation, on all on whom it is, 'we deny ; he hath otherways revealed himfelf, in the blood of Jeius. Thai every fuch a one did actually perltli eternally, as well as m.erkori-ouily, cannot be proved. Befides,

2. He that is faid loperiib is called a brother, that is a believer, we are brethren only by faith, whereby we come lohave one father : and as he is faid to be a brother, fo Chriil: is faid to die for him. Bat that a true believer cannot finally perilh, ciay eafily be

proved;

s^^ CbjcSions particularly an/wtrtdj

proved ; therefore he who dothperlfli, is manifeftly declared never to have been any : they went out from ut^ hecaufe they were not of its; ifanyperiih, then be was never a true believer. How them is he called a brother ; becaiife he is fo in profefiion, loin our jud-inent and perfuafion ; it being meet for us to think fo of them all. 3. As he is faid to be a brother y fo Chrifl is faid to die for him ; even in that jut]gm5j^t.-,-^hich the Scripture allows to us of men^ We cannot count a'lfian brother, and not edeem that Chrifl: died for him ; we have no brother hood with reprobates. Bat Chrift died for all believers; fo we cftcem ail men walking in the duepro-fefiTion of the gofpel, not manifefting the contrary j yet of thefe that many may perifh, none ever denied—Further, thhfoJJiall he peviJJi, referreih to the fm of him that layeth the oftence ; for ought that lieth in him, he ruins him irrecoverably.

Hence fee their argument, viz.. The apoftle telleth perfons walking offrnfively, that by this abufing their liberty, others will follow them, to the wounding of their coufcience and ruin; who are brethren, acknowledged fo by you, and fuch as for whom tlhrift died : therefore Chrift died for all the reprobates in ihe world. Isitjuft and equal, laith the apoftle, that ye ihould do fuch things as will be fl:umbling-blocks in the way of the weak brother, at which he might ftumbleand fall? therefore Chrift died for all.—We do not deny, but that fome may perifii and that eternally, concerning whom we ought to judge that Chrift died for them : whilft they live and converfe with us according to the rule of the gol'pel.

3rf/y. The next place is much infifted on, viz. 2 Pet. ii. i. There fiall befalfc teachers among you, who privily /hall bring in damnable herefieSy even denying the Lord that bought them^ and bringing upon themfehes fwift deflruClion.

A'tfw. All things here, as to any proof of the bufinefs in hand, are exceedingly dark, uncertain and doubtful:— uncertain^ that by the Lord is meant the Lord Chrijl ; the word in the original b€'' ing Despotf.s, feldom or never afcribed to him: uncertain, whether the purchafe or buying of tliefe falfe teachers, refer to the eternal redemption by the blood of Chrift; or a deliverance by God's goodnefs from the defilement of the world in idolatry or the like, through the knowledge of the truth; which laft the text ex-prefsly affirms: and uncertain^ whether the apoftle fpeaketh of this purchafe, according to the reality of the thing; or according to their apprehenfion and their profedirn.

On the other fide, it is moft certain^ that there arc no fpiritual diftinguifliing fruits of redemption afcribed to thofe falfe teachers ; b\it only common gifts of light and knowledge ; which Chrift hath pu; chafed for niaiy, for whom he did i^t make his foul a ranfom:*

and

* Thfs cannot be mcant^ of pur chafing thefe co7mnon gifts for

fiichperfonsy as the objects of intended benefits thereby; but only izr

and ir.oftt:ffr/fl!/«, that, even according to our advcrfarles, there, dempiion of any by the blood of Ghrill—cannot be a peculiar aggravation of the fins of any, becaufe they fay he died for all: and yet this buying of the falfe teachers is held out, as an aggravation of their fin in particular.

Of the former uncertainties^ whereon our adverfaries build their inference tot univerfal redemption, (which yet can by no means be wire-drawn thence, were they moft certain in their fenfe) 1 fi^all give a brief account; and fo fpeak fomething, as to the proper intendment of the place. And,

1. It ismofl: uncertain^ whether Chrift as a Mediator be here intended by Lordy or not, there is not any thing in the text, to in-force us fo to conceive : nay, the contrary feems apparent; (i.) Becaufe in the following verfes, God only as God, with his dealings towards fuch as thefe, is mentioned : of Chrift i^ a word. (2.) The name DESPOTEs, properly ^'(?r«/^, attended by dominion and fovereignty ; is not ufually, if at all, given to our Saviour in the New Teftament: he is every where called i:yrios; no where clearly DESpoTEs, as is the Father, Luke ii. 29. Aftsiv. 25. and in divers other places. Befides, (3 ) If it lliould appear, that this name were given our Saviour in any one place, doth it there-forefollow, that it mull be fo here? Nay, (4.) Is this the naire proper for oui'Saviour, in thtf work of redemption? oESpoTEsis fuch a lord or mafter, as refers to fervants and fubjedlion; ihe end of Ghrift'spurchafing any by bis blood, being in the fcripture always and con^iantly exprefled, in other terms of more endearment. It is then moft uncertain, that Chrift fiiould be here underftood by the word Lord. But fuppofe he fliould,

2. It is moft uncertain, that by buying of thefs falfe teachers, is meant bis purchafing of them with the ranfom of his blood ; for (i ) The apoftle infifteth on a comparifcn with the times of the Old Terta-ment, and the falfe prophets that were then amongft the people; backing his alTertion with divers examples out of the Old Teitament, in the whole chapter following: now the word agou a-zo here ufed, (ignifieth primarily x\\z buying ofthingr, tranflatioufl/ the redemption ofperfons: andthe word PHADAH in the Old Tef. lament anl'wcring thereunto, lignifieth any deliverance, as Out. vii 8. and XV. 15. Jer. xv. 21. with innumerable other places; ■\n^ therefore fome fuch deliverance is here only intimated. (2.) Becaufe hpre is no mention of blood, death, price, or oifering of jefus Chrift; as in other places, v/here prroper redemption is treated on : efpecially fome fuch exprellion is added where the word AGoRAJois ufed to exprels it; as i Cor. vi. 20, Kev. v. 9.

which ihem, as the k\h]ta^ of th.^fe gifa^ f'r the iyitendcd hnef.t of the church i fo that fill all the intended benefit ^ and ihe formal objective refpedof the pur chafe ^ is only tewards thr)fe for whnm Chrijl did make his foul a ranfom.

$S54 Ohjstlions particularly anfzvered,

which othf nvlfe holds out of itfelf, deliverance in common from. any trouble. (3 } The apoftle (ettingforth at large the deliver* ance they had, and the means thereof, verfe 20—affirms it to con*, fifl: in the efcaping of the pollutions of the world, (as idolatry, faife worfnip and tne like) by the knowledge of our Lord and Saviour jefus Ghriftj plainly declaring, that their buying was only in refped of their reparation from the world, in refpedl of the enjoyment of the knowledge of the truth ; but of walhing in the blood of the Lamb, he is there wholly lilent.

Plainly, there is no purchafe mentioned of thefe falfe teachers; but a deliverance by God's difpenlations towards them, from the biindnefsof Judaifmor Paganiim, by the knowledge cf the gofpel; whereby the Lord bought them to be fervants fo him, as their fu-premehe;'d. So that our adverfaries argument from the place is this : *' ^ d the Lord, by imparting the knowledge of the gofpeU *' and working them to a profefTed acknowledgment of it, and fub-*'jeclion unto it, feparated and delivered from the world, divers that *» were faints infliew; really wolves and hypocrites, of old ordained *' to condemnation, therefore Jefus Chrifl Ihedhis blood for the re-** demptionandfalvationofallreprobatesand damned perfonsin the <* whole world." Who would not admire our adverfaries chlmiflry I

3. Neither 13 it more certain, that the apoftle fpeaketh of the purchafe of the wolves and hypocrites, in refpect of the reality of the purchafe ; and not rather in refped of that eftimation which o-thers had of them, and (by reafon of their outward feeming profefli-on) ought to have had; and of the profellion that themfelves made, to be purchafed by him whom they pretended to preach to others; fis the Scripture faith cf Aha-z.y that tli€ gods of Damp fens fmote him^ 2 Chron, xxviii. 2 3. becaufe he himfelf fo imagined and profefTed. The latter hath this alfo to render it probable viz* That 5t IS the perpetual courfe of the Scripture, to afcribe all thofe things to every one that is in the fellowiliip of the church, which are proper to them only who are true ipiritual members of the fame j as to hefair.ts, eldd^ redeetned, 4yc. Now the truth is^ from this their proft'Jfion that they v;ere bought by Chrifl, might the apoftle juftly ( and that according to the opinion of our adverfaries) prefs thefe fdlfe teachers, by the wa}'cf aggravating their fin; for as to the thing itfelf their being bought, it could be no more urged to them than to heathens and infidels that never heard the name of the Lord Jefus.

Now, after all this, if our adverfaries can prove unlverfal redemption from this text, let them never defpair ot fuccefs in anything they undertake; be it never fo abfurd, fond or fooliili. But when they have wrought out the work already cut out for them, and proved, (j.) that the Lord is meant of Chrifl; as Mediator ; (2.) x'n:xthy buying^ is meant fpiritual redemption by the blood of the Lamb: (3.) that thefc falfe teachers were really and efeihially fo

redeemci

Redeemed, and not only lb accounted, becaufe they were of the church; (4 •) that thole who are lb redeemed may peril]], contrary to the exprels Scripture, Rev. xiv. 4 and (5,) when they manifell the ftrcngth of this mlbrence, "oiz. Some in the church who have acknowledged Chrift to be their purchalVr, fall away to blal-pheme him, and perifl) forever, therefore Chrili: bought and redeemed all that ever did or fltall perifli j (6.) iluit tiiat which is common to all, is a peculiar aggravation to the lin of ary one more than others: I will affure them they Ihall have more work provided for them ; which thcmfelves know, for a good part already, where to find*.

Stthly. The laft place produced for the confirmation of the argument iri hand, is Heb. x. 29. Of how much forer punifmnent^ fuppofe ye^ fiall he be thought worthy i who hath troildeu n?iderfoot the Son ofGodj and hath counted the blood of the covenant luherewith he waifanCiified^ an unholy things and hath done defpite unto the Spirit of grace ? Nothing (fay our adverfaries) could be aiiirmed of all this concerning apoftates, viz. That they/;ai;f trodden tinder foot^ •6'ir. unlefsthe blood of Chrift was in fome fenfe filed for them.

Anf-vj. Tie intention of the apoftle in this place, is the fame with the general aim and fcope of the whole epiftle, to perl'uade and urge the Jews who had embraced the doftrlne of the gofpel, tp perfeverance and continuance therein. This as he doth netjform in other places, (with divers and various arguments ; the molt of them taken from a comparifon at large inftituted, betwetn the gof

pel

* It feemi not improper to fnljoin here., an extract frojn what Dr. CiWfays (The caufe of Gor/and Truth^ part i. numb. 54..) upon thii fame texty 2 Pet. ii. i.— viz.

The wordhwj'm'g., regco'ds temporal deliverance ; and particu* larly the redemption of the pecpCe o/'Ifrael out q/'Egypt; who are therefore called ihe people the Lord had purchafed- 7^ht' phrafe is borrowed fro7n Dent, xxxii. 6. Do ye thus requite the Lord ? O foolilh people and unwife I Is not he thy father that bought thee? Hath he not made thee and eiUblillied tliee ? Nor is this the only place the apoflle Petef refers to ifi this chapter ; fee verfa 12, 13. tompari^dwith Deut. 32. 5. Now theperfons the apojlle writes tOy were Jews ; the ftrangers fcattered thro^out Pontus,,Galaiia, Gap-padocia, Ada and Bithynfa; a people who in all ages., valued thzm^ felvel upon^ and boajled mightily of their being the bought, purchaf-cd people of the Lord. Wherefore Peter makes ufe of thi% phrafe^ much in the farm manner as Mojes had done before him^ to aggravate the ingratitndJ and impiety of thefe falj'e teachers among, the Jews; thit they faould deny, if not in luord'., at leajl in works., that flighty lehovah, xuho had (fold redeemed their fat'icrs o::t of Egypt 7v:th a flretched out arm^ and in J.'tccejjive ages had diftinguifhed them with peculiar favours: being ungodly men; turning the gruce the dotiriuc of the grace of God i;: to lajciviuurriefs.

£c5 OljeQionsparticularly anfwcred,

pel in its adminiftration, and thofe legal fliadows, which before their profefll in of the gofpcl the/ lived under, and were in bondagd unto :) fo here he urgerh a ftrong argument to the fame purpofe, ab incommodo feu efeciu perniciofo i from the miferable dangerous «fffi£ts and confequences of the fin ofbackfliding, and wilful renunciation ofthetruih kno yn and profelTed, upon any motives and inducements whatfoever ; which he aflureth to be no lefs, than a total calling off and depriving themfelves of all hopes and means of recovery, with dreadful horror of confcience in cxpedlation of judgment to come, verfe 26, 27-

Novv this he confirms, as his manner is, in thisepiflle, from fom« things -way andpra^^ife', which was kiiown to them, and wherewith they were all acquainted, by that adminiftration of the covenant under which they had before lived in tHeir Judaifm ; and fo makes up his inference from a comparifon of the lefs; taking his example from the punifbmentdue by God's own appointment, to all them who tranfgreffed Mofes his law, in fuch a manner as apoilates fin a-gainft the gofpel, that is, with an high hand and conternptuoufly; for fuch a one was to de without mercy. Numb. xv. 30. 31. Whereupon, having aljundantly proved that the gofpel and the ma-rjifeilation of grace therein, is exceeduigly preferred to and exalted above the old ceremonies of the law; he concludes, that certainly a much forer punifliment, (which he leaves to their judgment to fuppofe) awaits for them who wilfully violate the holy gofpel, dcC^ pifing the declaration of grace therein contained and by it revealed. Which further alfo to manifeft, he fets forth the nature and quality of this fin in all fuch as, profefling redemption and deliverance by the blood of Chrift, fliall wifully call: themfelves thereinto : it h, faith he, no lefs than to tread under foot, or contemn the Son of God; to efteem the blood of the covenant, by which he was let a-, part and fandified in the profeflion of the gofpel, to be as the blood of a vile man; and thereby to do defpite to the fpirit of grace.

This being (as is confefled) the plain meaning and aim of ths a-poftle; wemayobfervefundry things, for the vindication of this place from the'abufe of our adverfaries ; as,

I. He fpeaketh hereonly of thofe that were profeflbrs of the faith of the gofpel; feparated from the world, brought into a church-llate and feUow-lhip, profefling themfelves to be fanaified by the blood ofChrift, receiving and owning Jefus Chrifl: as the Son of God, and enJuid with the gifts of the holy Spirit, (as chap. vi. 4,^ 5* ) Now it is moa certain, that thefe things are peculiar only to feme, yea to a very few, in comparifon of the univerfality of the fonsof men: fo that what is affirmed of fuch only, can by no means be fo extended as to be applied unto all. B ut if any one may be exempt-ed, univerfal redemption falieth to the ground; from the condition ©fa very few, with fuch qualifications as th« muUimde have not, jiothirig can be conduced concerning all.

end PUiccs cf Sciipinre opcmd.

m

2. Tlie apodle doth iiclilicr declare what haih -'een, nor afTcrc what may hcj but only at^Js a c(>inniin<nioii, uj.uu a Aij.pofitiou of a ih'usg; liis main aim bcin^ t» deter from iIjk ihiug ruther than la (igriiiy that it ii^.ay be j by ihev/in<T the inif;;ry tha: miiil useda lolJ'jvv, if* it flioiilJ io coiiitt «o pafs. When Paid icid the ibldiers Adsxxvii. 31, thu if t!je ii)arii.eVs lied away in the boar, the/ could not be favetli he did not i.uend to 1/gnify to then^, that in refptrcl of I'ije event they fliould be diowneci; fur Gcd had declared the contrary unto him ia t!.c night before, and he to ilitjTj j but oiily to exhort them to prevent that, vvhi^ih of ilfcif v^as a likely way for »he:r ruin and pirilhing. Keiilier fhali ihe AV;;.i?;;-J^rants, v/ith al! ihsir rhetoric, ever prrfaadc liS, that i: i: in vain ar.d altogether fruiiiefs, to forewarn nien of an evil, ?.i:d to exhor: them to take hoed of thole ways, whereby it is naturally, and accorditij;*; to the order among the things th^mfelves, to be 1 leiineJ, althougli hi vefpect of the purpofe of God, the thing 'tfcif have no futurition, nor lliall ever come to pifs, A conunifuilon of ihe judgmeiit due to apollacy, b;;i>>-.^ an appointed means for the pre-ferving the faints from that fui, irtay be held cut to them 3 iho* it be impoHible the cieil lliould be feduced.

Now that Paid here deals Oiily npon a fuppcfuion, (not g'v'nct bsing to the thing, but only iiiewing the conn^iiion between apofi..-cy and condemnation; thereby to iiir up all the faiiU.s to take heed, lefi; there ihouid be in any of them ^.n evil heart of unbcii^f, de« parting from the living God ;) is app^renl from verfe 2 6, where he jnakes an entrance upon this ar;?uinentan J motive to perftverance: for if vj^ fin wilfully^ ^c. That believers njay do fu. he fpeahd noL one word ; but if they flioidd do fo, j>e Ihevvs what v»'ould be the event; as that the foidiers in tlie Ihip ihould peri:]!, Paid tohl them nor; but yet iliewed Vvhat muil: needs come to p.if^, if the means of prevention were not ufcd. Nojv if this be the intenrinu of the rpoi'lle 'as it is mofc likely, by his fpeaking in the lirll perfon, ifwj fin vjilfuUy;) then not any thinj in the v/orld can be hence Gjncluded, either for the imiverl\diry ^i redemption or.tlie apolla-cy of faints, to both whlcli ends this place is urually \xx'ji^\ ; fcr, fur^poiitio nil pcnUt in efe.

3. I: is mod certain, that t'lefe of v/hom he fp^iak?, d'.d mn!:e profeflion of all thefe things v/herecf l:cre is mci.ti«.n, wr. that je-f'.is Chnit was the Son of God, that they were fincJiled by the blood of t;;e covenant, and enlighrened by the fjnnr i>f grace; yea, as is ar>p3ient from the parallel phi'ie, Hcb. vi. 4, 5, hod many-gifts of iruimination ; befides their inirijtion by bi:p£ilVn,' \vhere-i;i open prufoilion and cemon{lrat:onwa'> made of thefe things ; fo that a renunciation of all thefe, with open dcteflat-on of them, as was the rnioiier of apofiates, accufuug the nar.-.e of Cbrifl ; v/hs a fa of fo deep an abomination, attends i with fj'many aggravaiiuiis z annexed to it ihi- r<:::;.i:kabie c*.i..ii;inr!t;wii ; K. k iiiv.u:''h

e^S Chjiclionspartkularly anjivend,

though ths apoitates never had ihemfdves any true efTeclual intcreU in the blood of Jefus.

4. That it was the manner of the faints and the apoftles them-felves, to efteem of all baptized initiated ptrfons, ingrafted into the church, as fancl'iied perfons; frfthat fpeakingof backfliders, he could not make mention of them any otherwife than as they were commonly efteemed to be, and at that time in the judgment of charity were to be confidertd. Whether they were true believers or not (but only temporary) to whom this argument fgainft a-poftacy is propofed ; according to the ufual manner of fptech uled -by the holy Gholl, they could not be otherwife defcribed.

5. If the text be interpreted pofitiveiy, and according to the truth of the thing Itfelf, in both parts thereof; viz. that thefe of whom the apcflle fpeaketh were truly fandified, and that fuch may totally perilh; then thefe tv/o things will inevitably follow; (i.) that faith and fanditication is not the fruit of election; (2.) that believers may full fmally from Chrilt; neither oi v/hich I as yet find to be owned by our newtniiverfalifls, though both contended for by our old Armi}iiant*

6. There is nothing in the text, of force to,perfuade, that the perfons here fpoken of, mufl needs be truly jullified and regenerated believers ; »raich lefs that GhrUt died for them, which comes in only by llrained confeouences. One ejiprelHon only, feems to g've any colour hereunto, thai they v/ere fa id to be fanftified by the blood of ths covinant. Now concerning this, if we do but confider, (i.) the manner and cuftom of the apoftles in writing to the churches, calling them all faints that were called, afcribing that to every one that belonged only to fonie; (2.) that tkefe perfons were baptized; which ordinance among the ancients was fome-tlmes called Photismos, illnminatioyt,, fometimaes hagiasmos fanciification ; wherein by a folemn afperfion of the fymbol of

the blood of Chriil:, they were externally fandlified, feparated, and fet apart, and were by all eftecmed as faints and believers ; (3.) the various fignincation of the v/ord hagiazo (here ufed) in the fcripture, whereof one moft frequerit is to conlecrate and fct apart to any holy ufe, as 2 Chron. xxix. 33. Levit. xvi.4. (4.) that Paul ufeth in this epiille many words and phrazes in a tem-ple-fenfe, alluding in the things and ways of the chriftian church, unto the old legal obfervances; (5.) that iuppoftd £nd pro-felTed fandlity, is often called fo, and cfleemed to be fo indeed: If I fay, we Ihall conlider thefe things, it will be moft Epparent, that here is indeed no true, real, iniernal, effedual fa.ncXlfication, proper to God's elecl, at all intimated ; but only a common external fetring apart, with repure and cTteem of real holinefs, from the v/ays of the world and cufcoms of the old fynagogne, loan enjoyment of the ordinance of Chrilc, repreienting the bleed of the coveuriut. So that thii Ci.>minii;a'.ion being maUe lo all, fo externally

and Places of Scripture opened^ ^ 2 r«

iially and apparently fanclified ; to them that were tra?y (o^ it ds. clareJ the certain connexion between apoft^cy and condemnatiop, thereby warning them to avoid it:—as Joftph wa-; v/arnrd to fly iiUo Egypt, leil Herod fhoiild ilay tjj^ cljild; which yet, in r^. fpect of Jod's parpofe, coiifd not be eff-cled : but as to them that were only apparently fo, it held ottt the odioufners of the fin» with their own certain inevitable deflruclion if ihfy fell inro it • which it was poUible they r.iipht do.

And tins by the Lord's aliillanc?, have I given you, as I hop-, a c^erir foiiuion of all the arguments—which heretofore the Aryni-7iia.i\ p etended to draw from the Scripture, inti^c defence of their CAufe : fome other/o;j////wjf]iall hereafter be removed. But be-Cuufe of late we have had a multiplication of arguments on this fubjed; fome whereof, at Itait inform, pppear to be new, and may caufe fome trouble to the unftilful : I fliail in the next place remove all thofe objeiNens which T. HI. in his book of thQUUtver* fality cf free grace, hath gathered together againft our main thtjis —of Chnll's dying only for tiie elea,- which himfsif puts together in one bundle, chap. 26, and calleth them r(?^/o7^y.

CHAP. VI.

An anfivertd the VJientieth chapter of ihe hook entitled, Tlie Unl-verfality of Gods free Grace, ^c. being a colhaion of all the argumenti ufed by the author, thro'ighotttthe xuhf^le book, to prove the wiiverfality of redetvption.

Til E title pretends fatisfaftion to them who dcfire to have reafon fatished; which that it is a great undertaking, 1 ea-

illy grant: but for the performance of it, hie labcr, hoc opm. .

Tliai everchriftian reafon, rightly informed by the word of God fliould befitisfied with any doctrine fo df/lrepaut from ihc woci, fo full of contradi<n:ion in itfelf and to its ov/n principles, as the dotlrine of univerfai redemption is; I fliouid much marvel: therefore I am perfuaded that the author of the arguments following, (which left you fliould miflake them for others, he calleth reafons) will fail of liis intention, with all that have fo much reafon as to know how to make ufe of reafon, and fo much grace as not to love darknefs more than light. The only reafo!! as far ns I can cv)n-ceive, why he calls this collcdion of all the arguments and texts of Scripture which he had before cited and prodiiced at large, i'o many > eafous; being a funpofal that he hath given them a logical argumentative form in this place; I iliall briefly confider them : and by the way take notire of his fkill in a regular franii:)g of arguments, to which he evi.lecily pr;itends. His firfi: reafon then is asfolloweth, viz. Arc,

Arg. r. ''That whic!^. t!ie fcrlptura oft and plahily s^i'meth m *' plaiii wrrd?, 1? certainly true and to be beli'rved, Prcv. xxii. 20, ^'- 2X> If,?, viii. 20. 2 Pe!. i. ro, 20. But that Jefiis Cbfift gave *' himfeif a ranioir, and by th^ grace of God taded death for eve-*'ryman, is oft ^\\A plair.ly aftirtiif d in Sciijpture; a? is before *' fii'^'.Vi-', cliap, vi). to rlie xiii. Therefore the ia«r!? is certainly a irinh ro bs bi'.]i€ved; John x::. 31; Afl^3 xxvl. 2 7 ."

Anfxv. \!tl. The major propoiiticn of this argument i; clear, cvi-dcnr, and ac'cnow.'edgeJ by all prcfefiing the narne of Chrifi:, but yj- univerfally with this caution and provifo: that by :h^ Scripture fiijirming miy thing in plain wordj^ that is to be hlieved, you u;-;-derlland the plain leiife of tnofe v.-or(h v'hich i" clear by rules of ir-terpretat'on fo to be. It is t^ie ihinc;, J!,c;n':ried. that i.^ fobe belif^ved, and not t'ls words only, r;':lc!i am the u^rvi t'lereof : rr>d therefore the plniuJe'^je and ',nczy^ii ~ ;.- that ^^h'tii v/e rrinll ir.qiilre after: and is intended v.'hsn v/e fpeak of believing plan words of the Scripture. But now if by plain words you undcfrfland the l.-te-ral iranirtancs of words, which w.zj perhaps be figjivative or ^t Jcall uivnrioiit jlgnification —and capable of extent or reflrriclion in the interpretation : then there is nothing more falfe than this nirertinn: for liow can yon then avoid tiis blafphentous follv cf the At7fhropo-:2orphifcs^ all3gn;n[^ a body and human fhape unto God ; the plain words of the Scripture often mentioning his eye", hand?, ears, <^jc^ it being Apparent to every child that the true importance of thofe ezpre'Iions anfwers not at all their grofs carnal conception ? Will not alfo tra'ifuhjla'ntlaiion or its younger brother c^nrab^}antiation^ be an article cf our creed? With tiiis I'mltation then we pafs the propcfition, and the places of Scripture broug^t: to coniirtn it; only with this cbrerva':;o:\ fh't there is not one cf them to the purpofe in hand : which b^cai-fe t!i.*y do net relate to the argument in confidcration, we oniy leave to men's filent judgments.

2://;/. The au'u'",ipthon or ?7/'?'^5' propoHtlon we abfoiutely deny n.3 to fom? part of it,—that Chrifl: Ihould befaidtogive himfelf a ranfom for every man; it being neither often nor once, ncr plainly, nor obfcurely a[rirmed in the Scripture, nor at ail proved in the place referred unto : fo that thi:^ is but an empiy flourifaing. V'^^r the other exprelTior, of tr.il-iv^i death for lii^ery rnaiu we grar-t t:;at tlie words are fouriid Hch. ii. 9. but we deny that every tnan d.^th alwr.yr? ncceiPariJy (ignify all O'^d e-very man in the ivorld:

Kf) I? TMKTO L'NTES P ». N'T A J^ VT M •? '> l» O K, KAf ,0 I 3 ^ 5 K A NTT <: T/K-

7'A /^ vT.j ?.opoh, Co!, i. 20. Warning every T??nn, and teaching Ercry man ; every man h not there every man in the world : neither are wc to believe tliat Paxil Vv'arned and taught every partlcu-iiv man, for it is falfe and iuTpollible, So that ('every man) in the Scripture, is not univerfally coileclive of ail forts; but either dillributive, fjr Umt of all for:s, or cojledive with a reflricliion

t«

To all of MiTi* forts : a-^ in that of Paul, (every viau) vvn.<? on-y of thofe to whom he had preached the gofpe!. Moreover, in the original, there !3 only hyprh pantos, for v^cry, —without the I'ubflantivs f/i-n^; \yhich injght be fuppiled by oihcr wcriJs as well a3 war?, as eleCiy or b-uiever.

'^dif. That eviiry one h there h clearly retrained to all the brethren of Ghnfi., and the fons by him brought to glory,—we have before declared ; fo that tills plice is no way ufefiil for the confir-mation of the airi.imption : whicii we dery in the fenfe intended ; and are fure we fiiall never fee a clear, cr fo much ss a probable tefr'niony, for the confirming of it.

To the concluuou of the fvltogifm, the author (to mnnlfrfl his f^ill in difputing fuch an argnmentatlve Vv-ay as he nnc'ertaketh j sddeth fome further proofs. Conrcloii3 it feems he wa^ to himfeir, that it had little vh-ength from the propofitions from w!i!ch it h enforced ; and therefore thought to give fon^e new fupporimcnts to it, although with very ill fuccefs : as will eafily appear to any one that (Iiali but confalt the places quoted, and coni'>der the bnfi-nefs in hand. In the mean time thisnew log^c, (of lilhng up proofjj to the conchiijon v/hich are fuitable to neither propofitioti, r.nd firiving to give flrengtli ro that by new tcfumcnies—which it hath not from the prcmifes) deferves our notice, in this pge of learned v;riters : hen quantum ejl fapere.' fuch logic is fit to maintain fuch divinity. And fo much for the firfl argument.

Ar3. II. " Thofc whom JefusChrifi: and his apofiles in pla'ji " terins without any exception or reftraint, afHrm. that Chriit *< came to fave, and to that end died, and gave himfeif a ranfom ** ^o\\ and is a propitiation for their fin ; he certainlv did come to ** fave, and gave himfeif a ranfom for them, and is the proph'a-'* tion for their fins, ?>latth. xxvl. 24. John vl. 3S. i Cor, xv, -;. «< 4. Keb. X. 7. John viii, 38, 45, q Pet. i. 16. Keb. ii- 3, /i. «'But Jefus Ghrifl: and his apoflies have in plain fevnis afHrmed, '''•\.\\zX.Chr-p: came to fave Ci'iners^ r Tim. i. 15. if/e world, Jf hn *'iii. r;. that lie died for the nnjuf^^ i pet. Iii 18, the uiigf^dly^ "Rom. V. 6. for every man ^ Keb. ii. 9. gave hivf^lf a ranfom '•^for allmen^ 1 Tim. ii. 6. and is theprop-tiofinn for the fins of *♦ the whole world, r John ii- 2. And every of thefs afnrmcition.?, »< witlioiit any exception or redraint; all belr.g uf7jujl^ uv<rodh,\ i> fraiers, and fi:en, and of the world, Rom. iij. ro, 19, 20. 23. "Eph.ii. I, 2, 3. Tit. iih 3. John iii. 4.6. Therefore Jefn>^ <'Ghriil: cnme to fave, died, and gave himfeif r. ran fern for all •' men, and is rhe propitiation for tlieir fn^, Jolm. 1, 29.''

Arfw. iji. To the mpjor propofition of tiiis argument, I defire onlyto obferve; that we do not alTirtn lii?t the Scripture do'fi in any place lay an excejTtlon or refa-aint upon thofe perfons for whom Ghrlft is f;iiJ to die : a^ though in ane place it fijou'd be alTirmed

he

»62 Chjccllons parlicularly anfzoered,

he d^ed fur all m;n, and in snother fome exceptioa EgainH: it; as tho'fome cf thofe all mRii were excluded, which were to feign a repugnancy end coatr.^c'iftion in ihe word of God. Only \^'e fay, one place of Scripture interprsrs another; and declares liiat fenfc which before in one pi?ce Was ambiguous and doubtful. For in-flance,—w-hfjn the Scripture flievv-eth that Ghrifl died or gave him-felf a ranfom for all^ we believe it: and when in another phice it declares thai all to be his churchy his elect^ his jlieep^ all believer:^ fome of all forts, out of ail kindreds and naticJis^ audtougues un* der heaven; this is not to Jay an exception or rellraint upon what was faid of all before.-—but only to declare that the ell for which Jie gave himfelf a ranfom, v/ere ^M his church, all his eled, all bis Iheep, fome of all forts; and fo we believe, that he died for all.

With this obfervation v/c let pafs the proporiion; taking out its meaning, as well as the phrafe whereby it is exprelied will afford it; together with the vain flourif;) and pompous fliev^ of many texts of Scripture brought to confirm it, wherecf not one is any thing to the purpofe; fo that I am perfuaded he put down names and figures at a venture, without once confab'ing the texts; having no fmall eaufe to be confident, that none would trace him in his flouriili; and yet that fome eyes might dazzle at his fupernumc-rary quotations Let me defire the reader to turn to thofe places; and if any one of them be any thing to the purpofe tr bufinefs in liand, let the author's credit be of weight with him another time. O let us not be, as many Vvho corrupt the word of God Bur per-lians it is a miftake in the impreflion : and that for Matt xxvi. 24. he intends verfe 28, where Chrifl is faid to flied his b)ccd for many; as alfo that in John vi. he miftook verfe 38 for 59, v.'here our Saviour affirms that lie tame to (ave that which his Father gave

him, that none fliould belof^, which certainly are the eled,

3n 1 Cor. xv. 3, 4. he was not much amifs j the apodle conjoining in thofe verfes; the death and refarredion of Chrifl:, which he faith was for us: and how far this iidyantageth his caufe in hand, v-.e have before declared. By Hcb. x. 7, I fuppofe he meant verfc. 10, of the chapter, affirming that by the will of God, which Chrifl cam.e to do, we are: fauclified; even through the cfiering of the body of Jefus ; afcribing our fanaification to his death, which is not elTtfted in all and every one : though perhaps lie may fup. pofe the I aft claufe of the verfc, once for alL to make for him ; but fome charitable man, I hope will undeceive him, by letiing liim l.now the meaning of the word EPHAPAxy. The like maybe cbferved of the other places, that in them is nothing at all to the propofitlon in hand; and iiigh them at leaft, is enough to evert

§ An Adverb fi^nifyingowzt on'y, ivith an onblicfu ; for all, f U 111 gin ihe Creek.

It : and fo his propofition Jii fiim \z ; all thofc (.n- \v!ioTn the Scrip-tare aSrms that Chria did die, for them he died ; which is gvzni-ed to be true and doiihilels.

idly. The allamption allirnis, that Chrifl end hl^ apcftles, in the Scriptures, lav that he died to iave Ihiners; ui jail,* ur,godly, the world, all: whereupon the conclufion ought barely to Se ; therefore Chrifl: died for linncrs, unjuti:, ur^'oujy, the woild, and the iiiie. To yvhich we fay,

I. That this is the very fame argument for AibHanc? with that v;hich we.-.t before; as alfo are foir.e of thofe that fuIJow: onfy fome words are varied, to ciidtigs the cuiward rppe.irance j and i'yj to make ihew of a number.

2. That the whole flrength of this argument lies, in turning indefinite propofitions into univerfals : concluding, that becaufe Chrid: died for finners. therefore he died for all hnnersj becaulc he died for the unjuft, ungodly, and the world; that therefore he died for every one that is uijuft or ungodly, and for every one in the world : becaufe he died for all, therefure for all and every one of all forts of men Now if this be good arguing, I will fur-nifli you with fome more Aich arguments dgAad you have occafion to ufe them. As (i.) God jujtijieth the uhgodly^ Rom. iv. 5. theiefore he juftifisth every one that is ungo^ily ; now whom he juftifieth he giorifieth; and therefore every ungodly perfon fliall be glorined. (2.) When Chrift came, 7nen hved 'darktiejs rather than lights John id. 19. therefore all men did 'io^ and fo none believed. (3.) The world krjew 7iot CWx^, John i. 10. therefore no man in the world knew him. (4.) Ths whole wcrld lieth in vjickcdnefs, i John v. 19. therefore everyone in the world doth fo. Such arguments as thefe by turning indefinite propofieions into univerfaU; I could eafiiy furnilli you v/itLall, for any purpofe that you will ufe them to.

3. ff you extend the words in the concIuHon, no further than the intention of them iii the places of Scripture reciied in the af-fumption. we may fafely grant the whol-, viz. that Chrilt died for finneisand the world, for fmful men in their feveral generations living therein, bu: if you intend an univcrfahty colleaivc of all, in (h.s conclufion, then the fyllogifm is iophiilicii and falfe ; no place cf Scripture that is produced, affirmingfo nruch. The aiHgnation of the oojecl of the death of Chrill in tliem, being in terms indcli-iiite; receiveth light and clearnefs, for amore refirained fenfe, in ».hofe places where they are expounded to be me^nt of all l;i3 own people, and the children of God fcattered throughout the world.

4. The p'irticuUr places of Scripuire u/ged, ivr.. i Tim i. ^S' X Peter iii. i2. Horn. v. 6. in the bcgiuwir.g of the aCmnption, are not at all 10 the purpofe in hand : aad John iii. r;. Heb! li. 9. r Tim. ii. 6. i John ii. 2. (with John i. 29) have been already cunf.deied. Il&m. I'ii, ic, 19, ao, 23. iph. ih i; 2, 3. Tit. iii. 3.

John

John iii. 4, 6, added In the clofe of the fame propofitlon, prove that all are fijiners ami children of wrath i but of Chrjft's dying for all Imners, or for all thofe children of wrath, there is not the leaft intimation. And this nj^iy fulilc-, in anuvcriotho two nnl irpumentsj v/hich might eafijy ba rcioried upon (he auihor uf tiiem : tiie Scripture being full and pi::.'n, to the connrmation of the p,)':::"o:i which he intends to oppofe.

Arg. Ill, •'Thit which the Scripture layeth forth, as one *' eud of the death of Chriil, and one •>ri.unu and caufe of God's ** ejcaking Ciiriil to he the Lord and judge of ali, and of the *' enmity ofliis juJging; that is certainly to be bclievcid, pf*l. xii. " 6. andxviii. 30. and cxix. 4. But the Scripture layetli fcrih *'this for one end of the death and refurredlion of Ciu-lll, that *' he might be the Lord of all, Romans xiv. 9. 2 C jr. v. 14, 15, "and for that caufe (even his death and refurrcirtion) hath God *• exalted him to be the Lord, and judge of all men, and his *^ judgments fhall be juil, Rem. xiv. 9, 11, 12. 2 Cor. v. 10. "Philip, ii. 7, II. Acts xvii. 31. Rom. ii. 16,—Thtr;:fore that ** Clniil [o died and rofe again for ail,—is a truth to be lellevcd. «' I Tim. ii. i .*'

Anfii). ijQ, The unlearned framing of this argument, the un« couth expreirions of the ihi-g intended, and failiiig in particulars by the by, being to be afci ibed to the perfon and not the caufe ; I iliall not much trouble myfelf withal, as i. Hh artificial regularity in bri.'iging his minor prcpofitlon, (ws. Chrill's being made Lord and jadge of all) into the tnajo,'; fo continuii:g one tsrm in all the three propofitions, and mahiiig the whole almofl unintelligible. 2. His interpreting, that caufe for luhichGud exalted Gnrifc^ to be his death and refurreilion, when his refurredlion wherein he was declared to be the Son nf God -withpower^ Rom. i. 4. was a glorious part of his exaltation. To examine and lay open the weaknefs and folly of innumerable fuch things as thefe, which every where occur, were to be laviiii of precious m-ments : ihofe that have the lead tafte of learning, or the way of reafoning, do eafily fee thtir vanity. Aiid for the reft, efpecially tlie poor admirers cf thefe fo;:gy fophifius, I fiiall not Oy, aiioniam hie populus vu.it decip:\ dscipiautur s hut God give them underflancing and repentance, lo the acknowledgment of the truth.

2dly, To this whole argument as it lies before ns, I have nothing to fay; but only to intrsat Mr. iMore^ that if the mifery of our times fli-ould be calling upon him to be writing again, that he would ceafe exprefiing his mind by fyllogiuns, (and to fpeak in his own manner) which by Its confunon, in innumerable tautologies, may a little puzzle his reader. For truly this kind of irguing here ufed, (for want of logic, whereby he is himfelf deceived, and by delight in fophijiry, whereby he deceiveth others:) is ex-ceedinglyndiculciis^ for ncr.e can be fo blind, bat that at firil

readin.fj

reading of the argument he will fee, that he afTerts and Infers that in the conciuiion ({h-eijgtlieiilng it with a iitw teftinaony) whicli was not once dreamed of in either of the premifea ; they fpeakinn-of ihe exaltation of Chri.^ to be judee of ail, wMcLrefers to hisov.-n glory ; the conclufiun of his dying for all, which neceifarily aim;; at and intends tlicirgood. Were it not a noble defi;,,n, to baniili all liu:-^-!an iearinng and to tfHabiifi fuch a way cf arguing in the roo'.n iiie'-eof j* //o*- Ithacus -aUt^ hoc v.ognu tnsrcentur Atrld.e, ylly. The force and fim of the argument is this : ChriH died and r >fe again, tliat he rnirrht be the Lord and judge of all ; therefore Ghriic Jisd for all. Now afk wiiit he mean:i by dying for a)i, indthc whole treatlf:: ani'wcrs, that it is a paying a ranfom for them ail, that they might be faved. But how this can be extorted out cf Chriii's dominion over all, wkli his power of judging all committed to him, (which alfo is extended to the angeii for whom h-* died not) j let them that can underlland it rejoice in iheir cmick apprehenfion; I confefs it files my thoughts.

4t'ily, The manner of arguing being lo vain, let u** fee a little, whtthtr there be any mors v;eight in the matter of the argument. Many texts of Scripiurc are heapsd up, and diihibutcd to the feve, ral prcpo'itions: in thofeout ofrfah xW.G, xviii. 30. (as 1 kip-pofc it ihouldbe, not 130'. as it is printed) cxix. 4. there is ft^me mention of the precepts of God, with the purwy and perfctlian of his word ; which that they are any thing to the biilinefj in hand, I cannot pcjrceivc. That of i Tim, ii 6. added to tie cor.clufion, is one of thofe places which are brought forth upon every occaHcn, as being the iuppofed foundation of the whole alTirtion ; but canfe-Icfsly, as hath been ihewed oft. Of thofe which are annexe^ to ther^:/«or propofifion, is 2 Cor. v 14. 15. but as I have already cleared fhe ndud of the Holy Glioil in it, and made it man*ftft that no fuch thing as univerfal redemption can be w relied from it ; fo unto this prefent argument it hath no reference at ail : not containing one fyllable, concerning the judging of Chrill, and his power GVirr all; which v/as the »2^i/;\'//w inlided on. Phil. ii. 7. II. Aflsxvii, 3:. Kom. ii. 16, 2 Gor. v. 10. make mention indeed 01 ChrKt's exaltation, and his judging all at the \A\ &Oiy ; but becaufe he ihall judge all at the iafb d-xy^ therefore he died for all ; wili aik more pains to prove, than our uJverfary intends to lake ill tiiis caufe.

The w.eight of the whole muri depend on Rom. xiv. 9, 11, 12. which being the only place that gives any colour to i his kind of ctr-guing, fhall a little be confidered. It is the lordlliip and dominion ©f ChriH: over all, which the apoille in thai place at large infills on andevidsnceth to belie vers that they might thereby be provoked to walk blanielefo, and without olft-nce one towards aroiher : kf'ow ing the terror of the Lord ; and how that all men, even tl.tmfcives sni others, nJuft.co:i:'v to a'~oear befoit his iucl"niv:u-r£j.t. wlien it

s,S5 Chjeclions particularly anfxjotrtd^

will be but a fad thing, to have an account to make of fcandals anil cffences. Further, to ingraft and fallen this ii.pon ibem, he declares unto tlieai the WcvV whereby the Lord Ghrift attained and came to this dominicn and power of judging ; all thipgs being put under his feet: together with what defiga he had as to tiiis par-t'lcular, in undertaking the ofBce of mediation, there exprefled by-dying, rlfing, and reviving ; to wit, that he irisht have the execution of jiidg'ng over all, coi-nmitted to him ; that being part of the glory fct before him, which caufed him to endure the crof^ and defpifethe fiiame, Keb. xii. 2.

So that all which 'S here intimated concerning the deadiofChrift, is about the end, eiTects, and iilue that it hath towards himfelf; not any thing of what was his intendon towards them for whom he died. To die for others, does at leafl denote to die for their good j end in the Scripture ahvays, to die in their ftead ; now that ary fiich thipg can be hence dedufled. that Chriit died for all, becaufe by his death, himfelf made way for the enjoyment of that power whereby lie is Lord over all, and will judge them a]], cssfting the grearelt part of m.en into heil, by the fentence of his righteoui iudcrment \ I profefs fmcerely, that I am no way able to perceive. If men will con.iend and have it To, that Chrift mud be faid to die for all, becaufe by his death and refurreclion he attained the pow er of judging all ; then I fnall only leave with them thefe three thing"^, Ws. (. That innumerable fouls fliail be judged by him, for not walking according to the light of nature \ih unto them, directing them to feek after the eternal power and Godhead of their Creator j without the lead rumour of the gofpei, to direcS: them to a R-edeem.er, once arriving at their cars, Rom. ii. 12. and of whatgosd wiUitbefor fujh, that Chrlll fo died for them I 2. That then he alfo died for the devils ; becaufe he hath, by his death and rerurreaion, attained a power of judging them alfo. 3. That the whole affertien is nothing to the bufmeft in hand ; our inquiry being about them whom our faviour inten^led ta redeem and fave by his blood, but this return being about thofe he will one da/ judge : qu.vftio efl ds alliis^ refponfio de cocpis.

Arg. iV. *' That which the Scripture fo fets forth in general ti for the world of mankind, as a truth for them ail, that v/hcfoe-<< verofthe particulars fo believe as tacome into Chrifc and receive *-<- the fame, fliall not pevilubut have everlafting life ; is certain!/ <' a truth to be believed, Aas v. 20. But that God fent forth his »' Son to be the Saviour of the world, is in Sciipf ure fo fet forth in *' general fur all men, that whofoever of the particulars fo believe «* as they come Inio Chrift and receive the fame, they fliall not pe-*t lidi, but have everiafiing life, John iii. 16, 17, i8, 36. 6* *< i. 4, 11, I 2. Therefore that God fent his Son to be :he Saviour «< of the world, is a certain truth, i Johniv» 14-''

A'lifvj, I hope no ingeniotts man, that knows any thirg of the

contiQvari"/

and Places of Scripture cpcncd t^-j

•ontroverr/ iii iiand, anil to \vb;it h^zA U is i^-hcr. beuve^n us nnrf our adver(\ry,or is in any meafure acqu.iinied vvltli th? way of *r-gning ; will exped ihat we iliouki fpend many words about fuch poor liourifiies, vain repeiitio*)S confured exnreHinns, and illogical dcdiictioM.s and argumentations, rs in ih<s prelendf d new argument (iiidtfcd the lame with the two iirfl, and with alaiod nil that follow ; ) or th.tt I Ihouid call avv-:y much time or }>aii\s about them. For my own part, I were no way able t^i uadergo i\\t tcuioulnefo of the review- of fuch things asthefc ; but that enndum ej} quo t) ci^ huntfuta eccicfiiS.

Not then any more to trouble the reader with a declaration of that in particulars, which he cannot but be fufncientl/ convinced of by a bare over looking of iheTe reafon?;, vi?^ that this author is ut* terly ignorant of the way ofreafoni.ig, and knows not how tolerably to cxprefs his own conceptions, nor to I'nfer one thing from another in any regular way ; I anfwer i. That wha^fotvcr the Scripture holds forth as a truth to be believed, is certainiy fo ; and to be embraced. 2. That the Scriptin-e fets forth the death of Chrifl, to all whom the gofpel is preached unto, a-, an all fujScient mea 1 f*r the bringing of linners unto God ; fo as that whofotver believtj it and come in unto him, 'iiail certainly be faved. 3, What can be concluded hence, but that the death of Ghrifi i^ fuch intinic* value, as that it is able to fave to the utmoil: every one to whom it is made known; if by true faith they obtain an Interefl: therein, and a right thereunto, we cannot perceive. This truth we hava formerly connrmed by ma'^^y teftirnenies of Scripture ; and da conceive that this innate fufficiency of Uie der3th of Chriil:, is the foundation of its promifcuous propofal to elect and reprobate. 4. That the concinfion, (if he w^ould have the reafcn to j.ave any colour or fliow cf an argument) fiiould at leafl inciude and exprefs the whole and entire Hneriion contained in the prcpohtion, viz, " that Ghriii is fei forth to be the Saviour of the world, that who-*' foever of the particulars believe, d-c'' And ther. it is by us fully granted, as nuking nothing at all for the univerf?ii'y of redemption ; but oniy for the fuinefs and iufllciency ©f his fatisfaction. Of ths vfovdworld, enough hath been faid before.

Ar.<?- V. ** That which God will one day caiife every man »' confefs to the glory of God, is cerraini}'' a tvutb ; I'ur God wiii *' own no lie for his glory, John xiii 3,9* * Rom. iii. 3, 4.-.,-*' But God will one d-iy caufe evej-y man to confefs Jcfus (by <* virtue of his death and ranfom given) to be the Lord, even to " the glory of God, Pliiiip. li. 7, S, 9, 10, 11. I fa. xiv. 22,

** 23. Rom xiv. 9, 12^ Pfal. l;cj:xvi. 9 Therefoie it is csrr-

'* tainly a truth that Jefas Chrlil hath given himfeif a ranfom for *' all men, and hath thereby the righ*: of Lordiii.p over them ; and *« if any will not believe and come into this government, yet he

^^ abideth * UvjQuUfcem, thai this oii^htto be Jo'in iH, 33,

q68 OhjeSiions particularly anfwtredt

<• abidetb rdUhral and cannot dcnv hlmfelf; but "W-iil ore «ay " bring ihem before him, ?nd c^uie them to corfffs him J.ord t« *' the i;lory of God ; n-li-in they ihaii be denied by him, for de-*' J'ing him in the <'ays of hi:^ patience, 2 Tim. ii. 12, 13, 14. «' Muth. X. 32, 33. 2 Co'-. V. :o."

Anf. The conclulion of this argument nuglit to be thus, and no otherwiie, if yoii intend it fhould receive any ftrength from the premifes, viz. therefore* that Jefus Ghrifl Is the Lord^ and t» be co\\{eS^iQ to the glory ci God, is certainly truth. This» I fay, i? all the conclui'ier! that this argument ought to have had ; nnlefs initead of a fvllorrifni, yav^ intend three indeperdent propofitions, e^'ery one ilanding upon h>s own Ilrengtb. That which is infert-ed CDnccrninghi?givir.ghimfelf a ranA»m fjr all ; and that which iollows, of the conviction and condeB^nation of them who believe not nor obey the gofpel, confirmed from 2 Tim. ii, 12, 13, 14. is altogether heterogeneus to the bufirefs in hand.

Now this bcjing the conchinon Intended ; if our author Aippofe that the dcniers of univerfa) redemption do qucrrion the truth of it,—I wonder not at a!l, why he left all other em'ployment to fall a writing controverfies; havlrg fuc'n apparent advantages againfr his adverfaries, as fiich fmall miflakes as this are able to fnrnifli Ijjs conceit \vithal. But it mt?y be an acl of ciiarity, to part him and lii:. own lliadoi;(r {o terrioiy at variance, as here and in oiher placesj wnerefore I befeech him to hiear a word in iii? heat, and to take ijotice, I, Thatthongh we do not afcnbea fniitiefs inctftii^ual re-«3cmption to Jefus Chrill:; nor fay, that he V-vtA any. v/ith that entire love which moved him to lay down his life, but his own chu-cii,^—fo that all his elf ct are efFeclual?y redeemed by him ; yer \7e deny not but that he ihall alfo judge the reprobates, -y/z. even all them that know not, that deny, that difobey and corrupt the truth of his gofpe) ; and that all Ihal! be convinced, that he is Lord of all, at tli.^ lad day : fo that he may fpare his pains, of proving fuch unqaef!:'enable things Something elfe is extremely defiroui tofollow; but indignation mud be bridled. 2. For that claufe in the fecond propcfiii )n, (iy inrttte of hh death and ra^f^m givtn ;^ we deny, that it IS any where in the Scripture once intimated,— tnat t'.- ranfom paid by Chrill; in his death for us, was tb.e caufe of his exaltation to be Lord of ail : it was his obedience to his Father in his d-arh, an.-l not his fatisfaclion for u?, that is prcpoftd as the antecedent of this ezaltation 5 as is apparent, Phil. ii. 7,8,9, 10, 11.

Ar« VI. *' That whicfc may be proved in and by the Ser'p-** ture, both by plain fentences therein, and necelFary confequen-*' ces imported thereby ; vrithout wreflling, wrangling, adding ** to, taking from, or altering the fentences and words of Scr"p-*' ture; is a trurh to br* believed. Matt. xxii. 29, 32. Rom. xi. ^* 2,5,6—But that Jefus Chrifi: gave hinifelf a ranfora for all

<' men

aJtd Places rf Scripture opened, tC«^

** iTsfT. srd by the gr^cc r.fGcd taflet.' dpnih fo'' evrry nan, rr.'?v " he nroved in and by the Scripture—Uorji |;y plain fertci-ces '* (herein, and nectfNry conleciKnces i iiporfed tlierel>v ; vitl.tMit «« wi-e[l!irij% wrangling, adding, or taking away, or jJtering the " ^rcdr, atid i'enrctnces ; as is' already (hewed, chap. vji. xiii. <« w*hicl\ v/ill he now orderf^d into feversi proofs.—Therefore that <« JefiH C!-!r;/l give himlcif for ail ivr-n, an.i hv the grace of <« God !3lled c!e uh for ev/».ry man, is n ii ui'i »o be believed, fAaili. "■ i. 15. and :-:v!. 14. 18. r John iv. 14."

A'if\.v- \J}y The nveaningof this ar£iimei)t ir, that unlverf,*! redeniption msy b? proved by the Scripture : which being ihc very thing in quellion, ;^ncl th«" thefis undertaken to he proved ; there j*r no rt-.-i<i>n why itfcl'-'ilioulJ mske an argument, but onjy to make wo a number. And for my psrt they fliould paf?, without any further anfvp-er than that they are a number j but that thuftzt-'Z/o arc th: numhi}\ are fo be conlidered.

2dl)\ Concerning the argument itfelf, (feeing it mud go for ene) v/e fay,

I . To the firfl pr-T'oHticn,—that laying afide the unneccfTary exprsffiun?, .the meaiii-g of it I take to be this, t'/z. That which )5 atiirmed in the Scr-pture, or may be deduced from thence by jnft ♦onfequence; r)llovving fuch ways of interpretation, of pfiirmaTi. on, and confcquences, as by v/hich the fpirit of God leadeth.ns-into the knowledge of the truth j is certainly to he believed : wh-cli is granted cfail, tho* not proved by the places he quoteth {Matt, xxii. 32. P^om,y\. 2, 5^6.) and is the only foundation of th«t art'cle of faidi, v/hich you fcek to oppofe

' 2. To the fecon-.?; that Chrlfc gave himfelF a ranf?*!:! hvpfr i» ANTov,/or fl//, and taded death HY PER f ant o $/"')»• a-// is the verv word of Scriptun*, and wa? never denied by any: t!-.e mak)! g of fill, lohe.allmen and L":ie.rymav^ in both the places aimed at ; '\% your addition, and not the Scripiure*s afiertion. If yon inttrd then to prove that Chriil- give j'.imfeif a ranfoni for all, ?nd t-Hed djirith for all, you may live your labours; it is confefTcd on 'A\ !}ancls, none ever denied it. I'nt if you intend t^ prove thole all to he all and every man cfall agesaiul kind?, cleft and reprobate ; and i^ot all hit children, all his elecl, cllhisjheepy all his people^ cli Vie children gi'uen him ofGod/nme of all ffyrts, rations, tongue?;, snd iangu >ge5 only ; I will, by th.e Lord's afliilance, wiliinglj join iiUie with you, or any man breathing, to fearch out tl-e meaning of the v/ord and mi'id of God in it ; holding ourfelves to the pro. portion of faith, efTent'ality cf tie doclrlne rf redemption, {o^^c of the pliceswhere luch afit-rtions are, ccmpa»-i:5g tliem with rther places, and the likeways ; labouring in all Snimil ly, to find the itjindofihe Lord, accordingro his own appointment. ^Snd oftlie fuccefs of fucha trial, laying afide fuch failings as vill adhere to w.y perfonal weakiiefi, I ainby the grace cf God exceedirgly cnn-

£denr j

• 70 Ohjccilons particularly cnfwired,

fi.lent; h3v;n£»by liis goodnefs received foirse Hrerigtli and oppor-tu:iity to le.irch into^ a ul ffvioufly to weigh,—whatever tiie mofl famous afl'^rlors of uiiiverfal redemption, whether L::thcrani or Arminians^ have been able to i^y in this caule.

Fortheprelent, I acldreis myfelf to vhat is before nie: only delirinz tbe reader to obferve, that the a/Tertion to be proved isthis» -P/x.—That Jefus Chriil, according to the counfel and v/il! of his Father, iuitable to hispurpofe of falvation in his own liiind and intention,—did by his death and obiation, pay aran-fam for ail and every man, ^\t€i and reprobate, boLh thofe that are favec, and thofe thatpeiifli j to redeem them from Gn, death,

and Iifll, to recover faJvation, life and immortali'y, for th.cin;

atidnot only for his elect or church, chofen to an inheritance before the foundation of the world. To conferni this, we have di-^ter5 proofs produced j which, by the Lord's aJiflance, we fliall conader in order.

: Proof xfl. ♦* God fo loved the world, that he gave his Son to be <* theSavimrof the world, i John iv. 14, and fends hs fervant *-' to bear wltnefs of his Son, that all men tbrcugh him might be-«* lieve, John i. 4, 7. That whofoever believes on him, m>ght <^ have everl^-iding 'M^e, John iii- 16, 17. Ar^.d he is v/illing, that " aii {]iousd come to the knowledge of the truth, i Tim ii. 4, and *'hefaved, I I'im. i. 15. Kor wiii he be wanting in the fuffici-»' ercy of helpfmnefs to them, if as light comer, they will fuifer ** th-emfeives to be wrought en and to receive it, Prov. L 23. and *^ viii. 4, 5. And is not lah plain in Scripture V*

A''if,i. The main, yea indeed only thing to be proved (as we before obferved lis,—that thofe indefinite prcpofitions, which we iind in the Scripture'concerning the death of ChnTr, are to be un^ derftooQ imiverfally 5 that the terms ^/Z, and uwrld, do (^.g\\\iy ia this buGnefs (v.'hen they denote the objecl ofthe death of ChriO,) all and every mvi in the v/orld : unlefs this be done, ail oihcr labour is altogether ufc-lefs ancT fruiilefs. Now to tbis there is nothing at all urged, in this pretended proof; but only a few am-b'^gMous places barely recited,—withafalfe colledion from them, or obfervations ur>c)i\ them which they g\ye no colour to. for (i.) as to I John iv. 14. God's fending his Son to be the Saviour of the world, and his fervant to teftify it, is nothing but to be the Saviour of men living in the world, which his elect are: an hundred fuch places as thefe, fo clearly interpreted as ihey are in other places, would make nought at all to the purpofe.

(2.) The next place is, John i. 4, 7, Verfe 4 imports that Chrift was the life of men, which is mofl true; no life bejug to be had for any man, but only in and through him; but this is not at all to the q-jeflion. The next words of \tY(e 7. are, that allme^ through hl7n might believe ; which words, being thrufl in to peace Tip a fenle wish an.Q:hc'rfi-aaicucf Scripture, ftem to have fome . . weight;

and Places of Scripiure opened. j71

Wiigbt:; as tho'Chriil were fent, thit all men tnro' Mm might believe : a gooJJy fnew; iteming no lefs to make {or unlverfal redemption, thati the Scripture, cited by the devil (after he had cut off part of it) did—for our Saviour's caiting hiniTelf from tire pinnacle of tbe temple, But if you cad adde the fophilhy ofihe eld ferpent,—the; ezpreHion of this place i:j net a little available, to iiivalldate the tnejls fought to be maintained by it.

The words are :— T/n're was a man fe-,\t from God^ whrje fiaifie •Was John ; the fame cams for a witnefi^ to bair witnefs ofihelfght, that all men through him might belie-vp. Now luho do you think is ther^j meant by 21 *autou, through hitni i^ it Chrijl rhink ycu, JheKght; or John^ the v;itnefs of the light; certainly J.'/ilw, as almolt all expofitors do agree; except feme among the Popifh, and C^ra/;//i that IJlrmael: fo the Syriac interpreter; reading, ty hii hand^ or minilby. Soihewoid infers: for we are rtot fdid to biilieve Di A CHRisTON by Chrift^ or as it fhould be here— di a mu PHOTOS by the light; but e i s t o ? h o s, Jo Im xii. 3 6. i7t the L'ght, not ^y it; and e pi t o k kyr i on Acts ix• 42. b?lii\-jsdin the Lord; fo alfo Rom, ix. 33. kai pas ho piseuon ep' alio every oi:e that believ2th on him. So ek Chris to in divers places, is in. him: but no mention cfbsiieviig by him ; which. r.uher denotes the inftrument of believing, as is the miniftry of the word, than the objecl of faith, asChrlllis.

This being apparent; let us fee what is afarraed of Jr//'^, why-he was feat, that all through him might believe, Nov;- this word all here, hath aU the qualifications which our author requireth for it, to be always efteemed a certain expreilicn of a collective uni-verfality; that It is fpoken of God, <i*c. And voho I pray you were thefe all, that were iatended to be brou^mt to tiie faith by the rriiniilry of/j/2«? were they not only all thofethat lived through the world in his days, who preached (a few years) in Judea only; but alfo all thofe that were dead before his nativity, aid that were born after his death I and lliall be to the end of tije world, in any place under Heaven? Let them that can believe it, .ejijoy their perfuafion; witli this affurance, that I will never be their rival, being fully perfuacled that by all men here, is meant only fome of all forts to whom his v/ord did come; fo that the ncceilajy ienfe of the word rt//, here, is wholly deftrudive to the propohtion. For what is urged from John iii. 16, 17. that God fo fcnt h-s Son, that xuhofoever beliem-ih in him (hould have everinfti^.g Jife ; as far as I know, It is not under debate, as to fne kn^^c of it among chriilians.

{3.) Yo\' Gou-iV.'inif'gnefi that all {ho\\\Aberaved. i Tim. ii, A. (to which I Tim. i. 15. is nee<l!ers!y added to m;ike a fhew ; that text being quits to another purpoie;) taking all men thcie, for t!ie uuiverfaiiiy of indlvidu.ils ; then I a.^ic, [i.] V-'hi^t a^ is it of f.od^ wherein this his wllingiicfs doth ccni':i'-? ii it in the f-erpal

purpofc

£/ * Oljcdian s particuldrly anficcred

purpofs of his trill, tlut all fliould be I'jveJ ? wlj then is it ret .:c-compiillicd? who hirh reii.ieJ his wiii I Is it in an aui<reedeiu ile-fjrethatlt fliould bo lb, though he fails in the end? lUvn is the biciic-d v»od mort: niil'cia'olc ; it being not in him, tu accon»pIiih \vs& juil and holy defir^s.—Is \i fonie ituii'«oraiy act of his, whereby he hoth dccbred himi'elf ur.iu them ? then 1 fay; grant that lal-Vaiion is only to be had in a Kedecincr, in jcfus Chriit, and j^:ve jne .in indance how God, in any a»il whatfoever, hath declared his niir.d and reve.;led hinifelf to all men of aii linits anU places, cou-ceruing bis wildiigueis of their faivaiiin by Jel'us Chrifr a Redeemer; and I will never more trouble yoM^ in this CrtUlV, [sj Dvfih this u'/*7, equally rtlpccl ih^ ail intended, or doth i; not ? If \i doih, why hata it not ec^ual tifeds towards all.^ what i eafcn can bealligned? If it doth not, whence ihall that appearf there is ucthir.g i\ the text to intimate any fuch diverfjry.

For our parts, hyalhiie': —we undtriland /owm of c-throughoui the world? not doubling bin that, to the <cu-.] rru.;'. *, we have made it lo appear fiom the cor.ifxt and circiim{l:.'.n«:es of the placei the will >.'i God ihere, being that meniior.ed by oiif Saviour, John vi. 40. That which follows in the cJofe of this proof, of God's not being wanti'igia :ke lu^.ch'ncy of ht:lpfi*h^eft to thdr:i-ivho^ ai light covzss^ fufar t/intfTjeh^'i to be wrought upon a^id rscf^ive :ti is a poifonous lling in the litil of the ftrpeni; wherein is couched the whole Pvlagian pofon of free-^will^ and Popifti mtfr it ofco/2gruity; with Aimi:iian /o^citTit gracCy in ita \*hols extent and univerfality J 10 neither of which, there is the leail wicuefs given in the place produced. Thus,

2. The funi and meaning of the whole aOertion, i*, that there 13 an univerfaliJy of ftdScient grace grafted to all, even of grace fubjvCwive, enabling them to obedience J which receives add.lion, ir.creafe, degrees, and augmeniation, according as thty who liave ir, do make ui'e of whcit they prefently enjoy ; which is a po-fitlon iJ contradictory to ::iiiui:ierable places of Scripture, fo dero-l^irory to the free grace of God, u> deftruftive to the c^cacy of it, fuch a clear exaltation of the old iJul free-will into the throne of God, as an_y thing that the decaying ef.;ate of chrillianity hath invented and broached. So far is it from being plain and clear 'q b>cripture, that it is unlverfally repugnant to the whole dd"pen'a« t.onof the new covenant, revealed to us therein; whicii if ever liie Lord call me to, I hope very clearly to damonftrate. Yjv the pre-cr.r, it belongs not immediately to the bufmefs in band; and therefore I leave it; coming to

Proof 2. ** JcfusChriil: the Son of God came into the world, ** to five the World, John xii 47. to fave (ini.crs, i Tim. i. ij-••■ to take away our (in?, ano deilroy the works ol -e devil, i •' John ill. 5.8- to take away the fuis of t!:c world, J>hn i. 29-*' iu:dtherifu:* diei fcr all, : Cor. y. i*l; xi. aau g;ive bimfelf a

»Tai:iom

♦* ranfoiR for all, i Tim. li. 6. to fa-.c ti.at %h)ch was lof^ ** Malt, xviii. if. and fu hh propiiiatioii was rr.at'c for the world •* 2 Cor V. 19. the whoJe v,orid, i John :i. 2. And ajl thi« ** is fuiJ and plain in Scriprure."

Anfiv. Thofc places of this proof, where there i« mention of ailloTTVorld^ asjohnxii. 47. John i. 29. 2 Cor. v 14, 15^ t Tim. ii 6, 2 Cor. y. i»^. i John ij. 2. hare been all already eonfidered; and I am unwiJlirg to trouble the reader ^.j^Ji repetitions i Ice thephccs; and I doubt net but/ou will fine tbar the/ arcfof^r from givjnf^ any firengfh to the thing intended to be proved by him, that they much rather aven it. For tbc refl, i Tim i. 15. Matt, xvijj. 11. i Jolm ili. 5. S. hcjr any thirg can be extracted from them, to give colour to the urjiverfajity cf redemption, I carinoi fee j what they make againft it, bath been declared. Pafs we then to

Proof id. ** God in Chrift doth, in fome means or other of *' his appointment, give frime witnefs to ail men of hi? mercy and *'goodnefs procured by Chrift, Pfalm xiz. 6, Rom. x. 8. Ads *' ziv. 17. and therethr.jugh, at one time or oti;er, fendeih fonli ♦* feme ftirrings of his Spirit, to move in and Icr.r.c!: at the heart-j ** of men, to invite them to repentance and feek'ng God, and *t fo to lay hold oti the grace and fa'vation offered j and this noi *' in a fhevy or pretence, but in truth and good will, ready to be-** ftow it on them; and this is all fully tefti£ed in Scripture, Gen, ** vi. 3. Ifa. zlv. 22. Ads xvii. 30, 31. John i. 10,

Anfvj. Parvai haUtfpes Troja^ ft tales ha&eii n the univer* fality of redemption have need of fuch proofs as thefe, it baiK indeed great need J andliale hope of fupportraent. Vni-oerfal-v^, cation \i here afierted, to maintain uni-verfal tedcmpticn ; (J/a-nui maniim frizat i or rather Mula fe mutuo jcaiiuxtt i\ thi? being called in oflentirr.es to fupport the other; ar.d they are both the t'vvo legs of that idol—free v/ill, which is fct up for n:en \o worlh'p ; and when one ftumble", the other fteps forward to ar-ho\d ihe Babel Of t'Mirjerfal'socalion (a grofs fgmentj I ihail ftot nov7 entreat j but only fay fcr the prefent,

1. That it is true that God at all times, ever fince the creatioc, bath called men to the knowledge of bimicif asthe great Creator, in thofe things which of h;ni, by the means of the viilble creatiop., P3:gbt be known: - icnWit eternal P9^rr and Gcd-head^ Ken. i. 19,20 Pfal. zJz. 1,2. A6t5xiT. ij.

2. That after the death ofCbriil, he did, by the prezchir^ of the gofpcl eztenced far and wide, call hocie to himitJf iht children of God. fcattered abroad in the world, where&s h-'-t.Udk were before confined almcft to one n?tion ; giT-ng a rigLt for ih« gofpelto be preached to every treattire, Ma k z»L «i. Roo. x. r8. Ifa. 17. 5,22. Acisrvii. 5c. 3!, Bur,

ilffl a. Hjat

w

<x^. That God OiQuld at all times, inall places, in all agrs, grant means of grace, or call to Chrift as a Redeemer, or to a participation of his mercy and goodnefs in him manifeited, with ftrivings and rr-otions ot his Spirit for men to clofe with thole invitations, is fo grofs and feroundlefs an imaginauon, lo oppofite 10 God's dillinguifliing mercy, fo contradftaiy to exprcfs places of Scripture and the experience of all ages, as I wonder how any man hath t!ie boldnefs to sfTert it, much more to produce it as a proof of an untruth mere grofs than itlclf. Were I not refolved to tie myfelf to the prefent con-iroverfy, I (hould not hold from producing fome reafons to evert their lancy ; fomeihing may be done hereafrer, \\ the Lord prevent not; in the mean time let the reader confult Pfal. cxlvii. 19, 20. Mat. xi. 25. and xxii. 14. A61s xiv. 16. and xvi. 7. Rom. x 14, 15. We pafs to

Proof /^ih. " The Holy Ghofl that comeih from the *• Father and the Son, fliall reprove the world of fin, (even *' that part of the world that retufeth now to beheve, that •• they are under fin) becaufe they believe not on Chrilt ; " and that it is their fin that they have not believed on him ; *' and how could it be their fin not to believe in Chrili, and *' they for that caufe under fin ; if there were neither enough *' in ti.e atonement made by Chrift for them, nor truth in " God's cffer of mercy to them, nor will nor power in the «' Spirit's moving, in any fort fufHcient to have brought (hern *' to believe, at one time or other; and yet is this evident in *' Scripture, and (hall be by the holy Spirit, to be their great •* fin, that fallens all other fins en them," John iii. j8, 19. and viii. 24. and xii. 48. ard tv. 22, 24. and xvi. 8, 9, 10, 11.

Anfw. 1. The intention of this proof is to ihew that men fliall be condemned for their unbelief, for not believing ia ChriH; which (faith the auihot) cannot be, unlefs three things be granted : Firif, that there be enougli in the atone-mt nt made by Clitifl for them : Secondly, that there be tru h in God's (fferof mercy to them : Thirdly, that there be fuf-ficieni will and power jTiven them by theS:irif, at fome time or other, to believe. Now, though 1 beheve no man can perceive what may be concluded hence for the univerfality ot redemption, yet 1 (hall obferve fome fev.^ {hin);s; and

(1) To the fif It thing required, I fay; that il by nwugh in iU atonement for them, you underltand that the atonement which was nude lor thi^m, haih enough in it; we deny it: not becaufe the atonement haih not enough in it, foi them; but bccau/e theaionement was not for them. If you mjan that

there

t^iere iJ a fufficiency in the merit of Chrill to fave them, if they (houM believe ; we grant it, and afliMn that this tuffi* clencv is the chief ground ot the prcpofing it un'o tf*em ; (underitanding hofe to whim it is propufed ; thai is, thofe to whom the gofpel is pitched.)

(2.) To ihe iL-cond ; that there is tiuih, as in all the ways and words ol God, foin his ofF^r ot mercy to uhomfocver it is cfiered. It we lake the command to believe, with the promife of life upon fo d(.ing. for an offor of mercy, there is an eternal tru h in it; which is, thai God will a{iuted;y befiow life and falva-ion upon all believeis ; the proffc^rs be. ing immeciiciiely declarative of our daty, a^td of the concatenation of faiih and life ; and not at all of God's intention towards the paiticular foul to whom the proffer is made; for xjuko hath known the mind of God ^ and zvho hath been his conn-Jdior F

(3.; To the third; the Spirit's giving mil or power; I fay ; '[i.j that you fet the cart before the horfe, placing luiU hsioie power. [2.] I deny that any internal alfiltance is required, to render a man inexcufable for not believing, if he have the objeft of faith propounded to him ; though of him-felf he gave neither power nor will fo to do, having lolt both in Adam. [3 ] How a man may have given him a will to believe, and yet not believe, I pray decUre, the next con-troverfy you undertake.

2. This being obrerved, I (hall iake leave to put this proof into fuch form iis alone it i? capable of, that the fltengih fhereof may appear. And it is this; if the Spirit fhal! convince all thofe of fm to whom the gofpel is pre^jched, that they do not believe, then Chrift died for all men, both thofe that have the gofpel preached unto them, and thofe tbat have not; but the fi'ft is tme, for their unbelief is their great fin; frgo, JffusChriltdied for all; which if any, is an argu-mem a baculo ad angiUum from the beam to tkeJliultU, The places of Scrip;urc, John iii. j8, 19. and viii. 24. and xii. 48 andxv. 2;j, 24. piove that unbelief is a foul-condemn-u!g fin ; and that lof which they fh^ll be condemned in whom it h privaftvs, by their having the gofpel preached (o them ; bui quid ad nos ?

3. One place is more urged, and confcqucnily more abuied thin tl.e reft, and therefore niolf 1>- a little cleared; it is John xvi. 7, 8, 9, 10, ii. Tt>e words are. 1 will fend the Lomjorter urdc you ; aid when he is come, he zviU reprove the urn Id of fm, and of righicoujaefs, and oJ judgment; of fin

bccaufi

^'^j 6 OhjeBions particularly anfzotred,

hecaitfe ihfiy believe not on me; oj righltoufnefs^ hecauje Ig^ te my Father, and ye fee me no more; of judgment ^ becaufe the prince of this world is judged. Now it is uncertain, whether our author underltands the words of the Spirit in and with Chrift at the !alt day, or in and with the miniftry ot the word now in the days of the gofpei ; if the firft, he is foully miftaken ; if the latter, then the conviftion here meant extends only thofe to whom the gofpei is preached ; and what that will advantage univerfal redemption, which comprifeth all as well before as after the death of Chrill, I tnow not. But it is likewife uncertain, whether he fup-pofeth this convifction of the Spirit to attend the preaching of i.he gofpei only ; or elfe to confifl in drivings and motions, even in them who never hear the word of the gofpei; if he mean the latter, we wau lor a proof. Moreover, it is uncertain, whether he (uppofeth thofe thias convinced, to be converted and brought to the iaith, by that convi6lion ancj that attending effeftualnefs of grace, or not.

But omitting thofe things; that text being brought forth and infifted on, further to maniteft how little reafon there was for its producing, 1 |hall briefly open the meaning of the words.—Our Saviour Ghrift intending, in this his laft iermon, to comfort his apollles in their prefent fad condition, whereto they were brought by his telling them that he muft leave them and go to his Father; which forrow and fadnels he knew full well would be much increafed, when they Ihould heboid the vile ignominious way whereby their Lord and Mdlter thould be taken from them, with all thole re-proaches and perfecuiions which would attend them fo deprived of him J he bids them not be troubled, nor filled with forrow and fear, for all this; affuring them, that all this lofs, Ihame and reproach, fhould be abundantly made up, by what he would dg for them and beftow upon ihem, when his bo* dily prefence fhould be removed from them.

And as to that particular, which was the head of all, that he fhould be fo vilely rejefted and taken out ol the world, as a falle teacher and feducer ; he telleih them that he will fend ALLON PARACLETON, John xiv. i6. another Comforter; one that fliall vicariam navare operam, (as TertulJ he unto them in his ftead, to fill them wuh all that confo-lation, whereof by his ablence they might be deprived ; and not only lo, but alfo to be prefent with them in other greater fhings, than any he had as yet employed them about. This 3|ain he puis them in naind cl, chap. xvi. 7. Now ho

?ARACJ-ETO§

PARACLETOS, who is there promiCed^ is properly an Advocate; that i;-, one ihat plcadeth the c^ufe of a perfon who is guilty or acculed before any tribunal ; and is oppofed TO KateGORO, Revelations xii. 10. and fo is this word by us tranfliied, 1 John ii. 1. Chrilt then here teileth them, that as he will be their Advocate with the Father, fo he will fend them an Advocate to plead his caufe which they profefr«.'d, with the world, that is, thole men in the woild which had fo vilely traduced and condemned him as a fe-ducer, laying it as a reproach upoi: all his followers. This doubtlefs, tho' (m fome refpe6l) it be continued to all ages in the miniflry of the woid, yet principally intended the plentiful tffufion of the Spit it upon the apofUes at Pentecoll, af-ter the afcenfion of our Saviour; which alfo is made more apparent, by t!ie confideraiion ol what he aflirnieih thai the Advocate fo (eiit dial I do, viz.

[1.] He will reprove, or rather evidently convince the world o//in ; becaale ihey believed not on hitD; which fure-ly he abundantly did, in that fernaon of Peter, A8s it. when the enemies themfelves and haters of Chritt, were fo reproved and convinced of their fin, that upon the prtfTing urgency of that conviftion, thev cried ou', (verfe 37.) Allen and brethren, whatJhall we do ? Then was the world brougr»t to a voluntary conlefTion—of the fin o\ murdering Jcfus Chriff.

[2.] He (hall do the fame of righteoufnefs, bccaufe Chrift went to his Father; not of the world's own righteouCnefs, to reprove it for that, becaufe it is not ; but he (hall convnice the men of the world, who condemned Chrill as a feducer, of his righieoufnefs ; that he was not a blafphemer as they pretended, but the Son of God—as himlelf witnefTed ; which they (hall be forced to acknowledge ; when by the ct-fufion and pouring out of the Spirit upon his apollles, it ihall be made evident that he is gone to and received of his Fa« ther, }*nd owned by him ; as the centurion did, piefently up. on his death.

[3] He Piall convivce the world ef judgment, hecaufe the prince oj this world is judged ; nianifeituig to all thofe of whom he fpeaketh, that he whom they defpifed as the carpenter's fon, and bade come down from the crofs if he could, is exalted to the right-hand of God, having all jnd*imeut committed 10 him; having beiore-hand, in his death, jtjdged, fentenced, and overcame Satan the prince of this v/oild, the chief infiigator of hiscrucifiers, "yvho had '.he power of death.

And

g;8 Ohj^Blons particularly anfwered.

And this I take be the clear, genuine meaning of this places not excluding the cantinned etHcacy of the Spirit; working in the fame manner (tho'not to the fame degree; for the fame end, in the mini/try of the word, to the end of the world. But what this is, to univerfiil redemption, Jet them that can underfland it, keep i: to themfelves; for I am confident, they will never bs able to make it out to others,

Proof ^th. *' God hath teflified, both by his word and his oath, ^ that he would that his Son fiiould fo far fave, as to work a re-" demption for all men ; and likewife that he fliould bring all to " the knowledge of the truth, that therethrough redemption *'might be wrought in and upon them, i Tim. ii, 4, with John *'iii. 17. So he wijielh not, nor hath any pleafure in the death *'of him (even the wicked) that dieth ; but rather that he turn ** and live, Ezek. xviii. 23, 32. and xxxiii. 11. And dare any

*' of us fay,-^ the God of truth faith and fweareth that, of

" which he hath no iav/ard and ferious meaning ? Oh far be fucl\ <* blafphcmy from us.'*

Anfv). 1. Thisair.rtion, t'lrit God tcjlifieth by his word ani oathy that he would that Chrijl Jhould Jo far Jave iis^ <^c. is a bold calling of God to witnefs that which he never :i5rmed, nor did it ever enter into his heart ; for he hath revealed his will, that Chrifl fiiould fave to the utmofi them that come to him ; and not {diVe fo far or fo far, as is boldly, ignorantly, and falfely intimated. Let men beware of provoking God to their own confu* fion ; he will not be a v^ritnef^ to the lie of falfe hearts.

2. That Chrijl f]ioiild jo bring aU to the. knozvledge cfthe truths that therethrough redemption might be wrought in and upon them^ is another bold corruption of the word, and falfe witnefs bearing in the name of God ; it is a fmail thing for you, to weary and fe-duce men ; will you weary our God alfo ?

3. For places of Scripture corrupted, tothefenfe impofed ; ir^ John iii, 17. God is faid to fend his Son., that the wot Id through, him might befaved ; not be faved {o far or fo far, but idwtdfrom their fins. Matt. i. 21. and to the uitermoft, Heb- vii. 25. fo that the world of God's ekft, who only are fo faved, is only there to be underflood J as hath been proved. In i Tim. ii 4- there' is fomething of the will of God, for the fiving of all forts of

rtnen^ as haih been declared j nothin^ conducing to the bold affer-tion ufed in this place.

4. To thofe are added that of Ezfk. xviii. 23 that God hatU not any pleafure at all that the wicked fioidd die ; and verfe 32. 710 pleafure in t'lc death of him that dieth; (which chap, xxxiii. 11.) Nov.'-, though thefe texts are exceeding ufelcfs to the bufinefs in hand, and might poffibly have fome colour of univerfal vocation, bat none of univerfal redemption, ther€ being no mention of Chrifc or his death, in the place from whence they are cited, yet

becauf?

bccaufe or.r adverfaries are frequently kiiiiting knots from this place, to Inveigle and liamper the fmple J I Jhcili fidd fon/C few obfervations upon if, to clear the ineanii^g of ihe text, and dtmon-llrate, how it belongr. nothing at all to the bnf.nefs in hand, i^nd,

[i.] Let us coniider to whom av.d of uluni iltie words are fpoken. Is it to and of all men ; or only tie hcnfe tf UVi'ti ? doubrlefs thefe laft j they are only init tided, ihry only are fpoken of; hear now^ 0 hot.fe cf ifrael, verl'e2 5. 'Nc.wwiil it fcMow, that becaufe God faith he delights net in the death of ihc houfe of Ifrael, to whom he revealed his mind aid rtqnhtd their repentance and converfion j that therefore he faith fo of alJ, even ihoie to whom he never revealed his will by fuch ways as to them, nor called to repentance, PfaJ. cxlvii 19, 20. So that the veiy ground-workof the vyhole corclufion is removed by this fril ob-fervation.

[2.] That God willeth not the death of a finner, is, eilher God purpofeth and deterrnineth he fliall not die; or, God com-raandeth that he fliall do thofe tilings wherein he may live. If the firft, w hy are they not all laved ? why do the Hnrcrs die ? for there is an iinmiiiability in the counfel of God, Heb. vi. 17. His coun» fd fiiall Jtand^ and he will do his ^leafure^ Ifa. >:Ivi. 10. If the latter way, by commanding, then the fenfe is, that the Lord commandeth, that thofe whom he calleih riionld do their duty, that they may not die, (although he knows, that \hiis they cannot do without his alliftance;) now what this makes to general re-dempiion, I know not.

[3.] To add no more,—this whole place, (with the fcope, aim, and intention of the prophet iu it) is miferably miilaken by our adverfaries; and ivreiled to that, whereof thtre is not the leal: thought in the text. Tlie v/ords are a part of the anfwer whic'i the Lord gives to repining Jews, concerning their provetb— The father s have eaten four grapes, and the childreh's teeth are fet on edge. Now, ab:)Ut v;hatd;d they ufc tl.is proverb ? Why ? concerning the land cf llracl^ verfe 2, the land of tiitlr habitation ; which was laid wafte by the fwon) (as tht-y affirmed) for theJinsof their fathers, themfelvcL beinfi Innocent- So that it is about God's temporal judgments, in cverlurn'ng their land and nation, that this difpiite is ; where the Lord juftitieth himfelf, in declaring the etju'iy of thefe judgments, by reafon oi their fnis ; even ihole fins, for which the land devoured them anv fpewe& them out ; telling tl.en\ t'hat liis judgment is, that for fuch things they lliould fure'y die, their blood fncjld be upcn them, verfe i 3. theyihould be ilaiii with the fword, and tut t^f by thoie judgments which they had deferved. N^t that the ihedding of their blood, and caflingout of their carcafes, was a thing in itlelf fo pleafurable or d.eiirabie to him, as that he did it only for his own will ; for let them leave their abon ir.atiun^. ^r.d try v/j-ether their livs? \^erc not nrc'cn^ed in peace. i'hii^

fiSo ObjeSlons particularly anfwered,

This being the plain genuine fcope and meaning of this place^ at the firfl view prcfenting itfeif to every unprejudiced man, I have often admired, how I'o many flrange conclulions for a general purpofe of flievving rnercy to aJi, univtrfal vocation and redemption, have been wrefted from it; as aJfo, how it came to be produced, to give colour to that heap of blalphemy, which our au-tlior calleth his fifth proof.

Proof 6M. *' The very words and phrafes ufed by the Holy '' Ghoft in Scripture, fpeaking of the death of Chrifl; and the *• ranfom and propitiation, to whom it belongs, and who may <' fetk it, and in believing find life, implies no lefs than ail men. *'As toindancej AILiiations, Matt, xxviii, 19, 20. The ends ** of the earth, Ifa, xlv. 22. and xlix. 6. Every creature, »^Markxvi. 15. All, 2 Cor. v. >4)iJ. i Tim. ii. 6. Every ♦'man, Heb. li. 9. The world, John iii. 16, 17. 2 Cor, v. 19. " The whole world^ i John ii 2. That which was loft, Luke *' xix, 10. Sinners, Matt. ix. 13^ Unjuft, iPet. lii. 18. Un-*'godly, Rom. v. 6. And that whofoever of thefe repent and ''believe in Chrifl, fljall receive his gracf, John lii. 16, 18, " Ads X. 43 Now, all thele being fo often and indifferently "ufed, were it not pi ide and error, to devife gioffes to reftraiii *' thefenfethe Scripture hoideth forth, fo full end large for all *' men ?-'

Arifw. I. This argument^ taken from the words arid phrafes whereby the object of the death of Chrifl is in the Scripture ex-prelfed, is that which fiileth up both pages of this book ; being repeated, andraoftof the places here cited, urged an hundred times over; and yet it is fo far from being any prefling argument, as that indeed it is nothing but a bare naked repetition of the thing in debate, concluding according to his ov/n perfuafion. For the main query beiween us, is, whether the words ^/V and the wor/<i, be to be taken univerfally ; he faith fo, and he faith fo, which is all the proof we have; repeating over the thing to be proved, hiilead of a proof.—For thofe plrxts where the words all, every 7nan^ the luoild^ the whole world^ are ufed, we have had them over and over, and they have been confidcred; and for ihofe places which afiBrm Chrifl to die for finners, ungodly, that which is lofl, 6-c. as Luke xix. 10. iMatt. ix 13. i Pet. iii. t8. Rom. v. 6. 1 have before declared, ho.v exceedingly unferviceably they are to uni-verfal redemption.

2. For thofe expreffions, of all nations^ Matt, xxviil. 19. every creature^ Markxvi. 15. ufed concerning them to whom do goipel is commanded to he preached, I fay, (i.) That they do not comprife all individuals, nay not all nations at all times, much lefs all fingular perfons of all nations ; if we look upon the ac-compliflimcnt, or tlie fulfilling of that command ; for de fa&o the g^fpel was never fo preached lo all; although there be a litnefs and

fuita4>knefii

fuitablenefs in tne dirpearation thereof, to be lu preached to i\]'^ as was declired. (2.) The command of preaching the gofpel to a!!, doth not in the leall manner prove—that Ghrilt died with an intention to redeem all ; but it hath other grounds, and other enda as hath been manifclled. (3.) That the ranfom belongs to all, to whom it is propofed, we deny ; there be other ends of that propo-fjil; and Chriil will fay to fonie of them, that he ntver knew

them J therefore certainly he did not lay down his life for them

Moreover, t/ieadscft/meart/i, Ifa. xlv. 22. are thole i/iat look uptoGod^ from all parts, and are Javed ; which fiirely are not all and every one. And Chrilt's being given to be a falvution unto the end of the earthy chap. xlix. 6. is to do no more among the Gentiles, than God promifeth iu the fame place t!ia: he ihall do for liis own people ; even t^gather the prtftrvf^d of Iftatl; (o ihall he bear forth the falvation of God, a<id gather the preferved. remnant of his ele£t, to the ends of the earth.

3. And now, I hope, I need not mind the intelligent reader, that the author of thefe collcclions could not have invented a more ready way for the ruin of the the/is v/hich he feeks to maintain, than by producing thefe places of Scripture laft recounted, for the confirmation of it ; granting that «//, and the wor/l, are no more thdn all the ends of the earthy mentioned in Ifa. xlv. 22. and xhx. 6. It being evident beyond denial, that by thefe expref-fions in both thefe places, only the elect of God and believers are clearly intimated i fo that interpreting the one by the oiher, in thofe places wliere all and the loorld are fpoken of, thofe only are intended. If pride and error had not takc-n fuli poffeflion of the minds of men, they could not fo far i.\tny their own fenfe and reafon, as to contradiel themfelves, and the plain texts of Scripture, for the maintenance of the falfc and corrupt opinions.

Profl/';/'^/. "• That whereas there are certain high and peculiar <' privileges of the Spirit, contained in the New Tellameni fealed *' by the blood of Ghrift, which belong not to all men, but only '' tothe faints, the called and chofen of the Lord; and when *' they are alone diflindly mentioned, are even fo fpoken of, a-j *' belonging to thtm only, Matt. xiii. 11. John xiv. 17, 21,22. <' 23. and xvi. 13,14,15. andxvii. 19,20. Acts ii. 3S, 39, *' I Cor. 11-9, 14 Ileb. ix. 15. and viii tot. i Pet. ii. 3, 9. *' Yet many of ihefe peculiar privileges are fo fpoken of, as *' joined together with the ranfom and propitiation which belongs ** to all; then are ihey not fpoken of in fuch a reftraining and " exclufive manner, or with fuch appropriating v/orcsj but lo^ *' and v/ith fuch words, as room is left to apply the ranlom to all *< men, in fpeech. And withal, fo hold out the privileges to ♦* them that believe, that are proper to them ; that they may both ** have their comfort and efpecial hope , and aifo hold forth the " ranfom, and keep open tl)e door for others, iu belief and re^

N n *' ccipt

£$2 OhjeBions pariicularly anfw6red,

•* ceipt of the propiciation, to come in, and partal^e with " them. And fo it is laid, lot hxsjheef, and for mary ; but " no wheie only hut for his Iheep, or but only for many. ** Which is a ilronfr proot of the ranfom iot all men ; as is ** {hewn chap. iii. x.'*

Jnfiu, The fliengih of this proof, as to the bufinefs in hand, is wholly hid horn me ; neither do I fee how it may receive any fuch tolerable application, as to deferve the name of a proof, as toihe main thefis intended to be maintained. The force which it hath, is in an obfervaiion, which, if it hath any fenle, is neither true, nor once attempted to be made good ; for,

1. That there are peculiar high privileges belonging to the faints and called of G'>d, is a thing which needs no proof : Amongft thefe^ is the death of Chrift for them,—not as ftiints but as elc£l ; which, by the benefit of that death and blood {bedding, are to be made iaints, and accounted to be the holy ones of God ; for he redeemed his church with his own blood, A6ls xx. e8. loved and gave himfdf J or it, Eptief. V. 2^. even us. Tit. ii, 14. And divers of thofe privileges here intimated, areexprelsly afligned unto them as eleft ; fuch as thofe, John xvii. 19, eo. Amongfl which alfo, ^^ in the fame rank with them, is reckoned Chrift's fonBifying himftlffor their fakes : that is to be an oblation, verie ip. In a word, all peculiar faving privileges—belong only to God's eleft ; purchafed for them, and them alone, by the blood of Jefus Chriff, Ephef. i. 3. 4.

2. For the other part of the obfervation,—that where mention is made of thefe together with the ranfom, there is room left to extend the ranfom to all ; I anfwer, (1.) This is faid indeed, but not once attempted to be proved ; we have but fmall cau[e to believe the author, in a thing of this importance, upon his bare word. (2 ) For the leaving oj room for the application ; 1 perceived that if it be not left, ye will make it,—though ye jollle the true fenfe of the Scripture quite out of its place. (3.) I have already fiiewed,—that ■M'here many are mentioned, the ranlom only {as ye ufe to fpeak) is expreffed; as alfo where^^<?/? are fpoken of; and the like is faid, where the word all is ufed ; fo that there is not the Icafl difference. (4 ) In divers places the ranfom of ChrKf, and thofe other peculiar privileges, (which indeed are fruits of it) are fo united together,—as it is impoflible to apply the latter n^fomr, and the other to all; being all ot ihem redrained to his faved ones, only. As in Rev. v. 9. xo.

the

and Places of Scripiun opened. £83

the redemption of his people by the ranfom oF Ills blood, and ihe making them kings and priclts, aic united,—and no loom left lor the extending o\ the ranfom 10 all ; it beinnr pun6KiaHy rilioned to ihofe favsd crowned ones, diftinguifh-ed from the relt o\ the nations and lan/juages irom among whom they were Jt,ken, who were pjiied by in the payment ofthejaniam; which is direfliy oppolife to all the ftnfe which 1 can obferve, in th:s <jb{crvaiion. (^.) Ol Iheep and (heep only,—t?nc;ugh betore.

Ffco/Hik.^' Tlie relloration wrought by Chrift in his ** own body for mankind,—is fet forth in Scrip ure to be as *' large and full lor all men, and of as much iorce; as the " fall of tlie fir(t Jcia?/i\->y and in himfelf tor all men ; in *• which rerp££l ihe fi;U Jdam is laid to have been a fi/,ure " of Chrilt ihe fecond Adam^ Rom. iii. 22, 23, 24. ar;d v. ** 12,14,18. J Cor. XV. 21, 2is, 45, 40,47." As is beiore ihewn, chap, vlii.

An/w. \. It is moft true, that Chrift and Adam are com-partd together, (in refpe^l ot the righteoulneis of the one communicated to them that are his ; 2nd the difjbcdience and tranTgrefTion of the other, in like manner communicated to aU them that are of him) in fome of the places here mentioned ; as Rom. v. 12, 18. But evidently, the con^parffoa is not inltituted (between the Tighteouh)efs ot Chiifl a:id the d^iiohzdicnccoi Ad^^'i) extenfively in reipeft of the ot-jtci ; \)\MinterJively\nxQ\^&^ o\ the efficacy c\ the one and the other ; the apoltle afTerting the efFeBualnefs of the lightecuf-nefs ot Chrifi unto juftification, 10 miwer the pievalency of the fm of Adam unto condemnation ;—that cveii as the trinf* greflion of Adam brought a guilt ot condemnation, upon all them that are his natural feed ; fo the righteoufnefs ol Chrift procured the free gilt of grace unto juliificiition, lowardi; all them that are his, his i»i.i:ual feed,— that were the childrca given unto him ol his Faiher.

2. This text 1 Cor. xv. 21, 22. fpcakeih of the rcfunec. tlon from the ^z^^, and tiiat only ot believers; for though he mentions them as «//, veife 22. in Chrijl[liall all he made alive ; yet verfe 23. he plainly interprets tliuJe alt —10 be all that ^xtCkriJt^s. Not but that the oiner dead Ihall rife alio ; but that ins a refurreftion to gloiy, by virtue ot the reiurec-tion of Chrift, v^liich the apoftJc here treats of; v.hich ctr-lainly ail fiiall not have.

3. The comparifon between Chrift and y^^uw, vciie 4^. (to jpeak nothing of the various reading of that plac?) *s

unly

e5 J ObjcBionsparticularly an/weredt

only in refpe£l of ihe principles which they had and were ir.ijufted withal, to conimunjcate to others: Adam a living JouU or a living creature ; iheie was in him a principle ot lite natural, to be communicated to his pofterity ;— Chriji a quickening Spirit ; gi^'«ng ^'^t?, grace and fpirir, to his feed. And here i would dcflre that it may be obferved,—ih-it ail the ccropaiifon that is any where initituted between Chriil and Adam, ilii! comes to one head, and aim.s at one thing, viz. that ihcy v^ ere as to common flocks or roots; communica' ting to them that are ingrafted into them, ^fhai is,—into Adam naturally, by generation ; into Chriit fpiritually, by re-f-eneratir.nj th-t wherewith thev were repkndhed : Adam, — iin, iiuih, and difobedience ; Chfiit,—lightcoufnefs, peace and jvillificalion. For the number of thofa that do thus receive theie ihingS; trora one and the other; the confideration ol it is exceedingly alien from the Icope, aim, and end of the apof^le,—in the places where the comparifon is inflituled.

4. It is true in Pom iii. 2j. it is faid,— All have finned^ cndccm&fhort ojthe glory cj God; which the apoPile had 7A large proved before, thereby to manifefl that there was no faivaiicn to be attained but only by Jsfus Chrifl, but if you will zfk, to whom this righieoufnefi of Chrifl is extended, 2nd that redemption which is in his blood; he telleth you plainly, it is unlo all and upon all them that believe^ verfe 22. whether they be Jew or Gentile ; for then: is no differ&ncz.

PrcoJ^tk. " I'he Lord jc'fo5 Chriil: hath fent and com-" rnanded his fervants to prtach the goipel to ail nations, to ** every creaure ; and to tell them witha', that whoever be-** lievethand is baptized Cia'l be faved, Matr. xxviii. ig, 20. " Maikxvi. 15, 16. and his fervants have fo preached to ** all, 2 Cor. V. 10. Rom. x. 13, 18. And our Lord Jefus " Chriil will make it to appear one day, that he bath not ** fenl Kis fervan!s upon a fa'fe errand, nor piu a lie in their •• mouths: nor Vi/ifrjed them to diffcmblc, in offrring that to *• all which they knew belonged but to foiiie, even 10 few-** eiL of all ; but to Ipcak tjiub, Ii''a xliv. 26. and Ixi. 8. ** 1 Tim- i. 12."

Anjw 1. The firength of this proof is not eafily apparent, nor roanifeif wherein it lieth ; in what part or words of it. For, (1.) It is true,—Chriil cotnmandeth his apollles to pitach the gofpel to all nations, and evtry creature] to tell liicm, that xxhofoivtr hclicveth^ fJiall be faved. Matt, xxvtii, 30, 20. Mark xvi. 1^5, 16. That is,—without diilinftion or perfons or nations, to call all men, (to whom the provi-

dence

dence of God fliould dlrc£l them,—and from whom the Spirit ol God (hculd not wish-hold them, as trom thefe, Afts xvi. 6, 7.) warning them to repent and bc-lieve the gorpttl. (2.) It is aUo true, that in obedi?nce unto this coromaud, his fervants did bcfeech men fo to do, and to be reconciled unto God ; evcLi ail over the nations, without diftinfiion of any, —bur where ihey were forbidden, as above ; labouring to fpread thegofpel to the endsoi the earth, and not to tie it up to the confines of Jewry, z Cor. v. ici, 20. Rom. x, 18. ^3.; Mod certain alfo it is, that the Lord Jefu^ Cliriit fent not his fervants with a lie,—to offer that to all, ivhicb belonged only to fome ; but to fpcak the truth ; of which there needs no proof.—But now, what can be concluded Irom hence for univerfal redemption, is noteafily difcermble.

2. Perhaps firr^e will fay, it is in this ; that if Chnit did not die for all whoai the word is preached, then how can they that preach it,—ofTer Chrifl to all ? A poor proof indeed ! for, (1.) Thegofpel was never preached to all and every one ; nor is there any fuch thing affirmed in the places cited ; and yetyc are to prove, that Chrift died for all ; as well thofe that never hear ol the gofpel, as jhofe that do, (2.) What do the preachers ol the gofpel oiler to them, to whom the word is preached ? is it not lile and fal-vaiion through Chrilf, upon the condition of fuith and repentance ? And doth not the truth of this ofier confifl in this, that every one that bclieveth fhall be fayed ? And do'.h not that truth Hand firm and inviolable,—fo long as there i^ an ali-fuiTiciency in ChriO, to fave all that come unto him ? Hath God intruikd the minillers of the gofpel, with his intentions, purpofe and counfels; or with his commands and promifes ? Is it a lie to tell men, that he that beheveth fha^'-l be laved ; though Chrilt did not die for fome of ihem ? Such prools a3 thefe, had need be well proved themfelves; or they will conclude the thing intended, very weakly.

Proof loih,** The Lord willech believers, to pray even ** tor the unjuft and their perlccators, Matt. v. ^/^, 48. Luke *' vi. £8 yea even lor all men ; yea even for kings and ail *• in authority, when few in authority loved chriftianiiy ; yet *• he (aid, not fome of that fort, hut for all in auihoniy ; "and that on this ground, // is good in tkt Jight cf God, *■■ ziho will have all men faved, and come to the knozvlcage of *' the Iruik, Lnke X. 5. 1 Tim. ii. 1,4. Surely ibcje'is a *' door ol life opened for all men, 2 Tim. i. ig. for God " haih not faid 10 the feed of Ifrael, feck ye me in vain, Ifa.

[' xlv. J 9.

" xlv. 19. He will not have his children pray for vain " things."

Anfw. The ftrengih of this proof lieih in fuppofing, i. That indefinite aflertions—are to be interpreted as equivalent to univerlal, which is falfe ; (fee Rom. iv. 5.) 2. That hy ad, iTim. ii. 1. is not meant all forts of mco,—and the word ail not to be t^kcn diftributively ; when the apallle, by an enumeraiion o^ divers forts, gives an evident deraonftrati. on ot the fliftribution intended. 3 That we are bound to pray for every fmguUr man, that he may be faved ; which {1. we have no warrant, rule, precept, or example for. (2.) It is contrary to the apoltolical precept, 1 John v. 16. (3.) to our Saviour*s example, J^>hn xvii. 9. (4.) to the coun-fel and purpofe of God, in the general made known to us, Rom. ix. 11, 12, 15. and xi 7—So that evidently our praying for all, is but for all forts of men, excluding none ; and that thofe roav believe, who are ordained to eternal life. (4.) It fuppofeth—that there is nothing elfe that we are to pray for to men, but that they may be faved by Chrift ; which is apparently falfe, Jer. xxix. 7. And 5. that our ground of praying for any, ij an affurance that Chrift died for them in particular; which is not true, Afts viii. 22, 24. Yea 6. it moft Iplendidly takes for granted,—that our duty is to be conformed to God's lecret mind, his purpofe and counfel.

Until every one of ihefe fuppofals be made good, which never a one of them will be very fuddenly ; there is no help in ihis Proof, nor ftrengih in this argument, viz, we muft pray for all, therefore God intends by the death of Chrift to iave all and every one ; its fophiftry and weaknefs being ap-parent. From our duty to God's purpofes, is no good con-clufion : though from his command to our duty, be moft certain.

Proof nth, " The Lord hath given forth his word and pro-•' mife, to be with his fervants fo preaching thegofpel to all, •' and with his people fo praying for all, where they come ; " that they may go on with confidence in both, Matth. xxviii. *• 20. 1 Tim. ii. 3. 8. Luke x. 6. ifa. liv. 17.'*

An/w. That God will be with his people, wheiher preaching or praying, according to his will and their own duty ; is as appaient, as it is, that this makes nothing for univerfal re-demption : than which, what can be more evident ?

Proof 12th, " The Lord hath already performed and made •♦ good his word to his fervants and people, upon loitse of all •* ions of men, and all forts of fmners: ftiewing then; ^ercy,

•• to

and Places of Scripture opened. & 87

" to the very end that none might exclude themfelves ; but ** ail be encouraged to repent, believe» and hope thereby, " Afts ii. and iii. and viii, and ix, and x, and xi, and xvi, *• and xix, and xxviii. 1 Cor. vi. 10, it, x Tim. i. 13, « 14. 15, i6, 17."

Anfw. If you had told u.», that God had aheady made good his word to his fervanis, in faving all and every man ; and proved it clearly ; you had evidently and undehiably confirmed the main opinion. But now affirming only, that he had (hewed mercy to fome of all forts, and all forts of finners : that others ot the like lort (as are the remainder o\ his ele6k yet uncalled) might be induced to believe ; you have evidently betrayed your own caufe, and eflabiilhed that ot your adverfaries: fhewing how the Lord in the event declareih on their fide, faving in the blood of Jefus only fome o^ all forts, as they affirm ; not all and every one, which your tenet leads you to.

Pr<9<7/13^/2, " The bleffing of life hath ftreamed In this •' doftrine of the love of God to mankind ; yea in the tender " and fpiritual dikovery of the grace of God to mankind, ^iti " the ranfom given and atonement made by Chrift for all •* men with the fruits thereof,; hath God in the firft place •* overcome his chofen ones to believe and turn to God, A6ls " xiii. 48. Titus ii. 11, 13. and iii. 4, 5."

Anfw, 1. That the freedom of God's grace, and the tran-fcendency of his eternal love towards men, with the fending of his Son to die for them, to recover them to hirafelf from fin and Satan, is a moft effectual motive, and (when fet on by the Spirit of grace) a moft certain operative principle of the converfion of God's eleft ; we moil willingly acknowledge; it is that wherein our hearts rejoice, whereby they were endeared, and for which we defire to return thankful obedience every moment. But that ever it was efre£lua!, in extending this love 10 all, or at leaft that any efFeaualnefs is in that aggravation of it; we utterly deny: and that, ^1.) becaufe it is falfe, and a corrupting of the word of God, as hath been fhewed ; and of a lie, there can be no good confe-cjuence. (2.) It quite enervates and plucks out the efficacy ot this heavenly motive ; by turning the moft intenfe and incomparable love of God towards his ele6f, into a commoa defire. wifhing, and aff^fclion of his nature, (which indeed is oppofite to his nature,) failing of its end and purpofe ; which might confiil with the eternal deftru6lion of all mankind : as I ihould airUiidantJy detnonlUaie, if providence call me to the

other part of this controverfy, concerning the caufe cf fending Jefus Chrift,

2. Theje is nothing of this common love to all, in the places urged : for(i.) The grace mentioned. Tit. ii. ii, 13. is the grace that certainly brinjJS falvation, which that common love doth not; and was ihe caufe oF fending Chrifi, that he iBJght redeem us from all iniquity, and purify tohimfeU a peculiar prople zealous of good works : where our redemption and fju6bficaiior., is yfTerted to be the immediate end of the oblation of Jefus Chrift ; which how deitrnftive it is to univerfal rcdeinption, hath been formerly declared. (« ) So alio is that love and kindnefs mentioned, chap iii. 4, 5. luch as whereby we receive the wafhing of regeneration, and renewing ot (he Holy Ghoff, verf'* 5. juiHficarion, and adoption toheirfhip ot eternal life, verfe 7.—which, whether it be a common or a peculiar love, let all men judge. ^"3.) A£ts xiii 47. (for verfe 48. there cited, contains as clear 2 reilriftion of this love of God (o his ele£l as can be dcfired) feis out the extent of the mercy of God in Chrill through the preaching of the gofpei to the Gentiles alfo, and not only to the Jews ; as was foretold by Ifaiah xlix. 6.—which is far enough from giving any colour to the univerfality of grace ; it being nothing but the fame affirmation which ye have, John xi. 53. o\ gathering together in one the children of God that were/catteredabroad.

Proof i^th.*' Thofe that when the gofpei comes and any •' fpiritual light therein to them, when they refufeto believe, •' and fufFer themfelves to be withdrawn by other things, •• they are affirmed to love or choofe darknefs rather than ** light, John iii. 19. (which how could it be, if no light in •* truih were for them ?j in following lying vanities, to for-•' fake their own mercies, Jonah ii. 8. to harden their own ♦* hearts, Rom. ii. 5. to lofe their fouls, Mdtt. xvi. s6. *♦ and to deftroy themfelves, Hofea xiii- 9. And they being *• from AdamiiUen into darknefs, hardnefs, and lofs of their ** fouls, and death palled on them ; how could ihefe things '• be ; if by Jefus Chriil no life had been attained, no atone-•* ment made, no refloration of their fouls, nor means pro-♦* cured and ufed that they irjght be faved ? God is no hard *• mafler, to gather where he hatii not flrown."

Anfw, The fum of this argument is,—that thofe who do not believe upon the preaching of the gofpei, are the caufes of their own ruin and dcilru6lion ; ihereiore Jefus Chrift died fcr all and every man in the world. Now though it

cannot

cannot but be appreherded, that it is time cafi awsy and b-lour loft, to anfwcr iucn C()n'vquen.':es cs ihcfej yet I rrinit add a Jew obiervations, leil ei;iy fctuplc iliouid remain wji.U ihe weakeft reader ; as,

1 All have not the goTpei .>re*ched ?o ihfrn ; nav, hem tbe be^innirj,;^ of the world, the greisJefi part cf ir>eii L'<)ve bi'en psILd by, in the di(pei:{jnr-n <>t the means o^ g^ace, Rc:r:. ii. 14. Ails xiv. 16. and xvii. 30 Ail thcfe, ihcn, ir.ufl be \tV\ ci;t in this coiiclufjon ; whsch fendiTs ic ^litoge-thtr uleii-fs, to ihe buisn^is in hand ; lor the ur.'iveifdli y cf redrmption Llls 10 tise ground, \\ anyone foul be not itiien. ded in the payment of thefanlom.

2. It is not a difb-^^Iieving ihs death oi Ciuiii Icr eve^ v individual foul that ever was or ihal! be, fvvhich lo bclicV'j la no where in Scriprme required.!—ibdi is the caufe of nian's de* fiiuftion ; but a not-believing in ti»e a'l-!u!iicien<:y ol the palFion and oblaiion of Jelus Chriil for linners,—fo as to accept cf the nr.ercy procured thereby, on thofe terms and con-diiionsupon which it is held forth in the golpel ; which doth not attend the purpofe and intention cf God—for whom Chrift ftiould die, but the fufnciency and eHicacy of his death—for ail ;hat receive him in a due manner ; he being the ordy true vvay, life, and light— No ether navit under lluw^n being given^ zvlureby men may be faved. It is a loving dai.k' nefs rather than lights as in John iii. 19. the place urged ia the proof; whete the word mallon, rather^ doth not in-flitute a ccmparifon between their love ot daiknefs and ligh.fj as though ihey loved both—but darknef^ chietly j biit; plainly intimates an oppcTi'icn unto t.ie icve cf light, by a fulj love of darkntfs. And this men are faid 10 do ; v^hich being fooken indefinitely—according to the «i.Ic:i of inifi-prfting Scripture follow-ed by this author, ihouid be lakeii univerlally tor all mm ; bu' v*e ^re contenied. that it be the /Kt^^'l? of thole n)en to whom Cot ill pitached j for 10me aii^o of them received him,—to whom h^r gave thii pfiVilr'^e, iliat ihey Pioiild become the Sons 0/ God, John i. 12.

Why you fhculd iniexpiciwve here, by ckoofi, —as ihoucJi ci^l er the words wete equivalent. Ox the \soid in the criginaf v;oaid fign'fv either, 1 can (ee no leafon ; lor bcth ibeii^ «ro exceeding ialfe. There is a diifcMence b-^tvveeti loving &i\d choofiTig: and as for egapesan, fic would be as bad rt tranhaior as you are an in'eip'eter, that fiiould render i.i tkty choojed; Now what is tl;l5 Iv-'r^ of daitaefi rather thh*. iigkt/bat a foik>wirg t;i;d cleaving ir* s^'d-^DM^n .ind pr^i^iice tj O V " ^h

the WAY'^ wherein they were ', being alienated from the life of God, labouring in the unfruitful works of darknefs, and rtfufing to em-biMce the heavenly doclrine of the gcfpei, boldino forth peace and reconciliation with Go J through Chrilt, with life and immortality thereby. To concliuic from hence, that fberefore Ghriil died for all and every man in the world, becaufe tije greatell part of them to whom he preached the gofpe! did not believe, is a wild kind of reafoninj ; much better may we infer, that therefore he died not lor all men ; becaufe it is noi gi'Siin unto them for his fake to believe onhim^ Phil, i^ 29.

Neither will that parenthefis (ly/^/c/^A/oii/to,v/i// be, if no light in truth were for them \ ) give any light to the former inherence ; becaufe if the word (/or) lhou:d denote the intention and purpofe of God,—the truth i?, we dare not fay that God intends and pur-pofeth that they fhould receive liglit who do not ; left by fo faying

we ihould make the ftrength of Ifrael to be like to ourfelves,

ancj contradict him who hath faid. My counftl jhall Jlandy and I will d9 allmy pleafure. Ha. xlvi. lo- The counftl of the Lord flandeih for ever^ Pfal. xxxiii. 11, He bcmg the Lord and changing not^ Mai iii. 6. James i. 17. 2 Tim. ii. 19. Rom. ix. 11. But if by {for them) —you mean fueh a ftock and fulncfs of light and grace, as there is of ligiit in the fun for all the men in the world, tliough fome be blind and cannot fee it ; then we fay that facha light there is for all in the gofpel—to whom it is preached, and their own blindnefs is the fole caufe of their not receiving it; fo that this hath not got the ilone altep forward, which ftill rolls back upon him.

3. The other Scriptures urg.*d, have not fo much as any colour that fliould give advantage to confider them, as with any reference to the bufinefs in'hand. That of Jonah ii. 8. is concerning fuch as forfake the true God to follow idols ; fo forfeiting the mercies, temporal and fpiritual, which from the true God they had before received. Rom. ii. 5. fpeaks of the Gentiles who bad the works cf God to teach them, and the patience of God to wait upon them; yet made no other ufe of them both, than by vile rebellions to add new degrees of further hardnefs upon their own heart That of men's/9y?^^//2J:r/i>z//j, Matt. xvi. 26. and defraying themfel'ves, (flof xiii. 9.) by lln, is of eqnal force with what went before.

Buf, 4. The clofe of this reafcn feems to intimate a further view of the-author, which at the iirft doth not appear, viz. that ail men are in a reftored condition by Chrift ; not only a door of mercy opened for them all, but that tht-y are all ac'tually reftored into grace and favour,—from which if they do not fall, they ihall filreiy be faved ; and the argument y/hereby he proves this, is, b2» caufe being iuft in Ad:im^ thsy could not be faid to \o^t themfelres, unlcfs the/ wt^rs rellored fay Cluii]:; being Jarkncfi and h-ardncfj

in

\xi Adam, uiilef; alt were enlightened and mollified by Chrifl^ they could not be laid to love darknefs nor to harden ihemfelves. Now if this be hisiniention, (as it is too apparent that lo it h) I niuft {ly iomething,—firft 10 tlie argument, fecondJy to ihe thing itfelf. And,

(i.) For ihe argumenf, it is this ; beciufeby original lin mea are guilty of death aiid damn nion, therefore they cannot by actual fins make lure of and aggravate th it condemnation, and f« bring upon thernCelves a dei-h unto death ; or, becaufe there is a native inbred hardnefs of heart in man, therefore none can add further degrees of contracled hardnefs and induration by actual rebellions ; breaufe men are biinci, therefore they cannot undervalue light, (when indeed the reafon why they do fo, is becanie they are blind) and that men who hevp time and opporturtiry and means to fave their fouls, cannot bo i ud to lofe them, that is to be condemned,— unlcfs their fouis were \\^ a favcd condition before. Now this is one of the pi oofs, which in the clofe is called plain and according to Scripture. ; when indeed nothing can be more contrary to reafon and Scripture, even the principles of the oracles cf God,—than this and lome other of them are. I fliail add no more on this ; kno^ving that no reader can be fo weak, as to conceive,—that the refufing of apropofed remedy, accompanied Vwith infin-te other defplghts done to the Lord, is not fufficieiit to make men guilty of their own condemnation j i fpeak of thofe, that enjoy the preaching of the gofpel.

(2.) For the thing itfelf, or an actual reftoration of all men by Chrifl: into fuch a ftate (asis intimated) as they had at the firft in Adam ; (I mean inrcfpttt of covenant, not innocency,-—which I take to be the meaning of the author ; and that becaufe in another place he pofuively affirnis that it is fo, and that all are juflified by Ghrift,—though how it ihould be fo, he is not ?ble to declare ;) to this then I fay,—that there is nothing in the Scripture that fliould give the leafl colour to this grofs error ; nor can any thing he produced, fomnch as probably founding that way. Uuifnither,

(1.) It is contrary to very many piaces, ainrming that we are dead intreTpajfes and fins ^ Ephef. ii. i. that except a 7nan le kom again^ he cannot fee the kingrUm of God^ John iii. 3. that xiauI a man come by faith to Ciirill, ihe wrath of God ahii'tth on him, John iii. 36. with thofe infiumerable places which difcover the uiii verfal alienation of all m^A ftom God, yntil aclual | eace and \t~ conciliation be made'lhrffMA Chvill

(2.) It is contrary to^h^very nature and cifence of the new covenant oi"grace,—proeeeding from the free mercy ^i God to his elect, carried along with diltinguifliing piomifes frcni the fiiTt (putting a difference between the feed of the v;oman and the fee«l of the ferpent,—as well in the members as in the head) to t) e laft •f them i being effe^'"^ of and r^-^"'- - ^ * - --•' •' tN,;ricr

it promifeth, in and to^vards all to w'nom it doth belongs (whicti certai'ily It doth rot in all) and being everj where fald to be made •with the people of GoJ, or tholf whom be vvill own, in onpofition to the world j ofall which and divert othtr thing?, fo plerttifully af-iirraed of it in the Scripture, r;nt one can be true j if ail men receive a reiteration by Chrifr, inro covenant.

(3.) It is contrary to the eternal purjiofeof God, in eleftion ari reprobation: of which the latter i? a reiulutinn to leave men in their fallen condition, without any reparation by Chrift,

(4.) It is attended with verA' many ftrange, abfurd and ground-lefs confequences; as, [f.J I'hat all infants, dying before they corne to the uie of reafon and the comni'tting of aftua! fin, mud neceirarily be faved ; (althounh ouv faviour hath faid, that except a mrtJ2 he born again^ he cawnotfec the. kingdom of Gcd^ John iii. 3. and Paul from hhri, that the children of iniidels are tindenn^ i Cor. vii. I 4. but no unclean thing Ihall enterthe new jerui'alem, Kev. xxi. 27.) whereby the infants of T^irks^ Pagans^ ifijidels^ perfecntors^ —are placed in a far more h^ppy condition, if they de-par: in their infancy, than tire bell of believers ; who arc not (according to the authors of this doclrine) out of danger of eternal ptriihin^. [2•] That there is no more required of any to be faved, than a continuance in the eftate wherein he was born, (that Ss, in the covenant,—as being actually reftored by Chrifl thereunto) v;hen the whole v/ord of God crieth ouf, that all fuch as fo abide fliall certainly perifli cverlaftingly. [5.3 That every one that periflieth in the whole world, falls av;ay from the grace of the Tiew covenant ; though the promifes thereof are, that there llialJ. r.ever be any total falling away of them that are in the covenant. ^4.] That none can come unto Chrift, but fuch as have in their own p^^rfcns fallen from h-.m ; for all others abide in h.im.^—Innu-jnerahleother fuch confequences asthefe, do necelfarily attend this falfe heretical afTertion ; that is fo abfoKitely deftrudive to the free grace of God. I doubt not but fuch proofs as thtfe, v/ill make coHiidering men farther ftarch into the matter intended to be proved ; and yield them good advantages, to <5ifcover the v/retch-cu lie cf the whole.

5. To the lari: word" of the proof I anfwer ; that God fowed t'lat (ted in Adan:^ and waiered it.u^Ji innumerable temporal blefRngs tcv;ards all, and fpjrituai in fcae.-^vvhofe fruit he will come to require from the v^orld of ^||^fe^«vers, and not in the blood of Jefus Chrifr-; any further, rfflpnHjlt hath been certainly propofed to fomeof them—and defpife^jniyBi

Proof isth^ *' God's earned expoOulat'c™ contending*;, char. " ges, and proteiftations j even loftich as vvjiereof maii^'^ perifiied ; ** Rnm. xi. 27, Ifa. X, 22. As to inftance, O! that there were '' fuch an heart in them, that they would fear me, <bz, that it '- might be well withthem, Detit. v. 27. What could have been

«* done

and Places 0/Scripture opened. snt

*< done more to 1117 vineyard, that I have not c'cne In it ? ejc- ITa, *' V 4, 5. What Lnlquity have your fathers found in me, that they ** are gone far froin me.' Jer. ii 5. Have I been a wihiernefs " unto liriel, a landof darknefs ? Wherefore fay my people \vc << are Lords, we will come no more unto thee ? verfe 31. O mv <» people ! v/hat have I done unto thee ? wherein have I v/earie'd ** thee ? icflify againft m.e, Micah vi 3* How often Mould I *'have gathered, <rc and you would not, Matt, xxiii 37. O ** that my people had hearkened unto me, <sc. I fiiould foon have ** fubdued their enemies, <6^c, Pfal Ixxxi. 13, 14. Eecaufe I <'have called and ye refuled, and no man regarded, ^c, Prov. "i 24»25 32. Becaufe that when they knew God, they glorifi-<* ed him not as God, Rom.i. 2r,28 Therefore thou art inex-" cufable, Oman, ^c.T/toii a{ter thy hardnefs and impenitent <' heart, treai'ureft up unto thyfelf wrath, ^c. Rom. jl i. (i 5. NocfiriJlian,Ihope\\\\\ reply againft God and fay; thou << never manteft us good, there was no ranfom given for us no «* atonement made for us, no good done us, no mercy Hie^wn «' us, nothing in truth whereby we might have been favcd <t nothing but an empty fnew, a bare pretence. But if any fljould << realbn fo evilly, yet fnall not fuch anfwers fland.'*

Afijw, To thiscolledlion of e:^poflulations, I flialJ very brieflr anfwer with fome fewcbfervations; manlfeilingof how little ufe it is, to the bufinefs in hand. As,

I. That in all thefe expoflulations, there is no mention of any i-anfom given, or atonement made for them that peril]], which is the thing pretended in the clofe ; (but they are all about temporal mercies, with the outward means of grace :) concernirg wh;ch we mayobferve, that as God doth not cj^poftulate with them about it no more fiiall they with God about it at the lafi: day. Not that I deny, that (here is fufficient matter of ejrpoftulation with fnnerr about the blood of Chrift and the ranfom paid thereby; that fo his elect may be drawn and wrought upon to faith and rtpentapce • and believers more and more endeared to forlaks all iingodlinei"? and worldly lufts, to live unto him who died for them: and that others may be left more unexcufable : only, for the prefent there are no fuch expoftulations here exprclTed ; nor can any be found holding out the purpofe and intention of God in Chrifi: towards them that peridi.

2 That all thefe places urged, (e.-cepting only thofe of Rom. i. 28. and ii. 5. whi^apparently and evidently lay the incr.cu. fablenefsof fin, upcait^iat kr.owledge which they might have had, bythev/orkof creafion and providerce, of God as erernal, z\-might.r, and powerful ; without the leall intimation of nuy ranfom, atonement and redemption;} that al! tlie reft, I fay arc fpoken to and of thofe that enjoyed'thc means of grace ; who, hi the days wherein thofe cxpoilulafirns were uft-d towards them.

were a very frnal) portion of all men ; fo that from what is fald t» them, nothing can be concluded of the mind and purpofe of God towards all others, a^faL cxivii. 19, 20. j) which is deftruaive 10 the general ranfom.

3. That there are no men, efpecially none of thofe that enjor the means ofgrace, but do receive fo many mercies from God ; as that he may juftly plead with them about their unthankfuhiefs, and not returning of obedience proportionable to the mercies and light uhich they received.

4. It is confelTed, I hope, by all, that there are none of thofe things, for the want whereof God txpcftuiateth with the Ions of men ; but that he could, if it fj feetned good before him, effccluaily work them in their hearts, atleaftbytlie exceeding greatnefs cf his power: fo that thefe things cannot be declarative of his purpofe, which he miglit if he pleafed fulfil j for who hathreftfied hks will :' Rom. ix- 19.

5. That defires and wifliings fliould properly be afcribed unto God, is exceedingly oppofite to his all fuliiciency, and the perfection of his nature ; they are no more in him, than he hath eyes, ears and hands : thefe things are to be underftood, theo-

PREPOS.

6 Iti^ evident, that all thefe are nothing but pathetical declarations of our duty, in tlie enjoyment of the means of grace ; ftrong convictions of the ftubborn and difobedient; with a full jufli-fication of the excellency of God's ways, to draw us to the performance of out duty J ergo^ Chrift died for all men! Hop£a

EDEI DEIXAI.

7. Some particular places, that feem to be of more weight than the reft, have been already examined.

Proof i6th^ *' The Scripture's manner of fetting forth the fin *' offuch as defplfe and refufe this grace, and their eftale, and ** the perfonsperifliirg; as to fay, they turn the grace of God •' into vi'antonnefs, juJe 4. tread under foot the Son of God, pro-** fane the blood of the covenant, with which they were fanctiiied ; *' offerdefpight to the fpirit of grace, Heb. x. 29. deny the *' Lord that bought them, 2 Pet. ii. 1. they perilh for whom '^ Chrifldied, 1 Cor. viii. ir. trees twice dead, plucked'up by *' the roots, Jude, 12, 13. and bringupon themfeives fwift deftruc-** tion, 2 Pet. ii. i. And how could all this be, if God had giv-** en his Son in ijo fort for them ? IfChriilhad fxied no blood to *< procure rcraiiuon for them I If he had not bought them nor had ** any grace or I'fe by his Spirit to beitow on them :"

Anfxv, 1. Tliere arc in this proof three places of Scripture, which are fi-equently urged in this caufe, ^/z. lieb. x. 29. 2 Pet. ii. I. 1 Cor- viii. ir. and therefore they have been confidered iilreadv apart, at large : wliere it was evidenced, that they no wayincline to the afl'ertlonof that whereunto thty are violently wrefted, and their f^nf^ fer that end perverted. 3> Fe-i

Mfid Places fif Scripture cptntd S'?^

2. For thofe other places out of Ju'Je4. r2, 13. I caT.nct perceive, how they can be hooked nito the bufmers in hand. Some .'ire faid ver. 4. to turn the grace of God into lacivioufntfi ; that If, to abiife the dodlrine of the gofpel, and the riiercy of God revealed thercb/, to encourage themfelves in fin; wht-nce to conchide, that therefore Jefus Clirifi: died for all men, is an imcouth inference : efpecially, the apollle intimating that he died not for t! efe abufcrs of his grace, afiirn::ing that they luere before of old ordaifi-ad to condemnation; which ordination flandetlj in direct oppof t;cn to that love which moved the Lord to fend his Son Chrift to procure the falvatlon of any. The flrength of the procf licth in the other places which have been already confidered.

Proof lyt/iy " Jefus Chrilt, by virtueof his death iliall be their *'judge; and by the gofpel, in which they mi,]ht have been ** faved, will he judge them to 3 fecond death : and how can that *'be, if he never died the firft death for them,' and if there were " not truth in his gofpel preached to them ? Rom. xiv. 9, 10, 11, ** 12. Phil. ii. 7, II. Rom. ii. 16. Johnxii. 47, 48,50."

Anfw. I. That Jefus Chriftfhall be judge of all, and that all judgment is already committed to hinj, is confefl; : that it doth not hence follow that he died for ail, hath been already declared; unlefs ye will affirm that he died for the devils alfo, becaufe they alfo mud be judged by him,

2. That all ihall be judged by the gofpei, even fuch as never heard word of it, is direftly contrary to the gofpel; for as many as have finned ivithout laxuy fiall alfo perijli without the laiv^ and as many as have finned in the law^ Jhall be judged by the law, Rom. ii. 12 Every man doubtlefs lliall be judged, ?ccording to the light and rule which he did or might have enjoyed j and not according to that whereof he was invincib'y deprived.

3. That Chrift fliould be fald to die oniy the frft death Is neither an exprefiion of the word, nor can be collected from therce: he died ths death v/hich vi^as in the cuvfe of the law; but of this «nly by the way.

4. You intimate, as though there v/ere no truth m t'ne gofpel preached, unlefs Chrift died for all; when indeed there is no afier-tion more oppofite to the truth of the gofpel. T he places urged men-lion Chrift being Lord of all, exalttd above all, beirgjudje of all; judging men according io the .cclpel, that is, thole nun who enjoy it; but how thev may be ivrelled to i:l,e end propofed, I know nor.

Proof i8th^ ''Eeiievers are exhoued to contend for the faith " of this common ialvation, which v^asonce delivered to ihe iaints, "which fome having heard—oppofe, and others turn the rifers of "It into wantonnef.s; and through not heeding, and not walking "in the faith of this filvaticji, already wrought by Chrift for " men, they deprive theirJelves of, and wind out ihemfelves from " thi»t falvation wrJch Ghritt by ii's fjriric in Efplicalicrn of the

" farmer

*' former hath wrought in them,—and fo deprive themfelves o/thf <* fwlvation to come, Jude 3. 4» 5-''

*' And every of thefe proofs be plain, and according to Scrip. *' tiire, ana each of force j how much more altogether ; Ibll juf-*' tifyirg thefenfe, that i Tim. ii 6. and Heb. ii 9. importeth, <' and the truth of the piopolition in the beginnivg ?'*

Anfvj, I can fee nothing in this proof,—-bat only that the fal-vationpiirc'iafed by Ghrifl, is C3.\\ed common fahation ; which if youco;ic!u;;e from thence to be common to all,- you may as well conclude f-j of faith that it belongs to all, becaufe it is called the gammon fJt'i^ Tit. i. 4. though termed, The faith of Cod*i ehii^ verle i. Doubtlefs there is a community of believers ; and that is common amungil: them, v»hich is extended to the whole church of G^d. There is, totus mimdui ex tcto mundo ; * and the common falvaiion, is that whereby they are all faved ; without any colour of that Grange common falvation, whereby no one is

laved,—maintained by this diiputer. The remainder of this

proof, is a fuhiefs of words, fungible to the perfuafion of the au-thor ; bar, in no fmall part of them, exceedingly unfuitable to the v/ord of God, and derogatory to the merits of Chrifl:; making the falvation purchafed by him, to be m itfelf of no effed j but left to the willof fmful, corrupted, accurfedmen,—to make available, or to rejecl.

And thefe are the proofs, which this author C3.\hplain^ aJzd according iQ the Scripture^ —being a recapitulation of almoft all that hs hath faid in his whole book ; at leaft for the argumentative part thereof, there is not any thing of v/eight omitted ; and therefore this chapter I fixed on, to return a full and pundual anfwer unto. Now, whether the thing iatended to beproved, 'viz, the paying of a ranfom by Chrijifor oil and every 7nan^ be plainly^ clearly and evidefitly from the Scripture confirmed, —as he v/ould bear us in hand ; or whether all this heap of words, called arguments, reafons and proofs,-^be not, for their manner of exprellion, obfcure, uncouth, and ofitimes unintelligible ; for their v/ay of inference,— childiih,.weakand ridiculous; in their allegations and interpretations of Scripture,—pervcrfe, violent, miitaken,—through ignorance, hcediefsnefs, and corruption of judgment,—in diredop-pofiiiontothe mind and willof God revealed therein j—is leftta the judgment of the chriftian reader, that Ihall perufe them, wlt.^ the anfwers annexed.

CHAP.

4f Th?iih,^avjhokvjQrli (of believers gathered) 9Ut of t!w Tv'icle wsrid.

CHAP. VII,

Thersmovaiofoihsr nmaining ohje^ionSj fto-m renfon,

TH E removal offome ufual fophifms and captious arguments of the Arminians^ of late made common and vulgar,—fliall be the cJofe of our treatife ; and wind up the whole controverfy, which hath drawn us with violence thus far. And in this performance. I fliall labour to be as brief as polUble; partly, becaufe thefe things have been handled at large by others; partly, becaui'e all colour of oppofition to the truth by us maintained, from the Scriptures, being removed,—all other objeftions will indeed naturally fink of themfelves. Yet, becaufe great boafting^ and fwelling words of vanity have been ufed, concerning fome that follow, it is neceifary that fome things be faid, to iliew the emptinefs of fuch f/ouriflies, that the weakell may not be intangled by them.

Object. I. That which we fliall begin withal, is an argument o{ a.z great fame and as little merits as any that in this caufe (or indeed in any other controverfy) hath been ufed of late days;- and it is this, viz ** that which every one is bound to believe, is ** true; but every one is bour>d to believe that Jefus Ghrlft died ♦' for him; therefore it is true, that Jefus Chrift died for every " one.**-. ■■■■Now,

jfi. This is an argument which, to diTcover t'leir convidion of the weaknefs of the reft of their arguments, the Ar?77ifJians and their friends never ufe,—but withal they add fome notable enco-, Tniumofk; with fome terms of affront and threatening to their adverfaries ; in fo much as, byconfent on both fides, it hath ob^» ia.medthena.me of the Remonftrafits Jcliillei. Now truly, for my part,—as I fiiali not tranfcribe any thing hither, out of the many full anfwers given to it by our Divines; by which this Achilles^ of rather Goliahy hath been often caft to the ground ; fo I heartily wifli, that the minyoperous prolix anfwers which the boafting of our adverfaries hath drawn forth,—had not got this poor nothing more repute a thoufand times, than its own ftrengih, or any addition of force from the managers of it, could have procured unto it.

S'jppofing then, i. That the term Z'(?//V'y^, be ufed in the fame fenie in both propofitions ; (for if otherwife, the fyllogifm is falfe in the form of it.) 2. TY.dilhy belie'ving^ is underllood, aja'virg npplication ofChyifi to the foril — as held out iit the provzift ? fcr to believe that Chrifi: died for me in particular, as is afferted to be the duty of every one, can be nothing elfe but fuch a faving application. 3. That a ^^//f^/«^ that Chrifi died for any, according to the bufinefs in queftion,—mufi: be with reference to the purpofe of the Father, and intention of Jefus Chrift liimfelf; for that is

P p it

it which, with regard to ary univerfaUiy^ is by us oppofed.* 4. That tlie term {every one) mufl relate unto ali n^en as confider-ed in an alike condition / for feveral refpeds and conditions of the Tame perions, may caufe then) to come under Teveral ob'igaticn? unto duties 3+—now there is no one condition common unto ad, but only the ftate of wrath and death, Eph. ii. 3. and therefore every/nan mult be confidered as in that condirion.™The fenfe thenof the w//;or propofition, is in film this, vit.. *'All men iit *' the world, as confidered in a (late of wM'ath and unregeneracy, «' are bound to believe (as before defcribed) that it was the in-" tention of God that Ghrid fliciild die for every one of them in tt particular.'-

Novv, not to fay any thing to tlie fnajor prcpofitiou, (which ytt i% falfe ; that which men are bound to believe in this fenfe, being, as hath been obferved by many, neither true nor falfe) but gBod\ ) the affiimpt'.on is abfolutely falfe, £nd hath not the leaft colour of reafon or Scripture to fupport it ; and (taking every man for every individual in the world) when our adverfaries prove it, I engage myfelf to be ihtnprofelyfe. For,

(r.) Then mulKome be bound to believe that which is falfe j which cannot be ; every obligation to believe b^ing from the God of truth ; novv it is falfe that Chrift died for all, and every individual of human kind ; as hath been before proved at large.

(2,) Then fliould men be bound immediately to believe that which is not revealed, though divine revelation be the object of all faith; for the Scriptures do not holdout any where, that Chrifl died for this or that particular man d^sfuch ; bui only for finner^ jnoefiriitely,—fpecified to fome antecedently by God's purpofe, and canfeqiiently by their own purchafed obedience.

(3.) Neither indeed is the iV?f<r«//o« and purpofe of God concerning whicli we now inquire, propcfed as the objeft of the faith of any, ^ but only his command, promifes, aad threatening".; the

other

* Thu?^ the queftion here is not,—about believing a particular intereft in the death of Chrift, upon the footing of the promife j by a faving application of him to the foul, as held out therein; but about bel-evir.g that intereit in his death, upon the footing of his intention —and the Father's/•f/r/?5/i/; v/hich is the thing orpofed.

t That is, (in ilie prefeiit cafe)—as to the iwt?iediuiehej's of thcfe obhgaticn^., in the flated order of duties.

\ That is —God's intention that Clirilt fliould die for pcrfons In particular, conies not under the fpeculative confiderciiion of a true thing—to be alfented unto; b?ut the practical confiddration of a good i\nxi^ to be embraced.

5 That is,—the faid divine//j/^'W/'/o.v a.T\d purpof£^ is not pro-P'ofed by thegofpel unto the faith of any; as a niatter which their faithj v.riPAiiiAttlf and at r;r*t inil ance, has nny wi^y ado wiih.

other being left to be collefted, jind affured to the roii!, by an

experience and ienle of i'ome fwcet infallible IfTue and ciTeft thereof in the heart* (ituaUy fnjoyed.

(4*) Nor cm any command in the Scripture to believe, be in* terpreted by the purpofc and intention of God; as though the ine3nin;rof itfliouldbe,—God intented that Chrill fliould die for thee in particular j nor doth any promife contain that fenie.

{5.) Rclides, (which of itfelt" is enough to b;-eak the neck of this argument) all have not any fuch object of faith as Chrifl's death, at ?.ll proposed to them. And how can they believe, uniefi rhty hear ? can they be bound to believe that, of which they never heard the leail rumour ? How many millions of infants, and others in barbarous nations, goto their own place ; without hearing the leall report of Jefus Chriil, or his fulferings for them or others, even in thele days of the gcipel ? how much more theti, before the coming of Ghrift in the licfli; when the means of grace were reftrained to one fmall nation, with fome few profelytes^ "Were all thefe, are they that remain,—all and every one bound to believe, that Chrifl. died for them ail and every one in particular ? thefe that thinkib, are doubtlefs bound to go tell ail of them io ; I mean fuch of them as are yet in the land of the living. Js not unbelief xhegxesii&immwg^m, where faith is req-ilred," John iii, ^6 ? and yet doth not Paul prove, that many iliall oe darn:;ed for finning againll the light of nature, Rom. ii. 12? an evident de-monftration that faith is not required ofajl, all are not bound ta believfi. Bur,

2dly. Perhaps our adverfaries will except,—as they muft ex-cept, if they intend to have any colour or ftew of ftrength, Jeft unto this argument; that they mean it only inrefped of them who are called by the word, and lb it is of force ; to which end, let it be thus propofed, viz. That ivhich evsry one called by theword^ I0 whom the go/pel is preached, is bormd to believe ; a t? ne : but that Chrid died for him in particular, emery onefo called is bound to b<ilisve ; therefore it is true To .which I anfwer,

I. Only the laft exception foregoing, 13 taken OxTby this reformed

* Thefaith of God's/7?fe;/r;'o« and/?//r/»()y^, ss to Chrift's dv-hig for a perfon in particular, —is the lame upon the matter, with tiie faith of a perron'sf/^(^//(;7z ; v/hich noway belongs to faith as junifying ; and when this is faid to be colkiied — by an experience and fenfe of fame fweet infallible ijfue and efsCi thereof in the

Ipiart, andthzii aljuredtothefoul; the meaning cannot be, that

this ailurance (or faith) is founded upon the faid inv/ard experience and fenfe, as its proper ground ;—but that faith is hereby carried forward upon its objed in the word, unto a believing of everladlng love—in tiie divine piirpofe ai:d intention towards the perfon,

formed argumefits ; all the reft ftand in their full force, which ar« futficient to evert it. Moreover, who feeth not,—that this very reforming of the argument, hath made it altogether ufelefs to the caufe in vvliofe defence it was produced j for if any one, much more the greatert p<3rt of men, be excepted,—whfch are now excluded from the verge of this argument; then the geJieral ranfom fails to the ground. From the innumerable multitudes ofall^ wc are come to the many that are called ; and doubt not, but that we iliall inllantly defcend tothc/6'it; that are chofen. Unto the exception that that which is true in refpeCi of them to whom it is pro-p(\Jed, would alfo be true in refpeCt of all — if it Jhoida be propofed io them ; I anfwer by the way,

(i. ) That the argument is to be taken from the fcriptural obligation to believe; and can be extended no further^ than that is actually extended.

(2.) That it is no fafe difputing of what would be, cr fliould be,—if things v/ere not as God hath appointed or ordained them. We fee the will of God for the prefent j neither are we tofuppofe^ r. — {o as to make our fuppofal a bottom for any arguments, that they could have been otherways difpofed.

(3.) That if the ^o/p^/fliould be preached to all the world, or all in the vv'orld,— this is all the mind and will of God, that would or can in general be fignified to them by it : He that believeth and is baptizedJlialI befa'scdy but he that b.'lieveth not jhall be damned ; or that God hath concatenated and knit thefe tv/o things together, faith AvAfalvation s fo that whofoever will enjoy the latter^ mult practife the former. If the gofpei fliould now be preached to the Turks and Indians^ and they fliouid rejeft it 5 certainly they fliould be damned,—for not believing that which they were, upon the preaching of it, bound to believe. Now what is this? that Chrifr d\ed for every one of them in particular? no, doubtlefs ! but this ; there is no narne under Heaven whereby men mufl befaved^ but only the name ofChrift made known to them in the gofpei i and that they muft perifli, for rejecting the counfel and wiidon of God tj fave finners by the blood of Jefus; for not believing the neceility oi 3. Redeemer^ and that Jefus of l^azareth is that Redeemer ; — according to his own word to the Jev/s; Jf ye believe not that I am he^ ye flail die in your fns ; as indeed the peculiar infidelity of that people, was their not beleiving him to be their Mefliah, whom they fa\v to be declared to be the Son of God with power. The not believing thefe things^ v/ould be the foul-damning infidelity of fuch obfl:inate refufers, to come in upon the call of the gofpei; and not a refufing to believe that Chrirt: died for every one of them in particular; which could not, by the rule of the gofpei, be propofed unto them; and which they never come fo far as to queftion, (cr elleem.

a. Still then wc deny the minor piopofition of the reduced fyl-

logifm;.

logifm ; and that parti/ for the reafons before produced ; partly for thefe fubjohied.

(1.) They to whom the gofpel Is preached, are bound to believe with that faith which is required to juflification : Now this is not a full perfuafion that Chrift died for any one in particular, in the intention and purpofe of God j which revealcth not the ubjed of juf-tiiication, nor the way whereby a fmnermay bejuftified.^

(2.) Becaufe there is an order, natural initfelf, and eiUblilhed by God*s appointment, in the things that are to be beUeved j fo that until fome of them are believed, the reft are not required.t A man is not commanded, nor can be reafonably, to get to the top of a ladder, bylkipping all the lower rounds, [t is necefTary then, [i.] To repent, and believe the gofpel to be the word of God, to contain his will; and that y^z^f C/zr//? therein revealed, is the wifdom and power of God unto falvation. [2.] To believe that there is an infeparable coniieftjon by God's apptautment, between faith and falvation ; gofpel-faiih carrying a finner quite out ofhimfelf, and from off his own righteoufnefs, [3] That there be a particular convidlion by the Spirit, of the necellity of a Redeemer—to their fouls in particular,* whereby they become weary, heavy laden, and burdened. [4.] That there be a lerious full recumbency, and rolling of the foul upon Chrift in the promife of the gofpel, as an all-fuHicient Saviour, able to deliver and fave totheutmoft, them that come to God by him; ready, able, and willing, through the precioufnefs of his blood and fufficiency of his ranfom, to fave every foul that fliall freely give up itfelf unto him for that end; amongfl: whom the perfon is refolved to be. And in doing of all this, there is none called on by the gofpel once to inquire after the purpofe and intention of God, concerning the particular objects of the death of Chrift ;, every one being fully alTured, that his death fliall be profitable to them that believe in him and obey him. Now,

(3.) After all this,! and not before, it lies upon a believer to

aiiure

-if There feems to have been a miftake in thelirft printingof this claufe ; and that it Ihould run,— which is not revealed to ?he object of juflification^ or in tha wayiv here by a finner may hejuflified.

t That is, 'are not immediately required, in the order of duty; as, {uppofing a man required to get up to a certain height at the top of a ladder, he is not required to be immediately at the top; but to proceed thereunto, by the lov/er fteps.

\ The feveral fteps of faith before-mentioned, are not to be taken as /o many faiths, of different degrees; but as all one faith-, nor is it to be underftood, that faving faith proceeds in thele fteps by a diftinft gradation, or one after another, in the order of time; butthat all the/e fteps are materially included, in that one adl of faith, whereby it clofes v/ith Chrift for >uftiiica;icn.

afrured his foul, (according ashe finds* tli€ fruit of the death of Chrift in him and toward! him) of the good will and eternal love of God lo him, in fending his Son to die for him in particiilar. V/hat a prepofterous courfe, and hov oppofite to the rule of the golp^:!, were it; to ci!l upon a man to helieve, that it was the in-tenrion and purpoie of God that GhrifL fiiould die for him in partl-cuiar, and delire him to ai]ur^ his foul thereof; before lie be con-vinc-ed, either [i.J of the truth of the gofpel in general; or [2.J that faith is the ovAy way of falvation j or [3 ] that himfeif fcand-eth in need of a Saviour ; or [4.] that there is enough in Chrift to five and recover him, if he give uphimfelf unto him in his own way ? Now it is mod apparent, that it is only fuch as thefe?, that are boundt to believe that whereof we difcourfe.

3i/y. The argument then muft be once again reform-ed ; and thus propofed, viz, " That which every one, convinced of th© *' neceility of a Saviour, and of the.right way offalvaiion, hun-<^' goring, thlrfting, and panting after Jefu3 Ghriit, as able alone *< to give him refreiliment, is bound to believe ; is true ; bu^ ^' every fuch a one is bound to believe, that Ghrill: died forLim in <* particular; therefore it is true." And fome grant the whole; without any prejudice to the caule we have undertaken to defend.

It is moll apparent then, i. That all that are called by the word, are net, in what f:ate or condition faever they continue, bound to believe that Chrifl: died for them by name;; but only fuch as are fo qualified as before dsicribed. 2. That the precepjt o^Lbills-oing, with fiduciary coulidence, that Chrifl di«d for any in particular, is not propofed, nor is obligatory, to aU that -are called; norlsic in the not performance of it any otherwife a fin, but as it is in the root and habit of unbelief, or not turning to God in Chrift for mercy.5 3. That no reprobate for whom Chrift

died

* That is, finds it by faith, in its exercife before defcribed-

t That is, bound to believe fo immediately^ according to tha fluted order of duties.

t That is, are not bound to believe this, with reference to God'sj>?^rDr//e? and intention ; as if the faith of Ghnft's having in^ tentlonilly died for them, could connO: with a continuing in their natural ellate; or as if fuch a perfuafion belonged to jurdfying faith; cr as if that perfuafion were required and attainable any otherwife, than according to the order of duty before declared.

5 It is to be remembereu here, as the author has before adver^ tifed, thsthe is only fpeakingof Clirift's having died, .[according to the Father^s pf^r^o/L' and his own intention^ for any.in particular ; and the precept of believing tliis (he declares) // not propofed, nor ckligatory to all that are called; as to which, fee the foregicng note. But the not bjlievif2g of this, is acknowledged t.p be their yi/z; as it is in tlie roQi and habit of imbslief.s iliftt is, it-i?

iJied not, fllall be condemned for not believing that Chnfl: died for him in particular, whicii is not tru£ .; bat for iioi believing tLcfe things wherennto he was called, before related, whicli are all moft true, and that in reference to him. 4. THat the coi-ninand of believing in Chrili, which is efpecially urged as given unto all, is not, in that particular contended about, obligatory unto un> p but upon fuhilling of the conditions thereto requirtd.* 5. To be. lieve on the name of Jefus Chrill, which is the command, i joha iii. 23. is not ro believe, that it was the intention of God that Ghriftfliould die for us in particular; but to rell upon him for LiU vation, aslfa. 1. 10. Neither, 6. is iheiettiraony of God, to \Vhich we ought to fet our fealthat it is true, any other but this : he that hath the Son hath lift;, but he that hath not the Sou of Cod hath 71 ot life^ i John v. 12. which reprobates diftelievingSinners, who do what in them lies ro make God a liar; and arejuftly condemned for it.—He that defireth to fee more of this argument, let him confuk, if he pleafe, Pifcator^ Pdrkim, Tu::JJc, Synod cfDort, Moulin^ BaroniuSy Rtitherford^ Spanhemius, Amefms^ </yc.

Object. II* *' That dodrine which rills the minds and fouls of '« poor miferable finners, with doubts and fcruples whether they *< ought to believe or not, when God calls themthereunto; cannot <« be agreeable to the gofpel; but this doth the doctrine of the par-♦' ticularity of redemption ; it fills the minds of finners witli fcru-<' pies and fears v/hether they may b3lieye or not, and that becaufe '' they are uncertain whether it v;as the intention of God that <*• Chrin. Ihould die in particular for them or not, feeing it is {up^ " poled he died not for all but only for his ele^fl; whereupon the-*' foul, when it is called upon to believe, may jufcly t'ill aquefiion-*^ ing, wheJhether it will be available or not for him fo to do, and <* v/hether. is will be his duty or not, feeing he knoweth not v/he-*' ther Ghrift died for him or not/'

Anftv. ijl. That fcruples, doubts, ancf fears,, the proper iflue of unconquered remaining unbelief, will often arife in the hearts of finners, fometimes againft, u»metim.es taking occalion from the truth of the gofpel, is too evidei-t upon txperientej all the quefcion is, whether the dodrine iiielf fcrupled or Oumbled at, do of hfelf in its ov;n nature give c^ufe theret<', unto thofe who lightly perform their duty ; or whether aii thofe fears and fcruples

bs

their fm ; yet not immediately ; but in the way of its being more imniedfatily ihe'iY Cm^ that they m^kenot ofwDirg applicatiou cf Chrift by faith as he is held out in th'i p'07vife^ according to what is before fet forth

* It is alio to be remembered here, as the author has before declared, that he fpeaks not of any couditivm^ with refped to God's puipofe and inteniion of things ; but only withr«fpect t» the cou-2iexicn and order of tne iljings themf^h tt5.

be the natural product and iffue of corruptioin and unbelief; fetting up themfelves agalnfl: the truth as it is in Jefus. The firfl we deny, concerning the dodrine of the particularity of effectual redemption : the latter, God alone can remedy.

2dly. This objection fuppofeth, that a man is bound to know and be perfuaded, (that Is, to believe) that Jefus Chrifl died by the appointment of God for him in'particular, before he believe in Jefus Ghjrift ; nay this they make the bottom of their argument, that men, according to our perfuafion, may fcruple whether they ought to believe or not ; becaufe they are not affured before, that Chrifl died for them in particular, by the defignation and appointment of God. Nov/, if this be not to involve themfelves in a plaiii contradiction, I know not what is; for what, I pray, is it according to Scripture, for a man to be affured that Chrifl: died for him in particular ? is it not the very higbefl: improvement of faith ? doth it not include a fenfe of the fpiritual love of God, died a-broad in our hearts? isit not the top of the apoftle's confolation, Rom. viii. 34, 35? and the bottom of.all his joyful affurance, Gal. ii- 20 ? So that they evidently require, that a man muft believe before he do believe j that he cannot believe, and fliall exceedingly fear wliether he ought to do {o or not j unlefs he believe, before he believe* Methinks fuch a removing of fcruples, were the ready way to intangle doubting confciences, in further inextricable perplexities.

2,dly. We deny that a perfuafion that It was the will of God that Chrifl Hiauld die for him in particular, either is or can be any way neceffary, that afmnerbe drawn to believe; for confidering Unners as fuchy whcfe duty it is to believe; the call of Chrifl:, Matth. ix. 28. Ifa. Iv. r. the command of God, i John iii. 23. the promife of life upon believing, with the threatening againft unbelief, John iii. 36. the all-fuificiency of blood of Chrifl: to fave all believers, A6ts xx. 21. Ephef. v. 2. the affured ialvation of all believers without exception, Mark xvi.. 16. and the like, are enough to remove all'doubts and fears, and are all that the Scripture holds out fcr thatpurpofe.

4thly. That peafuafion which, i. afferts the certainty of fal-vation by the death of Chrifl:, unto all believers whatfoever; 2. affirms the command of God and the call of Chrifl to be infallibly declarative of that duty which is required of the perfon com* manded and called, which if it be performed, vvill be be affuredly acceptable to God, 3. holds out purchafed free grace, to all dif-treffed and burdened confclences in general; 4. difcovers a fountain of blood, all-fufficient to purge all the fin of every one in the world, that will ufe the appointed means for coming unto it ; that doitrini, I fay» cannot pofllbly be the caufe of any doubt or fcruple in the minds of convinced burdened finners, v>'bether they ought to bdleve or not > now all this held forth, by the doctrine

of

of particular effedlual redemption, in the dilpenratloii of the gof-pel ruit4ble thereto.

Sthly. I fliali then let go this objeftlon, w ithout further purfult j only attended with this query, viz. What is it that, according to the. authors of wiiverfal redemption^ men are bound to believe 5 when they know beforehand, that Chrift died for them in particii-iar? A perlualion of the love of God and good will of Cliriil, it cannot be, that they have before-hand, John iii. 16. Rom. v. 8. Nor can it be a coming to God by Chrift, for the enjoyment of the fruits of his death; for what is that, I pray? There are no immediate fruits of the death of Chrift, according to them^ but what are common to all; which may be damnation as well as falvation; for jnore are damned than laved ; infidelity as well as faith, fertile moft are unbelievers. As the immediate fruits, then, of the death of Chrift, can be nothing but that which is common to them with thofe that perilh, plainly, their faith in Chrift will at length appear to be Socinian obedience.

There be three things that remain, about which there is no fmall contention J all of them, things in themielvcs excellent and valuable; and each laid claim to, by the feveral perfualions concerning which we treat; but with inch an unequal plea, that an ealy judgment might ferve to decide the controverfy. No w thele are, the exaltation of God's free grace^ the merit of Chrift, and the confolation of our fouls; let us confider them in order, and let each perfuafion take its due.

OsjECT. III. For the fh"ft, or the exaltation of God's free graces I know not how it comes to pafs, but fo it Is,—men have entertained a perfuafion, that the opinion of univerfal redemptioJi ferveth exceedingly to fet forth the love and free grace of God ; yea they make free grace, that glorious expreliion, to be nothing but that which is held forth in this their opinion, 'vi-z. that God ioveth ally and gave Chrift to die for ally and is ready to fave all, if they will co}7te to him. Herein, fay they, is free grace and love magnified indeed ; this is the unlverfallty of free grace, and fuch other flouriihing exprellions; whereas the contrary opiniou chains up the love and grace of God to a few.

Bat, ijl. ftay a little; what I pray is this your grace, free grace, that is univerial? Is it the grace of election? truly no; God hath not chofen fl// to falvation, Rom. ix. ii, 12, Ephef. j» 4. Rom. viii. 28. Is it the grace of effectual vocation? noneitherj doubtlefs that it cannot be; for vjhom God ealls^ he alfo jiijlifieth^ a'ldgUrifies, Rom. viii. 30. and xi. 25, 26, 29. nay all have no? been, a//are not outwardly called, Pfal. cxlvii. 19, 20. Rom. x. I 4« Is it the grace of cleaning and fanaification ? why ; are all purged, are all v/aflied, in the blood of Jefus ; or it is the church only, Ephef. v. 25, 26, 27? Some, fare, are defiled ftil], Titus i* 15' f»^th is th« principle of the heart's purincii6;onj and all men

have not faith. Is It the grace of juftification; the free lore an4 mercy of God, in pardoning and accepting finners ? but, friends i is thisuniverfal? are all pardoned, are all accepted; fee Rom. I. 17. and iii. 22. and v. i. Is it tire grace of redemption hi the

blood of Chrifl: ? fee, I pray, Rev. v. 9 What then is this your

univerfal free grace ? is it not univerfally a figment of your own brains; or is it not a new name for that ©Id idol freewilP. is it not deftruclive to free grace, in every branch of it? doth it not tend to the everffon of the whole covenant of diftinguifliing grace; evidently denying, that the conditions thereof arc wrought in any of the fcederates, by virtue of the promife of the covenant?

Are not the two great aims of their free grace, to mock God, and exalt themfelves ? Do not they propofe the Lord, as making a pretence of lave, goodwill, free grace and pardon, unto all j yet never once acquainting incomparably the greateft number of them, with any fuch love or good vrill at all; although he know that, without his effecting of it, they can never come to any fuch knowledge.—As for thofe that are outwardly called to the knowledge of thefe things; do they not, by their univerfal grace, feign the Lord to pretend that he loves them all, has fcnt his Son to die for them all, and lo defire that they all may be faved; yet upon fuch a condition, as without him they ean no more effect than to climb to Heaven by a ladder, which yet he will not do ? Do not they openly make God to fay, fuch is thii my hve^ my iini'verfal grace^ that by it I will freely love them ; I dare joyfully embrace them in all thingsy but only that which will do them good ? Would they not affirm him to be a grofsly counterfeiting hypocrite, that fliould go to a poor blind man and tell him,—Alas, poor man! I pity thy ■€afe, I fee thy want, I love thee exceedingly; open thine eyes, and I will give thee an hundred pound-s ? and dare they aflign fuc'fe a deportment, to the moft holy God of truth? Is their univerfal grace, then, any thing but a mock? Did that ever do good to any, as to falvation, which is common to all ? Are they not the two properties of the grace of God in the Scripture, that it is difcriml-nating and effectual ? and is not their grace any thing elfe but thefe ? Let it be granted, that all is true which they fay concerning the extent of grace ; is it fuch grace, as that ever any foul was faved by it; why I pray then are not all? They will fay, becaufe they do not believe; fo then, the beflowlng of faith is no part of this free grace.—-And here is your fecond aim; even to exalt your-felves, and your freewill, in the room of grace; or at leafl leaving room for it to come in, to have thcrjpeft fliare in the work of falvation,,^ viz. in believing itfelf, that makes all the reft profitable.

See now, >^at your univerfallty of free grace leads and tends to; are notiihe very terms oppofite to one another ? In a word, to* bring in reprobates to ba objefts of free g^ce, you deny the free

grace

dnd Places of Scripture openea*, go/

grase of God to the elecl:;^ and to make it univerial, you-deny U tobeeffcdlual; that all may have a iharc of it, they deny any to be faved by it; for i'aving grace muft be reftrained.

2dly. 0\\ the other fide; in what one title, I pray you, doth the doctrine of the eifeclual redemption of God's elecl only, in th« blood of Jefus, impair the free grace of God? Is it in it2 freedom} why, we fay it is fo free, that if it be not altogether free, it is no grace at all. Is it in its etficacy ? vvhy, we fay that by grace we are faved; afcribing the whole work of aur recovery and bringing to God, 'mfoh'du7?i, thereto. Is it in its extent ? we affirm it to be extended to every one that is, was, or ever fnall be delivered from the pit. It is true we do not call grace that goeth into hell, free grace in a gofpel notion j for Vve deem the free grace of God fo powerful, that wherever it hath designed and chojen out itfelf a. fubje<a, it brings God and Ghrifl and falvation with it to eternity.

But (fay ye) you do not extend it unto all; you tie it up to a few. Well, De tiio largitor^ puer; is the extending of the love and favour of God, in our power? hath he not mercy on whom he will have mercy, and doth he not harden whom he will ? Yet, do not we affirm that it is extended to tlie univerfajity of the faved ones? fliould we throw the children's bread to dogs? Friends, we believe that the grace of God in Chrift, worketh faith to every one, to whom it is extended; that the conditions of that covenant which is ratified in his blood, are all elfectually wrought in the heart of every covenanted perfon; that there is no love of God, that is not eiFedual; that the blood of Chrift was not Ihed in vain; that of ourfelves we are dead in trefpajfes andfms, and can do nothing but what the free grace of God worketh in us ; and therefore we carmot conceive, that It can be extended to all. For you, who affirm that millions of thofe that are taken into a new covenant of grace, do pcrilh eternally, that it is left to men to believe, that the will of God may be fruilrate and his love ineffectual, that u'e diflinguiih ourfelves one from another ; you may extend it whither you pleafe; for it is indifferent to you v/hether the objedls of it go to heaven or to hell.

But in the mean while, I befeech you, friends! give me leave to queftion, whether this you talk of, be God's free grace, or your fond figment ? his love, or your wills ? For truly, for the prefent, it feems to me th« latter only. But yet our prayers fliail be, that God would give you infinitely more of his love, than is contahied in that ineffectual univerfal grace wherewith you fo flourifh ; only we fiiall labour, that poor fouls be not feduced by you, with the fpeclous pretences of gree grace to all; not knowing that this your free grace, is a mere painted cloth, that will give them no aiiift-ance at all, to deliver them from that condition wherein they arc, but only give them leave to be laved, irLliey can; whereas they are ready, by the name you have given to the brat of your own

brain.

jo8 ObjiSiions particulariy anfwtred^

brain, to fuppofe you intend an eiTedlua] almiglity faving grace, that will cei'tainlj bring all to God to whom it is extended, of which they have heardin the Scripture; whilfl you laugh in your flcevcs, to think how fimply thefc poor fouls are deluded with that empty Ihew; the fubftance whereof is this, 'uiz. go your ways, be faved if you can, in the way revealed, God will not hinder you.

Object. IV, Each party contefts about the exaltation of the 7nerit of Chrifl; for io ar«^their mutual pretences. Something hath been faid to this before; fo that now I fliall be brief. Take theft only a fliort view of the difference that is between them, where each pretends to exalt the merit ofChrifi, in that which is by the other denied; and this plea will fuddenly be at an end. And

ift. There is but one only thing, that concerns the death of Clirifl, in which the authors of x\\t general ranfom are upon the af-iirmative; and Avhereby they pretend to fet forth the excellency of his death and oblation, viz. that the benefits thereaf are extended unto all and every one : whereas their advcrfarics flraitcn it unto a few, a very few, none but the elect; which, they fay, is derogatory to the honour of the Lord Jefus Chrifl. And this is that, wherein they pretend fo exceedingly to advance his name and merit ; above the pitch that they aim at, who affert the effectual redemption of the elecl only. The truth is, the meafure of the honour of Jefus Chrift, is not to be afligncd by us poor worms of the duft; that he takes it to be honour, which he gives and a-fcribes unto himfelf; and nothing elfe. He hath no need of our lie, for his glory ; fo that if thii did, in our eyes, feem for the exaltation of the glory of Chrifl; yet arifmg from a lie of our ow» hearts, it would be an abomination unto him. Moreover, we deny that this doth anyway ferve to fet out the nature and dignity of the death of Chrifl; becaufc the extent of its efficacy to all, (if any fuch thing fliould be) doth not arife from its own innate fuf-liciency; but from the free-pleafure and determination of God; which, how it is enervated by a pretended unirerfality, was before declared. The value of a thing arifeth from its own nature, fufEciency and worth, unto any purpofe whercunto it i^ to be employed ; which the maintaincrs of effcdlual redemption, do affert in the death of Chrifl, to be mitfh above what any of their advcrfa-ries afcribe unto it.

^.dly. Should I now go about to declare, in how many things the honour of Chrill, and the excellency of his death and pafTion, with the fruits of it, is held forth in that doftrine which we have fought to openfrom the Scriptures; above all that can be afligncd to it, agreeable to their own principal maxims who maintain uni-verfalredemption ; (and that according to truth itfelf) I fliould he forced to repeat much that hath already been fpokcn. So that it fljaJl fuifice mc, to prefent t)ie re^.der irith this following .mtithejiiy ?iz.

XJuiverfaJaAs.

Univcrfalifls. Scriptural Redemption.

1. Chrijl died for all and every one, eleCi and reprobate.

2 . Mo/i of them for whom Chrijl 'died are damned.

3. ChriJ}, by his deathy pur-chafed not any faving grace

for the772 for whom, he died.

4. Chrijl took no care, for the greatejl part of them for whom he died, that ei'er they Jliould hear •ne word of his death.

5. Chrijl, in his death, did not ratify nor con fir jn a covenant of grace with any f<£dt-rates ; but only procured by his death, that God anight, if he would, enteri7itQa7iewco-'veJiant with wh$m he would, and upon what condition he pleajed.

4. Chrijl might have died, and yet 719 one befaved.

Chrijl had no inte?ition to redeem his chureh, a7iy 7nore than the wicked feed of the ferpent.

Chrijl died 7iotfor the infidelity ofa?iy.

1. Clirijl ^iedfor the elecl 07%ly.

2. All thofe for whom Chrijl died are certainly faved.

3. Chrijl, by his death, pitr-chajed all faving grace for them for whom he died.

4. Chrijl J end i the means., and reveals the ways of life, to all tliemfor whom he died^

5. The new covenant of grace was co7ifir77ied to all the eU^, in the blood of J ejus.

Chrifi by his death pur chafed, upon covenant and compacl, an ajjured peculiar people; the pleafure of the Lord prof-pering to the end in his hand. Chrijl loved his church, and gave hirnfelffor it.

8. Chrift died for the i7ifidelity of the eled.

Divers other inftances of the like nature, might be cafily col-lecledj upon the firft view whereof, the prefent difference in hand would quickly be determined; thefe few, I doubt not, are fufS-cient in the eyes of all experienced chriftians, to evince, how little the gefieral ranfom conduceth to the honour and glory of Jefus Chrifi; or to the fetting forth of fhe worth and dignity of his death and paflion.

Object. V. The next and laft thing which comes under debate, in this contefl, is gofpel co77folation; tvhich God in Chrifi is abundantly willing we fliould rec«ive. A fliort difquifition, whether of the two opinions treated on, doth give the firmefl bafis and founded foundiition hereunto^ will, by the Lord's alii fiance, lead

gi© Objedioiis particularly anfwcnd,

us to an end of this long debate: The Cod of truth and comfort^ grants that all our undertakings, or rather his workings in us for truth, may end in peace and eonfolation. To clear this, foine things are to bepremiledj as,

ifi. All true evangelical eonfolation belongeth only to believers, Heb. vi. 17, 18. God^s people, Ifa. xL i, 2. upon uab'ci lievcrs the wrath of God abideth, John iii. 3.6.

zdly. To make out eonfolation, unto them to whom it is not due, is a no lefs crime, than to hide it from them to whom it doth belong, Ifa. v. 20. Jer. xxiji. 14. Ezek. ziii. 10. y

'i.dly. T. M. his attempt to fet forth the death of Chrifl lo, that Till might be comforted, (meaning all and every one in the world, S.S appeareth) is a proud attempt to make that flraight, which God hath made crooked ; and molt oppofite to the gofpel.

4. That dodrine which holds out eonfolation from the death of Chrifl to unbelievers, cries peace, peaces v/hen God fays there is no peace.

Thefc things being premlfed, I fliall briefly de-monftr;ite the four following pofitions, 'viz. i. That the extending of the death of Chrifl unto an univcrfality, in refped of the objed, cannot give the leafl ground of eonfolation to them, whom God would have to be comforted by the gofpel. 2. That the denying of the efficacy of the death of Chrifl, toward them for whom he died, cuts the nerves and fmews of all flrong eonfolation; eveft fuch as is proper to believer? to receive, and peculiar to the gofpel to give. 3. That there is nothing in the dodrine of the redemption of the elect only, that is yet in the leafl meafure to debar them from eonfolation, to ^hom comfort is due. 4. That the doctrine of the effeftual rC" demption of the flieep of Chrifl, by the blood of tlio covenant, is the true folld. foundation of all durable eonfolation.

I. Begin v/e with the firft; that the extending of the deaih of Chrifl unto an unlverfality, /;;. refpeCi of the objed, hath nathing in //, as peculiar unto it, that can give the leafl ground of eonfolation unto them zvhom God would have to he comforted. That gofpel-eonfolation, properly fo called, being a fruit of actual rcconcili ation with God, is proper and peculiar only to believers, I laid dov/n before; and fuppofe it.' o be a truth out of all queflion and debate;, now that no consolation can be made out to them as fuch, from any thing v/hich is peculiar to the perfuafion of a general ran-fom, is eafiiy proved by thefe following reafons.

(I. ) No eonfolation can arife unto believers, frqm that which Is no where in the Scripture propofcd as a ground, caufc or matter of eonfolation; as the general ranfom is not; for, [i.] that which hath no being, can have no aifcclion nor operation; [2.] all the foundations and materials of eonfolation^ are things particular and peculiar only to fome; as fliail be declared.

^2.) No eonfolation can acru* uutp believsrs, fronn that which

And Places^ of Scripture opened, '^ik

is common unto them, with thofc whom, [i.] God would not have •comforted; [2.] that ihall affuredly perilh to eternity; [3] th^t ftanJ in open rebellion againft Chrift; [4.] that never hear one Vvord of golpel, or confolation: Now to all thefe, and fuch as thefe, ^oth the foundation of confolation^ as propofed with and arifing from thtgetieral ranfom^ appertain j equally with the choif-cft of believers.

(3.) Let a man try in the time (not of difputation, but) of dc-fertion and temptation, what confolation or peace to his foul he can obtain from fuch a colledlion as this; Chrift died for all men^ ■ t am a man^ therefore Chrift died for me. Will not his own heart tell him, that notwithftanding all that he is affured of in that con-clufion, the wrath of Cod may abide on hrm for evermore ? Doih he not fee thvit, notv/ithftanding this, the Lord flieweth fo little love unto very many millions of the fons of men, (of vv'hom the former colleftion (according to the prcfent opinion) is true, as well as of himfelf) as that he doth not once reveal himfelf, or his Son unto them ? What good will it do me, to know that Chrift died for me-; if notwithflanding that, I may perilh for ever ? if you intend me any confolation, from that v/hich is common unto «//, you mufl tell rte v/hat it is which all enjoy, that will fatisfy my de-fires, which are carried out after alRirance'of the love of God m Chrift? If you give mc no more to com.fort me, than what you give or might have given to Judas^ can you expert I ihould receive iettlement and confolation? Truly miferable comforters are you all, phyficians of no valite, Job^ vifiters; fl^iliful only to add af-fiidVion imto the afaifled.

But be of good comfort, will Armtniam fay; CJirifl is a propiti'. ation for all finnen^ and naw thou knowejl thyfelf fo to be. A.ifw. True; hut is Chrift a propitiation for all the fins of thofe finners^. If fo, how can any of them perilli? If not, what good will tjiis do me, whofe fins perhaps (as unbelief) are filch, as for which Chrift v/as not a propitiation? But (willthey fay) exclude not thy-. felf God exclude th 77 one; the love ivhich aaufed him to fend his Sor?^ was general towards all; tell me not of God*s e:^cluding, I have fufficiently excluded my feif; will he powerfully take me in? hath Chrift not only purchafed that I fliall be admitted, but alfo procured me ability, to enter into his Father*s arms ? Why, (fay ye) He hath opened a do^r of fah at ion to all; alas! is it not a vaia endeavour to open a grave, for a dead man to come out? Who lights a candle for a blind man to fee by ? To open a door for him to come out of prifon, who is blind and lame and bound, yea dead; is rather to deride his mifcry, than to procure him liberty; .neither tell me M/^f will yield me ftrong confolation, under the enjoyment whereof the greatcft portion of men periih everlaftingjj. 3. The opinion concerning a general ranfom, is fo far from yielding firm confolation nnt§ l^ilienters from the death of Chrift;

thaji

Q12 ObjeBions particular^ anjwaed^

that it quite overthrowi all the choice ingredients of flrong confo^ lation, which flovj tJierefrom; and that, (i.) by flrange divifions and divulfions of one thing from another, which ought to be conjoined, to make up one certain foundation of confidence; (2.) by denying the efficacy of his dtath, towards them for whom he died; both which are necelTary attendants of that perfuafion.

(i.) They fo divide the impetration of redemption, and the application thereofy (the firfl being, in their judgments, the only-proper immediate fruit and effect of the death of Chrift) that the one may belong to millions, who have no ihare in the other; yea that redemption may be obtained for all, and yet no one to have it fo applied unto them, as to be faved thereby. Now the firfl of thefe, iuch as it is, (an eifeclual pollible redemption, notwithftand-ing which all the fons of men might perifli everlaflingly) being the whole objedt of the death of Chrift, (as is afTerted) feparated and divided fr«m all fuch application of redemption unto any, as might make it profitable and ufeful in the leafl meafure, (for they deny this application to be a fruit of the death of Chrift; if it were, why is it ngt common to all for whom he died ?) what comfort this can in the leafl degree afford to any poor foul, will not dive into my apprehenfion. What Jliall 1 do, faith the fmner; the iniquity of my heels compajfeth me about, I have no rejl in tny hones by reafon of my fin i and now, whither JJiall I caiife my forrow to go} Be of good cheer, (fay they) Chrift died for fin-ners; yea, but JlwJlthe fruits of his death be certai?ily applied un^ to all them for zvhorn he died ? If tiot, I may perijli for ever. Here let them that can, anfwer him, according to the principles of univerfalijlsi without fending him to his own flrength in believing, or that which in the clofe will be refolved into it; et erit mihi mag-nus Apollo. And if they fend him thither, they acknowledge the confolation concerning which they boaft, properly to proceed from ourfelves; and not from the death of Ghrifl.

(::.) Their feparating between the oblation and intercejfiofz of Jefus Ghrifl, makes little for the confolation of believers; yea in-

de£d quite everts it There are, amongft others, two eminent

places of Scripture; wherein the Holy Ghofl holdeth forth confo-iStion to believers, againfl thofe two general caufes of all their troubles and forrows, viz. their affliction?, and their fins. The firfl is, K-om. viii. 32, 33, 34- the other, i John ii. i, 2. In both v/h:ch places, the apoflles make the bottom of the confolation which they hold out to believers, in their aiilictions and failings, to be that flr?.it bond and infeparable connexion which is between tdiefc two, with the identity of their objects, viz. the oblation and intercelTion of Jefus Chrift. Let the reader confult both the texts, and he Ihall find, that on this lies the flrefs, and herein confifls the ilrength of the feveral propofals for the confolation of believers, which in both places is principally intended; a Hiore-dlred under-

And PlacM of Scripture opened gij

taking for this end and purpofe, cannot be produced. Now the authors of univerfal redemption, do all of them divide and feparato thefetwo ; the/allow of no connexion between them, nor dependence of one upon another ; further than is effected by the will of man ; his oblation they ftretch to all, his interceffion to a few only. But the death of Chrill, feparated from his refurredion and inter-ceifion being no where propofed as a ground of confolation, yea, pofitively declared to be unfuitable to any fuch purpofe, i Cor. xv. 14. certainly they who hold it out as fo feparated, are no fricni* to chriftian confolation.

(3.) Their denial of the procurement of yiz/Vi', grace, hcUncfs, (the whole intendment of the new c^)veRint) and perfcverance therein, by the death and bloodihedding of Jefus Chriii:, unto all or any of them for whom he died, doth not appear to be fo faitable an alfertion, for to raife confolation from his crofs, as is vainly pretended. What folid confolation, I pray, can be drawn from fuch dry breafts, as from whence none of thefe things do flow.? That they have not immediate dependence on the death of Chrift, atcord-ing to the perfuafion of the afTertors of univerfal grace, hath been before declared, and is by themfelves, not only confeiTed, but undertaken to be proved. Now where Ihould a foal look for thefe things, but in the purchafe of Chrift? whence Ihould they ilow but from his fide t or is there any confolation to be had without them ? Is not the flrongeft plea for thefe things at the throne Q^ grace, the procurement of the Lord Jefus ? wh^t promife is there of any thing without him ? are not all the proniif^s of God yea and a?nen in him ? is there any attainment of thefe things in our ow^n ftrength ? is this the confolation you afford us, to fend us from free grace to free will ? Whither, I pray, according to your perfuafion, Ihould a poor foul go, that finds himfclf in want of thefe things ? To God, ^vho ginjes all freely ; well; doth God blefs us with any fpiritual bleffmgs, but only in Jefus Chrift.? doth he blefs us with any thing in him, but what he hath procured for us ? is not all grace as well procured by, as difpenied in a Mediator ?— Is this a way to conifort a foul, and that from the death of Chrift; to let him know tkat Chriii did not procure thofe things for him, without which he cannot be comforted ? credat Apella.

It is then moft apparent, that the general ranfom, (which is pretended) is fo far from being the bottom of any folid confolation unto them whofe due it is; that it is diredtly deilrudive of, and diametrically oppofed unto, all thofe ways whereby the Lord hath declared himfclf willing that we fliould receive comfort from the death of his Son ; drying up the brealls from wlience, and poifou-ing the ftreams whereby it ihould be conveyed unto our fouls.

3. The next thing wc have to do, is to manifeil. That the doc^

trine cf the effe^ual redemption cf the cleJl only by the blood rfjefus^

ii v.ot liable to ariy ji:fi deception as te this parilcular ; ntr ioth any

K r '^cy

vjoy abridge helie-verSy cf ayiy part cr pcrtlo7i of that confolatio^ "which Gcd is ivilling they pculd recevve. That alone which by the oppofers of it, with any colour of reafon, is objefled ; (for a« to the exclamation, of fiiutting cut innumerable fouls from any ihare in the hleod of Chrift. feeing confeffedly they are reprobates, unbelievers and perfons fndly impenitent, we are not at all moved at) comes to this head, ^vi%. That there is nothing in the Scripture, 'whereby ary man can ajjure himfelf that Chrijl died for him in particular ; uiilcfs nve grant that he died for all. But,

(i.) That this is notcrioufly falfe, the experience of all believers, who by the grace of Gcd affcred their hearts of their fhare and intercfc in Chriii:, as held out unto them in the promife, without the leall thought of univerfal redemption, is a fufficient tefti-mony.*

(2.) That the affurance arifmg from a praftical fyllogifm, whereof one proportion is true in xhe word, and the fecond by the witnefs of the fpirit in the heart, is infallible, hath hitherto been acknowledged by all; now fuch afTurance may all believers have, that Chrift died for them ; with an intention and purpofe to fave their fouls. For infcaiice ; all believers may draw out the truth of the word, and the faith created in their hearts, into this eonciuficn, -viz. [1.] Chrijl died for all belie^jers ; that is, all who chufe him and reft upon him as an all-fufficient Saviour ; not that he died for them as fuch; but that all fuch arc of thofe for whom he died. He died not for believers, as believers; though he died for all believers ; but for all the eleft, as eled; who by the benefit of his death do become believers, and fo obtain afTurance that he died for them. For fuch of thofe that are eleftcd. Mho are not yet believers ; though Chrift died for them, yet wc deny that they can have any aftiiiance of it, whilft they continue fuch; you fuppofe it a foul contradi61:ion, if a man (hould be faid to have affurance that Chrift died for him in particular,^ and yet continue an unbeliever.—Now this firft propofition, as in the beginning laid down, is true in the word; in innumerable places. [2.] The heart of a believer in the witnefs of the Spirit, affumes; but Ibelie-ve in Chrijl; that is, I chufe him for my Saviour, caft and roll myfelf on him alone for falvation, and give up myfelf unto him ; to be difpofed of unto mercy, in his own way. Of the tiruth of this propofition in the heart of a believer, and the infallibility

* The diiFerence between this and the following anfwer, is to be particularly obferved. According to this firft anfwer, believers may a/Jure their hearts, of their Jhare and inferejl in Chrijl, as held out to them in the premife; without refped to any experience in themfelves; but the next anf\\'er is, about a reflex aflurance, ofChrift's having \al ^Vi intenii^n ^nd purpofe^ induing, to fave their fouls.

Villty of it, there are alfo many teHimonics in the word, as i« known to all; from whence the conclufion is; Therefore the Lord J ejus Chriji died for me in particular ^ ^ivitt> c.n intention and purpnfe tofa-ve;»i.

Tjjis is fi'.ch a colledion, as all believers, and ncnc but believer?, can jufHymake; io that it is peculiar to them alone; ani untd thofe only, is tjiis treafure of conlblation to he imprirted. The fufficiency of the death of Chrill, for the faving of every cue without excepti<^n that comes unto him, is enough to fill all the invitations and entreaties of the gofpel unto fmners, to induce them to believe; which when, by the grace of Chvifc, they do, clofing with the promife, the fore-mentioned infallible afiurance of the intention and purpofc of Chrift to redeem them by his death, Matt. i. 21. is made known unto them. Now, whether this be not a better bottom and foundation, for a man to affure his foul unto reil and peace upon, than that reafoning which cur oppofers in this bufmefs, (moll fuitable to their own principles) lay as a common ftone, njiz. Chriji died for all men ; 1 am a man y therefore Chriji died for me i let any man judge; efpecially confidering, that indeed the firfl propofi don is abfolutely fahe ; and the concluhcn, if it could be true, yet according to their perfuafion, can be no more ground of confolaticn than Adam''s fall. All this is fpoken, not as though either one opir.ion or other were able of itself to give con-folation; which God alone, in the fovereignty of his free grace, can and dath create ; but only to fnew what principles are fuitable to the means whereby he worketh on and towards his elecfl.

i^. Ihe dra-dcing cf gvfpel confolaticn frctn tie death cf Chrift AS held out to he efetiucd tonjjards the ehJf only, for "jjhom alone he died; Ihould clo'e up our difcourfe. Bat coniidering, (i.)how abundantly this hath been done already, by divers eminent and faithful labourers in the vineyard of the Lord; (2 ) how it is the daily tafk of the preachers of the gofpel, to make it out to the people of God; (3.) how it would carry rae out befides my purpofc %o fpeak of things in dipraSiical way, having defigned this dixourfe fco be purely/ij/^;;z/V/3/y and (4.) that fuch things are no more cx-pedled nor welcome, to wi'e and learned men, in contrcvenics of this nature, than knotty crabbed fcholallical objeaions, in popular ferm.ons and doitrinal difcourfes, intended mxrely for edification: I fhail not proceed therein.

Only for a clofe, I dciire the reader to perufe that one place, Romans viii. 32, 33, 34. And I make no doubt but that he will, if notinfeded witn the leaven of the ern)r opp-ofed, conclude with me, that if there be any comfort, any confolaticn, any aiihrance, any reft, any peace, any joy, any reirefhm.ent, any exaltation of fpirit, to be obtained here below, it is all to be had in the blood of Jefus long fmce flied, and his intcrccffion ftill continued ; as both firt united, and appropriated t» the ele^l ©f Ged; who by the pre-

cio'sJs

clous eiTecls ana fruits of tliem both, are d^awn to believe, and preferved in believing, to the obtaining of an immortal erown of glory that Ihail not fede away.

Mono fcpho TheOf dia Jefu Chrijiou ho he doxa eis tous Aionas. JMEN.

A few TESTIry^ONIES of the Ancients.

T

K E confejjian of the holy church of Smyrna; a little after the commendation giijen it by the Holy Ghoji Rev. ii. 9. upoK the martyrdo7n of Polycarpus.

Hoti oute ton Chrifion pote kataleipein dunefometha, ton hyper tee tou kofmcu ton foscomenon foterias pathonta, cute heterontinajebein, Eufeb. Hiji. Ecclef lib. 4. cap. 15. ^

*' Neither can we ever forfake ChriH, him who fuffered for the *' falvation of the vjorld of them that are fa^vedi nor worihip any "other."

II. The ^-itnefs cf holy IgncLtiMS ; as he ivas carrying to Rome from Antioch, to be cajt 10 beajls for the tejiimony ofjefus. Epift. ad i^hil. (anno 107.)

Houtos efiin he pros ton patera agcifa hodos, he petra, ho phrag;nos, he kleis, ho poimen, to hiereion, he Thyra tes giiofeos, di hes eifelthon Jbraa?n kai Ifaac kai Jacob, Mofes, kai ho fympas ton prcpheton choros, kai fiylot ton kcfmou hoi Apojioloi kai he nymphe tou Chrii'icuy hyper hes phernes logo excchee to oikeion haima, hina auteu exagorafe.

** This is the way leading to the Father, tins the rock, the fold, '' the kev ; he is the .fhepherd, the facrince; the door of know-*' ledge,' by which entered Abraham, Ifaac, Jacob, Mofes, and *■ the whole company of prophets, and the pillars of the world, «* the apoilles, and the fpoufe of Chrift; /^r T.yi'/V/?, inftead of a " do\-iy, he poured out his own blood, that he might redeem

:r.

Surely Jefus Chrifi gives not a donvry for any, but his o^vnfpo'jfe.

III. Clemens, ivkcje name -'i-vas in the book of life, Phil. iv. 3. <^'jitb the lijhcls church at Rome in his days ; in the epiftle to the church of Corinth.

Dia ten agapen hen efchen pros hemas, to haima autou edoken hyper hemon en ihelemati dutou, kai ten farka hyper tes farkos hemon, Kai ten pfychen h^^per ton pjychon hemon.

" For'the love which ne had unto us, he gave his blood for us, "■ according to his purp^fe : and his flefla for our Heili, and his life *' for cur liViis."

Whireyou ha've ajpgnedy i. The caufe of Chrijl^s death, his love to us ; 2. The^bjeit of it, us or helie-vers y 3. 2he manner hoiAj he redeemed us> ^'ven by commutation.

N.S. This triple teftimony is taken from the very prime of un-«lpabted antiquity.

IV. Cyprian. EpiH:. 63. to Caecilius; anho^y, learned and famous martyr. Ann. 250.

Nos onmes portahat Chriflus, qui et peccata noftra portabat.

*' He bare all us, v\ ho bare our fins:" (that is) He iuftainea their perfons on the crois, for whom he died.

n he fame, to Demetrian.

Hanc gratiam Cbj-iflus ir.p-^rtit; fubigendo mortem tropheo cru-cis, rediit enc.o creaentem prctio fanguinis fui.

*• This grace hath Chrill communicated; fubduing death in the ** trophy of his crofs, redeeming helie^ers with the price of his '* blood."

Ihe fame ; cr fime other ancient and pious nx^riter of the cardinal fvooiKs of Cirijl. oerm, 7. fecund. Rivet. Cat. Sac. in Cyp, Scuitet. Medel. ap.—i^^ralm. prefut. ad lib.

The fame author rJfo, in exprefs terms, mentions tie fiificiency of the rciffcm paid ly Chr'Ji j arifeng from the dignity of his perfon.

TantjE dignitatis ilia una Redemptoris nofcri fuit obiatio, ut una ad toJlcnda mundi peccata fufiiceret.

**Of fo great dignity was that one oblation cf our Redeemer, «* that it alone was fufficient to uke away the fins of the world.'*

y. Cyrill. of Hierufalem, Catechef 13. (cir. ann. 350.)

Kai me thaumafes, ei kcfmos hclos elytrothe, cu gar en antlrcpos pjilos, alia \huios thecu moncgenes, ho apothnefcon. — Kai ei tcte dia to xylon tes brofeos, exehleihefnn ek Paradeifouy ara dia to xylcn Jefu nun eukcpoteron hoi pifteuontes eis Paraactfon ouk eifeleufcntai ?

" Wonder not if the nx:hole ^-world be redeemed ; for he was not " a mere man, but the only begotten Son of God, that died : and " if then, through the eating of the tree (forbidden) they were *^€aft out of Paradife ; certainly ve-xu by the tree (cr crofs) of Je-"* fus, Ihall not kelie-vers more eafily enter into Faradiie f"

00 aifo dcth another cf tlefn make it ma7:ifejl, in <v:hat ferfe tley ufe the <v:ord all, -vix.

VI. Atiianafius, cfthe incarnation cf tie Wcrd cfGcd. (cir. anno 350.)

Hcutes

giS A few T'flimonies of the Ancients,

Houtos ejiin he pantin zoe, hat hos prohatotKhyper tes pantin/ett^ rias antipjychon to heauteu foma eis thanafon paradous.

"He is the life of all; and as a Hieep, he deUvercd his body " unto death—a price for their foulsj that they all might bt faved.**

All, in hoth placest can he none hut the ele(^. As,

VII. Ambrofe de Tocat. Gen. lib. i.cap. 3. Or rather Yio% j^er. lib. i cap. 9. edit. Olivar. (cir. ann. 370.)

bi non credis, non dcfccndit tibi Chriftus, non tibi paffus eft. "If thou believe not, Chriii did not defcend for thee, he did "not fuffer for thee."

Amhr. de fide, ad Gratianufu.

Habet populus Dei plenitudinem fuam in eledlis enim et priefcir tis ; atque ab omnium generalitate difcretis, fpecialis quaedam cen^ •ietur unirerfitas ; ut de to to mundo, totus mundus liberatus j ct de omnibus hominibus, oirsnes homines videantur affumpti,

" For the people of God hath its own fulnefs—in the cleft and ■'* foreknown ; diiUnguilhed from the ^/r«<frfl//>y o/'^//, there is ac-*' ounted a certain fpecial uni^verfalitj ; fo that the 'whole nvorld ** feems to be delivered from the whole world; and all men to be ** taktn out of all men."

In 'which place he proceedeth at large to declare the reaftins, nvhy, in this bujinej's, all, and the world, are fo often ufed ftet fome of i*il forts.

iV. B. Thefe that follow, were wrote after the rinng of the Pelagian herefy ; v/hich gave occafion to more diligence of fearch an<J. warinefs of expreluon, than had formerly been ufed by fome.

VIII. Auguflinus. de cor. et grat. cap. 11. (^a>. ann. 420).

Per hunc Mediatorem, Deus oftendit eos, qucs ejus fanguin« redemit, facere fe, ex malis, in eternum bonos.

"By him the Mediator, the Lord declareth, that he maketh •' thofc whom he hath redeemed witli his blood,—of evil good to «* eternity."

Yule poiTidere ChriHus quod emit; tanti emit ut poffideat.

" Clu-ift willpolTefs what he bought; he bought it with fuch a •* price, that he might pofTefs it."

Idem Serm. 44, de t-erbis Jpojf.

Qui ncs tanto pretio emit, non vult perire quos emit.

" He that bought us with fu*h a price, will have aonc to peril^

•* wJiiSTi he hath bought."

Jdm,

A Jew Ttjlimonies of thr AncienU.

V9

Idem, traSIat. 87. in Jchan, Ccclcfiam pleruxnqwcetiam ipfam, irundi nomine appellat; licuC eft illud, Deus erat in Chrifto niundum recorcilians f.bi: kc'mque illud ; Nop venit Filius hominis ut judicet n-.undrm, fed ut fal-vetur mMndus per ipfum. Et in epillola Aia Johrnnesait; Advo-catuiP hi.ben-us ad Patrcm, Jefiim Chrifium juftum ; et ipfc propitiator eft peccatonim noftrorum: non tantum noftrorum, {^^ etiam totius mundi. Totus ergo mundus eft ecclefia; et tot us mun-dus odit ecclefiam. Mundus igiter edit mundum ; inimicus re-conciiiatnm ; damnatus falvatum j inquinatus n.undatum : fed ifle mundus quern Dcus in Chrifto rcconciliat fibi, et qui per Chriftuni (alvatur, de mundo eleftus eft inimico, diimnato, contnminato. ** He often calleth the church itfelf by the name of the nuorU •* as in that, God nvas in Chriji reconciling the <wcrld to himfelfz •* and likewife that, The Son cf Man came not to condemn the nvorld ** but that the 'world through him might ke faved. And John, in his *' epiftle, faith : We ka^-ve an ad'vocate — and he is the propitiation ''for the fins of the -whole -world. Ihc nxjholc -world therefore is the '* church ; and the whole world hateth the church. The -world'Ctvtvt **hateth \k\.^-world: that (world) which is at enmity, (hateth) the ** (world) reconciled; the condemned (hateth) the faved (world)"* ** the polluted (hateth) thecleanfed (world;) but//'c/^ivor/^ whick *' God in Chrift reconcileth to himfelf, and which is faved br *' Chrift, is chofcn out of the hoftile, condemned, defiled -world}* Much more to this purpofe might be eafily cited out of Auguftine • but his judgment in thefe things is kno-wn to all.

IX. Profperus ; Refpon. ad Capit. Gal. cap. g. (dr. ann. 44.0) Non eft crucifixus in Chrifto, qui non eft membrum corporis Chrifto: cum itaque dicatur Salvator, pro totius mundi redcmpti-©ne crucifixus, propter veram humanae naturae fufceptionem / pro-tcft tamen dici pro his tantem crucifixus, quibus mors ipfius profait Diverfa ab iftis fors eorum eft, qui inter illos cenfentur de quibus dicitur, Mundus cum non cognovit.

" He is not crucified -with Chrijf, who is not a member of the *' body of Chrift : when therefore our Saviour is faid to be crucified " for the redemption of the whole world, becaufe of his true af-*' fumption of the human nature yet may he be faid tcjbe crucified " only for them, unto whom his death was profitable. DiiFerent " from thefe is their lot—who arc reckoned amongS: them of whoim ** it is faid. The -world kne<w him not.^*

Idem,' Refp. Objed. Vinctnt. Refp: \, Redemptionis proprietaa haud dubie penes illos eft, de quibus princeps raundi mififus eft foras: mors Chrifti non ita impcnfa eft humano gencri, ut ad redemptionem ejus, etiam qjii regenerandf non erant, pertinerent.

"Doubtlefs the propriety of redemption is theirs, from whom <* the pxince of t^hi* world w wft «ut; the doath •£ Clwiift ii not fo

«laii

gso A feto Teftimonies of thd Ancients*

*' laid out for human kiiid-^hat they alfo n^uld belong unto hk <* redemption, who were not to be regenerate." Idem; de ingrat, cap. 9: Sed tamen haec aliqua fi vis ratione tueri, Et credi tarn ftulta cupis : jam p^nde quid hssc fit j^ Quod bonus oninipotenfque Deus, non omnia iubdit Corda fibi, periterque omnes jubet elTe iideles ? ^

Nam li nemo ufquam eft quern non velit efle redemptum* Kaud dubie impletur quicquid vult fuinma potellas : Non omnes autem falvantur.

(Which is in Turn: If there be one vjhom God njuould not hwve redeemedy nxjhy are not all faved; feeing the "will of the Almighty is infallibly auom* plijhed?

X. Council of Valence, Can. 4. (ann. 855) Pretium mortis Chrifti datum eft pro illis tantum, de quibus Dominus ipfe dixit: Sicut Mofes exaltavit ferpentem in deferto, ita exaltari oportet Filius Kominis ; ut omnis qui credit in ipfo noa pereat, fed habeat vitam eternam.

** The price of the death of Chrift is given for them alone, of ** whom the Lord himi'elf faid : As Mcfes lifted up the ferpeni ik " the ^vildernefsy e'ven fo muji the Son of man be lifted up y that ^* 'whcfoe-ver bdieueth in himjhouldnot perifh, but ha^s stern^lUfi^^

FINIS

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