This book made available by the Internet Archive.

Page

CHAP. XI.

Of the offices of Christ; and first, of his kingly 21

CHAP. XII. Of Christ's priestly office 22

CHAP. XIII. Of Christ's prophetical office 25

CHAP. XIV. Of the twofold estate of Clirist 26

CHAP. XV. Of the persons to whom the benefits of Christ's offices do belong ib.

CHAP. XVI. Of the church - 27

CHAP. XVII. Of faith 28

CHAP. XVIII. Of our vocation, or God's calling us 29

CHAP. XIX. Of justification ib.

CHAP. XX. Of sanctification 30

CHAP. XXI. Of the privileges of believers 32

CHAP. XXII.

Of the sacraments of the new covenant in particular; a holy right whereunto is the fourth privilege of believers » 33

CHAP. XXIII. Of baptism ' 34

CHAP. XXIV. Of the Lord's supper 35

CHAP. XXV. Of the communion of saints, the fifth privilege of believers 36

Page CHAP. XXVI. Of particular churches 3o

CHAP. XXVII. Of the last privilege of believers, being the door of entrance into glorj 37

©EOMAXIA AYTE=OT2IA2TIKH : OR A DISPLAY OF ARMIXIANISM.

The Epistle Dedicatory 41

To the Christian Reader ■ 49

CHAP. I.

Of the two main ends aimed at by the Arminians, by their innovations in the received doctrine of the reformed churches 53

CHAP. II.

Of the eternity and immutability of the decrees of Almighty God, denied and ovcrtluown by the Armiuiaus 57

CHAP. III.

Of the prescience or foreknowledge of God, and how it is questioned and overthrown by the Armijiians 66

CHAP. IV.

Of the providence of God in governing the world diversiy, tlirust from this preeminence by the Arminian idol of free-will 76

CHAP. V.

Whether the will and purpose of God may be resisted, and he be frustrate of his intentions 92

CHAP. VI.

How the whole doctrine of predestination is corrupted by the Arminians 103

CHAP. VII. Of original sin, and tlie corruption of nature 122

CHAP. VIII. Of the state of Adam before the fall, or of original righteousness 139

CHAP. IX. Of the death of Christ, and of the efficacy of his merits 145

CHAP. X. Of the cause of faith, grace, and righteousness 160

Page

CHAP. XI.

Whether salvation raaj be attained without the knowledge of, or faith in, Christ Jesus 170

CHAP. XII. Of free-will, the nature and power thereof 177

CHAP. XIII.

Of the power of free-will, in preparing us for our conversion unto God 188

CHAP. XIV. Of our conversion to God 195

SALUS ELECTORUM, SANGUIS JESU : OR THE DEATH OF DEATH IN THE DEATH OF CHRIST.

The Epistle Dedicatory 207

Two Attestations touching the ensuing treatise 209

To the Reader 213

BOOK I.

CHAP. I.

Of the end of the death of Christ in general, what it is, and how in the Scri p-ture proposed, as in the intention of Father and Son. The several particulars whereiuto that general end is branched: laid down severally from the word. The opposition made by some hereunto, because as so proposed it is destructive to universal redemption 227

CHAP. II.

The nature of an end and a means. Their reference and relation to one another, set out by reason and examples. Sundry distinctions about the end of any thin". As also concerning the means conducing to an end. An application of those distinctions to the present business 231

CHAP. UI.

Of the agent in the great work of redemption. The blessed Trinity, in it the several persons considered working distinctly. I. The act of the Father, first, in sending of his Son, imposing his ofike on him : 1. In his eternal counsel. 2. In actual admission of him thereunto byse veral acts according to hispre-engaged promise. Secondly, Furnishing him with a plenitude of gifts and graces for liis work. Of the fulness that was in Christ; the divers kinds of it. Thirdly, Entering into covenant and compact with him; that compact declared from the word in the several branches and particulars thereof. II. Laying on him the punishment due to sin;. how that was done, and wherein it consisted. Dilemma to universalists ""'*

rage

CHAP. IV.

The undertaking and actionsof the Son, the second person of the Trinity, in the work of redemption ; his incarnation, oblation, and intercession. His oblation and intercession intending the same persons, with an argument against universal redemption i.'-18

CHAP. V.

Tiie concurrence of the Holy Spirit, the tliird person of the Trinity, to this work, will) iiis peculiar actions 253

CHAP. VI.

The means used by these agents in this work. The oblation of Christ, wliat it is, as also his intercession : how these two are distinguished, and wherein united 254

CHAP. VII.

Arguments to prove the oblation and intercession of Christ to rcs]iect the same persons. Tlu-ir perpetual conjunction in the Scripture. Christ's |>ricsthood perfected in them : they both belong to the same priestly olTice. The nature of the intercession of Christ, and wherein it consisteth. The end aimed at in both these, one and the same ; in.tbeir union, and no otherwise, a ground of strong consolation 257

CHAP. VIII.

The reply of Thomas More to the former arguments considered. The senselessness of his e.-vcepiions laid open : tlie several parts of them considered. Christ nota double Mediator, a general and special. Ail the acts of his Mediator-ship restrained to liis elect. 1 Tim.ii. 5. with I Tim. iv. 10. discussed. God how the Saviour of all, and in what sense. The pretended twofold intercession of Christ, as Mediator, everted. Isa. liii. 12. with Luke xxiii. 24. discussed. How Christ prayed for his crucifiers. A twofold praying in our Saviour granted. John Xvii. 21. 23. considered and explained. Christ a priest in respect of the end why he sacrificed himself only for his elect 264

BOOK II.

CHAP. I.

The end of the death of Christ, distinguished into supreme and subordinate, what these are. Faith and salvation how procured by his death 281

CHAP. II.

The end of the death of Christ in respect of himself, his own exaltation not nieii-toriously procured by it. The end of it in respect of his Father : not that God might save sinners his justice being satisfied. God can forgive sin by his absolute power without satisfaction. The end of the death of Christ in respect

Pa-e of God (assigned by Arminians) totally destructive to redemption; the whole work made thereby fruitless. The opinion of universalists 204

CHAP. III.

Tlie immediate end of the death of Christ discovered, places of Scripture considered, holding out the intention and counsel of God in respect of the end of the death of Christ : other places holding out the actual accomplishment of his death : others likewise designing the persons for whom he died. The force of the word man^ : the argument from thence vindicated from the exceptions of Thomas IMore. Of Rom. v. 19. \Vlio the sheep of Christ, who not. John X. 10,11. 1,S. 26. opened and vindicated : with the vanity of the distinctions invented to wave the force of this argumeut, laid open 290

CHAP. IV.

Of impetration and application, the sense wherein this distinction is used by our adversaries; their various expressions about it. The true meaning of it. Application the end of im|)etration : their strict connexion, and the way whereby in the Scriptures they are held fortli. The sense of the adversaries in it explained. Their wliole opinion discovered in sundry observations ; and the main question rightly slated in the sense of the several parties at variance 307

CHAP. V.

Again of imiietration and application ; the exposition of the Arminians enervated by sundry arguments; the whole bottom of their fabric everted 320

BOOK III.

CHAP. I.

The first argument against universal redemption : The nature of the covenant of grace. The main ditTerence between the old covenant and new. The second argument against universal redemption : the deatli of Christ not revealed to all. The whole undertaking fruitless without revelation. This not done, therefore not intended 325

CHAP. II.

Tlie third argument against universal redemption^: Christ purchased redemption either absolutely or on condition ; neither way suitable to universal redemption. Christ's intention at his death, according to our adversaries. The purport of God's connnands to believe. The fourth argument against universal redemption : God's eternal purposes distinguishing all the sons of men into two sorts. Christ died only for the elect. The fiftli argument against universal redemption : Christ no where in the word said to die for all men . . 330

CHAP. III.

The sixth argument against universal redemption: Christ in dying for men a surety. The nature of a surety. Satisfaction attends suretiship. The intention of Christ, in being a surety. I'he necessarj- consequents of such an un-

Page dertiiking. Dilernma to universality. Tlie seventh argument from Christ, his being a Mediator for them for wliom he died 337

CHAP. IV.

The eighth argument against universal redemption: the blood of Christ the cause of sanctification, and how. The sacrifice of expiation with what was signified by it: vain attempt of Arminius to evade this argument. Rom. vi. 5, 6. considered. How the promises are confirmed in Christ. Sanctification. The intendment and procurement of the death of Christ, in what kind it is the cause thereof : tlie Spirit of holiness the efficient cause of it. The death of Christ the meritorious ; both total in their several kinds ; simile of a prisoner. Argument the ninth against universal redemption: faith the fniit of the death of Christ. The necessity of faith to salvation. Option and clioice vitlded our adversaries as to this particular. In what sense failh is not a fruit of the death of Christ. Dilemma to universalists. Absurd consequences of denying faith subjective to be a fruit of Christ's death. Five arguments from Scripture to prove it so to be. The tenth argument against universal redemption: who nnd what persons were typed by the Israelites in their deliverance, and entrance into Canaan 3.}.I

CHAP. V.

The eleventh argument against universal redemption: universal redemption inconsistent with those expressions whereby tliat which Christ wrought by bis death is set out in the Scripture. Those expressions; redemption, the nature of it,and wherein it consisteth. Diflfereiice between civil and spiritual redemption, wherein they agree ; definition of it, and arguments from thence 3.52

CHAP. VI.

The twelfth argument against universal redemption: Reconciliation, what it is, wherein it consisteth. Sense of the word. Corruption of the Socinians. What is required to perfect reconciliation. Rom. v. 10,11. opened. What is required to the completing of this work. Dilemma from thence 355

CHAP. VII.

The thirteenth argument against universal redemption: of the satisfaction of Christ; the use and importance of the word, whence derived; what is required thereunto. Six things herein necessary ; the satisfaction of Christ proved from the Old Testament and New. Words in the original languages answering that in ours. That Christ by satisfaction paid the same thing that was the debt, proved against Grotius : his reasons to the contrary discussed and answered. Pardon of sin, not inconsistent with such satisfaction. Wherein the free grace of pardon lieth. The act of God in this work of satisfaction. 1. Of creditorship by severe justice exacting the due debt. 2. Of supreme dominion or sovereignty. Both these proved against Grotius. Arguments from hence 360

CHAP. VIII.

Digression about the satisfaction of Christ. The occasion of it. The ground of a great error in this business : God's eternal unchangeable love not incon-VOL. V. b

Page sistentwitli satisfaction. Sundry observations lliereabouts. VViiat ihatctur-nal love is. What alteration wrought thereby in tlie person loved. Apprc-liension of God's eternal love, not justification. How those who arc eternally loved do actually lie under effects of wrath. What those effects arc. John iii. 36. considered 371

CHAP. IX.

Farther of tlie satisfaction of Christ: Six arguments to confirm it from Scripture : how Christ bare our sins. He underwent punishment in our stead. A commutation of persons asserted. Ransom paid into the hands of God. The ransom is also a sacrifice. Christ a surety. Atonement made for sin and God reconciled. Ram. v. 11. The priestly office of Christ, and the exercise of it, overthrown by denial of his satisfaction. 'J'hat Christ underwent the wratli of God, proved by three arguments. Satisfaction of Christ, the only bottom for distressed souls. 2 Cor. v. 21. considered ; as also Isa. liii. 5. Objections against this doctrine weak 378

CHAP. X.

The fourteenth argument against universal redemption : of the merit of Christ; the word what it means. How expressed in the Scripture. What it is. The fruits of the merit of Christ. The consequence of merit in the rigour of justice. 'J'he fifteenth argument against universal redemption : to die for another what in the Scripture sense. The force of the prepositions i/irej and avTi; arguments from thence 387

CHAP. XI.

The sixteenth argument against universal redemption. Gen. iii. l.">. i\Iatt. vii. 33. xi. 25. John x. 11. 15, 16. 27, 28. Rom. viii. 32—35. Eph. i. 7. 2 Cor. V. 21. John xvii. 9. Eph. v. 25. urged and explained. The close of the arguments 391

BOOK IV.

CHAP. I.

Entrance into general answers to arguments for universal redemption: tJie ground of the whole mistake. Fundamental principles as to this business laid down. The first, the suflRciency and infinite virlue of the blood of Christ proved from the word. The rise and causes of it. Whence it isa price. The distinction of the sutiiciency and etlicacy of the death of Christ discussed. The slight esteem universalists have of the innate efficacy of Christ's death. The general publishing of the gospel grounded on the fulness of the value of Christ's oblation. The bottom of calling all to believe. The second, of the economy of the New Testament in the times of the gospel. Consequences of its enlargement to the Gentiles. Scripture expressions thereby occasioned. The third, man's duty and God's purpose distinguished: no connexion between them. Commands not declarative of God's intentions. The offer in the gospel what it discovers. Some to be saved where the gospel comes. Three things declared by the offer. The fourth, the persuasion of the Jews concern-

CONTENTS. x»

Page ing deliverance by the Messias. Tlieir esteem of all the world beside themselves. The apostles seasoned with the leaven. By what means it was to be removed. The fifth, general terms taken indefinitely. The letter of the word how a rule. Of the word world ; a scheme of the several acceptations of that word. Those distinctions proved from Scripture, avTsvaxXaa-i; frequent in the Scripture. Instances of it in the word world. How only an argument may be taken from this word. Of the term all. Christ not said to die for all men. Different usage and acceptations of the word all; instances of its being taken distributively; so most usually. Observations about the word all. Predictions of the Old Testament, and accomplishments in the New set out under the same expressions ; Scripture speaking of things and persons according to outward appearance and estimation. Privileges peculiar to be-lieverj, ascribed promiscuously to others, by profession only among tliera. Of the judgment of charity; instances thereof. The infallible connexion between faith and salvation. The reason of a general proffer from hence. Whether a conditionate tender, be declarative of God's purpose and intention. Of the mixed distributions of elect and reprobates; the tender of Christ thereon. Men unacquainted with the particulars of that distribution. The sundry acts of faith ; the way, order, and method of acting faith on Christ- • 397

CHAP. II.

Answers unto particular arguments. Some things premised. The first general argument of our opposers. Its absurd incorisequency, as ordinarily held forth. No conclusion from the word world. John iii. 16. at large considered: uni-versalists interpretation of this place. Ours opposed unto it: both tliese severally weighed. What love here mentioned. A general natural propensity in God to the good of the creature disproved. The love which was the cause of sending Christ, manifested ; who meant by the world in this place. Proved that they are the elect only, not considered as such ; five reasons to confirm this; exceptions removed. Who meant by, Whosoever believeth. The intention of God laid down in these words 423

CHAP. III.

1 John ii. 1,2 considered ; the argument of our adversaries from this place. A brief answer to it. Three things considerable about this text; this epistle written to the Jews, proved by sundry reasons. The aim of the apostle in this place what it is. Of the word propitiation; what in the original, and whence derived. Of that phrase the whole world ; terms equivalent thereunto, how to be understood ; reasons to prove that particularity of redemption from this text; exceptions removed. John vi. 5. 1 considered. 2 Cor. v, 19. Exceptionsof Thomas More refuted. John i. 9. opened. John i. 29. explained. John iii. 18. iv. 47. 1 John iv. 14. Answer to the first argument closed 440

CHAP. IV.

The second general argument of our opposers: the places by them urged. 1 Tim. ii. 4. 6. considered. Objection from thence answered. Who meant

x» CONTENTS.

rage by all men ; of the will of God; distinctions about it; acceptations of the word; how taken here. Of the sense of the word all; not taken collectively in this place. Five reasons to prove it. The full answer to this objection ; T. M.'s enforcements waved. 2 Pet. iii. 9. considered ; vindicated from corrupt glosses ; who the all in that place, proved from the context. Heb. ii. •>. considered ; the text opened by reasons and deductions from the context. 2 Cor. V. 14, 1,>. opened : an objection thence enforced and answered. Argument from the text against the universality of redemption. 1 Cor. xv. 22. opened, and vindicated. Rom. v. 18. at large vindicated : Christ for whom a public person ; divers errors discovered in the discourse of T. More, on this place ; seven arguments about the representation of others 466

CilAP. V.

Last argument from Scripture for universal redemption: the precious blood of Christ undervalued by universalists. Rom. xiv. 15. explained; the vanity of the objection from this place. 1 Cor. viii. 10, 11. considered; how. believers arc said to perish. 2 Pet. ii. 1. explained. Ileb. x. 29. opened : the mind and intention of the apostle therein : different affirmations concerning professors and others: declaration upon conditions how fulfilled: the outward profession of backsliders: initiated persons how esteemed of old : total perishing of believers not to be allowed ; w hat it is to be sanctified by the blood of the covenant. The close of answers with the arguments of the Arminians from .Scripture 476

CHAP. VI.

Answer to the argument of T. More for universal redemption. Universal redemption contradictious to Christian reason : his first argument. The plain words of the Scripture, to be followed for the plain sense : rules of interpretation allowable; who meant by every man in the Scripture. Heb. ii. 9. considered. M.More'slogic. His second argument: Scripture interpretaiiveof itself: a vain flourish of mis-allegations and useless quotations discovered ; the places retorted; number of arguments vainly jiretended : manner of arguing rectified : sophism of turning indefinite propositions into universals: answer to the second argument. The third : Mr. More's ignorance in arguing: the utter inconsequence of this argument; the vanity and emptiness of the matter of it. Rom. xiv. 9. 11, 12. considered: dominion of Christ over all, proves not that he died for all. His fourth argument : the irregularity of his reasoning herein; the whole answered. His fifth argument answered. His sixth argument considered in general. His first proof of his main assertion; 1 John iv. 14. John i. 4. 7. considered : so also, 1 Tim. ii. 4. The will of God to have all saved : what of sulficient grace. His second proof answered. His third proof; one ever asserted to maintain another: the pretended proof everted. His fourth proof considered and answered , John xvi. 7, &c. unfolded : that testimony removed. His fifth proof: the word boldly corrupted ; false glosses removed. Ezek. xviii. 23. unfolded. The scope of the place miserably mistaken : the aim of the prophet, and intention of the words. His sixth proof: answer thereunto : words and phrases needlessly repeated. Sense of the word all, every man, iScc. The gospel how preached to all nations. The ransom of Christ how purposed to all: several words interpreting one another. His seventh proof answered. No tolerable collection herein. The death of Cbrist, a privilege peculiar to the elect; the ransom not extended to all in-

Page dividual ; the ransom paid in the death of Christ, and other fruits united in the Scripture: his eighth proof considered. Adam and Christ how compared, wlierein that comparison lies : the intention of it in 1 Cor. xv. 'it. Christ and Adam two common stocks: roots communicate only to their own branches. Proof the ninth considered : no strengtli at all herein appeareth. The preaching of the gospel to ail, substance of the gospel offers : life and salvation jiroposed conditionally : ministers not intrusted with God's secrets. Proof tenth considered : many vain suppositions, whether we must pray for all or no '■ what we may pray for in respeot to all individuals; our duty not in conformity to God's secret will. Proofs 11—13. considered. God with his people preaching and praying: what may be proved about the extent of the death of Christ, from the event; the powerful influence of love and free grace into conversion; as made universal quite enervate; no such common love in God, as by some assigned : efficacy of God's love in Christ. Proof fourteen considered : what unbelief the cause of destruction. Christ rejected in loving darkness rather than light; of John i. 12. In what sense, light in Christ, for all ; all men not in a restored condition by Christ; hard hearts farther hardening themselves ; how men not saved in Christ lose their own souls. Arguments to disprove a pretended restoration in Christ: absurd consequences of that false assertion. Proof fifteen answered : expostulations about the abuse of temporal mercies no arguments for a general ransom ; no desires properly in God ; expostulations merely declarative of our duty. Proof sixteen. What it is to turn the grace of God into wantonness : men of old ordained to condemnation, not redeemed by Christ in time. Proofs seventeen, eighteen, considered and reinoved : the conclusion to Mr. More 487

CHAP. VII.

Sophism removed, the remonstrants* Achilles: the first grand sophism from the oblijjation to believe considered ; the sense of the objection : what meant by believing: the minor proposition denied, reasons of that denial : the objection reinforced and answered again : no safe disputing from what might have been: what faith required in the preaching of the gospel : the order of believing: generals before particulars : the arguments rightly framed and granted ; deductions whence. Contradiction in the way of believing from thence, a second sophism ; answered doubts and scruples in and about believing according to universality : no occasion of scruple given, by the particularity of redemption ; that proposals whereby the doctrine removes all scruples : free grace enervated by the general ransom : instances in every part of it; the whole covenant of distinguishing grace made useless. Free grace made useless; free'grace exalted by the effectual redemption of the elect; the sundry particulars instanced. The merit of Christ enervated by the pretended general ransom; exalted by the opposers of it, asalso our own consolation ; which is demonstrated by making good four positions : 1. That the extending the death of Christ to a universality in the object cannot comfort those whom God would have. 2. That denying the efficacy of the deatl) of Christ towards those for whom he died cuts the nerves of their comfort. 3. Nothing in confining redemption to the elect, doth hinder comfort. 4. The doctrine of effectual redemption is the true foundation of all comfort- • • 530

Some few testimonies of the ancients touching the question in hand 552

An Appendix upon occasion of a late book jiublished by Master .ToshuaSprigge, containing erroneous doctrine 557

i'agc

OF THE DEATH OF CHRIST. To the Reader 567

CHAP. I.

The occasion of this discourse, wilh ihe intendment of the wliule 573

CHAP. II.

An entrance into tlie whole ; of the nature of the payment made by Christ, "iili the riglit stating of the tilings in dilference 576

CHAP. III. The arguments of Grotins, and their defence by Mr. Baxter, about the penalty undergone by Clirist in making satisfaction, considered 586

CHAP. IV. Farther of the matter of the satisfaction of Christ, \vlierein is proved, that it was the same that was in the obligation 59i

CHAP. V. The second head about justification before believing 598

CHAP. VI. Of the acts of Cod's will towards sinners, antecedent and consequent to the satisfaction of Christ; of Grotius'sjudgment herein ^01

CHAP. VII. In particular of the will of God towards tliem for whom Christ died, and their state and condition as considered antecedaneous to the death of Christ, and all efficiency thereof 607

CHAP. VIII. Of the will of God in reference to tliem for whom Christ died, immediately upon the consideration of his death ; and their state and condition before actual believing in relation thereunto 612

CHAP. IX. A digression concerning the immediate effect of the death of Christ 615

CHAP. X.

Of the merit of Christ, and its immediate efficacy ; what it effecteth ; in what it resteth ; with the state of those for whom Christ died, in reference to his death, and of their right to the fruits of his death before believing 620

CHAP. XI. More particularly of the state and right of them for whom Christ died, before believing 626

CHAP. XII. Of the way whereby they actually attain and enjoy faith and grace, who have a right thereunto by the death of Christ 631

CHAP. XIII. The removal of sundry objections to some things formerly taught; about the death of Christ, upon the principles now delivered 636

TWO

SHORT CATECHISMS

WHEREIN THE

PRINCIPLES OF THE DOCTRINE OF CHRIST

UNFOLDED AND EXPLAINED :

PROPER FOR ALL PERSONS TO LEARN, BEFORE THEY BE

ADMITTED TO THE SACRAMENT OF THE LORD'S SUPPER; AND COMPOSED

FOR THE USE OF ALL CONGREGATIONS IN GENERAL.

Come, ye chiidrcii, hearken unto me ; I tvill teach you the fear of the Lord ^ Psalm xxxiv. tl.

VOL. V.

IMPRIMATUR,

John Downame.

MY LOVING NEIGHBOURS

CHRISTIAN FRIENDS.

BRETHREN,

My heart's desire and request unto God for you is, that ye may be saved; I say the truth in Christ also, I lie not, my conscience bearing me witness in the Holy Ghost, that I have great heaviness, and continual sorrow in my heart, for them amongst you, who as yet walk disorderly, and not as beseemeth the gospel, little labouring to acquaint themselves with the mystery of godliness ; ' for many walk, of whom I have told you often weeping, and now tell you again with sorrow, that they are the enemies of the cross of Christ, whose end is destruction, whose god is their belly, who mind earthly things.'

You know, brethren, how I have been amongst you, and in what manner, for these few years past ; ' and how I have kept back nothing' (to the utmost of

B 2

the dispensation to me committed) ' that was profitable unto you ; but have shewed you, and taught you publicly, and from house to house, testifying to all, repentance towards God, and faith towards our Lord Jesus Christ.' Now with what sincerity this hath been by me performed ; with what issue and success by you received, God the righteous Judge will one day declare ; for before him, must both you and I appear, to give an account of the dispensation of the glorious gospel amongst us : in the meanwhile, the desire of my heart is, to be servant to the least of you in the work of the Lord. And that in any way, which I can conceive profitable unto you, either in your persons or your families.

Now, amongst my endeavours in this kind, after the ordinance of public preaching the word, there is not, I conceive, any more needful (as all will grant that know the estate of this place, how taught of late days, how full of grossly ignorant persons) than catechising, which hath caused me to set aside some hours for the compiling of these following, which also I have procured to be printed, merely because the least part of the parish are able to read it in writing ; my intention in them being, principally, to hold out those necessary truths, wherein you have been in my preaching more fully instructed : as they are, the use of them I shall briefly present unto you.

1. The lesser Catechism may be so learned of the

younger sort, tliat they may be ready to answer to every question thereof.

2. The greater will call to mind much of what hath been taught you in public, especially concerning the person and offices of Jesus Christ.

3. Out of that you may have help to instruct your families in the lesser, being so framed for the most part, that a chapter of the one is spent in unfolding a question of the other.

4. The texts of Scripture quoted, are diligently to be sought out and pondered, that you may know indeed whether these things are so.

5. In reading the word, you may have light into the meaning of many places, by considering what they are produced to confirm.

6. I have been sparing in the doctrine of the sacraments, because I have already been so frequent in examinations about them.

7. The handling of moral duties I have wholly omitted, because by God's assistance I intend for you a brief explication of the Lord's Prayer, and the Ten Commandments, with some articles of the Creed, not unfolded in these, by themselves, by the way of Question and Answer.

Now in all this, as the pains hath been mine, so I pray that the benefit may be yours, and the praise his, to whom alone any good, that is in this or any thing else, is to be ascribed. Now the God of heaven con-

▼1 THE EPISTLE DEDICATORY.

tinue that peace, love, and amity, amongst ourselves which hitherto hath been unshaken, in these divided times, and grant that the sceptre and kingdom of his Son may be gloriously advanced in your hearts, that the things which concern your peace may not be hidden from your eyes in this your day: which is the daily prayer of

Your servant in the work of the Lord,

J. O.

From my Study, Sept. tlieli>st,[1C45.]

LESSER CATECHISM.

Q. WHENCE is all truth concerning God and ourselves to be learned ?

A. From the Holy Scripture, the word of God.

Q.What do the Scriptures teach that God is?

A. An eternal, infinite, most holy Spirit, giving being to all things, and doing with them whatsoever he pleaseth.

Q. Is there but one God?

A. One only, in respect of his essence and being, but one in three distinct persons, of Father, Son, and Holy Ghost.

Q. What else is held forth in the word concerning God, that ice ought to know ?

A. His decrees, and his works.

Q. What are the decrees of God concerning us?

A. His eternal purposes, of saving some by Jesus Christ, for the praise of his glory; and of condemning others for their sins.

Q. What are the works of God?

A. Acts or doings of his power, whereby he createth, sustaineth, and governeth all things.

Q. What is required from us toivards Almighty God?

A. Holy and spiritual obedience, according to his law given unto us.

Q. Are we able to do this of ourselves?

A. No, in nowise, being by nature unto every good work reprobate.

Q. How came we into this estate, being at the frst created in the image of God, in righteousness and innocency ?

A. By the fall of our first parents, breaking the covenant of God, losing his grace, and deserving his curse.

Q. By what way may we be delivered from this miserable estate ?

A. Only by Jesus Christ.

Q. What is Jesus Christ ?

A. God and man united in one person, to be a Mediator between God and man.

Q. What is he unto us ?

A. A king, a priest, and a prophet.

Q. Wherein doth he exercise his kijigly power towards us ?

A. In converting us unto God by his Spirit, subduing us unto his obedience, and ruling in us by his grace.

Q. /;/ rvhat doth the exercise of his priestly office for us chiefly consist f

A. In oftering up himself an acceptable sacrifice on the cross, so satisfying the justice of God for our sins, removing his curse from our persons, and bringing us unto him.

Q Wherein doth Christ exercise his prophetical office towards us ?

A. In revealing to our hearts, from the bosom of his Father, the way, and truth, whereby we must come unto him.

Q. For whose sake doth Chiist perform all these ?

A. Only for his elect.

Q. In what condition doth Jesus Christ exercise these

offices?

A. He did in a low estate of humiliation on earth, but now in a glorious estate of exaltation in heaven.

Q. What is the church of Christ ?

A. The universal company of God's elect, called to the adoption of children.

Q. Ho20 come we to be members of this church?

A. By a lively faith.

Q. What is a lively faith ?

A. An assured resting of the soul upon God's promises of mercy in Jesus Christ, for pardon of sins here, and glory hereafter.

Q. IIoio come we to har:e this faith ?

A. By the effectual working of the Spirit of God in our hearts, freely calling us from the state of nature, to the state of grace.

Q. Are we accounted nghteousfor our faith ?

A. No, but only for the righteousness of Christ, freely imputed unto us, and laid hold of by faith.

Q. 1. Is there no more required of us, hut faith only?

A. Yes, repentance also and holiness.

Q. 2. What is repentance?

A. A forsaking of all sin, with godly sorrow for what we have committed.

Q. 3. What is that holiness which is required of us ?

A. Universal obedience to the will of God revealed unto us.

Q. What are the privileges of believers.

A. First, union with Christ; secondly, adoption of children ; thirdly, communion of saints ; fourthly, rioht to the seals of the new covenant; fifthly, christian liberty; sixthly, resurrection of the body to life eternal.

Q. 1. What are the sacraments, or seals, of the neto covenant ?

A. Visible seals of God's spiritual promises, made unto us in the blood of Jesus Christ.

Q. 2. Which be thei/ ?

A. Baptism and the Lord's supper.

Q. What is baptism ?

A. A holy ordinance, whereby, being sprinkled with water according to Christ's institution, we are by his grace made children of God, and have the promises of the covenant sealed unto us.

Q. What is the Lord's supper ?

A. A holy ordinance of Christ, appointed to communicate unto believers his body and blood spiritually, beino-represented by bread and wine, blessed, broken, poured out, and received of them.

Q. Who have a right unto this sacrament ?

A. They only who have an interest in Jesus Christ by-faith.

Q. What is the communion of saints ?

A. A holy conjunction between all God's people, partakers of the same Spirit, and members of the same mystical body.

Q. What is the end of all this dispensation ?

A. The glory of God in our salvation. Glory he to God on high.

THE

GREATER CATECHISM.

CHAP. I.

Of the Scripture,

Q. 1. What is Christian religion?

A. The only way of knowing God aright,* and living unto him; John xiv. 5. xvii. 3. Acts iv. 12. Col. i. 10. 2 Cor. V. 15. Gal. ii. 19, 20.

Q. 2. Whence is it to be learned?

A. From the holy Scripture only ;^ Isa. viii. 20. John V. 39.

Q. 3. What is the Scripture?

A. The books of the Old and New Testament,'' given by inspiration from God, containing all things necessary to be believed and done, that God may be worshipped and our souls saved; Isa. viii. 20. Rom. iii. 2. Rev. xxii. 19, 20. 2Tim.ii. 16, 17. Psal. xix. 7, 8. Jer. vii. 31. John xx. 31.

Q. 4. How knoiv you them to be the icord of God'^

A. By the testimony of God's Spirit,'* working faith in my heart, to close with that heavenly majesty, and clear divine truth, that shineth in them ; Matt. xvi. 17, John xvi. 13. 1 Thess. ii. 13. 1 John ii. 20. v. 6. Luke xxiv. 32. 1 Cor. ii. 14. Heb. iv. 12. 2 Pet. i. 19.

a Everyone outof this way everlastingly damned.—The life of religion is in the life.

•> Popish traditions are false lights leading from God.

c The authority of the Scripture dependeth not on the authority of the church as the Papists blaspheme.—All human inventions, unnecessary helps in the worship of God.—The word thereof is the sole directory for faith, worship, and life.

d This alone persuadeth, and inwardly convinceth the heart of the divine verity of the Scripture; other motives also there are from without, and unanswerable arguments to prove the truth of them; as, 1. Their antiquity; "i. Preservation from fury ; 3. Prophecies in them; 4. The holiness and majesty of their doctrine, agreeable to the nature of God ; 5. Miracles; 6. The testimony of the church of all ages; 7. The blood of innumerable martyrs. &c.

CHAP. II.

Of God.

Q. 1. What do the Scriptures teach concerning God'^

A. First, what he is, or his nature; secondly, what he doth, or his works; Exod. iii. 14. Isa. xlv. 6. Heb. i. 1—3. Heb. xi. 6.

Q. 2. What is God in himself'^

A. An eternal, infinite,* incomprehensible Spirit, giving being to all things, and doing with them whatsoever he pleaseth ; Deut. xxxiii. 37. Isa. Ivii. 15. Rev. i. 8. 1 Kings viii. 27. Psal. cxxxix. 2—5, Sec. Exod. xxxii. 20. 1 Tim. vi. 16. John iv. 24. Gen. i. 1. Psal. cxv. 3. cxxxv. 6. Isa. xlvi. 10. John v. 17. Heb. i. 2.

Q. 3. Do u-e here know God as he is?

A. No, his glorious being is not of us, in this life, to be comprehended; Exod. xxxiii. 23. 1 Cor. xiii. 12.

Q. 4. Wherein/ is God chiefly made known nnto us in the word?

A. First, by his names; secondly, by his attributes, or properties; Exod. iii. 14. vi. 3. Psal. Ixxxiii. 18. Exod. xxxiv. 6, 7. Matt. v. 48.

Q. 5. What are the names of God?

A. Glorious titles, which he hath given himself,*^ to hold forth his excellencies unto us, with some perfections, whereby he will reveal himself; Exod. iii. 14, 15. vi. 3. xxxiv. 6, 7. Gen. xvii. 1.

Q. 6. What are the attributes of God?

A. His infinite perfections, in being and working; Kev. iv. 8—11.

Q. 7. What are the chief attributes of his being?

A. Eternity, infiniteness, simplicity,^ or purity, all-sufii-

• The perfection of God's being is known of us chiefly by removing all imperfections.—HeHce, the abominable vanity of idolaters and of the blasphemous Papists that picture God.—Let us prostrate ourselves in holy adoration of that which we cannot comprehend. , . , , j-

b The divers names of God, signify one and the same thing, but under divers notions, in respect of our conception.

c Some of these attributes belong so unto God, as that they are in no sort to be ascribed to any else, as infiniteness, eternity, &c. Others are after a sort attributed to some of his creatures, in that he comnmnicateth unto them some of the effects ot them in himself, as life, goodness, &c.—The first of these are motives to humble adoration, fear, self-abhorrency, the other to faith, hope, love, and confidence through JesusChrisf.

ciency, perfectness, immutability, life, will, and understanding ; Deut. xxxiii. 37. Psal. xciii. 2. Isa. Ivii. 15. Rev. i. 11. 1 Kings viii. 27. Psal. cxxxix. 1—9. Exod. iii. 14. Gen. xvii. 1. Psal. cxxxv. 4, 5. John xi. 7—9. Rom. xi. 33—36. Mai. iii. 6. James i. 17. Judg. viii. 19. 1 Sam. XXV. 34. 2 Kings iii. 14. Ezek. xiv. 16. xvi. 48. Matt. xvi. 16. Acts xxiv. 15. 1 Thess. i. 9. Dan. xi. 3. Isa. xlvi. 10. Eph. i. 5. 11. James i. 18. Psal. vii. 2. cxxxix. 2. cxlvii. 4. Jer. xi. 20. Heb. iv. 13.

Q. 8. What are the attributes ulnch usually are ascribed to him in his works, or the acts of'his %vill'^

A. Goodness, power,'* justice, mercy, holiness, wisdom, and the like, which he delighteth to exercise towards his creatures, for the praise of his glory; Psal.cxix.68. Matt. xix. 17. Exod. XV. 11. Psal. Ixii. 10. Rev. xix. 1. Zeph. iii. 5. Psal. xi. 7. Jer. xii. 1. Rom. i. 30. Psal. cxxx. 7. Rom. ix. 15. Eph. ii. 4. Exod. xv. 11. Josh. xxiv. 19. Hab. i. 13. Rev. iv. 8.Rom. xi. 33. xvi. 17.

CHAP. III.

Of the Holy Trinity.

Q. 1. Is there but one God to uJiom these properties do belong y

A. One only, in respect of his essence and being, but one in three distinct persons, of Father, Son, and Holy Ghost; Deut. vi. 4. Matt. xix. 17. Eph. iv. 5, 6. Gen. i. 7. 1 John V. 7. Matt, xxviii. 19.

Q. 2. What mean you by person^

A. A distinct manner of subsistence or being,* distinguished from the other persons, by its own properties; John V. 17. Heb. i. 3.

•1 Nothing is to be ascribed unto God, nor imagined of him, but what is exactly-agreeable to those his glorious properties.—These last are no less essential unto God than the former, only we thus distinguish thera, because these are chiefly seen in ]iis works.

* This is that mysterious ark that must not be pryed into, nor the least tittle spoken about it, wherein plain Scripture goeth not before.—To deny the Deity of iinif one person, is in effect to deny the whole Godhead, for whosoever Lath not tlic Son.halh not the Father.—This onl}' doctrine remained undtfiled in the Papacj.

Q. 3. WI,at is the distinguishing property of the person of the Father ?

A. To be of himself only the fountain of the Godhead ; John V. 26, 27. Eph. i. 3.

Q. 4. What is the propeHi/ of the Soti'^

A. To be begotten of his Father from eternity; Psal. ii. 7. John i. 14. iii. 16.

Q. 5. What of the Holt/ Ghost?

A. To proceed from the Father and the Son ; John xiv. 17. xvi. 14. XV. 26. XX. 22.

Q. 6. Are these three one?

A. One every way, in nature, will, and essential properties, distinguished only in their personal manner of subsistence; John X.30. Rom. iii. 30. John xv. 26. 1 John v. 7.

Q. 7. Can ive conceive these things as they are in themselves'^'

A. Neither we, nor yet the angels of heaven,'' are at all able to dive into these secrets, as they are eternally in God • but in respect of the outward dispensation of themselves to us, by creation, redemption, and sanctification,a knowledo-e may be attained of these things, saving and heavenly; 1 Tim vi. 16. Isa. vi. 2, 3. Col. i. 11—14.

CHAP. IV.

Of the iLorhs of God, and first, uf those that are internal and immanent.

Q. 1. What do the Scriptures teach concerning the works of God?

A. That they are of two sorts; first, internal,* in his counsel, decrees, and purposes towards his creatures; secondly, external, in his works over and about them, to the praise of his own glory ; Acts xv. 18. Prov, xvi. 4.

Q. 2. What are the decrees of God ?

A. Eternal, unchangeable purposes" of his will, concerning the being and well-being of his creatures ; Mic. v. 2.

•> We must labour to make out comfort from the proper work of every person towards us.

* The purposes and decrees of God, so far as by him revealed, are objects of our faith, and full of comfort.

•> Farther reasons of God's decrees than his own will, not to be inquired after

The changes in the Scripture ascribed unto God, are only in the outward dispensations and works, variously tending to one infallible event, by him proposed.—The Arminians' blasphemy in saying, God soniciimcs fails of his purposes.

Eph.iii. 9. Acts xv. 18. Isa. xiv. 24. xlvi. 10. Rom. ix. 12. 2 Tim. ii. 19.

Q. 3. Concerning ichich of his creatures chiejiy are his decrees to be considered ?

A. Angels and men, for whom other things were ordained ; 1 Tim. v. 21. Jude 6.

Q. 4. What are the decrees of God concerning men^^

A. Election and reprobation ; Rom. ix. 11, 12.

Q. 5. What is the decree of election ?

A. The eternal, free, immutable'' purpose of God, whereby, in Jesus Christ, he chooseth unto himself, whom hepleas-eth, out of whole mankind, determining to bestow upon them, for his sake, grace here, and everlasting happiness hereafter, for the praise of his glory, by the way of mercy; Eph. i. 4. Acts xiii. 48. Rom. viii. 29, 30. Matt. xi. 26. 2 Tim. ii. 19. Eph. i. 4, 5. Matt. xxii. 14. Rom. ix. 18— 21. John vi. 37. xvii. 6. 9, 10. 24.

Q. 6. Doth any thing in us move the Lord thus to choose us from amongst others ?

A. No, in nowise ;<! we are in the same lump with others rejected, when separated by his undeserved grace ; Rom. ix. 11, 12. Matt. xi. 25. 1 Cor. iv. 7. 2 Tim. i. 9.

Q. 7. What is the decree of reprobation ?

A. The eternal purpose of God, to suffer many to sin, leave them in their sin, and not giving them to Christ, to punish them for their sin; Rom. ix. 11,12. 21, 22. Prov. xvi. 4. Matt. xi. 25, 26. 2 Pet. ii. 12. Jude 4.

« The decree of election is'the fountain of all spiritual graces, for they are bestowed only on theelect.^—In nothing doth natural corruption more exalt itself against God, than in opposing the freedom of his grace in his eternal decrees.

J From the execution of these decrees flows that variety and difference we see in the dispensation of the means of grace, God sending the gospel where he hath a remnant according to election.

CHAP. V.

Of the works of God that outwardly are of him.

Q. 1. W/iat are the works of God, that outwardly respect his creatures V

A. First, of creation; secondly, of actual providence;»

Psal. xxxiii. 9. Heb. i. 2, 3.

Q. 2. What is the work of creation'^

A. An act or work of God's almighty power, whereby of nothing, in six days, he created heaven, earth, and the sea, with all things in them contained; Gen. i. 1. Exod. XX.11. Prov. xvi. 4.

Q. 3. Wherefore did God make man '^

A. For his own glory in his service and obedience \,^ Gen. i. 26, 27. ii. 16, 17. Rom. ix. 23.

Q. 4. Was man able to yield the service and worship that God required of him ?

A. Yea, to the uttemiost, being" created upright, in the image of God, in purity, innocency, righteousness, and holiness ; Gen. i. 26. Eccle.s. 7. 29. Eph.'iv. 24. Col. iii. 10.

Q. 5. What tvas the rule, whereby man teas at first to be directed in his obedience'?

A. The moral or eternal law of God, implanted in his nature,*" and written in his heart, by creation ; being the tenor of the covenant between God and him, sacramentally typified by the tree of knowledge of good and evil; Gen. ii. 15—17. Rom. ii. 14, 15. Eph. iv. 24.

Q. 6, Do we stand in the same covenant still, and have we the same power to yield obedience unto God ?

A. No, the covenant was broken by the sin of Adam,^ with whom it was made, our nature corrupted, and all power

* The very outward works of God are sufficient to convince men of his eternal power and Godhead, and to leave them inexcusable, if they serve him not.

*> The glory of God is to be preferred above our own, either being, or well-being, as the supreme end of them.—The approaching unto God in his service, is the chief exaltation of our nature above the beasts that perish.

e God never allowed from the beginning, that the will of the creature should be the measure of his worship and honour.

<> Though we have all lost our right unto the promise of the first covenant, yet all not restored by Christ are under the commlnation and curse thereof.

to do good utterly lost; Gen. iii. 16—18. Gal. iii. 10, 11.21. Heb. vii. 19. viii. 13. John xiv. 4. Psal. li. 5. Gen. ri. 5. Jer. xiii. 23.

CHAP. VI.

Of God's actual providence.

Q. 1. What is God's actual providence i

A. The effectual working of his power/ and almighty act of his will, whereby he sustaineth, governeth, and dis-poseth, of all things, men and their actions, to the ends which he hath ordained for them; Exod. iv. 11. Job v. 10—12. ix. 5, 6. Psal. cxlvii. 4. Prov. xv. 3. Isa. xlv. 6, 7. John V. 17. Acts xvii. 28. Heb. i. 3.

Q. 2. How is this provide}2ce exercised toxonrds iriatdxind?

A. Two ways : first, peculiarly towards his church, or elect, in their generations, for whom are all things ; secondly, towards all in a general manner; yet with various and divers dispensations ; Deut. xxxii. 10. Psal. xvii. 8. Zech. ii. 8. Matt. xvi. 18, 19. ii. 29. 1 Pet. v. 7. Gen. ix. 5. Psal. Ixxv. 6, 7. Isa. xlv. 6. Matt. v. 45.

Q. 3. Wherein chiefti^ consists the ouluard providence of God towards his church ?

A. In three things ; first, in causing all things to work together for their good ;•> secondly, in ruling and disposing of kingdoms, nations, and persons, for their benefit; thirdly, in avenging them of their adversaries; Matt. vi. 31—33. Rom. viii. 28. 1 Tim.vi. 16.2 Pet. i. 3. Psal. cv. 14, 15. Isa. xliv. 28. Dan. ii. 44. Rom. ix. 17. Isa. Ix. 12. Zech. xii. 2. 5. Luke xviii. 7. Rev. xvii. 14.

Q. 4. Doth God rule also in and over the sinful actions of rvicked men ?

A. Yea, he willingly (according to his determinate coun-

• To this providence is to be ascribed all tlie <jood we do enjoj, and all the afflictions we undergo.—Fortune, chance, and the like, are names without things, scarce fit to be used anioni; Christians, seeing providence certainly ruletli all to ajipointed ends.—No free-"ill in man, exempted either from llie eternal decree or the over-TulinL' ])rovidence of God.

*• Though the dispensations of God's providence'towards his people be varioui, yet every issue and act of if tends to one certain end, their good in liis glorv.

sel) sufFereth them to be,^ for the manifestation of his glory and by them effecteth his own righteous ends; 2 Sam. xii. 11. xvi. 10.1 Kings xi. 31. xxii. 22. Job i. 21. Prov. xxii. 14. Isa. X. 6, 7. Ezek. xxi. 19—21. Amos vii. 17. Acts iv. 27, 28-Rom. i. 24. ix. 22. 1 Pet. ii. 8. Rev. xvii. 17.

Q. 5. Doth the providence of God extend itself to every small thing '^

A. The least grass of the field, hair of our heads, or worm of the earth, is not exempted from his knowledge and care; Job xxxix. Psal. civ. 21. cxlv. 15 . Jonah iv. 7. Matt, vi. 26—29. X. 29, 30.

CHAP. VII. Of the law of God.

Q. 1. Which is the law that God gave man at first tofulfr^

A. The same which was afterward written with the finger of God in two tables of stone on mount Iloreb,'' called the Ten Commandments ; Rom. ii. 14, 15.

Q. 2. Is the observation of this law still required ofns ?

A. Yes, to the uttermost tittle; Matt. v. 17. 1 John iii. 4. Rom. iii. 31. James ii. 8. Gal. iii.

Q. 3. Are we able of ourselves^ to perform it ?

A. No, in no wise, the law is spiritual, but we are carnal; 1 Kings viii. 46. Gen. v. 6. John xv. 5. Rom. vii. 11. viii.7. 1 John i. 8.

Q. 4. Did then God give a law which could not be kept ?

A. No, when God gave it, we had power to keep it, w hich since we have lost in Adam ; Gen, i. 26. Eph. vii. 29. Rom. V. 12.

Q. 5. Whereto then doth the hno noiu serve ?

A. For two general ends : first, to be a rule of our duty, or to discover to us the obedience of God required; se-

c Almighty Gort knows how to bring light out of darkness, good out of evil, the salvation of his elect out of Judas's treachery, the Jews' cruelty, and Pilate's injustice.

a This law of God bindeth us now, not because delivered to the Jews on mount Horeb, but because written in the hearts of all by the finger of God at the first.

>> After the fall, the law ceased to be a rule of justification, and became a rule for sanctification only.—It is of free grace that God giveth power to yield any obedience, and accepteth of any obedience that is not perfect.

VOL. v. C

condly, to drive us unto Christ; Psal. cxix. 5. 1 Tim. i. 8, 9. Gal. iii. 24.

Q. 6. Hoiv doth the laic drive us unto Christ ?

A. Divers v^^ays: as first, by laying open unto us the utter disability of our nature, to do any good; secondly, by charging the wrath and curse of God, due to sin, upon the conscience ; thirdly, by bringing the whole soul under bondage to sin, death, Satan, and hell, so making us long and seek for a Saviour; Rom. vii. 7—9. Gal. iii. 19. Rom. iii. 19, 20. iv. 15. v. 20. Gal. iii. 10. 22. Heb. ii. 15.

CHAP. VIII.

Of the slate of corrupted nature.

Q. 1. How came this 7veakness and disabi/iti/ upon us * A. By the sin, and shameful fall, of our first parents ;» Rom. V. 12. 14.

Q. 2. Wherein did that hurt us their posterity*^ A. Divers ways: first, in that we were all guilty of the same breach of covenant with Adam, being all in him; secondly, our souls with his were deprived of that holiness, innocency, and righteousness wherein they were at first created; thirdly, pollution and defilement of nature came upon us ; with, fourthly, an extreme disability of doing any thing that is well-pleasing unto God ; by all which, we are made obnoxious to the curse ; John iii. 36. Rom. v. 12. Eph. ii. 3. Gen. iii. 10. Eph. iv. 23, 24. Col. iii. 10. Job xiv. 4. Psal. Ii. 7. John iii. G. Rom. iii. 13. Gen. vi. 5. Eph. ii. 1. Jer. vi. 16. xiii. 23. Rom. viii. 7. Gen. iii. 17. Gal. iii. 10. Q, 3. Wherein doth the curse of God consist ? A. In divers things : first, in the guilt of death,** tempo-rial and eternal; secondly, the loss of the grace and favour

» This is that whici\ commonlv is called original sin, which in general denoteth the whole misery and corruption of our nature ; as first, the guilt of Adam's actual sin to us imputed ; secondly, loss of God's glorious image, innocency, and holiness; thirdly, deriving by propagation a nature ; 1. defiled with the pollution j 2. laden with the guilt; 3. subdued to the power of sin ; 4. a being exposed to all temporal miseries, leading to, and procuring death ; 5. an alienation from God, wit'u voluntary obedience to Satan, and lust; 6. an utter disability to good, or tt> labour for mercy ; 7. eternal damnation of body and soul in hell.

•> All that a natural man hath on this side hell, is free mercy.

of God; thirdly, guilt and horror of conscience, despair, and anguish here ; with, fourthly, eternal damnation hereafter ; Gen. ii. 17. Rom. i. 18. v. 12. 17. Eph. ii. 3. Gen. iii. 24. Ezek. xvi. 3—5. Eph. ii. 13. Gen. iii. 10. Isa. xlviii. 22. Rom. iii. 9. 19. Gal. iii. 22. Gen. iii. 10. 13. John iii. 36.

Q. 4. Are all men horn in this estate ?

A. Every one without exception; Psal. Ii. 7. Isa. liii.5. Rom. iii. 9. 12. Eph. ii. 3.

Q. 5. And do they continue therein ?

A. Of themselves they cannot otherwise do,= being able neither to know, or will, nor do any thing that is spiritually good, and pleasing unto God ; Acts viii. 31. xvi. 14. 1 Cor. ii. 14. Eph. V. 8. John i. 5. Jer. vi. 16. xiii. 2, 3. Luke iv. 18. Rom. vi. 16. viii. 7. John vi. 44. 2 Cor. iii. 5.

Q. 6. Have theif then no wai/ of themselves to escape the curse and wrath of God?

A. None at all, they can neither satisfy his justice, nor fulfil his law.

CHAP. IX.

0/ the incaiTiatioji of C/irist.

Q. 1. Shall all mankind then everlastingli/ perish ?

A. No, God of his free grace hath prepared a way, to redeem and save his elect; John iii. 16. Isa. liii. 6.

Q. 2. What way was this ?

A. By sending his own Son Jesus Christ," in the likeness of sinful flesh, condemning sin in the flesh; Rom. viii. 3.

Q. 3. Who is this you call his own Son?

A. The second person of the Trinity, co-eternal, and of the same Deity with his Father; John i. 14. Rom. i. 3. Gal. iv. 4. 1 John i. 1.

Q. 4. Hoiv did God send him ?

c The end of this is Jesus Christ, to all that fly for refuge to the hope set be-

^°'l Thb'is that great mystery of godliness, that the angels themselres admire : the most transcendent expression of God's infinite love : the laying forth of all the treasure of his wisdom and goodness.

c 2

A. By causing him to be made flesh of a pure virgin, and to dwell among us, that he might be obedient unto death, the death of the Cross; Isa. 1. 6. John i. 14. Luke i. 35. Phil. ii. 8. 1 Tim. vi. 16.

CHAP. X.

Of the person of Jesus Christ,

Q. 1. What doth the Scripture teach us of Jesus Christ ?

A. Chiefly two things ; first, his person," or what he is in himself; secondly, his offices, or what he is unto us.

Q 2. JVhat doth it teach of his person ?

A. That he is truly God, and perfect man, partaker of the natures of God and man in one person, between whom he is a Mediator; John i. 14. Ileb. 2.14,15. Eph. iv. 5. 1 Tim. ii. 5. 1 John i. 1.

Q. 3. How prove you Jesus Christ to be truly God ?

A. Divers ways ; first, by places of Scripture speaking of the great God Jehovah, in the Old Testament, applied to our Saviour in the New; as. Numb. xxi. 5,6. in 1 Cor. x. 9. Psal. cii. 24, 25. in Heb. i. 10. Isa. vi. 2—4. in John xii. 40,41. Isa. viii. 13, 14. in Luke ii. 34. Rom. ix. 33. Isa. xl. 3, 4. in John i. Isa. xlv. 22, 23. in Rom. xiv. 11. Phil. ii. 8. Mai. iii. 1. in Matt. xi. 10.

Secondly, By the works of the Deity ascribed unto him; as first, of creation ; John i. 3. 1 Cor. viii. 6. Heb. i.21. secondly, of preservation in providence; Heb. i. 3. John v. 17. thirdly, miracles.

Thirdly, By the essential attributes of God, being ascribed unto him ; as first, immensity, Matt, xxviii. 20. John xiv. 23.

* 1. Though our Saviour Christ be one God with his Father, he is not one person with him.

2. Jesus Clirist is God and raan in one, not a God and a man : God incarnate, not a man deified.

3. The essential propertiesofeithernature, remain in his person theirs still, notcom-municated unto the other, as of the Deity to be eternal, every where; of the humanity to be born and die.

4. Whatever may be said of either nature, maj- be said of his whole person: so God may be said to die, but not the Godhead, the man Christ to be every where but not iiis buniaiiil^', for his one person is all this.

5. The monstrous figment of transubstaniiation, or Christ's corporal presence in the sacrament, fully ovcrlhro%vs our Saviour's human nature, and makes him a mere shadow.

6. All natural properties are double in Christ, as will, &c. still distinct; all personal, as subsistence, single.

Eph. iii. 17. secondly, eternity, John i. 1. Rev. i. 11. Mic. V. 2. thirdly, immutability, Heb. i. 11, 12, fourthly, omniscience, John xxi. 17. Rev. ii. 23. fifthly, majesty and glory equal to his Father; John v. 23. Rev. v. 13. Phil. i. 2. 6. 9, 10.

Fourthly, By the names given unto him ; as first, of God expressly; John i. 1. xx. 28. Acts xx. 28, Rom. ix. 5. Phil, ii. 6. Heb. i. 8. 1 Tim. iii. 16. secondly, of the Son of God; John i. 18. Rom. viii. 3, &c.

Q. 4. Was it necessary that our Redeemer should be God?

A. Yes, that he might be able to save to the uttermost, and to satisfy the wrath of his Father, which no creature could perform; Isa. xliii. 25. liii. 6. Dan. ix. 17. 19.

Q. 5. Hoiv prove i/ou that he teas a perfect man ?

A. First, By the prophecies that went before, that so he should be; Gen. iii. 15. xviii. 18.

Secondly, By the relation of their accomplishment; Matt, i, 1. Rom. i. 4. Gal. iv. 4.

Thirdly, By the Scriptures assigning to him those things which are required to a perfect man ; as first, a body ; Luke xxiv. 39. Heb. ii. 17. x. 5. 1 John i. 1. secondly, a soul; Matt. xxvi. 39. Mark xiv. 34. and therein, first,a will; Matt, xxvi. 39. secondly, affections ; Matt. iii. 5. Luke x. 21. thirdly, endowments ; Luke ii- 52.

Fourthly, General infirmities of nature ; Matt. iv. 2. John iv. 6. Heb. ii. 18.

Q. 6. Wherefore was our Redeemer to be man?

A. That the nature which had offended might suffer, and make satisfaction, and so he might be every way a fit and sufficient Saviour for men; Heb. ii. 10—17.

CHAP. XL

Of the offices of Christ, and first of his kingly.

Q. 1. How many are the offices of Jesus Christ / A. Three ; first, of a king; secondly, a priest;" thirdly, a prophet; Psal. ii, 6. ex. 4. Deut. xviii. 15.

a In the exercise of these offices, Christ is also the sole head, husband, and firstborn of the church.—Papal usurpation upon these offices of Christ, manifest the pope tu be the man of sin.

Q. 2. Halh he these offices peculiar hi/ tiature?

A. No, he only received them for the present dispensation, until the work of redemption be perfected; Psal. ex. 1. Acts ii. 36. X. 42. 1 Cor. xiii. 12. xv. 27, 28. Phil. ii. 9. Heb.iii. 2. 6. ii. 7-9

Q. 3. Wherein doth the hinglij office of Christ consist?

A. In a twofold power; first, his power of ruling in and over his church ; secondly, his power of subduing his enemies; Psal. ex. 3—7.

Q- 4. What is his ruling power in and over his people ?

A. That supreme authority, which, for their everlasting good,** he useth towards them, whereof in general there be two acts; first, internal and spiritual, in converting their souls unto him, making them unto himself, a willing, obedient, persevering people; secondly, external and ecclesiastical, in giving perfect laws and rules for their government, as gathered into holy societies, under him ; Isa. liii. 12. lix. 20,''21. with Heb. viii. 10—12. Isa. Ixi. 1, 2. John. i. 16. xii. 32. Mark i. 15. Matt, xxviii. 20. 2 Cor. x. 4, 5. Matt, xvi. 19. 1 Cor. xii. 28. Eph. iv. 8—14. 2 Tim. iii. 16, 17. Rev. xxii. 18, 19.

Q. 5. How many are the acts of his kinglj/ power, towards his enemies?

A. Two also ; first, internal, by the mighty working of his word,*^ and the spirit of bondage upon their hearts, convincing, amazing, terrifying their consciences, hardening their spirits for ruin; secondly, external, in judgments and vengeance, which oft-times he beginneth in this life, and will continue unto eternity; Psal. ex. John vi. 46. viii. 39. ix. 41. xii. 40. 2 Cor. x. 4—6. 1 Cor. v. 6. 1 Tim. i. 20. Mark xvi. 16. Luke xix. 21. Acts xiii. 11. Rev. xvii. 14.

CHAP. XII.

Of Christ's priestly office,

Q. 1. Bif what means did Jesus Christ undertake the office of an eternal priest ?

^ Chris'.'s subjects are all born rebels, and are stubborn, until be make them obedient by bis word and Spirit—Christ hath not delegated bis kingly powercf lawmaking for his church, to any here below.

* The end of Christ in exercising his kingly power over bis enemies, is the glory tif his go^jicj, and the good of his people.

A. By the decree, ordination, and will of God his Father, whereunto he yielded voluntary obedience, so that concerning this, there was a compact and covenant between them; Psal. ex. 4. Heb. iv. 5, 6. vii. 17, 18. Isa. 1. 4—6. Heb. x. 5—10. Psal. ii. 7, 8. Isa. liii. 8. 10—12. Phil. ii. 7. 9. Heb. xii. 2. John xvii. 2. 4.

Q. 2. Wherein doth his execution of this office consist ?

A. In bringing his people unto God; Heb. ii. 10. iv. 15. vii. 25.

Q. 3. What are the farts of it ?

A. First, oblation; secondly, intercession;* Heb. ix. 13-vii. 25.

Q. 4. What is the oblation of Christ ?

A. The offering up of himself upon the altar of the cross, a holy propitiatory sacrifice fov the sins of all the elect throughout the world, as also the presentation of himself for us in heaven, sprinkled with the blood of the covenant; Isa. liii. 10. 12. Johniii. 1(3. xi. 51, 52. xvii. 19. Heb. ix. 13, 14. 24.

Q. 5. Whereby doth this oblation do good unto us ?

A. Divers ways : first, in that it satisfied the justice of God ; secondly, it redeemed us from the power of sin, death, and hell; thirdly, it ratified the nev/ covenant of grace ; fourthly, it procured for us grace here, and glory hereafter; by all which means, the peace and reconciliation between God and us is wrought; Eph. ii. 14, 15.

Q. 6. Hoio did the oblation of Christ satisfy God's justice for our sin ?

A. In that for us, he underwent the punishment due to our sin;'' Isa. liii. 4—6. John x. 11. Rom. iii. 25, 26. iv. 25. 1 Cor. XV. 3. 2 Cor. v. 21. Eph. v. 2. 1 Pet. ii. 24.

Q. 7. What ivas that punishment ?

A. The wrath of God, the curse of the law/ the pains of

a Against both these the Papists are exceedingly blasphemous, against the one by making their mass a sacrifice for sins, the other by making saints mediators of intercession.

b Christ's undergoing punishment for us was, first, typified by the old sacrifices; secondly, foretold in the first promise; thirdly, made lawful and valid in itself; first, by God's determination, the supreme lawgiver; secondly, his own voluntary undergoing it; thirdly, by a relaxation of the law, in regard of the subject punished ; fourthly, beneficial to us, because united to us; as first, our head; secondly, our elder brother; thirdly, our sponsor or surety; fourthly, our husband; fifthly, our God, or Redeemer, &c.

'^ No change in all these, but what necessarily follows the change of the persons sustaining.

hell, due to sinners, in body and soul; Gen. ii. 17. Deut. xxvii. 27. Isa. lix. 2. Rom. v. 12. Eph. ii. 3. John iii. 36. Heb. ii. 14.

Q. 8. Did Christ jindergo all these ?

A. Yes, in respect of the greatness and extremity,'' not the eternity and continuance of those pains, for it was impossible he should be holden of death; Matt. xxvi. 28, 29. Mark xiv. 33. xv. 34. Gal. iii. 13. Eph. ii. 16. Col. i. 20. Heb. V. 7. Psal. xviii. 5.

Q. 9. How could the punishment of one, satisfy for the offence of all?

A. In that he was not a mere man only,^ but God also, of infinite more value than all those who had offended; Rom. V. 9. Heb. ix. 26. 1 Pet. iii. 18.

Q. 10. Ifoiv did the oblation of Christ redeem nsfrom death and hell?

A. First, by paying a ransom to God the judge and lawgiver,^ who had condemned us; secondly, by overcoming and spoiling Satan, death, and the powers of hell, that detained us captives ; Matt. xx. 28, John vi. 38. Mark x. 4, 5. Rom. iii. 25. 1 Cor. vi. 20. Gal. iii. 13. Eph. i. 7. 1 Tim. ii. 6. Heb. x. 9. John v. 24. Col. ii. 13—15. 1 Thess. i. 10. Heb. ii. 14. 1 Pet. i. 18, 19.

Q. 11. What was the ransoyn thai Christ paid for ns?

A. His own precious blood; Acts xx. 28. 1 Pet. i. 19.

Q. 12. IIoiv ivas the neio covenant ratifed in his blood?

A. By being accompanied with his death,s for that, as all other testaments, was to be ratified by the death of the testator; Gen. xxii. 18. Heb. ix. 16. viii. 10—12.

Q. 13. What is this new covenant ?

A. The gracious, free, immutable promise of God, made unto all his elect fallen in Adam, to give them Jesus Christ, and in him mercy, pardon, grace, and glory, with a restipu-lation of faith from them, unto this promise and new obedience;'' Gen. iii. 15. Jer. xxxi. 32—34. xxxii. 40. Heb. viii.

* The death that Christ underwent was eternal, in itsown nature and tendency, not so to him, because of his holiness, power, and the unity of his person.

c He suffered not as God, but he suffered who was God.

f We are freed from tiie anger of God, by a perfect rendering to the full value of whiithe required, from the power of Satan by absolute conquest on our behalf.

S The new covenant is Christ's legacy in his last will, unto his ])eople, the eternal inheritance of glory being conveyed thereby.

hThe death of Christ was satisfactory in respect of the strict justice of God, meritorious in respect of the covenant between him and hi'- Father.

10—12. Gal. iii. 8. 16. Gen. xii. 3. Rom. viii.32. Eph. i. 3, 4. Mark xvi. 16. John i. 12. x. 27,28.

Q. 14. How did Chrht procure for us grace, faith, and glory ?

A. By the way of purchase and merit/ for the death of Christ deservedly procured of God, that he should bless us with all spiritual blessings, needful for our coming unto him; Isa. liii. 11, 12. John xvii. 2. Acts xx. 28. Rom. v. 17, 18. Eph. ii. 15, 16. i. 4. Phil. i. 29. Tit. ii. 14. Rev. i. 5, 6.

Q. 15. What is the intercession of Christ?

A. His continual soliciting of God on our behalf,'' begun here in fervent prayers, continued in heaven, by appearing as our advocate at the throne of grace; Psal.ii.8. Rom. viii. 34. Heb. vii.25. ix. 24. x. 19—21. 1 Johnii. 1,2. John xvii.

CHAP. XIII.

Of Christ's prophetical office.

Q. 1. Wherein doth the prophetical office of Christ co}i'iist?

A. In his embassage from God to man,* revealing from the bosom of his Father, the whole mystery of godliness, the way and truth, whereby we must come unto God; Matt. v. John i. 18. iii. 32. x. 9, 14. xiv. 5, 6. xvii. 8. xviii. 37.

Q. 2. How doth he exercise this office towards its ?

A. By making known the whole doctrine of truth unto us,'' in a saving and spiritual manner; Deut. xviii. 18. Isa. xlii. 6. Heb. iii. 1.

Q. 3. By what means doth he peiforni all this?

A. Divers; as first, internally and effectually by his Spirit, writing his law in our hearts ; secondly, outwardly and instrumentally, by the word preached; Jer. xxxi. 32, 33. 2Cor. iii. 3. I Thess. iv. 9. Heb. viii. 10. John xx. 31. 1 Cor. xii. 28. Eph. iv. 8—13. 2 Pet.i. 21.

' All these holy truths are directly denied hy the blasphemous Socinians, and of the Papists, with their merits, masses, penance, and purgatory, by consequent overthrown.

'' To make saints our intercessors, is to renounce Jesus Christ from being a sufficient Saviour.

» Christ differed from all other prophets ; first, in his sending, which was immediately from the bosom of his Father ; secondly, his assistance, which was the fulness of the Spirit ; thirdly, ids manner of teaching, with autliorily.

*> To accuse his word of imperfection, in doctrine or discipline, is to deny him a perfect prophet, or to have borne witness unto all truth.

CHAP. XIV.

Of the ttvqfold estate of Christ. '

Q. 1. In what estate or condition doth Christ exercise these offices ?

A. In a twofold estate; first, of humiliation,* or abasement; secondly, of exaltation, or glory ; Phil. ii. 8—10.

Q. 2. Wherein consisteth the state of Christ's humiliation ?

A. In three things; first, in his incarnation, or being-born of Avoman ; secondly, his obedience or fulfilling the whole law, moral and ceremonial; thirdly, in his passion, or enduring all sorts of miseries, even death itself; Luke i. 35. John i. 14. Rom. i. 3. Gal. iv. 4. Heb. ii. 9. 14. Matt, iii. 15. V. 17. Luke ii. 21. John viii. 46. 2 Cor. v. 21. 1 Pet. i. 19. 1 Johniii. 5. Psal. liii. 4—6. Heb. ii. 9. 1 Pet. ii. 21.

Q. 3. Wherein consists his exaltation ?

A. In,first, his resurrection ; secondly, ascension; thirdly, sitting at the right hand of God ; by all which he was declared to be the Son of God with power; Matt, xxviii. 18. Hom.i. 4. iv. 4. Eph. iv. 9. Phil. ii. 9, 10. 1 Tim. iii. 16.

CHAP. XV.

Of the persons to ivhom the benefits of Christ's offices do belong.

Q. 1. Unto whom do the saving benefits of what Christ per-formeth in the execution of his offices belong?

A. Only to his elect;'' John xvii. 9. Isa. Ixiii. 9. Heb. iii. 6. X.21.

Q. 2. Died he for no other?

A. None, in respect of his Father's eternal purpose, and his own intention, of removing wrath from them, procuring grace and glory for them; Acts xx. 28. Matt. xx. 28. xxvi.

a Tlie humiliation of Christ, shews us what we niust here do and suffer ; his exaltation, what we may hope for.—The first of these holds forth his mighty love to us, the otlier his mighty power in himself.—The only way to heaven is by the cross.

^ Christ giveth life to all that world for whom he gave his life.-—None that he died for shall ever die.—To say that Christ died for every man universally, is to affirm that he did no more for the elect than the reprobates, for them that are saved, than for them that are damned, which is the Arniinian blasphemy.

28. Heb. ix. 28. John xi. 51, 52. Isa. liii. 12. John iii. 16. X. 11—15. Eph. V. 25. Rom. viii. 32. 34. Gal. iii. 13. John vi. 37. 39. Rom. iv. 25. 2 Cor. v. 19, 20.

Q. 3. What, shall become of them for whom Christ died not?

A. Everlasting torments for their sins, their portion in their own place ; Mark xvi. 16. John iii. 36. Matt. xxv. 41. Acts i. 25.

Q. 4. For xvhoyn doth he make intercession ?

A. Only for those who from eternity were given him by his Father; John xvii. Heb. vii. 24, 25.

CHAP. XVI.

Of the church.

Q. 1. Hoiv are the elect called, in respect of their obedience unto Christ, and anion with him ?

A. His church; Acts xx. 28. Eph. v. 32.

Q. 2. What is the church of Christ ?

A. The whole company of God's elect,^ called of God, by the word and Spirit, out of their natural condition to the dignity of his children, and united unto Christ their head, by faith in the bond of the Spirit; Acts ii. 47. 1 Tim. v. 21. Heb. xii. 22—24. Rom. i. 5, 6. Rom. ix. 11. 24. 1 Cor. iv. 15. 2 Tim. i. 9. Acts xvi. 14. John iii. 8. 1 Cor. iv. 15. 1 Pet. i. 23. Heb. viii. 10. Eph. ii. 11 — 13. Col. i. 13. Heb. ii. 14, 15. 1 Pet. ii. 9. John xvii. 21. Eph. ii. 18—22.

Q. 3. Is this whole church always iti the same state?

A. No, one part of it is militant, the other triumphant.

Q. 4. What is the church mililant ?

A. That portion of God's elect, which in their generation cleaveth unto Christ by faith, and fighteth against the world, flesh, and devil; Eph. vi. 11, 12. Heb. xi. 13, 14. xii. 1.4.

Q. 5. What is the church triumphant?

A. That portion of God's people, wdio, having fought their

a The elect angels belong to this cliiircli.—No distance of time or place, breaks the unity of this church; heaven and earth, from the beginning of (he world unto the end) are comprised in it.—No mention in Scripture of any church in purgatory.— This is the catholic church, though that terra be not to be found in the word in this sense, the thing itself is obvious.—The pope challenging unto himself the title of the head of the catholic church, is blasphemously rebellious against Jesus Christ.—This is that ark, out of which whosoever is, shall surely perish.

fight and kept the faith, are now in heaven, resting from their labours; Eph. v. 27. Rev. iii, 21. xiv. 13.

Q. 6. A7-e not the church of the Jews, before the birth of Christ, and the church of the Christians since, two churches?

A. No, essentially they are but one, differing only in some outward administrations ; Eph. ii. 12—16. 1 Cor. x. 3. Gal. iv. 26, 27. Heb. xi. 15, 26. 40.

Q. 7. Can this church be wholly overthrown on the earth ?

A. No, unless the decree of God may be changed, and the promise of Christ fail; Matt. xvi. 18. xxviii. 20. John xiv. 16. John xvii. 1 Tim. iii. 15. 2 Tim. ii. 19.

CHAP. XVII,

Offaith.

Q. 1. By what means do we become actual members of this church of God?

A. By a lively justifying faith," whereby we are united unto Christ, the head thereof; Acts ii. 47. xiii. 48. Heb. xi. 6. xii. 22, 23. iv. 2. Kom. v. 1,2. Eph. ii. 13, 14.

Q. 2. What is a justifying faith ?

A. A gracious resting upon the free promises of God,'' in Jesus Christ for mercy, with a firm persuasion of lieart, that God is a reconciled Father unto us in the Son of his love; 1 Tim. i. 16. John xiii. 15. xix. 25, Rom. iv. 5, Heb. iv. 1,6. Rom. vUi, 3«, 39. Gal, ii, 20, 2 Cor. v, 20, 21.

Q. 3. Have all this faith ?

A. None, but the elect of God ; Tit. i. 1. John x. 26. Matt. xiii. 11. Acts xiii. 48. Rom. viii. 30.

Q. 4. Do not then others believe that make prof ession?

A. Yes, with, first, historical faith, or a persuasion, that the things written in the word are true; James ii. 9. secondly, temporary faith, which hath some joy of the affections, upon unspiritual grounds, in the things believed ; Matt. xiii. 20. Mark vi, 20. John ii. 23, 24. Acts viii. 13.

a Of this faith the Holy Spirit is the efficient cause, the word, the instrumental; the law indirectly, by discovering our misery ; the gospel immediately, by holding forth a Saviour.

>> Faith is in the understanding, in respect of ils being and subsistence in the will and hcarl, in respect of its ell'ectual working.

CHAP. XVIII.

Of our vocation, or God's calling us.

Q. 1. How come we to have this saving faith ?

A. It is freely bestowed upon us, and wrought in us, by the Spirit of God, in our vocation or callings John vi. 29. 44. Eph. ii. 8, 9. Phil. i. 29. 2 Thess. i. 11.

Q. 2. What is our vocation, or this calling of God ?

A. The free gracious act of Almighty God,^ whereby in Jesus Christ he calleth and translateth us from the state of nature, sin, wrath, and corruption, into the state of grace, and union with Christ, by the mighty, effectual workings of his Spirit, in the preaching of the word; Col. i. 12,13. 2 Tim. i. 9. Deut. XXX. 6. Ezek. xxxvi. 26. Matt. xi. 25, 26. John i. 13. iii. 3. 8. Eph. i. 19. Col. ii. 12. 1 Cor. iv. 7. James i. 18. 2 Pet. ii. 20. Acts xvi. 14.

Q. 3. What do we ourselves perform in this change or. loork of our conversion ?

A. Nothing at all, being merely wrought upon, by the free grace and Spirit of God,'' when in ourselves we have no ability to any thing that is spiritually good ; Matt, vii. 18. x. 20. John i. 13. xv. 5. 1 Cor. xii. 3. ii. 5. 2 Cor. iii. 5. Eph. ii. 1. 8. Rom. viii. 26. Phil. i. 6.

Q. 4. Doth God thus call all and every o)ie?

A. All within the pale of the church, are outwardly called by the word, none effectually but the elect; Matt. xxii. 14. Rom. viii. 30.

CHAP. XIX.

Of justification.

Q. 1. Are ice accounted righteous and saved for our faith, when we are thus freely called?

* Our effectual calling, is the first effect of our everlasting election.—We have no actual interest in, nor right unto, Christ, until we are thus called.

•> They who so boast of the strength of free-will, in the work of our conversion, are themselves an example what it is, being given up to so vile an error, destitute of tlie grace of God.

A. No, but merely by the imputation of the righteousness of Christ, apprehended and applied by faith, for which alone the Lord accepts us, as holy and righteous; Isa. xliii. 25. Rom. iii. 23—26. iv. 5.

Q. 2. What then is our justification, or righteousness before God?

A. The gracious free act of God," imputing the righteousness of Christ, to a believing sinner, and for that speaking peace unto his conscience, in the pardon of his sin, pronouncing him to be just, and accepted before him ; Gen. xv. 6. Acts xiii. 38, 39. Luke xviii. 14. Rom. iii. 24. 26. 28. iv. 4—8. Gal. ii, 16.

Q. 3. Are we not then righteous before God, by our oivn works ?

A. No, for of themselves, they can neither satisfy his justice, fulfil his law, nor endure his trial; Psal. cxxx. 3, 4. cxliii. 2. Isa. Ixiv. 6. Luke xvii. 10.

CHAP. XX.

Of sanctijieation.

Q. 1. Is there nothing then required of us, but faith only ?

A. Yes, repentance, and holiness, or new obedience; Acts XX. 2L Matt. iii. 2. Luke xiii. 3. 2 Tim. ii. 19. 1 Thess. iv. 7. Heb. xii. 14.

Q. 2. What is repentance ?

A. Godly sorrow for every known sin committed against God," with a firm purpose of heart, to cleave unto him for the future, in the killing of sin, the quickening of all graces, to walk before him in newness of life; 2 Cor. vii. 9—11. Acts ii. 37. Psal. Ii. 17. xxxiv. 14. Isa. i. 16, 17. Ezek. xviii. 27, 28. Acts xiv. 15. Eph. iv. 21—24. Rom. vi. 12, 13. 18, 19. viii. 1, 2. Cor. v. 17. Gal. vi. 15.

* Legal and evangelical juslification differ; first, on the part of the persons lo be justified ; the one requiring a person legally and perfectly righteous, the other a believing sinner; secondly, on the part of God, who in one is a severe righteous judge, in the other, a merciful reconciled Father; thirdly', in the sentence, which in the one acquitteth,as having done nothing amiss, the other as having all amiss pardoned.

b Repentance inciudeth, first, alteration of the mind, into a hatred of sin, before loved ; secondly, sorrow of the afitections, for sin committed ; thirdly, change of the actions arising from both.—Repentance is either legal, servile, and terrifying, from the spirit of bondage ; or, evangelical, filial, and comforting, from the spirit of free grace and liberty, wliich only is available.

Q. 3. Can we do this of ourselves ?

A. No, it is a special gift and grace of God, which he be-stoweth on whom he pleaseth; Lev. xx. 8. Dent. xxx. 6. Ezek. xi. 19, 20. 2 Tim. ii. 25. Acts xi. 18.

Q. 4. Wherem doth the being of true repentance consist, without which it is iiot acceptable ?

A. In its performance according to the gospel rule,'' with faith and assured hope of divine mercy; Psal. li. 1 John ii. 1, 2. 2 Cor. vii. 10, 11. Acts ii. 38. Matt, xxvii. 4.

Q. 5. What is that holiness which is required of us ?

A. That universal, sincere obedience, to the whole will of God,« in our hearts, minds, wills, and actions, whereby we are in some measure made conformable to Christ our head ; Psal. cxix. 9. 1 Sara. xv. 22. John xiv. 15. Rom. vi. 9. Heb. xii. 14. Tit. ii. 12. 2 Pet. i. 5—7. Isa. i. 16, 17. 1 Chron. xxviii. 9. Deut. vi. 5. Matt. xxii. 37. Rom. viii. 29. 1 Cor. xi. 1. Eph. ii. 21. Col. iii. 1—3. 2 Tim. ii. 11, 12.

Q. 6. Is this holiness or obedience in us perfect ?

A. Yes, in respect of the parts of it,"* but not in respect of the degrees wherein God requires it; 2 Kings xx. 3. John i. 1. Matt. V. 48. Luke i. 6. 2 Cor. vii. 1. Eph. iv. 24. Tit. ii. 12. Isa. Ixiv. 6. Psal. cxxx. 3.- Exod. xxviii. 38. Phil, iii. 8.

Q. 7. Will God accept of that obedience ichich falls so short of what he reqnireth ?

A. Yes, from them whose persons he accepteth,'^ and jus-tifieth freely in Jesus Christ; Rom. xii. 1. Phil. iv. 18. Heb. xiii. 16. 1 John iii. 22. Eph. i. 6.

Q. 8. What are the parts of this holiness?

A. Internal, in the quickening of all graces, purging all sins ; and external, in fervent and frequent prayers, alms, and all manner of righteousness ; Heb. ix. 14. Eph. iii. 16, 17. Rom. ii. 29. vi. 12. Matt. v. 20. Rom. viii. 1, 2. Eph. iv. 22, 23. Tit. ii. 12. particular precepts are innumerable.

Q. 9. MaJ/ not others perform these duties acceptablt/, as well as those that believe ?

•> Every part of popish repentance, viz. contrition, confession, and satisfaction, was performed by Judas.

« All faith and profession without this holiness is vain and of no effect.—True faith can no more be witliout true holiness, than true fire without lieat.

^ Merit of works in unprofitable servants,no way able to do their duty, is a popish miracle.

"^ In Christ are our persons accepted frcrly, and for him our obedience.

A. No, all their performances in this kind are but abominable sins before the Lord ■/ Prov. xv. 8. John ix. 31. Tit. i. 15. Heb. xi. 6.

CHAP. XXI.

Of the privileges of believers.

Q. 1. What are the privileges of those that thus believe and repent ?

A. First, union with Christ; secondly, adoption of children ; thirdly. Christian liberty ; fourthly, a spiritual holy right to the seals of the new covenant; fifthly, communion with all saints; sixthly, resurrection of the body unto life eternal.

Q. 2. What is our union with Christ ?

A. A holy spiritual conjunction unto him,* as our head, husband, and foundation, whereby we are made partakers of the same Spirit with him, and derive all good things from him; 1 Cor. xii. 12. John xv. 1, 2. 5—7. xvii. 23. Eph. iv. 15. V. 23. Col.i. 18. 2 Cor.xi.2. Eph. v. 25—27. Rev. xxi. 9. Matt. xvi. 18. Eph. ii. 20—22. 1 Pet. ii. 4—7. Rom. viii. 9. 11. Gal. iv. 6. Phil. i. 19. John i. 12.16. Eph. i. 3.

Q. 3. What is our adoption?

A. Our gracious reception into the family of God, as his children, and co-heirs with Christ; John i. 12. Rom. viii. 15. 17. Gal. iv. 5. Eph. i. 5.

Q. 4. How cometve to hioio this?

A. By the especial working of the Holy Spirit in our hearts,b sealing unto us the promises of God, and raising up our souls to an assured expectation of the promised inheritance ; Rom. viii. 15. 17. Eph. iv. 30. 1 John iii. 1. Rom. viii. 19. 23. Tit. ii. 12.

Q. 5. What is our Christian liberty ?

A. A holy and spiritual freedom from the slavery of

f The best duties of unbelievers, are but white sins.

a By virtue of this union, Christ suffereth in our afflictions ; and we fill up in our bodies what remaineth as his.—From Christ as head of the church, we have spiritual life, sense, and motion, or growth in grace; secondly, as the husband of the church, love and redemption; thirdly, as the foundation thereof, stability and perseverance.

i* This is that great honour and dignity of believers, which exalts them to a despising all earthly thrones.

sin,' the bondage of death and hell; the curse of the law, Jewish ceremonies, and thraldom of conscience, purchased for us by Jesus Christ, and revealed to us by the Holy Spirit; Gal. V. 1. John viii. 32. 34. 36. Rom. vi. 17, 18. Isa. Ixi. 1. 1 John i. 7. 2 Cor. v. 21. Rom. viii. 15. Heb. ii. 15. 1 Cor. XV. 55. 57. Gal. iii. 13. Eph.ii. 15, 16. Gal. iv. 5. Rom. viii. 1. Acts XV. 10, 11. Gal. iii. iv. v. 2 Cor. i. 24. 1 Cor. vii. 23. 1 Pet. ii. 16. 1 Cor. ii. 12.

Q. 6. Are we then wholly freed from the moral law ?

A. Yes, as a covenant,"^ or as it hath any thing in it, bringing into bondage, as the curse, power, dominion, and rigid exaction of obedience, but not as it is a rule of life and holiness; Jer. xxxi.31—33. Rom. vii. 1^3. vi. 14. Gal. iii. 19. 24. Rom. viii. 2. Gal. v. 18. Matt. v. 17. Rom. iii. 31. vii. 13. 22. 25.

Q. 7. Are tve not freed by Christ from the magistrate's p02ver, and human authority ?

A. No, being ordained of God,® and commanding for him, we owe them all lawful obedience ; Rom. xiii. 1—4. 1 Tim. ii. 1, 2. 1 Pet. ii. 13—15.

CHAP. XXII.

Of the sacraments of the new covenant in particular, a holy right whereunto is the fourth privilege of believers.

Q. 1. What are the seals of the New Testamait?

A. Sacraments instituted of Christ, to be visible seals and pledges, whereby God in him confirmeth the promises of the covenant to all believers, restipulating of them growth in faith and obedience; Mark xvi. 16. John iii. 5. Acts ii. 38. xxii. 16. Rom. iv. 11. 1 Cor. x. 2—4. xi. 26—29.

Q. 2. How doth God by these sacraments bestoio grace upon us?

A. Not by any real,'' essential conveying of spiritual

<= Our liberty is our inheritance here below, which we ought to contend for,agaiiist all opposers.

^ Nothing makes men condemn the law as a rule, but hatred of that universal holiness which it doth require.

^ Rule and authority are as necessary for human society, as fire and water for our lives.

»This is one of the greatest mysteries of the Roman magic and juggling, that corporal elements should have a power to forgive sins, end confer spiritual grace.

VOL. v. D

grace, by corporeal means, but by the way of promise, obsignation, and confirming the grace wrought in us by the word and Spirit; Heb. iv. 2. 1 Cor. x, Rom, iv. 11. i. 17. Mark xvi. 16. Eph. v. 26.

Q. 3. How do our sacraments differ from the sacramefits of the Jews ?

A. Accidentally only, in things concerning the outward matter and form, as their number, quality, clearness of signification, and the like, not essentially in the things signified or grace confirmed ; 1 Cor. x. 1—3. &c. John vi. 35. ICor. V. 7. Phil.iii. 3. Col. ii. 11.

CHAP. XXIII.

Of baptism.

Q. 1. Which are tliese sacraments?

A. Baptism and the Lord's supper.

Q. 2. What is baptism?

A. A holy action appointed of Christ,* whereby, being sprinkled with water, in the name of the whole Trinity, by a lawful minister of the church, we are admitted into the family of God, and have the benefits of the blood of Christ, confirmed unto us; Matt, xxviii. 19. Mark xvi. 15, 16. Acts ii.41. viii. 37. ii. 38, 39. John iii. 5. Rom. vi. 3—5. 1 Cor. xii. 13.

Q. 3. To ivhom doth this sacrament belong ?

A. Unto all to whom the promise of the covenant is made, that is, to believers and to their seed; Acts ii. 39. Gen. xvii. 11, 12. Acts xvi. 15. Rom. iv. 10, 11. 1 Cor. vii. 14.

Q. 4. How can baptism seal the pardon of all sins to us, all our personal sins following it?

A. Inasmuch as it is a seal of that promise, which gives pardon of all to believers; Acts ii. 39. Rom. iv. 11, 12.

• Not the want, but the contempt of this sacrament is damnable.—It is hard to say whether the error of the Papists, requiringbaplisni of absolute indispensable necessity to the salvation of every infant; or tliat of the Anabaptiits^ debarring them from it aUogether, be the moit uncharitable.

CHAP. XXIV.

Of the Lord's supper.

Q. 1. What is the Lord's supper ?

A. A holy action, instituted and appointed by Christ,* to set forth his death, and communicate unto us spiritually his body and blood, by faith, being represented by bread and wine, blessed by his word and prayer, brokenj^ poured out, and received of believers; Matt. xxvi. 20. 21. Luke xxii. 14—20. 1 Cor. xi. 23—26. Luke xxii. 19. Mark xiv. 22—24. John vi. 63. Matt. xxvi. 26.

Q. 2. When did Christ appoint this sacrament?

A. On the night wherein he was betrayed to suffer ; 1 Cor. xi. 23.

Q. 3. Whence is the right use of it to be learned?

A. From the word," practice, and actions of our Saviour, as its institution.

Q. 4. What were the actions of our Saviour to be imitated by us ?

A. First, blessing the elements by prayer; secondly, breaking the bread, and pouring out the wine; thirdly, distributing them to the receivers, sitting in a table gesture; Matt. xxvi. 26. Mark xiv. 22. Luke xxii. 19, 20. 1 Cor. xi. 23, 24.

Q. 5. What were the words of Christ?

A. First, of command,' take eat;' secondly, of promise, ' this is my body ;' thirdly, of institution, for perpetual use, * this do,' &c. 1 Cor. xi. 24—26.

Q. 6. Who are to be receivers^ of this sacrament ?

A. Those only have a true right to the signs, who by

* Baptism is tiie sacrament of our new birth, this of our farther growth in Christ.

•'No part of Christian religion, was ever so vilely contaminated and abused by profane wretches, as this pure, holy, plain action, and institution of our Saviour : witness the Popish horrid monster of transubstantiation, and their idolatrous mass.

« Whatever is more than these is of our own.

"* Faith in God's promises which it doth confirm, union with Christ, whereof it is a seal, and obedience to the right use of the ordinance itself, is required of all receivers.—There is not any one action pertaining to the spiritual nature of this sacrament, not any end put upon it by Christ; as, first, the partaking of his body and Wood ; secondly, setting forth his death for us ; thirdly, declaring of our union with him and iiis, but require faith, grace, and holiness, in the receivers.

D 2

faith have a holy interest in Christ, the thing signified; 1 Cor. xi. 27—29. John vi. 63.

Q. 7. Do the elements remain bread and wine still, after the blessing of' them ?

A. Yes, all the spiritual change is wrought by the faith of the receiver, not the words of the giver; to them that believe, they are the body and blood of Christ; John vi. 63. 1 Cor. X. 4. xi. 29.

CHAP. XXV.

Of the communion of saints, the fifth privilege of believers.

Q. 1. What is the communion of saints ?

A. A holy conjunction between all God's people,* wrought by their participation of the same Spirit, whereby we are all made members of that one body, whereof Christ is the head; Cant. vi. 9. Jer. xxxii. 39. John xvii. 22. 1 Cor. xii. 12. Eph. iv. 3 6.13. 1 John i. 3. 6, 7.

Q. 2. Of what sort is this union?

A. First, spiritual and internal, in the enjoyment of the same spirit and graces, which is the union of the church catholic; secondly, external and ecclesiastical in the same outward ordinances, which is the union of particular congregations ; 1 Cor. xii. 12,13. Eph.ii. 16. 19—22. 1 Cor. X. 17. John xvii. 11.21,22. X. 16. Heb. ii. 11. 1 Cor. i. 10, 11. Rom. xii. 5. 1 Cor. xii. 27, 28. Eph. iv. 11 —13. PhiL ii. 2. Col. iii. 15. 1 Pet. iii, 8.

CHAP. XXVI.

Of particular churches.

Q. 1. What are particular churches?

A. Peculiar assemblies of professors in one place,* under officers of Christ's institution, enj oy ing the ordinances of God, and leading lives beseeming their holy calling; Act. xi. 26.

* By virtueof this we partake in all the good and evil of the people of God throiigh-oiil the world.

» Every corruption doth not presently unchurch a people Unholiness of fellow worshippers, defilcth not God's ordinances.

1 Cor. iv. 17. xi. 22. 2 Cor. i. 1. Acts xx. 17. 28. xiv.23.

2 Cor. viii. 23. Heb. xiii. 17. 1 Cor. i. 5. Rev. ii. 1—3. 2 Thess. iii. 5, 6, U. Gal. vi. 16. Phil. iii. 18. IThess.ii. 12.

Q. 2. What are the ordinary officers of such churches?

A. First, pastors or doctors,'' to teach and exhort; secondly, elders, to assist in rule and government; thirdly, deacons, to provide for the poor; Rom. xii. 7, 8. Eph. iv. 10. 1 Cor. xii. 28. Rom. xii. 8. 1 Tim. v. 17. Acts vi. 2, 3.

Q. 3. What is required of these officers, especial! ij the chief est, or 7)iiuisters ?

A. That they be faithful in the ministry committed unto them, sedulous in dispensing the word, watching for the good of the souls committed to them, going before them in an example of all godliness and holiness of life ; 1 Cor. iv. 2. Acts XX. 18—20. 2 Tim. ii. 15. iv. 1—5. Tit. i. 13. 1 Tim. iv. 15, 16. Tit. ii. 7. 1 Tim. iv. 12. Matt. v. 16. Acta xxv.

Q. 4. What is required in the people unto them ?

A. Obedience to their message and ministry, honour and love to their persons, maintenance to them and their families ; 2 Cor. v. 20. Rom. vi. 17. Heb. xiii. 17. 2 Thess. iii. 14. Rom. xvi. 19. 2 Cor. x. 4—6. 1 Cor. iv. 1. Gal. iv. 14. 1 Tim. V. 17, 18 Luke x. 7. James v. 4. 1 Tim. v. 17, 18. 1 Cor. ix. 9—13.

CHAP. XXVII.

Of the last jjrivilege of believers, being the door of entrance into glory.

Q. 1. What is the resurrection of theJiesh?

A. An act of the mighty power of God's Holy Spirit," applying unto us the virtue of Christ's resurrection, whereby, at the last day, he will raise our whole bodies from the dust, to be united again unto our souls in everlasting happiness; Job xix. 25—27. Psal. xvi. 9—11. Isa. xxvi. 19. Ezek. xxxvii. 2, 3. Dan. xii. 2. 1 Cor. xv. 16, &c. Rev. xx. 12,13.

Q. 2. What is the end of this whole dispensation ?

A. The glory of God in our eternal salvation.

To him be all glory, and honour for evermore. Amen.

•• Ministers are the bishops of the Lord ; Lord-bishops came from Rome. * The resurrectiori of the flesh hereafter, is a powerful motive to live after the Spirit here.

GEOMAXIA AYTESOYSIASTIKH

DISPLAY OF ARMINIANISM:

A DISCOVERY

t)LD PELAGIAN IDOL FREE-WILL,

THE NEW GODDESS CONTINGENCY, ADVANCING

THEMSELVES INTO THE THRONE OF THE GOD OF HEAVEN, TO THE

PREJUDICE OF HIS GRACE, PROVIDENCE, AND SUPREME

DOMINION OVER THE CHILDREN OF MEN:

WHEREIN

THE MAIN ERRORS BY WHICH THEY ARE FALLEN OFF

FROM THE RECEIVED DOCTRINE OF ALL THE REFORMED CHURCHES,

•WITH THEIR OPPOSITION IN DIVERS PARTICULARS TO THE DOCTRINE

ESTABLISHED IN THE CHURCH OF ENGLAND, ARE DISCOVERED

AND LAID OPEN OUT OF THEIR OWN WRITINGS

AND CONFESSIONS, AND CONFUTED BY THE WORD OF GOD.

Produce your cause, saith the Lord: bring forth your strong reasons, saith the King of

Jacob. Isaiah xli. 21. Woe unto him that striveth with his Maker! Let the potsherds strive xcith the potsherds

of the earth. Chap.xIv. 9. 'Gff, S 'AM<Ti\at, K'KiiA.a.x.a, xai ^oyo; ttVa^JiSi itf tov oi/fctvov. Constant, apud Socrat. lib. 1.

cap. 10.

It is this day ordered by the Committee of the House of Commons in Parliament, for the regulating of Printing and Publishing of Books, that this Book entitled, A Display of Arminianism, be printed.

John White.

TO THE RIGHT HONOURABLE

THE LORDS AND GENTLEMEN

OF THE

COxMMITTEE FOR RELIGION.

The many ample testimonies of zealous reverence to the providence of God, as well as affectionate care for the privileges of men, which have been given by this honourable assembly of parliament, encourage the adorers of the one, no less than the lovers of the other, to vindicate that also, from the encroachments of men. And as it was not, doubtless, without divine disposition, that those should be the chiefest agents in robbing men of their privileges, who had nefariously attempted to spoil God of his providence ; so we hope, the same all-ruling hand hath disposed of them, to be glorious instruments of re-advancing his right and supreme dominion over the hearts of men, whose hearts he hath prepared with courage and constancy to establish men in their inviolated rights; by reducing a sweet harmony between awful sovereignty and a well moderated liberty. Now the first of these being deman-dated to your particular care, I come unto you, with a bill of complaint, against no small number in this kingdom ; who have wickedly violated our interest in the providence of God, and have attempted to bring in the foreign power of an old idol, to the great prejudice of all the true subjects and servants of the Most High. My accusation I make good by the evidence of the fact, joined with their own confessions. And because, to wave the imputation of violent intrusion into the do-

xlil Tin: EPISTLE DEDICATORY.

minion of anotlier, they lay some claim and pretend some title unto it, I shall briefly shew how it is contrary to the express terms of the great charter of heaven, to have any such power introduced amongst men. Your known love to truth, and the gospel of Christ, makes it altogether needless for me to stir you up by any motives, to hearken to this just complaint, and provide a timely remedy for this growing evil : especially since experience, hath so clearly taught us here in England, that not only eternal, but temporal happiness also dependeth on the flourishing of the truth of Christ's gospel.

Justice and religion were always conceived as the main columns and upholders of any state, or commonwealth ; like two pillars in a building, whereof the one cannot stand without the other; nor the whole fabric without them both. As the philosopher spake of logic and rhetoric, they are arts avAaTporpai, mutually aiding each other, and both aiming at the same end, though in different manners : so they, without repugnancy, concur and sweetly fall in, one with another, for the reiglement and direction of every person in a commonwealth, to make the whole happy and blessed : •and where they are both thus united, there and only there, is the blessing, in assurance whereof Hezekiah rejoiced : truth and peace. An agreement without truth is no peace, but a covenant with death, a league with hell, a conspiracy against the kingdom of Christ, a stout rebellion against the God of heaven ; and without justice, great commonwealths are but great troops of robbers : now the result of the one of these is civil peace, of the other ecclesiastical, betwixt which two there is a great sympathy, a strict connexion; having on each other a nmtual dependancc. Is there any disturbance of the state ? it is usually attended with «chisnis i\n(\ fjtclion? in thr cljinTb; and tlie divisions

THE EPISTLE DEDICATORY. xlili

of the church are too often even the subversions of the commonwealth. Thus it hath been ever since that unhappy difference between Cain and Abel : which was not concernino- the bounds and limits of their in-heritance, nor which of them should be heir to the whole world ; but about the dictates of religion, the offering of their sacrifices. This fire also of dissension hath been more stirred up, since the prince of peace, hath by his gospel, sent the sword amongst us : for the preaching thereof, meeting with the strong holds of Satan, and the depraved corruption of human nature, must needs occasion a great shaking of the earth. But most especially, distracted Christendom, hath found fearful issues of this discord, since the proud Romish prelates, have sought to establish their hell-broached errors, by inventing and maintaining uncharitable destructive censures against all that oppose them : which first causing schisms and distractions in the church, and then being helped forward by the blindness and cruelty of ambitious potentates, have raised war of nation against nation; witness the Spanish invasion of eighty-eight; of a people within themselves, as in the late civil wars of France, where after divers horrible massacres, many chose rather to die soldiers than martyrs.

And oh, that this truth, might not at this day, be written with the blood of almost expiring Ireland. Yea, it hath lastly descended to dissension betwixt private parties, witness the horrible murder of Diazius, whose brains were chopped out with an axe, by his own brother Alphonsus,'' for forsaking the Romish religion : what rents in state, what grudgings, hatreds, and exasperations of mind, among private men, have happened by reason of some inferior differences, we all at this day grieve to behold ; ' tantum religio po-

* Sleid. Com.

tuit suadere malorum :' most concerning then is it for us to endeavour obedience to our Saviour's precept, of seeking first the kingdom of God, that we may be partakers of the good things comprised in the promise annexed : were there but this one argument, for to seek the peace of the church, because thereon depends the peace of the commonwealth, it were sufiicient to quicken our utmost industry for the attaining of it. Now what peace in the church without truth ? all conformity to any thing else, is but the agreement of Herod and Pilate, to destroy Christ and his kingdom; neither is it this or that particular truth, but the whole counsel of God revealed unto us, without adding or detracting, whose embracement is required, to make our peace firm and stable. No halting betwixt Jehovah and Baal, Christ and Antichrist; as good be all Philistine, and worshippers of Dagon, as to speak part the language of Ashdod, and part the language of the Jews : hence hath been the rise of all our miseries, of all our dissensions, whilst factious men laboured every day to commend themselves to them, who sate aloft in the temple of God, by introducing new Popish Ar-minian errors, whose patronage they had wickedly undertaken. Who would have thought, that our church would ever have given entertainment to these Belgic Semipelagians, who have cast dirt upon the faces, and raked up the ashes, of all those great and pious souls, whom God magnified, in using as his instruments to reform his church ; to the least of which, the whole troop of Arminians shall never make themselves equal, though they swell till they break ? What benefit did ever come to this church, by attempting to prove, that the chief part, in the several degrees of our salvation, is to be ascribed unto ourselves, rather than God? which is the head and sum of all the controversies between them and us : and must not the introducing and

fomenting of a doctrine, so opposite to that truth our church hath quietly enjoyed ever since the first reformation, necessarily bring along with it schisms and dissensions, so long as any remain who love the truth, or esteem the gospel above preferment. Neither let any deceive your wisdoms, by affirming, that they are differences of an inferior nature, that are at this day aofitated between the Arminians and the orthodox divines of the reformed church ; be pleased but to cast an eye on the following instances, and you will find them hev/ing at the very root of Christianity. Consider seriously their denying of that fundamental article of original sin. Is this but a small escape in theology ? why, what need of the gospel ? what need of Christ himself, if our nature be not guilty, depraved, corrupted ? Neither are many of the rest of less importance ; surely these are not things, ' in quibus possimus dissentire salva pace ac charitate,' as Austin speaks, ' about which we may differ, without loss of peace or charity.' One church cannot wrap in her communion Austin and Pelagius, Calvin and Arminius. I have here only given you a taste, whereby you may judge of the rest of their fruit : ' mors in olla, mors in olla ;' their doctrine of the final apostacy of the elect, of true believers, of a wavering hesitancy concerning our present grace and future glory, with divers others, I have wholly omitted: those I have produced, are enough to make their abettors incapable of our church communion: the sacred bond of peace, compasseth only the unity of that Spirit which leadeth into all truth. We must not offer the right hand of fellowship, but rather proclaim Ispov iroXefiov,^ 'a holy war,' to such enemies of God's providence, Christ's merit, and the pov/erful operation of the Holy Spirit: neither let any object, that all the Arminians do not openly profess all

^ Greg. Naz.

these errors I have recounted; let ours then shew wherein they ditfer from their masters ;" we see their own confessions, we know their arts, l^aBi] /cat fieSo^uag rov aa-ava, ' the depths and crafts of Satan,' we know the several ways they have to introduce and insinuate their heterodoxies into the minds of men : with some they appear only to dislike our doctrine of reprobation ; with others to claim an allowable liberty of the will; but yet, for the most part, like the serpent, wherever she gets in her head, she will wriggle in her whole body, sting and all : give but the least admission, and the whole poison must be swallowed. What was the intention of the maintainers of these strange assertions amongst us, I know not: whether the efficacy of error prevailed really with them or no ; or whether it were the better to comply with Popery, and thereb}^ to draw us back again unto Egypt; but this I have heard, that it was affirmed on knowledge in a former parliament, that the introduction of Armini-anism amongst us, was the issue of a Spanish consultation. It is a strange story that learned Zanchius'* tells us, how upon the death of the cardinal of Lor-rain there was found in his study a note, of the names of divers German doctors and ministers, being Lutherans, to whom was paid an annual pension, by the assignment of the cardinal, that they might take pains to oppose the Calvinists, and so by cherishing dissension, reduce the people again to Popery. If there be any such amongst us, who upon such poor inconsiderable motives, would be won to betray the gospel of Christ, God grant them repentance before it be too late ; however, upon what grounds, with

•^ Prontentur Rerconst. hasce ad promotionem csusae sus artes adhibere, ut apud Yolgns non ulterius progrediantiir quam de articulis viilgo notis, nt pro ingenioram diversilate quosdam lacte diu alant, a'.iis solidiote cibo. Sec. Festus Horn, prasstat ad specirocii Con. Bel.

<* Hieron. Zanch. ad Holderum. Res. Rliscel.

TIIF. EPISTLE DEDICATORY. XVH

what intentions, for what ends soever, these tares have been sowed amonorgt us by envious men, the hope of all the piously learned in the kingdom is, that by your effectual care and diligence, some means may be found to root them out. Now God Almighty increase and fill your whole honourable society, with wisdom, zeal, knowledge, and all other Christian graces, necessary for your great calling and employments, which is the daily prayer of

Your most humble and

devoted servant,

JOHX OWEX.

TO THE

CHRISTIAN READER.

Reader, Thou canst not be such a stranger in our Israel, as that it should be necessary for me to acquaint thee with the first sowing and spreading of these tares in the field of the church, much less to declare, what divisions and thoughts of heart, what open bitter contentions, to the loss of ecclesiastical peace, have been stirred up amongst us about them : only some few things relating to this my particular endeavour, I would willingly premonish thee of.

First, Never were so many prodigious errors introduced into a church, with so high a hand, and so little opposition, as these into ours, since the nation of Christians was known in the world : the chief cause I take to be, that which iEneas Sylvius gave, why more maintained the pope to be above the council, than the council above the pope, because popes gave archbishoprics, bishoprics, &c. but the councils sued ' in forma pauperis,' and, therefore, could scarce get an advocate to plead their cause : the fates of our church having of late devolved the government thereof into the hands of men tainted with this poison, Armi-nianism became backed with the powerful arguments' of praise and preferment, and quickly prevailed to beat poor naked truth into a corner. It is high time then, for all the lovers of the old way, to oppose this innovation, prevailing by such unworthy means, before our breach grow great like the sea, and there be none to heal it.

My intention, in this weak endeavour (which is

VOL. V. E ,

but the undigested issue of a few broken hours, too many causes in these furious malignant days continually interrupting the course of my studies), is but to stir up such, who, having more leisure and greater abilities, will not as yet move a finger to help vindicate oppressed truth.

In the mean time I hope this discovery may not be unuseful, especially to such who, wanting either will or abilities to peruse larger discourses, may yet be allured by their words which are smoother than oil, to taste the poison of asps that is under their lips. Satan hath (5a9ri kuI jueOoSa'ac, depths were to hide, and methods how to broach, his lies ; and never did any of his emissaries employ his received talents with more skill and diligence than our Arminians: labouring earnestly, in the first place, to instil some errors that are most plausible, intending chiefly an introduction of them that are more palpable, knowing that if those be for a time suppressed, until these be well digested, they will follow of their own accord : wherefore, I have endeavoured to lay open to the view of all, some of their foundation errors, not usually discussed, on which the whole inconsistent superstructure is erected, whereby it will appear, how, under a ©lost vain pretence of farthering piety, they have prevaricated against the very grounds of Christianity : wherein.

First, I have not observed the same method in handling each particular controversy, but followed such several ways as seemed most convenient to clear the truth and discover their heresies.

Secondly, Some of their errors I have not touched at all, as those concerning universal grace, justification, the final apostacy of true believers ; because they came not within the compass of my proposed method, as you may see chap. i. where you have the sum of the whole discourse.

Thirdly, I have given some instances of their opposing the received doctrine of the church of England, contained in divers of the thirty-nine articles; which would it did not yield us just cause of farther complaint, againt the iniquity of those times whereinto we were lately fallen. Had a poor Puritan offended against half so many canons as they opposed articles, he had forfeited his livelihood, if not endangered his life. I would I could hear any other probable reason, why divers prelates were so zealous for the discipline, and so negligent of the doctrine of the church; but because the one was reformed by the word of God, the other remaining as we found it in the times of popery.

Fourthly, I have not purposely undertaken to answer any of their arguments, referring that labour to a farther design; even a clearing of our doctrine of reprobation, and of the administration of God's providence towards the reprobates, and over all their actions, from those calumnious aspersions they cast upon it; but concerning this, I fear the discouragements of these woful days will leave me nothing but a desire that so necessary a work may find a more able pen.

John Owen.

E 2

_ C

. c -o »J

■s 5

WO!

. o

£8 •-.„

<s:|

-o "

■2 £

e g

.2 **

E^ =-^ £.^ E c >-* -^ O c P S

r^ O C^ '^

X s

a; — o J2

0)

•^.J

i^ s

Q. CO

'><

e

o ®

3 ^ ___

r£<

.So ra

S s ^ S a

C CS 3 •-; 3 .|0-Cu S

J= -o ■

, o 1) .^ .—

t- S 0^ 3 'S o -

s S

p. u

° .s."5

E OX)

S -a

E :=

S 5

E g =:

3 .| ^.2 -s.

tn ja

S c8 »; = o

1! i: 3 0-0

p ta c «

h5 s WD O E

g_ <u c ^° t: S th o^ CO a.

• C (S

■3 ii -^ '

3 o -^

CS Q., ■

£ ■* 5 T3 PtH

A

DISPLAY OF ARMINIANISM,

SYN eEQ.

CHAP. I.

Of the two main ends aimed at hy the Arminians, by their innovations in the received doctrine of the reformed churches.

Ihe soul of man, by reason of the corruption of nature, is not only darkened'' with a mist of ignorance, whereby he is disenabled for the comprehending of divine truth, but is also armed with prejudice and opposition against some parts thereof,'' which are either most above, or most contrary to, some false principles, which he hath framed unto himself. As a desire of self-sufficiency was the first cause of this infirmity, so a conceit thereof, is that wherewith he still lan-guisheth ; nothing doth he more contend for, than an independency of any supreme power, which might either help, hinder, or control him, in his actions. This is that bitter root, from whence have sprung all those heresies,^ and wretched contentions, which have troubled the church ; concerning the power of man in working his own happiness, and his exemption from the over-ruling providence of Almighty God. All which wrangling disputes of carnal reason against the word of God, come at last to this head, whether the first and chiefest part, in disposing of things in this world, ought to be ascribed to God, or man : men for the most part have vindicated this pre-eminence unto themselves,*^ by exclamations, that so it must be, or else, that God is unjust, and his ways unequal. Never did any men postquam Christiana gens esse capit, more eagerly endeavour the erecting of this Babel,

a Eph. iv. 18. John i. 5. 1 Cor. ii. 14.

•> John vi. 42. vii. 32. Natura sic apparet vitiata ut hoc majoris vitii sit, non videre. Aug. ^ Pelag. Seraipelag. Scholastic.

^ In hac causa non judicant secundum aequitatem, sed secundum affectura cora-raodi sui, Luth. de Arbit. serv.

than the Arminians, the modern blinded patrons of human self-sufficiency ; all whose innovations in the received doctrine of the reformed churches, aim at, and tend to, one of these two ends.

First, To exempt themselves from God's jurisdiction, to free themselves from the supreme dominion of his all-ruling providence ; not to live and move in him, but to have an absolute independent power, in all their actions, so that the event of all things, wherein they have any interest, might have a considerable relation to nothing but chance, contingency, and their own wills: a most nefarious, sacrilegious attempt. To this end.

First, They deny the eternity, and unchangeableness of God's decrees : for those being established, they fear they should be kept within bounds from doing any thing but what his counsel hath determined should be done : if the purposes of the strength of Israel be eternal and immutable, their idol free-will must be limited, their independency prejudiced: wherefore, they choose rather to affirm that his decrees are temporary and changeable; yea, that he doth really change them, according to the several mutations he sees in us ; which, how wild a conceit it is, how contrary to the pure nature of God, how destructive to his attributes, I shall shew in the second chapter.

Secondly, They question the prescience, or foreknowledge of God : for if known unto God are all his works from the beginning ; if he certainly foreknew all things that shall hereafter come to pass, it seems to cast an infallibility of event upon all their actions, which encroaches upon the large territory of their new goddess contingency; nay, it would quite dethrone the queen of heaven, and induce a kind of necessity of our doing all, and nothing but what God foreknows : now, that to deny this prescience is destructive to the very essence of the Deity, and plain atheism, shall be declared, chapter the third.

Thirdly, They depose the all-governing providence of this King of nations, denying its energetical, effectual power, in turning the hearts, ruling the thoughts, determining the wills, and disposing the actions of men, by granting nothing unto it, but a general power and influence, to be limited and used according to the inclination and will of every particular

agent: so making Almighty God a desirer that many things were otherwise than they are, and an idle spectator of most things that are done in the world, the falseness of which assertions shall be proved, chapter the fourth.

Fourthly, They deny the irresistibility and uncontrollable power of God's will, affirming, that oftentimes he seriously willeth and intendeth what he cannot accomplish, and so is deceived of his aim; nay, whereas he desireth, and really intendeth, to save every man, it is wholly in their own power whether he shall save any one or no, otherwise their idol freewill should have but a poor deity, if God could, how and when he would, cross and resist him in his dominion : concerning this, see chapter the fifth. 'His gradibus itur in coelum.' Corrupted nature is still ready, either nefariously with Adam, to attempt to be like God, or to think foolishly that he is altogether like unto us :* one of which inconveniences all men run into, who have not learned to submit their frail wills to the almighty will of God, and captivate their understandings to the obedience ot faith.

Secondly, The second end at which the new doctrine ot the Arminians aimeth, is to clear human nature from the heavy imputation of being sinful, corrupted, wise to do evil, but unable to do good ; and so to vindicate unto themselves a power and ability of doing all that good, which God can justly require to be done by them in the state wherein they are; of making themselves differ from other, who will not make so good use of the endowments of their natures, that so the first and chiefest part in the work of their salvation may be ascribed unto themselves : a proud Luciferian endeavour. To this end.

First, They deny that doctrine of predestination, whereby God is affirmed to have chosen certain men before the foundation of the world, that they should be holy, and obtain everlasting life by the merit of Christ, to the praise of his glorious grace : any such predestination which may be the fountain and cause of grace or glory, determining the persons according to God's good pleasure, on whom they shall be bestowed : for this doctrine would make the special grace of God to be the sole cause of all the good that is in the elect, more than the reprobates would make faith the work and

« Psal. 1.

gift of God; with divers other things, which would shew their idol to be nothing, of no value: wherefore, what a corrupt heresy they have substituted into the place hereof, see chapter the sixth.

Secondly, They deny original sin, and its demerit, which being rightly understood, would easily demonstrate, that notwithstanding all the labour of the smith, the carpenter, and the painter, yet their idol is of its own nature but an unprofitable block; it will discover not only the impotency of doing good, which is in our nature, but shew also whence we have it: see chapter the seventh.

Thirdly, If ye will charge our human nature with a repugnancy to the law of God, they will maintain that it was also in Adam when he was first created, and so comes from God himself: chapter the eighth.

Fourthly, They deny the efficacy of the merit of the death of Christ, both that God intended by his death to redeem his church, or to acquire unto himself a holy people; as also, that Christ by his death hath merited and procured for us grace, faith, or righteousness, and power to obey God, in fulfilling the condition of the new covenant; nay, this were plainly to set up an ark to break their Dagon's neck : for what praise, say they, can be due to ourselves for believing, if the blood of Christ hath procured God to bestow faith upon us? Increpet te Deus 6 Satan. See chapters nine and ten.

Fifthly, If Christ will claim such a share in saving of his people, of them that believe in him, they will grant some to have salvation quite without him, that never heard so much as a report of a Saviour : and, indeed, in nothing do they advance their idol nearer the throne of God, than in this blasphemy : chapter eleven. .

Sixthly, Having thus robbed God, Christ, and his grace, they adorn their idol free-will with many glorious properties no way due unto it: discussed,chapter twelve, where you shall find how, 'movet cornicula risum,'furtivis nudata coloribus.'

Seventhly, They do not only claim to their new made deity a saving power, but also affirm, that he is very active and operative in the great work of saving our souls.

First, In fitly preparing us for the grace of God, and so disposing of ourselves, that it becomes due unto us : chapter thirteen.

Secondly, In the effectual working of our conversion, together with it: chapter fourteen.

And so at length, with much toil and labour, they placed an altar for their idol in the holy temple, on the right hand of the altar of God; and on it offer sacrifice to their own net and drag; at least, ?iec Deo, nee libera arbitrio, sed dividatiir: not all to God, nor all to free-will, but let the sacrifice of praise, for all good things, be divided between them.

CHAP. II.

Of the eternity and immutahility of the decrees of Almighty God, denied and overthrown by the Armiuians.

It hath been always believed among Christians, and that upon infallible grounds, as I shall shew hereafter, that all the decrees of God, as they are internal, so they are eternal, acts of his will, and therefore unchangeable and irrevocable : mutable decrees, and occasional resolutions, are most contrary to the pure nature of Almighty God. Such principles as these, evident and clear by their own light, were never questioned by any before the Arminians began, ukl-vrjTu Kivdv, and to profess themselves to delight in opposing common notions of reason, concerning God and his essence, that they might exalt themselves into his throne; to ascribe the least mutability tc the divine essence, with which all the attributes, and internal free acts of God, are one and the same, was ever accounted u7rfp/3oX?) a^wrnTog ' transcendent atheism,' in the highest degree.^ Now be this crime of what nature it will, it is no unjust imputation to charge it on the Arminians, because they confess themselves guilty, and glory in the crime.

First, They undermine and overthrow the eternity of God's purposes, by affirming, that in the order of the divine decrees, there are some which precede every act of the creature, and some again that follow them ; so Corvinus,'' the most famous of that sect. Now all the acts of every creature being but of yesterday, temporary, like themselves, surely those decrees of God cannot be eternal, which fol-

a Phil. lib. quod sit Deus inimutabilis. •> In ordiiie volitoruin divirioruni, qiiffidam suiitcjuse onineni actum ciealurae prae-ccdunt, quaidaiu quas sequuntur. Coi. ad JMoliii. cap. o. bcc. 1. pag. 67.

low them in order of time: and yet they press this, especially in respect of human actions, as a certain, unquestionable verity. 'It is certain that God willeth or determineth many things, which he would not, did not some act of man's will go before it,' saith their great master Arminius.*^ The like affirmeth, with a little addition (as such men do always projicere in pejus), his genuine scholar Nic. Grevinchovius :"^ *I suppose, saith he, that God willeth many things, which he neither would, nor justly could will and purpose, did not some action of the creature precede.' And here observe, that in these places they speak not of God's external works, of those actions which outwardly are of him, as inflicting of punishments, bestowing of rewards, and other such outward acts of his providence, whose administration we confess to be various, and diversely applied to several occasions ; but of the internal purposes of God's will, his decrees and intentions, which have no present influence upon, or respect unto, any action of the creature : yea, they deny that concerning many things God hath any determinate resolution at all, or any purpose, farther than a natural affection towards them. * God doth or omitteth that, towards which, in his own nature, and his proper inclination, he is affected, as he finds man to comply, or not to comply, with that order which he hath appointed,' saith Corvinus." Surely these men care not what indignities they cast upon the God of heaven, so they may maintain the pretended endowments of their own wills ; for such an absolute power do they here ascribe unto them, that God himself cannot determine of a thing, whereunto, as they strangely phrase it, he is well affected, before, by an actual concurrence, he is sure of their compliance : now this imputation, that they are temporary, which they cast upon the decrees of God in general, they press home upon that particular which lies most in their way, the decree of election : concerning this, they tell us roundly, that it is false that election is confirmed from eternity; so the ^Remonstrants in their apology; notwithstanding that St. Paul tells us,

^ Ccrtura est Deum quaedam velle, quae non vellet nisi aliqua voiitio humana ante-cederet, Arrnin. anti Perk. p. 211.

<i Muita tamen arbitror Deum velle, quae non vellet, adeoque nee jusle velle posset, nisi aliqua actio creatura priecederet. ad Ames. p. 24.

« Deus facit ve! non facit id, ad quod, ex se, etnatura sua ac inclinatione propria est aflectus, prout homo cum isto ordine, conspirat, vel non conspirat. Cor. ad Moi. cap. 5. ad sec. 3.

f Falsum est quod electio facta est ab mterno. Rem. apol. cap. 18 p. 190.

that it is the purpose of God, Rom. ix. 11. and that we were chosen before the foundation of the world; Eph. i. 4. neither is it any thing material, what the Arminians there grant, \i%. that there is a decree preceding this, which may be said, to be from everlasting; for seeing that St. Paul teacheth us, that election is nothing but God's purpose of saving us, to affirm that God eternally decreed that he would elect us, is all one as to say, that God purposed, that in time he would purpose to save us : such resolutions may be fit for their own wild heads, but must not be ascribed to God only wise. Secondly, As they affirm them to be temporary, and to have had a beginning, so also to expire and have an ending, to be subject to change and variableness. ' Some acts of God's will do cease at a certain time,' saith Episcopius.^ What? doth any thing come into his mind that changeth his will? Yes, saith Arrainius,*^ 'He would have all men to be saved; but compelled with the stubborn and incorrigible malice of some he will have them to miss it.' However, this is some recompense : denying God a power to do what he will, then grant him to be contented to do what he may, and not much repine at his hard condition : certainly, if but for this favour, he is a debtor to the Arminians : thieves give what they do not take. Having robbed God of his power, they will leave him so much goodness, as that he shall not be troubled at it, though he be sometimes compelled to what he is very loath to do. How do they and their fellows, the Jesuits,' exclaim upon poor Calvin, for sometimes using the harsh word of compulsion, describing the effectual, powerful working of the providence of God in the actions of men ; but they can fasten the same term on the will of God, and no harm done: surely, he will one day plead his own cause against them. But yet blame them not,' si violandumestjus, regnandi causa violandum est:' it is to make themselves absolute, that they thus cast off the yoke of the Almighty; and that both in things concerning this life, and that which is to come, they are much troubled that it should be said, that ^ every one

S Volitiones aliquse Dei cessant certo quodam tempore Episcop. disp. de vol. Dei. Thes. 7.

^ Deus vult omnes salvos fieri, sed compulsus pertinaci et incorrigibili malitia quorundam, vult illos jacturarn facere salutis. Arrain. Antip. fol. 195.

' Bell. Amiss, grat. Armi. antip. Rem. apol.

'' (Decent) unumquenique invariabilem vitae, ac mortis w^orayhv una cum ipso ortu, in lucem banc nobiscuni adfcrre. Filii Arrain. in epist. ded- ad Examen. lib. Per

of US, bring along with us into the world an unchangeable preordination of life and death eternal; for such a supposal would quite overthrow the main foundation of their heresy, viz. that men can make their election void and frustrate, as they jointly lay it down in their apology;' nay, it is a dream, saith Dr. Jackson,™ to think of God's decrees, concerning things to come, as of acts irrevocably finished, which would hinder that which Welsingius lays down for a truth, to wit," that the elect may become reprobates, and the reprobates elect. Now to these particular sayings is their whole doctrine concerning the decrees of God, inasmuch as they have any reference to the actions of men, most exactly conformable; as,

First, ° Their distinction of them into peremptory, and not peremptory (terms rather used in the citations of litigious courts, than as expressions of God's purpose in sacred Scripture), is not, as by them applied, compatible with the unchangeableness of God's eternal purposes: irpocTKaipoi, say they, or temporary believers, are elected (though not peremptorily), with such an act of God's will, as hath a co-existence every way commensurate, both in its original, continuance, and end, with their fading faith: which sometimes, like Jonah's gourd, is hutji/ia uniiis noctis, in the morning it flourisheth, in the evening it is cut down, dried up, and withereth: a man in Christ by faith, or actually believing (which to do is, as they say, in every one's own power),? is in their opinion the proper object of election ; of election, I say, not peremptory, which is an act pendent, expecting the final perseverance and consummation of his faith: and therefore immutable, because man having fulfilled his course, God hath no cause to change his purpose, of crowning him with reward; thus also (as they teach), a man according to his infidelity, whether present and removable, or obdurate

' Possunt homines electlonem suam irritam et frustraneam reddere. Rem. apol. cap. 9. p. 105.

'" Jackson of the divine essence.

° Non niirura videri debet quod aliquando ex electis reprobi et ex reprobis elect! fiant. Welsin. de of. Ch. hom.

° Omnia Uei decreta, non suntperemptoria, sed quaedara conditionafa ac niulabi-iia. Concio. Ad Cler. Oxon. ann. 1641. Rem. decla. sent, in synod, alii passim: elec-tio sicut et justificatio, et incerta et revocabilis, utrainque vero conditionatam qui negaverit, ipsum quoque evangelium negabit. Grevin. ad Ames, pp. 136,137.

P Ad gloriam participandani pro isto teu)pore quo credunt electi sunt. Rem. apol. p. 190.

and final, is the only object of reprobation : which, in the latter cause, is peremptory and absolute; in the former, conditional and alterable : it is the qualities of faith and unbelief, on which their election and reprobation do attend. Now let a faithful man,'' elected of God, according to his present righteousness, apostate totally from grace (as to affirm that there is any promise of God, implying his perseverance, is with them to overthrow all religion), and let the unbelieving reprobate, depose his incredulity and turn himself unto the Lord ; answerable to this mutation of their conditions, are the changings of the purpose of the Almighty, concerning their everlasting estate. Again, suppose these two, by alternate courses (as the doctrine of apostacy main-taineth they may), should return each to their former estate, the decrees of God concerning them must again be changed; for it is unjust with him, either not to elect him that believes, though it be but for an hour, or not to reprobate unbelievers. Now what unchangeableness can we affix to these decrees, which it lies in the power of man to make as inconstant as Euripus; making it beside to be possible, that all the members of Christ's church, whose names are written in heaven, should within one hour be enrolled in the black book of damnation.

Secondly, As these not-peremptory decrees are mutable, so they make the peremptory decrees of God to be temporal. Final impenitency, say they, is the only cause, and the finally unrepenting sinner, is the only object of reprobation, peremptory and irrevocable. As the poet thought none happy/ so they think no man to be elected, or a reprobate, before his death: now that denomination he doth receive from the decree of God concerning his eternal estate, which must necessarily then be first enacted ; the relation that is between the act of reprobation, and the person reprobated, im-porteth a co-existence of denomination. When God reprobates a man, he then becomes a reprobate; which, if it be not before he hath actually fulfilled the measure of his iniquity, and sealed it up with the talent of final impenitency

1 Decreta hypothetica possunt mutari, quia conditio respectuhoniinis vel prasta-tur vel non preestatur, atque ita existit vel iion existit: et quiim extitit aliquandiu, saepe existere desiiiit, et rursus postquara aliquandiu desiit, existere incipit. Corv. ad Mol. cap. 5. sec. 10. "^ Dicique beatus ante obitum nemo.

in his death, the decree of God must needs be temporal, the just Judge of all the world having till then suspended his determination, expecting the last resolution of this changeable Proteus. Nay, that God's decrees concerning men's eternal estates are in their judgment temporal, and not beginning until their death, is plain from the whole course of their doctrine, especially where they strive to prove, that if there were any such determination, God could not threaten punishments or promise rewards. * Who,'^ say they, 'can threaten punishment to him, whom, by a peremptory decree, he will have to be free from punishment:' it seems he cannot have determined to save any whom he threatens to punish if they sin, which is evident he doth all so long as they live in this world, which makes God not only mutable, but quite deprives him of his foreknowledge, and makes the form of his decree run thus: If man will believe, I determine he shall be saved, if he will not, I determine he shall be damned; that is, I must leave him in the mean time to do what he will, so I may meet with him in the end.

Thirdly, They afl&rm no decree of Almighty God concerning men is so unalterable,* but that all those who are now in rest or misery, might have had contrary lots: that those which are damned, as Pharaoh, Judas, &c. might have been saved, and those which are saved, as the blessed Virgin, Peter, John, might have been damned, which must needs reflect with a strong charge of mutability on Almighty God, who knoweth who are his. Divers other instances in this nature I could produce, whereby it would be farther evident, that these innovators in Christian religion, do overthrow the eternity and unchangeableness of God's decrees, but these are sufficient to any discerning man: and I will add in the close, an antidote against this poison, briefly shewing what the Scripture and right reason teach us concerning these secrets of the Most High.

First, 'Known unto God,' saith St. James, 'are all his works from the beginning;' Acts xv. 18. whence, it hath hitherto been concluded, that whatever God doth in time bring to pass, that he decreed from all eternity so to do: all his

• Quis enim coraminetur poenam ei, quern peremptoiio decreto a pcena immunen esse vult? Rem. Apol. cap. 17. p. 187.

« Author of God's Love to Mankind, p. 4.

works were from the beginning known unto him. Consider it particularly in the decree of election, that fountain of all spiritual blessings; that a saving sense, and assurance thereof, 2 Pet. i. 10. being attained, might effect a spiritual rejoicing in the Lord, 1 Cor. xv. 31. such things are every where taught, as may raise us to the consideration of it, as of an eternal act, irrevocably and immutably established; 'He hath chosen us before the foundation of the world;' Eph. i. 4. his purpose, according to election, before we were born, must stand; R,om. ix. 11. for to the irreversible stability of this act of his will, he hath set to the seal of his infallible knowledge; 2 Tim. ii. 19. His purpose of oar salvation by grace, not according to works, was before the world began, 2 Tim. i. 9. an eternal purpose, proceeding from such a will, as to which none can resist, joined with such a knowledge, as to which all things past, present, and to come, are open and evident, must needs also be, like the laws of the Medes and Persians, permanent and unalterable. Secondly, The " decrees of God, being conformable to his nature and essence, do require eternity and immutability, as their inseparable properties. God, and he only, never was, nor ever can be, what now he is not: passive possibility to any thing, which is the fountain of all change, can have no place in him who is actus simplex, and purely free from all composition, whence St. James affirmeth, that ' with him there is no variableness, nor shadow of turning;' James i. 17. with him, that is in his will and purposes ; and himself by his prophet, ' I am the Lord, and I change not, therefore ye sons of Jacob are not consumed;' Mai. iii. 6. where he proveththe not changing of his gracious purposes, because he is the Lord; the eternal acts of his will, not really differing from his unchangeable essence, must needs be immutable.

Thirdly, Whatsoever God hath determined according to the counsel of his wisdom, and good pleasure of his will, to be accomplished to the praise of his glory, standeth sure and immutable: ' For the strength of Israel will not lie, nor repent, for he is not a man that he should repent;' 1 Sam. XV. 29. 'He declareth the end from the beginning, and from ancient times the things that are not yet done, saying,

" Quicquid operatur, operatur ut est.

G4 A DISPLAY OF ARMINIAMS.M.

My counsel shall stand, and I will do all my pleasure;' Isa. xlvi. 10. which certain and infallible execution of his pleasure, is extended to particular contingent events ; chap, xlviii. 17. yea, it is an ordinary thing with the Lord to confirm the certainty of those things that are yet for to come, from his own decree : as, * The Lord of Hosts hath sworn, saying, Surely as I have thought, so it shall come to pass, and as I have purposed it shall stand, that I will break the Assyrian;' &c. Isa. xiv. 24,25. It is certain the Assyrian shall be broken, because the Lord hath purposed it; which were a weak kind of reasoning, if his purpose might be altered : nay,' He is of one mind and who can turn him, and what his soul desireth, that he doth;' Job xxiii. 13. 'The Lord of Hosts hath purposed, and who shall disannul it;' Isa. xiv. 7. So that the purpose of God, and immutability of his counsel, Heb. vi. 16. have their certainty and firmness from eternity, and do not depend on the variable lubricity of mortal men, which we must needs grant, unless we intend to set up impotency against omnipotency, and arm the clay against the potter.

Fourthly, If God's determination concerning any thing, should have a temporal original; it must needs be, either because he then perceived some goodness in it, of which before he was ignorant; or else, because some accident did affix a real goodness to some state of things, which it had not from him: neither of which, without abominable blasphemy, can be affirmed; seeing he knoweth the end from the beginning, all things from everlasting; being always the same; the fountain of all goodness, of which other things do participate in that measure which it pleaseth him to communicate it unto them: add to this the omnipotency of God, there is power and might in his hand, that none is able to withstand him, 2Chron. ii, 6. which will not permit that any of his purposes be frustrate. In all our intentions, if the defect be not in the error of our understandings, which maybe rectified by better information; when we cannot do that which we would, we will do that which we can, the alteration of our purpose is for want of power to fulfil it; which impotency cannot be ascribed to Almighty God, who is in heaven, and hath done whatsoever he pleased; Psal. ex v. 3. so that the immutability of God's nature, his almighty

A DISPLAY OF ARMINIANISM.

65

power, the infallibility of his knowledge, his immunity from error in all his counsels, do shew, that he never faileth in accomplishing any thing, that he proposeth for the manifestation of his glory.

To close up this whole discourse, wherein I have not discovered half the poison contained in the Arminian doctrine, concerning God's decrees, I will, in brief, present to your view, the opposition that is in this matter, betwixt the word of God, and the patrons of free-will.

S. S.

'He hath chosen us in him before the foundation of the world ;' Eph. i. 4.

' He hath called us according to his own purpose and grace, before the world began;' 2 Tim. i. 9.

* Known unto God are all his works, from the beginning of the world;' Acts xv. 18.

* Declaring the end from the beginning, and from ancient times, the things that are not yet done, saying. My counsel shall stand, and I will do all my pleasure;' Isa. xlvi. 10.

' For the children being not yet born, neither having done either good or evil, that the purpose of God according to election, might stand ;' as Rom. ix. 11.

' The foundation of God standeth sure, having this seal, the Lord knoweth who are his ;' 2 Tim. ii. 19.

' The counsel of the Lord

VOL. V.

Lib. Arbit.

' It is false to say, that election is confirmed from everlasting;' Rem. Apol.

' It is certain that God de-termineth divers things which he would not, did not some act of man's will go before;' Armin.

' Some decrees of God precede all acts of the will of the creature, and some follow ;' Corv.

' Men may make their election void and frustrate;' Rem. Apol.

* It is no wonder, if men, do sometimes of elect, become reprobate, and of reprobate, elect;' Welsin.

' Election is uncertain and revocable, and whoever denies it, overthrows the gospel;' Grevin.

' Many decrees of God,

A DISPLAY OF A RMINIANISM.

s. s.

standeth for ever, and the thoughts of his heart to all generations;' Psal. xxxiii. 12. ' My counsel shall stand, and I will do all my pleasure ;' Isa. xlvi. 10.

' I am the Lord, and I change not;' Mai. iii. 6.

'With the Fatheroflights there is no variableness, nor shadow of turning;' James i. 17. Exod. iii. 13,14. Psal. cii. 27. 2 Tim. ii. 13. 1 Sam. xv. 29. Isa. xiv. 7. Job xxiii. 13. Psal. cxv. 3.

Lib. Arbit. cease at a certain time / Episcop.

' God would have all men to be saved, but compelled with the stubborn malice of some, he changeth his purpose, and will have them to perish ;' Armin.

' As men may change themselves from believers to unbelievers, so God's determination concerning them, changeth;' Rem.

' All God's decrees are not peremptory, but some condi-tionate and changeable;' Sermon at Oxford.

CHAP. in.

Of the prescience or foreknowledge of God, and hoiv it is questioned and overthrown by the Arminians.

The prescience or foreknowledge of God, hath not hitherto, in express terms, been denied by the Arminians, but only questioned and overthrown, by consequence: inasmuch as they deny the certainty and unchangeableness of his decrees, on which it is founded : it is not a foreknowledge of all, or any thing, which they oppose, but only of things free and contingent: and that only to comply with their formerly exploded error, that the purposes of God concerning such things, are temporal and mutable ; which obstacle being once removed, the way is open how to ascribe the presidentship of all human actions to omnipotent contingency, and her sire

free-will. Now, we call that contingent, which in regard of its next and immediate cause, before it come to pass, may be done, or may be not done: as that a man shall do such a thing to-morrow, or any time hereafter ; which he may choose whether ever he will do, or no. Such things as these are free and changeable, in respect of men their immediate and second causes, but if we, as we ought to do,^ look up unto him who foreseeth, and hath ordained the event of them, or their omission, they may be said necessarily to come to pass, or to be omitted : it could not be but as it was: Christians hitherto, yea and Heathens,'' in all things of this nature, have usually upon their event, reflected on God, as one whose determination was passed on them from eternity, and who knew them long before : as the killing of men by the fall of a house, who might, in respect of the freedom of their own wills, have not been there: or if a man fall into the hands of thieves, we presently conclude it was the will of God : it must be so, he knew it before.

Divines, for distinction sake,*^ ascribe unto God a twofold knowledge; one, intuitive, or intellective, whereby he fore-knoweth and seeth all things that are possible : that is, all things that can be done by his almighty power; without any respect to their future existence, whether they shall come to pass or no : yea, infinite things whose actual being eternity shall never behold, are thus open and naked unto him ; for was there not strength and power in his hand to have created another world? was there not counsel in the storehouse of his wisdom to have created this otherwise, or not to have created it at all? shall we say that his providence extends itself every way to the utmost of its activity? or can he not produce innumerable things in the world, which now he doth not; now all these, and every thing else that is feasible to his infinite power he foresees and knows, scientia, as they speak, simplicis inteUigenticc, by his essential knowledge.

Out *^of this large and boundless territory of things possi-

* James iv. 13—15. '' Sio? J'tTEXiiero Bou^n. Horn. God's will was done.

<= Quaecunque possunt per creaturam fieri, vel cogitari, vel dici, et etiara quajcunque ipse facere potest, omnia cognoscit Deus, etiamsi ncque sunt ncque erunt, nequefu-erunt, scientia simplicis intelligentiae. Aquin. p. q. 14. a. 9. c. Ex verbis Apostoli, Rom. 4. qui vocat ea quae non sunt tanquam ea quae sunt: sic scholasfici omnes. Fer. Scholast. orthod. speci. cap. 3. alii passim. Vid. Hieron. Zancli. de scientia Dei, lib. datrib. 3. cap. 2. q. 5.

<* Vid. Sam. Rhastorfort. exercit. de grat. ex. 1. cap. 4,

F 2

ble, God by his decrees freely determinetli what shall come to pass ; and makes them future, which before were but possible. After this decree, as they commonly speak, followeth, or together with it, as others more exactly/ taketh place, that prescience of God which they call visionis ' of vision,'^ whereby he infallibly seeth all things in their proper causes ; and how and when they shall come to pass ; now these two sorts of knowledge difFer,e inasmuch as by the one, God knoweth what it is possible may come to pass ; by the other, only what it is impossible should not come to pass : things are possible in regard of God's power, future in regard of his decree. So that (if I may so say), the measure of the first kind of science, is God's omnipotency what he can do; of the other his purpose, what certainly he will do, or permit to be done. With this prescience then, God foreseeth all, and nothing but what he hath decreed shall come to pass.

For every thing to be produced next and under him,'' God hath prepared divers and several kinds of causes; diversly operative in producing their effects ;^ some whereof are said to work necessarily ; the institution of their nature being to do as they do, and not otherwise ; so the sun giveth light, and the fire heat. And yet in some regard, their effects and products, may be said to be contingent and free; inasmuch as the concurrence of God, the first cause, is required to their operation, who doth all things most freely, according to the counsel of his will: thus the sun stood still in the time of Joshua; and the fire burned not the three children; but ordinarily such agents working necessitate naturcc, their effects are said to be necessary,

•= Resipsce nullo iiaturce niomentopossibilesesse dicendae suntpriusquamaDeoin-telliguntur, scientia qua; dicitur simplicis intelligentiee, ita etiam scientia quae dicitur visionis, et fertur in res futuras, nullo naturaj momento, posterior statuenda videtur, ista futuritione, rerum ; cum scientia, &c. D. Twiss. ad errat. vind. grat.

f Scientia visionis dicitur, quia ea quae videntur, apud nos habent esse distinctum extra videntem. Aq. p. q. 14. a. 9. c.

s In eo diftert pra3scientia intuitionis, ab ea, quae approbationis est, quod ilia praesci-at, quod evenire possibile est: hoc vero quod impossibile est non evenire. Ferrius. Orthod. Scholast. speci. cap. 23. Caeterum posterior ista scientia non proprie dicitur a Ferrio scientia approbationis, ilia enim est, qua Deus dicitur nosse quae amat et ap-probat: ab utraque altera distincta. Matt. vii. 23. Rom. xi, 2. 2 Tim. ii. 9. Quamvis infinitorum nuraerorum, nullus sit numerus, non famen est incomprehensibilis ei, cujus scientiffi non est numerus : Aug. de civit. Dei. lib. 12. cap. 18.

i>Quibusdam eiFectibus prajparavit causas necessarias, ut necessario eveniret.qui-busdaui vero causas coutingentes ut evenirent contingenter, secundum conditionem proximarum causarum. Aquin. p.q. 23. a. 4. in cor. Zanch. de natur. Dei. lib. 5. qu. 4. thes.

' The author has omitted the numeral, first, in this place. Editor.

Secondly, To some things God hath fitted free and contingent causes, which either apply themselves to operation in particular, according to election ; choosing to do this thing, rather than that: as ang-els and men, in their free and deli-berate actions, which they so perform as that they could have not done them: or else they produce effects Kara to CTv/i/Bf/SrjKoc, merely by accident; and the operation of such things we say to be casual; as if a hatchet falling out of the hand of a man, cutting down a tree, should kill another whom he never saw. Now nothing in either of these ways come to pass, but God hath determined it both for matter and the manner;' even so, as is agreeable to their causes ; some necessarily, some freely, some casually, or contingently, yet also as having a certain futurition from his decree ; he infallibly foreseeth that they shall so come to pass. But yet, that he doth so in respect of things free and contingent, is much questioned by the Arminians in express terms, and denied by consequence, notwithstanding St. Jerome affirmeth,'' that so to do, is destructive to the very essence of the Deity.

First, Their doctrine of the mutability of God's decrees, on whose firmness is founded the infallibility of this prescience, doth quite overthrow it; God thus foreknowing only what he hath so decreed shall come to pass; if that be no firmer settled, but that it may and is often altered according to the divers inclinations of men's wills, which I shewed before they afiirm, he can have at best but a conjectural foreknowledge, of what is yet for to come : not founded on his own unchangeable purpose; but upon a guess, at the free inclination of men's wills. For instance,^ God willeth that all men should be saved : this act of his will, according to the Arminian doctrine, is his conditionate decree to save all men if they will believe ; well, among these is Judas,"" as equal a sharer in the benefit of this decree as Peter. God then will have him to be saved, and to this end allows him all those means which are necessary to beget faith in him, and are every way sufiicient to that purpose, and do produce

i Res et modos reram. Aquin.

I* Cui prasscientiam tollis, aufers divinitatem. Hieron. ad Pelag. lib. 5.

' Deus ita omnium salutem ex aequo vult, ut iliam es squo optet et desideret. Cor. ad Moli. cap. 3l. sect. 1.

m Talis gratia omnibus datur quee sufficiat ad fidem generandam. idem: ibid, sect. 15.

that effect in others; what can God foresee then but that Judas as well as Peter will believe ? He intendeth he should, he hath determined nothing to the contrary: let him come then, and act his own part, why? He proves so obstinately malicious," that God with all his omnipotency, as they speak, by any way that becomes him, which must not be by any irresistible efficacy, cannot change his obdurate heart. Well then, he determineth, according to the exigence of his justice, that he shall be damned for his impenitency ; and foreseeth that accordingly: but now, suppose this wretch, even at his last moment, should bethink himself and return to the Lord, which in their conceit he may, notwithstanding his former reprobation (which,° as they state it, seems a great act of mercy) ;P God must keep to the rules of his justice, and elect or determine to save him : by which the varlet hath twice or thrice deceived his expectation.

Secondly,'' They affirm, that God is said properly to expect and desire divers things which yet never come to pass; we grant, saith Corvinus, * that there are desires in God, that never are fulfilled.' Now, surely to desire what one is sure will never come to pass, is not an act regulated by wisdom or counsel: and, therefore, they must grant that before he did not know but perhaps so it might be: God wisheth and desireth some good things, which yet come not to pass, say they, in their confession : whence one of these two things must needs follow; either first, that there is a great deal of imperfection in his nature to desire and expect what he knows shall never come to pass; or else he did not know but it might, which overthrows his prescience : yea, and say they expressly,® ' that the hope and expectation of God is deceived by man:' and confess, ' that the strength of their strongest argument lies in this, that God hoped and expected obedience from Israel.' Secondly, that he complaineth that

" Pertinaci tiuorundam malilia conipulsus. Ariniii. ubi sup.

" Reprobalii) populi Judaici fuit actio femporariaet quae bono ipsorum Judeeoruin si modo sanabiles adhuc essent, animumque advertere vellent, servire poterat, utque eo fiiii serviret a Deo facta erat. Rem. apol. cap. '20. p. 221.

P Injustuiu est apud Deum vel non credentern eligeie, vel credenlem non eligere. Rein. Apol.

q ConcedirausinDeo desideria, quje nunquam implentur. Corvin. ad Molin. cap. 5. sect. 2.

"■ Bona qua^ilam Dens optet et desiderat. Rem. Confes. ca. sect. 9.

* Dei spes et expectio est ab honiinibus elusa : Rem. Scrip, svn. in cap. 5. Isa. V. 1. In eo visargumenti est, (juod Deus ab Israele obedientiam et sperarit, et expec-taiit. idem. ibid. Quod Deus de elusa spe sua conqueratur. idem ubi supra.

his hope is deluded; which being taken properly, and as they urge it, cannot consist with his eternal prescience. For they disesteem the usual answer of divines, that hope, expectation, and such like passions, which include in them any imperfection, are ascribed unto God per avOpwironaOsiav, in regard of that analogy, his actions hold with such of ours as we perform, having those passions.

Thirdly,* They teach, that God hath determined nothing concerning such things, as these in question. 'That God hath determined future contingent things unto either part (I mean such as issue from the free-will of the creature), 1 abominate, hate, and curse as false, absurd, and leading us on unto blasphemy,' saith Arminius. To determine of them to either part, is to determine and ordain whether they shall be, or whether they shall not be; as that David shall, or shall not, go up to-morrow against the Philistines and prevail. Now the infallibility of God's foreknowing of such things depending on the certainty of his decree, and determination, if there be no such thing as this, that also must needs fall to the ground.

Fourthly," See what positively they write concerning this everlasting foreknowledge of God. First, they call it a troublesome question. Secondly, they make it a thing disputable, whether there be any such thing or no; and though haply it may be ascribed unto God; yet. Thirdly, they think it no motive to the worship of him. Fourthly, they say, better it were quite exploded, because the difficulties that attend it can scarcely be reconciled with man's liberty, God's threatening and promises; yea. Fifthly, it seems rather to be invented, to crucify poor mortals than to be of any moment in religion; so Episcopius. It may be excepted, that this is but one doctor's opinion: it is true they are one man's words, but

* Deum futura contingentia, dccreto suo determinasse ad alter utram partem (intelligequffi a libera creaturaevoluiUate patrantur), falsum, absurdum, et multiplicis blasphemijE praevium abominor et exsecror. Armin. declarat. senten.

" Disquiri perniittimus. 1. Operosani illara qucestionem, de scientia futurorum con-tingentium absoluta et conditionata. 2. Etsi nou negemusDeo illam scientiarn attri-bui posse. 3. Tanien an necessarium saluti sit ad hoc ut Deus recte colatur exarai-nari pcrmittimus. 4. Tiini merito facesscre debent a scholis et ecciesiis, intricate et spinosBB istae qusstiones qua? de ea agitari soleiit,—quoraodo ilia cum libertate ar-bitrii, cum seriis Dei comminationibus,-—aliisque actionibus, consistere possit: quae omnia crucem potius miseris mortalibus fixerunt, quam ad religionem cnlturaque divi-num, raoraenti aliquid inquisitoribus suis altulerunt. Episcopius, disput, 4. sect. 10. Rem. Apol. pp. 43, 44.

the thing itself is countenanced by the whole sect. As first, in the large prolix declaration of their opinions they speak not one word of it, and being taxed for this omission by the professors of Leyden, they vindicate themselves so coldly in their apology, that some learned men do from hence conclude/*'that certainly in their most secret judgments, all the Arminians do consent with Socinus, in ascribing unto God only a conjectural foreknowledge. And one great prophet of their own affirms roundly,^ 'that God after his manner oftentimes feareth, that is, suspecteth, and that not without cause, and prudently conjectureth, that this or that evil may arise;' Vorst. And their chiefest patriarchs, ^* that God doth often intend what he doth not foresee will come to pass ;' Armin. Corvin. Now whether this kind of atheism be tolerable among Christians or no, let all men judge who have their senses exercised in the word of God; which, I am sure, teaches us another lesson. For,

First, It is laid down as a firm foundation, that * known unto God are all his works from the beginning of the world;' Acts XV. 18. Every thing then, that in any respect may be called his work, is known unto him from all eternity; now, what in the world, if we may speak as he hath taught us, can be exempted from this denomination ? Even actions in themselves sinful, are not; though not as sinful yet in some other regard, as punishments of others. * Behold,' saith Nathan to David, in the name of God, * I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun; for thou didst it secretly, but 1 will do this thing before all Israel;' 2 Sam. xii. 11, 12. So also when wicked robbers had nefariously spoiled Job of all his substance, the holy man con-cludeth, 'The Lord gave and the Lord hath taken away;' Job i. 1. Now if the working of God's providence be so mighty, and effectual, even in and over those actions wherein the devil and men do most maliciously offend, as did Absalom and the Sabean with the Chaldean thieves, that it may be said to be his work, and he may be said to do it (I crave

" Aines. Antisynod,p. 10.

^ Dens suo modo aliquando metuit, lioc est, merito suspicatur et prudenter conjicit, lioc vel illud malum oriturura. Vorsti.de Deo. p. 4.51.

y Deus non semper ex praescientia finem intendit. Armiiii, Antip. p. 667, Corvin. ad. Mol. tap. 5. sect. 5.

liberfcy to use the Scripture phrase), then certainly nothing in the world, in some respect or other, is independent of his all-disposing hand; yea, Judas himself betraying our Saviour did nothing, * but what his hand and counsel before determined should be done,"' Acts iv. 28. in respect of the event of the thing itself: and if these actions, notwithstanding these two hinderances, first, that they were contingent, wrought by free agents, working according to election and choice; secondly, that they were sinful and wicked in the agents ; had yet their dependance on his purpose and determinate counsel; surely, he hath an interest of operation in the acts of every creature ; but his works, as it appears before, are all known unto him from the beginning, for he worketh nothing by chance, or accidentally, but all things determinately, according to his own decree, or the counsel of his own will; Eph. i. 11.

Secondly, The manner of God's knowing of things, doth evidently shew, that nothing that is, or may be, can be hid from him :^ which is not by discourse and collection of one thing out of another, conclusions out of principles, but altogether and at once evidently, clearly, and distinctly, both in respect tov oti, and tov Stort, by one most pure act of his own essence he discerneth all things : ' For there is no creature that is not manifest in his sight, but all are naked and opened unto his eyes;' Heb. iv. 13. So that those things concerning which we treat,'' he knoweth three ways. First, In himself and his own decree, as the first cause, in which respect they may be said to be necessary, in respect of the certainty of their event. Secondly, In their immediate causes, wherein their contingency doth properly consist. Thirdly, In their own nature as future, "= but to his infinite knowledge ever present.

Thirdly, The Scripture** is full of expressions to this pur-

^ Cum et pater tradiderit filium suura, et ipse Christus corpus sunra : et Judas do-minum suum : cur in hac traditione Deus est pius, et homo reus, nisi quia in re una quam fecerunt, causa non fuit una propter quara fecerunt. Aug. Epist. 48.

* Deus non particulatim, vel singillatim omnia videt, velut alternanter concepta, hinc illuc, inde hue, sed onmia videt simul. August, lib. 1.5. de Trinit. cap. 14.—In scientia divina nuUus est discursus, sed omnia perfecte intelligit. Tho. p. q. 14. a. 7. c.

I" Tilen. Syntag. de attrib. Dei. Thes. 22. Zanch. de nat. Dei.

*^ Unumquodque quod est, dum est, necesse est, ut sit.

•J Psal. xllv. 21. Job xiv. 11. Dan. ii. 47. Psai. vii. 2. cxxvi. 2. cxlvii. 4. Luke xii. 27. Matt. x. 29, 30. Psal, cxxxix. 2.

pose; to wit, ' That God knoweth all secrets, and revealeth hidden things : he searcheth the reins and the heart : he knoweth the number of the stars, and the birds of the air; the lilies of the field, the falling of sparrows, the number of the hairs of our heads :' some places are most remarkable, as that of the Psalmist, * He knoweth my thoughts long before :' even before ever they come into our minds, before their first rising; and yet many actions that are most contingent, depend upon those thoughts known unto God from eternity : nay, which breaketh the very neck of the goddess contingency, those things wherein her greatest power is imagined to consist, are directly ascribed unto God : as our words, 'the answer of the tongue;' Prov. xvi. l.the directing of an arrow, shot by chance, to a mark not aimed at; 1 Kings xxii. 34. Surely God must needs foreknow the event of that contingent action ; he must needs know the man would so shoot who had determined his arrow should be the death of a king. ' He makes men poor and rich;' Prov. xxii. 1.' He lifteth up one, and pulleth down another;' Psal. Ixxv. How many contingencies did 'yop7ov o/Ujua tov dicTiTOTov, his piercing eye run through, to foresee the crowning of Esther, for the deliverance of his people. In a word, * known unto God are all his works :' now what can possibly be imagined to be more contingent, than the killing of a man by the fall of an axe, from out of his hand who intended no such thing ; yet this God assuraeth as his own work; Exod. xxi. 13. Deut. ix. 4, 5. and so surely was by him foreknown.

Fourthly, Do but consider the prophecies in Scripture ; especially those concerning our Saviour, how many free and contingent actions did concur for the fulfilling of them ; as Isa. vii. 14. ix. 5. liii. Gen. iii. 15, &.c. The like may be said of other predictions; as of the wasting of Jerusalem by the Babylonians, which though in regard of God's prescience, it was certainly to come to pass : yet they did it most freely, not only following the counsel of their own wills ; but also using divination, or chanceable lots for their direction; Ezek. xxi. 21.' yet he who made the eye seeth all these things ;' Psal. xciv. 9.

Divers other reasons and testimonies might be produced to confirm our doctrine, of God's everlasting prescience;

A DISPLAY OF ARMINIANISM.

75

which, notwithstanding Episcopius' blasphemy, that it serves for nought but to cruciate poor mortals ; we believe to be a good part of the foundation of all that consolation which God is pleased to afford us in this vale of tears ; amidst all our afflictions and temptations, under whose pressure, we should else faint and despair; it is no small comfort to be assured that we do, nor can, suffer nothing, but what his hand and counsel guides unto us : what is open, and naked before his eyes, and whose end and issue he knoweth long before : which is a strong motive to patience, a sure anchor of hope, a firm ground of consolation. Now to present in one view, how opposite the opinions of the worshippers of the great goddess contingency, are to this sacred truth, take this short antithesis.

S. S. ' Known unto God are all his works from the beginning of the world;' Actsxv. 18.

* Neither is there any creature that is not manifest in his sight: but all things are naked, and opened unto the eyes of him, with whom we have to do ;' Heb. iv. 13.

'He that formed the eye shallhenotsee;' Psal.xciv. 9. ' When a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour that he die ;' Deut. xix. 5. ' God delivers him into his hand ;' Exod. xxi. 13.

* Take no thought, saying. What shall we eat, or what shall we drink, or wherewithal

Lib. Arbit.

' God sometimes feareth and prudently conjectureth, that this or that evil may arise;' Vorsti.

' God d oth not always foresee the event of what he in-tendeth ;' Corvin. ad Mol.

* Future contingencies are not determined unto either part;' Armin.thatis, God hath not determined, and so consequently doth not foreknow^ whether they shall come to pass or no.

' God hopeth and expect-eth divers things that shall never come to pass ;' Rem.

S. S. Lib. Arbit.

shall we be clothed, for your heavenly Father knoweth that you have need of all these things;' Matt. vi. 31,32.

'Take away God's pre- 'The doctrine of prescience science and you overthrow seems to be invented only to his Deity;' Jerom. vex and cruciate poor mortal

men;' Episcop.

CHAP. IV.

Of the "providence of God in governing the world diversly, thrust from this pre-eminence by the Arminian idol of free-will.

I COME now to treat of that, betwixt which and the Pelagian idol, there is helium acnrovEov, implacable war and immortal hatred, absolutely destructive to the one side ; to wit, the providence of God. For this, in that notion Christianity hath hitherto embraced it; and that, in such a sense as the Arminians maintain it, can no more consist together, than fire and water, light and darkness, Christ and Belial; and he that shall go to conjoin them, ploughs with an ox and an ass, they must be tied together with the same ligament ' quo ille mortua jungebat corpora vivis,' wherewith the tyrant tied dead bodies to living men. This strange advancement of the clay against the potter, not by the way of repining, and to say, Why hast thou made me thus ? but by the way of emulation, I will not be so, I will advance myself to the sky, to the sides of thy throne, was heretofore unknown to the more refined Paganism :^ as these of contin-o-ency, so they, with a better error, made a goddess of providence ; because, as they feigned, she helped Latona to bring forth in the isle of Delos: intimating, that Latona or nature, though big and great with sundry sorts of effects, could yet produce nothing, without the interceding help of divine providence: which mythology of theirs, seems to contain a sweeter gust of divine truth, than any we can expect

» Qila wavTwv a^yy SI ^; aVMra Jtai k(m aal ita/xhil, TlieophrastUS apud PlcuiQ. vid. Senecatn de Pro. vid. ct Piolinum.

from their towering fancieSjb who are inclinable to believe that God for no other reason, is said to sustain all things, but because he doth not destroy them : now that their proud God-opposing errors may the better appear, according to my former method, I will plainly shew what the Scripture teacheth us concerning this providence, with what is agreeable to right and Christian reason, not what is dictated by tumultuating affections.

Providence, is a word which in its proper signification may seem to comprehend all the actions of God, that outwardly are of him; that have any respect unto his creatures ; all his works that are not ad intra essentially belonging vmto the Deity; now because God worketh all things according * to his decree or the counsel of his will;' Eph. i. 11. for whatsoever he doth now, it pleased him from the beginning; Psal. cxv. seeing also, that known unto God are all his works from eternity, therefore, three things concerning his providence are considerable. 1. His decree or purpose,'^ whereby he hath disposed of all things in order, and appointed them for certain ends, which he hath fore-ordained. 2. His prescience, whereby, he certainly foreknoweth all things that shall come to pass. 3. His temporal operation, or working in time. My Father worketh hitherto; John v. 17. whereby he actually executeth all his good pleasure : the first and second of these have been the subject of the former chapters, the latter only now requireth our consideration.

This then we may conceive, as an ineffable act or work of Almighty God, whereby he cherisheth, sustaineth, and governeth the world, or all things by him created, moving them agreeably to those natures, which he endowed them withal in the beginning, unto those ends, which he hath proposed : to confirm this, I will first prove this position, that the whole world is cared for by God, and by him governed, and therein all men, good or bad, all things in particular, be they never so small, and in our eyes inconsiderable : secondly, shew the manner, how God worketh all, in

^ An actus divinae providentiae omnium rerum conservatrix, sit affirraativus poten-liEB, an tantura negativus voluntatis, quo nolit res creatas perdere. Rem. Apol. cap. 6.

•= Providentia sen ratio ordinis ad finem duo prrecipue continet: principium de-cernens seu ipsam rationem ordinis in raente divina, ipsi Deo coaeternum, et principium exequens, quo sno modo, per debita media, ipsa in ordine et numero dis-ponit. Tiiom,

all things, and according to the diversity of secondary causes which he hath created : whereof, some are necessary, some free, others contingent, which produce their effects, nee iravToJg nee eirX to ttoXu sed Kara avjuj^ejdrjKog, merely by accident.

The providence of God in governing the world, is plentifully made known unto us, both by his works and by his word. I will give a few instances of either sort. 1. In general, that the Almighty ^rifxiovpyoQ, and framer of this whole universe, should propose unto himself no end in the creation of all things : that he should -want either power, goodness, will, or wisdom, to order and dispose the works of his own hands is altogether impossible. 2. Take a particular instance, in one concerning accident, the knowledge whereof by some means or other, in some degree or other, hath spread itself throughout the world ; and that is, that almost universal destruction of all by the flood, whereby the whole world was well-nigh reduced to its primitive confusion,—is there nothing but chance to be seen in this ? was there any circumstance about it that did not shew a God, and his providence ? Not to speak of those revelations whereby God foretold that he would bring such a deluge ; what chance, what fortune, could collect such a small number of individuals of all sorts, wherein the whole kind might be preserved ? What hand guided that poor vessel from the rocks, and gave it a resting place on the mountains? Certainly, the very reading of that story. Gen. vii. having for confirmation, the catholic tradition of all mankind, were enough to startle the stubborn heart of an atheist.

The word of God doth not less fully relate it, than his works do declare it; Psal. xix. ' My Father worketh hitherto,' saith our Saviour; John v. 17. but did not God end his work on the seventh day, and did he not' then rest from all his works?' Gen. ii. 2. True, from his work of creation by his omnipotence ; but his work of gubernation by his providence, as yet knows no end : yea, and divers particular things he doth, besides the ordinary course, only to make known ' that he thus worketh ;' John ix. 3. as he hath framed all things by his wisdom, so he continueth them by his providence in excellent order ; as is at large declared in that golden Psal. civ. and this is not bounded to any particular

places or things, but ' his eyes are in every place beholding the evil, and the good ;' Prov. xv. 3. * so that none can hide himself, in secret places, that he shall not see him;' Jer. xxiii. 24. Acts xvii. 24. John v. 10, 11. Exod. iv. 11. and all this, he saith, that men may know ' from the rising of the sun, and from the west, that there is none besides him, he is the Lord, and there is none else ; he formeth the light, and createth darkness, he maketh peace, and createth evil, he doth all these things ;' Isa. xlv. 7. in these and innumerable like places, doth the Lord declare that there is nothing which he hath made, that with the good hand of his providence he doth not govern and sustain.

Now, this general extent of his common providence to all, doth no way hinder, but that he may exercise certain special acts thereof, towards some in particular: even by how much nearer than other things they approach unto him, and are more assimilated unto his goodness. I mean his church here on earth, and those whereof it doth consist: * for what nation is there so o-reat that hath God so nisrh unto them ;' Deut. iv. 7. in the government thereof he most eminently shewethhis glory, and exerciseth his power; join here his works with his word, what he hath done with what he hath promised to do for the conservation of his church and people, and you will find admirable issues of a more special providence .-against this he promiseth * the gates of hell shall not prevail;' Matt. xvi. 18. amidst ' of these he hath promised to remain;' Matt, xviii. 20. supplying them with an addition of all things necessary ; Matt. vi. 33. desiring, ' that all their care might be cast upon him, who careth for them ;' 1 Pet. v. 7. forbidding any to touch his anointed ones; Psal. cv. 15. and that because ' they are unto him as the apple of his eye ;' Zech. ii. 8. Now this special providence hath respect unto a supernatural end, to which that and that alone is to be conveyed.

For wicked men, as they are excepted from this special care and government, so they are not exempted from the dominion of his almighty hand : he 'who hath created them for the day of evil ;' Prov. xvi. 4. and provided a place of their own. Acts i. 25. for them to go unto; doth not in this world, suffer them to live without the verge of his all-ruling providence, but by suft'ering and enduring their ini-

quities ' with great patience, and long-sufFering;' Rom. ix. 20. defending them oftentimes, from the injuries of one another; Gen. iv. 15. by granting unto them many temporal blessings ; Matt. v. 45. disposing of all their works to the glory of his great name; Prov. xxi. 1, 2. he declareth, that they also live, and move, and have their being in him, and are under the government of his providence. Nay, there is not the least thing in this world to which his care and knowledge doth not descend : ill would it become his wisdom not to sustain, order, and dispose, of all things by him created, but leave them to the ruin of uncertain chance. Jerome*^ then was injurious to his providence, and cast a blemish on his absolute perfection, whilst he thought to have cleared his majesty, from being defiled with the knowledge and care of the smallest reptiles and vermin every moment; and St. Austin is express to the contrary,*^ ' Who,' saith he, * hath disposed the several members of the flea and gnat, that hath given unto them order, life, and motion?' &c. even most agreeable to holy Scriptures; so Psal. civ. 20, 21. cxlv. 15. Matt. vi. 26. ' He feedeth the fowls and clotheth the grass of the field;' John xxxix. 1, 2. Jonah iv. 6. 7. Sure it is not troublesome to God to take notice of all that he hath created ; did he use that great power in the production of the least of his creatures, so far beyond the united activity of men and angels, for no end at all ? Doubtless, even they also must have a well disposed order, for the manifestation of his glory, * not a sparrow falls to the ground, without our Father ;' Matt. x. 29, 30. * even the hairs of our head are numbered, he clotheth the lilies and grass of the field which is to be cast into the oven;' Luke xii. 27, 28. Behold his knowledge and care of them; again he used frogs and lice, for the punishment of the Egyptians ; Exod. viii. with a gourd and a worm, he exercised his servant Jonah, chap. iii. yea, he calls the locusts his terrible army, and shall not God know and take care of the number of his soldiers, the ordering of his dreadful host?

^ Majestatem Dei dedecet, scire per momenta singula, quot nascantur culices, quaj pulicura et muscarum in terra multitudo. Hieron. in cap. 1. Haback.

" Quis disposuit membra pulicis ac culicis, ut liabeant ordinem suum, habeant vitam suam, liabeant motura suum : &c. qui fecit in coelo angelum, ipse fecit in terra vermiculum, sed angelum in coelo pro habitatione coelesti, vermiculum in terra pro habitatione terrestri, nunquid angelum fecit repere in coeno, aut vermiculum in ccelo; &c. August, torn. 8. in Psal. cxlviii.

That God by his providence governeth and disposeth of all things by him created, is sufficiently proved; the manner how he worketh all in all, how he ordereth the works of his own hands, in what this governing and disposing of his creatures doth chiefly consist, coraes now to be considered. And here four things are principally to be observed : First, the sustaining, preserving, and upholding, of all things by his power : for * he upholdeth all things by the word of his power;' Heb. i. 3. Secondly, his working together with all things, by an influence of casuality, into the agents themselves, ' for he also hath wrought all our works in us ;' Isa. xxvi. 12. Thirdly, his powerful overruling of all events, both necessary, free, and contingent, and disposing of them to certain ends for the manifestation of his glory : so Joseph tells his brethren, * As for you, you thought evil against me, but God meant it unto good, to bring to pass, as it is at this day, to save much people alive ;' Gen. 1. 20. Fourthly, his determining and restraining second causes to such and such effects: * even the king's heart is in the hand of the Lord ; as the rivers of water he turneth it whithersoever he will;' Prov. xxi. 1.

First, His sustentation or upholding of all things, is his powerful continuing of their being, natural strength, and faculties, bestowed on them at their creation; 'in him we live, and move, and have our being;' Acts xvii. So that he doth neither work all himself in them, without any co-operation of theirs, which would not only turn all things into stocks, yea, and take from stocks their own proper nature, but also is contrary to that general blessing he spread over the face of the whole world in the beginning,' increase and multiply ;' Gen. i. 22. nor yet leave them to a self-subsistence, he in the meantime only not destroying them,*^ which would make him an idle spectator of most things in the world, not to work hitherto, as our Saviour speaks; and grant to divers things here below an absolute being, not derivative from him; the first whereof is blasphemous, the latter impossible.

Secondly, For God's working in and together with all second causes, for producing of their effects; what part or portion in the work punctually to assign unto him, what to the power of the inferior causes, seems beyond the reach

' Rem. apol. cap. 6. VOL. V. G

of mortals ; neither is an exact comprehension thereof anyway necessary, so that we make every thing beholding to his power for its being, and to his assistance for its operation.

Thirdly, His supreme dominion exerciseth itself in dispo-sinp' of all thiiiscs to certain and determinate ends for his own glory; and is chiefly discerned advancing itself over those things which are most contingent, and making them in some sort necessary, inasmuch as they are certainly disposed of to some proposed ends. Between the birth and death of a man, how many things merely contingent do occur ? How many chances ? how many diseases, in their own nature all evitable ? and in regard of the event, not one of them but to some prove mortal; yet certain it is, that a man's ' days are determined, the number of his months are with the Lord, he hath appointed his bounds which he cannot pass ;' Job xiv. 5. And oftentimes by things purely contingent and accidental, he executethhis purposes, bestoweth rewards, inflicteth punishments, and accomplisheth his judgments; as when he deli-vereth a man to be slain by the head of an axe, flying from the helve in the hand of a man cutting a tree by the way: but in nothing is this more evident, than in the ancient casting of lots, a thing as casual and accidental as can be imagined, huddled in the cap at a venture : yet God overruleth them to the declaring of his purpose, freeing truth from doubts, and manifestation of his power; Prov. xvi. 33. * The lot is cast into the lap, but the whole disposing of it is from the Lord ;' as you may see in the examples of Achan ; Josh, vii. 16, 17. Saul, 1 Sam. x. 21. Jonathan, 1 Sam. xiv. 41. Jonah, chap. i. 8. Matthias, Actsi. 26. And yet this overruling act of God's providence (as no other decree or act of his), doth not rob things contingent of their proper nature; for cannot he, vdio effectually causeth that they shall come to pass, cause also that they shall come to pass contingently ?

Fourthly, God's predetermination of second causes (which 1 name not last as though it were the last act of God's providence about his creatures, for indeed it is the first that con-cerneth their operation), is that effectual working of his, according to his eternal purpose, whereby, though some agents, E^s the wills of men, are causes most free and indefinite, or unlimited lords of their own actions, in respect of their in-

ternal principle of operation, that is their own nature, are yet all, in respect of his decree, and by his powerful working, determined to this or that effect in particular: not that they are compelled to do this, or hindered from doing that; but are inclined and disposed to do this or that, according to their proper manner of working, that is, most freely; for truly such testimonies are every where obvious in Scripture, of the stirring up of men's wills and minds, of bending and inclining them to divers things; of the governing of the secret thoughts and motions of the heart; as cannot by any means be referred to a naked permission, with a government of external actions, or to a general influence, whereby they should have power to do this or that, or any thing else, wherein as some suppose his whole providence consisteth.

Let us now jointly apply these several acts to free agents, working according to choice, or relation, such as are the wills of men ; and that will open the way to take a view of Armi-nian heterodoxies, concerning this article of Christian belief; and here two things must be premised: First, That they be not deprived of their own radical, or original internal liberty ; Secondly, That they be not exempt from the moving influence and gubernation of God's providence. The first whereof would leave no just room for rewards and punishments ; the other, as I said before, is injurious to the majesty and power of God. St. Augustine^ judged Cicero worthy of special blame, even among the heathens, for so attempting to make men free, that he made them sacrilegious; by denying them to be subject to an overruling providence; which gross error was directly maintained by Damascen,'' a learned Christian, teaching, things whereof we have any power not to depend on providence, but on our own free-will; an opinion fitter for a hog of the epicures' herd, than for a scholar in the school of Christ; and yet, this proud prodigious error is now, though in other terms, stiffly maintained. For what do they else, who ascribe such an absolute independent liberty to the will of man, that it should have in its own power every circumstance, every condition whatsoever that belongs to operation; so that all things required on the part of God, or otherwise to

? Qui sic homines voluit esse liberos ut fecit sacrileges. Aug. h Ta i^' vfMV oi) rni; Trjovoiaj aXXa rou hfxerspov auri^oviriov. Daniascen.

G 2

the performance of an action being accomplished, it remain-eth solely in the power of a man's own will, whether he will do it or no j which supreme and plainly divine liberty,joined with such an absolute uncontrollable power and dominion over all his actions, would exempt and free the will of man, not only from all fore-determining to the production of such and such effects, but also from any effectual working or influence of the providence of God into the will itself, that should sustain, help, or co-operate with it, in doing or willing any thing; and, therefore, the authors of this imaginary liberty, have wisely framed an imaginary concurrence of God's providence answerable unto it ; viz. a general and indifferent influence, always waiting and expecting the will of man to determine itself to this or that effect, good or bad; God being, as it were, always ready at hand to do that small part which he hath in our actions, whensoever we please to use him ; or, if we please to let him alone, he no way moveth us to the performance of any thing. Now God forbid that we should give our consent to the choice of such a captain, under whose conduct we might go down again unto Paganism; to the erecting of such an idol into the throne of the Almighty. No, doubtless, let us be more indulgent to our wills, and assign them all the liberty that is competent unto a created nature, to do all things freely according to election and foregoing counsel, being free from all natural necessity, and outward compulsion : but for all this, let us not presume to deny God's effectual assistance, his particular powerful influence into the wills and actions of his creatures, directing of them to a voluntary performance of what he hath determined ; which the Arminians opposing in the behalf of their darling freewill, do work in the hearts of men an overweening of their own power, and an absolute independence of the providence of God. For,

First, They deny that God (in whom we live and move and have our being), doth any thing by his providence,' whereby the creature should be stirred up, or helped in any of his actions ; that is, God wholly leaves a man in the hand of his own counsel, to the disposal of his own absolute independent

' Deus influxu sno nihil confert creaturae, quo ad agendum incitetur ac adjuvetur. Cor. ad Molin, cap. 3. sect 15. p. 35.

^ower, without any respect to his providence at all: whence, as they do, they may well conclude,*" that those things which God would have to be done of us freely (such as are all human actions), he cannot himself will or work more powerful and effectually, than by the way of wishing or desiring, as Vorstius speaks ; which is no more than one man can do concerning another, perhaps far less than an angel. I can wish or desire that another man would do, what I have a mind he should ; but truly to describe the providence of God by such expressions, seems to me intolerable blasphemy ; but thus it must be; without such helps as these, Dagon cannot keep on his head, nor the idol of uncontrollable free-will enjoy his dominion.

Hence Corvinus will grant,' that the killing of a man by the slipping of an axe's head from the helve, although contingent, may be said to happen according to God's counsel and determinate will; but on no terms will he yield that this may be applied to actions wherein the counsel and freedom of man's will do take place, as though that they also should have dependence on any such overruling power: whereby he absolutely excludeth the providence of God from having any sovereignty within the territory of human actions; which is plainly to shake off the yoke of his dominion, and to make men lords paramount within themselves ; so that they may well ascribe unto God, as they do,™ only a de-ceivable expectation of those contingent things that are yet for to come, there being no act of his own in the producing of such effects on which he can ground any certainty ; only he may take a conjecture, according to his guess, at men's inclinations. And, indeed, this is the Helen for whose enjoyment, these thrice ten years, they have maintained warfare with the hosts of the living God; their whole endeavour being to prove, that notwithstanding the performance of all things

'' Quae Deus libere prorsus et contingenter, a nobis fieri vult ea potentius aut cffi-cacius quam per modura voti aut desiderii, velle non potest. Vorst. parasc. p. 4.

' Deinde efsi in isto casu deslinatum aliquod consilium ac voluntas Dei determi-nata consideranda esset, tamen in omnibus actionibus etin iis quidem quae ex deli-berato hominum consilio et libera voluntate et male quidem fiunt, ita se rem habere inde concludi non possit, pula, quia hie nullum consilium et arbitrii libertas locum habent. Cor. ad Molin. cap. 3. s. 14. p. 33.

" Respectu contingentiae quam res habent in se, turn in divina scientia Deo eipec-tatio tribuitur. Rem. defen. sent, in act. syn. p. 107.

on the part of God required for the production of any action," yet the will of man remains absolutely free; yea, in respect of the event, as well as its manner of operation, to do it, or not to do it: that is, notwithstanding God's decree that such an action shall be performed, and his foreknowledge that it will so come to pass, notwithstanding his co-operating with the will of man (as far as they will allow him), for the doing of it, and though he hath determined by that act of man to execute some of his own judgments ;° yet there is no kind of necessity, but that he may as well omit, as do it: which is all one, as if they should say. Our tongues are our own, we ought to speak, who is Lord over us? We will vindicate ourselves into a liberty of doing what, and how we will, though for it we cast God out of his throne; and indeed, if we mark it, we shall find them undermining and pulling down the actual providence of God, at the root and several branches thereof. For,

First, For his conservation or sustaining of all things, they affirmP it to be very likely that this is nothing but a negative act of his will, whereby he willeth or determineth not to destroy the things by him created ; and when we produce places of Scripture which affirm that it is an act of his power, they say, they are foolishly cited. So that truly, let the Scripture say what it will (in their conceit), God doth no more sustain and uphold all his creatures, than I do a house when I do not set it on fire, or a worm when I do not tread upon it.

Secondly, For God's concurring with inferior causes in all their acts and working, they affirm it to be only "^ a general influence, alike upon all and every one, which they may use or not use at their pleasure ; and in the use determine

" Potentia voluntatis, ab orani interna et externa necessitate immunis debet ma-nere. Rem. confess, cap. 6. sect. 3.—Vid. plura. Rem. apol. cap. 6. p. 69. a.

0 Inarbitrio creaturae semper est vcl influere in actum vel influxura suum suspen-dere, et vel sic, vel aliter influere. Corvin. ad Molin. cap. 3. sect. 15.

P An conservatio ista sit vis sive actus potentiae an actus merus voluntatis negati-vus, quo vult res creatas non destruere aut annihilare,— posterius non sine magna veri specie affirmatur: locus ad Heb. i. 3. inepte adducitur. Rem. apol. cap. 6. sect. 1. p. 68. a.

1 Curandum diligentcr, nt Deo quidem universalis, honiini vero particularis in-fluxus in actus tribuatur, quo universaiem Dei influxum, ad particularem actum deterniinet. Cor. ad Mol. cap. 3. sect. 5.

it to this or that effect, be it good or bad (so Corvinus), as it seems best unto them ; in a word, to the will of man"" it is nothing but what suffers it to play its own part freely, according to its inclination, as they jointly speak in their confession. Observe also, that they account this influence of his providence, not to be into the agent, the will of man, whereby that should be helped or enabled to do any thing (no, that would seem to grant a self-sufficiency)/ but only into the act itself for its production, as if I should help a man to lift a log it becomes perhaps unto him so much the lighter, but he is not made one jot the stronger, which takes off the proper work of providence, consisting in an internal assistance.

Thirdly, For God's determining or circumscribing the will of man to do this or that in particular, they absolutely explode it as a thing destructive to their adored liberty.* It is no way consistent with it, say they, in their apology : so also Arminius,'' 'The providence of God doth not determine the will of man to one part of the contradiction :' that is, God hath not determined that you shall, nor doth by any means overrule your wills, to do this thing rather than that, to do this or to omit that; so that the sum of their endeavour is to prove that the will of man is so absolutely free, independent, and uncontrollable, that God doth not, nay, with all his power, cannot, determine it certainly and infallibly to the performance of this or that particular action, thereby to accomplish his own purposes, to attain his own ends. Truly it seems to me the most unfortunate attempt that ever Christians lighted on, which if it should get success answerable to the greatness of the undertaking, the providence of God, in men's esteem, would be almost thrust quite out of the world; tanta molis erat: the new goddess contingency could not be erected until the God of heaven was utterly despoiled of his dominion over the sons of men, and in the room thereof a home-bred idol of self-sufficiency set up, and the world

•■ Itaconcurrit Deus in'agendo.cumhominis voluntate, utistam pro genio suo agere et libere suas partes obire final. Rem. confes. cap. 6. sect. 3.

s Influxus divinus est in ipsurn actum non in voluntatera. Arrain. Antip. alii passim.

' Determinatio cum libertate vera nuUo modo consistere potest. Rem. apol. cap. 7. fol. 82.

" Providentia divina non deterrainat voluntatera jiberara ad unam contradictionis vel contrarietatis partem. Armin. Artie, perpen.

persuaded to worship it. But that the building climb no higher, let all men observe how the word of God overthrows this Babylonian tower.

First, then, In innumerable places it is punctual that his providence doth not only bear rule in the counsels of men, and their most secret resolutions, whence the prophet infer-reth that he knoweth that the way of man is not in himself, that 'it is not in man that walketh to direct his vv^ays ;' Jer. X. 23. And Solomon, * that a man's heart deviseth his way, but the Lord directeth his steps;' Prov, xvi. 9. David also having laid this ground, ' that the Lord bringeth the counsel of the heathen to nought, and maketh the devices of the people to be of none effect, but his own counsel abideth for ever, and the thoughts of his heart to all generations ;' Psal. xxxiii. 10, 11. proceedeth accordingly in his own distress to pray, that the Lord would infatuate and make ^'foolish the counsel of Ahithophel;' 2 Sara. xv. 31. which also the Lord did by working in the heart of Absalom, to hearken to the cross counsel of Hushai.

But also, secondly. That the working'of his providence is effectual even in the hearts and wills of men to turn them which way he will, and to determine them to this or that in particular, according as he pleaseth. ' The preparations of the heart in man, and the answer of the tongue is from the Lord,' saith Solomon; Prov. xvi. 1. which Jacob trusted and relied on when he prayed that ' the Lord would grant his sons to find favour and mercy before that man;' Gen. xliii. 14. whom then he supposed to be some atheistical Egyptian; whence we must grant, if either the good old man believed that it was in the hand of God, to incline and unalterably turn and settle the heart of Joseph to favour his brethren, or else his prayer must have had such a senseless sense as this : * Grant, O Lord, such a general influence of thy providence, that the heart of that man may be turned to good towards my sons, or else that it may not, being left to its own freedom.' A strange request, yet how may it be bettered, by one believing the Arminian doctrine, I cannot conceive. Thus Solomon afiirmeth, that 'the heart of the king is in the hand of the

* Dominus dissipavit consilium quod dederat Achitophel agendo in corde Abso-lon, ut talc consilium repudiaret, ct aliud quod ei non expediebat ellgeret. August, de grat. et lib. Arbit. cap. 20.

Lord, like the rivers of water he turneth it which way he will;' Prov. xxi. 1. If the heart of a king, who hath an inward natural liberty equal with others, and an outward liberty belonging to his state and condition above them, be yet so in the hand of the Lord, as that he always turneth it to what he pleaseth in particular, then certainly other men are not excepted from the rule of the same providence; which is the plain sense of these words, and the direct thesis which we maintain in opposition to the Arminian idol of absolute independent free-will. So Daniel also, reproving the Babylonian tyrant, affirmeth,' that he glorified not God in whose hand was his breath, and whose were all his ways ;' Dan. v. 23. not only his breath and life, but also all his ways, his actions, thoughts, and words were in the hand of God.

Yea, secondly, sometimes the saints of God, as 1 touched before, do pray that God would be pleased thus to determine their hearts, and bend their wills, and wholly incline them to some one certain thing, and that without any prejudice to their true and proper liberty: so David, Psal. cxix. 36. * Incline my heart unto thy testimonies, and not unto covetousness.' This prayer being his may also be ours, and we may ask it in faith, relying on the power and promise of God in Christ, that he will perform our petitions ; John xiv. 14. Now I desire any Christian to resolve, whether by these and the like requests, he intendeth to desire at the hand of God, nothing but such an indifferent motion to any good as may leave him to his own choice, whether he will do it or no; which is all the Arminians will grant him: or rather that he would powerfully bend his heart and soul unto his testimonies, and work in him an actual embracing of all the ways of God, not desiring more liberty, but only enough to do it willingly ; nay, surely the prayers of God's servants requesting with Solomon, that the Lord would be with them, and * incline their heart unto him to keep his statutes, and walk in his commandments;' 1 Kings viii. 5. 7. And with David, to ' create in them a clean heart, and renew a right spirit within them;' Psal. li. when according to God's promises they entreat him * to put his fear into their hearts;' Jer. xxxi. 32. * to unite their hearts to fear his name;' Psal. Ixxxvi. 11. to work in them both the will and the deed, an actual obedience unto his law, cannot possibly aim at no-

thing but a general influence, enabling them alike either to do, or not to do, what they so earnestly long after.

Thirdly, The certainty of divers promises and threat-enings of Almighty God, dependeth upon his powerful determining and turning the wills and hearts of men which way he pleaseth; thus to them that fear him he promiseth that they shall find favour in the sight of man ; Prov. iii. 4. Now if, notwithstanding all God's powerful operation in their hearts, it remaineth absolutely in the hands of men, whether they will favour them that fear him or no ; it is wholly in their power whether God shall be true in his promises or no. Surely when Jacob wrestled with God on the strength of such promise. Gen. xxxii. 12. he little thought of any question, whether it were in the power of God to perform it; yea, and the event shewed that there ought to be no such question. Gen. xxxiii. for the Lord turned the heart of his brother Esau, as he doth of others, when he'makes them pity his servants when at anytime they have carried away captives;' PsaL cvi. 46. See also the same powerful operation required to the execution of his judgments ; Job xii. 17. xx. 21, &c. In brief, there is no prophecy nor prediction in the whole Scripture, no promise to the church or faithful, to whose accomplishment the free actions and concurrence of men is required, but evidently declareth that God disposeth of the hearts of men, ruleth their wills, inclineth their affections, and determines them freely to choose and do what he in his good pleasure hath decreed shall be performed; such as were the prophecies of deliverance from the Babylonish captivity by Cyrus ; Isa. xlii. of the conversion of the Gentiles; of the stability of the church; Matt. xvi. of the destruction of Jerusalem by the Romans; Matt. xxiv. with innumerable others. I will add only some few reasons for the close of this long discourse.

This opinion, that God hath nothing but a general influence into the actions of men, not effectually moving their wills, to this or that in particular.

First, Granteth a goodness of entity, or being, unto divers things, whereof God is not the author; as those special actions which men perform without his special concurrence ; which is blasphemous : the apostle affirms that ' of him are all things.'

A DISPLAY OF ARMINIANISM.

91

Secondly, It denieth God to be the author of all moral goodness; for an action is good, inasmuch as it is such an action in particular -J which that any is so, according to this opinion, is to be attributed merely to the will of man: the general influence of God moveth him no more to prayer, than to evil communications tending to the corruption of good manners.

Thirdly, It maketh all the decrees of God, whose execution dependeth on human actions, to be altogether uncertain, and his foreknowledge of such things to be fallible, and easily to be deceived ; so that there is no reconciliation possible to be hoped for, betwixt these following and the like assertions.

S. S. ' In him we live and move and have our being;' Acts xvii. 28.

* He upholdeth all things by the word of his power;' Heb. i. 3.

* Thou hast wrought all our works in us ;' Isa. xxvi. 12.

' My Father worketh hitherto ;' John v. 17.

' The preparations of the heart in man, and the answer of the tongue is from the Lord;' Prov. xvi. 1.

* The heart of the king is in the hand of the Lord, like the rivers of water he turneth it which way he will;' Prov. xxi. 1.

' Incline my heart unto thy testimonies, and not unto covetousness;' Psal.cxix.36.

Lib. Arbit.

'God's sustaining of all things is not an aiRrmative act of his power, but a negative act of his will;' Rem. apol. whereby he will not destroy them.

' God by his influence be-stoweth nothing on the creature whereby it may be incited or helped in its actions;' Corvinus.

' Those things God would have us freely do ourselves; he can no more effectually work or will than by the way of wishing;' Vorstius.

' The providence of God doth not determine the freewill of man to this or that

y Qui aliquid boni a Deo noii effici affirmat, ijie Dcura esse negat: sinanique vel tantillunibonia Deo non est: jam non oiiinisboni effector est eoque necDeus. Buccr. in cap. 9. ad Roin.

A DISPLAY OF ARMINIANISM.

* Unite my heart to fear thy name ;'Psal. Ixxxvi. 11.

* Thou hast not glorified God in whose liand is thy breath, and whose are all thy ways ;' Dan. v. 23.

See Matt, xxvii. 1. compared with Acts ii. 23. and iv. 27, 28. Luke xxiv. 26. John xix. 34.36. For the necessity of other events, see Exod. xxi. 17. Job xiv. 5. Matt. xix. 7, &c.

particular, or to one part of the contradiction:' Arminius.

' The will of man ought to be free from all kind of internal and external necessity in its actions;' Rem. that is, God cannot lay such a necessity upon any thing, as that it shall infallibly come to pass as he intendeth: see the contrary in the places cited.

CHAP. V.

Whether the will and purpose of God may be resisted, and he he frustrate of his intentions.

By the former steps, is the altar of Ahaz set on the right hand of the altar of God ; the Arminian idol, in a direct opposition, exalted to an equal pitch with the power and will of the Most High. I shall now present unto you, the Spirit of God once more contending with the towering imaginations of poor mortals, about a transcendent privilege of greatness, glory, and power: for having made his decrees mutable, his prescience fallible, and almost quite divested him of his providence ; as the sum and issue of all their endeavours, they affirm that his will may be resisted, he may fail of his intentions, be frustrate of his ends, he may, and doth propose such things, as he neither doth nor can at any time accomplish ; and that, because the execution of such acts of his will, might haply clash against the freedom of the wills of men : whicli, if it be not an expression of spiritual pride, above all that ever the devil attempted in heaven, divines do not well explicate that sin of his. Now, because there may seem some difficulty in this matter, by reason of the several acceptations of the will of God, especially in regard of that, whereby it is affirmed that his law and precepts are his will, which, alas, we all of us too often resist or transgress, I will

unfold one distinction of the will of God, which will leave it clear, what it is that the Arrainians oppose, for which we count them worthy of so heavy a charge.

' Divinum velle est ejus esse,' say the schoolmen,* 'The will of God is nothing but God willing,' not differing from his essence, secundum rem, in the thing itself, but only secundum rationem, in that it importeth a relation to the thing willed. The essence of God then, being a most absolute,pure, simple act, or substance, his will consequently can be but simply one, whereof we ought to make neither division nor distinction: if that, whereby it is signified, were taken always properly and strictly for the eternal will of God, the differences hereof that are usually given, are rather distinctions of the signification of the word than of the thing.

In which regard they are not only tolerable, but simply necessary ; because without them it is utterly impossible to reconcile some places of Scripture, seemingly repugnant. In the 22d chapter of Genesis ver. 2.' God commandeth Abraham to take his only son Isaac, and offer him for a burnt-offering in the land of Moriah.' Here the words of God are declarative of some will of God unto Abraham, who knew it ought to be, and little thought but that it should be, performed ; but yet, when he actually addressed himself to his duty in obedience to the will of God, he receiveth a countermand, ver. 12. * that he should not lay his hand upon the child, to sacrifice him :' the event plainly manifesteth, that it was the will of God that Isaac should not be sacrificed; and yet, notwithstanding by reason of his command, Abraham seems before bound to believe, that it was well-pleasing unto God that he should accomplish what he was enjoined. If the will of God in the Scripture be used but in one acceptation, here is a plain contradiction : thus God commands Pharaoh to let his people go. Could Pharaoh think otherwise; nay, w^as he not bound to believe, that it was the will of God that he should dismiss the Israelites at the first hearing of the message? Yet God affirms that he would harden his heart, that he should not suffer them to depart until he had shewed his signs and wonders in the land of Egypt. To reconcile these, and the like places of Scripture, both the ancient fathers and schoolmen, with modern divines, do affirm that the one will

* Aquin. p. q. 19. ar. ad. 1.

of God may be said to be divers or manifold, in regard of the sundry manners whereby he willeth those things to be done which he willeth, as also in other respects, and yet, taken in its proper signification, is simply one and the same. The vulgar distinction of God's secret and revealed will, is such as to which all the other may be reduced, and therefore I have chosen it to insist upon.

The secret will of God, in his eternal, unchangeable purpose, concerning all things which he hath made, to be brought by certain means to their appointed ends : of this himself affirmeth, 'that his counsel shall stand, and he will do all his pleasure;' Isa. xlvi. 10. This some call the absolute efficacious will of God, the will of his good pleasure always fulfilled; and indeed this is the only proper, eternal, constant, immutable will of God, whose order can neither be broken, nor its law transgressed, so long as with him there is neither change nor shadow of turning.

The revealed will of God containeth not his purpose and decree, but our duty; not what he will do according to his good pleasure, but what we should do if we will please him; and this, consisting in his word, his precepts and promises, belongeth to us and our children, that we may do the will of God. Now this indeed is rather to ^cXt/toi;, than to S'tXrj^a, that which God willeth, than his will; but termed so, as we call that the will of a man which he hath determined shall be done: ' This is the will of him that sent me, that every one which seeth the Son and believeth on him, may have everlasting life,' saith our Saviour; John vi. 40. that is, this is that which his will hath appointed ; hence it is called voluntas sig7ii, or the sign of his will; metaphorically only called his will, saith Aquinas :' for inasmuch as our commands are the signs of our wills, the same is said of the precepts of God; this is the rule of our obedience, and whose transgression makes an action sinful, for 7j aixapria lanv y] avofxia,' sin is the transgression of a law,' and that such a law as is given to the transgressor to be observed. Now God hath not imposed on us the observation of his eternal decree and intention, which as it is utterly impossible for us to transgress or frustrate, so were we unblamable if we should; a master requires of his servant, to do what he commands, not to accomplish what

•> Aquin. q. g. 19. a 11. c.

he intends, which perhaps he never discovered unto him; nay, the commands of superiors are not always signs that the commander will have the things commanded actually performed, as in all precepts for trial: but only that they who are subjects to this command, shall be obliged to obedience, as far as the sense of it doth extend, ' et hoc clarum est in prseceptis divinis,'saith Durand,'^ &c. 'and this is clear in the commands of God,' by which we are obliged to do what he commandeth; and yet it is not always his pleasure that the thing itself, in regard of the event, shall be accomplished, as we saw before in the examples of Pharaoh and Abraham.

Now the will of God, in the first acceptation, is said to be hid or secret; not because it is so always, for it is, in some particulars, revealed and made known unto us two ways.

First, By his word, as where God affirmeth that the dead shall rise : we doubt not, but that they shall rise, and that it is the absolute will of God that they shall do so. Secondly, By the effects, for when any thing cometh to pass, we may cast the event on the will of God as its cause, and look upon it as a revelation of his purpose. Jacob's sons little imagined, that it was the will of God, by them to send their brother into Egypt; yet afterward, Joseph tells them plainly, it was not they, but God that sent him thither; Gen. xlv. but it is said to be secret for two causes : first. Because for the most part it is so, there is nothing in divers issues declarative of God's determination but only the event; which, while it is future, is hidden to them who have faculties to judge of things past and present, but not to discern things for to come. Hence, St. James bids us not be too peremptory in our determinations that we will do this, or that, not knowing how God will close with us for its performance. Secondly, It is said to be secret, in reference to its cause, which for the most part is past our finding out: his paths are in the deeps, and his footsteps are not known.

It appeareth, then, that the secret and revealed will of God are divers, in sundry respects, but chiefly in regard of their acts, and their objects. First, In regard of their acts, the secret will of God is his eternal decree and determination, concerning any thing to be done in its appointed time: his

•= Durand. dist. c. 48. q. 3.

revealed will is an act whereby he declareth himself to love or approve any thing, whether ever it be done or no.

Secondly, They are divers in regard of their objects. The object of God's purpose and decree, is that which is good in any kind, with reference to its actual existence, for it must infallibly be performed; but the object of his revealed will, is that only which is morally good (I speak of it inasmuch as it approveth or commandeth), agreeing to the law and the gospel : and that considered, only inasmuch as it is good; for whether it be ever actually performed or no, is accidental to the object of God's revealed will.

Now of these two differences the first is perpetual, in regard of their several acts, but not so the latter. They are sometimes coincident in regard of their objects : for instance, God commandeth us to believe : here his revealed will is that we should so do; withal he intendeth we shall do so, and therefore ingenerateth faith in our hearts that we may believe. Here his secret and revealed will are coincident, the former being his precept that we should believe, the latter his purpose that we shall believe. In this case, I say, the object of the one and the other is the same, even what we ought to do, and what he will do.

And this, inasmuch * as he hath wrought all our works in us;' Isa. xxvi. 12. they are our own works, which he works in us; his act in us, and by us, is oft-times our duty towards him. He commands us by his revealed will to walk in his statutes, and keep his laws : upon this he also pro-miseth that he will so effect all things, that of some this shall be performed ; Ezek. xxxvi. 26, 27. * A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you a heart of flesh: and I will put my Spirit within you, and cause you to walk in my statutes, and you shall keep my judgments and do them ;' so that the self-same obedience of the people of God is here the object of his will, taken in either acceptation; and yet the precept of God is not here, as some learned men suppose, declarative of God's intention, for then it must be so to all to whom it is given, which evidently it is not; for many are commanded to believe, on whom God never bestoweth faith: it is still to be looked upon as a mere declaration of our duty, its closing with

tjod's intention, being accidental unto it. There is a wide difference betwixt, do such a thing, and you shall do it: if God's command to Judas to believe, imported as much as it is my purpose and intention that Judas shall believe, it must needs contradict that will of God, whereby he determined that Judas for his infidelity should go to his own place : his precepts are in all obedience of us to be performed, but do not signify his will, that we shall actually fulfil his commands. Abraham was not bound to believe, that it was God's intention that Isaac should be sacrificed, but that it was his duty ; there was no obligation on Pharaoh to think it was God's purpose the people should depart, at the first summons, he had nothing to do with that; but there was one, to believe thatif he would please God, he must let them go. Hence divers things of good use in these controversies may be collected.

First, That God may command many things by his word, which he never decreed that they should actually be performed ; because, in such things, his words are not a revelation of his eternal decree and purpose: but only a declaration of some thing wherewith he is well-pleased, be it by us performed or no ; in the forecited case, he commanded Pharaoh to let his people go, and plagued him for refusing to obey his command ; hence we may not collect, that God intended the obedience and conversion of Pharaoh by this his precept, but was frustrated of his intention; for the Scripture is evident and clear, that God purposed by his disobedience, to accomplish an end far different, even a manifestation of his glory by his punishment; but only that obedience unto his commands is pleasing unto him; as 1 Sam. XV. 22.

Secondly, That the will of God to which our obedience is required, is the revealed will of God, contained in his word, whose compliance with his decree is such, that hence we learn three things tending to the execution of it. First, That it is the condition of the word of God, and the dispensation thereof, instantly to persuade to faith and obedience. Secondly, That it is our duty, by all means to aspire to the performance of all things by it enjoined, and our fault if we do not. Thirdly, That God by these means, will accomplish his eternal decree of saving his elect, and that he willeth the

VOL. V. H

salvation of others, inasmuch as he calleth them unto the performance of the condition thereof. Now our obedience is so to be regulated by this revealed will of God, that we may sin, either by omission, against its precepts, or commission, against its prohibitions; although by our so omitting, or committing, of any thing, the secret will or purpose of God be fulfilled. Had Abraham disobeyed God's precept, when he was commanded to sacrifice his son Isaac; though God's will had been accomplished thereby, who never intended it, yet Abraham had grievously sinned against the revealed will of. God, the rule of his duty. The holiness of our actions, consisteth in a conformity unto his precepts, and not unto his purposes; on this ground, Gregory affirmeth,'' 'that many fulfil the will of God (that is, his intentions) when they think to change it (by transgressinghis precepts); and by resisting, imprudently obey God's purpose :' and to shew how merely we in our actions are tied to this rule of our duty. St. Austin' shews how a man may do good in a thing cross to God's secret will, and evil in that which com.plieth with it; which he illustrates by the example of a sick parent having two children, the one wicked, who desires his father's death, the other godly, and he prays for his life; but the will of God is he shall die, agreeably to the desire of the wicked child; and yet it is the other who hath performed his duty, and done what is pleasing unto God.

Thirdly, To return from this not unnecessary digression, that which we have now in agitation, is the secret will of God, which we have before unfolded, and this it is that we charge the Arminians for affirming, that it may be resisted ; that is, that God may fail in his purposes, come short of what he earnestly intendeth; or be frustrated of his aim and end: as if he should determinately resolve the faith and salvation of any man, it is in the power of that man, to make void his determination, and not believe, and not be saved. Now it is only in cases of this nature, wherein our own free-wills have an interest, that they thus limit and circumscribe thepower of the Most High: in other things, they grant his omnipotence to be of no less extent than others

^ Multi voluntatem Dei faciunt, cum illatn nituntur vitarc, et resistendo impruden-ter obsequiintur divino consilio. Greg. IMoral. lib. 6. cap. 11. ^ August. Enchirid. ad Lauren, cap. 101.

do ; but in this case, tiiey are peremptory and resolute, without any colouring or tergiversation ; for whereas there is a question proposed by the apostle, Rom. ix. 19. ' Who hath resisted his will V which that none hath or can, he grants in the following verses ; Corvinus affirms/'it is only an objection of the Jews rejected by the apostle ;' which is much like an answer young scholars usually give to some difficult place in Aristotle, when they cannot think of abetter, ' loquitur ex aliorum sententia :' for there is no sign of any such rejection of it by the apostle, in the whole following discourse : yea, and it is not the Jews, that St. Paul disputeth withal here, but weaker brethren concerning the Jews; which is manifest from the first verse of the next chapter, where he distinguisheth between brethren to whom, and Israel of whoui, he spake. Secondly, He speaks of the Jews in the whole treatise in the third person, but of the disputer in the second. Thirdly, It is taken for a confessed principle, between St. Paul and the disputer as he calls him; that the Jews were rejected, which surely themselves would not readily acknov/ledge. So that Corvinus rejects as an objection of the Jews, a granted principle of St. Paul, and the other Christians of his time. With the like confidence, the same author affirmeth,^ 'That they nothing doubt but that many things are not done which God would have to be done :' Vorstius'' goes farther, teaching * that not only many things are done, which he would have done, but also that many things are done, which he would not have done:* he means not our transgressing of his law, but God's failing in his purpose; as Corvinus clears it, acknowledging, that the execution of God's will, is suspended or hindered by man: to whom Episcopius subscribes ;' as for example, God purposeth and intendeth the conversion of a sinner; suppose it were Mary Magdalen, can this intention of his be crossed and his will resisted ? Yea, say the Arminians ; for God converts sinners by his grace ; ' but we can resist

f Ea sententia non continetapostoli verba, sed JudaKorum objectionem ab apostolo rejeclam. Corvin. ad Mol. cap. 3. per. 19.

s Multa non fieri qufe Deusfieri vult, vel non dubitamus/Corvin. ibid.'cap.5. p. 5.

'' IMulta fiiint quee Deus fieri non vult: nee semper fiunt quae ipse fieri vult. Vorst. de Deo. pag. 64.

' Ab homine esse agnoscimus, quod voluntatis (divine) exccutio saspe suspenda-tur. Corvin. ubi sup. paiag. 12.—Episcop. disput, pri, de vohin. Dei coral, b.

H 2

God when he would convert us by his grace,"' say six of them jointly in their meeting at the Hague. ' But some one may here object,' say they, ' that thus God faileth of his intention, doth not attain the end, at which he aims: we answer. This we grant:' or be it the salvation of men, they say, ' they are certain that God intendeth that for many,' which never obtain it ;' that end he cannot compass.

And here, methinks, they place God in a most unhappy condition, by affirming that they are often damned, whom he would have to be saved, though he desires their salvation with a most vehement desire and natural affection ;"■ such, [ think, as crows have to the good of their young ones, for that there are in him such desires as are never fulfilled," because not regulated by wisdom and justice; they plainly affirm. For although by his infinite power, perhaps, he might accomplish them, yet it would not become him so to do.

Now let any good natured man, who hath been a little troubled for poor Jupiter in Homer, mourning for the death of his son Sarpedon, which he could not prevent; or hath been grieved for the sorrow of a distressed father, not able to remove the wickedness and inevitable ruin of an only son ; drop one tear for the restrained condition of the God of heaven, who, when he would have all and every man in the world to come to heaven to escape the torments of hell, and that with a serious purpose and intention that it shall be so, a vehement affection and fervent natural desire that it should be so, yet being not in himself alone able to save one, must be forced to loose his desire, lay down his affection, change his purpose, and see the greatest part of them to perish everlastingly :" yea, notwithstanding that he had provided a sufficient means for them all to escape, with a purpose and intention that they should so do.

''iPossumus Deo resisfere, cum nos voll per gratiaiu suam convertere. Rem. coll. Hag. p. 193—Objiciet quis, ergo ilium suuiii fineiii Deus noii est assecutus, respon-deiDus, nos hoc concedere. Rem. defens. sent, in Synod, p. 256.

' Nobis certum est, Deuni niultorum salutera iutendere, in quibus earn non asse-quitur, Grevin. ad Ames. p. 'J71.

™ Veliemens est in Deo aftectus ad horaini benefaciendum. Cor. ad Molin. cap. 5. sect. is.

" Esse in Deo desideria qiife non implentur concedimus ; idem. sect. 9.—-Non decet ut Deus infinita sua potentia utatur ad id efficiendum, quo desiderio suo na-turali fertur Armi. Anliper. p. 584.

" Deus eo line et intentione remediuiu praeparavit, ut omnes ejus actu fierent par-ticipes, quamvis id non actu evenit. Rem. Apol. cap. 7. fol, 86.

In brief, their whole doctrine in this point is laid down by Corvinus, chap. iii. against Moulin, and the third section : where first, he alloweth of the distinction of the will of God, into that whereby he will have us do something, and that whereby he will do any thing himself: the first is nothing but his law and precepts, which we with him affirm may be said to be resisted, inasmuch as it is transgressed : the latter, he saith, if it respect any act of man's, may be considered as preceding that act, or following it: if preceding it, then it may be resisted, if man will not co-operate. Now this is the will of God whereby himself intendeth to do any thing : the sum of which distinction is this, the will of God concerning the future being of any thing, may be considered as it goeth before the actual existence of the thing itself, and in this regard it may be hindered or resisted; but as it is considered to follow any act of man, it is always fulfilled : by which latter member, striving to mollify the harshness of the former, he runs himself into inexplicable nonsense, affirming, that, that act of the will of God, whereby he intendeth men shall do any thing, cannot be hindered after they have done it, that is, God hath irresistibly purposed they shall do it, provided they do it. In his following discourse also, he plainly grants, that there is no act of God's will about the salvation of men, that may not be made void and of none effect, but only that general decree, whereby he hath established an inseparable connexion between faith and salvation, or whereby he hath appointed faith in Christ, to be the means of attaining blessedness; which is only an immanent act of God's will, producing no outward effect: so that every act thereof, that hath an external issue by human co-operation, is frustrable and may fall to the ground : which in what direct opposition it stands to the word of God, let these following instances declare.

First, 'Our God is in heaven,' saith the Psalmist, 'he hath done whatsoever he pleased;' Psal. cxv. 5. not only part, but all, whatsoever he pleased, should come to pass by any means. ' He ruleth in the kingdom of men, and giveth it to whom he will;' Dan. iv. 23. The transposition of kingdoms, is not without the mixture of divers free and voluntary actions of men, and yet in that great work, God doth all that he pleaseth ; yea, before him^' all the inhabitants

of the earth are reputed as nothing, and he doth according to his will, in the army of heaven and among the inhabitants of the earth, and none can stay his hand, or say unto him. What dost thou V ver. 35. ' My counsel,' saith he, ' shall stand, and I will do all my pleasure;' Isa. xlvi. 10. 'I have purposed, I will also do it;' ver, 11. Nay, so certain is he of accomplishing all his purposes, that he confirms it with an oath; 'The Lord of hosts hath sworn, Surely as I have thought, so it shall come to pass, and as I have purposed so it shall stand;' Isa. xiv. 24. And indeed it were a very strange thing, that God should intend what he foreseeth will never come to pass; but I confess this argument will not be pressing against the Arminians who question that prescience; but yet, would they also would observe from the Scripture, that the failings of wicked men's counsels and intentions is a thing that ' God is said to deride in heaven;' as Psal. ii. 4. He threatens them with it, ' Take counsel,' saith he, 'together, and it shall come to nought;' Isa.viii. 10. 'speak the word ^ and it shall not stand;' see also chap. xxix. 7, 8. and shall they be enabled to recriminate, and cast the like aspersion on the God of heaven? No, surely; saith St. Austin,P ' Let us take heed we be not compelled to believe that Almighty God would have any thing done which doth not come to pass:' to which truth also that the schoolmen have universally consented is shewed by Alvarez, disput. 32. pro. 3. and these few instances will manifest the Armi-nian opposition to the word of God in this particular.

S. S. Lib. Arbit.

'Our God is in heaven, 'We nothing doubt but

and hath done whatsoever many things which God will-pleaseth him ;' Psal. cxv. 3. eth, or that it pleaseth him to

have done, do yet never come

to pass;' Corvin. ' We grant

that some of God's desires

'I will do all my pleasure;' are never fulfilled;' Idem.

Isa. xlvi. 10. 'Who can stay ' It is in the power of man

hishandor say unto him, what to hinder the execution of

dost thou?' Dan. iv. 35. God's will;' Idem.

P Ne credere cogamur aliquid omiiipotcntem Deura voluisse facfumquc non esse. August. En. cap. 103.

S. S. Lib. Arbit.

'I have purposed, I will ' It is ridiculous to imagine also do it;' Isa. xlvi. 11. that God doth not seriously

will any thing but what tak-eth effect;' Episcopius. ' As I have purposed, so it ' Tt may be objected that

shall stand;' chap. xiv. 24. God faileth of his end: this

we readily grant;' Remonstr. Synod.

CHAP. VI.

How the whole doctrine of predestination is corrupted by the Arminians.

The cause of all these quarrels, wherewith the Arminians and their abettors have troubled the church of Christ, comes next unto our consideration. The eternal predestination of Almighty God, that fountain of all spiritual blessings, of all the effects of God's love derived unto us through Christ, the demolishing of this rock of our salvation, hath been the chief endeavour of all the patrons of human self-sufficiency; so to vindicate unto themselves a power, and independent ability of doing good, of making themselves to differ from others, of attaining everlasting happiness, without going one step from without themselves : and this is their first attempt, to attain their second proposed end, of building a tower, from the top whereof they may mount into heaven; whose foundation is nothing but the sand of their own free-will and endeavours : quite on a sudden (what they have done in effect) to have taken away this divine predestination, name and thing, had been an attempt as noted as notorious, and not likely to attain the least success, amongst men professing to believe the gospel of Christ; wherefore, suffering the name to remain, they have abolished the thing itself, and substituted another so unlike it, in the room thereof, that any one may see they have gotten a blear-eyed Leah instead of Rachel, and hug a cloud instead of a Deity. The true doctrine itself, hath been so excellently delivered by divers learned divines, so freed from all objections, that I shall

only briefly and plainly lay it down, and that with special reference to the seventeenth article of our church, where it is clearly avowed ; shewing withal, which is ray chief intention, how it is thwarted, opposed, and overthrown by the Arminians. Predestination, in the usual sense it is taken, is a part of God's providence, concerning his creatures, distinguished from it by a double restriction.

First, In respect of their objects ; for whereas the decree of providence, comprehendeth his intentions towards all the works of his hands, predestination respecteth only rational creatures.

Secondly, In regard of their ends ; for whereas his providence directeth all creatures in general, to those several ends to which at length they are brought, whether they are proportioned unto their nature, or exceeding the sphere of their natural activity ; predestination is exercised only in directing rational creatures to supernatural ends : so that in general it is the counsel, decree, or purpose of Almighty God, concerning the last and supernatural end of his rational creatures, to be accomplished for the praise of his glory. But this also must receive a double restriction, before we come precisely to what we in this place aim at: and these again in regard of the objects or the ends thereof.

The object of predestination is all rational creatures; now these are either angels or men ; of angels I shall not treat. Secondly, the end by it provided for them, is either eternal happiness or eternal misery : I speak only of the former, the act of God's predestination, transmitting men to everlasting happiness : and in this restrained sense, it differs not at all from election, and we may use them as synonyma, terms of the same importance, though by some affirming that God predestinateth them to faith whom he hath chosen, they seem to be distinguished as the decrees of the end, and the means conducing thereunto; whereof the first is election, intending the end, and then takes place predestination providing the means; but this exact distinction appeareth not directly in the Scripture.

This election the word of God proposeth unto us, as the gracious immutable decree of Almighty God, whereby, before the foundation of the world, out of his own good pleasure, he chose certain men, determining to free them from

sin and misery, to bestow upon them grace and faith, to give them unto Christ, to bring them to everlasting blessedness, for the praise of his glorious grace: or as it is expressed in our church articles,' Predestination to life, is the everlasting purpose of God, whereby, before the foundations of the world were laid, he hath constantly decreed by his counsel, secret to us, to deliver from curse and damnation, those whom he hath chosen in Christ out of mankind, and to bring them by Christ unto everlasting salvation, as vessels made unto honour : wherefore they who are endued with so excellent a benefit of God, be called according to God's purpose,' &c.

Now to avoid prolixity I will annex only such annotations, as may clear the sense, and confirm the truth of the article by the Scriptures ; and shew briefly how it is overthrown by the Arminians, in every particular thereof.

First, The article, consonantly to the Scripture, affirmeth, that it is an eternal decree, made before the foundations of the world were laid, so that by it we must needs be chosen before we were born, before we have done either good or evil: the words of the article are clear, and so also is the Scripture, ' He hath chosen us in him before the foundation of the world :' Eph. i. 4. 'The children being not yet born, before they had done either good or evil, it was said,' &c. Rom. ix. 11. ' We are called with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Jesus Christ before the world began;' 2 Tim. i. 9. Now from hence it would undoubtedly follow, that no good thing in us can be the cause of our election, for every cause must in order precede its effect; but all things whereof we by any means ore partakers, inasmuch as they are ours, are temporary, and so cannot be the cause of that which is eternal: things with that qualification, must have reference to the sole will and good pleasure of God, which inference would break the neck of the Arminian election. Wherefore, to prevent such a fatal ruin, they deny the principle, to wit, that election is eternal :^ so the remonstrants in their apology ;'^' Complete election regardeth none bu L him that is dying,

* Electio non est ab reterno. Rem. apol.

•• Electio alia completa est, quajneininem spectat nisi iniinocientem.—-Electio per-emptoria totum saliilis complenientuni et consuiiimationeni decernit, ideoque in ob-jecto requirit totain consummatani fidei obedientiam. Grevin. ad Ames. p. 136, passim, dis.

for this peremptory election decreeth the whole accomplishment and consummation of salvation, and therefore requir-eth in the object, the finished course of faith and obedience,' saith Grevinchovius : which is to make God's election nothing but an act of his justice, approving our obedience, and such an act as is incident to any weak man, who knows not what will happen in the next hour, that is yet for to come. And is this post-destination, that which is proposed to us in the Scripture, as the unsearchable fountain of all God's love towards us in Christ ? ' Yea,'*" say they,' we acknowledge no other predestination to be revealed in the gospel, besides that whereby God decreeth, to save them who should persevere in faith;' that is, God's determination concerning their salvation is pendulous, until he find by experience, that they will persevere in obedience. But I wonder why, seeing election is confessedly one of the greatest expressions of God's infinite goodness, love, and mercy towards us, if it follow our obedience, we have it not like all other blessings and mercies, promised unto us; is it because such propositions as these, believe, Peter, and continue in the faith unto the end, and I will choose thee before the foundation of the world, are fitter for the writings of the Arminians than the word of God ? Neither will we be their rivals in such an election, as from whence no fruit,*^ no effect, no consolation, can be derived to any mortal man, whilst he lives in this world.

Secondly, The article aflirmeth that it is constant, that is, one immutable decree, agreeably also to the Scriptures, teaching but one purpose, but one foreknowledge,' one good pleasure, one decree of God, concerning the infallible ordination of his elect unto glory; although of this decree there may be said to be two acts, one concerning the means, the other concerning the end, but both knit up ' in the immutability of God's will;' Heb. vi. 17. ' The foundation of God standeth sure ; having this seal, God knoweth who are his ;' 2 Tim. ii. 19. 'His gifts and calling are without recalling, not to be repented of;' Rom. xi. 29. Now what say our Arminians to this? why a whole multitude of notions and terms have they invented to obscure the doctrine. Election, say

* Non agnoscimus aliam prjedestinationem in evangelio pafefactani, quam qua Deus decrevit credentes et qui in eadem fide perseverarent, salvos facere. Rem. coll. Hag. p. 34.

^ Electionis fructum aut scnsura in hac vita nullum agnosco. Grevin.

they,' is either legal or evangelical, general or particular, complete or incomplete, revocable or irrevocable, peremptory or not peremptory, with I know not how many more distinctions of one single eternal act of Almighty God, whereof there is neither vola nee vestigium, sign or token in the whole Bible, or any approved author. And to these quavering divisions they accommodate their doctrine, or rather they purposely invented them to make their errors unintelligible : yet something agreeably thus they dictate ; ' there ^s a complete election belonging to none but those that are dying, and there is another incomplete, common to all that believe, as the good things of salvation are incomplete which are continued whilst faith is continued, and revoked when that is denied, so election is incomplete in this life and revocable:' again, there are, they^say in their confession, s' three orders of believers and repenters in the Scripture, whereofsome are beginners, others having continued for a time, and some perseverants, the two first orders are chosen, vere truly, but not absolute j)rorsus absolutely, but only for a time, so long as they will remain as they are, the third are chosen finally and peremptorily ; for this act of God is either continued or interrupted according as we fulfil the condition :' but whence learned the Arminians this doctrine? Not one word of it from the word of truth, no mention there of any such desultory election, no speech of faith, but such as is consequent to the one eternal irrevocable decree of predestination, 'They believed who were ordained to eternal life;' Acts xiii. 48. no distinction of men half and wdioUy elected, where it is affirmed that it is impossible ' the elect should be seduced;' Matt. xxiv. 24. that none should snatch Christ's sheep out of his Father's hand ; John xi. 28,29. What would they have more ? God's purpose of election is sealed up ; 2 Tim. ii. 19. and therefore cannot be revoked, ' it must stand firm,' Rom. ix. 11. in spite of all opposition; neither will reason allow us to think any immanent act of God, to

e Episcop. Thes. p. 35. Epist. ad Walach. p. 38. Grevinch. ad Ames. p. 133.

f Electio alia completa est, quEe neminem spectatiiisi morientera, alia inconipleta, quae ommbus fidelibus communis est,—ut saliitis bona, sunt incorapleta qure continu-antur, fide continuata, et abnegata revocantur, sic electio est incorapleta in hac vita, non peremptoria, revocabilis. G re v. ad Ames.

B Tres sunt ordines credentium et resipiscentium in Scripturis, novitii, credentes allquandiu.perseverantes, duo priores ordines credentiura eliguntur vere quidera, at non prorsus absolute, nee nisi ad tempus, puta quamdiu et quatenus tales sunt, &c. Rem. confess, cap. 18. sect. 6, 7.

be incomplete or revocable, because of the mere alliance it hath with his very nature ; but reason. Scripture, God himself, all must give place to any absurdities, if they stand in the Arminian way, bringing in their idol with shouts, and preparing his throne, by claiming the cause of their predestination to be in themselves.

Thirdly, The article is clear that the object of this predestination is some particular men chosen out of mankind, that is, it is such an act of God as concerneth some men in particular ; taking them as it were aside from the midst of their brethren, and designing them for some special end and purpose, the Scripture also aboundeth in asserting this verity, calling them that are so chosen, 'a few;' Matt. xx. 16. which must needs denote some certain persons; ' and the residue according to election ;' Rom. xi. 5. those' whom God knows to be his;' 2 Tim. ii. 19. 'Men ordained to eternal life ;' Acts xiii. 48. 'us;' Rom. viii. 39. those that are 'written in the Lamb's book of life ;' Rev. xxi. 27. all which and divers others clearly prove, that the number of the elect is certain, not only materially, as they say,*" that there are so many, but formally also that these particular persons, and no other are they, which cannot be altered; nay, the very nature of the thing itself doth so demonstratively evince it, that I wonder it can possibly be conceived under any other notion : to apprehend an election of men not circumscribed with the circumstance of particular persons, is such a conceited Platonical abstraction, as it seems strange that any one dares profess to understand that there should be a predestination and none predestinated, an election and none elected, a choice amongst many, yet none left or taken, a decree to save men, and yet thereby salvation destinated to no one man, either re aiit spe, in deed or in expectation : in a word, that there should be a purpose of God to bring men unto glory, standing inviolable, though never any one attained the proposed end, is such a riddle as no CEdipus can unfold: now such an election, such a predestination, have the Arminians substituted in the place of God's everlasting decree ; 'we deny,'' say they, 'that God's electionextendeth

h Aquinas. ' Nos negaraus Dei electionem ad salutein exteiuiere sesead singulares personas, qua singulares personas. Rem, Coll. Hag. fol. 76.

itself to any singular persons, as singular persons ;' that is, that any particular persons, as Peter, Paul, John, are by it elected; no, how then? '''Why God hath appointed without difference, to dispense the means of faith, and as he seeth these persons to believe or not to believe, by the use of those means, so at length he determineth of them,' as saith Cor-vinus. Well then ; God chooseth no particular man to salvation, but whom he seeth believing by bis own power, with the help only of such means as are afforded unto others who never believe, and as he maketh himself thus differ from them by a good use of his own abilities, so also he may be reduced again into the same predicament, and then his election which respecteth not him in his person, but only his qualification, quite vanisheth : but is this God's decree of election ? Yes, say they, and make a doleful complaint,' that any other doctrine should be taught in the church. ' It is obtruded (say the true-born sons of Arminius) on the church as a most holy doctrine, that God by an absolute immutable decree from all eternity, out of his own good pleasure, hath chosen certain persons, and those but few in comparison, without any respect had to their faith and obedience, and predestinated them to everlasting life.' But what so great exception is this doctrine liable unto, what wickedness doth it include, that it should not be accounted most holy? Nay, is not only the matter, but the very terms of it contained in the Scripture? Doth it not say the elect are few, and they chosen before the foundation of the world; without any respect to their obedience or any thing that they had done ; out of God's mere gracious good pleasure, that his free pur-pose according to election might stand ; even because so it pleased him ; and this that they might be holy, believe, and be sanctified, that they might come unto Christ, and by him be preserved into everlasting life ? yea, this is that which galls them,™ ' no such will can be ascribed unto God where-

^ Deus statuit indlscriminatim media ad fidera administrare, et proat has, vel illas personas, istis mediis credituras vel non credituras videt, ita tandem de illis statuit. Corvi. ad Tiien. 76.

Ecclesiffi tanquam sacrosancta doctrina obtruditur, Deum absolutissirao et irarou-tabili decreto ab omni retro seternitate, pro puro sue beneplacito, singulares quos-dara liomines, eosque, quoad cateros, paucissimos, citra ullius obediential aut fidei in Christum intuitu prsedestinasse ad vitani. Prsfat. lib. Armm. ad Perk.^

" Nulla Deo tribui potest voluntas, qua ita velit hominera^ullum salvari, ut saius inde illis constet ccrto et infallibiliter. Arm. Antiperk. p..')8r>.

by he so willeth any one to be saved, as that thence their salvation should be sure and infallible/ saith the father af those children.

Well then let St. Austin's" definition be quite rejected, * that predestination is a preparation of such benefits whereby some are most certainly freed and delivered from sin and brought to glory;'and that alsoof St. Paul, that (by reason of this) nothing can separate us from the love of God that is in Christ; what is this election in your judgment? "/Nothing but a decree whereby God hath appointed to save them that believe in Christ/ saith Corvinus, be they who they will; or a general purpose of God, whereby he hath ordained faith in Chri sto be the means of salvation ; yea, but this belongs to Judas as well as to Peter, this decree carrieth as equal an aspect to those that are damned, as to those that are saved ; salvation under the condition of faith in Christwas also proposed to them, but was Judas and all his company elected ? How came they then to be seduced and perish ? That any of God's elect go to hell, is as yet a strange assertion in Christianity ; notwithstanding this decree, none may believe, or all that do may fall away, and so none at all be saved, which is a strange kind of predestination ; or all may believe, continue in faith, and be saved ; which were a more strange kind of election.

We poor souls thought hitherto that we might have believed according unto Scripture, that some by this purpose were in a peculiar manner made the Father's (' Thine they were'), and by him given unto Christ that he might bring them unto glory, and that these men were so certain and unchangeable a number, that not only God knoweth them as being his, but also that Christ ' calleth them all by name;' John X. 3. and looketh that none taketh them out of his hand : we never imagined before, that Christ hath been the mediator of an uncertain covenant, because there are no certain persons covenanted withal but such as may or may not fulfil the condition; we always thought that some had been separated before by God's purpose from the rest of the perishing world, that Christ might lay down his life for his

° Prfedestinatio est pra?.paratio beueficiorum quibus certissiine liberantur qiiicun-que liberantur. Aug. de bono per. sen. cap. 14.

" Decretum electionis nihil aliiid est quam decretum quo Dens constiluit credeutes in Christo justificarc, pt salvarc. Corvin. ad Tilen. p. 13.

A DISPLAY OF AllMINIANISM. HI

friends, for his sheep, for them that were given him of his Father; but now it should seem he was ordained to be a king, when it was altogether uncertain whether he should ever have any subjects, to be a head without a body, or to such a church whose collection and continuance depends wholly and solely on the will of men.

These are doctrines that I believe searchers of the Scripture had scarce ever been acquainted withal, had they not lighted on such expositors as teach," 'thatthe only cause why God loveth(or chooseth) any person is, because the honesty, faith, and piety, wherewith, according to God's command and his own duty he is endued, are acceptable to God :' which, though we grant it true of God's consequent or approving love ; yet surely there is a divine love, wherewith he looks upon us otherwise, when he gives us unto Christ; else either our giving unto Christ is not out of love, or we are pious, just, and faithful, before we come unto him, that is, we have no need of him at all; against either way, though we may blot these testimonies out of our hearts, yet they will stand still recorded in Holy Scripture, viz. that God so loved us when we were his enemies ; Rom. v. 8. sinners, ver. 10. of no strength, that he sent his only-begotten Son to die, that we should not perish, but have life everlasting ; John iii. 16. but of this enough.

Fourthly, Another thing that the article asserteth according to the Scripture, is, that there is no other cause of our election, but God's own counsel, it recounteth no motives in us, nothing impelling the will of God, to choose some out of mankind, rejecting others, but his own decree, that is, his absolute will and good pleasure; so that as there is no cause in any thing vathout himself, why he would create the world or elect any at all, for he doth all these things for himself, for the praise of his own glory, so there is no cause in singular elected persons, why God should choose them, rather than others; he looked upon all mankind in the same condition, vested with the same qualifications, or rather without any at all: for it is the children not yet born, before they do either good or evil, that are chosen or rejected, his free grace embracing the one, and passing over the other; yet here we must

• Ratio dilectionis persona; est, quod probitas, fides, vel pietas, qua ex officio suo et praescripto Dei ista persona prredita est, Deo grata sit. Rem. Apol. pag. 13.

observe, that although God freely without any desert of theirs, chooseth some men to be partakers both of the end and the means, yet he bestoweth faith or the means on none, but for the merit of Christ; neither do any attain the -end or salvation, but by their own faith through that righteousness of his: the free grace of God, notwithstanding choosing Jacob, when Esau is rejected, the only antecedent cause of any difference, between the elect and reprobates, remaineth firm and unshaken ; and surely unless men were resolved to trust wholly to their own bottoms, to take nothing gratis at the hands of God, they would not endeavour to rob him of his glory; of having mercy on whom he will have mercy, of loving us without our desert, before the world began. If we must claim an interest in obtaining the temporal acts of his favour, by our own endeavours ; yet oh, let us grant him the glory of being good unto us, only for his own sake, when we were in his hand as the clay in the hand of the potter : what made this piece of clay fit for comely service, and not a vessel wherein there is no pleasure, but the power and will of the framer? it is enough, yea, too much for them to repine and say. Why hast thou made us thus, who are vessels fitted for wrath ? Let not them who are prepared for honour, exalt themselves against him, and sacrifice to their own nets, as the sole providers of their glory: but so it is; human vileness will still be declaring itself, by claiming a worth no way due unto it: of a furtherance of w hich claim, if the Arminians be not guilty, let the following declaration of their opinions in this particular determine.

' We confess,' say they,''' roundly, that faith in the consideration of God choosing us unto salvation, doth precede, and not follow as a fruit of election ;' so that, whereas Christians have hitherto believed, that God bestoweth faith on them that are chosen, it seems now it is no such matter, but that those whom God findeth to believe, upon the stock of their own abilities, he afterward chooseth. Neither is faith in their judgment, only required as a necessary condition in him that is to be chosen, but as a cause moving the will of God to elect him that hath it,") ' as the will of the judge is moved to

P Rotunde fatennir, fidem in consideratione Dei in eligendo ad salutem antece-dere, et non tanquainfructum electionis sequi. Rem. Hag. coll. p. 35. M (Jitviii. ad Ames. p. 2-1. Cor. ad Rlolin. p. 260.

bestow a reward on him, who according to the law hath deserved it;' as Grevinchovius speaks : which words of his, indeed, Corvinus strives to temper, but all in vain, though he wrest them contrary to the intention of the author ; for with him agree all his fellows: ' the one,"" only, absolute cause of election, is not the will of God, but the respect of our obedience/ saith Episcopius. At first they required nothing but faith, and that as a condition, not as a cause;' then perseverance in faith, which at length they began to call obedience, comprehending all our duty to the precepts of Christ; for the cause, say they, of this love to any person, is the righteousness, faith, and piety, wherewith he is endued, which being all the good woi'ks of a Christian, they, in effect, affirm a man to be chosen for them ; that our good works are the cause of election, which whether it were ever so grossly taught, either by Pelagians or Papists, I something doubt.

And here observe, that this doth not thwart my former assertion, where I shewed, that they deny the election of any particular persons, which here they seem to grant upon a foresight uf their faith and good works ; for there is not any one person, as such a person, notwithstanding all this, that in their judgment is in this life elected ; but only as he is considered with those qualifications of which he may at any time divest himself, and so become again to be no more elected than Judas.

The sum of their doctrine in this particular, is laid down by one of ours in a tract entitled ' God's love to mankind,' 8cc. A book fall of palpable ignorance, gross sophistry, and abominable blasphemy, whose author seems to have proposed nothing unto himself, but to rake all the dunghills of a few the most invective Arrainians, and to collect the most filthy scum and pollution of their railings to cast upon the truth of God, and, under I know not what self-coined pretences, belch out odious blasphemies against his holy name.

The sum, saith he, of all these speeches (he cited to his purpose) is,*' That there is no decree of saving men, but what

f Electionis el reprobationis, causa unica vera et absoluta non est Dei voluntas, sed respectu obedientiee et inobedientiae. Epis. disput. 8.

» Cum peccatura pono causara meritoriam reprobationis, ne existiniato e contra me ponere.justitiam causam meritoriam electionis. Armin. Anteperk.—Rem. Apol. p. 73. ' God's Love, pag. 6.

VOL. v. I

is built on God's foreknowledge of the good actions of men-' No decree? No, not that whereby God determineth to give some unto Christ, to ingraft them in him by faith, and bring them by him unto glory ; which givetli light to that place of Arminius," where he affirmeth, ' That God loveth none precisely to eternal life, but considered as just either with legal or evangelical righteousness.' Now to love one to eternal life^ is to destinate one to obtain eternal life by Christ; and so it is coincident with the former assertion, that our election or choosing unto grace and glory is upon the foresight of our g^ood works; which contains a doctrine so contradictory to the words, and meaning of the apostle ; Rom. ix. 11. condemned in so many councils, suppressed by so many edicts and decrees of emperors and governors; opposed as a pestilent heresy, ever since it was first hatched, by so many orthodox fathers and learned schoolmen; so directly contrary to the doctrine of this church, so injurious to the grace and supreme power of Almighty God, that I much wonder any one in this light of the gospel, and flourishing time of learning, should be so boldly ignorant or impudent, as to broach it amongst Christians. To prove this to be a heresy exploded by all orthodox and catholic antiquity, were to light a candle in the sun ; for it cannot but be known to all and every one, who ever heard or read any thing of the state of Christ'^s church, after the rising of the Pelagian tumults.'''

To accumulate testimonies of the ancients is quite beside my purpose ; I will only add the confession of Bellarmine,^ a man otherwise not over-well affected to truth: ' Predestination,' saith he,' from the foresight of w^orks, cannot be maintained, unless we should suppose something in the righteous man, which should make him differ from the wicked, that he doth not receive from God; which truly all the fathers with unanimous consent do reject.' But we have a more sure testimony to which we will take heed, even the Holy Scripture pleading strongly for God's free and undeserved grace.

First, Our Saviour Christ; Matt. xi. 26. declaring how

" Deum nuUam creaturam prascise ad vitam aitemam amare, nisi consideratum ut iustam sive justitia legali sive evangelica, Armin. artic. perpend, fol. 21.

" Vid. Prosp. ad excep. Gen. ad dub. 8, 9. vid. Car. de ingratis. c. "2. 3.

* Non potest defendi prajdestinatio ex operibus praevisis, nisi aliquid boni ponatiir in homine jiisto, quo discernaturab impio, quod non sit ilii a Deo, quod sane patres oiunes suinraa conscruioae rejiciunt. Bellar.de grat. et lib. Arbit. cap. 14,

God revealeth the gospel vnio some, which is hidden from others ; a special fruit of election, resteth in his will and good pleasui'e, as the only cause thereof: ' Even so, O Father, for so it seemed good in thy sight;' so comforting his little flock, Luke xii. 32 he bids them fear not, ' for it is your Father's good pleasure to give you the kingdom;' his good pleasure is the only cause why his kingdom is prepared for you, rather than others. But is there no other reason of this discrimination ? No ; he doth it all, ' that his purpose according to election might stand firm ;' Rom. ix. 11. For we are predestinated according to the purpose of him, who worketh 'all things after the counsel of his own will;' Eph. i. 11. But did not this counsel of God direct him to choose us rather tiian olhers, because we had something to commend us more than they? No; 'The Lord did not set his love upon you, nor choose you because you were more in number than any people, but because the Lord loved you;' Deut. vii. 7, 8. He hath mercy, on whom he will have mercy, yea, ' before the children were born, and had done either good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her. The elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated;' Rom. ix. 11, 12. In brief, wherever there is any mention of election or predestination, it is still accompanied witli the purpose, love, or will of God ; his foreknowledge, v/hereby he knoweth them that are his; his free power and supreme dominion overall things : of our faith, obedience, or any thing importing so much, not one syllable, no mention, unless it be as the fruit and effect thereof; it is the sole act of his free grace and good pleasure, that 'he might make known the riches of his glory towards the vessels of mercy;' Rom. ix. 23. for this only end hath he saved us and called us 'with a holy calling, not according to our works, but according to his own purpose and grace, which v.as given in Jesus Christ before the world began;' 2 Tim. i. 9. Even our calling is free and undeserved, because flowing from that most free grace of election, whereof we are partakers before we are. It were needless to heap up more testimonies, in a thing so clear and evident. When God and man stand in competition, who shall be accounted the cause of an eternal good, we mav be sure the Scripture will pass

' I 2

the verdict on the part of the Most High. And the sentence, in this case, may be derived from thence by these following-reasons.

First, If final perseverance in faith and obedience be the cause of, or a condition required unto, election, then none can be said in this life to be elected; for no man is a final perr severer until he be dead, until he hath finished hi-s course and consummated the faith ; but certain it is that it is spoken of some in the Scripture, that they are even in this life elected : ' few are chosen;' Matt. xx. 16. ' for the elect's sake those days shall be shortened ;' Matt. xxiv. ' and shall seduce, if it were possible, the very elect;' ver. 24. where it is evident that election is required to make one persevere in the faith ; but nowhere is perseverance in the faith required to election. Yea, and Peter gives us all a command that we should give aU dilio-ence, 'to aet an assurance of our election even in this life ;' 2 Pet. i. 10. and, therefore, surely it cannot be a decree presupposing consummated faith and obedience.

Secondly, Consider two things of our estate, before the first temporal act of God's free grace (for grace is no grace if it be not free), which is the first effect of our predestination, comprehendeth us : First, ' Were we better than others ? no, in nowise ; both Jews and Gentiles were all under sin;' Rom. iii.9. 'There is no difference, for we have all sinned and come short of the glory of God;' ver. 23. 'Being all dead in trespasses and sins;' Eph. ii. 1. 'Being by nature children of wrath as well as others ;' ver. 3. ' Afar off until we are made nigh by the blood of Christ;' ver. 12. 'We were enemies against God ;' Rom. v. 10. Titus iii. 3. And look what desert there is in us with these qualifications, when our vocation, the first effect of our predestination, as St. Paul sheweth ; Rom.viii. 30. and as I shall prove hereafter, sepa-rateth us from the world of unbelievers; so much there is in respect of predestination itself; so that if we have any way deserved it, it is by being sinners, enemies, children of wrath, and dead in trespasses; these are our deserts; this is the glory whereof we ought to be ashamed.

But, secondly. When they are in the same state of actual alienation from God, yet then, in respect of his purpose to save them by Christ, some are said to be his ; ' Thine they were, and thou gavest them unto me ;' John xvii. 6. They were his

before they came unto Christ by faith; the sheep of Christ before they are called, ' for he calleth his sheep by name ;' John X 30. before they come into the flock or congregation : ' For other sheep,' saith he,' 1 have which are not of this fold, which must also be gathered ;' John x. 16. To be beloved of God before they love him, ' herein is love, not that we loved God, but that he loved us ;' 1 John iv. 10. Now all this must be with reference to God's purpose of bringing them unto Christ, and by him unto glory; which we see goeth before all their faith and obedience.

Thirdly, Election is an eternal act of God's will,' He hath chosen us before the foundation of the world;' Eph. i. 4. consummated antecedently to all duty of ours ; Rom. ix. 11. Now every cause must, in order of nature, precede its effect; nothing hath an activity in causing, before it hath a being : operation, in every kind, is a second act, flowing from the essence of a thing, which is the first; but all our graces and works, our faith, obedience, piety, and charity, are all temporal, of yesterday, the same standing with ourselves, and no lop.ger, and, therefore, cannot be the caiise of, no, nor so much as a condition necessarily required for, the accomplishment of an eternal act of God, irrevocably established before we are.

Fourthly, If predestination be for faith foreseen, these three things, with divers such absurdities, will necessarily follow: First, That election is not of him that calleth, as the apostle speaks; Rom. ix. 11. that is, of the good pleasure of God, who calleth us with a holy calling, but of him that is called ; for, depending on faith, it must be his whose faith is, that doth believe. Secondly, God cannot have mercy on whom he will have mercy, for the very purpose of it is thus tied to the qualities of faith and obedience, so that he must hav€ mercy only on believers, antecedently to his decree. Which, thirdly, hinders him from being an absolute free agent, and doing of what he will with his own; of having such a power over us, as the potter hath over his clay, for he finds us of different matter, one clay, another gold, when he comes to appoint us to different uses and ends.

Fifthly, God sees no faith, no obedience, perseverance; nothing but sin and wickedness in any man, but what himself intendeth graciously and freely to bestow upon them, for

' faith is not of ourselves, it is the gift of God; it is the work of God that we do believe;' John vi. 29.' He blesseth us with all spiritual blessings in Christ;' Eph. i. Now all these gifts and graces, God bestoweth only upon those whom he hath antecedently ordained to everlasting life : * For the election obtained it and the rest were blinded;' Rom. xi. 7. * God added to his church daily those that should be saved;' Acts ii. 47. therefore, surely God chooseth us not, because he fore-seeth those things in us, seeing he bestoweth those graces because he hath chosen us. ' Wherefore,^ saith Austin, doth Christ say,' you have not chosen me, but I have chosen you,' but because they did not choose him that he should choose them ; but he chose them that they might choose him.' We choose Christ by faith, God chooseth us by his decree of election; the question is, whether we choose him, because he hath chosen us; or he chooseth us, because v,e have chosen him, and so indeed choose ourselves : we affirm the former, and that because our choice of him is a gift he himself be-stoweth only on them whom he hath chosen.

Sixthly, and principally, The effects of election infallibly following it, cannot be the causes of election, certainly preceding it. This is evident, for nothing can be the cause and the effect of the same thing, before and after itself; but all our faith, our obedience, repentance, good works, are the effects of election flowing from it, as their proper fountain, erected on it, as the foundation of this spiritual building. And for this the article of our church is evident and clear; ' Those,' saith it,' that are endued with this excellent benefit of God, are called according to God's purpose, are justified freely, are made the sons of God by adoption, they be made like the image of Christ, they walk religiously in good works,' &c. Where, first, they are said to be partakers of this benefit of election, and then by virtue thereof, to be entitled to the fruition of all those graces. Secondly, it saith. Those who are endued v.'ith this benefit, enjoy those blessings; intimating that election is the rule whereby God proceedeth in bestowing those graces ; restraining the objects of the temporal acts of God's special favour, to them only whom his eternal decree doth embrace ; both these indeed are denied by the Ar-

» ^011 ()b aliuc] ciicit ' nan vos mceligistis scd ego voS elegi.'niii quiauoM elegeruiit turn lit eligoiet cv%, ttd ut eligcrcnt cum elegit cos. Aug. dc bono jitrse. cap. t6.

minians, which maketh a farther discovery of their heterodoxies in this particular. ' You say,"'' saith Arminius to Perkins, * that election is the rule of giving, or not giving of faith, and, therefore, election is not of the faithful, but faith of the elect; but by your leave this I must deny :' but yet, whatever it is the sophistical heretic here denies, either antecedent or conclusion, he falls foul on the word of God. ' They believed,' saith the Holy Ghost, 'who were ordained to eternal life ;' Acts iii. 48. 'And the Lord added daily to his church such as should be saved ;* Acts ii. 47. From both which places it is evident that God bestoweth faith only on them whom he hath preordained to eternal life: but most clearly; Rom. viii. 29, 30. ' For whom he did foreknow, he also predestinated to be conformed to the image of his Son ; moreover, whom he did predestinate, them also he called; and whom he called, them he also justified; and whom he j ustified, them he also glorified.' St. Austin interpreted this place, by adding in every link of the chain,' only those,' however the words directly import a precedency of predestination, before the bestowing of other graces : and also a restraint of those graces, to them only, that are so predestinate; now the inference from this is, not only for the form logical, but for the matter also, it containeth the very words of Scripture, 'Faith is of God's elect;' Tit. i. 1.

For the other part of the proposition, that faith and obedience are the fruits of our election, they cannot be more peremptory in its denial, than the Scripture is plentiful in its confirmation: 'he hath chosen us in Christ, that we should be holy ;' Eph. i. 4. not because we were holy, but that we should be so : holiness, whereof faith is the root, and obedience the body, is that whereunto, and not for which, we are elected. The end, and the meritorious cause, of any one act cannot be the same ; they have divers respects, and require repugnant conditions. Again, we are predestinated unto the adoption of children by Jesus Christ; ver. 5. adoption is that whereby we are assumed into the family of God, when before we are foreigners, aliens, strangers, afar off, which we see is a fruit of our predestination, though it be

» Dicis electionem divinam c?.sc rejriilnm ndei dandw vel non dandw : ergo flcclio lion est fidclium sed fides clectoium : scd liccat inihi Uia bona vcnia lioe ntgare. Ar-iwiii. Anliji. p. 221.

A DISPLAY OF ARxM INIANISM.

the very entrance into that estate, wherein we begin first to please God in the least measure. Of the same nature are all those places of holy writ, which speak of God's giving some unto Christ, of Christ's sheep hearing his voice, and others not hearing, because they are not of his sheep ; all which, and divers other invincible reasons I willingly omit, with sundry other false assertions, and heretical positions, of the Armi-nians, about this fundamental article of our religion, concluding this chapter with the following scheme.

S. S.

'Whom he did foreknow he also did predestinate to be conformed to the imag-e of his Son, that he might be the firstborn among many brethren: moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified ; so that nothing shall be able to separate us from the love of God in Christ;' Rom. viii. 29, 30—39.

' He hath chosen us in him before the foundation of the world, that we should be holy;' Eph. i.4.

' Not for the works that we have done, but according to his own purpose and grace, which was given us in Jesus Christ before the world began;' 2 Tim. i. 9.

* For the children beino-not yet born, before they had done either good or evil, that the purpose of God wliich is according to election might stand, not of Avorks but of

Lib. Arbit.

'No such will can be ascribed unto God, whereby he so would have any to be saved, that from thence his salvation should be sure and infallible ;' Arminius.

' I acknowledge no sense, no perception of any such election in this life;' Grevinch.

* We deny that God's election unto salvation extendeth itself to singular persons;' Remonst. Coll. Hag.

' As we are justified by faith, so we are not elected but by faith;' Grevinch.

'We profess roundly that faith is considered by God as a condition preceding election, and not following as a fruit thereof;' Rem. Coll. Hag.

' The sole and only cause of election is not the will of God, but the respect of our obedience;' Episcopius.

* For the cause of this love to any person, is the good-

A DISPLAY OF ARMINIANISM.

121

S. S. him that calleth;' &c. Rom. ix.11.

' Whatsoever the Father giveth that cometh unto me;' John xi.=

' Many are called, but few are chosen ;' Matt. xxii. 14.

' Fear not little flock, it is your Father's pleasure to give you the kingdom ;' Luke xii. 32.

' What hast thou that thou hastnotreceived;' 1 Cor. iv. 7.

* Are we better then they ? no, in no wise;' Rom. iii. 9.

* But we are predestinated to the adoption of children by Jesus Christ, according to the goodpleasureofhiswill;' Eph. i. 5. John vi. 37—39. John x. 3. xiii. 18. xvii. 6. Acts xiii. 48. Tit. i. 1. 2 Tim. ii. 19. James i. 17, &c.

Lib. Arbit. ness, faith, and piety, wherewith, according to God's command and his own duty, he is endued, is pleasing to God ;' Rem. Apol.

• God hath determined to grant the means of salvation unto all without difference, and according as he foreseeth men will use those means so he determineth of them;' Cor-vin.

The sum of their doctrine is: God hath appointed the obedience of faith to be the means of salvation; if men fulfil this condition, he determineth to save them, which is their election; but if, after they have entered the way of godliness, they fall from it, they loose also their predestination; if they will return again they are chosen anew, and if they can hold out to the end, then, and for that continuance they are peremptorily elected, or post-destinated, after they are saved. Now whether these positions may be gathered from those places of Scripture which deliver this doctrine, let any man judge.'

Sf 'All that the Father giveth nic, shall coiue to ine ;' Jnhn vi. 37. Editor.

CHAP. VII.

Of original sin, andthe corruption of nature.

Herod the Great, imparting his counsel of rebuiicling the temple unto the Jews, they much feared he would never be uble to accomplish his intention;" but like an unwise builder, having demolished the old, before he had sat down and cast up his account, whether he v^ere able to erect a new, they should (by his project) be deprived of a temple ; wherefore, to satisfy their jealousies, he resolved as he took down any part of the other, presently to erect a portion of the new in the place thereof. Right so the Arminians, determining to demolish the building of divine providence, grace, and favour, by which men have hitherto ascended into heaven, and fearing lest we should be troubled, finding ourselves on a sudden deprived of that, wherein we reposed our confidence for happiness, they have, by degrees, erected a Babylonish tower in the room thereof, whose top they vtould persuade us shall reach unto heaven. First, therefore, the foundation stones they bring forth, crying, Hail, hail, unto them, and pitch them on the sandy rotten ground of our own natures. Now, because heretofore some wise master-builders had discovered this groxind to be very unfit to be the basis of such a lofty erection, by reason of a corrupt issue of blood and filth, arising in the midst thereof, and over-spreading the whole platform; to encourage men to an association in this desperate attempt, they proclaim to all, tiiat there is no such evil fountain in the plain which they have chosen for the foundation of their proud building, setting up itself against the knowledge of God in plain terms, having rejected the providence of God, from being the original of that goodness of entity which is in our actions, and his predestination from being the cause of that moral and spiritual goodness, Mherewith any of them are clothed, they endeavour to draw the praise of both to the rectitude of their nature, and the strength of their own endeavours : but this attempt, in the latter case, being thought to be alto-

. » Joseph. Aiitiq. Ju<]2S. lib. Ij, caj), 14.

gether vain, because of the disability and corruption of nature, by reason of original sin, propagated unto us all by our first parents, whereby it is become wholly void of integrity and holiness, and we all become wise and able to do evil, but to do good have no power, no understanding; therefore, they utterly reject this imputation, of an inherent original guilt, and demerit of punishment, as an enemy to our upright and well deserving condition; and oh, that they were as able to root it out of the hearts of all men, that it should never more be there, as they have been to persuade the heads of divers, that it u^as never there at all.

If any would know how considerable this article concerning original sin, hath ever been accounted in the church of Christ, let him but consult the writings of St. Augustine, Prosper, Hilary, Fulgentius, any of those learned fathers, whom God stirred up to resist, and enabled to overcome, the spreading Pelagian heresy; or look on those many councils, edicts, decrees of emperors, wherein that heretical doctrine, of denying this original corruption, is condemned^ cursed, and exploded. Now, amongst those many motives they had to proceed so severely against this heresy, one especially inculcated deserves our consideration ; viz.

That it overthrew the necessity of Christ's coming into the world to redeem mankind. It is sin only that makes a Saviour necessary; and shall Christians tolerate such an error, as by direct consequence, infers the coming of Jesus Christ into the world to be needless? My purpose, for the present, is not to allege any testimonies of this kind; but holding myself close to my first intention, to shew how far in this article as well as others, the Arminians have apos-tated from the pure doctrine of the word of God, the consent of orthodox divines, and the confession of this church of England.

In the ninth article of our church, wliich is concerning original sin, I observe especially four things : First, Tliat it is an inherent evil, the fault and corruption of the nature of every man. Secondly, That it is a thing not subject, or conformable, to the law of God; but hath in itself, even after baptism, the nature of sin. Thirdly, That by it we are averse from God, and inclined to all manner of evil. Fourthly,That it deservelh God's wrath and damnation, all which are fre-

quently and evidently taught in the word of God, and every one denied by the Arminians, as it may appear by these instances, in some of them.

First, That it is an inherent sin and pollution of nature, having a proper guill of its own, making us responsible to the wrath of God : and not a bare imputation of another's fault, to us his posterity, which because it would reflect upon us all with a charge of a native imbecility and insufficiency to good, is by these self-idolizers quite exploded.

' Infants'* are simply in that estate in which Adam was before his fall,' saith Venator: ' Neither"^ is it all considerable, whether they be the children of believers, or of heathens and infidels; for infants, as infants, have all the same innocency,' say they, jointly in their apology; nay, more plainly,'^ * It can be no fault wherewith we are born:' in which last expression, these bold innovators, with one dash of their pens, have quite overthrown a sacred verity, an apostolic catholic fundamental article, of Christian religion: but truly to me, there are no stronger arguments of the sinful corruption of our nature, than to see such nefarious issues of uusanctified hearts. Let us look then to the word of God confounding this Babylonish design.

First, That the nature of man, vv'hich at first was created pure and holy, after the image of God, endowed with such a rectitude and righteousness as was necessary and due unto it, to bring it unto that supernatural end to whicli it was ordained, is now altogether corrupted and become abominable, sinful and averse from goodness, and that this corruption or concupiscence is originally inherent in us, and derived from our first parents, is plentifully delivered in holy writ, as that which chiefly compels us to a self-denial, and drives us unto Christ.

' Behold, I was shapen in iniquity, and in sin did my mother conceive me,' saith David ; Psal. li. 5.

Where, for the praise of God's goodness towards him, he begins with the confession of his native perverseness, and of the sin wherein he was wrapped before he was born. Neither

^ Infantes sunt simplicps, et stantes in eodem statu in quo Adanius fuit ante lap-sum. Vcnaf. Tlicol. re et nie. fol. 2.

<■ Ncc refert an infantes isti sint fidelium, an etlmicorum liberi, infantium enim; qua infantium, eadcni est innocentia. Ren). Apol. p. 87.

'' Malui'i culprE rioii est, quia nasci plane est involuntarium, &:g. ibid. p. 84.

was this peculiar to him alone; he had it not froin the particular iniquity of his next progenitors, but by an ordinary propagation from the common parent of us all; though in some of us, Satan, by this Pelagian attempt for hiding the disease, hath made it almost incurable. For even those infants, of whose innocency the Arminians boast, are unclean in the verdict of St. Paul; I Cor. vii. 14. if not sanctified by an interest in the promise of the covenant; and no unclean thing shall enter into the kingdom of heaven. ' The^ weakness of the members of infants is innocent, and not their souls:' they want nothings but that the members of their bodies are not as yet ready instruments of sin: they are not sinful only by an external denomination, accounted so, because of the imputation of Adam's actual transgression unto them; for they have all an uncleanness in them by nature. Job xiv. 4. from which they must be cleansed, ' by the washing of water and the word;' Eph. v. 20. their whole nature is overspread with such a pollution, as is proper only to sin inherent, and doth not accompany sin imputed, as we may see in the example of our Saviour, who was pure, immaculate, holy, un-defiled, and yet the iniquity of us all was imputed unto him: hence are those phrases of' washing away sin ;' Acts xxii. 16-* of cleansing filth;' 1 Pet. iii. 21. Titus iii. 5. something there is in them, as soon as they are born, excluding them from the kingdom of heaven, for ' except they also be bora again of the Spirit they shall not enter into it;' John iii. 5.

Secondly, The opposition that is made between the righteousness of Christ, and the sin of Adam, Rom. v. which is the proper seat of this doctrine, sheweth that there is in our nature an inbred sinful corruption; for the sin of Adam holds such relation unto sinners, proceeding from him by natural propagation, as the righteousness of Christ doth unto them who are born again of him by spiritual regeneration: but we are truly, intrinsically, and inherently sanctified, by the Spirit and grace of Christ; and therefore there is no reason, why being so often in this chapter called sinners, because of this original sin, we should cast it ofi", as if we were concerned only by an external denomination, for the right institution of the comparison, and its analogy quite overthrows the solitary imputation.

Thirdly, All those places of Scripture, which assert the

« Imbeciiiitas nicmbroruni infantiliuni iimocens est, non animus. Aug.

proneness of our nature to all evil, and the utter disability that is in us to do any good, that wretched opposition to the power of godliness, wherewith from the womb we are replenished, confirms the same truth : but of these places, I shall have occasion to speak hereafter.

Fourthly, The flesh, in the Scripture phrase, is a quality (if I may so say) inherent in us : for that, with its concupiscence, is opposed to the Spirit and his holiness, which is certainly inherent in us ; now the whole man by nature is flesh; 'for that which is born of the flesh is flesh ;' John iii. 6. it is an inhabiting thing, a thing that dwelleth within us; Rom. vii. 17. in brief, this vitiosity. sinfulness, and corruption of our nature, is laid open : First, By all those places which cast an aspersion of guilt, or desert of punishment, or of pollution, on nature itself; as Eph. ii. 1—3. 'We are dead in trespasses and sins, being by nature children of wrath, as well as others,' being wholly encompassed by ' a sin that doth easily beset us.' Secondly, By them which fix this original pravity in the heart, will, mind, and understanding; Eph. iv. 18. Rom. xii. 2. Gen. vi. 5. Thirdly, By those which positively decipher this natural depravation ; 1 Cor. ■ii. 14. Rom. viii. 7. or. Fourthly, That place it in the flesh, or whole man, Rom. vi. 6. Gai. v. 16. so that it is not a bare imputation of another's fault, but an intrinsical adjacent corruption of our nature itself, that we call by this name of original sin : but, alas, it seems we are too large carvers for ourselves, in that wherewith vve will not be contented.

The Arminians deny all such imputation, as too heavy a charge for the pure unblamable condition, wherein they are brought into this world; they deny, I say, that they are guilty of Adam's sin, as sinning in him, or that his sin is any way imputed unto us, which is their second assault upon the truth of this article of faith.

' Adam ^sinned in his own proper person, and there is no reason why God should impute that sin of his unto infants,' saith Boreus. The nature of the first covenant, the rioht and power of God, the comparison instituted by tlie apostle between Adam and Christ, the divine constitution whereby Adam was appointed to be the head, fountain, and origin of all human kind, are with him no reasons at all to persuade

f AdaiiHis ill pr()j)ii;t pcr'>oiia peccavji, ct nulla est ratio ciir Deus peccatum ilind ini'antibus impulcf. ]5or. in artic- .SI.

it: * For it is against equity,'" saith their apology, ' that one should be counted guilty for a sin that is not his own, that he should be reputed nocent who, in regard of his own will, is truly innocent:' and here Christian reader, beliold plain Pelagianism obtruded on us, without either welt or guard ; men on a sudden made pure and truly innocent, notwithstanding all that natural pollution and corruption, the Scrip ture every where proclaims them to be replenished withal ; neither is the reason they intimate of any value that their wills assented not to it, and which a little before they plainly urge. ' It is,''' say they, * against the nature of sin, that that should be counted a sin to any by whose own proper will it was not committed ;' which being all they have to say, they repeat it over and over in this case ; ' it must be voluntary or it is no sin.' But I say this is of no force at all. For. first, St. John in his most exact definition of sin, requires not voluntariness to the nature of it, but only an obliquity, a deviation from the rule, it is an anomy, a discrepancy from the law, which whether voluntary or no, it skills not much; but sure enough there is in our nature such a repugnancy to the law of God. So that, secondly, if originally we are free from a voluntary actual transgression, yet we are not from an habitual voluntary digression and exorbitancy from the law. But, thirdly, in respect of our wills, we are not thus innocent neither, for we all sinned in Adam, as the apostle affirmeth. Now all sin is voluntary, say the remonstrants, and therefore Adam's transgression was our voluntary sin also, and that in divers respects; first, in that his voluntary act is imputed to us as ours, by reason of the covenant which w^as made with him on our behalf; but because this consisting in an imputation, must needs be extrinsical unto us, therefore, secondly, we say, that Adam being the root and head of all human kind, and we all branches from that root, all parts of that body whereof he was the head, his will may be said to be ours; we were then all that one man,' we were all in him, and had no other will but his; so that though that be ex-

e Contra sequitatcm est, ut qnis reus agafur propter peccatniTi nori sviurn, ut vere nocens judicetur, qui quoad propriaiu suain voluntatem iunocens e>t. Rem. Apol. C.7. p. 84.

^ Contra naturam peccati est, ut censcatur peccatusii, ant ut propria in peccatuin imputetiir, quod propria voluntate commissum r.ou est. ibid.

' Oiiines eraums uuiis ille homo. Autr.

trinsical unto us, considered as particular persons, yet it i» intrinsical, as we are all parts of one common nature ; as in him we sinned, so in him we had a will of sinning. Thirdly, Original sin is a defect of nature, and not of this or that particular person,'' whereon Alvarez grounds this difference of actual and original sin, that the one is always committed by the proper will of the sinner; to the other is required only the will of our first parent, who was the head of human nature.

Fourthly, It is hereditary, natural, and no way involuntary, or put into us against our wills: it possesseth our wills and inclines us to voluntary sins.

I see no reason, then, why Corvinus should affirm as he doth,' ' That it is absurd, that by one man's disobedience many should be made actually disobedient;' unless he did it purposely to contradict St. Paul teaching us, that' by one man's disobedience,many were made sinners;' Rom. v. 19. Panlus oit, Corvinus iiegat, eligife cui credatis; choose whom you will believe, St. Paul or the Arminians. The sum of their endeavour, in this particular, is to clear the nature of man from being any way guilty of Adam's actual sin, as being then in him, a member and part of that body whereof he was the head, or from being obnoxious imto an imputation of it, by reason of that covenant wliich God made with us all in him; so that denying, as you saw before, all inherent corruption and pravity of nature, and now all participation by any means of Adam's transgression, methinks they cast a great aspersion on Almighty God, however he dealt with Adam for his own particular, yet for casting us, hismost innocent posterity, out of paradise. It seems a hard case, that having no obliquity or sin in our nature to deserve it, nor no interest in his disobedience, whose obedience had been the means of conveying so much happiness unto us, we should yet be involved in so great a punishment as we are. For that we are not now by biith under a great curse and punishment, they shall never be able to persuade any poor soul who ever heard of paradise, or the garden where God first placed Adam: and though all the rest in their judgment be no

^ Est voluntaiiuiii, voluiilatc prirni originantis, non voluntate contrahentis ratione naturee.non persons. Thoni. 1, 2. q. 81. a.

' Absurduiu est i.t ex unius obedieiUia multi aclu inobcdientes, facti essent. Corvin. ad Mol. cap. 7. sec. 8.

great matter, but an infirmity and languor of nature, or some such thing, yet whatever it be, they confess it lights on us as well as him, ' We™ confess/ say they, * that the sin of Adam may be thus far said to be imputed to his posterity, inasmuch as God would have them all born obnoxious to that punishment which Adam incurred by his sin, or permitted that evil which was inflicted on him to descend on them.' Now be this punishment what it will, never so small, yet if we have no demerit of our own, nor interest in Adam's sin, it is such an act of injustice as we must reject from the most holy, with a God forbid. Far be it from the judge of all the world to punish the righteous with the ungodly : if God should impute the sin of Adam unto us, and thereon pronounce us obnoxious to the curse deserved by it; if we have a pure, sinless, unspotted nature, even this could scarce be reconciled with that rule of his proceeding in justice with the sons of men, ' the soul that sinneth it shall die ;' which clearly granteth an impunity to all not tainted with sin. Sin and punishment, though they are sometimes separated by his mercy, pardoning the one, and so not inflicting the other, yet never by his justice, inflicting the latter where the former is not: sin imputed, by itself alone without an inherent guilt, was never punished in any but Christ: the un-searchableness of God's love and justice, in laying the iniquity of us all upon him who had no sin, is an exception from that general rule he walketh by, in his dealing with the posterity of Adam. So that if punishment be not due unto us for a solely imputed sin, much less when it doth not stand with the justice and equity of God, to impute any iniquity unto us at all, can we justly be wrapped in such a curse and punishment, as woful experience teaches us, that we lie under. Now in this act of injustice, wherewith they charge the Almighty, the Arminians place the whole nature of original sin : * We" account not,' say they, ' original sin for a sin properly so called, that should make the posterity of Adam to deserve the wrath of God, nor for an evil that may

"> Fatemur peccatum Adami, a Deo posse dici imputatum posteris ejus, quatenus Deus posteros Adami eidem male, cui, Adaraus, per peccatum obnoxium se reddidit, obnoxios nasci voluit; sive quatenus Deus, malum, quod Adarao inflictum erat in poenam, in posteros ejus dimanare et transire permisit. Rem. Apol. p. 84.

■' Peccatum itaque originale nee habent pro peccato proprie dicto, quod posteros Adami odio Dei dignos faciat, nee pro malo, quod per modum proprie dictae poense ab Adarao in posteros diraanet sed pro infirmltate, &c. Rem. Apol. fol. 84.

VOL, V. K

properly be called a punisliment, but only for an infirmity of nature.' Which they interpret to be a kind of evil, that being inflicted on Adam, God suffereth to descend upon his posterity; so all the depravation of nature, the pollution, guilt, and concupiscence, we derive from our first parents ; the imputation of Adam's actual transgression, is all straitened to a small infirmity, inflicted on poor innocent creatures.

But let them enjoy their own wisdom, which is earthly, sensual, and devilish ; the Scripture is clear that the sin of Adam is the sin of us all, not only by propagation and communication (whereby not his singular fault, but something of the same nature is derived unto us), but also by an imputation of his actual transgression unto us all, his singular disobedience being by this means made ours. The grounds of this imputation I touched before, which may be all reduced to his being a common person and head of all our nature, which investeth us with a double interest in his demerits, whilst so he was. 1. As we were then in him and parts of him. 2. As he sustained the place of our whole nature, in the covenant God made with him, both which, even according to the exigence of God's justice, require that his transgression be also accounted ours. And St. Paul is plain not only ' that by one man's offence many were made sinners,' Rom v. 19. by the derivation of a corrupted nature, ' but also that by one man's offence judgment came upon all;' ver. 18. even for his one sin, all of us are accounted to have deserved judgment and condemnation; and therefore, ver. 12. he affirmeth, * that by one man sin and death entered upon all the world : and that because we have all sinned in him;' which we no otherwise do, but that his transgression in God's estimation is accounted ours, and the opposition the apostle there maketh between Christ and his righteousness, and Adam and his disobedience, doth sufficiently evince it, as may appear by this figure :°

Sicut ^ "\ Adamo ^ "^"S"/"" r" ^xaraKpii/.a ^ ^Tra.^i.'STrcDjA.a

1 f Jinom-^ 7 reduiida- f 1 per ^Adaini,

sic \ ' ^ Chris- \ nes (?C"P'? } vit, eis /"Sixai'cunv \ unum {'^Malooixa.

C 3to C J®ioZ C ^^"^C C ^Christi.

The whole similitude chiefly consists in the imputation of

° Parajus. ad 5. Koin.

Adam's sin, and Christ's righteousness, unto the seed of the one by nature, and of the other by grace; but that we are counted righteous, for the righteousness of Christ is among Protestants (though some differ in the manner of their expressions) as yet without question, and therefore, are no less undoubtedly accounted sinners by, or guilty of, the first sin of Adam,

I shall not shew their opposition unto the truth in many more particulars, concerning this article of original sin: having been long ago most excellently prevented even in this very method, by the way of antithesis to the Scripture, and the orthodox doctrine of our church, by the famously learned Master Reynolds, in his excellent treatise of the sinfulness of sin ; where he hath discovered their errors, fully answered their sophistical objections, and invincibly confirmed the truth from the word of God ; only as I have shewed already, how they make this we call original sin, no sin at all, neither inherent in us, nor imputed unto us, nor no punishment truly so called; so because our church saith directly, that it me-riteth damnation, I will briefly shew what they conceive to be the desert thereof.

First, For Adam himself, they affirm, ' that the death threatened unto him, if he transgressed the covenant, and due unto him for it,P was neither death temporal, for that before he was subject unto, by the primary constitution of his nature ; nor yet such an eternal death, as is accompanied with damnation,or everlasting punishment.' No! Why, then, let us here learn some new divinity. Christians have hitherto believed, that whatsoever may be comprised under the name of death, together with its antecedents, consequents, and attendants, was threatened to Adam, in this commination; and divines until this day, can find but these two sorts of death in the Scripture, as penal unto men, and properly so called : and shall we now be persuaded that it was neither of these that was threatened unto Adam? It must be so, if we will believe the Arminians; it was neither the one nor the other of the former; but whereas he was created mortal, and subject to a temporal death, the sanction of his obedience, was a threatening of the utter dissolution of his soul and bod)^ or a re-

P Cum de ffiterna niorte loquuntiir Remonstrantes in hac de Adamo qusestione, lion intelligmu mortem illani, qua; aeterna, poena sensus, &c. Rem. Apol. cap, 4. p. 57.

duction to their primitive nothing : but what if a man will not here take them at their words, but believe accordino: to St. Paul, that death entered by sin; that if we had never sinned, we had never died, that man in the state of inno-cency was by God's constitution, free even from temporal death, and all things directly conducing thereunto? Secondly, That this death threatened to our first parents, comprehended damnation also of soul and body for evermore, and that of their imaginary dissolution, there is not the least intimation in the word of God. Why, I confess they have impudence enough in divers places to beg that we would believe their assertions, but never confidence enoug-h to ven-ture once to prove them true. Now they who make so slight of the desert of this sin in Adam himself, will surely scarce allow it to have any ill merit at all, in his posterity.

' Whether*' ever any one were damned for original sin, and adjudged to everlasting torments, is deservedly doubted of: yea, we doubt not to affirm, that never any was so damned,' saith Corvinus. And that this is not his sole opinion, he declares, by telling you no less of his master, Arminius :' If is most true,' saith he, ' that Arminius teacheth, that it is perversely said, that original sin makes a man guilty of death.' Of any death, it should seem, temporal, eternal, or that annihilation they dream of; and he said true enough. Arminius' doth affirm it, adding this reason,'because it is only the punishment of Adam's actual sin.' Now what kind of punishment they make this to be I shewed you before. But truly I wonder, seeing they are every where so peremptory, that the same thing cannot be a sin, and a punishment; why they do so often nickname this infirmity of nature, and call it a sin, which they suppose to be as far different from it, as fire from water. Is it because they are unwilling, by new naming it, to contradict St. Paul in express terms, never proposing it under any other denomination? or if they can get a sophistical elusion for him, is it lest, by so doing. Christians should the more plainly discern their heresy ?

s An ullus omnino homo, propter peccatum originis solum damnctur, ac sEtemis cruciatibus addicatur, raerito dubitari potest: imo nullum ita daranari affirraare non veremur. Cor. ad Molin. cap. 9. sect. .5.

■■ Vcrissiraura est Arminium docere, perverse dici peccatum originis reuni facere ihortis. Corvin. ad Tilen. p. 388.

• Perverse dicitur peccatum originis, reum facere mortis, quum peccatum iilud poena sit pcccati actualis Adanii. Arniin. Resp. ad qiia'st. 9. a. .S.

or whatever other cause it be, in this I am sure they contradict themselves, notwithstanding in this they agree full well,'That* God rejecteth none for original sin only,' as Episcopius speaks. And here, if you tell them that the question is not de facto, what God doth ; but de jure, what such sinners deserve, they tell us plainly? 'That" God will notde-stinate any infants to eternal punishment for original sin, without their own proper actual sins, neither can he do so, by right, or in justice:' so that the children of Turks, Pagans, and the like infidels, strangers from the covenant of grace, departing in their infancy, are far happier than any Christian men, who must undergo a hard warfare against sin and Satan, in danger to fall finally away at the last hour; and through many difficulties entering the kingdom of heaven, when they, without farther trouble, are presently assumed thither for their iimocency. Yea, although they are neither elected of God ; for as they affirm, he chooseth none but for their faith, which they have not; nor redeemed by Christ, for he died only for sinners, he saveth 'his people from their sins,' which they are not guilty of; nor sanctified by the Holy Ghost, all whose operations they restrain to a moral suasion, whereof infants are not a capable subject. Which is not much to the honour of the blessed Trinity, that heaven should be replenished with them whom the Father never elected, the Son never redeemed, nor the Holy Ghost sanctified.

And thus you see what they make of this original pra-vity of our nature, at most an infirmity, or languor thereof: neither a sin, nor the punishment of sin properly so called; nor yet a thing that deserves punishment as a sin. Which last assertion, whether it be agreeable to Holy Scripture or no, these two following observations will declare.

First, Thei'eisno confusion, no disorder, no vanity in the whole world, in any of God's creatures, that is not a punishment of our sin in Adam. That great and almost universal ruin of nature, proceeding from the curse of God overgrow* ing the earth, and the wrath of God revealing itself from heaven, is the proper issue of his transgression. It was of the great mercy of God, that the whole frame of nature was

• Deus nemiiiem ob solum peccatuni originis rejecit Episcop. disp. 9. Tlies. 2.

" Pro certo statuunt Deuin luillos infantes, sine actualibus ac propriis peccatis, morientes, aeternis cruciatibus destinare ve!le, ant jure di'sdnare posse ob peccafuin quod vocatur originis. Rem. Apol. p. 87.

not presently rolled up in darkness, and reduced to its primitive confusion. Had we ourselves been deprived of those remaining sparks of God's image in our souls, which vindicates us from the number of the beasts that perish ; had we been all born fools, and void of reason, by dealing so with some in particular, he sheweth us, it had been but justice to have wrapped us in the same misery, all in general. All things when God first created them, were exceeding good, and thought so by the wisdom of God himself; but our sin even compelled that good and wise Creator to hate and curse the work of his own hands : * Cursed is the ground,' saith he to Adam, ' for thy sake ; in sorrow shalt thou eat of it all the days of thy life : thorns also and thistles shall it bring forth unto thee ;' Gen. iii. 17,18. Hence was that heavy burden of vanity, that bondage of ' corruption, under which to this day the whole creation groaneth, and travaileth in pain until it be delivered ;' Rom. viii. 21,22. Now, if our sin had such a strange malignant influence upon those things which have no relation unto us, but only as they were created for our use, surely it is of the great mercy of God that we ourselves are not quite confounded ; which doth not yet so interpose itself, but that we are all compassed with divers sad effects of this iniquity, lying actually under divers pressing miseries, and deservedly obnoxious to everlasting destruction. So that.

Secondly, Death temporal, with all its antecedents and attendants, all infirmities, miseries, sicknesses, wasting destroying passions, casualties that ai'e penal, all evil conducing thereunto, or waiting on it, is a punishment of original sin : and this, not only because the first actual sin of Adam is imputed to us, but most of them are the proper issues of that native corruption, and pollution of sin, which is stirring and operative within us; for the production of such sad effects, our whole nature being by it thoroughly defiled. Hence are all the distortures and distemperatures of the soul, by lusts, concupiscence, passions, blindness of mind, perverseness of will, inordinateness of affections, wherewith we are pressed and turmoiled ; even proper issues of that inherent sin, which possesseth our whole souls.

Upon the body also, it hath such an influence in disposing it to corruption and mortality, as it is the original of

all those infirmities, sicknesses, and diseases, which make \\s nothing but a shop of such miseries for death itself; as these and the like degrees are the steps which lead us on apace in the road that tends unto it; so they are the direct internal efficient causes thereof, in subordination to the justice of Almighty God, by such means inflicting it as a punishment of our sins in Adam. Man before his fall, though not in regard of the matterwhereof he was made, nor yet merely in respect of his quickening form, yet in regard of God's ordination, was immortal, a keeper of his own everlasting-ness. Death, to which before he was not obnoxious, was threatened as a punishment of his sin : ' In the day thou eatest thereof, thou shalt surely die:' the exposition of which words, given by God, at the time of his inflicting this punishment, and pronouncing man subject to mortality, clearly sheweth that it comprehended temporal death also: * Dust thou art, and unto dust thou shalt return.' Our return to dust, is nothing but the soul leaving the body, whereby before it was preserved from corruption. Farther, St. Paul opposeth that death we had by the sin of Adam, to the resurrection of the body by the power of Christ: * For since by man came death, by man also came the resurrection from the dead: for as in Adam all die, so in Christ shall all be made alive;' 1 Cor. xv. 21, 22. The life, which all shall receive by the power of Christ at the last day, is essentially a reunion of soul and body, and therefore their separation i§ a thing we incurred by the sin of Adam. The same apostle also, Rom. v. describeth a universal reign of death over ajl, by reason of the first transgression : even diseases also, in the Scripture, are attributed unto sin, as their meritorious cause; John v. 14. 1 Cor. xii. 30. Rev. ii. 22. and in respect of all these, the mercy of God doth not so interpose itself, but that all the sons of men are in some sort partakers of them.

Thirdly, The final desert of original sin, as our article speaketh, is damnation ; the wrath of God to be poured on us, in eternal torments of body and soul. To this end also, many previous judgments of God are subservient; as the privation of original righteousness, which he took, and withheld, upon Adam's throwing it away ; spiritual desertion, permission of sin, with all other destroying depravations of

our nature, as far as they are merely penal; some of which are immediate consequents of Adam's singular actual transgression, as privation of original righteousness ; others, as damnation itself, the proper effects of that derived sin and pollution that is in us : there is none damned but for their own sin. When divines affirm that by Adam's sin we are guilty of damnation, they do not mean, that any are actually damned for his particular fact, but that by his sin, and our sinning in him, by God's most just ordination we have contracted that exceeding pravity, and sinfulness of nature, which deserveth the curse of God, and eternal damnation. It must be an inherent uncleanness that actually excludes out of the kingdom of heaven; Rev. xxi. 27. which uncleanness the apostle shews to be in infants not sanctified by an interest in the covenant: in brief *we are baptized unto the remission of sins, that we may be saved ;' Acts ii. 38. that, then, which is taken away by baptism, is that which hinders our salvation, which is not the first sin of Adam imputed, but our own inherent lust and pollution. We cannot be washed, and cleansed, and purged from an imputed sin, which is done by the laver of regeneration, from that which lies upon us, only by an external denomination. We have no need of cleansing ; we may be said to be freed from it, or justified, but not purged; the soul, then, that is guilty of sin shall die, and that for its own guilt. If God should condemn us for original sin only, it were not by reason of the imputation of Adam's fault, but of the iniquity of that portion of nature, in which we are proprietaries.

Now here, to shut up all, observe, that in this inquiry of the desert of original sin, the question is not, what shall be the certain lot of those that depart this life under the guilt of this sin only? but what this hereditary and native corruption doth deserve, in all those in whom it is ? For, as St. Paul saith, ' we judge not them that are without' (especially infants); 1 Cor. v. 13. but for the demerit of it in the justice of God, our Saviour expressly affirmeth, that unless a man be born again, ' he cannot enter into the kingdom of heaven;' John iii. and let them that can, distinguish between a not going to heaven, and a going to hell: a third receptacle of souls in the Scripture we find not. St. Paul also tells us, that bv ' nature we sje children of wra<th;"

Epb. ii. 3. even originally and actually, we are guilty of, and obnoxious unto, that wrath, which is accompanied with fiery indignation, that shall consume the adversaries. Again, we are assured ' that no unclean thing shall enter into heaven ;' Rev. xxi. with which hell-deserving uncleanness children are polluted, and therefore, unless it be purged with the blood of Christ, they have no interest in everlasting happiness. By this means sin is come upon all to condemnation, and yet do we not peremptorily censure to hell all infants departing this world without the laver of regeneration, the ordinary means of waving the punishment, due to this pollution. That is the question de facto, which we before rejected : yea, and two ways there are, whereby God saveth such infants, snatching them like brands out of the fire.

First, By interesting them into the covenant, if their immediate or remote parents have been believers : he is a God of them, and of their seed, extending his mercy unto a thousand generations of them that fear him.

Secondly, By his grace of election, which is most free and not tied to any conditions ; by which I make no doubt, but God taketh many unto him in Christ, whose parents never knew, or had been despisers of, the gospel: and this is the doctrine of our church, agreeable to the Scripture, afiirming the desert of original sin, to be God's wrath and damnation; to both which how opposite is the Arminian doctrine may thus appear.

S. S. Lib. Arbit.

* By the offence of one man ' Adam sinned in his own judgment came upon all to proper person only, and there condemnation;' Rom. v. 18. is no reason why God should

impute that sin unto infants;' BorraBus.

* By one man's disobedi * It is absurd that by one ence many were made sin- man's disobedience, many ners ;' ver. 19. should be made actually disobedient ;' Corvinus.

* Behold, I was shapen in 'Infants are simply in that iniquity, and in sin did my estate in which Adam was mother conceive me;' Psal. before his fall;' Venator.

li. 5.

A riSPLAY OF AllMINIANISM.

s. s.

'Else were your children unclean, but now they are holy;' 1 Cor. vii. 14.

* Who can bring a clean thing out of an unclean? not one ;' Job xiv. 4.

' Except a man be born again he cannot see the kingdom of God ;' John iii. 3.

' That which is born of the flesh is flesh ;' John iii. 6.

' We were by nature the children of vv'rath even as others ;' Eph. ii. 3.

' By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned ;' to wit, in him; Rom. V. 12.

* For I know that in me, that is, in my flesli, dwelleth no good thing;' Rom. vii. 18.

' In the day you eat thereof you shall surely die ;' Gen. ii. 17.

' For as in Adam all die, so;' 1 Cor. xv. 22.

'By nature children of wrath;' Eph. ii. 3.

' And there shall in nowise enter into it any thing thatdefileth;' Rev. xxi. 27.

Lib. Arbit.

* Neither is it considerable whether they be the children of believers, or of heathens, for all infants have the same innocency;' Rem. Apol.

* That which we have by birth can be no evil of sin, because to be born is plainly involuntary;' Idem.

* Original sin, is neither a sin properly so called which should make the posterity of Adam guilty of God's wrath, nor yet a punishment of any sin on them ;' Rem. Apol.

' It is against equity that one should be accounted guilty of a sin, that is not his own, that he should be judged nocent, who in regard of his own will is truly innocent.'

' God neither doth, nor can in justice, appoint any to hell for original sin ;' Rem. Apol.

' It is perversely spoken that original sin makes any one guilty of death ;' Armin.

• We no way doubt to affirm, that never any one was damned for original sin ;' Corvinus.

CHAP. VIII.

Of the state of Adam before the fall, or of original righteoxisness.

In the last chapter we discovered the Arminian attempt of re-advancing the corrupted nature of man, into that state of innocency and holiness, wherein it was at first by God created; in which design, because they cannot but discern that the success is not answerable to their desires, and not being able to deny, but that for so much good as we want, having cast it away, or evil of sin that we are subject unto, more than we were at our first creation, we must be responsible for, to the justice of God; they labour to draw down our first parents, even from the instant of their forming into the same condition wherein we are engaged by reason of corrupted nature. But truly, I fear they will scarce obtain so prosperous an issue of their endeavour as Mahomet had, when he promised the people he would call a mountain unto him; which miracle when they assembled to behold, but the mountain would not stir for all his calling, he replied. If the mountain will not come to Mahomet, Mahomet will go to the mountain; and away he packed towards it; but we shall find that our Arminians can neither themselves climb the high mountain of innocency, nor yet call it down into the valley of sin and corruption, wherein they are lodged. We have seen already, how vain and frustrate was their former attempt: let us now take a view of their aspiring insolence, in making the pure creatures of God holy and undefiled with any sin, to be invested with the same wretchedness and perverseness of nature with ourselves.

It is not my intention to enter into any curious discourse concerning the state and grace of Adam before his fall; but only to give a faithful assent to what God himself affirmed of all the works of his hands, they were exceeding good. No evil, no deformity, or any thing tending thereunto, did immediately issue from that fountain of goodness and wisdom, and therefore, doubtless, man, the most excellent work of his hands, the greatest glory of his Creator, was then without spot or blemish, endued with all those perfections his na-

ture, and state of obedience, was capable of: and careful we must be of casting any aspersions of defect on him, that we will not with equal boldness ascribe to the image of God.

Nothing doth more manifest the deviation of our nature from its first institution, and declare the corruption wherewith we are polluted, than that propensity which is in us to every thing that is evil, that inclination of the flesh, which lusteth always against the spirit, that lust and concupiscence, which fomenteth, conceiveth, hatcheth, bringeth forth, and nourish-eth sin ; that perpetual proneness that is in unregenerate nature to everything that is contrary to the pure and holy law of God. Now because neither Scripture nor experience will suffer Christians quite to deny this pravity of our nature, this averseness from all good, and propensity to sin, the Armi-nians extenuate as much as they are able, affirming that it is no great matter, no more than Adam was subject unto in the state of innocency. But what ? did God create in Adam a proneness unto evil ? was that a part of his glorious image, in whose likeness he was framed ? Yea, saith Corvinus, 'By* reason of his creation, man had an affection to what was forbidden by the law;' but yet this seems injustice, that God should give a man a law to keep,^ and put upon this nature a repugnancy to that law, as one of them affirmed at the synod of Dort. 'No V saith the former author :''' man had not been fit to have had a law given unto him, had he not been endued with a propension, and natural inclination, to that which is forbidden by the law.' But why is this so necessary in men, rather than angels ? No doubt there was a law, a rule, for their obedience, given unto them at their first creation, which some transgressed, when others kept it inviolate. Had they also a propensity to sin, concreated with their nature ? had they a natural affection put upon them by God, to that which was forbidden by the law ? Let them only, who will be wise beyond the word of God, affix such injustice on the righteous Judge of all the earth ; but so it seems it must be. • There was an inclination in man to sin before the fall,'' though

a Ex ratioue creationis homo liabebat affectum ad ea quic vctabantur. Cor. ad Mol. cap. 6. s. 1.

b Deus liomini rcpugnantiam indidit adversus legem. Joh. Cast, in Synod, confess.

<= Homo non est idoneus cui lex feratur, quando in eo, ad id quod lege vetatur, non est propensio, ac inclinatio naturalis. Cor. ad Molin. cap. 10. sect. 15.

•^ Inclinatio ad peccandum ante !apsi\ni in liomine fuit, licet nou i(a vehemens ac iuordinata ut nunc cbt. Aimin. ad Artie. Rcspon.

not altogether so vehement and inordinate as it is now,' saith Arminius. Hitherto we have thought that the original righteousness, wherein Adam was created, had comprehended the integrity and perfection of the whole man : not only that whereby the body was obedient unto the soul, and all the affections subservient to the rule of reason for the performance of all natural actions ; but also a light, uprightness, and holiness of grace, in the mind and will, whereby he was enabled to yield obedience unto God, for the attaining of that supernatural end, whereunto he was created. No; but'original righteousness,'* say our new doctors,' was nothing but a bridle, to help to keep man's inordinate concupiscence within bounds :' so that the faculties of our souls, were never endued with any proper innate holiness of their own. 'In^ the spiritual death of sin, there are no spiritual gifts properly wanting in the will, because they were never there/ say the six collocutors at the Hague.

The sum is, man was created with a nature, not only weak and imperfect, unable by its native strength and endowments to attain that supernatural end, for which he was made, and which he was commanded to seek, but depraved also, with a love and desire of things repugnant to the will of God, by reason of an inbred inclination to sinning. It doth not properly belong to this place, to shew how they extenuate those gifts also, with which they cannot deny but that he was endued, and also deny those which he had ; as a power to believe in Christ, or to assent unto any truth that God should reveal unto him: and yet they grant this privilege to every one of his posterity, in that depi'aved condition of nature, whereintoby sin he cast himself and us. We have all now a power of believing in Christ, that is, Adam by his fall obtained a supernatural endowment far more excellent than any he had before. And let them not here pretend the universality of the new covenant, until they can prove it; and I am certain it will be long enough : but this, I say, belongs not to this place: only let us see, how from the word of God we may overthrow the former odious heresy.

' God in the beginning created man in his own image;'

e Justilia origiualis instar fraenifuit, quod prccstabatin ternse concupisccntis oidi-nptioneiu. Cor. ad. Mol. c. 8. s. 1.

^ 111 spiiituali luorte noii separantur proprie dona spiritualia a voluiilate, quia ilia uunquani fuerunt ei insita. Hem. coll. Hag. p. 2J0.

Gen. i. 26. that is, * upright;' Eccles. vii. 29. endued with a nature composed to obedience and holiness : that habitual grace and original righteousness, wherewith he was invested, was in a manner due unto him for the obtaining of that supernatural end, whereunto he was created ; a universal rectitude of all the faculties of his soul, advanced by supernatural graces, enabling him to the performance of those duties whereunto they were required, is that which we call the in-nocencyof our first parents. Our nature was then inclined to good only, and adorned with all those qualifications that were necessary to make it acceptable unto God, and able to do Avhat was required of us by the law, under the condition of everlasting happiness. Nature, and grace, or original righteousness before the fall, ought not to be so distinguished, as if the one were a thing prone to evil, resisted and quelled by the other; for both complied in a sweet union and harmony, to carry us along in the way of obedience to eternal blessedness ; no contention between the flesh and the spirit, but as all other things at theirs, so the whole man jointly aimed at his own chiefest good, having all means of attaining it in his power; that there was then no inclination to sin, no concupiscence of that which is evil, no repugnancy to the law of God, in the pure nature of man, is proved, because.

First, The Scripture, describing the condition of our nature, at the first creation thereof, intimates no such propensity to evil, but rather a holy perfection, quite excluding it: we were created in ' the image of God ;' Gen. i. 27. in such a perfect uprightness as is opposite to all evil inventions; Eccles. vii. 29. to which image, when we are again in some ' measure renewed, by the grace of Christ;' Col. iii. 10. 'we see by the first-fruits, that it consisted in righteousness and holiness, in truth and perfect holiness;' Eph. iv. 24.

Secondly, An inclination to evil, and a lusting after that wliich is forbidden, is that inordinate concupiscence, wherewith our nature is now infected, whicli is every where in the Scripture condemned as a sin. St. Paul in the seventh to the Romans, aflurming expressly that it is a sin, and forbidden by the law; ver. 1. producing all manner of evil, and hindering all that is good; 'a body of death;' ver. 24. and St. James malceth it even the womb of all iniquity; James i. 14, 15. Surely our nature was not at first yoked with such a

troublesome inmate. Where is the uprightness and innocencv we have hitherto conceived our first parents to have enjoyed before the fall ? A repugnancy to the law must needs be a thing sinful; an inclination to evil, to a thing forbidden, is an anomy, a deviation, and discrepancy, from the pure and holy law of God: we must speak no more then of the state of innocency, but only of a short space, wherein no outward actual sins were committed ; their proper root, if this be true, was concreated with our nature. Is this that obediential harmony to all the commandments of God, which is necessary for a pure and innocent creature, that hath a law prescribed unto him ? By which of the ten precepts, is this inclination to evil required? is it by the last, Thou shalt not covet? or by that sum of them all. Thou shalt love the Lord thy God, with all thy heart, &,c.? is this all the happiness of paradise ? to be turmoiled with a nature swelling with abundance of vain desires ? and with a main stream carried headlono- to all iniquity, if its violent appetite be not powerfully kept in by the bit and bridle of original righteousness ? So it is we see with children now,s and so it should have been with them in paradise, if they were subject to this rebellious inclination to sin.

Thirdly, and principally, Whence had our primitive nature this affection to those things that were forbidden it?-this rebellion and repugnancy to the law, which must needs be an anomy, and so a thing sinful; there was as yet no demerit, to deserve it as a punishment? what fault is it to be created ? The*" operation of any thing which hath its original with the being of the thing itself, must needs proceed from the same cause, as doth the essence or being itself: as the fires tending upwards, relates to the same original, with the fire : and, therefore, this inclination or affection, can have no other author but God ; by which means he is entitled not only to the first sin, as the efficient cause, but to all the sins in the world, arising from thence. Plainly and without any strained consequences, he is made the author of sin : for even those positive properties, which can have no other fountain but the author of nature, being set on evil

s Vidi ego zelantem parvuluni qui nondiim loquebatur, et iiituebatur pallidus, ainaro aspectu colluctaiieuni snum. Aug.

^ Operatio qua? siniul incipitcuui esse rei, est ei ab ngente.a quohabet esse, sictit luoveri sursuni iiicst igni a geiicrantc. Alvar. p. 19?.

A DISPLAY OF ARMINIANISM.

are directly sinful. And here the idol of free-will may triumph in this victory over the God of heaven : heretofore all the blame of sin lay upon his shoulders, but now he begins to complain, ovkIjoj airiog dfxi aWa ^ivg kol ixoipa' it is God and the fate of our creation, that hath placed us in this condition of naturally affecting that which is evil : back with all your charges, against the ill government of this new deity, within his imaginary dominion: what hurt doth he do, but incline men unto evil; and God himself did no less, at the first? But let them that will, rejoice in these blasphemies, it sufficeth us to know, that God created man upright, though he hath sought out many inventions ; so that in this following dissonancy, we cleave to the better part.

S. S.

* So God created man in his own image, in the likeness of God created he him, male and female created he them;' Gen. i. 27.

' Put on the new man, which is renewed in knowledge after the image of him that made him ;' Col. iii. 10. « which after God is created in righteousness and true holiness ;' Eph. iv. 24.

*Lo this only have I found, that God hath made man upright, but he hath sought out many inventions ;' Eccles. vii. 29.

* By one man sin entered into the world, and death by sin ;' Rom, v. 12.

' Let no man say when he is tempted, I am tempted of God; for God tempteth no man, but everyone is tempted when he is drawn away of his own lust;' James i. 13, 14.

Lib. Arbit.

' There was in man before the fall an inclination to sinning, though not so vehement and inordinate as now it is ;' Armin.

' God put upon man a repugnancy to his law;' Ges-teranus in the Synod.

* Man by reason of his creation had an affection to those things that are forbidden by the law ;' Corvinus.

* The will of man had never any spiritual endowments ;' Rem. Apol.

' It was not fit that man should have a law given him, unless he had a natural inclination to what was forbidden by the law;' Corvinus.

CHAP. IX.

Of the death of Christ, and of the efficacy of his nieritf.

The sura of those controversies, wherewith the Arminians and their abettors have troubled the church, about the death of Christ, may be reduced to two heads. First, Concerning the object of his merit, or whom he died for. Secondly, Concerning the efficacy and end of his death, or what he deserved, procured, merited, and obtained, for them for whom he died. In resolution of the first, they affirm, that ha died for all, and every one; of the second, that he died for no one man at all ; in that sense Christians have hitherto believed that he laid down his life, and submitted himself to bear the burden of his Father's wrath, for their sakes. It seems to me a strange extenuation of the merit of Christ, to teach, that no good at all by his death doth redound to divers of them for whom he died : what participation in the benefit of his suffering, had Pharaoh or Judas ? Do they not at this hour, and shall they not to eternity, feel the weight and burden of their own sins ? Had they either grace in this world, or glory in the other, that they should be said to have an interest in the death of our Saviour ? Christians have hitherto believed, that for whom Christ died, for their sins he made satisfaction ; that they themselves should not eternally suffer for them: is God unjust to punish twice, for the same fault ? His own Son once, and again the poor sinners, for whom he sufiered ? I cannot conceive an intention in God, that Christ should satisfy his justice for the sin of them that were in hell some thousands of years before, and yet be still resolved to continue then punishment on them to all eternity ? No, doubtless ; Christ giveth life to every one, for whom he gave his life ; he loseth not one of them, whom he purchased with his blood.

The first part of this controversy, may be handled, under these two questions. First, Whether God giving his Son, and Christ making his soul a ransom for sin, intended thereby to redeem all and every one, from their sins, that all and

VOL. V. L

every one alike from the beginning of the world, to the last day, should all equally be partakers of the fruits of his death and passion ; which purpose of theirs is in the most frustrate. Secondly, Whether God had not a certain infallible intention, of gathering unto himself a chosen people, of collecting a church of first-bom, of saving his little flock, of bringing some certainly to happiness, by the death of his only Son, which in the event he doth accomplish.

The second part also may be reduced to these two heads. First, Whether Christ did not make full satisfaction for all their sins for whom he died, and merited glory, or everlasting happiness, to be bestowed on them, upon the performance of those conditions, God should require ? Secondly (which is the proper controversy I shall chiefly insist upon). Whether Christ did not procure for his own people, a power to become the sons of God, merit and deserve at the hands of God for them, grace, faith, righteousness, and sanctifica-tion, whereby they may be enabled infallibly, to perform the conditions of the new covenant, upon the which they shall be admitted to glory.

To the first question, of the first part of the controversy, the Arminians answer affirmatively, to wit, that Christ died for all alike, the benefit of his passion, belongs equally to all the posterity of Adam. And to the second, negatively, that God had no such intention of bringing many chosen sons unto salvation by the death of Christ; but determined of grace and glory, no more precisely to one than to another, to John than Judas, Abraham than Pharaoh? both which, as the learned Moulin observed," seem to be invented to make Christianity ridiculous, and expose our religion to the derision of all knowing men. For who can possibly conceive that one by the appointment of God should die for another ; and yet that other, by the same justice be allotted unto death himself, when one's death only was due: that Christ hath made a full satisfaction for their sins, who shall everlastingly feel the weight of them, themselves; that he should merit and obtain reconciliation with God for them, who live and die his enemies: grace and glory for them, who are graceless in this life, and damned in that which is

» Molin. sufFrag. ad Sjnod. Dordra,

to come: that he should get remission of sins for them* whose sins were never pardoned ? In brief, if this sentence be true, either Christ by his death did not reconcile us unto God, make satisfaction to his justice for our iniquities, redeem us from our sins, purchase a kingdom, an everlasting inheritance for us, which, I hope no Christian will say, or else all the former absurdities must necessarily follow, which no rational man will ever admit.

Neither may we be charged, as straiteners of the merit of Christ: for we advance the true value and worth thereof (as hereafter will appear) far beyond all the Arminians ascribe unto it; we confess that ' that blood of God ;' Acts XX. 28. 'ofthe Lamb without spot or blemish;' 1 Pet. i. 19. was so exceedingly precious, of that infinite worth and value, that it might have saved a thousand believing worlds ; John iii. 16. Rom. iii. 22. His death was of sufficient dignity, to have been made a ransom, for all the sins of every one in the world: and on this internal sufficiency of his death and passion, is grounded the universality of evangelical promises, which have no such restriction in their own nature, as that they should not be made to all, and every one, though the promulgation and knowledge of them, is tied only to the good pleasure of God's special providence; Matt. xvi. 17, As also that'economy and dispensation of the new covenant, whereby the partition wall being broken down, there remains no more difference between Jew and Gentile, the utmost borders of the earth being given in for Christ's inheritance. So that in some sense, Christ may be said to die for all, and the whole world : first. Inasmuch as the worth and value of Ills death, was very sufficient to have been made a price for all their sins : secondly, Inasmuch as this word all, is taken for some of all sorts, not for every one, of every sort, as it is frequently used in the Holy Scripture, so Christ ' being lifted up drew all unto him;' John i. 2. 32. that is, believers out of all sorts of men ; the apostles cured all diseases, or some of all sorts, they did not cure every particular disease, but there was no kind of disease, that was exempted from their power of healing: so that where it is said, that Christ died for all, it is meant either, first. All the faithful; or, secondly. Some of all sorts; thirdly. Not only Jews, but Gentiles. For,

L 2

A DISPLAY OF ARMIXIANISAI.

Secondly, The proper counsel and intention of God, in sending his Son into the world to die, was, that thereby he might confirm and ratify the new covenant to his elect; and purchase for them, all the good things, whicli are contained in the tenure of that covenant; to wit, grace and glory : that by his death, he might bring many (yet some certain) children to glory, obtaining for them that were given unto him by his Father, that is, his whole church, reconciliation with God, remission of sins, faith, righteousness, sanctifica-tion, and life eternal. That is the end, to which they are to be brought, and the means whereby God will have them attain it: he died that he might gather the dispersed children of God, and make them partakers of everlasting glory, to give eternal life, ' to all that God gave unto him;' John xvii. 2. And on this purpose of himself, and his Father, is founded the intercession of Christ, for his elect and chosen people, performed partly on the earth, John xvii. partly in heaven before the throne of grace; which is nothing but a presentation of himself and his merits, accompanied with the prayers of his mediatorship before God, that he would be pleased to grant, and effectually to apply, the good things, he hath by them obtained, to all for whom he hath obtained them: his intercession in heaven, is nothing but a continued oblation of himself. So that whatsoever Christ impetrated, merited, or obtained, by his death and passion, must be infallibly applied unto, and bestowed upon them, for whom he intended to obtain it; or else his intercession is vain, he is not heard in the prayers of his mediatorship : an actual reconciliation with God, and communication of grace and glory, must needs betide all them that have any such interest in the righteousness of Christ, as to have it accepted for their good ; the sole end, why Christ would so dearly purchase those good things, is an actual application of them unto his chosen: * God set forth the propitiation of his blood, for the remission of sins, that he might be the justifier of him that believeth on Jesus;' Rom. iii. 25, 26. But this part of the controversy is not that which I principally intend: only I will give you a brief sum of those reasons which overthrow their heresy, in this particular branch thereof.

First, The death of Christ, is in divers places of the Scripture restrained ' to his people, and elect, his church.

and sheep;' Matt. i. 21. John x. 11—13. Acts xx. 28. Eph. V. 25. John xi. 52. Rom. viii. 32, 33. Heb. ii. 10.13. Rev. v. 9. Dan. ix. 27. and therefore the good purchased thereby, ought not to be extended, ' to dogs, reprobates, and those that are without.'

Secondly, For whom Christ died, he died as their sponsor, in their room and turn, that he might free them from the guilt and desert of death; which is clearly expressed, Rom. V. G—8. ' He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes, we are healed;' Isaliii. 5, 6, &c. ' He hath redeemed us, from the curse, being made a curse for us;' Gal. iii. 13. ' He made him to be sia for us, who knew no sin;' 1 Cor. v. 21. Evidently he changeth turns with us, that we might be made the righteousness of God in him: yea, in other things, it is plain in the Scripture, that to die for another, is to take his place and room, with an intention that he should live; 2 Sam. xviii. 33. Rom. v. So that Christ dying for men, made satisfaction for their sins, that they should not die: now for what sins he made satisfaction, for them the justice of God is satisfied, which surely is not done for the sins of the reprobates, because he justly punisheth them to eternity upon themselves ; Matt. v. 26.

Thirdly, For whom Christ died, for them also he rose again, to make intercession for them: 'for whose offences he was delivered, for their justification he was raised ;' Rom. iv. 25. V. 10. ' He is a high priest to make intercession for them in the holiest of holies, for whom by his blood he obtained everlasting redemption;' Heb. ix. 11, 12. Those two acts of his priesthood are not to be separated, it belongs to the same Mediator for sin, to sacrifice, and pray; our assurance that he is our Advocate, is grounded on his being a propitiation for our sins: he is an Advocate for every one, ' for whose sins his blood was a propitiation ;' 1 John ii. 1,2. But Christ doth not intercede, and pray for all, as himself ' often witnesseth;' John xvii. He maketh intercession only for them ' who come unto God by him;' Heb. vii. 24. He is not a Mediator of them that perish, no more than an Advocate of them that fail in their suits, and therefore the benefit of his death also must be restrained to them, who

are finally partakers of both : we must not so disjoin the offices of Christ's mediatorship, that one of them may be versated about some towards whom he exerciseth not the other; much less ought we so to separate the several acts of the same office. For whom Christ is a priest, to offer himself a sacrifice for their sins, he is surely a king, to apply the good things purchased by his death unto them, as Ar-minius himself confesseth ; much more to whom he is a priest by sacrifice, he will be a priest by intercession: and therefore, seeing he doth not intercede and pray for every one, he did not die for every one.

Fourthly, For whom Christ died, he merited grace, and glory, faith, and salvation, and reconciliation with God, as I shall shew hereafter: but this he hath not done for all, and every one : many do never believe, the wrath of God remain-eth upon some, the wrath of' God abideth on them that do not believe;' John iii. 36. To abide, argueth a continued uninterrupted act; now to be reconciled to one, and yet to lie under his heavy anger, seem to me aavaTara, things that will scarce consist together; the reasons are many, I only point at the heads of some of them.

Fifthly, Christ died for them, whom God gave unto him to be saved : ' Thine they were, and thou gavest them unto me;' John xvii. 6. ' He layeth down his life, for the sheep committed to his charge;' John x. 11. But all are not the sheep of Christ, all are not given unto him of God, to be brought to glory ; for of those that are so given, there is not one that perisheth, for ' he giveth eternal life to as many as God hath given him;' John xvii. 2. ' No man is able to pluck them out of his Father's hands ;' chap. x. 28,29.

Sixthly, Look whom, and how many, that love of God embraced, that was the cause of sending his Son to redeem them ; for them, and so many, did Christ, according to the counsel of his Father, and in himself, intentionally lay down his life: now this love is not universal, being his good plea^ sure of blessing with spiritual blessings, and saving some in Christ; Eph. i. 4, 5. Which good pleasure of his evidently comprehendeth some when others are excluded; Matt. xi. 25, 26. Yea, the love of God in giving Christ for us, is of the same extent with that grace whereby he calleth us to faith, or bestoweth faith on us: ' For he hath called us with a holy

calling, according to his own purpose and grace, which was given us in Jesus Christ;' 2 Tim. ii. 9. Which doubtless is not universal and common unto all.

Innumerable other reasons there are to prove, that seeing God hath given his elect only, whom only he loved, to Christ to be redeemed ; and seeing that the Son loveth only those who are given him of his Father, and redeemeth only whom he loveth : seeing also that the Holy Spirit, the love of the Father and the Son, sanctifieth all, and only them, that are elected and redeemed ; it is not our part, with a preposterous liberality against the witness of Christ himself, to assign the salvation attained by him, as due to them that are without the congregation of them whom the Father hath loved and chosen ; without that church, which the Son loved and gave his life for it; nor none of the members of that sanctified body, whereof Christ is the head and Saviour. I urge no more, because this is not that part of the controversy that I desire to lay open.

I come now to consider the main question of this difference, though sparingly handled by our divines ; concerning what our Saviour merited and purchased for them for whom he died. And here you shall find the old idol playing his pranks, and quite divesting the merit of Christ, from the least ability or power, of doing us any good ; for though the Arminians pretend very speciously, that Christ died for all men : yet, in effect, they make him die for no one man at all; and that by denying the effectual operation of his death, and ascribing the proper issues of his passion to the brave endeavours of their own Pelagian deity.

We (according to the Scriptures) plainly believe, that Christ hath by his righteousness, merited for us grace and glory; that we are blessed with all spiritual blessings, in, through, and for him; that he is made unto us righteousness, and sanctification, and redemption; that he hath procured for us, and that God for his sake, bestoweth on us, every grace in this life, that maketh us differ from others, and all that glory we hope for, in that which is to come; he procured for us remission of all our sins, an actual reconciliation with God, faith, and obedience. Yea, but this is such a desperate doctrine, as stabs at the very heart of the idol; and would make him as altogether useless, as if he were but a

"J52 A DiSPLxiY OF AKMINIANISSI.

fig-tree log : what remaineth for him to do, if all things in this great work of our salvation, must be thus ascribed tmto Christ, and the merit of his death ? Wherefore the worshippers of this great god, Lib. Arbit. oppose their engines against the whole fabric, and cry down the title of Christ's merits, to these spiritual blessings, in the behalf of their imaginary deity.

Now, because they are things of a twofold denomination, about which we contend, before the King of heaven ; each part producing their evidence ; the first springing from the favour of God towards us : the second from the working of his grace, actually within us ; I shall handle them severally and apart; especially because to things of this latter sort, gifts, as we call them, enabling us to fulfil the condition required, for the attaining of glory, w^e lay a double claim on God's behalf: first. As the death of Christ is the meritorious cause procuring them of him: secondly. As his free grace is their efficient cause working them in us; they also producing a double title, whereby they would invest their beloved darling, with a sole propriety in causing these effects. First, In regard that they are our own acts performed in us, and by us : secondly, As they are parts of our duty, which we are enjoined to do, so that the quarrel is directly between Christ's merits and our own free-will, about pi'ocuring the favour of God, and obtaining grace and righteousness. Let us see what they say to the first.

They affirm"^ that the immediate and proper effect, or end, of the death and passion of Christ, is not an actual oblation of sin from men, not an actual remission of iniquities, justification and redemption, of any soul: that is, Christ's death is not the meritorious cause of the remission of our sins, of redemption and justification; the meritorious cause, I say, for of some of them, as of justification, as it is terminated in us, we confess there are causes of other kinds, as faith is the instrument, and tlie Holy Spirit the efficient thereof. But for the sole meritorious procuring cause of these spiritual blessings, we always took it to be the righteousness and death of Christ; believing plainly, that the end why Christ died, and the fruit of his sufferings, was our reconciliation with

b Inimediata mortis Christi effectio, ac passionis, ilia est non actuaiis pcccatorum ab his aut illis ablatio, non actuaiis remissio, non justificatio, non actuaiis horum aiU jlloium redemptio. Armin. Antiperk. p. 76.

God, redemption from our sins, freedom from the curse, deliverance from the wrath of God, and power of hell: though we be not actual partakers of these things to the pacification of our own consciences, without the intervening operation of the Holy Spirit, and faith by him wrought in us.

But if this be not, pray what is obtained by the death of Christ? Why 'a potentialj*^ conditionate reconciliation, not actual and absolute,' saith Corvinus. But yet this potential reconciliation, being a new expression, never intimated in the Scripture, and scarce of itself intelligible, we want a farther explanation of their mind, to know what it is that directly they assign to the merits of Christ: wherefore, they tell us,'' that the fruit of his death, was ' such an impetra-tion, or obtaining of reconciliation with God, and redemption for us: that God thereby hath a power, his justice being satisfied, and so not compelling him to the contrary, to grant remission of sins, to sinful men, on what condition he would :' or as another speaketh it,^'There was by the effusion of Christ's blood, a right obtained unto, and settled in God, of reconciling the world, and of opening unto all, a gate of repentance, and faith in Christ.' But now, whereas the Scripture every where affirmeth, that Christ died for our good, to obtain blessings for us, to purchase our peace, to acquire and merit for us the good things contained in the promise of the covenant; this opinion seems to restrain the end and fruit thereof, to the obtaining of a power and liberty unto God, of prescribing us a condition whereby we may be saved: but yet it may be, thus much at least Christ obtained of God in our behalf, that he should assign faith in him, to be this condition, and to bestow it upon us also. No, neither the one nor the other,*"' after all this, had it so seemed good unto his wisdom, God might have chosen the Jews, and others,

« Reconciliatio potentialis et conditionata non actualis et absoluta, per mortem Christi impetratur. Corvin ad IMolin. cap. 28. st-ct. 11.

d Reruissionis.'justificationis, et redemptionis, apud Deum impcfratio, qua factum est, ut Deusjam possit, utpote justitia cui satisfactum est non obstante lioraiuibus peccatoribus peccata remittere. Armin. ubi sup.

^ Autorismens non estalia, quameffuso sanguine Christi reconciliandi muiidum Deo jus impetratum fuisse, et inito novo faidere et gratioso cum hominibus, Deum grntiae ostium, omnibus denuo pajnitentise ac verae in Christum fidei.legeadaperuisse. Epis-tol. ad Walac. pag. 93.

^ Potuisset Deus, si ita sapientiae sua; visum fuisset, operarios, Jadasos, vel alios etiam praeter fideles eiigere, quia potuit aliam salutis cotiditioncm, quam fideni in Christum cxigere. Grevinch. ad Ames. p. 'Hb.

following the righteousness of the law, as well as believers, because he might have assigned any other condition of salvation besides faith in Christ/ saith Grevinchovius. Notwithstanding then the death of Christ for us, we might have been held to the old rule, * Do this and live :' but if this be true, I cannot perceive how it may be said, that Christ died to redeem us from our sins, to save our souls, and bring us unto glory ; neither, perhaps, do they think this to be any great inconvenience, for the same author affirmeth,^ 'that Christ cannot be said properly to die, to save any one.' And a little after he more fully declares himself,'' * That after Christ had obtained all that he did obtain by his death, the right remained wholly in God, to apply it, or not to apply it, as it should seem good unto him : the application of grace and glory to any man, was not the end for which Christ obtained them, but to get a right and power unto God, of bestowing those things on what sort of men he would :' which argues no redemption of us from our sins, but a vindication of God from such a condition, wherein he had not power to forgive them ; not an obtaining of salvation for us, but of a liberty unto God of saving us, on some condition or other.

But now, after God hath got this power by the death of Christ, and out of his gracious good pleasure, assigned faith to be the means for us to attain those blessings, he hath procured himself a liberty to bestow. Did Christ obtain this faith for us of him ; if it be a thing not in our own power ? No :' 'faith is not obtained by the death of Christ,' saith Cor-vinus : so that there is no good thing, no spiritual blessing, into which any man in the world hath any interest by the death of Christ: which is not so great an absurdity, but that they are most ready to grant it. Arnoldus confesseth,'' 'that he believes, that the death of Christ might have enjoyed its end, or his merit its full force, although, never any had believed :' and again,'' the death and satisfaction of Christ being

f Christus non pst proprie mortuus ad aliqnem salvandum. idem, ibid. pag. 8.

h Postquani impetratio pijestita ac pcracta esset, Deo jus suum integrum inansit, pro avbitrio fuo, eani applicaie, vel non applicarc, ncc applicati^) finis inipt-trationis propria fuit, sed jus, et potostas applicandi, qiiibus et qualibus vellet. pag. 9.

> Fides non est impetrata nierito Clirisli. &c. Cor. ad Mol. cap. 28. pag. 419.

■< Se oninino credere, futuruni fuisse, ut finis mortis Ciiristi conslaret, etiamsi nemo credidisset. Idem, cap, 27. sect. 3, 4.

' Posita et priestitaChristimorte et satisfactione, fieri potest, ut nemine, novi fa»-deris conditionem, prsestante, nemo saharetur. Idem. Grevincli. ad Ames. pag. 9.

accomplished, it might come to pass, that, none fulfilling the condition of the new covenant, none should be saved;' so also saith Grevinchovius. Oh Christ! that any pretending to profess thy holy name, should thus slight the precious vs^ork of thy death and passion! Surely, never any before, who counted it their glory to be called Christians, did ever thus extenuate (their friends the Socinians only excepted), the dignity of his merit and satisfaction. Take but a short view of what benefit they allow to redound to us, by the effusion of his precious blood, and you may see what a pestilent heresy, these men have laboured to bring into the church: neither faith nor salvation, grace nor glory, hath he purchased for us, not any spiritual blessing, that by our interest in his death we can claim to be ours: it is not such a reconciliation with God, as that he thereupon, should be contented again to be called our God, it is not justification, nor righteousness, nor actual redemption from our sins, it did not make satisfaction for our iniquities, and deliver us from the curse :" ' only it was a means of obtaining such a possibility of salvation, as that God, without wronging of his justice, might save us if he would one way or other.' So that when Christ had done all that he could, there was not one man in the world immediately the better for it: notwithstanding the utmost of his endeavour, every one might have been damned with Judas to the pit of hell:° for 'he died as well for Simon Magus and Judas, as he did for Peter and Paul,' say the Arminians. Now, if no more good redound to us by the death of Christ than to Simon Magus, we are not much obliged to him for our salvation. Nay, he may be rather said to have redeemed God, than us, for he procured for him, immediately a power to redeem us if he would ; for us, only by virtue of that power, a possibility to be redeemed: which leaves nothino* of the nature of merit annexed to his death : for that de-serveth that something be done, not only that it may be done : the workman deserveth that his wages be given him, and not that it may be given him. And then what becomes of all the comfort and consolation that is proposed to us in

"' Impetratio salntis pro omnibus, est acquisitio possibilitatis, ut niniiriim Deus illffisa sua justitia honiinem peccatorem possit lecipere ingratiani. Rem. Coll. Hag. p. 17y.

" Pro Juda ac Petro mortaus est Christus, et pro Siiiione Mago et Juda tarn pr» Paulo et Petro. Rem. Synod, p. 320.

the death of Christ? But it is time to see how this stubble is burned and consumed by the word of God, and that established which they thought to overthrow.

First, It is clear that Christ died to procure for us an actual reconciliation with God; and not only a power for us to be reconciled unto him : for when we ' were enemies, we were reconciled to God by the death of his Son;' Rom. v. 10. We enjoy an actual reconciliation unto God by his death; he is content to be called our God, when we are enemies, without the intervening of any condition on our part required, though the sweetness, comfort, and knowledge of this reconciliation do not compass our souls before we believe in him. Again, we have remission of sins by his blood and justification from them, not a sole vindication into such an estate, wherein, if it please God and ourselves, our sins are pardonable ; for we are justified 'through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins ;' Rom. iii. 24, 25. Yea, he obtained for us by his death, righteousness and holiness. ' He gave himself for his church that he might sanctify and cleanse it;' Eph. v. 26. ' tiiat he might present it unto himself a glorious church without spot or wrinkle ; that we should be holy and without blemish ;' ver. 27. Where, first, we have whom Christ died or gave himself for, even his church : secondly, what he obtained for it, holiness and righteousness, a freedom from the spots and blemishes of sin, that is, the grace of justification and sanctity; ' He made him to be sin for us, who knew no sin, that we might become the righteousness of God in him;' 2 Cor. v. 21. And, lastly, he died to purchase for us ' an everlasting inheritance;' Heb. ix. 15. So that both grace and glory are bestowed on them for whom he died, as the immediate fruits of his death and passion.

Secondly, See what the Scripture prirwg, 'expressly' as-sio-neth as the proper end and immediate effect (according to the purpose of God, and his own intention) of the effusion of the blood of Jesus Christ, and you shall find that he intended by it, to take away the sins of many^ * to make his soul an offering for sin; that he might see his seed, that the counsel of God might prosper in his hand ;' Isa. liii. ' to be

a ransom for many;' Matt. xx. 28. ' to bear the sins of many ;' Heb. ix. 28. ' he bare our sins in his own body on the tree, that we should live unto righteousness ;' 1 Pet. ii. 24. ' that we might become the righteousness of God in him;' 2 Cor. V. 21. thereby ' reconciling us unto God;' ver. 19. he died, 'to reconcile us unto God, in the body of his flesh, through death, that we might be holy and unblamable;' Col. i. 21, 22. ' to purge our sins;' Heb. i. 3. ' to obtain an everlasting redemption for us;' Heb. ix. 12. So that if Christ by his death obtained what he did intend, he hath purchased for us, not only a possibility of salvation, but holiness, righteousness, reconciliation with God, justification, freedom from the guilt and condemning power of sin, everlasting redemption, eternal life, and glory in heaven.

Thirdly, I appeal unto the consciences of all Christians. First, Whether they do not suppose the very foundation of all their consolation, to be stricken at when they shall find those places of Scripture," that affirm Christ to have died ' to take away our sins, to reconcile us unto God, to put away or abolish our transgressions, to wash and regenerate us, perfectly to save us, and purchase for us an everlasting redemption, whereby he is become unto us, righteousness, and redemption, and sanctification, the Lord our righteousness, and we become the righteousness of God in him ;' to be so wrested, as if he should be said only to have done something, which these things might happily follow.

Secondly, Whether they think it not a ready way to Impair their love and to weaken their faith in Christ, when they shall be taught that Christ hath done no more for them than for those that are damned in hell; that be their assurance never so great that Christ died for them, yet there is enough to be laid to their charge to condemn them; that thouo;h God is said to have reconciled them unto himself in Christ, Col. i. 19, 20. yet indeed he is as angry with them as with any reprobate in the v»'orld; that God loveth us not first, but so long as we continue in a state of enmity against him before our conversion, he continues our enemy also ; so that the first act of friendship or love, must be performed on our part, notwithstanding that the Scripture saith, we were reconciled unto God being enemies ; Rom. v. 10,

» Heb. vij. 12. 16. 24. ix. 14. 28. Isa. liii. 11. 1 John ii. ?, 6c

Thirdly, Whether they have not hitherto supposed themselves bound to believe, that Christ died for their sins and rose for their justification? Do they not think it lawful to pray that God would bestow upon them grace and glory for Christ's sake? and to believe that Jesus Christ was such a Mediator of the new covenant, as procured for the persons covenanted withal, all the good things comprehended in the promise of that covenant ?

I will not farther press upon this prevarication against Christian rehgion, only I would desire all the lovers of Jesus Christ seriously to consider, whether these men do truly aim at his honour, and advancing the dignity of his merit, and not rather at the crying up of their own endeavours, seeing the sole cause of their denying these glorious effects of the blood of Christ, is to appropriate the praise of them unto themselves, as we shall see in the next chapter.

These charges are never to be waved by the vanity of their sophistical distinctions, as of that of impelration and application, which though it may be received in an orthodox meaning, yet not in that sense or rather nonsense where-unto they abuse it; viz. as though Christ had obtained that for some which shall never be imparted unto them, that all the blessings procured by his death are proper to none, but pendent in the air for them that can or will catch them: whereupon when we object, sthat by this means all the efficacy of the merit of Christ is in our own power, they readily grant it, and say it cannot otherwise be. Let them that can receive these monsters in Christianity, for my part in these following contradictory assertions, I will choose rather to adhere to the authority of the word of God, than of Arminius and his sectaries.

S. S. Lib. Arbit.

* He made him to be sin for 'The immediate effect of us who knew no sin, that we the death of Christ is not the might become the righteous remission of sins, or the ac-ness of God in him ;' 2 Cor. tual redemption of any;' Ar-V. 21. Diin-

* He loved his church and * Christ did not properly

1 Sic efficacia meriti Christi tola penes nos stabit, qui vocationem alioqui ineffi-caceru, cfficaceni reddiaius ; sane, fieri aliter non potest. Rem. ApoJ. p.. 93.

A DISPLAY OF ARMINIANISM.

153

S. S. gave himself for it, that he might present it unto himself a glorious church, not having spot, or wrinkle, or any such thing;' Eph. v. 26, 27.

' God was in Christ reconciling the world unto himself;' 2 Cor. V. 19.

* When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand;' Isa. liii. 10.

' By his knowledge shall my righteous servant justify many, for he shall bear their iniquities;' ver. 11.

' Christ was once offered to bear the sins of many;' Heb. ix. 28.

* By his own blood he entered in once into the holy place, having obtained eternal redemption for us ; ver. 12.

* He hath reconciled you in the body of his flesh, through death to present you holy and unblamable;' Col. i. 22.

'Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, &c.— that he might be just, and the justifier of him that believeth in Jesus ;' Rom. iii. 25, 26.

Lib. Arbit. die to save any one;' Gre-vinch.

* A potential and condi-tionate reconciliation, not actual and absolute, is obtained by the death of Christ;' Cor-

' I believe it might have come to pass that the death of Christ might have had its end, though never any man had believed;' Corvin.

' The death and satisfaction of Christ being accomplished, yet it may so come to pass that none at all fulfil-ing the condition of the new covenant, none might be saved;' Idem.

' The impetration of salvation for all by the death of Christ, is nothing but the obtaining of a possibility thereof; that God without wrong'-ing his justice may open unto them a gate of mercy, to be entered on some condition ;' Rem. Coll. Hag.

' Notwithstanding the death of Christ, God might have assigned any other condition of salvation as well as faith, or have chosen the Jewsfollowing the righteousness of the law;' Grevin.

S. S. Lib. Arbit.

'Who his ownself bare 'Why then the efficacy

our sins in his own body on of the death of Christ de-

the tree, that we being dead pends wholly on us : true; it.

to sin, should live unto righte cannot otherwise be;' Rem.

ousness, by whose stripes Apol. we are healed ;' 1 Pet. ii. 24.

CHAP. X.

Of the came of faith, grace, and righteousness.

The second part of this controversy is in particular concerning grace, faith, and holiness, sincere obedience to the precepts of the new covenant, all whose praise we appropriate to the Most High by reason of a double interest. First, Of the merit of Christ which doth procure them for us. Secondly, Of the Holy Spirit which works them in us. The death of Christ is their meritorious cause, the Spirit of God and his effectual grace their efficient, working instrumentally with power by the word and ordinances. Now because this would deprive the idol of his chiefest glory, and expose him to open shame, like the bird ' furtivis nudata coloribus,' the Arminians advance themselves in his quarrel, and in behalf of their darling, quite exclude both merit of Christ and Spirit of God from any title to their production.

First, For the merit of Christ: whereas we affirm that God blesseth us with all spiritual blessings in him or for his sake; Eph. i. 3. amongst which, doubtless, faith possesseth not the lowest room ; that he is made unto us righteousness, and sanctification, and redemption; he was made sin for us, that we might be made the righteousness of God in him ; that he is the Lord our righteousness, and glories to be called by that name'; and whatever he is unto us, it is chiefly by the way of merit; that to us it is given uTrep xpiaTov, for Christ's sake to believe on him; Phil. i. 29. where vTrcp xP"''^ou is plainly referred to '^i'^oTai,' is given;' as if the apostle should have said, Christ is the meritorious cause of the bestowing of those good gifts, faith and constancy unto martyrdom upon you; when I say we profess all these to be the pro-

p€r and immediate products of the passion and blood of Christ, these turbulent Davusses come in with a prohibition, and quite expel it from having any interest therein.

'There is nothing more vain,** nothing more foolish,' say they in their apology, ' than to attribute our regeneration and faith unto the death of Christ; for if Christ may be said to have merited for us faith and regeneration, then faith cannot be a condition, whose performance God should require at the hands of sinners under the pain of eternal damnation.' And again, ' If faith be the effect of the merit of Christ, it cannot be our duty.' No ? Suppose then that the church should pray that it would please God, for Christ's sake, to call home those sheep that belong to his fold, not as yet collected; that he would grant faith and repentance for the merit of his Son to them that are as yet afar off, were this an altogether vain and foolish prayer ? Let others think as they please, it is such a vanity as I desire not to be weaned from, nor any one else I believe, that loves the Lord Jesus in sincerity. Oh that Christians should patiently endure such a diminution of their Saviour's honour, as with one dash of an Arminian pen to have the chief effects of his death and passion quite obliterated : if this be a motive to the love and honour of the Son of God, if this be a way to set forth the preciousness of his blood by denying the efficacy thereof, in enabling us by faith to get an interest in the new covenant; most Christians in the world are under a necessity of being new catechised by these seraphical doctors.

Until when, they must give us leave to believe with the apostle, that God blesseth us with all' spiritual blessings in Christ;' Eph. i. 3. and we will take leave to account faith a spiritual blessing; and, therefore, bestowed on us for Christ's sake; again, since our regeneration is nothing but a purging of our consciences from dead works that we may serve the living God, which being done by the blood of Christ, as the apostle witnesseth, Heb.ix. 14. wewill ascribe ournewbirth, or forming anew, to the virtue of that grace which is pur-

* Nihil ineptius, nihil vanius, quam regenerationem et fidera, merito Christi tribu-ere, si enim Christus dicatur nobis meritus fidem et regenerationem, turn tides conditio esse non poterat: quam a peccatorlbus, Dou:i sub comminatione mortis asterua exigent. Rem. Apol. cap. 8. pag. 95. Si tides sit eifectum nieriti Cbristi iiou potest esse actus ollicii nostri: idem.

VOL. V, M

chased by his blood, ' that precious blood it is which re-deemeth us from our vain conversation;' 1 Pet. i. 18, 19. by whose efficacy we are vindicated from the state of sin and corrupted nature wherein we are born.

The Arminians have but one argument that ever I could meet with, whereby they strive to rob Christ of this glory of meriting and procuring for us faith and repentance; and that is, because they are such acts of ours, as in duty and obedience to the precepts of the gospel we are bound to perform ;'' and this they every where press at large, usque et usque, in plain terms, they will not suffer their idol to be accounted defective in any thing that is necessary to bring us unto heaven. Now concerning this argument, that nothing which God requireth of us can be procured for us by Christ, I would have two things noted. First, That the strength of it consists in this, that no gift of God bestowed upon us can be a thing well pleasing to him as being in us; for all his precepts and commands signify only what is well pleasing unto him that we should be or do ; and it is not the meriting of any thing by Christ, but God's bestowing of it as the effect thereof, which hinders it from being a thing re-quirable of us as a part of our duty, which I shall consider hereafter; only now observe, that there being nothing in us by the way of habit or act, from the beginning of our faith to the consummation thereof, from our new birth until we become perfect men in Christ by the finishing of our course, that is not required of us in the gospel, all and every grace, whereof we are in this life partakers, are by this means denied to be the gifts of God. Secondly, Consider the extent of this argument itself: nothing whose performance is our duty can be merited for us by Christ; when the apostle beseecheth us to be reconciled unto God, I would know whether it be not a part of our duty to yield obedience to the apostle's exhortation? If not, his exhortation is frivolous and vain; if so, then to be reconciled unto God is a part of our duty; and yet the Arminians sometimes seem to confess, that Christ hath obtained for us a reconciliation with God. The like may be said in divers other particulars, so that this argument either proveth that we enjoy no fruit of the death of Christ in this life, or (which is most true), it proveth

h Rem. ApoK ubi sup. Corvin. ad Moli. cap. 28. sect. 9.

nothing at all: for neitheri the merit of Christ procuring, nor God bestowing, any grace, in the habit, doth at all hinder, but that in the exercise thereof, it may be a duty of ours, inasmuch as it is done in us, and by us. Notwithstanding then this exception, which cannot stand by itself alone without the help of some other, not as yet discovered ; we will continue our prayers, as we are commanded, in the name of Christ: that is, that God would bestow upon us those things we ask for Christ's sake, and that by an immediate collation, yea, even then when we cry, with the poor penitent, ' Lord help our unbelief,' or with the apostles, * Lord increase our faith.'

Secondly, The second plea on God's behalf, to prove him the author and finisher of all those graces, whereof in this life we are partakers, ariseth from what the Scripture affirmeth, concerning his working these graces in us, and that powerfully, by the effectual operation of his Holy Spirit : to which, the Arminians oppose a seeming necessity, that they must needs be our own acts, contradistinct from his gifts, because they are in us, and commanded by him : the head then of this contention betwixt our God, and their idol, about the living child of grace, is, whether he can work that in us, which he requireth of us : let iis hear them pleading their cause.

* It is most certain,*^ that that ought not to be commanded, which is wrought in us : and that cannot be wrought in us, which is commanded: he foolishly commandeth that to be done of others, who will work in them what he commandeth,' saith their apology. O foolish St. Prosper,*^ who thought that it was the whole Pelagian heresy, to say, 'That there is neither praise nor worth, as ours, in that which Christ bestoweth upon us :' foolish St. Augustine,* praying, * Give us, O Lord, what thou commandest, and command what thou wilt:' foolish Benedict, bishop of Rome, who gave such a form to his prayer, as must needs cast an aspersion of folly

<^ Ulud certissiinum est, nee jubenduni est quod efficitur, nee eflicienduin quod jubetur, stulte jubet et vult, ab alio fieri aliquid, qui ipse quod jubet in co efficere vuit. Rem, Apol. cap. 9. p. 105. a.

•i At exigua coiiclusione pene tu totura Pelagianuni dogma confirmas, dieendo, nullius iaudis esse ae raeriti; si id in eo Christus quod ipse donaverat pr<etulisset. Prosp. ad CoUat. cap. 36.

* Da, Domine, quodjubes, et jube quod vis. Aug.

M 2

on the Most High;* ' O Lord,' paith he 'teach us what we should do; shew us whither we shoukl go, work in us what we ought to perform :' O foolish fathers of the second Arausican council, afRrming,s ' that many good things are done in man, which he doth not himself, but a man doth no good, which God doth not so work, that he should do it.' And again, ' as often as we do good, God worketh in us, and with us, that we may so work.' In one word, this makes fools of all the doctors of the church, who ever opposed the Pelagian heresy, inasmuch as they all unanimously maintained, that we are partakers of no good thing, in this kind, without the effectual powerful operation of the almighty grace of God ; and yet our faith and obedience so wrought in us, to be most acceptable unto him; yea, what shall we say to the Lord himself, in one place commanding us to fear him, and in another promising that he will put his fear into our hearts, that we shall not depart from him; is his command foolish, or his promise false? The Arminians must affirm the one, or renounce their heresy : but of this, after I have a little farther laid open this monstrous error, from their own words and writings.

'Can any one,'*" say they, 'wisely and seriously prescribe the performance of a condition to another, under the promise of a reward, and threatening of punishment, who will effect it in him, to whom it is prescribed ? this is a ridiculous action, scarce worthy of the stage:' that is, seeing Christ hath affirmed, that 'whosoever believeth shall be saved, and he that believeth not shall be damned ;' Matt. xvi. 16 whereby faith is established the condition of salvation, and unbelief threatened with hell: if God should by his Holy Spirit, ingenerate faith in the hearts of any, causing them so to fulfil the condition, it were a mere mockery, to be exploded from a theatre as an unlikely fiction : which, what an aspersion it casts upon the whole gospel of Christ, yea, on all God's dealing with the children

f O Doraine, doce nos quid agaraus, quo gradiamur ostende, quid efficiamus ope-rare. Ben. Pap. in Concil. Legunstad.

s Multa in honiine bona fiunt, qua? non facit homo : nulla vero facit homo bona, quaj non Deus prastet, ut facial. Consil. Arau. 2. Can. 20.—Quotiesenim bona animus, Deus in nobis et nobiscum, ut operemur, operatur. Can. 9.

h Anne conditionem quis serio et sapienterpraescribetalteri, sub proraisso prfemii et poeniB gravissimaj comminatione, qui earn, in eo cui pra?scribit efficere vult, lisc actio tola ludicra, et vix scasna digna est. Rem. Apol. cap. 9. p. 105. a,

of men, ever since, by reason of the fall, they became unable of themselves to fulfil his commands, I leave to all men's silent judgment. Well then, seeing they must be accounted aavarara, things inconsistent, that God should be so righteous, as to shew us our duty, and yet so good and merciful, as to bestow his graces on us : let us hear more of this stuff: 'Faith and conversion cannot be our obedience,' if they are wrought in us by God,'^ say they at the Hague : and Episcopius,*"' That it is a most absurd thing, to affirm, that God either effects by his power, or procureth by his wisdom, that the elect should do those things that he requiretli of them/ So that where the Scripture calls faith the gift, and work of God, they say it is an improper locution, inasmuch as he commands it; pi'operly, it is an act or work of our own. And for that renowned saying of St. Augustine,' that * God crowneth his own gifts in us, that it is not to be received without a grain of salt:' that is, some such gloss as wherewith they corrupt the Scripture : the sum at which they aim is, that to affirm, that God bestoweth any graces upon us, or effectually worketh them in us, contradicteth his word, requiring them as our duty and obedience : by which means they have erected their idol into the throne of God's free grace and mercy ; and attribute unto it all the praise due to those many heavenly qualifications, the servants of God are endowed withal, for they never have more good in them, no, nor so much as is required ; all that they have, or do, is but their duty: which how derogatory it is to the merit of Christ, themselves seem to acknowledge, when they affirm, that he is no otherwise said to be a Saviour, than are all they, who confirm the way to salvation by preaching, miracles, martyrdom, and example: so that having quite overthrown the merits of Christ," ' they grant

* Fides et conversio non possnnt esse obedientia, si tantum ab aiiquo, in alio, efficiantur. Rem. Colloq. Hag. p. 196.

'' Absurdutu est statnere Deum, aut efficere per potentiam, aut procurare per sa-pientiam,ut elect! ea faciant, quae ab ipsis, ut ipsi ea faciant, exigit et postulat. Epis-cop. disp. pri. 8. Tliess. 7.

• Apol. cap. 9. ubi. sup.—Deum dona sua in nobis coronare, dictum hoc Au-gustini nisi cum grano sails accipiatur, neutiquam est admittendura : idem. ibid, p. 115.

"" Atqui dices, sic servalores nostri essent omnes (eodem scnsu quo Christus), saltern ex parte qui praeconio, rairaculis, luartyriis salutis viam, confirraant; esto, quid turn ? Idem. cap. 8.

US to be our own saviours in a very large sense;' Rem. Apol. fol. 96. All which assertions, how contrary they are to the exprfess word of God, T shall now demonstrate.

There is not one of all those plain texts of Scripture, not one of those innumerable and invincible arguments, whereby the effectual working of God's grace, in the conversion of a sinner, his powerful translating us from death to life, from the state of sin and bondage to the liberty of the sons of God, which doth not overthrow this prodigious error. I will content myself with instancing in some few of them which are directly opposite unto it, even in terms.

First, Deut. x. 16. The Lord commandeth the Israelites, ' to circumcise the foreskin of their hearts, and to be no more stiff-necked ;.' so that the circumcising of their hearts, was a part of their obedience, it was their duty so to do in obedience to God's commands: and yet in the thirtieth chapter verse 6. he affirmeth,' That he will circumcise their hearts, that they might love the Lord their God with all their hearts :' so that it seems, the same thing, in divers respects, may be God's act in us, and our duty towards him : and how the Lord will here escape that Arminian censure, that if his words be true, in the latter place, his command in the former is vain and foolish, ipse viderit, let him plead his cause, and avenge himself on those that rise up against him.

Secondly, Ezek. xviii. 31. * Make you a new heart, and a new spirit, for why will you die, O house of Israel?' The making of a new heart, and a new spirit, is here requii'ed under a promise of a reward of life, and a great threatening of eternal death; so that, so to do, must needs be a part of their duty and obedience : and yet, chap, xxxvi. 36. he affirmeth that he will do this very thing, that here he requireth of them; ' A new heart also will I give you, and a new spirit, will 1 put within you, and I will take away the stony heart out of your flesh, and give you an heart of flesh; and I will cause you to walk in my statutes,' 8ic. In how many places also, are we commanded to fear the Lord, which when we do, I hope none will deny to be a performance of our duty ; and yet Jer. xxxii. 40. God promiseth that he will put his fear in our hearts, that we shall not depart from him.

Thirdly, Those two, against which they lay particular exceptions, faith and repentance, are also expressly attributed to the free donation of God : * he granteth unto the Gentiles repentance unto life;' Acts xi. 18. and of faith directly, ' it is not of ourselves, it is the gift of God ;' Eph. ii. 8. To which assertion of the Holy Spirit, I shall rather fasten my belief, than to the Arminians, affirming that it is no gift of God, because it is of ourselves : and yet this hindereth not, but that it may be stiled, * our most holy faith ;' Jude 20. Let them that will deny, that any thing can properly be ours, which God bestoweth on us : the prophet accounted them not inconsistent, when he averred, ' that God worketh all our works in us;' Isa. xxvi. 12. They are our works, though of his working : the apostle laboured, though it was not he, but ' the grace of God that was with him ;' 1 Cor. XV. 10. He worketh in us koi to ^tXuv, koX to IvepyeXv, ' of his good pleasure ;' Phil. ii. 13. and yet the performance of our duty, may consist in those acts of our wills, and those good deeds, whereof he is the author : so that, according to St. Austin's counsel," we will still pray, that he would bestow what he commandeth us to have.

Fourthly, 1 Cor. iv. 'Who made thee differ from another, or what hast thou, that thou hast not received V Every thing that makes us differ from others, is received from God : VA'herefore, the foundation of all difference in spiritual things, between the sons of Adam, being faith and repentance, they must also of necessity, be received from above. In brief, ' God's circumcising of our hearts,' Col. ii. 11. 'His quickening us when we are dead,' Eph. i. 1, 2. ' Begetting us anew,' John. i. 23. Making us in all things, such as he would have us to be; is contained in that promise of the new covenant, Jer. xxxii. 40. ' I will make with them an everlasting covenant, that I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not depart from me :' and is no way repugnant to the holy Scripture, declaring our duty to be all this, that the Lord would have us. And now let all men judge, whether against so many and clear testimonies of the Holy Ghost, the Arminian reasons borrowed from the old philosophers, be of any value : the sum of them all, you may find in Cicero, his third book

n Petaraus ut dct quud ut habeamas jubet. Aug.

De Natura Deorum: * Every one,'o saith he, 'obtaineth virtue for himself: never any wise man thanked God for that; for our virtue we are praised, in virtue we glory, which might not be, were it a gift of God :' and truly this in softer terms, is the sum of the remonstrants' arguments in this particular.

Lastly, Observe, that this error is that which of all others, the orthodox fathers did most oppose, in the Pelagian heretics : yea, and to this day,^ the more learned schoolmen stoutly maintain the truth herein, against the innovating Jesuits. With some few of the testimonies of the ancients, I will shut up this discourse :'^ ' It is certain that when we do any thing we do it,' saith St. Augustine, ' but it is God that causeth us so to do:' andin another place;"^' Shall we notaccount that to be the gift of God ? because it is required of us, under the promise of eternal life ? God forbid that this should seem so, either to the partakers or defenders of grace:' where he rejecteth both the error, and the sophism wherewith it is upholden. So also Ccelestius, bishop of Rome,^ in his epistle to the bishops of France : * So great,' saith he, 'is the goodness of God towards men, that he will have those good things to be our good duties (he calls them merits according to the phrase of those days) which are his own gifts: to which purpose I cited before two canons, out of the Arausican council:' and St. Prosper in his treatise against Cassianus the Se-mipelagian,' affirmeth it to be a foolish complaint of proud men, that free-will is destroyed, if the beginning, progress, and continuance in good, be said to be the gifts of God : and so the imputation of folly, wherewith the Arminians, in my first quotation,5,charge their opposers,being retorted on them, by this learned father, I refer you to these following excerpta for a close.

" Quia sibi quisque virtutem acquirit,—neniinem de sapientibns unquain dc ea gratias Deo egisse, propter virtutem enim laudamur, et in virtute glorianiur, quod non fieret, si donuni esset Dei, non a nobis. Cicero De Nat. Deor.

P Alvarez, disput. 86. ubi Aug. Thorn, alios, citat.

1 Certum est nos facere cum facimus, scd iile facit nt faciamus. Aug. de Grat. et Lib. Arbit. cap. 16.

■■ Neque id donum Dei esse fateamnr, quoiiiam exigi aiidivinius a nobis,

praemio vitffi si hoc fecerimus obiato? absit, iit hoc placeat particibus et defensori-bus gratise. Aug. de Prsedest. San. cap. 20.

'Tanta est eiga homines bonilas Dei, ut nostra vclit esse merita quaa sunt ipsius dona. Coelest. Epist. ad Ep. Gal. cap. ly.

' Non enim conturbat nos, superbienliuin inepta quferiraonia; quia Liberum Ar-bitrium causantur auferri: si et principia et profcctus, et perserantia in bonis usque ad fiaem Dei dona esse dicantur. Prosp. ad CoJIat. pag. 404.

A DISPLAY OF ARMINIANI8M.

160

s. s.

'Circumcise the foreskin ofyour hearts, and be no more stiff-necked;' Deut. x. 16. ' And the Lord thy God will circumcise thy heart, and the heart of thy seed;' chap. XXX. 6.

' Make you a new heart, and a new spirit, O house of Israel;' Ezek. xviii. 31.' A new heart also will I give you, and a new spirit will I put within you;' chap, xxxvi. 36.

* If you will fear the Lord and serve him, then shall you continue following the Lord your God ;' 1 Sam. xii. 14.

' And I will put my fear into your hearts, that ye shall ilot depart from me;' Jer. xxxii. 40.

' He hath wrought all our works in us ;' Isa. xxvi. 12.

* He worketh in us both to will and to do, of his good pleasure;' Phil. ii. 13.

* He hath blessed us with all spiritual blessings in him;' Eph. i.3.

* To you it is given in the behalf of Christ to believe in him;' Phil. i. 29.

* The blood of Christ purg-eth our consciences from dead works, to serve the living God;' Heb. ix. 14.

Lib. Arbit. *This is most certain, that thatoughtnottobe commanded which is wrought in us : he foolishly commandeth that to be done of others, who will work in them what he commandeth ;' Rem. Apol.

* It is absurd to affirm that God either worketh by his power, or procureth by his wisdom, that the elect should do those things which God requireth of them;' Epis-copius.

* Faith and conversion cannot be acts of our obedience if they are wrought by God in us ;' Rem. Col. Hag.

* That God should require that of ^s, which himself will work in us, is a ridiculous action scarce fit for a stage ;' Rem. Apol.

* That saying of Augustine that God crowneth his own gifts in us, is not easily to be admitted;' Ibid.

' There is nothing more vain and foolish, then to ascribe faith and regeneration to the merit of Christ;' Idem.

CHAP. XL

Whether salvation may he attained without the knowledge of, or faith in, Christ Jesus.

I SHALL shut up all this discourse concerning the meritorious cause of salvation, with their shutting out of Christ, from being the only one, and absolutely necessary means, to bring us unto heaven, to make us happy : this is the last pile they erect upon their Babylonish foundation, which makes the idol of human self-sufficiency, every way perfect, and fit to be sacrificed unto. Until these proud builders, to get materials for their own temple, laid the axe to the root of Christianity, we took it for granted, that there is no salvation in any other, because there is 'none other name under heaven, given unto men, whereby we must be saved;' Acts iv. 12. Neither yet shall their nefarious attempts, frighten us from our creed, nor make us be wanting to the defence of our Saviour's honour, but I shall be very brief in the consideration of this heterodoxy, nothing doubting, but that to have repeated it, is fully to have confuted it, in the judgment of all pious Christians.

First, then. They grant salvation to the ancient patriarchs and Jews, before the coming of Christ, without any knowledge of, or faith in, him at all: nay, they deny that any such faith in Christ, was ever prescribed unto them, or required of them. * It is certain that there is no place in the Old Testament,* from whence it may appear that faith in Christ (as a Redeemer) was ever enjoined, or found in any of them ;' say they jointly in their apology: the truth of which assertion, we shall see hereafter : only they grant a general faith, involved under types and shadows, and looking on the promise, as it lay hid in the goodness and providence of God, which indirectly might be called a faith in Christ: from which kind of faith, I see no reason why thousands of heathen infidels should be excluded. Agreeable unto these assertions are the dictates of their patriarch Arminius, affirming,'' ' that the

a Certuni est locum nullum esse, unde appareat, fidera istam, sub Vet. Test, prae-ceptam fuisse.aut viguisse. Rem. Apol. cap. 7. p. 91.

b Consideretur oranis descriptio fidei Abraliae, Rom. iv. et apparebit in ilia Jesu Christ! noil fieri mcntionem, expresse, sed ilia tantuni iinplicatione, quani cxplicare cuivisnon est facile. Aniiin. Gavisusestviderenatalem Isaac.qui full ty pus mei. Idem.

whole descriptionof the faith of Abraham, Rom. iv. makes no mention of Jesus Christ, either expressly or so implicitly as that it may be of any one easily understood;' and to the testimony of Christ himself, to the contrary ; John viii. 56. ' Your father Abraham rejoiced to see my day, and he saw it, and was glad:' he answereth, * He rejoiced to see the birth of Isaac, who was a type of me ;' a goodly gloss corrupting the text.

Secondly, What they teach of the Jews, that also they grant concerning the Gentiles, living before the incarnation of Christ; they also might attain salvation, and be justified without his knowledge :' For although,'*^ saith Corvinus, ' the covenant was not revealed unto them by the same means that it was unto the Jews, yet they are not to be supposed to be excluded from the covenant (of grace), nor to be excluded from salvation ; for some way or other, they were called.'

Thirdly, They are come at length to that perfection, in setting out this stain of Christianity, that Berlins,*^ on good consideration, denied this proposition, * that no man can be saved, that is not ingrafted into Christ, by a true faith :' and Venator to this question,*^' Whether the only means of salvation, be the life, passion, death, resurrection, and ascension of Jesus Christ,' answereth,' No?' Thus they lay men in Abraham's bosom, who never believed in the Son of Abraham; make them overcome the serpent, who never heard of the seed of the woman; bring goats into heaven, who never were of the flock of Christ, never entered by him the door; make men please God without faith, and obtain the remission of sins, without the sprinkling of the blood of the Lamb ; to be saved without a Saviour, redeemed without a Redeemer; to become the sons of God, and never know their elder brother; which prodigious error, might yet be pardoned, and ascribed to human imbecility, had it casually slipped from their pens as it did from some others ;^ but seeing it hath foundation in all the

•^ Gentes sub veteri testaraento viventes licet ipsis ista ratione qua Jud^is non fuit revelatum: non taraen iade continuo ex federe absolute exclusaj sunt, nee a salute praecise exclusi judicari debent quia aliquo saltern modo vocantur. Corvi. defens. Armin. ad Tilen. p. 107.

•1 Nego liaiic propositionem; nemineni posse salvari, quam qui Jesu Christo, per veram Kdeiu sit insitus, Bert, ad Sibrand. p. 133.

e Ad banc qusstionem an unicavia salutis, sit vita, passio, mors,resuirectio, ct as-censio Jesu Chrisli ? respondeo, non. Venat. apud Fest. Honi. et Peltium.

f Zuing. profes. fid. ad reg. Gal.

grounds of their new doctrine, and is maintained by them, on mature deliberation,^ it must be looked on by all Christians as a heresy to be detested and accursed. For, first, deny the contagion and demerit of original sin; then make the covenant of grace to be universal, and comprehend all and every one of the posterity of Adam; thirdly, grant a power in ourselves to come unto God, by any such means as he will appoint and affirm, that he doth assign some means unto all, and it will naturally follow, that the knowledge of Christ is not absolutely necessary to salvation: and so down falls the pre-eminence of Christianity, its heaven-reaching crown must be laid level with the services of dunghill gods.**

It is true, indeed, some of the ancient fathers, before the rising of the Pelagian heresy, who had so put on Christ, as Lipsius speaks, that they had not fully put off Plato, have unadvisedly dropped some speeches, seeming to grant, that divers men before the incarnation, living fiera \6yov,' according to the dictates of right reason,' might be saved without faith in Christ; as is well shewed by learned Causabon in his first excercitation on Baronius : but let this be accounted part of that stubble, which shall burn at the last day, wherewith the writings of all men, not divinely inspired, may be stained. It hath also since (as what hath not), been drawn into dispute among the wrangling schoolmen ; and yet, which is rarely seen, their verdict in this particular, almost unanimously passeth for the truth. Aquinas* tells us a story of the corpse of a heathen, that should be taken up in the time of the empress Irene, and her son Constantine, with a golden plate on his breast, wherein was this inscription : ' Christ is born of a virgin, and I believe in him, O sun, thou shalt see me again in the days of Irene and Constantine.' But the question is not, whether a Gentile believing in Christ may be saved, or whether God did not reveal himself and his Son, extraordinarily to some of them? For shall we straiten the breast, and shorten the arm, of the Almighty, as though he might not do what he will with his own. But whether a man by the conduct of nature, without the knowledge of Christ, may come

s Atlic. of the Church of Eng. art. 18.

h Nihil magis repugnat fidei, quam sine fide salvum esse posse quenipiani homi-num. Acost. dc indo. Salu. Proc.

> Aquin. 2. Sae. q. 2. a. 7. c. Christus nascitur ex virgine, ct ego credo in eum, O Sol, sub Irenae et Constantini teinporibus iteruni me videbii.

to heaven : the assertion whereof, we condemn as a wicked Pelagian, Socinian heresy ; and think that it was well said of Bernard,'' ' that many labouring to make Plato a Christian, do prove themselves to be heathens.' And if we look upon the several branches of this Arrainian novel doctrine, extenuating the precious worth and necessity of faith in Christ, we shall find them hewed off by the two-edged sword of God's word.

First, For their denying the patriarchs and Jews, to have had faith, ' in Christum exhibendum et moriturum,' as we in him, 'exhibitum et mortuura/ it is disproved by all evangelical promises, made from the beginning of the woild, to the birth of our Saviour, as that Gen. iii. 15. 'The seed of the woman shall break the serpent's head;' and chap. xii. 3. xlix. 10. Psal. ii. 7, 8. ex. with innumerable other, concerning his life, office, and redeeming of his people : for sui'ely they were obliged to believe the promises of God.

Secondly, By those many clear expressions of his death, passion, and suffering for us; as Gen. iii. 15. Isa. liii.6—10, &c. Ixiii. 2, 3. Dan. ix. 26. but what need we reckon any more ? our Saviour taught his disciples, that all the prophets from Moses, spake concerning him, and that the sole reason why they did not so readily embrace the faith of his passion and resurrection, was because they believed not the prophets ; Luke xxiv. 25, 26. shewing plainly, that the prophets required faith in his death and passion.

Thirdly, By the explicit faith of many Jews, as of old Simeon ; Luke iii. 34. of the Samaritan woman who looked for a Messias, not as an earthly king, but as one that should tell them all things, redeem them from sin, and tell them all such things as Christ was then discoursing of, concerning the worship of God ; John iv. 25.

Fourthly, By the express testimony of Christ himself; 'Abraham,' saithhe, 'rejoiced to see my day, and he saw it, and was glad ;' John viii. 56. his day, his hour, in the Scripture principally denote his passion: and that which he saw surely he believed, or else the father of the faithful, was more diffident than Thomas the most incredulous of his children.

Fifthly, By these following and the like places of Scrip-

^ Dum niultum sudant nonnuUi, quomodo Platonem faciant Christianum, se pro-bant esse ethnicos. Bern. Epist,

ture; 'Christ is a Lamb slain from the foundation of the world;' Rev. xiii. 8. slain in promises, slain in God's estimation and the faith of believers;' He is the same yesterday, to-day, and for ever ;' Heb. xiii. 8. mider the law and the gospel; ' There is none other name under heaven given unto men, whereby they must be saved ;' Acts iv. 12. Never any then, without the knowledge of a Redeemer, participation of his passion, communication of his merits, did ever come to the sight of God : no man ever came to the Father but by him: hence St. Paul tells the Ephesians, that they were without Christ, 'because they were aliens from the commonwealth of Israel;' Eph. ii. 12. intimating that God's covenant with the Jews, included Christ Jesus and his righteousness, no less than it doth now with us: on these grounds, holy Ignatius' called Abel' a martyr of Christ,' he died for his faith in the promised seed ; and in another place,""' all the saints were saved by Christ, hoping in him, and waiting on him, they obtained salvation by him.' So Prosper also," ' We must believe that never any man was justified by any other faith, either before the law, or under the law, than by faith in Christ, coming to save that which was lost.' Whence Eusebius contendeth," that all the old patriarchs might properly be called Christians, they all eat of the same spiritual meat, and all drank of the same spiritual drink, even of the rock that followed them, which rock was Christ.

Secondly, If the ancient people of God, notwithstanding divers other especial revelations of his will, and heavenly instructions, obtained not salvation without faith in Christ; much less may we grant this happiness without him, to them who were deprived of those other helps also : so that though we confess the poor natural endeavours of the heathen, not to have wanted their reward ; either positive in this life, by outward prosperity, and inward calmness of mind, in that they were not all perplexed, and agitated with furies, like

' napaJo&eij y£, TaJv Sia p^pnTTOv avat^ovfjiiViiv, awo tou aShX tou JiKaiou. Ignat. Epist-ad Epiies.

'" rtiivTE; ouv aj/ioi li/p^pitTTM sa-oi&na-ttv, IXwiVaVTEj li; aurav *af at/Tov ava^wEivavTS?, 5^' auTou a"a)Ti]jittj 'irvxov. Epist. ad Phil.

n Non alia fide queraquani hominuiu sive ante legem, sive legis tempore, justifica-tuiii esse credendum est, quain hac eadeiu qua Dominus Jesu, &c. Prosp. ad ob. 8. Galloruiu.

o Onines ergo illos qui ab Abraham sursum versus, ad primum homiuera, genera-tiouis ordine conscribuntur, etsi non nomine, rebus tamen, et religione Christianus fuisse, si quis dicat, non niihi videtur errare. Eus. Histor. eccles. lib. 1. cap. 1.

Nero and Caligula; or negative in the life to come, by a diminution of the degrees of their torments; they shall not be beaten with so many stripes : yet we absolutely deny, that there is any saving mercy of God towards them revealed in the Scripture, which should give us the least intimation of their attaining everlasting happiness. For not to consider the corruption and universal disability of nature, to do any thing that is good {' without Christ we can do nothing'); John xv. 5. nor yet the sinfulness of their best works and actions, the sacrifices *of the wicked being an abomination unto the Lord ;' Prov. xv. 8. ' Evil trees cannot bring forth good fruit, men do not gather grapes of thorns, nor figs of thistles;' Matt. vii. 16. The word of God is plain, ' that without faith, it is impossible to please God ;' Heb. xi. 6. that he, 'who be-lieveth not, is condemned;' Mark xvi. 16. that no nation or person can be blessed, but in the seed of Abraham ; Gen. xii. and the blessing of Abraham, comes upon the Gentiles only by Jesus Christ; Gal. iii. 14. ' He is the way, and the truth, and the life;' John xiv. 6. none comes to the Father but by him, he is the door, by which those that do not enter, are without, * with dogs and idolaters ;' Rev. xxii.' So that other foundation (of blessedness), can none lay, but what is already laid, even Jesus Christ;' 1 Cor. iii. 12. In brief, do but compare those two places of St. Paul; Rom. viii. 30. where he sheweth, that none are glorified, but those that are called ; and chap. x. 14, 15. where he declares, that all calling is in-strumentally by the preaching of the word and gospel; and it will evidently appear, that no salvation can be granted unto them, on whom the Lord hath so far poured out his indignation, as to deprive them of the knowledge of the sole means thereof, Christ Jesus. And to those that are otherwise minded, I give only this necessary caution, let them take heed, lest whilst they endeavour to invent new ways to heaven for others, by so doing they lose not the true way themselves.

S. S. Lib. Arbit.

' O fools, and slow to be ' There is no place in the

lieve all that the prophets Old Testament, whence it

have written: ought not may appear, that faith in

A DISPLAY OF ARMINIANISM.

s. s.

Christ to have suffered these things ;' Luke xxiv. 25, 26.

* Abraham rejoiced to see my day, and he saw it, and was glad;' John viii. 56.

' By his knowledge shall my righteous servant justify many, for he shall bear their iniquities;' Isa. liii. 11: see the places before-cited.

* At the time they were without Christ; being aliens from the commonwealth of Israel, and strangers from the covenant of pioraise, having no hope, and without God in the world;' Eph. ii. 12.

* There is no other name under heaven given unto men, whereby we must be saved, but only by Christ;' Acts iv, 12.

'The blessing of Abraham comes on the Gentiles by Jesus Christ;' Gal. iii. 14. ' He that believeth not is condemned;' Mark xvi. 16. 'Without faith it is impossible to please God ;' Heb. xi, 6.

' Other foundation can no man lay, but what is already laid, even Jesus Christ;' 1 Cor. iii. 12.

Lib. Arbit. Christ as a Redeemer, was either enjoined or found in any then;' Rem. Apol.

' Abraham's faith had no reference to Christ;' Armin.

•The Gentiles living under the Old Testament, though it was not revealed unto them as unto the Jews, yet were not excluded from the covenant of grace, and from salvation;' Corv.

* 1 deny this proposition, that none can be saved that is not ingrafted into Christ by a true faith;' Pert.

*To this question, whether the only way of salvation, be the life, passion, death, resurrection, and ascension of Jesus Christ, I answer, No;' Venator.

CHAP. XII.

Of free-will, the nature and power thereof.

Our next task is to take a view of the idol himself; of this great deity of free-will, whose original, being not well known, he is pretended, like the Ephesian image of Diana, to have fallen down from heaven, and to have his endowments from above ; but yet, considering what a nothing he was at his first discovery, in comparison of that vast giant-like hugeness to which now he is grown, we may say of him, as the painter said of his monstrous picture, which he had mended, or rather marred, according to every one's fancy : ' hunc po-pulus fecit,' it is the issue of the people's brain. Origen* is supposed to have brought him first into the church; but among those many sincere worshippers of divine grace, this setter forth of new demons found but little entertainment: it was looked upon but like the stump of Dagon, with his head and hands laid down before the ark of God ; without whose help he could neither know, nor do, that which is good in any kind: still accounted but * truncus ficulnus, ixiutile lignum;' ' a fig-tree lop;, an unprofitable piece of wood ;' 'incerti patres scamnum facerentne ?' The fathers of the succeeding ages had much debate to what use they should put it; and though some exalted it a degree or two above its merits, yet the most concluded to keep it a block still : until at length there arose a stout champion,"^ challenging on his behalf the whole church of God,and like a knight-errant wandered from the west to the east, to grapple with any that should oppose his idol; who, though he met with divers adversaries," one especially,** who in the behalf of the grace of God continually foiled him and cast him to the ground, and that in the judg-

» Hieron. ad RufF.

*> Pelagins: Dogma quod—pestifero vorauit coluber sermone Britaiinus. Prosper, de ingral. cap. 1.

« Adfuit, exliorlante Deo provisa per orbeni, sanctorum pia cura pafrnm. 1. Pes-tciu subeuntem prima recidit, sedes Roma Petri. 2. Non segnior inde, orientis recto-nim cura emicuit. Synod. Palest. 3. Hieronymus libris valde exccilentibus hostem dissecuit. 4. Atticus Constantinop. 5. Do re S^inodi Aricanas. Prosper, de ingrat.

<i Concilium cui dux Aurelius ingcniumque Augustinus crat. Quern Cliristi gratis cormi uberiore rigans, nostro lumen dcdit n?vo. Prosp. ibid.

VOL. V. N

ment of all the lawful judges, assembled in councils/ and in the opinion of most of the Christian by-standers/ yet by his cunning insinuation, he planted such an opinion of his idol's deity and self-sufficiency in the hearts of divers, that to this day it could never be rooted out.

Now after the decease of his Pelagian worshippers, some of the corrupter schoolmen, seeing of him thus from his birth exposed without shelter to wind and weather, to all assaults, out of mere charity and self-love built him a temple, and adorned it with natural lights, merits, uncontrolled independent operations, with many other gay attendances. But in the beginning of the reformation, that fatal time for idolatry and superstition, together with abbeys and monasteries, the zeal and learning of our forefathers, with the help of God's word, demolished this temple, and brake this building down to the ground; in the rubbish whereof we well hoped the idol himself had been so deeply buried, as that his head should never more have been exalted to the trouble of the church of God ; until not long since, some curious wits, whose weak stomachs were clogged with manna, and loathed the sincere milk of the word, raking all dunghills for novelties, lighted unhappily upon this idol; and presently, with no less joy than did the mathematician at the discovery of a new geometrical proportion, exclaim. We have found it, we have found it! and without more ado, up they erected a shrine, and until this day continue offering of praise and thanks for all the good they do to this work of their own hands.

And that the idol may be free from ruin, to which in himself they have found by experience that he is subject, they have matched him to contingency, a new goddess of their own creation; who, having proved very fruitful in

* Dixit Pelagius, quis est niilii Augustinus ? Universi acclamabant blaspheniantem ill episcopuin, ex cujus ore, dominus univcrsfe Africa, unitatis indulserit felicitatem, non solum acoiiventuillo, sed ab oinni ecclesia pellendura. Ores. Apologet. pag. 621. de Synod. Palest. Pra; omnibus studium gerite iibros. S. August, quos ad Prosp. et Hilar, scripsit, memoratis fiatribus legendos ingerere, &c. Epist. Synod. Byzac.

^ Imo noverunt, non solum Romanam Africanamque ccclesiara, sed per omnes mundi partes, universse proniissionis filios, cum doctrina hujus viri, sicut in tola fide, ita in gratia; confessione congruere. Prosp. ad Ruffin. Augustinum saiictaj recorda-tionis virura pro vita sua, et meritis, in nostracommunione semper habuiraus, nee un-quam bunc sinistrsesuspitionis saltem rumor suspexit. Coelest. Epist. ad Gal. Episcop. These I have cited to shew what a heavy prejudice the Arminian cause lies under, being professedly opposite to the doctrine of S.Austin, and they continually slighting uf his authority.

monstrous births, upon their conjunctions, they nothing doubt they shall ever want one to set on the throne and make president of all human actions : so that after he hath with various success, at least twelve hundred years, contended with the providence and grace of God, he boasteth now as if he had obtained a total victory. But yet all his prevailing is to be attributed to the diligence and varnish of his new abettors, with (to our shame be it spoken) the negligence of his adversaries: in him and his cause there is no more real worth than was, when by the ancient fathers he was exploded and cursed out of ijie church : so that they, who can attain through the many winding labyrinths of curious distinctions to look upon the thing itself, shall find that they have been like Egyptian novices, brought through many stately frontispieces and goodly fabrics, with much show of zeal and devotion, to the image of an ugly ape.

Yet here observe, that we do not absolutely oppose freewill as if it were nomeii inane, a mere figment, when there is no such thing in the world ; but only in that sense the Pelagians and Arminians do assert it. About words we will not contend: we grant man, in the substance of all his actions, as much power, liberty and freedom, as a mere created nature is capable of. We grant him to be free in his choice, from all outward coaction, or inward natural necessity, to work according to election and deliberation, spontaneously embracing what seemeth good unto him. Now call this power, free-will, or what you please; so you make it not supreme, independent, and boundless, we are not at all troubled. The imposition of names, depends upon the discretion of their inventors. Again, even in spiritual things we deny that our wills are at all debarred, or deprived of, their proper liberty ; but here we say indeed, that we are not properly free until the Son makes us free. No great use of freedom in that wherein we can do nothing at all: we do not claim such a liberty as should make us despise the grace of God,s whereby we may attain true liberty indeed, which addeth to, but taketh nothing from, our original freedom. But of this, after I have shewed what an idol the Arminians make of free-will, only take notice in the entrance, that we speak of it now, not as it was at first by

B Homo non libertata giatium, sed gratia libertatem, asseqiiitur. Aug. N 2

God created, but as it is now by sin corrupted ; yet being considered in that estate also, they ascribe more unto it than it was ever capable of. As it now standeth, according to my formerly proposed method, I shall shew ; First, what inbred native virtue they ascribe unto it, and with how absolute a dominion and sovereignty, over all our actions, they endow it. Secondly, what power they say it hath in preparing us for the grace of God. Thirdly, how effectually operative it is in receiving the said grace ; and with how little help thereof it accomplisheth the great work of our conversion : all briefly, with so many observations as shall suffice to discover their proud errors in each particular.

' Herein,''' saith Arminius, ' consisteth the liberty of the will, that all things required to enable it to will any thing being accomplished, it still remains indifferent to will, or not.' And all of them at the synod ; ' There is,'* say they,' accompanying the will of man, an inseparable property, which we call liberty, from whence the will is termed a power r' which, when all things pre-required as necessary to operation are fulfilled, may will any thing, or not will it; that is, our free-wills have such an absolute and uncontrollable power, in the territory of all human actions, that no influence of God's providence, no certainty of his decree, no unchangeableness of his purpose, can sway it at all in its free determinations, or have any power with his highness, to cause him to will, or resolve, on any such act as God by him inteudeth to produce. Take an instance, in the great work of our conversion: ' All unregenerate men,"" saith Arminius, * have, by virtue of their free-will, a power of resist-ino- the Holy Spirit, of rejecting the offered grace of God, of contemning the counsel of God concerning themselves; of refusing the gospel of grace, of not opening the heart to him that knocketh.' What a stout idol is this, whom neither the Holy Spirit, the grace and counsel of God, the calling-

•> Libertas Arbitrii consistit in eo, qiioti homo, posilis omnibus requisilis ad voien-dum, indifferens tauien sit, ad volt-nduiii vel nolenduiii hoc vcl iilud. Arrain. art. perpend, pag. 11.

' Voluntatcin comitatur propiietas qu^daui inseparabilis, quam libcrtatem voca-nius : aqua voluntasdicitur, potentiaquie positis omnibus prierequisitis ad agendum necessariis, potest velle, et nolle aut vellc t-t nonvelle. Ramon, in act. S^'nod. pag. 16.

k Omnes irrcgcniti habent Lib. Arbit. et potentiam Spiritui Saiicto rcsislendi j eraiiani Dei oblatani re[)udiandi, consilium Dei adversus se contenmendi, evange-lium gratia; repudiandi, ei qui cor pulsat non aperiendo. Armin. artic. perpend.

of the gospel, the knocking at the door of the heart, can move at all, or in the least measure prevail against him. Woe be unto us then, if when God calls us, our free-will be not in good temper, and well disposed to hearken unto him: for it seems there is no dealing with it by any other ways, though powerful and almighty. ' For grant,'' saith Corvinus, ' all the operations of grace which God can use in our conversion, yet conversion remaineth so in our own free power, that we can be not converted ; that is, we can either turn or not turn ourselves :' where the idol plainly challengeth the Lord to work his utmost, and tells him, that after he hath so done, he will do what he please; his infallible prescience, his powerful predetermination, the moral efficacy of the gospel, the infusion of grace, the effectual operation of the Holy Spirit, all are nothing; not at all available in helping or furthering our independent wills in their proceedings. Well, then, in what estate will you have the idol placed ? ' In™ such a one, wherein he may be suffered to sin, or to do well at his pleasure,' as the same author intimates. It seems then, as to sin, so nothing is required for him to be able to do good but God's permission ? No ! For the Remonstrants'* (as they speak of themselves) ' do always suppose a free power of obeying, or not obeying, as well in those who do obey, as in those who do not obey:' that he that is obedient, may therefore be counted obedient, because he obeyeth, when he could not obey ; and so on the contrary ; where all the praise of our obedience, whereby we are made to differ from others, is ascribed to ourselves alone, and that free power that is in us. Now this they mean, not of any one act of obedience, but of faith itself, and the whole consummation thereof. ' For° if a man should say, that every man in the world hath a power of believing if he will, and of attaining salvation, and that this power is settled in his nature, what ar-

' Posilis omnibus operationibiis gratije, quibiis Deus in conversione nostri uti pos-sit, nianit taiiien conversio ita in nostra poteslate libera, iit possimus non convcrti, Itoc est, nosniet ipsos converterc vel non convertere. Cor. ad Bog. pag. 263.

™ Non potest Deus Lib. Arbit. integrum servare, nisi tam peccare homineni sine-ret, quani bene agere. Corvin. ad Molin. cap. 6.

" Semper Remonstrantes supponunt liberani obediendi potentiara, et non obedi-endi; ut qui obediens est idcirco obediens censcatur, quia cum possit non obedira obedit tamen, et e contra. Rem. Apol. p. 70.

" Quod si quis dicat omiies in universum homines, habere potentiam credendi si rp!int, et sa'.utem consequcndi : et hanr potenliam esse natur.-^ hominum divinitus t'ollatuin, quo tuo argumento eum confutabis.' Armin. Antip. pag. 372.

gument have you to confute him,' saith Arminius triumphantly to Perkins.

Where the sophistical innovator as plainly confounds grace and nature, as ever did Pelagius. That then, which the Arminians claim here in behalf of their free-will, is an absolute independence on God's providence, in doing any thing, and of his grace, in doing that which is good. A self-sufficiency in all its operations, a plenary indifferency of doing what we will, this, or that, as being neither determined to the one, nor inclined to the other, by any overruling influence from heaven ; so, that the good acts of our wills have no dependance on God's providence as they are acts, nor on his grace as they are good ; but in both regards proceed from such a principle within us, as is no way moved by any superior agent. Now the first of these we deny unto our wills, because they are created; and the second, because they are corrupted : their creation hinders them from doing any thing of themselves without the assistance of God's providence, and their corruption, of doing any thing that is good without his grace, A self-sufficiency for operation, without the effectual motion of Almighty God, the first cause of all things, we can allow neither to men, nor angels, unless we intend to make them gods ; and a power of doing good, equal unto that they have of doing evil, we must not grant to man by nature, unless we will deny the fall of Adam, and fancy ourselves still in paradise; but let us consider these things apart.

First, I shall not stand to decipher the nature of human liberty, which perhaps would require a larger discourse than my proposed method will bear : it may suffice, that according to my former intimation, we grant as large a freedom and dominion to our wills over their own acts, as a creature subject to the supreme rule of God's providence is capable of; endued we are with such a liberty of will, as is free from all outward compulsion and inward necessity, having an elective faculty of applying itself unto that which seems good unto it, in which it is a free choice, notwithstanding it is subservient to the decree of God, as I shewed before ; chap. iv. Most free it is in all its acts, both in regard of the object it chooseth, and in regard of that vital power and faculty whereby it worketh ; infallibly comply-

ing with God's providence, and working by virtue of the motion thereof: but surely to assert such a supreme independency, and every way unbounded indifFerency, as the Arminians claim, whereby all other things requisite being pre-supposed, it should remain absolutely in our own power, to will, or not to will, to do any thing, or not to do it, is plainly to deny that our wills are subject to the rule of the Most High. It is granted, that in such a chimerical fancied consideration of free-will, wherein it is looked upon as having no relation to any act of God's, but only its creation, abstracting from his decree, it may be said to have such a liberty in regard of the object; but the truth is, this divided sense is plain nonsense, a mere fiction of such an estate, wherein it never was, nor ever can be, so long as men will confess any deity but themselves, to whose determinations they must be subject: until then, more significant terms may be invented for this free power in our nature, which the Scripture never once vouchsafed to name, I shall be content to call it with Prosper,? 'a spontaneous appetite of what seemeth good unto it,' free from all compulsion, but subservient to the providence of God. And against its exaltation to this height of independency, I oppose.

First, Every thing that is independent of any else in operation, is purely active, and so consequently a god; for nothing but a divine will can be a pure act, possessing such a liberty by virtue of its own essence. Every created will must have a liberty by participation, which includeth such an imperfect potentiality, as cannot be brought into act without some promotion (as I may so say) of a superior agent; neither doth this motion, being extrinsical, at all prejudice the true liberty of the will, which requireth indeed that the internal principle of operation be active and free, but not that that principle be not moved to that operation, by an outward superior agent; nothing in this sense can have an independent principle of operation, which hath not an independent being : it is no more necessary to the nature of a free cause, from whence a free action must proceed, that it be the first beginning of it, than it is necessary to the nature of a cause, that it be the first cause.

P Lib. Arbit. csl ici slbi platitrt; si)oiitancus appiliUu. Trosp. nil Collat. cap. 18. p. 379.

Secondly, If the free acts of our wills are so subservient to the providence of God, as that he useth them to what end he will, and by them effecteth many of his purposes, then they cannot of themselves be so absolutely independent as to have in their own power every necessary circumstance and condition, that they may use, or not use, at their pleasure. Now the former is proved by all those reasons and texts of Scripture I before produced, to shew that the providence of God overruleth the actions and determineth the wills of men, freely to do that which he hath appointed ; and truly were it otherwise, God's dominion over the most things that are in the world were quite excluded; he had not power to determine that any one thing should ever come to pass, which hath any reference to the wills of men.

Thirdly, All the acts of the will, being positive entities, were it not previously moved by God himself, in whom we live, move, and have our being, must needs have their essence and existence solely from the will itself, which is thereby,made avTo ov, a first and supreme cause, endued with an underived being : and so much to that particular.

Let us now, in the second place, look upon the power of our free-will, in doing that which is morally good, where we shall find not only an essential imperfection, inasmuch as it is created, but also a contracted defect, inasmxich as it is corrupted. The ability which the Arminians ascribe unto it in this kind, of doing that which is morally and spiritually good, is as large as themselves will confess to be competent unto it, in the state of innocency ; even a power of believing, and a power of resisting, the gospel; of obeying and not obeying ; of turning, or of not being converted.

The Scripture, as I observed before, hath no such term at all, nor any thing equivalent unto it; but the expressions it useth concerning our nature and all the faculties thereof, in this state of sin and unregeneration, seem to imply the quite contrary ; as that ' we are in bondage;' Heb. ii. 15. 'dead in sin;' Eph. ii. 3. 'and so free from righteousness ;' Rom. vi. ' servants of sin ;' ver. 16. 'under the reio-n and dominion thereof;' ver. 12. 'all our members being instruments of unrighteousness ;' ver. 13. Not free, indeed, until the Son make us free ; so that this idol of free-will, in respect of spiritual things, is not one whit better than the other

idols of the Heathen. Though it look like silver and gold, it is the work of men's hands: it hath a mouth, but it speaks jiot; it hath eyes but it sees not; it hath ears but it hears not; a nose but it smells not; it hath hands, but it handleth not; feet, but it walks not; neither speaketh it through the throat: -all they that made it are like unto it, and so is every one that trusteth in it. O Israel, trust thou in the Lord, &c. That it is the work of men's hands, or a human invention I shewed before. For the rest it hath a mouth, unacquainted with the mysteries of godliness, 'full only of cursing and bitterness ;' Rom. iii. 14. 'speaking great swelling words;' Jude 16. " great things and blasphemies;' Rev. xiii. 5. *a mouth causing the flesh to sin ;' Eccles. vi. 5. * his eyes are blind, not able to perceive those things that are of God, nor to know those things that are spiritually discerned ;' 1 Cor. ii. 14. 'eyes before which there is no fear of God;' Rom. iii. 18. '' his understanding is darkened, because of the blindness of his heart;' Eph. iv. 18. 'wise to do evil, but to do good he hath no knowledge;' Jer. iv. 22. So that without farther light, all the world is but a mere darkness; John i. 5. He hath ears, but they are like the ears of the deaf adder to the word of God, 'refusing to hear the voice of charmers, charming never so wisely ;' Psal. Iviii. 5. being dead when his voice first calls it; John v. 25. 'ears stopped that they should not hear;' Zech. viii. 11. 'heavy ears that cannot hear;' Isa. vi. 10. a nose, to which the gospel is 'the savour of death unto death;' 2 Cor. ii. 16. ' hands full of blood ;' Isa. i. 15. and fingers defiled with iniquity ;' chap. lix. 3. feet indeed, but like Mephibosheth, lame in both by a fall, so that he cannot at all walk in the path of goodness : but' swift to shed blood, destruction and misery are in their ways, and the way of peace they have not known ;' Rom. iii. 15—17. These and divers other such endowments, and excellent qualifications, doth the Scripture attribute to this idol, which it calls * the old man,' as I shall more fully discover in the next chapter: and is not this a goodly reed whereon to rely in the paths of godliness ? a powerful deity, whereunto we may repair for a power to become the sons of God, and attaining eternal happiness ? The abilities of free-will, in particular, I shall consider hereafter; now only I will by one or two reasons shew, that it cannot be the sole and proper cause

of any truly good and spiritual act, well pleasing unto God.

First, All spiritual acts well pleasing unto God, as faith, repentance, obedience, are supernatural; flesh and blood re-vealeth not these things ; ' Not of blood, nor of the will of the flesh, nor of the will of man ; but of the will of God ;' John i. 13. ' That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit;' John iii. 6. Now to the performance of any supernatural act it is required, that the productive power thereof be also supernatural, for nothing hath an activity in causing above its own sphere, *nec imbelles generant feroces aquilas columbse :' but our free-will is a merely natural faculty, betwixt which, and those spiritual supernatural acts, there is no proportion, unless it be advanced above its own orb by inherent habitual grace. Divine theological virtues, differing even in the substance of the act from- those moral performances about the same things, to which the strength of nature may reach (for the difierence of acts ariseth from their formal objects, which to both these are divers), must have another principle and cause, above all the power of nature, in civil tilings and actions morally good, inasmuch as they are subject to a natural perception, and do not exceed the strength of our own wills : this faculty of free-will may take place, but yet not without these following limitations : First, That it always requireth the general concourse of God, whereby the whole supposition, in which free-will hath its subsistence, may be sustained ; Matt. x. 29, 30. Secondly, That we do all these things imperfectly and with much infirmity; every degree also of excellency, in these things must be counted a special gift of God ; Isa. xxvi. 22. Thirdly, That our wills are determined by the will of God, to all their acts and motions in particular; but to do that which is spiritually good, we have no knowledge, no power.

Secondly, That concerning which I gave one special instance, in whose production the Arminians attribute much to free-will, is faith. This they afiirm (as I shewed before) to be inbred in nature, every one having in him from his birth, a natural power to believe in Christ and his gospel: for Episcopius denies,' thaf any action of the Holy Spirit

n An ulia actio S. S. immctliala in mciitcm nut voUmlalem, ncccsfniin sit, aul in

upon the understanding, or will, is necessary, or promised in the Scripture, to make a man able to believe the word preached unto him :' so that it seems every man hath at all times a power to believe, to produce the act of faith upon the revelation of its object, which gross Pelagianism is contrary.

First, To the doctrine of the church of England, affirming that a man cannot so much as prepare himself by his own strength, to faith and calling upon God, until the grace of God, by Christ, prevent him that he may have a good will. Artie.

Secondly, To the Scripture, teaching that it* is the work of God that we do believe ;' John vi. 29. * It is not of ourselves, it is the gift of God;' Eph. ii. 8. ' To some it is given to know the mysteries of the kingdom of heaven;' Matt. xiii. 11. And what is peculiarly given to some, cannot be in the power of every one; ' To you it is given on the behalf of Christ to believe on him;' Phil. i. 19. Faith is our access or coming unto Christ, which none can do, unless * the Father draw him;' John vi. 44. and he so draweth, or * hath mercy, on whom he will have mercy;' Rom. ix. 19. And although Episcopius rejects any immediate action of the Holy Spirit, for the ingenerating of faith, yet St. Paul affirmeth, that there is no less effectual power required to it, than that which raised Christ from the dead, which sure was an action of the Almighty Godhead. ' Thatwemay know,'saith he, ' what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead;' Eph. i. 19, 20. So that, let the Arminians say what they please, recalling that I write to Christians, I will spare my labour of farther proving that faith is the free gift of God ; and their opposition to the truth of the Scripture in this particular is so evident to the meanest capacity, that there needs no recapitulation to present the sum of it to their understandings.

Scriptura proraittatur ad hoc, ut quis credere possit verbo extrinsecus proposito, ne-gativam tuebimur. Episcop. disput. privat.

CHAP. XIII.

Ofthepoweroffree-uill, in preparing us for our convenion unto God.

The judgment of the Arrainiaiis concerning the power of free-will about spiritual things, in a man unregenerate, merely in the state of corrupted nature, before and without the help of grace, may be laid open by these following positions.

First, That every man in the world, reprobates and others, have in themselves power and ability of believing in Christ, of repenting, and yielding due obedience to the new covenant, and that because they lost not this power by the fall of Adam. 'Adam after his falU'^^saith Grevinchovius,'retained a power of believing, and so did all reprobates in him. He did not lose"" (as they speak at the synod) the power of performing that obedience, which is required in the new covenant considered formally, as it is required by the new covenant, he lost not a power of believing, nor a power of for-sakino- sin by repentance :' and those graces that he lost not are still in our power; whence tliey afhrm, * that'' faith is called the work of God, only because he requireth us to do it.' Now having appropriated this power unto themselves, to be sure that the grace of God be quite excluded, which before they had made needless, they teach.

Secondly, That for the reducing of this power into act, that men may become actual believers, there is no infused habit of grace, no spiritual vital principle, necessary for them, or bestowed upon them, but every one, by the use of his native endowments, do make themselves differ from others : ' Those things'* which are spoken concerning the infusion of habits, before we can exercise the act of faith, we reject,'

* Adamus post lapsiim potentiam cicdendi relinuit, ct reliqui reprobi etiani in illo. Grevinclio. ad Ames. pag. 18j.

b Adamus noii aniisit vires earn obedicntiam prreslandi, qiise in novo federe cxi-iritur, prout puta ea tonsideratur fornialiter, hoc est, prout novo foedere exacla est, iicc potentiam credendi amisit, nee amisit potentiam, perresipisccntiam, ex peecatu resurgcndi. Rem. Declarat. sent, in Syn. p. 107.

■ c Fides vocatur opus Dei, quia Deus ipse id a nobis fieri posfnlat. Rem. Apnl. cap. 10. pag. 112.

^ Ea quw de babituuni infusionc dicuntur, ante oinnem fidei actum, rcjitiuntiii a nobis. Ei)i5t. ad Wal. p. 67.

saith the epistle to the Walachians. ' That* the internal principle of faith, required in the gospel, is a habit divinely infused, by the strength and efficacy whereof the will should be determined, I deny,' saith another of them. Well, then, if we must grant that the internal vital principle of a supernatural spiritual grace is a mere natural faculty, not elevatf^d by any divine habit; if it be not God that begins the good work in us, but our own free-wills, let us see what more goodly stuff will follow. One man, by his own mere endeavours, without the aid of any received gift, makes himself differ from another : ' What*^ matter is it in that, that a man should make himself differ from others? There is nothing truer; he who yieldeth faith to God commanding him, maketh himself differ from him who will not have faith when he com-mandeth.' They are the words of their apology; which, without question, is an irrefragable truth, if faith be not a gift received from above; for, on that ground only, the apostle proposeth these questions, 'Who made thee differ from another ? or what hast thou that thou hast not received ? and if thou hast received, why boasteth thou as if thou hadst not received?' The sole cause why he denies any one, by his own power, to make himself differ from another is, because that wherein the difference consisteth, is received, being freely bestowed upon him. Deny this, and I confess the other will fall of itself. But until their authority be equal with the apostles, they would do well to forbear the naked obtrusions of assertions so contradictory to theirs ; and so they would not trouble the church. Let them take all the glory unto themselves, as doth Grevinchovius : 'I make* myself,' saith he, 'differ from another, when I do not resist God and his divine predetermination, which I could have resisted. And why may I not boast of this as of mine own? That I could, is of God's mercy (endowing his nature with such an ability as you heard before) but that I would, when

e Principium interniim fidei a nobis in evangelio requisituni, esse habitum quen-dam divitiitus iiifusuin, cujus vi ac efficacitate voluntas determinetur; lioc negavi. Grevinchov. ad Ames. pag. j2\.

f Quid in eo positum est, quod homo discriminare seipsum dicitur? Nihil verius, qui fidem Deo praacipienti habet, is discriminat se ab eo, qui Deo praecipienti fidein habere non vult. Rem. Apol. cap. 14. pag. 144.

e Ego meipsuni discertio, cum enitii Deo ac divinaj praedeterminationi resisfere possem, non restiti titmen, atqiii in eo quid ni liceat milii tanquam de meo gloriari ? quod enim potui Dei miserentis est, quod autem volui cum possem nolle, id niea? putcstalis est. Grev. ad Auies. p.'i:)3.

A DISPLAY OF ARMIXIANISM.

I might have done otherwise, is of my power.' Now when, after all this, they are forced to confess some evangelical grace, though consisting only in a moral persuasion, by the outward preaching of the word, they teach.

Thirdly, That God sendeth the gospel, and revealeth Christ Jesus unto men, according as they well dispose themselves for such a blessing. ' Sometimes'' (say they in their synodical writings) God calleth this or that nation, people, city, or person, to the communion of evangelical grace, whom he himself pronounceth worthy of it, in comparison of others :' so that whereas, Acts xviii. 10. God encourageth Paul to preach at Corinth by affirming that he had 'much people in that city' (which doubtless were his people then, only by virtue of their election); in these men's judgments* ' they were called so, because that even then they feared God, and served him with all their hearts, according to that knowledge they had of him, and so were ready to obey the preaching of St. Paul.' Strange doctrine, that men should fear God, know him, serve him in sincerity, before they ever heard of the gospel, and by those means deserve that it should be preached unto them! This is that pleasing of God before faith that they plead for; Act. Synod, pag. 66. ' That'' preparation and disposition to believe, which men attain by the law, and virtuous education ;' that * something which is in sinners,' whereby though they are not justified, yet they are made worthy of justification :' for"" conversion and the performance of good works is, in their apprehension, a condition pre-required to justification;* for so speak the children of Arminius : which if it be not an expression, not to be paralleled in the writings of any Christian, I am something mistaken. The sum of their doctrine, then, in this par-

'' Iriterdum Dens banc vel illam gentcm, civitatem, personam, ad evangclicne gratije conimunioneiTi vocat, quam ipse dignani pronuiitiat comparative, &c. Rem. Decla-rat. Sent. Synod.

' lili, in qiiorinn gratiam, Dominiis Paulum in Coriiitlium niisit,diciinfur Dei po-puliis, quia Deuni turn tiiuebant eique, secundum cognitionem quam de eo habe-bant, serviebant ex animo, et sic ad prwdicationem Pauii, &i.c. Cor. ad Molin. 3. sect. 27.

•' Per legem, vel per j^iarn educationem vel per institutioncm—per hajc enini lio-niinem prseparari, et disponi ad credendum, planissimum est. Rem. act. Synod.

' Praecedit aliquid in peccatoribus, quo quamvis nondum justificati sunt, digni efficiantur justificatione. Grevin. ad Am. pag. 434.

"' Tenendum est, veram conversionem prnestalionemque bonorum operum esse coiiditionem prserequisitam ante justificalionem. Filii. Arm. praef. ad cap. 7. ad Rem.

ticular concerning the power of free-will, in the state of sin and unregeneration, is. That every man having a native inbred power of believing in Christ, \ipon the revelation of the gospel, hath also an ability of doing so much good, as shall procure of God that the gospel be preached unto him; to which, without any internal assistance of grace, he can give assent and yield obedience : the preparatory acts of his own will, always proceeding so far, as to make him excel others, who do not perform them, and are therefore excluded from farther grace : which is more gross Pelagian-ism than Pelagius himself would ever justify; wherefore, we reject all the former positions, as so many monsters in Christian religion, in whose room we assert these that follow.

First, That we being by nature dead in trespasses and sins, have no power to prepare ourselves for the receiving of God's grace ; nor in the least measure to believe, and turn ourselves unto him. Not that we deny, that there are any conditions pre-required in us for our conversion, dispositions preparing us in some measure for our new birth or regeneration; but we affirm that all these also, are the effects of the grace of God, relating to that alone as their proper cause; for of ourselves, * without him we can do nothing;' John Kv, 15. * We are not able of ourselves to think any thing as of ourselves;' 2 Cor. iii. 5. much less do that which is good: in respect of that, every one of our mouths must be stopped, * for we have all sinned and come short of the glory of God ;' Rom. v. 19. 23. 'we are by nature the children of wrath, dead in trespasses and sins ;' Eph. ii. 1. Rom. viii. 9. Our new birth is a resurrection from death, wrought by the greatness of God's power. And what ability, I pray, hath a dead man, to prepare himself for his resurrection ? Can he collect his scattered dust, or renew his perished senses? If the leopard can change his spots, and the Ethiopian his skin, then can we do good, who, by nature, are taught to do evil; Jer. xiii. 23. we are all ungodly, and without strength considered when Christ died for us ; Rom. v. 6. wise to do evil, but to do sood, we have no strength, no knowledge. Yea, all the faculties of our souls, by reason of that spiritual death under which we are detained by the corruption of nature, are altogether useless in

respect of any power, for the doing of that which is truly good ; our understandings are blind or darkened ; * being-alienated from the life of God, through the ignorance that is in us, because of the blindness of our hearts ;' Eph, iv. 18. whereby we become even darkness itself; chap. v. 8. So void is the understanding of true knowledge, that the natural man ' receiveth not the things that are of God ; they are foolishness unto him;' 1 Cor. ii. 14. Nothing but confounded and amazed at spiritual things, and if he doth not mock, can do nothing but wonder, and say, * What meaneth this ;' Acts ii. 12, 13. Secondly, we are not only blind in our understandings, but captives also to sin in our wills ; Luke iv. 18. whereby 'we are servants to sin;' John viii. 34. free only in our obedience to that tyrant; Rom. vi. Yea, thirdly, all our affections are wholly corrupted, ' for every imagination of the thoughts of the heart of man is evil continually;' Gen. vi. 5. While we are in the flesh, the motions of sin do work in our members, to bring forth fruit unto death ; Rom. vii. 5.

These are the endowments of our nature, these are the preparations of our hearts for the grace of God, which we have within ourselves. Nay,

Secondly, There is not only an impotency, but an enmity, in corrupted nature to any thing spiritually good. * The thino-s that are of God are foolishness unto a natural man ;' 1 Cor. ii. 14. And there is nothing that men do more hate and contemn, than that which they account as folly. They mock at it, as a ridiculous drunkenness; Acts ii. 13. And would to God our days yielded us not too evident proofs of that universal opposition, that is between light and darkness, Christ and Belial, nature and grace; that we could not see every day the prodigious issues of this inbred corruption swelling over all bounds, and breaking forth into a contempt of the gospel, and all ways of godliness. So true it is, that the ' carnal mind is enmity against God; it is not subject unto his law, neither indeed can it be;' Rom. viii. 7. So tliat.

Thirdly, As a natural man, by the strength of his own free-will, neither knoweth norwilleth; so it is utterly impossible he should do any thing pleasing unto God. ' Can the Ethiopian change his skin, or the leopard his spots ? then can he do o-ood;' Jer. xiii.23. 'An evil tree cannot bring forth

good fruit/ ' without faith it is impossible to please God;' Heb. xi. 6. And ' that is not of ourselves, it is the gift of God;' Eph. ii. So that though Almighty God, according to the unsearchableness of his wisdom, worketh divers ways and in sundry manners, for the translating of his chosen ones, from the power of darkness to his marvellous light; calling some powerfully in the midst of their march in the ways of ungodliness, as he did Paul, preparing others by outward means and helps of common restraining grace, moralizing nature before it be begotten anew by the immortal seed of the word ; yet this is certain, that all good in this kind, is from his free grace, there is nothing in ourselves as of ourselves but sin : yea, and all those previous dispositions wherewith our hearts are prepared by virtue of common grace, do not at all enable us to concur by any vital operation, with that powerful blessed renewing grace of regeneration whereby we become the sons of God. Neither is there any disposition unto grace so remote as that possibly it can proceed from a mere faculty of nature, for every such disposition must be of the same order with the form that is to be introduced, but nature in respect of grace is a thing of an inferior allay, between which there is no proportion; a good use of gifts may have a promise of an addition of more, provided it be in the same kind. There is no rule, law, or promise, that should make grace due upon the good use of natural endowments. But you will say, here I quite overthrow free-will which before I seemed to grant; to which I answer: that in regard of that object concerning which now we treat, a natural man hath no such thing as free-will at all, if you take it for a power of doing that which is good and well pleasing unto God in things spiritual, for an ability of preparing our hearts unto faith and calling upon God, as our church article speaks, a home-bred self-sufficiency, preceding the change of our wills by the almighty grace of God, whereby any good should be said to dwell in us, and we utterly deny that there is any such thing in the world. The will though in itself radically free, yet in respect of the term or object to which in this regard it should tend, is corrupted, enthralled, and under a miserable bondage; tied to such a necessity of sinning in general, that though unregenerate men are not restrained to this or that sin in particular, yet

VOL. v. O

A DISPLAY OF ARMINTANISM.

for the main they can do nothing but sin. All their actions wherein there is any morality, are attended with iniquity, ' an evil tree cannot bring forth good fruit; even the sacrifice of the wicked is an abomination to the Lord.' These things being thus cleared from the Scripture the former Armi-nian positions will of themselves fall to the ground, having no foundation but their own authority; for any pretence of proof they make none from the word of God. The first two I considered in the last chapter, and now add only concerning the third. That the sole cause why the gospel is sent unto some and not unto others, is not any dignity, worth, or desert of it in them to whom it is sent, more than in the rest, that are suffered to remain in the shadow of death, but only the sole good pleasure of God, that it may be a subservient means for the execution of his decree of election. 'I have much people in this city;' Acts xx. ' I thank thee, Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so. Father, for so it seemed good in thy sight;' Matt. xi. 25, 26. So that the Arminian opposition to the truth of the gospel in this particular, is clearly manifest.

S. S.

' Of ourselves we can do nothing;' John xv, 5.

' We are not able of ourselves to think any thing as of ourselves ;' 2 Cor. iii. 5.

' We are by nature children of wrath, dead in trespasses and sins;' Eph. ii. 1.

* Faith is not of ourselves, it is the gift of God;' Eph. ii.

' Who maketh thee differ from another? or what hast thou, that thou hast not received 1 and if thou hast received, why boastest thou, as if thou hadst not received ?' 1 Cor. iv. 7.

Lib. Arbit. ' We retain still after the fall, a power of believing and of repentance, because Adam lost not this ability;' Rem. Declarat. Sen. in Syn.

' Faith is said to be the work of God, because he command-eth us to perform it;' Rem. Apol.

' There is no infusion of any habit or spiritual vital principle necessary to enable a man to believe;' Corvin.

'There is nothing truer than that one man maketh himself differ from another: he who believeth when God com-

A DISPLAY OP ARMINIANISM.

195

s. s.

' If the leopard can change his spots, and the Ethiopian his skin, then can ye do good who are taught to do evil;' Jer. xiii. 23.

' Believing on him wiio justifieth the ungodly;' Rom, iv. 5. ' Being justified freely by his grace ;' Rom. iii. 24.

' I thank thee. Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so. Father, for so it seemed good in thy sight;' Matt. xi. 25, 26.

Lib. Arbit. niandeth, maketh himself differ from him who Vv ill not;' Rem. Apol.

' I may boast of mine own, when I obey God's grace, which it was in my power not to obey, as well as to obey ;' Grevinch.

' True conversion and the performance of good works, is a condition required on our part before justification ;' Fi-lii Armin.

' God sendeth the gospel to such persons or nations, that in comparison of others, may be said to be worthy of it;' Rem. Apol.

CHAP. XIV.

Of our conversion to God.

How little or nothing at all it is that the Arminians assign to the grace of God, in performing the great work of our conversion, may plainly appear from what I have shewed already, that they ascribe to our own free-will; so that I shall briefly pass that over, which otherwise is so copiously delivered in Holy Scripture, that it would require a far larger discussion. A prolix confirmation of the truth we profess, will not suit so well with my intention, which is merely to make a discovery of their errors, by not knowing the depths whereof so many are deceived and inveigled.

Two things in this great conjunction of grace and nature, the Arminians ascribe unto free-will: First, A power of cooperation and working with grace to make it at all effectual. Secondly, A power of resisting its operation, and making it altogether ineffectual: God in the meantime bestowing no grace, but what awaits an act issuing from one of these two

abilities, and hath its effect accordingly. If a man will cooperate, then grace attains its end ; if he will resist, it returns empty. To this end they feign all the grace of God bestowed upon us for our conversion, to be but a moral persuasion by his word, not an infusion of a new vital principle by the powerful working of the Holy Spirit. And, indeed, granting this, I shall most willingly comply with them, in assigning to freewill one of the endowments before recited, a power of resisting the operation of grace; but instead of the other, must needs ascribe to our whole corrupted nature, and every one that is partaker of it, a universal disability of obeying it, or coupling in that work which God by his grace doth intend. If the grace of our conversion be nothing but a moral persuasion, we have no more power of obeying it in that estate wherein we are dead in sin, than a man in his grave hath in himself to live anew, and come out at the next call. God's promises, and the saints' prayers in the Holy Scripture, seem to design such a kind of grace, as should give us a real internal ability of doing that which is spiritually good ; but it seems there is no such matter : for if a man should persuade me to leap over the Thames, or to fly in the air, be he never so eloquent, his sole persuasion makes me no more able to do it, than I was before ever I saw him. If God's grace be nothing but a sweet persuasion (though never so powerful), it is a thing extrinsical, consisting in the proposal of a desired object, but gives us no new strength at all, to do any thing we had not before a power to do. But let us hear them pleading themselves to each of these particulars concerning grace and nature. And,

' First, for the nature of grace: God^hath appointed to save believers by grace, that is a soft and sweet persuasion, convenient and agreeing to their free-will, and not by any almighty action,' saith Arminius. It seems something strange, that the carnal mind being enmity against God, and the will enthralled to sin,andfull of wretched opposition to all his ways, yet God should have no other means to work them over unto him, but some persuasion that is sweet, agreeable, and congruous unto them in thatestate wherein they are; and a small exaltation it is

a Dcus statuit salvare credentes per gratiara, id est, lenem ac suaveni liberoque ipsorum arbitrio convenientem seucongruam suafionem, non per oranipotentem acti-oaem seu motionem. Arrain. Antip. pag. 211.

of the dignity and power of grace, when the chief reason why it is effectual, as Alvarez observes, may be reduced to a well digested supper, or an undisturbed sleep, whereby some men may be brought into better temper than ordinary, to comply with this congruous grace. But let us for the present accept of this, and grant that God doth call some by such a congruous persuasion, at such a time and place, as he knows they will assent unto it. I ask whether God thus calleth all men, or only some ? If all, why are not all converted ? For the very granting of it to be congruous, makes it effectual. If only some, then why they and not others ? Is it out of a special intention to have them obedient? But let them take heed, for this will go near to establish the decree of election ; and out of what other intention it should be, they shall never be able to determine. Wherefore,'' Corvinus denies that any such congruity is required to the grace whereby we are converted, but only that it be a moral persuasion which we may obey if we will, and so make it effectual. Yea, and Arminius himself, after he had defended it as far as he was able, puts it off from himself, and falsely fathers it upon St. Austin. So that as they jointly affirm/ * they confess no grace for the begetting of faith to be necessary, but only that which is moral;' which one of them interpreteth,'' to be 'a declaration of the gospel unto us.' Right like their old master Pelagius ; ' God,' saith* he, ' worketh in us to will that which is good, and to will that which is holy, whilst he stirs us up with promise of rewards, and the greatness of the future glory, who before were given over to earthly desires, like brute beasts loving nothing but things present, stirring up our stupid wills to a desire of God, by a revelation of wisdom, and persuading us to all that is good.' Both of them affirm the grace of God, to be nothing but a moral persuasion working by the way of powerful convincing arguments, but yet herein Pelagius seems to ascribe

•> Corvin. ad Molin.—His ita expositis ex mcnte Augustini, &c. Arniin. Antip, de elec.

<= Fatemur, aliatn nobis ad actum fidei eliciendum necessarian! gratiam non ag-nosci quam moralern. Rem. act. Synod, ad art. 4.

^ Annuntiatio doctrinae evangelicae. Popp. August, port. pag. 110.

« Operatur in nobis velle quod bonum est, velle quod sanctum est, dum nos terre-nis cnpiditatibus dcditos nnitorum more animalium, tantummodo pra-sentia diligen-tes, futursE gloria; magnitudine, ct pra>miorum poUicitatione, succendit: dum revela-tione sapientiiB in desiderium Dei stupentem suscitat voluntateni, dum nobis suad-* omiie quod bonum est. Pelag. ap. Aug. de grat. Ch. cap. 10.

a greater efficacy to it, than the Arminians, granting that it works upon us, when after the manner of brute beasts, we are set merely on earthly things ; but these, as they confess, that for the production of faithj^t is necessary that such arguments be proposed on the part of God, to which nothing can probably be opposed, why they should not seem credible; so there is, say they, required on our part, a pious docility and probity of mind. So that all the grace of God bestowed on us, consisteth in persuasive arguments out of the word, which if they meet with teachable minds, may work their conversion.

Secondly, Having thus extenuated the grace of God, they affirm, * that^ in operation the efficacy thereof dependeth on free-will,'so the remonstrants in their apology. 'And to speak confidently,' saith Grevinchovius, ' I say'' that the effect of orace in an ordinary course, dependeth on some act of our freewill.' Suppose then that of two men made partakers of the same grace, that is, have the gospel preached unto them by the same means, one is converted and the other is not; what may be the cause of this so great a difference ? Was there any intention or purpose in God, that one should be changed rather than the other? No ! he equally desireth and intendeth the conversion of all and every one. Did then God work more powerfully in the heart of the one, by his Holy Spirit, than of the other ? No : the same operation of the Spirit always accompanieth the same preaching of the word. But was not one by some almighty action, made partaker of real infused grace, which the other attained not unto? No: for that would destroy the liberty of his will, and deprive him of all the praise of believing. How then came this extreme difference of effects ? Who made the one differ from the other, or what hath he that he did not receive ? Why all this pro-ceedeth merely from the strength of his own free-will, yielding obedience to God's gracious invitation, which like the other he might have rejected. This is the immediate cause of his

f Ut autem assensus hie eliciatur in nobis, duo in primis necessaria sunt. 1. Ar-gumenta talia ex parte Dei, quibus nihil verisimiliter npponi potest, cur credibilia nou sint. 2. Pia docilitas aniniique probitas. Rem. decla. cap. 17. sect. 1.

g Ut gratia sit effica-ic in acta secundo pendet a libera voiuntate. Rem. Apol. pag. 164.

'' Imo ut contldc-utiusagam, dico efFectum gratise, ordinaria lege, pendere ab actu ^'luo arbitrii. Grevin. ad Ames. p. 198.

conversion, to which all the praise thereof is due. And here the old idol may glory to all the world, that if he can but get his worshippers to prevail in this, he hath quite excluded the grace of Christ, and made it nomeu inane, a mere title, whereas there is no such thing in the world.

Thirdly, They teach, that notwithstanding any purpose and intention of God to convert, and so to save, a sinner notwithstanding the most powerful and effectual operation of the blessed Spirit, with the most winning persuasive preaching of the word, yet it is in the power of a man to frustrate that purpose, resist that operation, and reject that preaching of the gospel. I shall not need to prove this, for it is that, which in direct terms they plead for; which also they must do, if they will comply \\\i\\ their former principles. For granting all these to have no influence upon any man but by the way of moral persuasion, we must not only grant that it may be resisted, but also utterly deny that it can be obeyed. We may resist it, I say, as having both a disability to good, and repugnancy against it; but for obeying it, unless we will deny all inherent corruption and depravation of nature, we cannot attribute any such sufficiency imto ourselves.

Now concerning this weakness of grace, that it is not able to overcome the opposing power of sinful nature, one testimony of Arminius shall suffice, * It' always remaineth in the power of free-will, to reject grace that is given, and to refuse that which followeth, for grace is no almighty action of God, to which free-will cannot resist.' Not that I would assert in opposition to this, such an operation of grace, as should, as it were, violently overcome the will of man, and force him to obedience, which must needs be prejudicial unto our liberty, but only consisting in such a sweet effectual working, as doth infallibly promote our conversion, make us willing, who before were unwilling, and obedient, who were not obedient, that createth clean hearts, and reneweth right spirits within us.

That then which we assert in opposition to these Armi-nian heterodoxies is, that the effectual grace which God useth in the great work of our conversion, by reason of its

' Manet semper in potestate Lib. Arbit. gratiara datara rejicere et subsequciitem repudiare, quae gratia non est oninipotentis Dei actio, cui resist! a libero honiinis arbi-trio lion possit. Armiu. Antip. pag. 243.

own nature, being; also the instrument of, and God's inten-tion for, that purpose, doth surely produce the effect intended; without successful resistance, and solely without any considerable co-operation of our own wills, until they are prepared and changed by that very grace. The infallibility of its effect depends chiefly on the purpose of God, when by any means he intends a man's conversion, those means must have such an efficacy added unto them, as may make them fit instruments for the accomplishment of that intention; that the counsel of the Lord may prosper, and his word not return empty. But the manner of its operation, that it requires no human assistance, and is able to overcome all repugnance, is proper to the being of such an act, as wherein it doth consist. Which nature and efficacy of grace, in opposition to an indifferent influence of the Holy Spirit, a metaphorical motion, a working by the way of moral persuasion, only proposing a desirable object easy to be resisted, and not effectual unless it be helped by an inbred ability of our own, which is the Arminian grace, I will briefly confirm, having premised these few things.

First, Although God doth not use the wills of men in their conversion, as malign spirits use the members of men in enthusiasms, by a violent wrested motion, but sweetly and agreeably to their own free nature; yet in the first act of our conversion the will is merely passive, as a capable subject of such a work, not at all concurring co-operatively to our turning. It is not, I say, the cause of the work, but the subject wherein it is wrought, having only a passive capability for the receiving of that supernatural being, which is introduced by grace. The beginning of this good work is merely from God; Phil. i. 6. Yea, faith is ascribed unto grace, not by the way of conjunction with, but of opposition unto, our wills ; ' not of ourselves, it is the gift of God ;' Eph. ii. 8. * Not that we are sufficient of ourselves, our sufficiency is of God;' 2 Cor. iii. 5. 'Turn thou me, O Lord, and I shall be turned.'

Secondly, Though the will of man conferreth nothing to the infusion of the first grace, but a subjective receiving of it, yet in the very first act that is wrought in and by the will, it most freely co-operateth (by the way of subordination) with the grace of God; and the more effectually it is moved by

grace, the more freely it worketh with it. Man being converted, converteth himself.

Thirdly, We do not affirm grace to be irresistible, as though it came upon the will with such an overflowing violence, as to beat it down before it, and subdue it by compulsion to what it is no way inclinable; but if that term must be used, it denoteth in our sense only such an unconquerable efficacy of grace, as always and infallibly produc-eth its effect. For, 'Who is it that can withstand God ?' Acts xi. 17. As also it may be used on the part of the will itself which will not resist it; ' all that the Father gives unto Christ will come unto him;' John vi. 37. The operation of grace is resisted by no hard heart, because it mollifies the heart itself. It doth not so much take away a power of resisting, as give a will of obeying, whereby the powerful im-potency of resistance is removed.

Fourthly, Concerning grace itself, it is either common or special; common or general grace, consisteth in the external revelation of the will of God by his word, with some illumination of the mind to perceive it, and correction of the affections not too much to contemn it; and this, in some degree or other, to some more to some less, is common to all that are called ; special grace is the grace of regeneration, comprehending the former, adding more spiritual acts, but especially presupposing the purpose of God, on which its efficacy doth chiefly depend.

Fifthly, This saving grace, whereby the Lord converteth or regenerateth a sinner, translating him from death to life, is either external or internal; external consisteth in the preaching of the word, &c. whose operation is by the way of moral persuasion, when by it we beseech our hearers in Christ's stead, * that they would be reconciled unto God ;* 2 Cor. V. 20. and this in our conversion is the instrumental organ thereof; and may be said to be a sufficient cause of our regeneration, inasmuch as no other in the same kind is necessary; it may also be resisted in sensu diviso, abstracting from that consideration, wherein it is looked on as the instrument of God for such an end.

Sixthly, Internal grace, is by divines distinguished into the first or preventing grace, and the second following cooperating grace; the first is that spiritual vital principle, that

is infused into us by the Holy Spirit, that new creation, and bestowing of new strength, whereby we are made fit and able for the producing of spiritual acts, to believe and yield evangelical obedience; ' For we are the workmanship of God, created in Christ Jesus unto good works;' Eph. ii. 10. By this God gives us a new heart, and a new spirit he puts within us ; he taketh the stony hearts out of our flesh, and gives us a heart of flesh; he puts his Spirit within us, to cause us to walk in his statutes;' Ezek. xxxvi. 26, 27.

Now this first grace is not properly and formally a vital act, but cansaliter only, in being a principle moving to such vital acts within us. It is the habit of faith bestowed upon a man, that he may be able to eliciate and perform the acts thereof; giving new light to the understanding, new inclinations to the will, and new affections unto the heart. For the infallible efficacy of which grace, it is that we plead against the Arminians, and amongst those innumerable places of holy Scripture confirming this truth, I shall make use only of a very few, reduced to these three heads.

First, Our conversion is wrought by a divine almighty action, which the will of man will not, and thei'efore cannot, resist: the impotency thereof, ought not to be opposed to this omnipotent grace, which will certainly effect the work, for which it is ordained : being an action not inferior to the greatness of his mighty power, 'which he wrought in Christ when he raised him from the dead;' Eph. i. 19,20. and shall not that power which could overcome hell, and loose the bonds of death, be effectual for the raising of a sinner from the death of sin, when by God's intention it is appointed unto that work? ' He accomplisheth the work of faith with power ;' 2 Thess. i. 11. It is 'his divine power, that gives unto us all things that appertain to life and godliness;' 2 Pet. i. 3. Surely a moral resistible persuasion, would not be thus often termed the power of God, which denoteth an actual efficacy, to which no creature is able to resist.

Secondly, That which consisteth in a real efficiency, and is not at all, but when and where it actually worketh, what it intendeth cannot without a contradiction be said to be so resisted that it should not work, the whole nature thereof consisting in such a real operation. Now that the very essence of divine grace consisteth in such a formal act, may be

proved by all those places of Scripture, that affirm God by his grace, or the grace of God, actually to accomplish our conversion: as Deut. xxx. 6. 'And the Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and all thy soul, that thou mayest live.' The circumcision of our hearts, that we may love the Lord with all our hearts, and with all our souls, is our conversion, which the Lord affirmeth here that he himself will do : not only enable us to do it, but he himself really and effectually will accomplish it. And again, ' I will put my law into them, and write it in their hearts ;' Jer. xxxi. 33. 'I will put my fear in their hearts, that they shall not depart from me;' chap, xxxii. 39. He will not offer his fear unto them, but actually put it into them and most clearly; Ezek. xxxvi. 26. * A new heart also will I give you, a new spirit will I put within you, and I will take the stony heart out of your flesh, and I will give you an heart of flesh; and I will put my Spirit within you, and cause you to walk in my statutes.' Are these expressions of a moral persuasion only? Doth God affirm here he will do, what he intends only to persuade us to ? and which we may refuse to do if we will? Is it in the power of a stony heart to remove itself? What an active stone is this in mounting upwards? What doth it at all differ from that heart of flesh that God promiseth? Shall a stony heart be said to have a power to change itself into such a heart of flesh, as shall cause us to walk in God's statutes? Surely, unless men were wilfully blind, they must needs here perceive such an action of God denoted, as effectually, solely, and infallibly worketh our conversion ; ' opening our hearts that we may attend unto the word;' Acts xvi. 14. ' Granting us on the behalf of Christ to believe in him;' Phil, i. 29. Now these and the like places prove, both the nature of God's grace to consist in a real efficiency, and the operation thereof to be certainly effectual.

Thirdly, Our conversion is 'a new creation,' 'aresurrection,' ' a new birth.' Now he that createth a man, doth not persuade him to create himself, neither can heif he should, nor hath he any power to resist him that will create him, that is, as we now take it, translate him from something that he is, to what he is not. What arguments do you think were sufficient to persuade a dead man to rise ? or what great aid

can he contribute to his own resurrection? Neither doth a man beget himself, a new real form was never yet introduced into any matter by subtle arguments. These are the terms the Scripture is pleased to use concerning our conversion : ' If any man be in Christ he is a new creature;' 2 Cor. V. 17. 'The new man after God is created in righteousness and holiness;' Eph.iv. 24. It is our new birth; 'Except a man be born again, he cannot see the kingdom of God ;' John iii. 3. ' Of his own will begat he us with the word of truth ;' James i. 18. and so we become born again, *not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever;' 1 Pet. i. 23. It is our vivification and resurrection;' The Son quickeneth whom he will,' John V. 21. even those ' dead who hear his voice and live;' ver. 25. 'When we were dead in sins we are quickened together with Christ by grace ;' Eph. ii. 5. ' For being buried with him by baptism, we are also risen with him through the faith of the operation of God ;' Col. ii. 12. And blessed and holy is he that hath part in that first resurrection ; on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

SALUS ELECTORUM, SANGUIS JESU:

OR TUB

DEATH OF DEATH

IN

THE DEATH OF CHRIST:

A TREATISE

OF THE REDEMPTION AND RECONCILIATION THAT IS IN THE BLOOD OF CHRIST:

WITH THE

MERIT THEREOF, AND THE SATISFACTION WROUGHT THEREBY

WHEREIN

THE PROPER END OF THE DEATH OF CHRIST IS ASSERTED:

THE IMMEDIATE EFFECTS AND FRUITS THEREOF ASSIGNED; WITH

THEIR EXTENT IN RESPECT OF ITS OBJECT; AND THE

WHOLE CONTROVERSY ABOUT UNIVERSAL

REDEMPTION FULLY DISCUSSED.

The Son of man came not to be ministered unto, but to minister, and to give his life

a ransom for many. Matt. xx. 28. In whom we have redemption through his blood, the forgiveness of sins, according to

THE RIGHT HONOURABLE

ROBERT, EARL OF WARWICK, kc.

My Lord, It is not for the benefit of any protection to the ensuing- treatise, let it stand or fall, as it shall be found in the judgments of men; nor that I might take advantage to set forth any of that worth and honour which, being personal, have truly ennobled your Lordship, and made a way for the delivering over of your family unto posterity, with an eminent lustre added to the roll of your worthy progenitors, which if by myself desired, my unfitness to perform must needs render unacceptable in the performance ; neither yet have I the least desire to attempt a farther advancement of myself into your Lordship's favour, being much beneath what I have already received, and fully resolved to own no other esteem among the sons of men but what shall be accounted due (be it more or less), to the discharge of my duty to my Master Jesus Christ, whose wholly I would be. It is not all, nor one of these, nor any such as these, the usual subjects and ends of dedications, real or pretended, that prevailed upon me unto this boldness of prefixing your honoured name to this ensuing treatise (which yet for the matter's sake contained in it I cannot judge unworthy of any Christian eye), but only that I might take the advantage to testify (as I do) to all the world, the answering of my heart unto that obligation which your Lordship was pleased to put upon me in the undeserved, undesired favour, of opening that door wherewith you are intrusted, to give me an entrance to that place for the

CCVIH THE EPISTLE DEDICATORY.

preaching of the gospel, whither I was directed by the providence of the Most High, and where I was sought by his people. In which place, this, I dare say, by the grace of God, that such a stock of prayers and thankfulness as your heart, which hath learned to value the least of Christ in whomsoever it be, will not despise, is tendered to and for your Lordship, even on his behalf who is less than the least of all the saints of God, and unworthy the name which yet he is bold to subscribe himself by,

Your honour's most obliged servant

in the service of Jesus Christ,

John Owen.

TWO ATTESTATIONS

TOUCHING

THE ENSUING TREATISE.

Reader,

There are two rotten pillars on which the fabric of late Arminianism (an egg- of the old Pelagianism, which we had well hoped had been long since chilled, but is sit upon and brooded by the wanton wits of our degenerate and apostate spirits), doth principally stand.

The one is, That God loveth all alike, Cain as well as Abel, Judas as the rest of the apostles.

The other is, That God giveth (nay is bound ex debito so to do) both Christ the great gift of his eternal love, for all alike to work out their redemption; and vires credendi, power to believe in Christ to all alike to whom he gives the gospel: whereby that redemption may effectually be applied for their salvation, if they please to make right use of that which is so put into their power.

The former destroys the free and special grace of God, by making it universal. The latter gives cause to man of glorying in himself rather than in God; God concurring no farther to the salvation of a believer than a reprobate. Christ died for both alike: God giving power of accepting Christ to both alike : men themselves determining the whole matter by their freewill : Christ making both saveable; themselves make them to be saved.

This cursed doctrine of theirs, crosseth the main

VOL. V. p

CCX TWO ATTESTATIONS TOUCHING

drift of the Holy Scripture, which is to abase and pull down the pride of man, to make him even to despair of himself, and to advance and set up the glory of God's free grace from the beginning to the end of man's salvation. His hand hath laid the foundation of his spiritual house, his hand shall also finish it.

The reverend and learned author of this book, hath received strength from God (like another Samson), to pull down this rotten house upon the head of those Philistines who would uphold it. Read it diligently, and I doubt not but you will say with me, There is such variety of choice matter running through every vein of each discourse here handled, and carried along with such strength of sound and deep judgment, and with such life and power of a heavenly spirit, and all expressed in such pithy and pregnant words of wisdom, that you will both delight in the reading, and praise God for the writer. That both he and it may be more and more profitable, shall be my hearty prayers.

The unworthiest of the ministers of the gospel,

Stanley Gower.

Christian Reader,

Unto such alone are these directed. If all and every one in the world in this gospel-day did bear this precious name of Christian, or if the name of Christ were known to all, then were this compilation very improper, because it is distinguishing; but if God distin-o'uish men and men, choose we or refuse we, so it is,

THE ENSUING TIVEATISE. CCXI

and so it will be, there is a difference; a diiFerence which God and Christ doth make of mere good pleasure.

This book contends earnestly for this truth against the error of universal redemption. With thy leave I cannot but call it an error, unless it had been, it were, and while the world continueth it should be, found indeed, that Adam and all that come of him, in a natural way of generation, are first set by Christ the second Adam in an estate of redeemed ones and made Christians ; and then they fall whole nations of them, and forfeit that estate also, and lose their Christendom, and thereby it is come to pass, that they are become atheists, without God in the world, and Heathen, Jews, and Turks, as we see they are at this day.

The author of this book I know not so much as by name : it is of the book itself that I take upon me the boldness to write these few lines. It beings delivered unto me to peruse, I did read it with delight and profit :-with delight in the keenness of argument, clearness and fulness of answers, and candour in language; with profit in the vindication of abused Scriptures, the opening of obscure places, and chiefly in disclosing the hid mystery of God and the Father, and of Christ, in the glorious and gracious work of redemption. The like pleasure and profit this tractate promiseth to all diligent readers thereof. For the present controversy is so managed, that the doctrine of faith, which we ought to believe, is with dexterity plentifully taught; yea, the glory of each person in the unity of the Godhead about the work of redemption is distinctly held forth with shining splendour, and the error of the Arminians

p 2

CCxii TWO ATTESTATIONS, &C.

smitten in the jaw-bone, and the broachers of it bridled with bit and curb.

When on earth the blood can be without the water and the Spirit; can witness alone, or can witness there where the water and the Spirit agree not to the record ; when in heaven, the Word shall witness without the Father and the Holy Ghost; when the Father, the Word, and the Holy Ghost, shall not be one, as in essence, so in willing, working, witnessing the redemption of sinners ; then shall universal redemption of all and every sinner by Christ be found a truth, though the Father elect them not, nor the Spirit of grace neither sanctify nor seal them. The glory of God's free and severing grace, and the salvation of the elect through the redemption that is in Jesus Christ (which is external, or none at all); are the unfeigned desires and utmost aims of all that are truly Christian. In pursuit of which desire and aims, I profess myself to be, for ever to serve thee.

Thine in Christ Jesus,

Richard Byfield.

TO

THE READER.

Reader, If thou intendest to go any farther, I would entreat thee to stay here a little. If thou art, as many in this pretending age, a sign or title-gazer, and comest into books as Cato into the theatre, to go out again, thou hast had thy entertainment ; farewell. With him that resolves a serious view of the following discourse, and really desireth satisfaction from the word and Christian reason, about the great things contained therein, I desire a few words in the portal. Divers things there are, of no small consideration to the business we have in hand, which I am persuaded thou canst not be unacquainted with, and therefore I will not trouble thee with a needless repetition of them.

1 shall only crave thy leave to preface a little to the point in hand, and my present undertaking therein, with the result of some of my thoughts concerning the whole, after a more than seven years' serious inquiry (bottomed, I hope, upon the strength of Christ, and guided by his Spirit) into the mind of God about these things, with a serious perusal of all which I could attain, that the wit of man in former or latter days hath published in opposition to the truth; which I desire according to the measure of the gift received here to assert. Some things then as to the chief point in hand I would desire the reader to observe. As,

1. That the assertion of universal redemption, or the general ransom, so as to make it in the least measure beneficial for the end intended, goes not alone. Election of free grace, as the fountain of all following dispensations, all discriminating purposes of the Almighty, depending on his own good pleasure and will, must be removed out of the way. Hence those who would for the present, * Populo ut placerent quas fecere fabulas,' desirously retain some show of asserting the liberty of eternally distinguishing free grace, do themselves utterly raze, in respect of any fruit or profitable issue,,

CCXIV TO THE READER.

the whole imaginary fabric of general redemption, which they had before erected. Some of these make the decree of election to be antecedaneous to the death of Christ (as themselves absurdly speak), or the decree of the death of Christ; then frame a twofold election," one, of some to be the sons, the other, of the rest to be servants ; but this election of some to be servants, the Scripture calls reprobation, and speaks of it as the issue of hatred, or a purpose of rejection ; Rom. ix. 11, 12. To be a servant in opposition to children and their liberty, is as high a curse as can be expressed; Gen. ix. 25. Is this Scripture election? Besides, if Christ died to bring those he died for unto the adoption and inheritance of children, what good could possibly redound to them thereby, who were predestinated before to be only servants? Others ''make a general conditionate decree of redemption to be antecedaneous to election, which they assert to be the first discriminating purpose concerning the sons of men, and to depend on the alone good pleasure of God : that any others shall partake of the death of Christ or the fruits thereof, either unto grace or glory, but only those persons so elected, that they deny. Cui bono now ? to what purpose serves the general ransom? but only to assert, that Almighty God would have the precious blood of his dear Son poured out for innumerable souls, whom he will not have to share in any drop thereof; and so in respect of them to be spilt in vain, or else to be shed for them, only that they might be the deeper damned. This fountain then of free grace, this foundation of the new covenant, this bottom of all gospel dispensations, this fruitless womb of all eternally distinguishing mercies, the purpose of God according to election, must be opposed, slighted, blasphemed, that the figment of the sons of men may not appear to be ' truncus ficulnus, inutile lignum,' an unprofitable stock; and all the thoughts of the Most High, differencing between man and man, must be made to take occasion, say some, to be caused, say others, by their holy-self-spiritual endeavours :' Gratum opus agricolis,' a savoury sacrifice to the Homan Belus, a sacred orgie to the long bewailed manes of St. Pelagius.

And here, secondly. Free-will, ' amor et delitiae humani generis,' corrupted nature's deformed darling, the Pallas or

* T. M. Universality' of fiee grace. '' Coinro. Amirald. 6cc.

TO THE readp:r. ccxv

beloved self-conception of darkened minds, finds open hearts and arms, for its adulterous embraces; yea, the die being-cast and Rubicon passed over/eodevenere fata ecclesiae,'that having opposed the free distinguishing grace of God, as the sole sw^orn enemy thereof, it advanceth itself, or an inbred native ability in every one to embrace a portion of generally exposed mercy, under the name of free grace. ' Tantane nos tenuit generis fidvicia vestri V This, this is universalists' free grace, which in the Scripture phrase is cursed, corrupted nature. Neither can it otherwise be. A general ransom without free-will, is but ' phantasise inutile pondus,"a burdensome fancy;' the merit of the death of Christ being to them as an ointment in a box, that hath neither virtue nor power, to act or reach out its own application unto particulars, being only set out in the gospel to the view of all, that those who will by their own strength lay hold on it, and apply it to themselves, may be healed. Hence the dear esteem and high valuation which this old idol free-will hath attained in these days, being so useful to the general ransom, that it cannot live a day without it. Should it pass for true what the Scripture affirms, viz. that we are by nature ' dead in trespasses and sins;' &c. there would not be left of the general ransom a sherd to take fire from the hearth : like the wood of the vine, it would not yield a pin to hang a garment upon, all which you shall find fully declared in the ensuing treatise. But here, as though all the undertakings and Babylonish attempts of the old Pelagians, with their varnished offspring the late Arminians, were slight and easy, I shall shew you greater abominations than these, and farther discoveries of the imagery of the hearts of the sons of men. In pursuance of this persuasion of universal redemption, not a few have arrived (whither it naturally leads them) to deny the satisfaction and merit of Christ. Witness P. H. who not being able to untie, ventured boldly to cut, this Gordian knot, but so as to make both ends of the chain useless. To the question. Whether Christ died for all men or no? he answers. That he died neither for all, nor any, so as to purchase life and salvation for them w 'rav ttoiov as. ettoc <f)vyev epKog oSovtwv ; shall cursed Socinianism be worded into a glorious discovery of free grace ? Ask now for proofs of this assertion, as you might justly expect Achillean arguments from those who

CCXVl TO THE READER.

delight uKivnTa kivhv, and throw down such foundations (as shall put all the righteous in the world to a loss thereby), ' Projicit ampullas et sesquipedalia verba,' i;7r£^07K:a /xaratorrj-TOQ, great swelling words of vanity, drummy expressions, a noise from emptiness, the usual language of men who know not what they speak, nor whereof they do aflBrm, is all that is produced : such contemptible products have our tympa-nous mountains. Poor creatures, whose souls are merchandized by the painted faces of novelty and vanity ; whilst these Joabs salute you with the kisses of free grace, you see not the sword that is in their hands, whereby they smite you under the fifth rib, in the very heart blood of faith and all Christian consolation. It seems our blessed Redeemer's deep humiliation in bearing the chastisement of our peace, and the punishment of our transgressions, being made a curse and sin, deserted under wrath and the power of death, procuring redemption and the remission of sins, through the effusion of his blood, offering himself up a sacrifice to God, to make reconciliation and purchase an atonement, his pursuing this undertaking with continued intercession in the holiest of holies, with all the benefits of his mediatorship, do no way procure either life and salvation, or remission of sins, but only serve to declare that we are not indeed what his word affirms we are, viz. cursed, guilty, defiled, and only not actually cast into hell. ' Judas betrayest thou the Son of man with a kiss V See this at large confuted, lib. 3. Now this last assertion thoroughly fancied, hath opened a door and given an inlet to all those pretended heights, and new-named glorious attainments, which have metamorphosed the person and mediation of Christ, into an imaginary diffused goodness and love, communicated from the Creator unto the new creation ; than which familistical fables, Cer-don's two principles were not more absurd, the Platonic numbers, nor the Valentinian iEones,*^ flowing from the teeming wombs of nX^jpajjua, Aiwv, TiXeiog, BvOog, St^r), and the rest, vented for high glorious attainments in Christian religion near fifteen hundred years ago, were less intelligible; neither did the corroding of Scriptures by that pontic vermin Marcion, equalize the contempt and scorn cast upon them by these impotent impostors, exempting their whispered c Iren.l. 2. c. 6, 7. 14, 15, &c. Cle. stroni. 3. Ep. Hasres. 31. Terlul. ad Valen.

TO THE READER. CCXVll

discoveries from their trial, and exalting their revelations above their authority. Neither do some stay here ; but * his gradibus itur in coelum,' heaven itself is broke open for all : from universal redemption, through universal justification, in a general covenant, they have arrived (' baud ignota lo-quor') at universal salvation: neither can any forfeiture be made of the purchased inheritance.

Quare agite, 6 jiivenes, tantarum in rnunere lauduni, Cingite fronde comas, et pocula porgite dextris, Comraunenique vocate Denm, et dare vina volentes."'

March on brave youths, 'ith praise of such free grace. Surround your locks with bays ; and full cups place In your right hands : drink freely on, then call Olh' public faith, the ransom general.

These and the like persuasions I no w^ay dislike, because wholly new to the men of this generation : that I may add this by the way : every age hath its employment in the discovery of truth. We are not come to the bottom of vice or virtue : the whole world hath been employed in the practice of iniquity five thousand years and upwards, and yet aspice hoc novum, may be set on many villanies; behold daily new inventions. No wonder then, if all truth be not yet discovered. Something may be revealed to them who as yet sit by. Admire not if Saul also be among the prophets, for who is their father ? Is he not free in his dispensations? Are all the depths of Scripture, where the elephants may swim, just fathomed to the bottom ? Let any man observe the progress of the last century in unfolding the truths of God, and he will scarce be obstinate, that no more is left, as yet discovered. Only the itching of corrupted fancies, the boldness of darkened minds, and lascivious wanton wits, in venting new created nothings, insignificant vanities, with an intermixed dash of blasphemy, is that which I desire to oppose. And that especially considering the genius (if I may so speak) of the days wherein we live, in which what by one means, what by another, there is almost a general deflection after novelty, grown amongst us ;' some are credulous, some negligent, some fall into errors, some seek them; a great suspicion also every day grows

* Virg. J£n. viii. 273. et seq. « Quidam creduli, quidam negligentes sunt, quibusdam mendacium obrcpit qui-busdani placet.

CCXVlll TO THE READER.

upon me, which I would thank any one upon solid grounds to free me from, that pride of spirit, with an Herostratus-like design to grow big in the mouths of men, hath acted many in the conception and publication of some easily invented false opinions. Is it not to be thought also, that it is from the same humour possessing many, that every one of them almost strives to put on beyond his companions, in framing some singular artifice ? To be a follower of others, though in desperate engagements, is too mean an undertaking.

Audef allquid brevibus Gyaiis, elcarcere digaum, Si vis esse aliquis: probitas laudatur et alget.s

And let it be no small peccadillo ; no underling opinion, friends, if in these busy 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 must be glorious attainments, beyond the understanding of men, and above the wisdom of the word, which attract the eyes of poor deluded souls. The great Shepherd of the sheep, our Lord Jesus Christ, recover his poor wanderers to his own fold. But to return thither from whence we have digressed.

This is that fatal Helena, a useless, barren, fruitless fancy, for whose enthroning such irksome, tedious contentions have been caused to the churches of God, a mere Rome, a desolate dirty place of cottages, until all the world be robbed and spoiled to adorn it. Suppose Christ died for all, yet if God in his free purpose, hath chosen some to obtain life and salvation, passing by others, will it be profitable only to the former^ or unto all ? Surely the purpose of God must stand, and he will do all his pleasure. Wherefore election, either with Huberus, by a wild contradiction, must be made universal, or the thoughts of the Most High suspended on the free-will of man. Add this borrowed feather to the general ransom, that at least it may have some colour of pom-

*' In tam occupata civitate fabulas vulgaris nequitia noii invenit. Sen. Ep. I'i'O. ? Juv. Sat. i. 74.

h In the text I Iiave not altered the Author's punctuation. The quotation is from the beginning of tlie first Satire of Persius.

O Curas horainum ! 6 quantum est in rebus inane !

Quis leget haec? Mill' tu istud ais? neino hercule nemo

Vcl duo, vel nemo.— [Editor.]

TO THE READER. CCXIX

pous ostentation : yet, if the free grace of God work effectually in some, not in others, can those others, passe d by in its powerful operation, have any benefit by universal redemption ? No more than the Egyptians had, in the angel's passing over those houses, whose doors were not sprinkled with blood, leaving some dead behind him. Almighty, powerful, free grace then must strike its sail, that free-will, like the Alexandrian ships to the Roman havens, may come in with top and top-galiant; for without it, the whole territory of universal redemption will certainly be famished ; but let these doctrines, of God's eternal election, the free grace of conversion, perseverance, and their necessary consequents, be asserted,' movet cornicularisum, furtivisnudata coloribus;' it hath not the least appearance of profit or consolation, but what it robs from the sovereignty and grace of God : but of these things more afterward.

Some flourishins; pretences are usually held out by the abettors of the general ransom, which by thy patience, courteous Reader, vv'e will a little view in the entrance, to remove some prejudice that may lie in the way of truth.

First, The glory of God, they say, is exceedingly exalted by it, his good will and kindness towards men abundantly manifested in this enlarg-ement of its extent, and his free grace by others restrained, set out with a powerful endearment. This they say, which is, in effect, all things will be well, when God is contented with that portion of glory whicli is of our assigning. The prisoners of the earth account it their greatest wisdom, to varnish over their favours, and to set out with a full mouth, what they have done with half a hand, but will it be acceptable to lie for God, by extending his bounty beyond the marks and eternal bounds fixed to it in his word : change first a hair of your own heads, or add a cubit to your own statures, before you come in with an addition of glory, not owned by him, to the Almighty. But so for the most part is it with corrupted nature, in all such mysterious things discovering the baseness and vileness thereof. If God be apprehended, to be as large in grace, as that is in offence (I mean in respect of particular offenders, for in respect of his, he is larger), though it be free, and he hath proclaimed to all, that he may do what he will with his own, giving no account

CCXX TO THE READER.

of his matters, all shall be well, he is gracious, merciful, &c. but if once the Scripture is conceived to hold out his sovereignty, and free distinguishing grace, suited in its dispensation to his ow^n purpose according to election, he is* immanis truculentus, diabolo, Triberio tetrior, (horresco referens).' The learned know^ well where to find this language, and I will not be instrumental to propagate their blasphemies to others. ' Sideushomini non placuerit, deus nonerit,' said Tertullian of the heathen deities, and shall it be so with us? God forbid, this pride is inbred ;' it is a part of our corruption to defend it. If we maintain then the glory of God, let us speak hin is own language, or be for ever silent. That is glorious in him which he ascribes imto himself. Our inventions, though never so splendid in our own eyes, are unto him an abomination, a striving to pull him down from his eternal excellency, to make him altogether like unto us. God would never allow that the will of the creature should be the measure of his honour. The obedience of paradise was to have been regulated ; God's prescription hath been the bottom of his acceptation of any duty, ever since he had a creature to worship him : the very heathen knew, that that service alone was welcome to God, which himself required, and that glory owned, which himself had revealed that he would appear glorious in it. Hence, as Epimenides'' advised the Athenians in a time of danger to sacrifice, S'et^ Trpocr/jKovn *to him to whom it was meet and due,' which gave occasion to the altar which Paul saw bearing the superscription of ayvworw ^fw 'to the unknown God ;' so Socrates tells us in Plato,' that every god will be worshipped t(^ fxaXiara avr^o apecTKOvn tqottio ' in that way which pleaseth best his own mind;' and in Christianity, Hierome sets it down for a rule, that' honos praeter manda-tum estdedecus,'God is dishonoured by that honour, which is ascribed to him beyond his own prescription : and one wittily on the second commandment, * non imago, non simulachrum damnatur, sed non facies tibi,' assigning to God any thing, by him not assumed, is a making to ourselves a deifying of our own imaginations. Let all men then cease squaring the glory of God, by their own corrupted principles, and more

Naturasic apparet vitiata uthoc majoris vitii sit non videre. Aug. '' Laert. in vit. Epiraen. Plato de legib. lib. 7.

TO THE READER. CCXXl

corrupted persuasions. The word alone is to be arbitrator in the things of God, which also I hope will appear by the following treatise, to hold out nothing in the matter in hand contrary to those natural notions of God and his goodness, which in the sad ruins of innocency have been retained. On these grounds we affirm, that all that glory of God which is pretended to be asserted by the general ransom, however it may seem glorious to purblind nature, is indeed a sinful flourish, for the obscuring of that glory wherein God is delighted.

Secondly, It is strongly pretended that the worth and value of the satisfaction of Christ, by the opposite opinion limited to a few, are exceedingly magnified in this extending of them to all; when, besides which was said before unto human extending of the things of God beyond the bounds by himself fixed unto them, the merit of the death of Christ consisting in its own internal worth and sufficiency, with that obligation which by his obedience unto death was put upon the justice of God, for its application unto them for whom he died, is quite enervated and overthrown by it, made of no account, and such as never produced of itself absolutely the least good to any particular soul; which is so fully manifested in the following treatise, as I cannot but desire the reader's sincere consideration of it, it being a matter of no small importance.

Thirdly, A seeming smile cast upon the opinion of universal redemption, by many texts of Scripture, with the ambiguity of some words, which though in themselves either figurative or indefinite, yet seem to be of a universal extent, raaketh the abettors of it exceedingly rejoice. Now concerning this I shall only desire the reader not to be startled at the multitude of places of Scripture which he may find heaped up by some of late about this business (especially by Thomas More, in his Universality of Free Grace), as though they proved and confirmed that for which they are produced, but rather prepare himself to admire at the confidence of men, particularly of him now named, to make such a flourish with colours and drums, having indeed no soldiers at all; for, notwithstanding all their pretences, it will appear that they hang the whole weight of their building on three or four texts of Scripture, viz. 1 Tim. ii. 5, 6. John iii. 16, 17.

CCXXU TO THE READER.

Heb. ii. 9. 1 John ii. 2. with some few others, and the ambiguity of two or three words which themselves cannot deny to be of exceeding various acceptations. All which are at large discussed in the ensuing treatise, no one place that hath with the least show or colour been brought forth by any of our adversaries in their own defence, or for the opposing of the effectual redemption of the elect only, being omitted ; the book of Thomas More, being in all the strength thereof fully met withal and enervated.

Fourthly, Some men have, by I know not what misprision, entertained a persuasion, that the opinion of the universalists serves exceedingly to set forth the love and free grace of God; yea, they make free grace, that glorious expression, to be that alone which is couched in their persuasion, viz. that God loves all alike, gave Christ to die for all, and is ready to save all if they will lay hold on him : under which notion how greedily the hook as well as the bait is swallowed by many, we have daily experience; when the truth is, it is utterly destructive to the free distinguishing grace of God, in all the dispensations and workings thereof. It evidently opposeth God's free grace of election, as hath been declared, and therein that very love from which God sent his Son ; his free' distinguishing grace also of effectual calling must 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 otherwise but as a general removins: of the wrath which was due to the breach of the covenant of works ; for what else can be imagined (though this certainly they have not, John iii. 36.) to be granted to the most, of those all, with whom they affirm this covenant to be made. Yea, notwithstanding their flourish of free grace, as themselves are forced to grant, that after all that was effected by the death of Christ it was possible that none should be saved ; so I hope I have clearly proved that if he accomplished by his death no more than they ascribe unto it, it is utterly impossible that any one should be saved. • Quid dignum tanto ?'

Fifthly, The opinion of universal redemption is not a little advantaged by presenting to convinced men a seeming ready way to extricate themselves out of all their doubts and perplexities, and to give them ail the comfort the death of Christ

TO THE READER. CCXXlll

can afford, before they feel any power of that death working within them, or find any efficacy of free grace drawing their hearts to the embracing of Christ in the promise, or obtaining a particular interest in him, which are tedious things to flesh and blood to attend unto and wait upon. Some boast that by this persuasion, that hath been effected in an hour which they waited for before seven years without success. To dispel this poor empty flourish, I shall shew in the progress that it is very ready and apt to deceive multitudes with a plausible delusion, but really undermines the very foundations of that strong unfailing consolation which God hath shewed himself abundantly willing that the heirs of promise should receive.

These and the like are the general pretences wherewith the abettors of a general ransom do seek to commend themselves and opinion to the affections of credulous souls, through them making an open and easy passage into their belief, for the swallowing and digesting of that bitter potion which lurks in the bottom of their cup. Of these I thought meet to give the reader a brief view in the entrance to take off his mind from empty generals, that he might be the better prepared to weigh all things carefully in an equal balance, when he shall come to consider those particulars afterward insisted on, wherein the great strength of our adversaries lies. It remaineth only, that I give the Christian reader a brief account of my call unto, and undertaking in, this work, and so close this preface. First, then, I will assure thee it is not the least thirst in my affections to be drinking of the waters of Meribah, nor the least desire to have a share in Ishmael's portion, to have my hand against others, and theirs against me, that put me upon this task. I never like myself worse, than when faced with a vizard of disputing in controversies. The complexion of my soul is much more pleasant unto me in the waters of Shiloah.

Nuper me in littore vidi,

Cum placidum ventis staret mare.™

What invitation there can be in itself, for any one to lodge, much less abide, in this quarrelsome scrambling territory, where, as Tertullian" says of Pontus, ' omne quod fiat

"> Virg. Buc. Eel. ii. 25. " Ad Mar.

CCXXIV TO THE READER.

Aquilo est,' no wind blows but what is sharp and keen, I know not. Small pleasure in those walks which arc attended with dangerous precipices and unpleasing difficulties on every side.

Utque viam teneas, nulloque errore traharis ; Per tamen adversi gradieris cornua Tauri, Haeraoniosque arcus violentique ora Leonis."

No quiet nor peace in these things and ways, but continual brawls and dissensions.

Non hospes ab hospite tutus,

Non socer a genero : fratrurn quoque gratia rara est.P

The strongest bonds of nearest relations are too commonly broken by them. Were it not for that precept, Jude 3. and the like, of'contending earnestly for the faith once delivered unto the saints,' with the sounding of my bowels for the loss of poor seduced souls, I could willing engage myself into an unchangeable resolution to fly all wordy battles and paper combats for the residue of my few and evil days.

It is not then (that I may return) any Salaraandrian complexion that was the motive to this undertaking. Neither, secondly, was it any conceit of my own abilities for this work, as though I were the fittest among many to undertake it; I know that as in all things I am less than the least of all saints, so in these I am

OVTt TglTO; oStE TETapTOf

Abler'' pens have had within these few years the discussing and ventilating of some of these questions, in our own language ; some have come to my hands, but none of weight, before I had well nigh finished this heap of mine own, which was some twelve months since and upwards. In some of these, at least in all of them, I had rested fully satisfied, but that I observed they had all tied up themselves to some certain parts of the controversy, especially the removing of objections, neither compassing nor methodizing the whole ; whereby I discerned that the nature of the things under debate, viz, satisfaction, reconciliation, redemption, and the like, was left exceedingly in the dark; and the strong foun-

« Ovid. Met. ii.79. P Ovid. Met. i. 144.

1 Vindic. Reden)pt. by my reverend and learned brother M. John Stalham, Mr. Rather. Christ drawing sinners.

TO THE READER. CCXXV

dation of the whole building not so much as once discovered. It was always upon my desires, that some one would undertake the main, and unfold out of the word from the bottom, the whole dispensation of the love of God to his elect in Jesus Christ, with the conveyance of it through the promises of the gospel, being in all the fruits thereof purchased and procured by the oblation and intercession of Jesus Christ; by which it could not but be made apparent, what was the great design of the blessed Trinity in this great work of redemption, with how vain an attempt and fruitless endeavour, it must needs be, to extend it beyond the bounds and limits assigned unto it by the principal agents therein ; that arguments also might be produced for the confirmation of the truth we assert, in opposition to the error opposed; and so the weak established and dissenters convinced,—was much in my wishes. The doctrine of the satisfaction of Christ, his merit, and the reconciliation wrought thereby, understood aright by few, and of late oppugned by some, being so nearly related to the point of redemption, I desired also to have seen cleared, unfolded, vindicated by some able pen ; but now after long waiting, finding none to answer my expectation, although of myself I can truly say with him in the Comedian, * Ego me neque tam astutum esse, neque ita perspicaceni id scio,' that I should be fitfor sucl* an undertaking; the counsel of the poet also running much in my mind,

Sumite materiam vestris, qui scribitis, sequara, Viribus : et versate diu, quid ferre recusent Quid valeant humeri.''

Yet, at the last, laying aside all such thoughts, by looking up to him who supplieth seed to the sower, and doth all our works for us, I suffered myself to be overcome unto the work, with that of another, ' Ab alio quovis hoc fieri mallem quam a me : sed a me tamen potius quam a nemine :' ' I had rather it should have been done by any than myself, of myself only, rather than of none;' especially considering the industrious diligence of the opposers of truth in these days.

Scribunt indocti doctique

Ut jugulent homines, surgunt rle nocte latrones: Ut leipsum serves non expergisceris.'

Add unto the former desire, a consideration of the frequent conferences I had been invited unto about these things,

' Hor. ])e Art. Poet. ver. 38. * Her. Epist. lib. ii. Epist. i. 117. lib. 1. Epist ii. 32' VOL. V. Q

CCXXVl TO THE READER.

the daily spreading of the opinions here opposed, about the parts where I live, and a greater noise concerning their prevailing in other places, with the advantage they had obtained by some military abettors, with the st,irring up of divers eminent and learned friends, and you have the sum of what I desire to hold forth as the cause of my undertaking this task. What the Lord hath enabled me to perform therein, must be left to the judgment of others; altogether hopeless of success I am not; but fully resolved that I shall not live to see a solid answer given unto it: if any shall undertake to vellicate, and pluck some of the branches, rent from the roots and principles of the whole discourse, I shall freely give them leave to enjoy their own wisdom, and imaginary conquest: if any shall seriously undertake to debate the whole cause, if 1 live to see it effected, I engage myself by the Lord's assistance, to be their humble convert, or fair antagonist. In that which is already accomplished, by the good hand of the Lord, I hope the learned may find something for their contentment, and the weak for their strengthening and satisfaction ; that in all some glory may redound to him whose it is, and whose truth is here unfolded ; by the un-worthiest labourer in his vineyard,

J. O.

BOOK I.

THE

DEATH OF DEATH

IN

THE DEATH OF CHRIST:

A TREATISE OF THE REDEMPTION AND RECONCILIATION THAT IS IN THE BLOOD OF CHRIST, WITH THE MERIT THEREOF, AND SATISFACTION WROUGHT THEREBY.

CHAP. I.

In general of the end of the death of Christ, as it is hi the Scripture proposed.

Ijy the end of the death of Christ, we mean in general, both first, that which his Father and himself intended in it; and, secondly, that which was effectually fulfilled <nd accomplished by it. Concerning either, we may take a brief view of the expressions used by the Holy Ghost,

For the first. Will you know the end wherefore, and the intention wherewith, Christ came into the world ? Let us ask himself (who knew his own mind, as also all the secrets of his Father's bosom), and he will tell us, that the Son of man came to 'save that which was lost;' Matt, xviii. 11. to recover and save poor lost sinners; that was his intent and design, as is again asserted, Luke xix. 10. Ask also his apostles, who know his mind, and they will tell you the same. So Paul; 1 Tim. i. 15. ' This is a faithful sayino-, and worthy of all acceptation, that Jesus Christ came into the world to save sinners.' Now if you will ask who these sinners are, towards whom he hath this gracious intent and purpose, himself tells you; Matt. xx. 28. that he came to give his life a ransom for mani/; in other places called its, believers, distinguished from the world ; for he gave himself for our sins, that he might deliver us from this present

Q 2

evil world, according to the will of God and our Father; Gal. i. 4. That was the will and intention of God, that he should give himself for us, that we might be saved, being separated from the world; they are his church ; Eph. v. 25 —27. * He loved his church, and gave himself for it, that he might sanctify and cleanse it, with the washing of water, by the word, that he might present it to himself a glorious church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish.' Which last words express also the very aim and end of Christ, in giving himself for any, even that they may be made^fV for God, and brought nigh unto him; the like whereof is also asserted. Tit. ii. 14. ' He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.' Thus clear, then, and apparent, is the intention and design of Christ and his Father in this great work, even what it was, and towards whom, viz. to save us, to deliver us from the evil world, to purge and wash us, to make us holy, zealous, fruitful in good works, to render us acceptable, and to bring us unto God, for through him * we have access into the grace wherein we stand ;' Rom. v. 2.

The effect also, and actual product of the work itself, or what is accomplished and fulfilled by the death, bloodshed-ding, or oblation of Jesus Christ, is no less clearly manifested ; but is as fully and very often more distinctly expressed; as first, Heconciliation with God, by removing and slaying the enmity that was between him and us : for when *we were enemies, we were reconciled unto God by the death of his Son ;' Rom. v. 10. God was in him ' reconciling the world unto himself, not imputing their sins unto them ;' 2 Cor. v. 19. yea, he hath reconciled us to himself by Jesus Christ; ver. 18. And if you would know how this reconciliation was effected, the apostle will tell you, that 'he abolished in himself, the enmity, the law of commandments consisting in ordinances, for to make in himself of twain, one new man, so making peace. And that he might reconcile both unto God, in one body by the cross, having slain the enmity thereby;' Eph. ii. 15, 16. so that he is our peace ; ver. 14. Secondly, Justification, by taking away the guilt of sin, procuring remission and pardon of them, redeeming us from

AS ETERNALLY INTENDED. 229

their power, with the curse and wrath due unto us for them ; 'for by his own blood he is entered into the holy place, having obtained eternal redemption for us ;' Heb. ix. 13.' he redeemed us from the curse, being made a curse for us ;' Gal. iii. 13. ' his own self bearing our sins in his own body on the tree ;' 1 Pet. ii. 24. 'we have all sinned and come short of the glory of God ; but are justified freely by his grace through the redemption that is in Jesus Christ; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins ;' Rom. iii. 23—25. for 'in him we have redemption through his blood, even the forgiveness of sins ;' Col. i. 13. Thirdly, Smictification, by the purging away of the uncleanness and pollution of our sins, renewing in us the image of God, and supplying us with the graces of the Spirit of holiness : for the blood of' Christ, who through the eternal Spirit offered himself unto God, purgeth our consciences from dead works, that we may serve the living God;' Heb. ix. 14. yea, 'the blood of Jesus Christ, cleanseth us from all our sins;' 1 John i. 7. ' by himself he purged our sins ;' Heb. i. 3. ' to sanctify the people with his own blood he suffered without the gate ;' Heb. xiii. 12. ' he gave himself for his church to sanctify and cleanse it, that it should be holy and without blemish ;' Eph. v. 25, 26. Peculiarly amongst the graces of the Spirit, ' it is given to us' virlp xpiarov ' for Christ's sake to believe on him;' Phil. i. 29. 'God blessing us in him, with all spiritual blessings in heavenly places;' Eph. i. 31. Fourthly, Adoption, with that evangelical liberty, and all those glorious privileges which appertain to the sons of God; 'for God sent his Son made ofa woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons;' Gal.iv.4, 5. Fifthly, Neither do the effects of the death of Christ rest here, they leave us not until we are settled in heaven, in glory, and immortality for ever, our inheritance is a'purchased possession ;' Eph. i. 14. ' And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called may receive the promise of eternal inheritance ;' Heb. ix. 15. The sum of all is; the death and blood-shedding of Jesus Christ hath wrought, and doth effec-^

230 THE END OF THE DEATH OF CHRIST,

tually procure, for all those that are concerned in it, eternal redemption, consisting in grace here and glory hereafter.

Thus full, clear, and evident, are the expressions in the Scripture concerning the ends and effects of the death of Christ, that a man would think every one might run and read ; but we must stay : among all things in Christian religion, there is scarce any thing more questioned than this, which seems to be a most fundamental principle, a spreading persuasion there is of a general ransom, to be paid by Christ for all, that he died to redeem all and every one, not only for many, his church, the elect of God, but for every one also of the posterity of Adam. Now the masters of this opinion, do see full well and easily, that if thai be the end of the death of Christ which we have from the Scripture asserted, if those before recounted be the immediatey?'w/^s and products thereof, that then one of these two things will necessarily follow : that either, first, God and Christ failed of their end proposed, and did not accomplish that which they intended; the death of Christ being not a fitly proportioned means, for the attaining of that end (for any cause of failing cannot be assigned), which to assert, seems to us blasphemously injurious to the wisdom, power, and perfection of God, as likewise derogatory to the worth and value of the death of Christ; or else, that all men, all the posterity of Adam, must be saved, purged, sanctified, and glorified, which surely they will not maintain, at least the Scripture, and the woful experience of millions, will not allow : wherefore, to cast a tolerable colour upon their persuasion, they must, and do deny, that God, or his Son, had any such absolute aim or end, in the death or bloodshedding of Jesus Christ; or that any such thing, was immediately procured and purchased by it, as we before recounted; but that God intended nothing, neither was any thing effected by Christ; that no benefit ariseth to any immediately by his death, but what is common to all and every soul, though never so cursedly unbelieving here, and eternally damned hereafter, until an act of some, not procured for them by Christ; (for if it were, why have they it not all alike?) to wit, faith, do distinguish them from others. Now this seeming to me, to enervate the virtue, value, fruits, and effects of the satisfaction and death of Christ, serving besides for a basis and foundation,

AS ETERNALLY INTENDED. 231

to a dangerous, uncomfortable, erroneous persuasion, I shall, by the Lord's assistance, declare, what the Scripture holds out in both these things, both that assertion which is intended to be proved, and that which is brought for the proof thereof; desiring the Lord by his Spirit to lead us into all truth, to give us understanding in all things, and if any one be otherwise minded, to reveal that also tinto him.

CHAP. n.

Of the nature of an end in general, and some distinctions about it.

The end of any thing, is that which the agent intendeth to accomplish, in and by the operation which is proper unto its nature, and which it applieth itself unto, that which any one aimeth at, and designeth in himself to attain, as a thing good and desirable unto him, in the state and condition wherein he is : so the end which Noah proposed unto himself in the building of the ark, was the preservation of himself and others, according to the will of God : * he made an ark to preserve himself and his family from the flood, according to all that God commanded him so did he.' Gen. vi. 22. That which the agent doth, or whereto he applieth himself, for the compassing his proposed end, is called the means, which two do complete the whole reason of working in free intellectual agents, for I speak only of such as work according to clioice or election: so Absalom intending a revolt from his father to procure the crown and kingdom for himself, * he prepared him horses and chariots, and fifty men to run before hitn;' 2 Sam. xv. 1. and farther, by fair words and glossing compliances, ' he stole the hearts of the men of Israel;' ver. 6. then pretends a sacrifice at Hebron, where he makes a strong conspiracy; ver. 12. all which were the means he used for the attaining of his fore-proposed end.

Between both these, end and means, there is this relation, that (though in sundry kinds) they are mutually causes one of another : the end is the first principal moving cause of the whole ; it is that for whose sake the whole work is; no agent applies itself to action but for an end, and were it not by that determined to some certain effect, thing, way, or man-

ner of working, it would no more do orie thing than another. The inhabitants of the old world, desiring and intending unity and cohabitation, with (perhaps) some reserves to provide for their safety against a second storm, they cry, 'Go to, let us build us a city and a tower, whose top may reach unto heaven, and let us make us a name, lest we be scattered abroad upon the face of the whole earth;' Gen. xi. 4. First, They lay down their aim and design, and then let out the means in their apprehension conducins; thereunto, and manifest then it is that the whole reason and method of affairs, that a wise-worker or agent according to the counsel pro-poseth to himself, is taken from the etid which he aims at, that is in intention and contrivance the beoinning; of all that order which is in working. Now the means are all those things which are used for the attaining of the end proposed (as meat, for the preservation of life; sailing in a ship, for him that would pass the sea ; laws for the quiet continuance of human society): and they are the procuring cause of the end in one kind or another, their existence is for the end's sake, and the end hath its rise out of them, following them either morally as their desert, or naturalli/ as their fruit and product. First, In a moral sense, when the action and the end are to be measured or considered in reference to a moral rule, or laxv prescribed to the agent, then the means are the deserving, or meritorious cause of the end : as if Adam had continued in his innocency, and done all things according to the law given unto him, the end procured thereby had been a blessed life to eternity : as now the end of any sinful act is death, the curse of the law. Secondly, When the means are considered only in their natural relation, then they are the instrumentally efficient cause of the end : so Joab intending the death of Abner, 'he smote him with his spear under the fifth rib that he died;' 2 Sam. iii. 27. and when Benaiah, by the command of Solomon, fell upon Shimei, the wounds he gave him were the efficient of his death ; 1 Kings ii. 46. In which regard there is no difference, between the murdering of an innocent man, and the executing of an offender ; but as they are under a moral consideration, their ends follow their deservings, in respect of conformity to the rule, and so there is xaafxa fiiya between them.

The former consideration, by reason of the defect and

AS ETERNALLY INTENDED. 233

perverseness of some agents (for otherwise these things are coincident), holds out a twofold end of things. First, of the work; and. Secondly, of the workman : of the act, and the agent; for when the means assigned for the attaining of any end, are not proportioned unto it, nor fitted for it, according to that rule which the agent is to work by, then it cannot be but that he must aim at one thing, and another follow in respect of the morality of the work : so Adam is enticed into a desire to be like God ; this now he makes his aim, which to effect he eats the forbidden fruit, and that contracts a guilt which he aimed not at. But when the agent acts aright and as it should do; when it aims at an end that is proper to it, belonging to its proper perfection and condition, and worketh by such means as are fit and suitable to the end proposed, the end of the work and the workman are one and the same : as when Abel intended the worship of the Lord, he offered a sacrifice through faith acceptable unto him ; or as a man desiring salvation through Christ, applieth himself to get an interest in him. Now the sole reason of this diversity is, that secondary agents, such as men are, have an end set and appointed to their actions, by him which giveth them an external ride or law to work by ; which shall always attend them in their working whether they will or no. God only, whose will and good pleasure is, the sole rule of all those works which outwardly are of him, can never deviate in his actions, nor have any end attend or follow his acts, not precisely by him intended.

Again, the end of every free agent is either that which he effecteth, or that for whose sake he doth effect it; when a man builds a house to let to hire, that which he effecteth is the building of a house, that which moveth him to do it is love of gain. The physician cures the patient, and is moved to it by his reward : the end which Judas aimed at in his going to the priests, bargaining with them, conducting the soldiers to the garden, kissing Christ, was the betraying of his master; but the end for whose sake the whole undertaking was set on foot, was the obtaining of the thirty pieces of silver : 'what will you give me and I will do it ?' The end which God effected by the death of Christ, was the satisfaction of his justice, the end for whose sake he did it, was either supreme, or his own glory, or subordinate, ours with him.

234 THE END OF THE DEATH OF CHRIST,

Moreover, the means are of two sorts. First, Such as have a true goodness in themselves, without reference to any farther kind ; though not so considered as we use them for means : no means as a means is considered as sood in it-self, but only as conducible to a farther end; it is repugnant to the nature of means as such, to be considered as good in themselves. Study is in itself the most noble employment of the soul; but aiming at wisdom or knowledge, we consider it as good only inasmuch as it conduceth to that end ; otherwise as 'a weariness to the flesh;' Eccl.xii. 12. Secondly, Such as have no good at all, in any kind as in themselves considered, but merely as conducing to that end, which they are fit to attain, they receive all their goodness (which is but relative) from that whereunto they are appointed; in themselves no way desirable, as the cutting off a leg or an arm for the preservation of life ; taking a bitter potion for health's sake, throwing corn and lading into the sea to prevent shipwreck ; of which nature is the death of Christ, as we shall afterward declare.

These things being thus proposed in general, our next task must be to accommodate them to the present business in hand; which we shall do in order, by laying down the agent working, the ineaus rcroiight, and the end effected, in the great work of our redemption; for those three must be orderly considered and distinctly, that we may have a right apprehension of the whole, into the first whereof avv ^tio we make an entrance in.

CHAP. III.

Of the agent or cMef author of the work of our redemption, and of the first thing distinctly ascribed to the person of the Father.

The agent in, and chief author of, this great work of our redemption, is the whole blessed Trinity ; for all the works which outwardly are of the Deity are undivided, and belong equally to each person; their distinct manner of subsistence and order being observed, it is true, there were other sundry instrumental causes in the oblation, or rather passion of Christ; but the work cannot in any sense be ascribed unto them : for in respect of God the Father, the issue of their

AS ETERNALLY INTENDED. 235

endeavour was exceeding contrary to their own intentions ; and in the close they did nothing, but what the hand and counsel of'God had before determined should be done;'Acts iv. 28. and in respect of Christ, they were no way able to accomplish what they aimed at, for he himself'laid down his life, and none was able to take it from him;' John x. 17,18. so that they are to be excluded from this consideration. In several persons of the Holy Trinity, the joint author of the whole work, the Scripture proposeth distinct and sundry acts or operations peculiarly assigned unto them, which, according to our weak manner of apprehension, we are to consider severally and apart: which also we shall do, beginning with them that are ascribed to the Father.

Two peculiar acts there are in this work of our redemption by the blood of Jesus, which may be and are properly assigned to the person of the Father. First, The sending of his Son into the world for this employment. Secondly, A laying the punishment due to our sin upon him. The Father loves the world and sends his Son to die. ' He sent his Son into the world that the world through him might be saved ;' John iii. 16, 17. ' He sent his Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us;' Rom. viii. 3. ' He set him forth to be a propitiation through faith in his blood;' Rom. iii. 25. ' For when the fulness of time was come, God sent forth 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 sons ;' Gal. iv. 4, 5. So more than twenty times in the gospel of John, there is mention of this sending ; and our Saviour describes himself by this periphrasis, 'him whom the Father hath sent;' John vi. 39. and the Father by this, ' he who sent me ;' John viii. 16. So that this action of sending is appropriate to the Father, according to his promise that he would ' send us a Saviour, a great one to deliver us ;' Isa. xix. 20. and to the profession of our Saviour, ' I have not spoken in secret from the beginning, from the time that it was, there am I; and now the Lord God and his Spirit hath sent me ;' Isa. xlviii. 16. hence the Father himself is sometimes called our Saviour; 1 Tim. i. 1. ' according to the commandment Oeov awrfipog I'lfxiov of God our Saviour:' some copies indeed read it, Oaov koL aisJTxipoQ jjjuwv

236 THE END OF THE DEATH OF CHRIST,

* of God and our Saviour;' but the interposition of that particle /cm, arose doubtless from a misprision, that Christ alone is called Saviour. But directly this is the same with that parallel place of Titus i. 3. kut liriTajriv tov nojTripog -t^fXMv 3'fou, 'according to the commandment of God our Saviour;' where no interposition of that conjunctive particle can have place, the same title being also in other places ascribed to him, as Luke i. 47, 'My spirit hath rejoiced in God my Saviour.' As also 1 Tim. iv. 10. ' We have hoped in the living God, who is the Saviour of all men, especially of them that believe ;' though in this last place, it be not ascribed unto him, with reference to his redeeming us by Christ, but his saving and preserving all by his providence. So also Tit. ii. 11. iii. 4. Deut. xxxii. 15. 1 Sam. x. 19. Psal. xxiv. 5. xxv. 5, Isa. xii.2. xi. lO.xlv. 15. Jer. xvi. 8. Micah vii. 7. Heb. iii. 17. most of which places have reference to his sending of Christ, which is also distinguished into three several acts, which in order we must lay down.

First, An authoritative imposition of the office of Mediator, which Christ closed withal, by his voluntary susception of it, willingly undergoing the office wherein by dispensation the Father had and exercised a kind of superiority, which the Son, though in the form of God humbled himself unto; Phil, ii. 6, 7. and of this there may be conceived two parts.

First, The purposed imposition of his counsel; or his eternal counsel for the setting apart of his Son, incarnate to this office; saying unto him, 'Thou art my Son, this day have I begotten thee; ask of me, and I will give thee the nations for thine inheritance, and the utmost parts of the earth for thy possession;' Psal. ii. 7, 8. He said unto him,' Sit thou at my right hand until I make thine enemies thy footstool; for the Lord sware and will not repent. Thou art a priest for ever after the order of Melchizedek;' Psal. ex. 1.4.' He appointed hira to be heir of all things ;' Heb. i. 2. ' having ordained him to be Judge of quick and dead;' Acts x. 42. for unto ' this he was ordained before the foundation of the world;' 1 Pet. i. 20. and determined 6pi(r9dg, 'to be the Son of God with power;' Rom. i. 4. ' that he might be the first-born of many brethren ;' Rom. viii. 29. I know that this is an act eternally established in the mind and will of God, and so not to be ranged in order with the other, which are all temporary.

AS ETERNALLY INTENDED. 237

and had their beginning in the fuhiess of time, of all which this first is the spring and fountain, according to that of James, Acts xv. 18. ' Known unto God are all his works from the beginning of the world ;' but yet, it being no unusual form of speaking that the purpose should also be comprehended in that which holds out the accomplishment of it, aiming at truth and not exactness, we pass it thus.

Secondly, The actual inauguration, or solemn admission of Christ unto his ofHce,' committing all judgment unto the , Son;' John v. 22. ' making him to be both Lord and Christ;' Acts ii. 36. ' appointing him over his whole house;' Heb.iii. 1—3. which is that anointing of the most holy; Dan. ix. 24. God ' anointing him with the oil of gladness above his fellows ;' Psal. xlv. 7. For the actual setting apart of Christ to his office, is said to be by unction, because all those holy things which were types of him, as the ark, the altar, &c. were set apart and consecrated by anointing; Exod. xxx. 25—27, &c. To this also belongs that public testification by innumerable angels from heaven of his nativity, declared by one of them to the shepherds; * Behold,' saith he, * I bring you good tidings of joy, which shall be unto all people, for unto you is born this day in the city of David, a Saviour, which is Christ the Lord;' Luke ii. 10, 11. which message was attended by, and closed with, that triumphant exultation of the host of heaven, ' Glory be to God on high, on earth peace, towards men good will;' ver. 14. with that redoubled voice which afterward came from the excellent glory, * This is my beloved Son, in whom I am well pleased;' Matt. iii. 17. xvii. 5. 2 Pet. i. 17. If these things oug-ht to be distinguish-ed, and placed in their own order, they may be considered in these three several acts. First, The glorious proclamation which he made of his nativity; when he ' prepared him a body;' Heb. x, 5. bringing his first-begotten into the world, and saying, * Let all the angels of God worship him;' Heb.i. 6. sending them to proclaim the message which we before recounted. Secondly, Sending the Spirit visibly in the form of a dove to light upon him, at the time of his baptism; Matt. iii. 16. when he was endued with a fulness thereof, for the accomplishment of the work, and discharge of the ofiicewhere-unto he was designed; attended with that noise, Avhereby he owned him from heaven as his only beloved. Thirdly,

238 THE END OF THE DEATH OF CHRIST,

The crowning of him with glory and honour, in his resurrection, ascension, and sitting down ' on the right hand of Majesty on high;' Heb. i. 3. setting ' him as his King upon his holy hill of Sion;' Psal. ii. 7, 8. when * all power was given unto him in heaven and in earth;' Matt, xxviii. 18. 'all things being put under his feet;' Heb. ii. 7, 8. himself highly exalted, and ' a name given him above every name that at,' &c. Phil.ii. 9. of which it pleased him to appoint witnesses of all sorts, angels from heaven, Luke xxiv. 4. Acts i. 10. the dead out of the graves. Matt, xxvii. 52. the apostles among and unto the livino-. Acts ii. 32. with those more than five hundred brethren, to whom he appeared at once; 1 Cor. xv. 6. Thus gloriously was he inaugurated into his office, in the several acts and degrees thereof; God saying unto him, ' It is a light thing that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth;' Isa. xlix. 6.

Between these two acts 1 confess there intercedes a twofold promise of God ; one, of giving a Saviour to his people, a Mediator according to his former purpose, as Gen. iii. 15. * The seed of the woman shall break the serpent's head;' and ' the sceptre shall not depart from Judah, nor a lawgiver from between his feet, till Shiloh come ; and unto him shall the gathering of the people be;' Gen. xlix. 10. Which he also foresignified by many sacrifices, and other types, with prophetical predictions; ' for of this salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you, searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow; unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that preached the gospel unto you, with the Holy Ghost sent down from heaven, which thing the angels desire to look into ;' 1 Pet. i. 10—12. The other is a promise of applying the benefits purchased by this Saviour so designed to them that should believe on him, to be given in fulness of time, according to the former promises; telling Abraham, 'that in his seed the nations of the earth should be blessed;' and

AS ETERNALLY INTENDED. 239

justifying himself by the same faith; Gen. xv. 6. But these things belong rather to the application wholly, which was equal both before and after his actual mission.

The second act of the Father's sending the Son, is the furnishing of him in his sending with a fulness of all gifts and graces, that might any way be requisite for the office he was to undertake, the work he was to undergo, and the charge he had over the house of God. There was indeed in Christ a twofold fulness and perfection of all spiritual excellencies. First, the natural all-sufficient perfection of his Deity, as one with his Father, in respect of his divine nature : for his glory was * the glory of the only-begotten of the Father;' John i. 14. ' He was in the form of God, and counted it no robbery to be equal with God;' Phil. ii. 6. 'being the fellow of the Lord of Hosts;' Zech. xiii. 7. Whence that glorious appearance, Isa. vi. 3,4. when ' the cherubims cried one to another, and said. Holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory. And the posts of the door moved at the noise of him that cried, and the house was filled with smoke; and tlie prophet cried. Mine eyes have seen the King, the Lord of hosts;' ver. 5. even concerning this vision, the apostle saith,' Isaiah saw him and spake of his glory;' John xii. 41. of which glory Iku'wcte, he as it were emptied himself for a season, when ' he was found in the form or condition of a servant humbling himself unto death;' Phil. ii. 7, 8. laying aside that glory which attended his Deity, outwardly appearing to have neither form, nor beauty, nor comeliness, that he should be desired ; Isa. liii. 2. But this fulness we do not treat of, it being not communicated to him, but essentially belonging to his person, which is eternally begotten of the person of his Father.

The second fulness that was in Christ, was a communicated fulness, which was in him by dispensation from his Father; bestowed upon him to fit him for his work and office, as he was and is the ' Mediator between God and man, the man Christ Jesus;' 1 Tim. ii. 5. not as he is the Lord of hosts, but as he is 'Immanuel, God with us, as he was a Son given to us, called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of peace, upon whose shoulders the government was to be;' Isa. ix.6. It is a fulness of grace, not that essential, which is of the

240 THE END OF THE DEATH OF CHRIST,

nature of the Deity, but that which is habitual and infused into the humanity, as personally united to the other; which though it be not absolutely infinite as the other is, yet it extends itself to all perfections of grace, both in respect of parts and degrees, there is no grace that is not in Christ, and every grace is in him in the highest degree ; so that whatsoever the perfection of grace, either for the several kinds, or respective advancements thereof, requireth, is in him habitually by the collation of his Father, for this very purpose, and for the accomplishment of the work designed; which though (as before) it cannot properly be said to be infinite, yet it is boundless and endless : it is in him as the light in the beams of the sun, and as water in a living fountain, which can never fail; he is the candlestick from whence the 'golden pipes do empty the golden oil through themselves,' Zech. iv. 12. into all that are his : ' for he is the beginning, the first-born from the dead, in all things having the pre-eminence; for it pleased the Father that in him should all fulness dwell;' Col.i. 18, 19. in him he caused to be ' hid all the treasures of wisdom and knowledge ;' Col. ii. 3. and in him dwelt all the fulness of the Godhead (rwjuartKwc, substantially or personally ; ver. 9. ' that of his fulness we might all receive grace for grace;' Johni. 16. in a continual supply. So that setting upon the work of redemption he looks upon this, in the first place, 'The Spirit of the Lord God,' saith he,' is upon me; because the Lord God hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound ; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn;' Isa. Ixi, 1, 2. And this was the anointing with the oil of gladness which he had above his fellows ; Psal. xlv. ' it was upon his head, and ran down to his beard, yea, down to the skirts of his clothing;' Psal. cxxxiii. 2. that every one covered with the garment of his righteousness might be made partaker of it. * The Spirit of the Lord did rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord;' Isa. xi. 2. and that not in parcels and beginnings as in us, proportioned to our measure and degrees of sanctification, but in a fulness, for ' he re-

ceived not the Spirit by measure;' John iii. 34. that is, it was not so with him, when he came to the full measure of the stature of his age; as Eph. iv. 13. for otherwise it was manifested in him, and collated on him by degrees, for he ' increased in wisdom and stature, and favour with God and man;' Luke ii. 52. Hereunto was added all 'power in heaven and earth, which was given unto him;' Matt, xxviii. 18. * power over all flesh, to give eternal life to as many as he would;' John xvii. 2. Which we might branch into many particulars, but so much shall suffice to set forth the second act of God, in sending his Son.

The third act of this sending, is his entering into covenant and compact with his Son, concerning the work to be undertaken, and the issue or event thereof; of which there be two parts. First, His promise to protect and assist him in the accomplishment and perfect fulfilling of the whole business and dispensation about which he was employed, or which he was to undertake. The Father engaged himself, that for his part, upon his Son's undertaking this great work of redemption, he would not be wanting in any assistance in trials, strength against oppositions, encouragement against temptations, and strong consolation in the midst of terrors, which might be any way necessary or requisite to carry him on through all difficulties to the end of so great an employment. Upon which he undertakes this heavy burden, so full of misery and trouble : for the Father before this engagement, requires no less of him, than that he should ' become a Saviour, and be afflicted in the afflictions of his people ;' Isa. Ixiii. 8, 9. Yea, that although he were ' the fellow of the Lord of hosts, yet he should endure the sword that was drawn against him, as the shepherd of the sheep;' Zech. xiii. 7. treading the wine-press alone, until he became red in his apparel; Isa. Ixi. 2, 3. yea, ' to be stricken, smitten of God, and afflicted, wounded for our transgressions, and bruised for our iniquities : to be bruised and put to grief, to make his soul an offering for sin, and to bear the iniquity of many;' Isa. liii. to be destitute of comfort so far as to cry, ' My God, my God, why hast thou forsaken me?' Psal. xxii. I. No wonder then if upon this undertaking, the Lord promised to make 'his mouth sharp like a sword, to hide him in the shadow of his hand, to make him a polished shaft, and to hide him in his

VOLV. R

quiver, to make him his servant in whom he would be glorified ;' Isa. xlix. 2, 3. that though 'the kings of the earth should set themselves, and the rulers take counsel together against him, yet he would laugh them to scorn, and set him as King upon his holy hill of Zion;' Psal. ii. 2, 4. 6. though the builders did reject him,yet he should 'become the head of the corner,' to the amazement and astonishment of all the world; Psal. cxviii. 22,23. Matt. xxi. 42. Mark xii. 10. Luke xii. 17. John iv. 11. 2 Pet. ii. 4. yea, he would 'lay him for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation;' Isa. xxviii. 16. that whosoever should fall upon him, should be broken, but upon whomsoever he should fall, he should grind them to powder. Hence arose that confidence of our Saviour in his greatest and utmost trials, being assured by virtue of his Father's engagement in this covenant, upon a treaty with him about the redemption of man, that he would never leave him nor forsake him; 'I gave,' saith he, 'my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting;' Isa. 1. 6. But with what confidence (blessed Saviour), didst thou undergo all this shame and sorrow? Why! ' The Lord God will help me ; therefore I shall not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is nearthat justifieth me ; who will contend with me ? let us stand together : who is mine adversary? let him come near to me. Behold, the Lord Godwin help me; who is he that shall condemn me ? lo! they shall all wax old as a garment; the moth shall consume them;' ver. 7—9. With this assurance he was brought as a 'lamb to the slaughter, and as a sheep before the shearers is dumb, so opened he not his mouth ;' Isa. liii. 7. ' for when he was reviled, he reviled not again ; when he suffered, he threatened not, but committed himself to him that judgeth rightly;' 1 Pet. ii. 23. So that the ground of our Saviour's confidence and assurance in this great undertaking, and a Strong motive to exercise his graces received, in the utmost endurings, was this engagement of his Father upon this compact of assistance and protection.

Secondly, Of success, or a good issue out of all his sufferings, and a happy accomplishment and attainment of the end of his great undertaking. Now of all the rest this chiefly

AS ETERNALLY INTENDED. 243

is to be considered, as directly conducing to the business proposed, which yet would not have been so clear without the former considerations ; for whatsoever it was that God promised his Son, should be fulfilled and attained by him, that certainly was it, at which the Son aimed in the whole undertaking, and designed it as the end of the work, that was committed to him; and which alone he could and did claim upon the accomplishment of his Father's will. What this was, and the promises whereby it is at large set forth, ye have Isa. xlix. 'Thoushalt be my servant,' saith the Lord, 'to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayestbe my salvation to the end of the earth. Kings shall see and arise, princes also shall worship, because of the Lord that is faithful:' and he will certainly accomplish this engagement; * I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages ; that thou mayest say to the prisoners. Go forth; to them that are in darkness. Shew yourselves: they shall feed in the ways, and their pastures shall be in all high places. They shall not be hungry neither shall they be thirsty; neither shall the heat smite them, nor the sun: for he that hath compassion on them shall lead them, even to the springs of water shall he drive them ; and I will make all my mountains as away, and my paths shall be exalted. Behold, these shall come from far; and, lo, these from the north, and from the west; and these from the land of Sinim;' ver. 6—12. By all which expressions, the Lord evidently and clearly engageth himself to his Son, that he should gather to himself a glorious church of believers, from among Jews and Gentiles, through all the world, that should be brought unto him, and certainly fed in full pasture, and refreshed by the springs of water; all the spiritual springs of living water, which flow from God in Christ, for their everlasting salvation. This then our Saviour certainly aimed at, as being the promise upon which he undertook the work; the gathering of the sons of God together, their bringing unto God, and passing to eternal salvation ; which being well considered, it will utterly overthrow the general ransom, or universal redemption, as afterward will appear. In the iifty-third chapter of the same prophecy, the Lord is more express and punctual in these promises to his

E 2

Son, assuring him, that when he ' made his soul an offering for sin he should see his seed, and prolong his days, and the pleasure of the Lord should prosper in his hand; that he should see of the travail of his soul and be satisfied: by his knowledge he should justify many ; that he should divide a portion with the great, and the spoil with the strong;' ver. 10—12. He was, you see, to see his seed by covenant, and to raise up a spiritual seed unto God, a faithful people, to be prolonged and preserved throughout all generations ; which how well it consists with their persuasion, who in terms have affirmed, that the death of Christ might have had its full and utmost effect, and yet none be saved, I cannot see; though some have boldly affirmed it, and all the assertors of universal redemption, do tacitly grant, when they come to the assigning of the proper ends and effects of the death of Christ. The pleasure also of the Lord was to prosper in his hand : which what it was he declares, Heb. ii. 10. even bringing of many sons unto glory; 'for God sent his only-begotten Son into the world that we might live through him •,' 1 John iv. 9. as we shall afterward more abundantly declare. But the promises of God made unto him in their agreement, and so consequently his own aim and intention, may be seen in nothing more manifestly, than in the request that our Saviour makes upon the accomplishment of the work about which he was-sent, which certainly was neither for more nor less than God had engaged himself to him for : ' I have,' saith he, ' glorified thee on earth, I have finished the work which thou gavest me to do ;' John xvii. 3. a,nd now what doth he require after the manifestation of his eternal glory, of which for a season he had emptied himself; ver. 4. clearly a full confluence of the love of God, and fruits of that love upon all his elect, in faith, sanctification, and glory; God gave them unto him, and he sanctified himself to be a sacrifice for their sake, praying for their sanctification, ver. 17, 18. their preservation in peace, or communion one with another, and union with God ; ver. 20, 21. * I pray not for them alone' (that is, his apostles), 'but for them also which shall believe on me through their word; that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us;' and lastly, their glory ; ver. 24. 'Father, I will that they also whom thou hast given me be with me where I am, that they may behold my

AS ETERNALLY INTENDED. 245

glory which thou hast given me.' All which several postu-lata, are no doubt grounded upon the fore-cited promises, which by his Father were made unto him : and in this not one word concerning all and every one, but expressly the contrary ; John xvii. 9. Let this then be diligently observed, that the promise of God unto his Son, and the request of the Son unto his Father, are directed to this peculiar end of bringino; sons unto God. And this is the first act, consisting of these three particulars.

The second is of laying upon him the punishment of sins, everywhere ascribed unto the Father. ' Awake, O sword, against my Shepherd, against the man that is my fellow, saith the Lord of hosts; smite the Shepherd, and the sheep shall be scattered;' Zech. xiii. 7. What here is set down imperatively by way of command, is in the gospel indica-tively expounded; ' I will smite the Shepherd, and the sheep of the flock shall be scattered abroad;' Matt, xxvi.31. * He was stricken, smitten of God, and afflicted;' yea,' the Lord laid upon him the iniquity of us all;' yea, 'it pleased the Lord to bruise him and to put him to grief;' Isa. liii. 4. 6.10.' He made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him ;' 2 Cor. v. 21. The adjunct in both places is put for the subject, as the opposition between his being made sin, and our being made righteousness declareth. * Him who knew no sin,' that is, who deserved no punishment; * him hath he made to be sin,' or laid the punishment due to sin upon him ; or perhaps in the latter place, sin may be taken for an offering or sacrifice for the expiation of sin, ajxapria, answering in this place to the word DNDn in the Old Testament, which signifieth both sin and the sacrifice for it. And this the Lord did ; for as for Herod, Pontius Pilate, with the Gentiles, and the people of Israel, when they were gathered together they did nothing but' what his hand and counsel had determined before to be done;' Acts iv. 27, 28. Whence the great shakings of our Saviour were in his close conflict with his Father's wrath, and that burden which by himself he immediately imposed on him, when there was no hand or instrument outwardly appearing to put him to any suffering or cruciating torment; then ' began he to be sorrowful, even unto death ;' Matt. xxvi. 37, 38. to wit, when he was in the garden with his,

246 THE END OF THE DEATH OF CHRIST,

three choice apostles, before the traitor or any of his accomplices appeared; 'then was he sore amazed and very heavy ;' Mark xiv. 34. that was the time in ' the days of his flesh, when he offered up prayers and supplications with strong cries and tears unto him that was able to save him from death;' Heb. v. 7. Which how he performed the apostle de-scribeth, Luke xxii. 43, 44. ' There appeared an angel unto him from heaven strengthening him; but being in an agony, he prayed more earnestly; and his sweat was as it were great drops of blood falling down to the ground.' Surely it was a close and strong trial, and that immediately from his Father, he now underwent; for how meekly and cheerfully doth he submit without any regret or trouble of spirit to all the cruelty of men, and violence offered to his body, until this conflict being renewed again, he cries, * My God, my God, why hast thou forsaken me V And this, by the way, will be worth our observation, that we may know with whom our Saviour chiefly had to do, and what was that which he underwent for sinners, which also will give some light to the grand query concerning the persons of them for whom he undertook all this. His sufferings were far from consisting in mere corporal perpessions and afflictions, with such impressions upon his soul and spirit, as were the effects and issues only of them ; it was no more nor less than the curse of the law of God, which he underwent for us; ' for he freed us from the curse by being made a curse;' Gal. iii. 13. which contained all the punishment that was due to sin, either in the severity of God's justice, or according to the exigence of that law which required obedience. That the execration of the law should be only temporal death, as the law was considered to be the instrument of the Jewish polity, and serving that economy or dispensation, is true; but that it should be no more, as it is the universal rule of obedience and the bond of the covenant between God and man, is a foolish dream. Nay, but in dying for us Christ did not only aim at our good, but also directly died in our stead; the punishment due to our sin and the chastisement of our peace was upon him : which that it was the pains of hell in their nature and being, in their weight and pressure, though not in tendence and continuance (it being impossible that he should be detained by death), who can deny, and not be injurious to the

justice of God, which will inevitably inflict those pains to eternity upon sinners; it is true, indeed, there is a relaxation of the law in respect of the persons suffering, God admitting of commutation; as in the old law when in their sacrifices the life of the beast was accepted (in respect to the carnal part of the ordinances) for the life of the man ; this is fully revealed and we believe it; but for any change of the punishment, in respect of the nature of it, where is the least intimation of any alteration ? We conclude then, this second act of God, in laying the punishment on him for us, with that of the prophet; ' All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all;' Isa. liii. 6. And add thereunto this observation, that it seems strange to me that Christ should undergo the pains of hell in their stead, who lay in the pains of hell before he underwent those pains, and shall continue in them to eternity, for * their worm dieth not, neither is their fire quenched.' To which I may add this dilemma to our universalists: God imposed his wrath due unto, and Christ underwent the pains of hell for, either all the sins of all men, or all the sins of some men, or some sins of all men. If the last, some sins of all men, then have all men some sins to answer for, and so shall no man be saved ; for if* God enter into judgment with us,' though it were with all mankind for one sin, 'no flesh should be justified in his sight: if the Lord should mark iniquities who should stand?' Psal. cxxx. 3. We might all go to cast all that we have, * to the moles and to the bats, to go into the clefts of the rocks, and to the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty;' Isa. ii. 20, 21. If the second, that is it which we affirm, that Christ in their stead and room suffered for all the sins of all the elect in the world. If the first, why then are not all freed from the punishment of all their sins ? You will say, because of their unbelief, they will not believe : but this unbelief, is it a sin or not? If not, why should they be punished for it? If it be, then Christ underwent the punishment due to it, or not: if so, then why must that hinder them more than their other sins for which he died, from partaking of the fruit of his death ; if he did not, then did he not die for all their sins. Let them choose which part they will.

248 THE END OF THE DEATH OF CHRIST,

CHAP. IV.

Of those things, which in the work of redemption are pecuJiarhj ascribed to the person of the Son.

Secondly, The Son was an age?7t in this great work, concurring by a voluntary susception, or willing undertaking, of the office imposed on him ; for when the Lord said, ' Sacrifice and offerings he would not, in burnt-offerings and sacrifice for sin he had no pleasure; then said Christ, Lo, I come, in the volume of the book it is written of me, to do thy will, O God ;' Heb. x. 17, 18. All other ways being rejected or insufficient, Christ undertaketh the task, * in whom alone the Father was well pleased;' Matt. iii. 13. Hence he pro-fesseth that * he came not to do his own will, but the will of him that sent him;' John vi. 38. Yea, that it was'his meat and drink to do his Father's will, and to finish his work;' John iv. 34. The first words that we find recorded of him in the Scripture are to the same purpose,' Wist ye not that I must be about my Father's business;' Luke ii. 49. And at the close of all he saith,' I have glorified thee on earth ; I have finished the work which thou gavestme 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 accomplish, with reference to the imposition which we before treated of. Now this undertaking of the Son may be referred to three heads: the first being a common foundation for both the other, being as it were, the means in respect of them as the end ; and yet in some sort partaking of the nature of a distinct action, with a goodness in itself in reference to the main end proposed to all three; we shall consider it apart: and that is.

First, His incarnation, as usually it is called, for his taking ofjiesh and pitching his tent amongst us; John i. 4. His ' being made of a woman,' Gal. iv. 4. is usually called his ivaap-Kwcng or incarnation; for this was the mystery of godliness, that ' God should be manifested in the flesh ;' 1 Tim. iii. 13. thereby assuming not any singular yjerson but our human nature into personal union with himself; for,' forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he

AS ETERNALLY INTENDED. 249

might destroy him that had the power of death, that is, tlie devil;' Heb. ii. 14. it was the children that he considered, the ' children whom the Lord gave him ;' ver. 13. Their participation in flesh and blood moved him to partake of the same ; not because all the world, all the posterity of Adam, but because the children were in that condition, for their sakes he sanctified himself. Now this emptying of the Deity, this humbling of himself, this dwelling amongst us, was the sole act of the second person, or the divine nature in the second person, the Father and the Spirit having no concurrence in it, but by liking, approbation, and eternal counsel.

Secondly, His oblation or offering himself up to God for us' without spot, to purge our consciences from dead works;' Heb. ix. 14. ' for he loved us and washed us from our sins in his own blood ;' Rev. i. 5.' he loved his church, and gave himself for it, that he might sanctify and cleanse it;' Eph. v. 25, 26. taking the cup of wrath at his Father's hands, due to us, and drinking it off, 'but not for himself;' Dan. ix. 6. for, for our sakes 'he sanctified himself;' John xvii. 19. that is, to be an offering, an oblation for sin; for 'when we were yet without strength, in due time Christ died for the ungodly ;' Rom. v. 6. This being that which was typified out by all the institutions, ordinances, and sacrifices of old ; which when they were to have an end, then said Christ, ' Lo, I come, to do thy will.' Now though the perfecting or consummating of this oblation, be set out in the Scripture chiefly in respect of what Christ suffered, and not so much in respect of what he did, because it is chiefly considered as the means used by these three blessed agents, for the attaining of a farther end, yet in respect of his own voluntary giving up himself, to be so an oblation and a sacrifice, without which it would not have been of any value (for if the will of Christ had not been in it, it could never have purged our sins), therefore in that regard, I refer it to his actions. He was the ' Lamb of God that takes away the sins of the world;' John i. 29. the Lamb of God, which himself had provided for a sacrifice. And how did this Lamb behave himself in it? with unwillingness and struggling? No, he opened not his mouth; "he was brought as a lamb to the slaughter, and as a sheep before the shearers is dumb, so he opened not his mouth ;' Isa. liii. 7. Whence he saith, * I lay down

250 THE END OF THE DEATH OF CHRIST,

my life, no man taketh it from me, but I lay it down of my self; I have power to lay it down, and 1 have power to take it again;' John x. 17,18. He might have been cruciated on the part of God, but his death could not have been an oblation and offering had not his will concurred. 'But he loved me,' saith the apostle, ^and gave himself for me ;' Gal. ii. 20. Now that alone deserves the name of a gift, which is from a free and a willing mind, as Christ's was, when he loved us and gave himself for us, an offering and a sacrifice to God for a sweet smelling savour; Eph. v. 2. He does it cheerfully,

* Lo, I come to do thy will, O my God;' Heb. ix. 10. and so

* his own self bare our sins in his own body on the tree;' 1 Pet. ii. 24. Now this oblation or offering of Christ, I would not tie up to any one thing, action, or passion, performance, or suffering; but it compriseth the whole economy and dispensation of God manifested in the flesh, and conversing among us, with all those things which he performed in the days of his flesh, vi'hen he offered up prayers and supplications, with strong cries and tears, until he had fully 'by himself purged our sins, and sat down on the right hand of the Majesty on high;' Heb. i. 3. ' expecting until his enemies be made his footstool:' all the whole dispensation of his coming and ministering, until he had given his soul a price of redemption for many ; Matt. xxvi. But for his entering into the holiest of holies, sprinkled with his own blood, and appearing so for us, before the majesty of God, by some accounted as the continuation of his oblation, we may refer unto.

Thirdly, His intercessio7i, for all and every one of those, for whom he gave himself for an oblation ; he did not suffer for them, and then refuse to intercede for them; he did not do the greater, and omit the less. The price of our redemption is more precious in the eyes of God and his Son, than that it should, as it were, be cast away on perishing souls, without any care taken, of what becomes of them afterward: nay, this also is imposed on Christ, with a promise annexed.

* Ask of me,' saith the Lord,' and I will give thee the nations for thine inheritance, and the utmost parts of the earth for thy possession;' Psal. ii. 8. Who accordingly tells his disciples, that he had more work to do for them in heaven ; * I go,' saith he,' to prepare a place for you, that I may come again and receive you unto myself;' John xiv. 2, 3.

AS ETERNALLY INTENDED. 251

For as ' the high priest went into the second alone, once every year, not without blood, which he offered for himself and the errors of the people;' Heb. ix. 7. so ' Christ being come a high priest of good things to come, by his own blood entered once into the holy place, having obtained for us eternal redemption ;' Heb. ix. 11, 12. Now what was this holy place whereinto he entered, thus sprinkled with the blood of the covenant, and to what end did he enter into it? Why, * he is not entered into the holy place, made with hands, which is the figure of the true, but into heaven itself, now tc^appear in the presence of God for us ;' ver. 24. And what doth he there appear for ? Why, to be our advocate to plead our cause with God, for the application of the good things, procured by his oblation unto all them for whom he was an offering; as the apostle tells us, ' If any man sin we have an advocate with the Father, even Jesus Christ the righteous ;' 1 John ii. 1. Why, how comes that to pass ? He is a propitiation for our sins; ver. 2. His being iXaafxog a propitiatory sacrifice for our sins, is the foundation of his interceding, the ground of it; and therefore, they both belong to the same persons. Now, by the way, we know, that Christ refused to pray for the world, in opposition to his elect; ' I pray for them,' saith he, ' I pray not for the world, but for them thou hast given me out of the world;' John xix. 9. And therefore there was no foundation for such an interceding for them, because he was not tXatrjuoc for them. Again, we know the Father always heareth the Son ; * For I know,' saith he, * that he heareth me always;' John xi. 42. that is, so to grant his request, according to the forementioned engagement ; Psal. ii. 8. and therefore, if he should intercede for all; all should undoubtedly be saved; *for he is able to save to the utmost, them that come unto God by him, seeing he ever liveth to make intercession for them ;' Heb. vii. 25. Hence is that confidence of the apostle, upon that intercession of Christ, ' Who shall lay any thing to the charge of God's elect? It is God that justifieth ; who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us;' Rom. viii. 33, 34. Where also we cannot but observe, that those for whom he died, may assuredly conclude he maketh intercession for them, and that none shall lay any thing to their charge ; which breaks

252 THE END OF THE DEATH OF CHRIST,

the neck of the general ransom, for according to that, he died for millions, that have no interest in his intercession, who shall have their sins laid to their charge, and perish under them ; which might be farther cleared up, from the very nature of this intercession, which is not a humble dejected supplication, which beseems not that glorious state of advancement, which he is possessed of, that sits at the right hand of the Majesty on high ; but an authoritative presenting himself before the throne of his Father, sprinkled with his own blood, for the making out to his poeple all spiritual things that are procured by his oblation ; sayixSfg, * Father, I will that those whom thou hast given me be where I am ;' John. xvii. So that for whomsoever he suffered, he appears for them in heaven with his satisfaction and merit. Here also, we must call to mind what the Father promised his Son, upon his undertaking of this employment; for there is no doubt, but that, for that and that alone doth Christ, upon the accomplishment of the whole, intercede with him about, which was in sum, that he might be the captain of salvation to all that believe on him, and effectually bring many sons to glory. And hence it is, having such a high priest over the house of God, we may draw near with the full assurance of faith, for by one offering he hath perfected them that are sanctified ; Heb. x. 13. But of this more must be said afterward.

CHAP. V.

The peculiar actions of the Holy Spirit in this business.

In few words we may consider, the actions of that agent, who in order is the third in that blessed one, whose all is the whole, the Holi/ Spirit, who is evidently concurring in his own distinct operation, to all the several chief or grand parts of this work, we may refer them to three heads.

First, The incarnation of the Son, with his plenary assistance in the course of his conversation whilst he dwelt amongst us ; for his mother was found Iv •yaorpi \\ovaa, ' to have conceived in her womb of the Holy Ghost;' Matt, xviii. If you ask with Mary, how that could be, the angel resolves both her and us, as far as it is lawful for us to be

AS ETERNALLY INTENDED. 253

acquainted with these mysterious things; Luke i. 35. 'The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee, shall be called the Son of God.' It was an overshadowing power in the Spirit, so called by an allusion taken from fowls that cover their eggs, that so by their warmth young may be hatched; for by the sole power of the Spirit was this conception, who did hicubarefatui, as in the beginning of the world. Now in process as this child was conceived by the power, so he was filled with the Spirit, and waxed stronger in it, Luke i. 80. until having received a fulness thereof, and not by any limited measure in the gifts and graces of it, he was thoroughly furnished and fitted for his great undertaking.

Secondly, In his oblation, or passion, for they are both the same, with several respects, one to what he suffered, the other to what he did with, by, and under those sufferings ; how by the eternal Spirit he offered himself without spot unto God ; Heb.ix 14.whetherit bemeantoftheofferinghimself abloody sacrifice on the cross, orhis presentation of himselfcontinually before his Father, it is by the eternal Spirit. The willing offering himself through that Spirit, was the eternal fire under this sacrifice, which made it acceptable unto God. That which some contend, that by the eternal Spirit is here meant our Saviour's own Deity, I see no great ground for : some Greek and Latin copies read, not as we commonly, irvevixaTog ai(i)viov but TrvsvfxaTog ayiov, and so the doubt is quite removed ; and I see no reason, why he may not as well be said to offer himself, through the Holy Spirit, as to be 'decreed to be the Son of God, according to the Spirit of holiness by the resurrection from the dead;' as Rom. i. 3. as also to be 'quickened by the Spirit;' 1 Pet. iii. 18. The working of the Spirit was required as well in his oblation as resurrection, in his dying as quickening.

Thirdly, In his resurrection, of which the apostle, Rom. viii. IL 'But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised Christ from the dead shall also quicken your mortal bodies, by his Spirit that dwelleth in you.' And thus have we discovered the blessed agents and undertakers in this work, their several actions and orderly concurrence unto the whole, which though they may be thus distinguished, yet they are not so divided, but

that every one must be ascribed to the whole nature, whereof each person is in solidiim partaker. And as they begin it, so they will jointly carry along the application of it unto its ultimate issue and accomplishment, for we must * give thanks to the Father who hath made us meet (that is, by his Spirit) to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son, in whom we have redemption through his blood even the forgiveness of sins ;' Col. i. 11—13.

CHAP. VI.

The means iised by the fore-recounted agents in this work.

Our next employment, following the order of execution, not intention, will be the discovery or laying down of the means in this work, which are indeed no other but the several actions before recounted, but now to be considered under another respect, as they are a means ordained for the obtaining of a proposed end, of which afterward. Now because the several actions of Father and Spirit, were all exercised towards Christ, and terminated in him, as God and man, he only, and his performances, are to be considered as the means in this work, the several concurrences of both the other persons before mentioned, being presupposed as necessarily antecedent or concomitant.

The means then used or ordained by these agents for the end proposed, is that whole economy or dispensation carried along to the end, from whence our Saviour Jesus Christ is called a Mediator; which may and are usually, as I mentioned before, distinguished into two parts. First, his oblation; Secondly, his intercession. By his oblationwe do not design only the particular offering of himself upon the cross, an offering to his Father, as the Lamb of God without spot or blemish, when he bare our sins or carried them up with him in his own body on the tree; which was the sum and complement of his oblation, and that wherein it did chiefly consist; but also his whole humiliation, or state of emptying himself, 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 subjection to the

AS ETERNALLY INTENDED. 255

curse of the law, in the antecedent misery, and suffering of life, as well as by submitting to death, the death of the cross : for no action of his as Mediator is to be excluded, from a concurrence to make up the whole means in this work. Neither by his intercession, do I understand only that heavenly appearance of his in the most holy place for the applying unto us all good things purchased and procured by his oblation ; but also every act of his exaltation conducing thereunto, from his resurrection to his sitting down at the right hand of Majesty on high; 'angels and principalities and powers, being made subject unto him.' Of all which his resurrection (being the basis, as it were, and the foundation of the rest, * for if he had not risen, then is our faith in vain;' 1 Cor. XV. 13,14. 'and then are we yet in our sin;' ver. 17. 'of all men the most miserable;' ver. 18.) is especially to be considered, as that to which a great part of the effect is often ascribed ; for he died for our sins, and rose for our justification ; Rom. iv. 25. Where, and in such other places, by his resurrection the whole following dispensation and the perpetual intercession of Christ for us in heaven is intended; for * God raised up his son Jesus to bless us, in turning every one of us from our iniquities;' Acts iii. 26.

Now this whole dispensation, with especial regard to the death and bloodshedding of Christ, is the means we speak of, agreeable to what was said before, of such in general. For it is not a thing in itself desirable, for its own sake, the death of Christ had nothing in it (we speak of his suffering distinguished from his obedience) that was good, but only as it conduced to a farther end, even the end proposed for the manifestation of God's glorious grace. What good was it, that Herod and Pontius Pilate, with the Gentiles, and people of Israel, should with such horrid villany and cruelty gather themselves together against God's holy child whom he had anointed ? Acts iv. 27. or what good was it, that the Son of God should be made sin, and a curse, to be bruised, afflicted, and to undergo such wrath as the whole frame of nature, as it were, trembled to behold ? what good, what beauty and form is in all this, that it should be desired in itself, and for itself? doubtless none at all. It must then be looked upon, as a means conducing to such an end ; the glory and lustre tliereof must quite take away all

256 THE END OF THE DEATH OF CHRIST,

the darkness and confusion that was about the thino- itself. And even so it was intended by the blessed agents in it, by 'whose determinate counsel and foreknowledoe he was de-livered and slain;' Acts xii. 12. 23. there beino; done unto him, * whatsoever his hand and counsel had determined ;' Acts iv. 34. which what it was, must be afterward declared. Now concerning the whole, some things are to be observed.

That though the oblation and intercession of Jesus Christ, are distinct acts in themselves, and have distinct immediate products and issues, assigned oft-times unto them (which I should now have laid down, but that I must take up this in another place), yet they are not in any respect or regard to be divided or separated, as that the one should have any respect to any persons, or any thing, which the other also doth not in its kind equally respect: but there is this manifold union between them.

First, In that they are both alike intended for the obtaining and accomplishing the same entire and complete end proposed; to wit, the effectual bringing of many sons to glory for the praise of God's grace ; of which afterward.

Secondly, That what persons soever the one respecteth, in the good things it obtaineth, the same, all, and none else, doth the other respect, in applying the good things so obtained ; for ' he died for our sins, and rose again for our justification;' Rom. iv. 26. That is, in brief, the object of the one is of no larger extent than the object of the other; or, for whom Christ offered himself, for all those, and only those, doth he intercede; according to his own word, ' for this cause I sanctify myself (to be an oblation), 'that they also might be sanctified through the truth ;' John xvii. 19.

Thirdly, That the oblation of Christ is, as it were, the foundation of his intercession, inasmuch as by the oblation was procured every thing, that by virtue of his intercession is bestowed; and that because the sole end why Christ procured any thing by his death, was, that it might be applied to them for whom it was so procured. The sum is, that the oblation and intercession of Jesus Christ, are one entire means for the producing of the same effect, the very end of the oblation being that all those things which are bestowed by the intercession of Christ, and without whose application it should certainly fail of the end proposed in it, be effected

accordingly, so that it cannot be affirmed, that the death or offering of Christ, concerned any one person or thing, more in respect of procuring any good, than his intercession doth for the collating of it, for interceding there for all good purchased, and prevailing in all his intercessions (for the Father always hears his Son), it is evident that every one for whom Christ died must actually have applied unto him, all the good things purchased by his death ; which because it is evidently destructive to the adverse cause, we must a little stay to confirm it, only telling you the main proof of it lies in our following proposal of assigning the proper end, intended and effected by the death of Christ, so that the chief proof must be deferred until then. I shall now only propose those reasons which may be handled apart, not merely depending upon that.

CHAP. VII.

Containing reasons to prove that the oblation and intercession of Christ to be one entire means respecting the accomplishment of the same proposed end, and to have the same personal object.

Our first reason is taken from that perpetual union which the Scripture maketh of both these, almost always joining them together, and so manifesting those things to be most inseparable, which are looked upon as the distinct fruits and effects of them: * By his knowledge shall my righteous servant justify many, for he shall bear their iniquities ;' Isa. liii. 11. The actual justification of sinners, the immediate fruit of his intercession, certainly follows his bearing of their iniquities. And in the next verse, they are of God so put together that surely none ought to presume to put them asunder ; 'he bare the sin of many (behold his oblation), and made intercession for the transgressors ;' even for those many transgressors whose sin he bears ; and there is one expression in that chapter, ver. 5. which makes it evident, that the utmost application of all good things for which he intercedes, is the immediate effect of hi s passion,' for by his stripes we are healed :* our total healing, is the fruit and procurement of his stripes, or the oblation consummated thereby. So also Rom. iv. 25. ' He was delivered for our offences, and rose again for our jus-VOL. v. s

258 THE END OF THE DEATH OF CHRIST,

tification:' for whose offences he died, for their justification he rose : and therefore if he died for all, all must also be justified, or the Lord faileth in his aim and design, both in the death and resurrection of his Son; which though some have boldly affirmed, yet for mypart I cannot but abhor the owning of so blasphemous a fancy. Rather let us close with that of the apostle, grounding the assurance of our eternal glory, and freedom from all accusations, upon the death of Christ; and that because his intercession also for us doth inseparably and necessarily follow it. * Who,' saith he,' shall lay any thing to the charge of God's elect (it seems also that it is only they for whom Christ died) ? It is God that jus-tifieth ; who is he that condemneth ? It is Christ that died : (shall none then be condemned for whom Christ died ? what then becomes of the general ransom ?) yea, rather who is risen again, who is even at the right hand of God ; who also mak-eth intercession for us;' Rom. viii. 33, 34. Here is an equal extent of the one, and the other ; those persons who are concerned in the one, are all of them concerned in the other ; that he died for all, and intercedeth only for some, will scarcely be squared to this text, especially considering the foundation of all this, which is ver. 32. that love of God, which moved him to give up Christ to death for us all; upon which the apostle infers a kind of impossibility in not giving us all good things in 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 see. But we rest in that of the same apostle, ' When we were yet without strength, in due time Christ died for the ungodly;.so that being justified by his blood, we shall be saved from the wrath by him;' Rom. v. 6. 9. The same between the oblation and intercession of Christ, with their fruits and effects, being intimated in very many other places.

To offer and to intercede, to sacrifice and to pray, are both acts of the same sacerdotal office, and both required in him who is a priest, so that if he omit either of these, he cannot be a faithful priest for them ; if either he doth not offer for them, or not intercede for the access of his oblation on their behalf, he is wanting in the discharge of his office by him undertaken. Both these we find conjoined (as before) in Jesus Christ. 1 John ii. 1, 2. ' If any man sin we have an

advocate with the Father, Jesus Christ the righteous, and he is a propitiation for our sins :' he must be an advocate to intercede, as well as offer a propitiatory sacrifice, if he v.'ill be such a merciful high priest over the house of God, as that the children should be encouraged to go to God by him. This the apostle exceedingly clears, and evidently proves, in the Epistle to the Hebrews, describing the priesthood of Christ, in the execution thereof, to consist in these two acts of offering up himself in, and by the shedding of his blood, and interceding for us to the utmost; upon the performance of both which, he presseth an exhortation to draw near with confidence to the throne of grace, ' for he is come a high priest of good things to come, not by the blood of goats and calves, but by his own blood he entered into the holy place, having obtained for us eternal redemption ;' chap. ix. 11, 12. His bloody oblation, gave him entrance into the holy place not made with hands, there to accomplish the remaining part of his office : the apostle comparing his entrance into heaven for us, with the entrance of the high priest into the holy place, with the blood of bulls and goats upon him ; ver. 12, 13. (which doubtless was to pray for them in whose behalf he had offered ; ver. 1.) so presenting himself before his Father that his former oblation might have its efficacy : and hence he is said to have O7rajoaj3arov hp(i)(Tvvi)v, because he continueth forever; Heb. vii. 24. So being" able to save to the uttermost them that come unto God by him; wherefore we have boldness to enter into the holiest by the blood of Jesus;' chap. x. 19—22. So then it is evident that both these are acts of the same priestly office in Christ; and if he perform either of them for any, he must of necessity perform the other for them also : for he will not exercise any act or duty of his priestly function in their behalf, for whom he is not a priest. And for whom he is a priest, he must perform both, seeing he is faithful in the discharge of his function to the utmost, in the behalf of the sinners for whom he undertakes. These two then, oblation and intercession, must in respect of their objectsbe of equal extent, and can by no means be separated. And here, by the way (the thing being by this argument in my apprehension made so clear), I cannot but demand of those who oppose us about the death of Christ, whether they will sustain that he intercedeth for all or no; if not, then

s 2

260 THE END OF THE DEATH OF CHRIST ,

they make him but half a priest; if they will, they must be necessitated either to defend this error, that all shall be saved; or own this blasphemy, that Christ is not heard of his Father, nor can prevail in his intercession; which yet the saints on earth are sure to do, when they make their supplications according to the will of God; Rom. viii. 27. Besides that of our Saviour, it is expressly said that the Father always heareth him; John xi. 42. and if that were true, when he was yet in the way, in the days of his flesh, and had not finished the great work he was sent about, how much more then now, when having done the will, and finished the work, of God, he is set down on therighthand of Majesty on high, desiring and requesting the accomplishing of the promises that were made unto him upon his undertaking this work : of which before.

The nature of the intercession of Christ, will also prove no less than what we assert, requiring an inseparable conjunction between it and its oblation ; for as it is now perfected in heaven, it is not a humble dejection of himself, with cries, tears, and supplications; nay, it cannot be conceived to be vocal, by the way of entreaty, but merely real, by the presentation of himself sprinkled with the blood of the covenant,before the throne of grace in our behalf. 'For Christ,' saith the apostle, * is not entered into the holy place made with hands, but into heaven itself, now to appear in the presence of God for us;' Heb. ix. 24. His intercession there is an appearing for us in heaven in the presence of God, a demonstration of his sacred body, wherein for us he suffered. For (as we said before) the apostle in the ninth to the Hebrews compares his entrance into heaven for us, unto the entrance of the high priest into the holy place, which was with the blood of bulls and goats upon him; ver. 12, 13. Our Saviour's being with his own blood so presenting himself, that his former oblation might have its perpetual efficacy, until the many sons given unto him are brought to glory. And herein his intercession consisteth, being nothing (as it were) but his oblation continued. He was a Lamb ' slain from the foundation of the world;' Rev. xiii. 3. Now his intercession before his actual oblation in the fulness of times, being nothing but a presenting of the engagement that was upon him for the work in due time to be accomplished, certainly that which follows it, is nothing but a presenting of what ac-

cording to that engagement is fulfilled, so that it is nothing but a continuation of his oblation, in postulating by remembrance and declaration of it, those things which by it were procured. How then is it possible, that the one of these should be of larger compass and extent than the other? Can he be said to offer for them for whom he doth not intercede, when his intercession is nothing but a presenting of his oblation in the behalf of them for whom he suffered, and for the bestowing of those good things which by that were purchased.

Again, If the oblation and death of Christ, procured and obtained that every good thing should be bestowed, which is actually conferred by the intervening of his intercession, then they have both of them the same aim, and are both means tending to one and the same end. Now for the proof of this supposal, we must remember that which we delivered before, concerning the compact and agreement, that was between the Father and the Son, upon his voluntary engaging of himself unto this great work of redemption ; for upon that engagement the Lord proposed unto him as the end of his sufferings, and promised unto him as the reward of his labours, the fruit of his deservings,every thing which he afterward intercedeth for. Many particulars I before instanced in, and therefore now to avoid repetition will wholly omit them, referring the reader to chap. iii. for satisfaction : only I shall demand, what is the ground and foundation of our Saviour's intercession, understanding 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, must it not rest upon some promise made unto him? or is there -any good bestowed that is not promised ? Is it not apparent that the intercession of Christ doth rest on such a promise, as Psal. ii. 8. 'Ask of me, and I will grant thee the Heathen to be thine inheritance,' &c. ? Now upon what consideration was this promise and engagement made unto our Saviour? Was it not for his undergoing of that, about which ' the Kings set themselves, and the rulers took counsel together against him ;' ver. 3. which the apostles interpret of Herod and Pontius Pilate with the people of the Jews, pro-, secuting him to death, and doing to him whatsoever the hand and counsel of God had before determined should be

262 THE END OF THE DEATH OF CHRIST,

done; Acts iv. 27,28. The intercession of Christ then, being founded on promises made unto him, and these promises being nothing but an engagement to bestow, and actually collate upon them for whom he suffered, all those good things which his death and oblation did merit and purchase, it cannot be but that he intercedeth for all for whom he died, that his death procured all and every thing, which upon his intercession is bestowed, and until they are bestowed, it hath not its full fruits and effects ; for that which some say, viz. that the death of Christ doth procure that which is never sranted, we shall see afterward whether it do not contradict Scripture, yea, and common sense.

Farther, What Christ hath put together let no man presume to put asunder; distinguish between them they may, but separate them they may not. Now these things concerning which we treat (the oblation and intercession of Christ) are by himself conjoined, yea united John xvii. for there and then he did both offer and intercede ; he did then as perfectly offer himself in respect of his own will and intention, ver. 9. as on the cross; and as perfectly intercede as now in heaven, who then can divide these things, or put them asunder? especially considering that the Scripture affirmeth that the one of them without the other would have been unprofitable; 1 Cor. xv. 17. For complete remission and redemption could not be obtained for us, without the entering of our high priest into the most holy place ; Heb. ix. 12.

Lastly, A separation and dividing of the death and intercession of Christ, in respect to the objects of them, cut off all that consolation which any soul might hope to attain by an assurance that Christ died for him ; that the doctrine of the general ransom is an uncomfortable doctrine, cutting all the nerves and sinews of that strong consolation which God is so abundantly willing that we should receive, shall be afterward declared : for the present I will only shew, how it tendeth upon our comfort in this particular ; the main foundation of all the confidence and assurance, whereof in this life we may be made partakers (which amounts to joy unspeakable, and full of glory), ariseth from this strict connexion of the oblation and intercession of Jesus Christ; that by the one he hath procured all good things for us, and by the

other lie will procure them to be actually bestowed ; where by he doth never leave our sins but follows them into every court, until they be fully pardoned and clearly expiated ; Heb. ix. 26. He will never leave us until he hath saved to the ut termost them that come unto God by him ; his death with out his resurrection would have profited us nothing, all our faith in him had been in vain; 1 Cor. xv. So that separated from it, with the intercession following, either in his own intention or in the several procurements of the one or the other it will yield us but little consolation; but in this connexion it is a sure bottom for a soul to build upon ; Heb. vii. 25. What good will it do me to be persuaded that Christ died for my sins, if notwithstanding that my sins may appear against me for my condemnation, where and when Christ will not appear for my justification? If you will ask with the apostle, * Who ishethatcondemneth? It is Christ that died;' Rom. yiii. 34. It may easily be answered ; Why, God by his law may condemn me, notwithstanding Christ died for me ! Yea, but saith the apostle,' He is risen again, and sitteth at the right hand of God, making intercession for us;' he rests not in his death, but he will certainly make intercession for them for whom he died, and this alone gives firm consolation; our sins dare not appear, nor any of our accusers against us, where he appeareth for us. Cavilling objections against this text shall be afterward considered, and so I hope I have sufficiently confirmed and proved, what in the beginning of thi-s chapter I did propose, about the identity of the object of the oblation and intercession of Jesus Christ.

264 THE END OF THE DEATH OF CHRIST,

CHAP. VIII.

Objections against the former proposal answered.

By what was said in the last chapter, it clearly appeareth, that the oblation and intercession of Christ are of equal compass and extent, in respect of their objects, or the persons for whom he once offered himself, and doth continually intercede, and so are to be looked on, as one joint means for the attaining of a certain proposed end: which, what it is comes next to be considered; but because I find some objections laid by some against the former truth, I must remove them before I proceed, which I shall do as a man removeth dung until it be all gone.

The sum of one of our former arguments was, that to sacrifice and intercede belong both to the same person as high priest, which name none can answer, neither hath any performed that office, until both by him be accomplished. Wherefore, our Saviour being the most absolute, and indeed only true high priest, in whom were really all those perfections which in others received a weak typical representation, doth perform both these in the behalf of them for whose sakes he was such.

An argument not unlike to this I find by some to be undertaken to be answered, being in these words proposed, * The ransom and mediation of Christ is no larger than his office of priest, prophet, and king; but those offices pertain to his church and chosen, therefore his ransom pertains to them only.'

The intention and meaning of the argument is the same with what we proposed, viz. that Christ offered not for them for whom he is no priest, and he is a priest only for them, for whom he doth also intercede. If afterward I shall have occasion to make use of this argument, I shall by the Lord's assistance give more weight and strength to it, than it seems to have in their proposal, whose interest it is, to present it as slightly as possible, that they may seem fairly to have waved it; but the evasion, such as it is, let us look upon.

'This,' saith the answerer, 'is a sober objection;' which

friendly term I imagined at first, he had given this reason, because he found it kind and easy to be satisfied : but reading the answer, and finding that so wide from yielding any colour or appearance of what was pretended, that it only served him to vent some new, weak, false conceptions, I imagined that it must be some other kindness that caused him to give this objection, as he calls it, so much milder an entertainment than those others, which equally gall him; which hear nothing, but this is horrid, that blasphemy, that detestable abominable and false, as being indeed by those of his persuasion, neither to be endured nor avoided: and at leno-th I conceived that the reason of it was intimated in the first words of his pretended answer which are, that' this objection doth not deny the death of Christ for all men, but only his ransom and mediation for all men.' Now truly if it be so, I am not of his judgment, but so far from thinking it a sober objection, that I cannot be persuaded that any man in his right wits would once propose it; that Christ should die for all, and yet not be a ransom for all; himself affirmino-, that he came to 'give his life a ransom for many;' Matt. xx. 28. is to me a plain contradiction. The death of Christ, in the first most general notion and apprehension thereof, is a ransom. Nay, do not this answer, and those who are of the same persuasion with him, make the ransom of as laro-e extent as any thing in, or about, or following, the death of Christ ? or have they yet some farther distinction to make, or rather division about the ends of the death of Christ ? as we have had already; for such he not only paid a ransom, but also inter-cedeth for them, which he doth not for all for whom he paid a ransom. Will they now go a step backward and say, that for some he not only died, but also paid a ransom for them, which he did not for all for whom he died ? Who then were these that he thus died for? They must be some beyond all and every man, for as they contend, for them he paid a ransom ; but let us see what he says farther,—in so easy a cause as this, it is a shame to take advantages.

' The answer to this objection,' saith he,' is easy and plain in the Scripture, for the mediation of Christ, is both more general, and more special; more general as he is the one Mediator between God and man ; 1 Tim. ii. 5. and more special as he is the Mediator of the New Testament, that they which

266 THE END OF THE DEATH OF CHRIST,

are called may receive the promise of eternal inheritance; Heb. ix, 14. According'to that it is said he is the Saviour of all men, especially of those that believe ; 1 Tim. iv. 10. So in all the offices of Christ, the priest, the prophet, the king, there is that which is more general, and that v.'hich is more special and peculiar.'

And this is that which he calls a clear and plain answer from the Scripture, leaving the application of it, unto the argument, to other men's conjecture, which as far as I can conceive must be thus : It is true Christ paid a ransom for none but those for whom he is a mediator and priest; but Christ is to be considered two ways: First, As a general mediator and priest for all. Secondly, As a special mediator and priest for some. Now he pays the ransom as a general mediator. This I conceive may be some part of his meaning, for in itself, the whole is in expression so barbarous, and remote from common sense, in substance such a wild unchristian madness, as contempt would far better suit it, than a reply. The truth is, for sense and expression, in men who from their manual trades leap into the office of preaching, and employment of writing, I know no reason why we should expect. Only it can never enough be lamented that wildness, in such tattered rags should find entertainment, whilst sober truth is shut out of doors; for what I pray you is the meaning of this distinction, Christ is either a general mediator between God and man, or a special mediator of the New Testament? was it ever heard before, that Christ was any way a mediator but as he is so of the New Testament ? A mediator is not of one, all mediation respects an agreement of several parties, and every mediator, is the mediator of a covenant; now if Christ be a mediator more generally, than as he is so of the new covenant, of what covenant I beseech you was that? Of the covenant of works? Would not such an assertion overthrow the whole gospel? would it not be derogatory to the honour of Jesus Christ, that he should be the mediator of a cancelled covenant? Is it not contrary to Scripture affirming him a surety (not of the first, but) of a better Testament? Heb. vii. 22. Are not such bold assertors fitter to be catechised than to preach ? But we must not let it pass thus, the man harps upon something that he hath heard from some Arminian doctor, though he hath had the ill-hap, so poorly to make out his

AS ACTUALLY ACCOMPLISHED. 267

conceptions ? Wherefore, being in some measure acquainted with their occasions, which they colour with those texts of Scripture which are here produced, I shall briefly remove the poor shift, that so our former argument, may stand unshaken.

The poverty of the answer as before expressed, hath been sufficiently already declared : the fruits of Christ's mediation have been distinguished by some, into those that are more general, and those which are more peculiar, which in some sense may be tolerable ; but that the offices of Christ should be said to be either general or peculiar, and himself in relation to them so considered, is a gross unshapen fancy. I answer then to the thing intended, that we deny any such general mediation, or function of office in general in Christ, as should extend itself beyond his church or chosen. It was his church which he ' redeemed with his own blood;' Acts XX. 28. his church that ' he loved and gave himself for it, that he might sanctify and cleanse it by the washing of water and the word, that he might present it to himself a glorious church;' Eph. v. 25—27. they were his sheep he laid down his life for ; John x. and ' appeareth in heaven for us;' Heb. ix. 26. Not one word of mediating for any other in the Scripture. Look upon his incarnation; it was 'because the children were partakers of flesh and blood;' Heb. ii. 14. not because all the world were so. Look upon his oblation: ' for their sakes' (saith he,'those whom thou hast given iBe')* do I sanctify myself;' John xvii. 19. that is, to be an oblation, which was the work he had then in hand. Look upon his resurrection; 'he died for our sins, and rose for our justification;' Rom. iv. 26. Look upon his ascension;' I go,' saith he,' to my Father and your Father, and that to prepare a place for you ;' John xiv. Look upon his perpetuated intercession; is it not to 'save to the uttermost them that come unto God by him?' Heb. vii. 25. Not one word of this general mediation for all. Nay, if you will hear himself, he denies in pi in terms to mediate for all; *For I pray not,' saith he, 'for the world, but for those whom thou hast given me ;' John xvii. 9.

But let us see what is brought to confirm this distinction; 1 Tim. ii. 5. is quoted for the maintenance thereof. ' For there is one God, and one Mediator between God and man, the man Christ Jesus;' What then I pray? What will be con-

268 THE END OF THE DEATH OF CHRIST,

eluded hence? Cannot Christ be a Mediator between God and man, but he must be a Mediator for all men ? are not the elect, men? do not the children partake of flesh and blood? doth not his church consist of men? What reason is there to assert out of an indefinite proposition a universal conclusion ? Because Christ was a Mediator for men (which were true had he been so only for his apostles), shall we conclude therefore he was so for all men ? , Apage nugas,' but let us see another proof which haply may give more strength to the uncouth distinction we oppose, and that is 1 Tim. iv. 10. • Who is the Saviour of all men, especially of them that believe;' had it been, who is the Mediator of all men especially of them that believe, it had been more likely: but the consciences, or at least the foreheads of these men ; is there any word here spoken of Christ as Mediator? Is it not the living God in whom we trust that is the Saviour here mentioned; as the words going before in the same verse are? and is Christ called so in respect of his mediation? That God the Father is often called Saviour I shewed before, and that he is here intended, as is agreed upon by all sound interpreters, so also it is clear from the matter in hand, which is the protecting providence of God, general towards all, special and peculiar towards his church; thus he is said to ' save man and beast,' Psal, xxxvi. 6. avS'pwTrouc Kcix ktt/vjj auxreig Kvpie rendering the Hebrew yti^in by (ruxreig, ' Thou shall save or preserve.' It is God then that is here called the Saviour of all, by deliverance and protection in danger, of which the apostle treats, and that by his providence, which is peculiar towards believers ; and what this makes for a universal mediation I know not.

Now the very context in this place will not admit of any other interpretation, for the words render a reason why, notwithstanding all the injury and reproaches wherewith the people of God are continually assaulted, yet, they should cheerfully go forward to run with joy the race that is set before them, even because as God preserveth all, for in him we live and move and have our being; Acts xvii. Psal. cxlv. 14—16. so that he will not sufler any to be injured and un-revenged; Gen. ix. 5. So is he especially the preserver of them that do believe, for they are as the apple of his eye; Zech.ii. 8. Deut. xxxii. 10. So that if he should suffer them

to be pressed for a season, yet let them not let go their hope and confidence, nor be weary of well doing, but still rest on and trust in him. This encouragement being that which the apostle was to lay down, what motive would it be hereunto, to tell believers that God would have those saved, who neither do, nor ever will, or shall believe? That I say nothino-how strange it seems that Christ should be the Saviour of them who are never saved, to whom he never gives grace to believe,for whom he denies to intercede; John xvii,9. which yet is no small part of his mediation whereby he saves sinners. Neither the subject then, nor the predicate proposition (he is the Saviour of all men) is rightly apprehended, by them who would wrest it to the maintenance of universal redemption. For the subject He, it is God the Father, and not Christ the Mediator; and for the predicate, it is a providential preservation, and not a purchased salvation that is intimated ; that is the providence of God, protecting and governing all, but watching in an especial manner for the good of them that are his, that they be not always unjustly and cruelly traduced and reviled, with other pressures that the apostle here rests upon: as also he shews that it was his course to do, 2 Cor. i. 9, 10. * But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God thatraiseth the dead, who delivered us from so great a death, and doth deliver us, and whom we trust, that he will yet deliver us; for he is the Saviour of all men, especially of them that do believe.' If any shall conceive that these words (' because we hope in the living God who is,' 8cc.) do not render an account of the ground of Paul's confidence, in going through with his labours and afflictions, but rather are an expression of the head and sum of that doctrine, for which he was so turmoiled and afflicted, I will not much oppose it, for then also it includes nothing but an assertion of the true God and dependance on him, in opposition to all the idols of the Gentiles, and other vain conceits whereby they exalted themselves into the throne of the Most High. But that Christ should be said to be a Saviour of, 1. Those who are never saved from their sins, as he saves his people; Matt. i. 21. 2. Of those who never hear one word of saving or a Saviour. 3. That he should be a Saviour in a twofold sense. (1.) For all, (2.) For believers. 4. That to believe is the condition whereby

270 THE END OF THE DEATH OF CHRIST,

Christ becomes a Saviour in an especial manner unto any, and that condition not procured nor purchased by him; that this I say,is the sense of this place'credatJudoeus Apella;' to me nothing is more certain, than that to whom Christ is in any sense a Saviour in the work of redemption, he saves them to the uttermost, from all their sins of infidelity and disobedience, with the saving of grace here, and glory hereafter.

Farther attempts also there are to give strength to this evasion, and so to invalidate our former argument, which I must also remove.

* Christ,' say they,' in some sort intercedeth and putteth in for transgressors, even the sons of men, yet in and of the world, that the Spirit may so still unite and bless those that believe on him, and so go forth in their confessions and conversations, and in the ministration of his gospel by his servants, that those among whom they dwell and converse might be convinced and brought to believe the report of the gospel^ Isa, liii. 12. as once; Luke xxiii. 24. as himself left a pattern to us; John xvii. 21. 23. that so the men of the world might be convinced, and the convincers allured to Christ and to God in him; Matt. v. 14—16. yea, so as that he doth in some measure enlighten every man that cometh into the world; John i. 9. But in a more special manner doth he intercede, &c.'

Here is a twofold intercession of Christ as Mediator : 1. For all sinners, that they may believe (for that is it which is intended by the many cloudy expressions wherein it is involved) : 2. For believers that they ma^ ^e saved, it is the first member of the distinction which we oppose, and therefore must insist a little upon it.

First, Our author saith. It is an interceding in some sort. I ask in what sort? Is it directly or indirectly? Is it by virtue of his blood shed for them, or otherwise? Is it with an intention and desire to obtain for them the good things interceded for, or with purpose that they shall go without them ? Is it for all and every man, or only for those who live in the outward pale of the church? Is faith the thing required for them, or something else? Is that desired absolutely, or upon some condition? All which queries must be clearly answered, before this general intercession can be made intelligible.

First, Whether it be directly or indirectly, and by conse-

quence only, that this intercession after a sort is used; for that thing interceded for is represented, not as the immediate issue or aim of the prayer of Christ, but as a reflex arising from a blessing obtained by others: for the prayer set down, is that God would so bless believers, that those amongst whom they dwell, may believe the report of the gospel. It is believers that are the direct object of this intercession, and others only glanced at through them: the good also so desired for them is considered, either as an accident that may come to pass, or follow the flourishing of believers, Kara <tuju/3ijj3(k:oc, or as an end intended to be accomplished by it. If the first, then their good is no more intended than their evil. If the latter why is it not effected? why is not the intention of our Saviour accomplished ? Is it for want of wisdom to choose suitable and proportionable means to the end proposed, or is it for want of power to effect what he intend eth ?

Secondly, Is it by virtue of his blood shed for them, or otherwise ? If it be, then Christ intercedeth for them, that they may enjoy those things which for them by his oblation he did procure : for this it is to make his death and bloodshedding to be the foundation of his intercession; then it follows that Christ by his death procured faith for all, because he intercedeth that all may believe, grounding that intercession upon the merit of his death. But, first, This is more than the as-sertors of universal redemption will sustain; among all the ends of the death of Christ by them assigned, the effectual and infallible bestowing of faith on those for whom he died, is none. Secondly, If by his death he hath purchased it for all, and by intercession entreateth for it, why is it not actually bestowed on them? Is not a concurrence of both these sufficient for the making out of that one spiritual blessing? But, secondly. If it be not founded on his death and bloodshedding, then we desire that they would describe unto us this intercession of Christ, differing from his appearing for us in heaven sprinkled with his own blood.

Thirdly, Doth he intercede for them that they should believe, with an intention or desire that they should be so, or no? If not, it is but a mock intercession, and an entreaty for that which he would not have granted. If so, why is it not accomplished ? why do not all believe ? Yea, if he died for

272 THE END OF THE DEATH OF CHRIST,

all, and prayed for all, that they might believe, why are not all saved? for Christ is always heard of his Father; John xi. 42.

Fourthly, Is it for all and every one in the world, that Christ makes this intercession, or only for those who live within the pale of the church ? If only for those latter, then this doth not prove a general intercession for all, but only one more large than that for believers; for if he leaves out any one in the world, the present hypothesis falls to the ground. If for all, how can it consist in that petition, that the Spirit would so lead, guide, and bless believers ? and so go forth in the ministration of the gospel by his servants, that others (that is, all and every one in the world) may be convinced and brought to believe ? How, I say, can this be spoken with any reference to those millions of souls that never see a believer, that hear no report of the gospel ?

Fifthly, If his intercession be for faith, then either Christ intercedeth for it absolutely, that they may certainly have it, or upon condition; and that, either on the part of God or man. If absolutely, then all do actually believe; or that is not true, the Father always hears him; John xii. 42. If upon condition on the part of God, it can be nothing but this, if he will or please, now the adding of this condition may denote in our Saviour two things. 1. A nescience of what is his Father's will in the thing interceded for : which, first, cannot stand with the unity of his person as now in glory; and, secondly, cannot be, because he hath the assurance of a promise to be heard in whatever he asketh; Psal. ii. 8. Or, secondly, an advancement of his Father's will, by submission to that, as the prime cause of the good to be bestowed, which may well stand with absolute intercession, by virtue whereof all must believe. Secondly, Is it a condition on the part of those for whom he doth intercede ? Now I beseech you what condition is that; where in the Scripture assigned; where is it said that Christ doth intercede for men that they may have faith, if they do such and such things ? Nay, what condition can rationally be assigned of this desire ? * Some often intimate that it is, if they suffer the Spirit to have its work upon their hearts, and obey the grace of God.' Now what is it to obey the grace of God ? Is it not to believe ? Therefore it seems that Christ intercedeth for them that they may believe.

upon condition that they do believe. Othersmore cautiously assert the good using of the means of grace, that they do enjoy, to be the condition upon which the benefit of this intercession doth depend. But again, first, What is the good using of the means of grace, but submitting to them, that is believing, and so we are as before. 2. All have not the means of grace to use well or ill. 3. Christ prays that they may use the means of grace well, or he doth not. If not, then how can he pray that they may believe, seeing to use well the means of grace, by yielding obedience unto them, is indeed to believe? If he do, then he doth it absolutely or upon condition, and so the argument is renewed again as in the entrance. Many more reasons might be easily produced to shew the madness of this assertion, but those may suffice. Only we must look upon the proof and confirmations of it.

First, Then, the words of the prophet, Isa. liii. 12. * He made intercession for the transgressors,' are insisted on. Aiis. The transgressors here, for whom our Saviour is said to make intercession, are either all the transgressors for whom he suflTered, as is most likely, from the description we have of them; ver. 6. Or the transgressors only by whom he suffered, that acted in his sufferings, as some suppose? If the first, then this place proves that Christ intercedes for all those for whom he suffered, which differs not from that which we contend for. If the latter, then we may consider it as accomplished; how he then did it, so it is here foretold that he should, which is the next place urged, viz. Luke xxiii. 34. * Then said Jesus, Father, forgive them, they know not what they do.'

Ans. The conclusion which from these words is inferred being,* therefore there is a general intercession for all that they may believe,' I might well leave the whole argument to the silent judgment of men, without any farther opening and discovery of the invalidity and weakness; but because the ablest of that side, have usually insisted much on this place, for a general successless intercession, I will a little consider the inference in its dependance on these words of the gospel, and search whether it have any appearance of strength in us. To which end we must observe.

Secondly, That this prayer is not for all men, but only foi-that handful of the Jews by whom he was crucified; now VOL. v. T

274 THE END OF THE DEviTH OF CHRIST,

from a prayer for them, to infer a prayer for all and every man, that ever were, are, or shall be, is a wild deduction.

It doth not appear that he prayed for all his crucifiers neither, but only for those who did it out of ignorance, as appears by the reason annexed to his supplication, 'for they know not what they do.' And though. Acts iii. 17. it is said that the rulers also did it ignorantly, yet that all of them did so is not apparent, that some did is certain from that place, and so it is that some of them were converted as afterward; indefinite propositions must not in such things be made universally. Now doth it follow, that because Christ prayed for the pardon of their sins, who crucified him out of ignorance, as some of them did, that therefore he intercedeth for all that they may believe; crucifiers who never once heard of his crucifying .'

Thirdly, Christ in those words doth not so much as pray for those men that they might believe, but only that that sin of them in crucifying of him might be forgiven, not laid to their charge: hence to conclude,therefore,he intercedeth for all men that they may believe, even because he prayed that the sin of crucifying himself might be forgiven them that did it, is a strange inference.

Fourthly, There is another evident limitation in the business ; for among his crucifiers he prays only for them that were present at his death, amongst whom, doubtless, many came more out of curiosity to see and observe, as is usual in such cases, than out of malice and despite; so that whereas some urge that notwithstanding this prayer, yet the chief of the priests continued in their unbelief, it is not to the purpose, for it cannot be proved that they were present at his crucifying.

Fifthly, It cannot be aflPirmed with any probability, that our Saviour should pray for all and every one of them, supposing some of them to be finally impenitent: for he himself knew full well what was in man; John ii. 28. yea, he knew 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. * there is a sin unto death,' &c. to pray for them whom we know to be finally impenitent, and to sin unto death.

Sixthly, It seems to me that this supplication was effectual and successful, that the Son was heard in this request

AS ACTUALLY ACCOMPLISHED. 275

also ; faith and forgiveness being granted to them for whom he prayed; so that this makes nothing for a general ineffectual intercession, it being both special and effectual. For, Acts iii. of them whom Peter tells, ' that they denied the Holy One and desired a murderer;' ver. 14. ' and killed the Prince of life;' ver. 15. Of these, I say, five thousand believed ; Acts iv. 4. ' Many of them which heard the word believed, and the number of them was about five thousand.' And if any other were among them, whom our Saviour prayed for, they might be converted afterward. Neither were the rulers, without the compass of the fruits of this prayer, for a great company of the priests were obedient to the faith; Acts vi. 7. So that nothing can possibly be hence inferred for the purpose intended.

We may, nay we must, grant a twofold praying In our Saviour; one, by a virtue of his office as he was Mediator; the other, in answer of his duty, as he was subject to the law; but yet those thino^s which he did in obedience to the law as a private person, were not acts of mediation; nor works of him as Mediator, though of him who was Mediator. Now as he was subject to the law, our Saviour was bound to forgive offences and wrongs done unto him, and to pray for his enemies, as also he had taught us to do, whereof in this he gave us an example ; Matt. v. 44. ' 1 say unto you love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;' which doubtless he inferreth from that law. Lev. xix. 18. 'Thou shalt not avenge nor bear any grudge against the children of thy people, but shalt love thy neighbour as thyself;' quite contrary to the wicked gloss put upon it by the Pharisees : and in this sense, our Saviour here, as a private person, to whom revenge was forbidden, pardon enjoined, prayer commanded, prays for bis very enemies and cruci-fiers; which doth not at all concern his interceding for us as Mediator, wherein he was always heard, and so is nothing to the purpose in hand.

Again, John xvii. 21. 23. is urged to confirm this general intercession, which we have exploded. Our Saviour praying that by the unity, concord, and flourishing of his servants, the world might believe and know, that God had sent him.

T 2

276 THE END or THE DEATH OF CHRIST,

From which words though some make a seeming flourish, yet the thing pretended is no way confirmed. For,

First, If Christ really intended and desired that the whole world, or all men in the world, should believe, he would also no doubt have prayed for more effectual means of grace to be granted unto them, than only a beholding of the blessed condition of his (which yet is granted to a small part of the world), at least the preaching of the word to them all, that by it, as the only ordinary way, they might come to the knowledge of him. But this we do not find that ever he prayed for, or that God hath granted it; nay, he blessed his Father that so it was not, because so it seemed good in his sight; Matt. xi. 25, 26.

Secondly, Such a gloss or interpretation must not be put upon the place, as should run cross to the express words of our Saviour, ver. 9.' I pray not for the world;' for if he here prayed, that the world should have true, holy, saving faith, he prayed for as great a blessing and privilege for the world as any he procured, or interceded for, for his own. Wherefore,

Thirdly, Say some, the world is here taken for the world of the elect, the world to be saved, God's people throughout the world. Certain it is that the world, is not here taken properly, pro mundo continente, for the world containing, but figuratively, pro mundo continento, for the world contained, or men in the world; neither can it be made appear that it must be taken universally for all the men in the world, as seldom it is in the Scripture, which afterward we shall make appear ; but may be understood indefinitely, for men in the world, few or more, as the elect are in their several generations. But this exposition, though it hath great authors, I cannot absolutely adhere unto, because through this whole chapter, the world is taken, either for the world of reprobates, opposed to them that are given to Christ by his Father, or for the world of unbelievers (the same men under another notion), opposed to them who are committed to his Father by Christ. Wherefore, I answer.

Fourthly, That by believing, ver. 21. and knowing, ver. 23. is not meant believing in a strict sense, for a saving comprehension and receiving of Jesus Christ, and so becoming

the sons of God ; which neither ever was, nor ever will be, fulfilled in every man in the world, nor was ever prayed for; but a conviction and acknowledgment, that the Lord Christ is not, what before they had taken him to be, a seducer and a false prophet, but indeed what he said, one that came out from God, able to protect and do good for, and to, h s own; which kind of conviction and acknowledgment that it is often termed believing in the Scripture, is more evident than that it should need to be proved, and that this is here meant the evidence of the thing is such, as that it is consented unto by expositors of all sorts. Now this is not for any good of the world, but for the vindication of his people and the exaltation of his own glory, and so proves not all the thing in question. But of this word world afterward.

The following place of Matt. v. 15, 16. (containing some instructions given by our Saviour to his apostles, so to improve the knowledge and light which of him they had, and were farther to receive, in the preaching of the word, and holiness of life, that they might be a means to draw men to glorify God) is certainly brought in to make up a show of a number, as very many other places are; the author not once considering, what is to be proved by them, nor to what end they are used ; and therefore, without farther inquiry may well be laid aside, as not at all belonging to the business in hand, nor to be dragged within many leagues of the conclusion, by all the strength and skill of Mr. More.

Neither is that other place of John i. 9. any thing more advisedly or seasonably urged, though wretchedly glossed, and rendered, *In some measure enlightening every one that comes into the world.' The Scripture says that Christ is the true light, that lighteth every man that cometh into the world, * in some measure,' says Mr. More. Now I beseech you in what measure is this? how far, into what degree, in what measure, is illumination from Christ? by whom, or by what means separated from him, independent of him, is the rest made up? who supplies the defect of Christ. 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 gospel means of grace, and that not only for the knowledge of God as Creator, but also of him as in Christ the Redeemer. But whe-

278 THE END OF THE DEATH OF CHRIST,

ther the calves of your own setting up should be thus sacrificed unto, with wresting and perverting the word of God, and undervaluing of the grace of Christ, you will one day, I hope, be convinced. It sufficeth us, that Christ is said to enlighten every one, because he is the only true light, and every one that is enlightened, receiveth his light from him, w-ho is the sum, the fountain thereof. And so the general defence, of this general ineffectual intercession is vanished ; but yet farther, it is particularly replied concerning the priesthood of Christ, that,

* As a priest in respect of one end, he offered sacrifice, that is, propitiation for all men ; Heb. ix. 9. 26. John i. 29. 1 John ii. 2. In respect of all the ends, propitiation, and sealing the New Testament, and testification to the truth, and of the uttermost end in all, for his called and chosen ones ;' Heb. ix. 14,15. Matt. xxvi. 26. (What follows after, being repeated out of another place, hath been already answered.)

Alls. First, These words as here placed, have no tolerable sense in them, neither is it an easy thing to gather the mind of the author out of them, so far are they from being a clear answer to the argument as was pretended. Words of Scripture indeed are used, but wrested and corrupted, not only to the countenance of error, but to bear a part in unreasonable expressions. For what, I pray, is the meaning of these words, he offered sacrifice in respect of one end, then of all ends, then of the uttermost end in all ? To inquire backwards : 1. What is this uttermost end in all? Is that in all, in, or among all the end proposed and accomplished ? or in all those for whom he offered sacrifice ? or is it the uttermost end and proposal of God and Christ in his oblation ? If this latter, that is the glory of God, now there is no such thing once intimated in the places of Scripture quoted ; Heb. ix. 14, 15. Matt. xxvi. 26. 2. Do those places hold out the uttermost end of the death of Christ (subordinate to God's glory)? Why in one of them it is the obtaining of redemption, and in the other, the shedding of his blood for the remission of sins is expressed ? Now all this you aflirm to be the first end of the death of Christ, in the first words used in this place, calling it propitiation, that is, an atonement for the remission of sins; which remission of sinsand

redemption, are for the substance one and the same, both of them the immediate fruits, and first end, of the death of Christ, as is apparent; Eph. i. 7. Col. i. 14. So here you have confounded the first and last end of the dtath of Christ, spoiling indeed and casting down (as you may lawfully do, for it is your own) the whole frame and building, whose foundation is this, that there be several and divers ends of the death of Christ, towards several persons, so that some of them belong unto all, and all of them only to some, which is the irpCjTov ipivdog of the whole book. Thirdly, Christ's offering himself to put away sin, out of Heb. ix. 26. the place for the first end of the death of Christ, and his shedding of his blood for the remission of sins, from Matt, xxvi, 26. to be the last. Pray, when you write next, give us the difference between these two. Fourthly, You say, ' He offered sacrifice, in respect of one end, that is propitiation for all men ;' now truly, if ye know the meaning of sacrifice and propitiation, this will scarce appear sense unto you upon a second view.

But to leave your words and take your meaning, it seems to be this, in respect of one end, that Christ proposed to himself, in his sacrifice, he is a priest for all, he aimed to attain and accomplish it for them, but in respect of other ends, he is so only for his chosen and called. Now, truly this is an easy kind of answering, which if it will pass for good and warrantable, you may easily disappoint all your adversaries, even first by laying down their arguments, then saying your own opinion is otherwise ; for the very thing that is here imposed on us for an answer is the to KpivofXEvov, the chief matter in debate ; we absolutely deny, that the several ends of the death of Christ, or the good things procured by hi sdeath are thus distributed as is here pretended. To prove our assertion, and to give a reason of our denial of this dividing of these things in respect of their objects, we produce the argument above proposed, concerning the priesthood of Christ; to which the answer given is a bare repetition of the thing in question. But you will say divers places of Scripture are quoted for the confirmation of this answer. But these, as I told you before, are brought forth for pomp and show, nothing at all being to be found in them to the business in hand ; such are Heb. ix. 26. John i. 29.

280 THE END OF THE DEATH OF CHRIST, &C.

For what consequence is there from an affirmation indefinite, that Christ bare or took away sin, to this, that he is a priest for all and every one in respect of propitiation? Besides, in that of John i. 29. there is a manifest allusion to the paschal lamb, by which there was a typical ceremonial purification, and cleansing of sin, which was proper only to the people of Israel, the type of the elect of God, and not of all in the world, of all sorts, reprobates and unbelievers also. Those other two places of Heb. ii. 9. 1 John ii. 2. shall be considered apart, because they seem to have some strength for the main of the cause; though apparently there is no word in them that can be wrested to give the least colour to such an uncouth distinction, as that which we oppose. And thus our argument from the equal objective extent of the oblation and intercession of Jesus Christ, is confirmed and vindicated; and withal, the means used by the blessed Trinity for the accomplishment of the proposed end, unfolded; which end, what it was, is next to be considered.

BOOK II.

CHAP. I.

Some precious connderatums to a more particular iiujuiry after the proper end and effect of the death of Christ.

The main thing upon which the whole controversy about the death of Christ turneth, and upon which the greatest weight of the business dependeth, comes next to our consideration, being that which we have prepared the way unto, by all that hath been already said. It is about the proper end of the death of Christ, which whoso can rightly constitute and make manifest, may well be admitted for a day's-man and umpire in the whole contestation ; for if it be the end of Christ's death, which most of our adversaries assign, we will not deny, but that Christ died for all and every one ; and if that be the end of it which we maintain so to be, they will not extend it beyond the elect, beyond believers. This then must be fully cleared, and solidly confirmed by them who hope for any success in their undertakings. The end of the death of Christ we asserted in the beginning of our discourse, to be our approximation or drawing nigh unto God, that being a general expression for the whole reduction and recovery of sinners, from the state of alienation, misery, and wrath, into grace, peace, and eternal communion with him. Now there being a twofold end in things, one of the worker, the other of the work wrought, we have manifested how, that unless it be either for want of wisdom, and certitude of mind in the agent, in choosing and using unsuitable means for the attaining of the end proposed, or for want of skill and power to make use of, and rightly to improve well proportioned means to the best advantage, those things are always coincident; the work efFecteth what the workman intendeth. In the business in hand the agent is the blessed Three in One, as was before declared; and the means whereby they col-limed and aimed at the end proposed, was the oblation and intercession of Jesus Christ which are united, intending the same object as was also cleared. Now unless we will bias-

phemously ascribe want of wisdom, power, perfection, and sufficiency in working unto the agent, or affirm that the death and intercession of Christ, was not suitable and proportioned for the attaining the end proposed by it to be effected ; we must grant that the end of these is one and the same, whatsoever the blessed Trinity intended by them that was effected ; and whatsoever we find in the issue ascribed unto them, that by them the blessed Trinity intended. So that we shall have no cause to consider these apart, unless it be sometimes to argue from the one to the other; as where we find any thing ascribed to the death of Christ as the fruit thereof, we may conclude that that God intended to effect by it, and so also on the contrary.

Now the end of the death of Christ is either supreme and ultimate, or intermediate and subservient to that last end. The first is the glory of God, or the manifestation of his glorious attributes, especially of his justice, and mercy tempered with justice unto us. The Lord doth necessarily aim at himself in the first place as thechiefest good; yea, in deed that alone which is good, that is absolutely and simply so, and not by virtue of communication from another: and therefore in all his works, especially in this which we have in hand, the chiefest of all, he first intends the manifestation of his own glory, which also he fully accomplisheth in the close, to every point and degree by him intended, he mak-eth all things for himself; Prov. xvi. 4. and every thing in the end must redound to the glory of God; 2 Cor. iv. 15. wherein Christ himself is said to be God's; 1 Cor. iii. 23. serving to his glory in that whole administration that was committed to him. So Eph. i. 6. The whole end of all this dispensation, both of choosing us from eternity, redeeming us by Christ, blessing us with all spiritual blessings in him, is affirmed to be the praise, the glory of his grace ; and ver. 13. 'that we should be to the praise of his glory.' This is the end of all the benefits we receive by the death of Christ; for * we are filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God;' Phil. i. 11. which also is fully asserted, chap. ii. 11. 'That every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.' This the apostle fully clears in the ninth to the Romans ; where he so asserts the supreme dominion and in-

dependency of God in all his actions, his absolute freedom from taking rise, cause, or occasion to his purposes, from any thing among us sons of men, doing all things for his own sake, and aiming only at his own glory. And this is that which in the close of all shall be accomplished, when every creature shall say, 'Blessing, honour, glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever;' Rev. v. 13. But this is avafi(pia(5i]TaTov.

2. There is an end of the death of Christ which is intermediate and subservient to that other, which is the last and most supreme, even the effects which it hath in respect of us, and that is it of which we now treat ; which as we before affirmed, is the bringing of us unto God. Now this though in reference to the oblation and intercession of Christ, it be one entire end, yet in itself, and in respect of the relation which the several acts therein have one to another, it may be considered distinctly in two parts ; whereof one is the end, and the other the means for the attaining of that end; both the complete end of the mediation of Christ, in respect of us. The ground and cause of this is, the appointment of the Lord, that there should be such a connexion and coherence, between the things purchased for us by Jesus Christ, that the one should be a means and way of attaining the other; the one the condition, and the other the thing promised upon that condition, but both equally and alike procured for us by Jesus Christ; for if either be omitted in his purchase, the other would be vain and fruitless, as we shall afterward declare. Now both these consist in a communication of God and his goodness unto us (and our participation of him by virtue thereof), and that either to grace or glory, holiness or blessedness,yojV/i! or salvation. In this last way they are usually called,ya/i/t being the means of which we speak, and salvation the end; faith the condition, salvation the promised inheritance ; under the name o^ faith we comprise all saving grace that accompanies it; and under the name of sa/uflfio/i, the whole glory to be revealed; the liberty of the glory of the children of God ; Rom. viii. all that blessedness which consisteth in an eternal fruition of the blessed God. 'SV'ith faith go all the effectual means thereof, both external and internal ; the word and almighty sanctifying Spirit; all advancement of state and condition attending it, as justifi-

cation, reconciliation, and adoption into the family of God ; all fruits flowing from it in sanctification, and miiversal holiness ; with all other privileges and enjoyments of believers here, which follow the redemption and reconciliation purchased for them by the oblation of Christ. A real, effectual, and infallible bestowing and applying of all these things ; as well those that are the means, as those that are the end; the condition, as the thing conditioned about; faith and grace, as salvation and glory, unto all and every one, for whom he died, do we maintain to be the end, proposed and efFected.by the bloodshedding of Jesus Christ; with those other acts of his mediatorship, which we before declared to be therewith inseparably conjoined ; so that every one for whom he died and offered up himself, hath by virtue of his death or oblation, a right purchased for him unto all these things, which in due time he shall certainly and infallibly enjoy ; or which is all one, the end of Christ's obtaining grace and glory with his Father was, that they might be certainly bestowed upon all those for whom he died, some of them upon condition that they do believe, but faith itself absolutely upon no condition at all. All which we shall farther illustrate and confirm, after we have removed some false ends assigned.

CHAP. II.

Containing a removal of some mistakes arid false assignations of the end of the death of Christ.

That the death, oblation, and bloodshedding of Jesus Christ, is to be considered as the means for the compassing of an appointed end, was before abundantly declared ; and that such a means as is not in itself any way desirable, but for the attaining of that end; now because that which is the end of any thing must also be good, for unless it be so it cannot be an end (for bonum etjinis convertuniur) ; it must be either his Father's good, or his own good,orourgood, which was the end proposed. That it was not merely his own is exceedingly apparent; for in his divine nature he was eternally and

essentially partaker of all that glory which is proper to the Deity; which though in respect of us it be capable of more or less manifestation, yet in itself it is always alike eternally and absolutely perfect. And in this regard at the close of all, he desires and requests no other glory, but that which he had with his Father before the world was; John xvii. 4. And in respect of his human nature, as he was eternally predestinated, without any foresight of doing or suffering, to be personally united, from the instant of his conception, with the second person of the Trinity; so neither while he was in the way, did he merit any thing for himself by his death and oblation ; he needed not to suffer for himself, being perfectly and legally righteous ; and the glory that he aimed at, by enduring the curse, and despising the shame, was not so much his own, in respect of possession, by the exaltation of his own nature, as the bringing of many children to glory, even as it was in the promise set before him ; as we before at large declared. His own exaltation indeed, and power over all flesh, and his appointment to be Judge of the quick and the dead, was a consequent of his deep humiliation and suffering; but that it was the effect and product of it, procured meritoriously by it; that it was the end aimed at by him in his making satisfaction for sin, that we deny. Christ hath a power and dominion over all, but the foundation of this dominion is not in his death for all; for he hath dominion over all things; being appointed 'heir of them, and upholding them all by the word of his power;' Heb. i. 3,4. ' He is set over the works of God's hands, and all things are put in subjection under him;' Heb. ii. 7, 8. And what are those all things, or what are amongst them, you may see in the place of the psalmist from whence the apostle citeth those words; Psal. viii. 6—8. And did he die for all these things? Nay, hath he not power over the angels; are not principalities and powers made subject to him ? Shall he not at the last day, judge the angels; for with him the saints shall do it, by giving attestation to his righteous judgments; 1 Cor. vi. And yet, is it not expressly said that the angels have no share in the whole dispensation of God manifested in the flesh, so as to die for them to redeem them from their sins ? Of which some had no need, and the other are eternally excluded. Heb. ii. 16. ' He took not on him the nature of an-

gels; but he took on him the seed of Abraham.' God setting him 'King upon his holy hill of Sion ;' in despite of his enemies, to bruise them and to rule them with a rod of iron; Psal. ii. 9. is not the immediate effect of his death for them; but rather all things are given into his hand, out of the immediate love of the Father to his Son ; John iii. 35. Matt. xi. 27, That is the foundation of all this sovereignty and dominion over all creatures, with his power of judging that is put into his hand.

Besides, be it granted (which cannot be proved), that Christ by his death did procure this power of judging; would any thing hence follow that might be beneficial to the proving of the general ransom for all ? No, doubtless ; this dominion and power of judging is a power of condemning as well as saving; it is all judgment that is committed to him ; John. v. 22. He hath authority given unto him to execute judgment, because he is the Son of man ; that is, at that hour when all that are in their graves shall hear his voice, and come forth ; they that have done good unto the resurrection of life, and they that have done evil to the resurrection of condemnation; ver. 28, 29. 2 Cor, v. 10. Now can it be reasonably asserted, that Christ died for men to redeem them, that he might have power to condemn ? Nay, do not these two overthrow one another? If he redeemed thee by his death, then he did not aim at the obtaining of any power to condemn thee ; if he did the latter, then that former was not in his intention.

Nor, secondly, was it his Father's good. I speak now of the proximate and immediate end and product of the death of Christ, not of the ultimate and remote; knowing that the supreme end of Christ's oblation, and all the benefits purchased and procured by it, was the praise of his glorious grace ; but for this other, it doth not directly tend to the obtaining of any thing unto God, but of all good things from God to us. Arminius, with his followers, with the other universalists of our days, affirm this to be the end proposed, that God might, his justice being satisfied, save sinners, the hinderance being removed by the satisfaction of Christ; he had by his death a right and liberty obtained, of pardoning sin upon what condition he pleased: so that after the satisfaction of Christ yielded and considered, * integrum Deo fuit' (as his words are).

as it was wholly in God's free disposal, whether he would save any or no, and upon what condition he would, whether of faith, or of works, God, say they, had a good mind and will to do good to human kind, but could not by reason of sin, his justice lying in the way ; whereupon he sent Christ to remove that obstacle, that so he might, upon the prescribing of what condition he pleased, and its being by them fulfilled, have mercy on them. Now because in this they place their chief, if not the sole, end of the oblation of Christ, I must a little shew the falseness and folly of it; which may be done plainly by these following reasons.

First, The foundation of this whole assertion seems to me to be false and erroneous, viz. that God could not have mercy on mankind, unless satisfaction were made by his Son. It is true, indeed, supposing the decree, purpose, and constitution of God, that so it should be, that so he would manifest his glory by the way of vindicative justice, it was impossible that it should otherwise be; for with the Lord, there is neither change nor shadow of turning; James i. 18. 1 Sam. XV. 29. But to assert positively, that absolutely and antecedently to his constitution he could not have done it, is to me an unwritten tradition; the Scripture affirming no such thing, neither can it be gathered from thence in any good consequence. If any one shall deny this, we will try what the Lord will enable us to say unto it; and in the mean time rest contented in that of Augustine ; though other ways of saving us were not wanting to his infinite wisdom, yet certainly the way which he did proceed in, was the most convenient, because we find he proceeded therein.

Secondly, This would make the cause of sending his Son to die, to be a common love ; or rather wishing that he might do good, or shew mercy to all, and not an entire act of his will, or purpose of knowing, redeeming, and saving his elect, which we shall afterward disprove.

Thirdly, If the end of tlie death of Christ were to acquire a right to his Father, that notwithstanding his justice he might save sinners, then did he rather die to redeem a liberty unto God, than a liberty from evil unto us ; that his Father mightbe enlarged from that estate, wherein it was impossible for him to do that which he desired, and which his nature inclined him to, and not that we might be freed from that con-

dition, wherein, without this freedom purchased, it could not be but we must perish. If this be so, I see no reason why Christ should be said to come and redeem his people from their sins ; but rather plainly to purchase this right and liberty for his Father. Now where is there any such assertion, wherein is any thing of this nature, in the Scripture ? Doth the Lord say that hesenthis Son out of love to himself or unto us? IsGodor are men made the immediate subject of good attained unto by this oblation ? Rep. But it is said that although immediately, and in the first place, this right did arise unto God by the death of Christ, yet that that also was to tend to our good ; Christ obtaining that right, that the Lord might now bestow mercy on us if we fulfilled the condition that he would propose. But I answer that this utterly overthrows all the merit of the death of Christ towards us, and leaves not so much as the nature of merit unto it; for that which is truly meritorious indeed, deserves that the thing merited, or procured and obtained by it, shall be done, or ought to be bestowed, and not only that it may be done. There is such a habitude and relation between merit and the thing obtained by it, whether it be absolute or arising on contract, that there ariseth a real right to the thing procured by it in them, by whom or for whom it is procured : when the labourer hath wrought all day, do we say now his wages may be paid, or rather now they ought to be paid : hath he not a right unto it ? Was ever such a merit heard of before, whose nature should consist in this, that the thing procured by it might be bestov/ed, and not that it ought to be : and shall Christ be said now to purchase by his meritorious oblation, this only at his Father's hand, that he might bestow upon, and apply the fulness of his death to some or all, and not that he should so do ? To him that worketh, saith the apostle,' the reward is not due of grace but of debt;' Rom. iv. 4. Are not the fruits of the death of Christ, by his death, as truly procured for us, as if they had been obtained by our own working? And if so, though in respect of the persons on whom they are bestowed they are of free grace, yet in respect of the purchase, the bestowing of them is of debt.

Fourthly, That cannot be assigned as the complete end of the death of Christ, which being accomplished, it had not only been possible, that not one soul might be saved, but

also impossible that by virtue of it any sinful soul should be saved; for sure the Scripture is exceedingly full in declaring that through Christ we have remission of sins, grace and glory (as afterward), but now notwithstanding this, that Christ is said to have procured and purchased by his death such a right and liberty to his Father, that he might bestow eternal life upon all, upon what conditions he would, it might very well stand, that not one of those should enjoy eternal life ; for suppose the Father would not bestow it, as he is by no engagement, according to this persuasion, bound to do: he had a right to do it, it is true ; but that which is any one's right he may use or not use at his pleasure. Again, suppose he had prescribed a condition of works, which it had been impossible for them to fulfil, the death of Christ might have had its full end, and yet not one been saved. Was this his coming to save sinners, to save that which was lost? or could he upon such an accomplishment as this pray as he did, ' Father, I will, that those whom thou hast given me, may be where I am to behold my glory V John xvii. 24. Divers other reasons might be used to evert this fancy, that would make the purchase of Chi'ist, in respect of us, not to be the remission of sins, but a possibility of it; not salvation but a salva^ bility; not reconciliation and peace with God, but the opening of a door towards it: but I shall use them in assigning the right end of the death of Christ.

Ask now of these, what it is that the Father can do, and will do, upon the death of Christ; by which means his justice that before hindered the execution of his good will towards them is satisfied? and they tell you, it is the entering into a new covenant of grace \vith them, upon the performance of whose condition, they shall have all the benefits of the death of Christ applied to them: but to us it seemeth that Christ himself, with his death and passion, is the chief promise of the new covenant itself; as Gen. iii. 15. and so the covenant cannot be said to be procured by his death. Besides the nature of the covenant overthrows this proposal, that they that are covenanted withal shall have such and such good things, if they fulfil the condition, as though that all depended on this obedience, when that obedience itself, and the whole condition of it, is a promise of the covenant; Jer. xxxi. 32. Which is confirmed and sealed by the blood of Christ. W§

VOL. v. U

.290 IHE PROPER END OF

deny not, but the death of Christ hath a proper end in respect of God; to wit, the manifestation of his glory, whence he calls him his servant in whom he will be glorified; Isa. xlix. And the bringing of many sons to glory wherewith he was betrusted, was to the manifestation and praise of his glorious grace, that so his love to his elect might gloriously appear, his salvation being borne out by Christ to the utmost parts of the earth, and this full declaration of his glory by the way of mercy tempered with justice; ' for he set forth Christ to be a propitiation through faith in his blood, that he might be just, and the justifier of them that believe in Jesus ;' Rom. iii. 25. Is all that which accrued to the Lord by the death of his Son, and not any right and liberty of doing that which before he would have done, but could not for his justice. In respect of us the end of the oblation and bloodshedding of Jesus Christ was, not that God might if he would, but that he should by virtue of that compact and covenant, which was the foundation of the merit of Christ, bestow upon us all the good things which Christ aimed at, and intended to purchase and procure by his offering of himself for us unto God, which is in the next place to be declared.

CHAP. III.

More particularly of the immediate end of the death of Christ, with the several ways whereby it is designed.

What the Scripture affirms in this particular, we laid down in tlie entrance of the whole discourse ; which, now having enlarged in explication of our sense and meaning therein, must be more particularly asserted by an application of the particular places (which are very many), to our thesis as before declared, whereof this is the sum : 'Jesus Christ, according to the counsel and will of his Father, did offer himself npon the cross, to the procurement of those things before recounted, and maketh continual intercession, witli this intent and purpose ; that all the good things so procured by his death, might be actually and infallibly bestowed on, and applied to, all and every one for whom he died, according to

THE DEATH OF CHRIST

291

the will and counsel of God.' Let us now see what the Scripture saith hereunto, the sundry places whereof we shall range under these heads.

First, Those that hold out the intention and counsel of God, with our Saviour's own mind, whose will was one with his Father's in this business.

Secondly, Those that lay down the actual accomplishment or effect oi his oblation; what it did really procure, effect, and produce.

Thirdly, Those that point out the persons for whom Christ died, as designed peculiarly to be the object of this work of redemption in the end and purpose of God,

For the first, or those which hold out the counsel, purpose, mind, intention, and will of God, and our Saviour in this work. Matt, xviii. 11, 'TheSonof man came to save that which was lost;' which words he repeateth again upon another occasion ; Luke xix. 10. In the first place, they are in the front of the parable of ' seeking the lost sheep;' in the other, they are in the close of the recovery of lost Zaccheus; and in both places set forth the end of Christ's coming, which was to do the will of his Father, by the recovery of lost sinners ; and that as Zaccheus was recovered by conversion, by bringing into the free covenant, making him a son of Abraham; or as the lost sheep, which he lays upon his shoulder, and bringeth home; so that unless he findeth that which he seeketh for, unless he recover that which he cometh to save, he faileth of his purpose. Secondly, Matt, i, 21. Where the angel declareth the end of Christ's coming in the flesh, and consequently of all his sufferings therein, is to the same purpose, he was to save his people from their sins. Whatsoever is required for a complete and perfect saving of his peculiar people from their sins, was intended by his coming • to say that he did but in part, or in some regard effect the work of salvation, is of ill report to Christian ears.

Thirdly, The like expression is that also of Paul, 1 Tim. i. 15. evidently declaring the end of our Saviour's coming according to the will and counsel of his Father; viz. To save sinners ; not to open a door for them to come in, if they will or can; not to make a way passable, that they may be saved ; not to purchase reconciliation and pardon of his Father, which perhaps they shall never enjoy; but actually

u 2

to save themTrom all the guilt and power of sin, and from the wrath of God for sin, which if he doth not accomplish, he fails of the end of his coming; and if that ought not to be affirmed, surely he came for no more than towards whom that effect is procured. The compact of his Father with him, and his promise made unto him, ' of seeing his seed, and carrying along the pleasure of the Lord prosperously ;' Isa. liii. 10—12. I before declared; from which it is apparent, that the decree and purpose of giving actually unto Christ a believing generation, whom he calleth ' the children that God gave him ;' Heb. ii. 13. is inseparably annexed to the decree of Christ's ' making his soul an offer-ins: for sin,' and is the end and aim thereof.

Fourthly, As the apostle farther declareth, Heb. ii. 14, 15. ' Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is the devil, and deliver them who through fear of death,' &c. Than which words nothing can more clearly set forth the entire end of that whole dispensation of the incarnation and offering of Jesus Christ, even a deliverance of the children whom God gave him from the power of death, hell, and the devil; so bringing them nigh unto God : nothing at ail of the purchasing of a possible deliverance for all and everyone; nay, all are not those children which God gave him, all are not delivered from death, and him that had the power of it, and therefore it was not for all for whom he then took flesh and blood.

Fifthly, The same purpose and intention we have, Eph. V. 25, 26. ' Christ loved his church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish.' As also, Tit. ii. 14. ' He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works,' I think nothing can be clearer than those two places ; nor is it possible for the wit of man to invent expressions so fully and lively to set out the thing we intend, as it is in both these places by the Holy Ghost,

Sixthly, What did Christ do ? * He gave himself,' say both these places alike ; 'for his church,' saith one; 'for us/ saith the other; both words of equal extent and force, as all men know. To what end did he this? 'To sanctify and cleanse it, to present it to himself a holy and glorious church, without spot or wrinkle,' saith he to the Ephesians; 'to redeem us from all iniquity, and to purify to himself a peculiar people, zealous of good works,' saith he to Titus. I ask now, are all men of this church ? Are all in that rank of men, among whom Paul placeth himself and Titus? are all purged, purified, sanctified, made glorious, brought nigh unto Christ ? or doth Christ fail in his aim towards the greatest part of men ? 1 dare not close with any of these.

Seventhly, Will you have our Saviour Christ himself expressing this more evidently, restraining the object, declaring his whole design and purpose, and affirming the end of his death ; John xvii. 19. ' For their sakes I sanctify myself, that they also maybe sanctified through the truth.' For their sakes ? Whose I pray ? ' The men whom thou hast given me out of the world ;' ver. 6. Not the whole world, whom he prayednotfor; ver. 9. 'I sanctify myself.' Whereunto? To the work 1 am now ooing; about, even to be an oblation. And to what end? iva koi avroi wcnv r^yiacrfiivoi Iv aXri^sla,' that they also may be truly sanctified;' that 'Iva there (that they) signifies the intent and purpose of Christ, it designs out the end he aimed at, which our hope is, and that is the hope of the gospel, that he hath accomplished ; * for the Deliverer that comes out of Sion, turns away ungodliness from Jacob;' Rom. xi. 26. And that herein there was a concurrence of the will of his Father, yea that this his purpose was to fulfil the will of his Father, which he came to do.

Eighthly, And that this also was his counsel is apparent; Gal. i. 4. ' For our Lord Jesus gave himself for our sin, that he might deliver us from this present evil world, according to the will of God and our Father;' which will and purpose of his, the apostle farther declares, chap. iv. 4—6. ' God sent forth 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 sons;' and because sons, our deliverance from the law, and thereby our freedom from the guilt of sin ; our adoption to sons, receiving the Spirit, and drawing nigh unto

God, are all of them in the purpose of the Father, giving^ his only Son for us.

Ninthly, I shall add but one place more, of the very many more that might be cited to this purpose, and that in 2 Cor. V. 21. * He hath made him to be sin for us, that knew no sin, that we might be made the righteousness of God in him/ The purpose of God in making his Son to be sin is, that those for whom he was made sin might become righteousness ; that was the end of God's sending Christ to be so, and Christ's willingness to become so : now if the Lord did not purpose what is not fulfilled, yea, what he knew should never be fulfilled, and what he would not work at all that it might be fulfilled (either of which are most atheistical expressions), then he made Christ sin for no more than do in the effect become actually righteousness in him ; so that the counsel and will of God, with the purpose and intention of Christ by his oblation and bloodshedding was to fulfil that will and counsel, is from these places made apparent: from all which we draw this argument; that which the Father and the Son intended to accomplish, in and towards all those for whom Christ died by his death, that is most certainly effected ; (if any shall deny this proposition, I will at any time, by the Lord's assistance, take up the assertion of it). But the Father and his Son intended by the death of Christ to redeem, purge, sanctify, purify, deliver from death, Satan, the curse of the law, to quit off all sin, to make righteousness in Christ, to bring nigh unto God, all those for whom he died, as was above proved. Therefore, Christ died for all, and only those in and towards whom all these things recounted are effected : which whether they are all and every one, 1 leave to all and every one to judge that hath any knowledge in these things.

Secondly, The second rank contains those places which lay down the actual accomplishment and effect of this oblation; or what it doth really produce and effect in and towards them for whom it is an oblation. Such are Heb. ix. 12. 14. ' By his own blood he entered in once into the holy place, having obtained eternal redemption for us,—the blood of Christ who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God.' Two things are here observed to the

blood of Christ; one referring to God,' it obtains eternal redemption ;' the other respecting us, * it pnrgeth our consciences from dead works :' so that justification with God, by procuring for us an eternal redemption from the guilt of our sins, and his wrath due unto them, with sanctification in ourselves (or as it is called Heb. i. 3.' a purging our sins'), is the immediate product of that blood by which he entered into the holy place, of that oblation which through the eternal Spirit he presented unto God. Yea, this meritorious purging of our sins is peculiarly ascribed to his offering, as performed before his ascension ; Heb. i. 13. * For when he had by himself purged our sins, he sat down on the right hand of the Majesty on high;' and again, most expressly, Heb. ix. 26. ' he hath appeared to put away sin by the sacrifice of himself,' which expiation or putting away of sin by the way of sacrifice must needs be the actual sanctification of them for whom he was a sacrifice, ' even as the blood of bulls and goats and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh ;' ver. 13. Certain it is that whosoever was either polluted or guilty, for whom there was an expiation and sacrifice allowed in those carnal ordinances,' which had a shadow of good things to come,' that he had truly, first, a legal cleansing and sanctifying to the purifying of the flesh; and, secondly, freedom from the punishment which was due to the breach of the law, as it was the rule of conversation to God's people, so much his sacrifice carnally accomplished for him that was admitted thereunto. Now these thino-s beino; but ' shadows of good things to come,' certainly the sacrifice of Christ did effect spiritually for all them for whom it was a sacrifice, whatever the other could typify out, that is spiritual cleansing by sanctification and freedom from the guilt of sin, which the places produced do evidently prove. Now, whether this be accomplished in all, and for them all, let all that are able, judge. Again, Christ by his death, and in it, is said to ' bear our sins :' so 1 Pet. ii. 24. ' His own self bare our sins ;' where you have both what he did,' bare our sins,* avi)vayK£, he carried them rp with him upon the cross; and what he intended, ' that we being dead unto sin, should live to righteousness;' and what was the effect? ' By his stripes we are healed :' which latter, as it is taken from the same

place,of the prophet where our Saviour is affirmed to 'bear our iniquities, and to have them laid upon him ;' Isa. liii. 6. 11. So it is expository of the former, and will tell us what Christ did by ' bearing our sins;' which phrase is more than once used in the Scripture to this purpose. 1. Christ then so bare our iniquities by his death, that by virtue of the stripes and afflictions which he underwent in his offering himself for us ; this is certainly procured and effected, that we should go free, and not suffer any of those things which he underwent for us. To which also you may refer all those places which evidently hold out a commutation in this point of suffering between Christ and us ; Gal. iii. 13. ' He delivered us from the cvu'se, being made a curse for us ;' with divers others which we shall have occasion afterward to mention. Peace also and reconciliation with God, that is, actual peace by the removal of all enmity on both sides, with all the causes of it, is fully ascribed to this oblation ; Col. i. 21, 22. ' And you that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to preserve you holy and unblamable and unreprovable in his sight;' as also Eph. ii. 13—16. ' Ye who were sometimes afar off, are made nigh by the blood of Christ, for he is our peace; having abolished in his flesh the enmity, even the law of commandments, that he might reconcile both unto God in one body by the cross, having slain the enmity thereby.' To which add all those places wherein plenary deliverances from anger, wrath, death, and him that had the power of it, is likewise asserted as the fruit thereof; as Rom. v. 8—10. And ye have a farther discovery made of the immediate effect of the death of Christ, peace and reconciliation, deliverance from wrath, enmity, and whatever lay against us to keep us from enjoying the love and favour of God ; a redemption from all these he effected for his church ' with his own blood ;' Acts xx. 28. Whence all and everyone for whom he died may truly say, * Who shall lay any thing to our charge ? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even dt the right hand of God, who also maketh intercession for us ;' Rom. viii. 33, 34. Which that they are procured for all and every one of the sons of Adam, that they all may use

that rejoicing in full assurance, cannot be made appear; and yet evident it is that so it is with all for whom he died, that these are the effects of his death in and towards them for whom he underwent it; for by his being slain,' he redeemed them to God by his blood, out of every tribe, and tongue, and people, and nation, and made them kings and priests unto our God ;' Rev. v. 9, 10. For he' made an end of their sins, he made reconciliation for their iniquity, and brought in everlasting righteousness ;' Dan. ix. 24. Add also those other places, where our life is ascribed to the death of Christ, and then this enumeration will be perfect; John vi, 33. 'He came down from heaven to give life to the world;' sure enough he giveth life to that world, for which he gave his life ; it is the world of ' his sheep for which he layeth down his life ;' John x. 15. even that he might' give unto them eternal life, that they might never perish;' ver. 28. So he appeared ' to abolish death, to bring life and immortality to light;' 2 Tim. i. 10. as also, Rom. v. 4—10. Now there is none of all these places but will afford a sufficient strength against the general ransom, or the universality of the merit of Christ. My leisure v/ill not serve for so large a prosecution of the subject as that would require, and, therefore, shall take from the whole this general argument. If the death and oblation of Jesus Christ (as a sacrifice to his Father) doth sanctify all them for whom it was a sacrifice ; doth purge away their sin, redeem them from wrath, curse, and guilt; work for them peace and reconciliation with God; procure for them life and immortality ; bearing their iniquities and healing all their diseases ; then died he only for those that are in the event sanctified, purged, redeemed, justified, freed from wrath and death, quickened, saved, &:c. But that all are not thus sanctified, freed, &c. is most apparent; and, therefore, they cannot be said to be the proper object of the death of Christ. The supposal was confirmed before, the inference is plain from Scripture, experience, and the whole argument (if I mistake not) solid.

Thirdly, Many places there are that point out the persons for whom Christ died, as designed peculiarly to be the object of this work of redemption, according to the aim and purpose of God ; of which, some we will briefly recount. In some places they are called mami: Matt, xxvi.28. 'Theblood of

the New Testament is shed for many, for the remission of sins :' and,' by his knowledge shall my righteous servant justify many, for he shall bear their iniquities ;' Isa. liii. 11. * For the Son of man came not to be ministered to, but to minister, and give his life a ransom for many;' Mark x. 45. Matt. XX. 28. He was 'to bring many sons unto glory, and so was to be the captain of their salvation through suffering ;' Heb. ii. 10. And though perhaps the word ma//j/itself be not sufficient to restrain the object of Christ's death unto some, in opposition to all, because 7nau^ is sometimes placed absolutely for a//; as Rom. v. 19. yet these maiii/ being described in other places to be such, as it is most certain all are not, so it is a full and evident restriction of it; for those many are the sheep of Christ; John x. 85. 'the children of God that were scattered abroad;' John xi. 52. those whom our Saviour calleth,'brethren;' Heb. ii. ll.'the children that God gave him, which were partakers of flesh and blood ;' ver. 13, 14. and frequently, those ' who were given unto him of his Father;' John xvii. who should certainly be preserved : the sheep whereof he was the Shepherd through the blood of the covenant; Heb. xiii. 20. his elect; Rom. viii. 34. and his people ; Matt. i. 21. Farther explained to be his visited and redeemed people ; Luke i. 68, 69. even the people which he did foreknow; Rom. xi. 2. even such a people as he is said to have at Corinth before their conversion ; his people by election ; Acts xviii. 10. the people that he suffered without the gate, that he might sanctify; Heb. xiii. 12. his church which he redeemed by his own blood'; Acts xx. 28. which he loved and gave himself for; Eph. v. 25. the many, whose sins he took away ; Heb. ix. 28. with whom he made a covenant ; Dan. ix. 24. Those many being thus described, and set forth, with such qualifications as by no means are common to all, but proper only to the elect, do most evidently appear to be all and only those that are chosen of God, to obtain eternal life through the offering and bloodshedding of Jesus Christ. Many things are here excepted with much confidence and clamour, that may easily be removed. And so you see the end of the death of Christ, as it is set out in the Scripture.

That we may have the clearer passage, we must remove the hinderances that are laid in the way, by some pretended

answers and evasions, used to escape the force of the argument drawn from the Scripture, affirming Christ to have died for many, his sheep, his elect, and the like. Now to this it is replied, that this reason, as it is called, is weak and of no force, equivocal, subtle, fraudulent, false, ungodly, deceitful, and erroneous ; for all these several epithets are accumulated to adorn it withal. (Universality of Free Grace, page xvi.) Now this variety of terms (as I conceive), serves only to declare with what copia verborum the unlearned eloquence of the author is woven withal; for such terrible names imposed on that, which we know not well how to gainsay, is a strong argument of a weak cause. When the Pharisees were not able to resist the spirit whereby our Saviour spake, they call him devil and Samaritan. Waters that make a noise are usually but shallow. It is a proverb among the Scythians, that the dogs which bark most, bite least. But let us see * quid dignum tanto feret hie responsor hiatu,' and hear him speak in his own language, he says then,

* First, this reason is weak and of no force, for the word man^ is oft so used, that it both signifies all and every man, and also araplifieth or setteth forth the greatness of that number; as in Dan. xii. 2. Rom. v. 19. and in other places ; where man^ cannot, nor is by any Christian understood for less than all men.'

Rep. First, That if the proof and argument were taken merely from the word maiiy, and not from the annexed description of those many, with the presupposed distinction of all men into several sorts by the purpose of God, this exception would bear some colour; but for this see our arguments following : only by the way, observe that he that shall divide the inhabitants of any place, as at London, into poor and rich, those that want, and those that abound, afterward affirming that he will bestow his bounty on many at London, on the poor, on those that want, will easily be understood to give it unto, and bestow it upon, them only. Secondly, Neither of the places quoted prove directly, that ma?i7/ must necessarily in them be taken for all. In Dan. xii. 2. a distribution of the word to the several parts of the affirmation must be allowed, and not an application of it to the whole, as such : and so the sense is, the dead shall arise, manv to life, and

many to shame : as in another language it would have been expressed ; neither are such Hebraisms unusual, besides perhaps it is not improbable, that many are said to rise to life, because, as the apostle says. All shall not die. The like also may be said of Rom. v. 19. though the many there seem to be all, yet certainly they are not called so with any intent to denote all, with an amplification (which that many should be to all, is not likely); for there is no comparison there instituted at all, between number and number ; of thosethatdied by Adam's disobedience, and those that were made alive by the righteousness of Christ; but only in the effects of the sin of Adam, and the righteousness of Christ, too-ether with the way and manner of communicating death and life from the one and the other; whereunto any consideration of the number of the participators of those effects, is not inserted. Thirdly, The other places whereby this should be confirmed, I am confident our author cannot produce, notwithstanding his free inclination of such a reserve; these being those which are in this case commonly urged by Arniinians ; but if he could, they would be no way material to infringe our argument, as appeareth by what was said before.

'Secondly,This reason,'he adds, 'is equivocal, subtle, and fraudulent, seeing where all men and every man is affirmed of, the death of Christ, as the ransom and propitiation, and the fruits thereof only is assumed for them; but where the word many is in any place used in this business, there are more ends of the death of Christ, than this one affirmed of.' Hep. 1. It is denied that the death of Christ, in any place of Scripture, is said to be for all men, or for every man, which with so much confidence is supposed and imposed on us, as a thing acknowledged. 2. That there is any other end of the death of Christ, besides the fruit of his ransom and propitiation, directly intended, and not by accident attending it, is utterly false; yea, what other end, the ransom paid by Christ, and the atonement made by him, can have but the fruits of them, is not imaginable ; the end of any work, is the same with the fruit, effect, or product of it: so that this wild distinction, of the ransom and propitiation of Christ, with thefruits of them to be for all, and other ends of his death to be only for many; is an assertion neither equivocal, subtle, nor fraudulent. But,—I speak to what I conceive the meaning of the ])lace.

for the words themselves bear no tolerable sense. 3. The observation, that where the word many is used, many ends are designed, but where all are spoken of there only the ransom is intimated, is : 1. Disadvantageous to the author's persuasion, yielding the whole argument in hand, by acknowledging that where many are mentioned, there all cannot be understood; because more ends of the death of Christ, than do belong to all are mentioned, and so confessedly all the other answers, to prove that by many, all are to be understood, are against the author's own light. 2. It is frivolous, for it cannot be proved, that there are more ends of the death of Christ, besides the fruit of his ransom. 3. It is false, for where the death of Christ is spoken of as for many, he is said to give his life a ransom for them; Matt. xx. 28. Which are the very words where he is said to die for all; 1 Tim. ii. 6. What difference is there in these, what ground for this observation? Even such as these are divers others of that author's observations : as his whole tenth chapter is spent to prove that wherever there is mention of the redemption purchased by the oblation of Christ, there they for whom it is purchased are always spoken of in the third person; as, by all the world or the like, when yet, chapter one of his book, himself produceth many places to prove this general redemption, where the persons for whom Christ is said to suffer, are mentioned in the first or second persons ; 1 Pet. ii. 24. iii. 18. Isa. liii. 5, 6. 1 Cor. xv. 4. Gal. iii. 13, &c.

Thirdly, He proceeds, 'This reason is false and ungodly, for it is no where in Scripture said, that Christ died or gave himself a ransom but for many, or only for many, or only for his sheep, and it is ungodliness to add to, or diminish from, the word of God in Scripture.'

Jiep. To pass by the loving terms of the author, and allowing a grain to make the sense current. I say. First, That Christ affirming that he gave his life for many, for his sheep, being said to die for his church, and innumerable places of Scripture witnessing, that all men are not of his sheep, of his church, we argue and conclude, by just and undeniable consequence, that he died not for those who are not so. If this be adding to the word of God (being only an exposition and unfolding of his mind therein), who ever spake from the word of God and was suiltless.

Secondly, Let it be observed, that in the very place where

our Saviour says, that he gave his life for liis sheep; he presently adds, that some are not of his sheep; John xx. 26. which if it be not equivalent to his sheep only, I know not which is.

Thirdly, It were easy to recriminate ; but. Fourthly, 'But,' says he, * the reason is deceitful and erroneous, for the Scripture doth no where say, 2. "Those many he died for, are his sheep (much less his elect as the reason intends it). As for the place, John x. 15. usually instanced to this end, it is therein much abused; for our Saviour, John X. did not set forth the difference, between such as he died for, and such as he died not for; ''or such as he died for, so and so, and not so and so, 'but the difference between those that believe on him, and those who believe not on him; ver. 4, 5. 14. 26, 27. One hear his voice and follow him, the other not. *^Nor did our Saviour here set forth the privileges of all he died for, or for whom he died for so and so, but of those that believe on him through the ministration of the gospel; and so to know him and approach to God, and enter the kingdom by him; ver. 3, 4. 9. 27. ^Nor was our Saviour here setting forth the excellency of those for whom he died, or died for so only, wherein they are preferred before others; but the excellency of his own love, with the fruits thereof to those (not only that he died for, but also) that are brought in by his ministration to believe on him; ver. 11. 27. ^Nor was our Saviour here treating so much of his ransom giving and propitiation making, as of his ministration of the gospel, and so of his love and faithfulness therein, wherein he laid down his life for those ministered to, and therein gave us example, not to make propitiation for sin, but to testify love in suffering.'

Rep. I am persuaded of nothing, but an acquaintedness with the condition of the times wherein we live, can afford me sanctuary from the censure of the reader to be lavish of precious hours, in considering and transcribing such canting lines, IS these last repeated. But yet seeing better cannot be afforded ; we must be content to view such evasions as these, all whose strength is in incongruous expressions, in colerent [inincoherent] structure, cloudy, windy phrases, all tending to raise such a mighty fog as that the business in hand might not be perceived, being lost in this smoke and vapour cast out to darken the eyes, and amuse the senses, of poor seJuced souls.

The argument undertaken to be answered, being that Christ is said to die for many, and those many are described and designed to be his sheep; as John x. What answer I pray or any thing like thereunto is there to be picked out of this confused heap of words which we have recited; so that I might safely pass the whole evasion by without farther observation on it, but only to desire the reader to observe, how much this one argument pres=eth, and what a nothing is that heap of confusion which is opposed to it. But yet lest any thing should adhere, I will give a few annotations to the place answering the marks wherewith we have noted it; leaving the full vindication of the place, until I come to the pressing of our arguments. I say then. First, ''That the many Christ died for were his sheep, was before declared; neither is the place of John X. at all abused; our Saviour evidently setting forth a difference between them for whom he died, and those for whom he would not die, calling the first his sheep; ver. 15. ' Those to whom he would give eternal life;' ver. 28. Those given him by his Father; chap. xvii. evidently distinguishing them from others who were not so. 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 and aim of the words he uses, and the truth he reveals for that end aimed at, which was the consolation of believers.

Secondly, ''For the difference between them he died for so and so, and those he died for so and so, we confess he puts none, for we suppose that this so and so, doth neither express nor intimate any thing that may be suitable to any purpose of God, or intent of our Saviour in this business, to us for whom he died, he died in the same manner and for the same end.

Thirdly, ''We deny that the primary difference that here is mf'de by our Saviour, is between believers and not believers, but between elect and not elect, sheep and not sheep, the thing wherein they are thus differenced, being the believing of the one; called healing of his voice and knowing him, and the not believing of the other: the foundation of these acts being their different condition, in respect of God's purposa and Christ's love, as is apparent from the antithesis and opposition which ye have in ver. 26 and 27. * Ye believe not, because ye are not of my sheep, and my sheep hear

my voice.' First, There is a distinction put in the act of believing and hearing (that is, therewithal to obey), and then is the foundation of this distinction asserted, from their distin-o-uished state and condition, the one being not his sheep, the other being so, even them whom he loved and gave his life for. Fourthly,'* First, It is nothing to the business before us, what privileges our Saviour here expresseth, our question is, for whom he says he would give his life, and that only. Secondly, This frequent repetition of that useless so and so, serves for nothing but to puzzle the poor ignorant reader. Thirdly, We deny that Christ died for any but those who shall certainly be brought unto him by the ministration of the gospel. So that there is not 'anot only those whom he died for, but also those that are brought in unto him;' for he died for his sheep, and his sheep hear his voice; they for whom he died, and those that come in to him, may receive different qualifications, but they are not several persons.

Fifthly, "^ First, The question is not at all, to what end our Saviour here makes mention of his death, but for whom he died, who are expressly said to be his sheep, which all are not. Secondly, His intention is to declare the giving of his life for a ransom, and that according to the commandment received of his Father; ver. 18.

Sixthly, *^ First, The love and faithfulness of Jesus Christ, in the ministration of the gospel; that is, his performing the office of the Mediator of the new covenant, is seen in nothing more, than in giving his life for a ransom; John xv. 13. Secondly, Here is not one word of giving us an example, though in laying down his life he did that also, yet here it is not improved to that purpose. From these brief annotations I doubt not, but that it is apparent that that long-discourse before recited, is nothing but a miserable mistaking of the text and question, which the author perhaps perceiving, he adds divers other evasions which follow.

'Besides,' saith he,' the opposition appears here to be not so much between elect and not elect, as between Jews called and Gentiles uncalled.'

llep. The opposition is between sheep and not sheep, and that with reference to their election, and not to their vocation. Now who would he have signified by the not sheep ? Those that were not called, the Gentiles, that is against the

text, terming them sheep, that is in designation, though not as yet called; ver. 9. And who are the[called; the Jews ? True, they were then outwardly called, yet many of them were not sheep; ver. 26. Now truly such evasions from the force of truth as this, by so foul corrupting of the word of God, is no small provocation of the eye of his glory. But he adds,

' Besides, there is in Scripture, great difference between sheep, and sheep of his flock and pasture, of which he here speaketh; ver. 4, 5. 11. 15, 16.'

Rep- First, This unrighteous distinction well explained must needs, no doubt (if any know how), give a great deal of light to the business in hand. 2. If there be a distance to be allowed, it can be nothing but that the sheep who are simply so called, are those who are only so to Christ, from the donation of his Father; and the sheep of his pasture, those who by the effectual working of the Spirit are actually brought home to Christ, and then of both sorts we have mention in this chapter; ver. 16.27. both making up the number of those sheep for whom he gave his life, to whom he giveth life. But he proceeds ;

* Besides sheep, ver. 4, 5. 11. 15. are not mentioned, as all those for whom he died, but as those who by his ministration are brought in to believe, and enjoy the benefit of his death, and to whom he ministereth and communicateth spirit.'

Rep. 1. The substance of this and other exceptions is, that by sheep is meant believers ; which is contrary to ver. 9. 16. calling them sheep who ai'e not as yet gathered to his fold. 2. That his sheep are not mentioned as those for whom he died, is in terms contradictory to ver. 15. * I lay down my life for my sheep.' 3. Between those for whom he died, and those whom he brings in by the ministration of his Spirit, there is no more difference, than is between Peter, James, and John, and the three apostles that were in the mount with our Saviour at his transfiguration. This is childish sophistry to beg the thing in question, and thrust in the opinion controverted into the room of an answer. 4. That bringing in, which is here mentioned, to believe and enjoy the benefit of the death of Christ, is a most special fruit and benefit of that death, certainly to be conferred on all them for

VOL. V. X

whom he died, or else most certainly his death will do them no good at all. Once more, and we have done.^

* Besides, here are more ends of his death mentioned, than ransom or propitiation only; and yet it is not said only for his sheep, and when the ransom or propitiation only is mentioned, it is said for all men. So that this reason appears weak, fraudulent, ungodly, and erroneous/

Rep. 1. Here are no word mentioned nor intimated of the death of Christ, but only that which was accomplished by his being a propitiation, and making his death a ransom for us, with the fruits which certainly and infallibly spring therefrom. 2. If more ends than one of the death of Christ are here mentioned, and such as belong not unto all, why do you deny that he speaks here of his sheep only ? Take heed or you will see the ti'uth. 3. Where it is said of all men, I know not, but this I am sure that Christ is said to give his life a ransom, and that only mentioned where it is not said for all, as Matt. xx. 28. x. 45. And so from those brief annotations I hope any indifferent reader will be able to judge, whether the reason opposed, or the exceptions against it devised, be to be accounted weak, fraudulent, ungodly, and erroneous.

Although I fear that in the particular I have already intrenched upon the reader's patience, yet I cannot let pass the discourse immediately following in the same author, to those exceptions which we last removed, laid by him against the arguments we had in hand, without an obilist; as also an observation of his great abilities, to cast down a man of clouds, which himself had set up to manifest his skill in its direction. To the preceding discourse he adds another exception, which he imposeth on those that oppose universal redemption, as though it were laid by them against the understanding of the general expressions in the Scripture, in that way and sense wherein he conceives them ; and it is, that those words were fitted for the time of Christ and his apostles, having another meaning in them than they seem to import. Now having thus gaily trimmed and set up this man of straw, to whose framing I dare boldly say, not one of his adversaries did ever contribute a penful of ink; to shew his rare skill, he chargeth it with I know not how many errors, blasphemies, lies, set on with exclamations, and vehe-

ment outcries, until it tumble to the ground; had he not sometimes answered an argument, he would have been thought a most unhappy disputant. Now to make sure that once he would do it, I believe he was very careful that the objection of his own framing, should not be too strong for his own defacing. In the mean time how blind are they who admire him for a combatant, who is skilful only at fencing with his own shadow; and yet with such empty janglings as these, proving what none denies, answering what none objects, is the greatest part of Mr. More's book stuffed.

CHAP. IV.

Of the distinction of impetration and application; the use and abuse thereof; with the opinion of the adversaries upon the whole matter in controversy unfolded; and the question on both sides stated.

The farther reasons whereby the precedent discourse may be confirmed, I defer until I come to oppose some argument to the general ransom : for the present I shall only take away that general answer, which is usually given to the places of Scripture, produced to wave the sense of them, which is (papfittKov iravao^ov to our adversaries, and serves them as they suppose, to bear up all the weight wherewith in this case they are urged. They say then, that in the oblation of Christ, and concerning the good things by him procured, two things are to be considered. First, The impetration, or obtaining of them; and, secondly, The application of them to particular persons. The first, say they, is general, in respect of all; Christ obtained and procured all good things by his death, of his Father; reconciliation, redemption, forgiveness of sins, for all and every man in the world, if they will believe and lay hold upon him; but in respect oi application, they are actually bestowed and conferred but on a few, because but a few believe, which is the condition on which they are bestowed : and in this latter sense are the texts of Scripture, which we have argued, all of them to be understood ; so that they do no whit impeach the universality of merit which they assert, but only the universality of application, which they also deny. Now this answer is commonly set forth by them in various terms and divers dresses,

X 2

according as it seems best to them that use it, and most subservient to their several opinions; for.

First, Some of them say, that Christ by his death and passion, did absolutely, according to the intention of God, purchase for all and every man, dying for them, remission of sins, and reconciliation with God, or a restitution into a state of grace and favour, all which shall be actually beneficial to them, provided that they do believe. So the Ar-minians.

Secondly, Some* again, that Christ died for all indeed, but conditionally for some if they do believe, or will so do (which he knows they cannot of themselves); and absoUitelif for his own, even them on whom he purposeth to bestow faith and grace, so actually to be made possessors of the good things by him purchased. So Camero, and the divines of France, which follow a new method by him devised.

Thirdly, Some'' distinguish of a twofold reconciliation and redemption; one wrought by Christ with God for man, which, say they, is general for all and every man. Secondly, A reconciliation wrought by Christ in man unto God, bringing them actually into peace with him.

And sundry other ways there are, whereby men express their conceptions in this business, the sum of all comes to this, and the weight of all lies upon that distinction, which we before recounted, viz. that, in respect oiimpetration, Christ obtained redemption and reconciliation for all; in respect of application it is bestowed only on them who do believe, and continue therein: their arguments whereby they prove the generality of the ransom and universality of the reconciliation, must afterward be considered : for the present we handle only the distinction itself, the meaning and misapplication whereof I shall briefly declare, which will appear if we consider.

First, The true nature and meaning of this distinction, and the true use thereof: for we do acknowledge that it may be used in a sound sense and right meaning, which way soever you express it, either by impetration and application, or by procuring reconciliation with God and a working of reconcilation in us. For by impetration, we mean the meri-

> Camero, Testardus, Amiraldns. ■> More, with some others of late.

torious purchase of all good things made by Christ for us, with and of his Father; and by application, the actual enjoyment of those good things upon our believing; as if a man pay a price for the redeeming of captives, the paying of the price supplieth the room of the impetration of which we speak, and the freeing of the captives, is as the application of it. Yet then we must observe,

First, That this distinction hath no place in the intentmi and purpose of Christ, but only in respect of the things procured by him; for in his purpose they are both united, his full end and aim being to deliver us from all evil, and procure all good actually to be bestowed upon us ; but in respect of the things themselves, they may be considered either as procured by Christ, or as bestowed on us.

Secondly, That the will of God is not at all conditional in this business, as though he gave Christ to obtain peace, reconciliation, and forgiveness of sins upon condition that we do believe. There is a condition in the things, but none in the will of God ; that is absolute, that such things should be procured and bestowed.

Thirdly, That all the things which Christ obtained for us, are not bestowed upon condition, but some of them absolutely: and as for those that are bestowed upon condition, the condition on which they are bestowed, is actually purchased and procured for us, upon no condition, but only by virtue of the purchase. For instance : Christ hath purchased remission of sins, and eternal life for us, to be enjoyed on our believing, upon the condition of faith; but faith itself which is the condition of them, on whose performance they are bestowed, that he hath procured for us absolutely, on no condition at all; for, what condition soever can be proposed, on which the Lord should bestow faith, I shall afterward shew it vain, and to run into a circle.

Fourthly, That both these, impetration and application, have for their objects, the same individual persons ; that look for whomsoever Christ obtained any good thing by his death, unto them it shall certainly be applied, upon them it shall actually be bestowed ; so that it cannot be said, that he obtained any thing for any one, which that one shall not, or doth not, in due time enjoy. For whomsoever he wrought reconciliation with God, in them doth he work reconciliation

unto God. The one is not extended to some, to whom the other doth not reach. Now because this being established, the opposite interpretation and misapplication of this distinction vanisheth, I shall briefly confirm it with reasons.

First, If the application of the good things procured, be the end why they are procured, for whose sake alone Christ doth obtain them, then they must be applied to all for whom they are obtained ; for otherwise Christ faileth of his end and aim ; which must not be granted. But that this application was the end of the obtaining of all good things for us, ap-peareth. First, Because if it were otherwise, and Christ did not aim at the apjylying of them, but only at their obtaining, then might the death of Christ have had its full effect and issue, without the application of redemption and salvation to any one soul, that being not aimed at; and so notwithstanding all that he did for us, every soul in the world might have perished eternally : which whether it can stand with the dignity and sufficiency of his oblation, with the purpose of his Father, and his own intention, who ' came into the world to save sinners, that which was lost, and to bring many sons unto glory,' let all judge. Secondly, God in that action of sending his Son, laying the weight of iniquity upon him, and giving him up to an accursed death, must be affirmed to be altooether uncertain, what event all this should have in re-spect of us. For did he intend that we should be saved by it? then the application of it is that which he aimed at, as we assert. Did he not? certainly, he was uncertain what end it should have; which is blasphemy, and exceeding contrary to Scripture, and right reason. Did he appoint a Saviour, without thought of them that were to be saved ? a Redeemer, not determining who should be redeemed? Did he resolve of a means not determining the end ? It is an assertion opposite to all the glorious properties of God.

Secondly, If that which is obtained by any, do by virtue of that action, whereby it is obtained, become his in right for whom it is obtained, then for whomsoever any thing is by Christ obtained, it is to them applied; for that must be made theirs in fact, which is theirs in right. But it is most certain that whatsoever is obtained for any, is theirs by right, for v/hom it is obtained ; the very sense of the word, whether you call it merit, impctration, purchase, acquisition, or obtaining,

doth bespeak a right in them, for whose good the merit is effected, and the purchase made. Can that be said to be obtained for me, which is no ways mine ? When I obtain anything- by prayer or entreaty 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 granted by him to them for whom it is obtained. But they will say it is obtained upon condition, and until the condition be fulfilled no right doth accrue. I answer, if this condition be equally purchased and obtained with other things that are to be bestowed on that condition, then this hinders not but that every thing is to be applied, that is procured; but if it be uncertain whether this condition will be fulfilled or not, then. First, This makes God uncertain what end the death of his Son will have : Secondly, This doth not answer but deny the thing we are in proving which is confirmed.

Thirdly, Because the Scripture perpetually conjoining these two things together, will not suffer us so to sever them, as that the one should belong to some and not to others, as though they could have several persons for their objects, as Isa. liii. 11. 'By his knowledge shall my righteous servant justify many ;' there is the application of all good things,' for he shall bear their iniquities;' there is the impetration ; he justifieth all, whose iniquities he bore. As also ver. 5. of that chapter; ' But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes are we healed;' his wounding and our healing, impetration, and application, his chastisement and our peace are inseparably associated. So Rom. iv. 25. 'He was delivered for our offences, and was raised again for our justification.' So Rom. v. 18. 'By the righteousness of one' (that is, his impetration), 'the free gift comes upon all men to justification of life,' in the application. See there who are called all men, most clearly; Rom. viii. 32—34. ' He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justifieth, who is he that condemneth ? It is Christ that died, yea rather that is risen again, who is even at the right hand of God; who also maketh intercession for us.' From which words we have these several reasons of

our assertion : First, That for whom God gives his Son, to them, in him, he freely gives all things, therefore all things obtained by his death must be bestowed, and are, on them for whom he died ; ver. 32. Secondly, They for whom Christ died are justified, are God's elect, cannot be condemned, nor can any thing be laid to their charge ; all that he hath purchased for them must be applied to them, for by virtue thereof it is that they are so saved; ver. 33, 34. Thirdly, For whom Christ died, for them he maketh intercession. Now his intercession is for the application of those things, as is confessed, and therein he is always heard; those, to whom the one belongs, theirs also is the other. So John x. 10. The comino; of Christ is, that ' his mioht have life, and have it abundantly ;' as also 1 John iv. 9. Heb. x. 10. ' By which will we are sanctified,' that is the application ; 'through the offering of the body of Jesus, that is the means of impetra-tion; ' for by one offering he hath perfected them that are sanctified;' Heb. x. 14. In brief, it is proved by all those places which we produced, rightly to assign the end of the death of Christ. So that this may be rested on, as I conceive, as firm and immoveable, that the impetration of good things by Christ, and the application of them, I'espect the same individual persons.

Secondly, We may consider the meaning of those who seek to maintain universal redemption by this distinction in it, and to what use they do apply it. Christ, say they, died for all men, and by his death purchased reconciliation with God for them, and forgiveness of sins; which to some is applied, and they become actually reconciled to God, and have their sins forgiven them; but to others not, who therefore perish in the state of irreconciliation and enmity under the guilt of their sins ; this application, say they, is not procured nor purchased by Christ, for then he dying for all, all must be actually reconciled, and have their sins forgiven them and be saved : but it attends the fulfilling of the condition which God is pleased to prescribe unto them, that is, believing which, say some, they can do by their own strength, though not in terms, yet by direct consequence: others not, but God must give it; so that when it is said in the Scripture, Christ hath reconciled us to God, redeemed us, saved us by his blood, underwent the punishment of our sins, and

SO made satisfaction for us, they assert that no more is meant but that Christ did that which upon the fulfilling of the condition that is of us required, these things will follow. To the death of Christ indeed, they assign many glorious things, but what they give on the one hand, they take away with the other, by suspending the enjoyment of them on a condition by us to be fulfilled, not by him procured; and in terras assert, that the proper and full end of the death of Christ was, the doing of that, whereby God, his justice beino; satisfied, mio;ht save sinners if he would, and on what condition it pleased him; that a door of grace might be opened to all that would come in, and not that actual justification and remission of sins, life and immortality, were procured by him, but only a possibility of those things that so it might be. Now that all the venom that lies under this exposition and abuse of this distinction may the better appear, I shall set down the whole mind of them, that use it, in a few assertions, that it may be clearly seen what we do oppose.

'First, God,' say they,'considering all mankind as fallen from that grace and favour in Adam wherein they were created, and excluded utterly from the attainment of salvation by virtue of the covenant of works, which was at the first made with him, yet by his infinite goodness was inclined to desire the happiness of them all and every one, that they might be delivered from misery and be brought unto himself; which inclination of his they call his universal love, and antecedent will, whereby he would desirously have them all to be saved, out of which love he sendeth Christ.'

That God hath any natural or necessary inclination by his goodness, or any other property, to do good to us, or any of his creatures, we do deny: every thing that concerns us is an act of his free-will and good pleasure, and not a natural necessary act of his Deity, as shall be declared.

Secondly, The ascribing an antecedent conditional will unto God, whose fulfilling and accomplishment should depend on any free contingent act or work of ours, is injurious to his wisdom, power, and sovereignty, and cannot well be excused from blasphemy ; and is contrary to Rom. ix. 19. 'Who hath resisted his will?' I say.

Thirdly, A common affection and inclination to do good

THE PROPER END OF

to all, doth not seem to set out the freedom, fulness, and dimensions of that most intense love of God, which is asserted in the Scripture to be the cause of sending his Son; as John iii. 16. ' God so loved the world that he gave his only begotten Son ;' Eph. i. 6. ' Having made known to us the mystery of his will; according to his good pleasure, which he hath purposed in himself;' Col. i. 19. ' It pleased the Father that in him should all fulness dwell;' Rom. v. 8. 'God com-mendeth his love towards us, in that while we were yet sinners, Christ died for us.' These two I shall, by the Lord's assistance, fully clear, if the Lord give life and strength, and his people enconragement to go through with the second part of this controversy.

Fourthly, We deny that all mankind is the object of that love of God, which moved him to send his Son to die. 'God having made some for the day of evil;' Prov. xvi. 4. ' Hated them before they were born;' Rom. ix. 12. 'Before of old ordained them to condemnation ;' Jude 4. ' Being fitted for destruction;' Rom. ix. 22. ' Made to be taken and destroyed;' 2Pet.ii. 12. 'Appointed to condemnation;' 1 Thess.v,9. 'To go to their own place ;' Acts i. 25.

Secondly, ' The justice of God being injured by sin, unless something might be done for the satisfaction thereof, that love of God whereby he wouideth good to all sinners, could no way be brought forth into act, but must have its eternal residence in the bosom of God without any effect produced.'

That neither Scripture nor right reason, will enforce nor prove an utter and absolute want of power in God to save sinners by his own absolute will, without satisfaction to his justice, supposing his purpose that so it should be, indeed it could not be otherwise; but, without the consideration of that, certainly he could have effected it, it doth not imply any violating of his holy nature.

An actual and necessary velleity, for the doing of any thing; which cannot possibly be accomplished without some work fulfilled outwardly of him, is opposite to his eternal blessedness and all-sufficiency.

Thirdly, ' God therefore to fulfil that general love and goodwill of his towards all, and that it might put forth itself in such a way as shoidd seem good to him, to satisfy his

justice which stood in the way,and was the only hinderance, he sent his Son into the world to die.'

The failing of this assertion we shall lay forth, when we come to declare that love, whereof the sending of Christ was the proper issue and effect.

Fourthly, * Wherefore the proper and immediate end and aim of the purpose of God, in sending his Son to die for all men was, that he might, what way it pleased him, save sinners, his justice which hindered being satisfied, as Arminius; or that he might will to save sinners, as Corvinus; and the intention of Christ was to make such satisfaction to the justice of God, as that he might obtain to himself, a power of saving upon what conditions it seemed good to his Father to prescribe.'

Whether this was the intention of the Father in sending his Son or no, let it be judged ; something was said before upon the examination of those places of Scripture, which describe his purpose, let it be known from them whether God in sending of his Son intended to procure to himself a liberty to save us, if he would, or to obtain certain salvation for his elect.'

That such a possibility of salvation, or at the utmost a velleity or willing of it upon an uncertain condition, to be by us fulfilled, should be the full, proper, and only immediate end of the death of Christ, will yet scarcely down with tender spirits.

The expression of procuring to himself ability to save, upon a condition to be prescribed, seems not to answer that certain purpose of our Saviour in laying down his life, which the Scripture saith was 'to save his sheep,' and to 'bring many sons to glory,' as before; nor hath it any ground in Scripture.

Fifthly, ' Christ therefore obtained for all and every one reconciliation with God, remission of sins, life, and salvation, not that they should actually be partakers of these things, but that God (his justice now not hindering) might and would prescribe a condition to be by them fulfilled, whereupon he would actually apply it, and make them partake of all those good things purchased by Christ.' And here comes their distinction of impetration and application, which we before

intimated, and thereabout in the explication of this assertion they are wondrously divided.

Some say that this proceeds so far, that all men are thereby received into a new covenant; in which redemption Adam was a common person as well as in his fall from the old, and all we again restored in him; so that none shall be damned, that do not sin actually against the condition wherein they are born, and fall from the state whereinto all men are assumed through the death of Christ; so Borreus, Corviniis, and one of late, in plain terms, that all are reconciled, redeemed, saved, and justified in Christ, though how he would not understand (More, p. 10). But others, more warily deny this, and assert that hy nature roe are all dtUdren oftvrath, and that until we come to Christ, the wrath of God ahideih on all, so that it is not actually removed from any; so the assertors of the efficacy of grace in France.

Again, some say that Christ by this satisfaction removed original sin in all, and by consequent that only : so that all infants, though of Turks and Pagans, out of the covenant, dying before they come to the nse of reason, must undoubtedly be saved ; that being removed in all, even the calamity, guilt, and alienation contracted by our first fall, whereby God may save all upon a new condition. But others of them (more warily) observing, that the blood of Christ is said to ' purge all our sins;' 1 John i. 8. 1 Pet. i. 18. Isa. liii. 6. they say he died for all sinners alike, absolutely for none, but conditionally for all. Farther, some of them affirm that after the satisfaction of Christ, or the consideration of it in God's prescience, it was absolutely undetermined, what condition should be prescribed, so that the Lord might have reduced all again to the law and covenant of works ; so Cor-vinus. Others, that a procuring of a new way of salvation by faith was a part of the fruit of the death of Christ. So More, p. 35.

Again, some of them, that the condition prescribed is by our own strength, with the help of such means, as God at all times and in all places, and unto all, is ready to aflTord to be performed ; others deny this, and affirm that effectual grace flowing peculiarly from election is necessary to believing. The first establishing the idol oifree-tuill, to maintain

their own assertion, others overthrowing their own assertion for the establishment of grace. So Amiraldus, Ca-mero, &c.

Moreover, some say that the love of God in sending of Christ is equal to all; others go a strain higher, and maintain an inequality in the love of God, although he send his Son to die for all, and though greater love there cannot be than that whereby the Lord sent his Son to die for us; as Rom. viii. 32. and so they say that Christ purchased a greater good for some and less for others; and here they put themselves upon innumerable uncouth disthtctions, or rather (as one calleth them) extinctions; blotting out all sense and reason, and true meaning of the Scripture : witness Testardus, Amiraldus, and as every one may see that can but read English in T. M. Hence that multiplicity of the several ends of the death of Christ; some that are the fruits of his ransom and satisfaction, and some that are I know not what; besides his dying for some so and so, for others so and so, this way and that way, hiding themselves in innumerable unintelligible expressions, that it is a most difficult thing to know what they mean, and harder to find out their mind than to answer their reasons.

In one particular they agree well enough, viz. in denying that faith is procured or merited for us by the death of Christ; so far they are all of them constant to their own principles; for once to grant it would overturn the whole fabric of universal redemption; but in assigning the cause of faith they go asunder again.

Some say, that God sent Christ to die for all men, but only conditionally if they did and would believe; as though if they believed, Christ died for them; if not, he died not, and so make the act the cause of its own object. Other some, that he died absolutely for all, to procure all good things for them, which yet they should not enjoy, until they fulfil the condition that was to be prescribed unto them; yet all conclude, that in his death Christ had no more respect unto the elect than others, to sustain their persons, or to be in their room; but that he was a public person in the room of all mankind.

Concerning the close of all this, in respect of the event and immediate product of the death of Christ, divers have

diversly expressed themselves; some placing it in the power, some in the will of God; some in the opening of a door of grace; some in a right purchased to himself of saving whom he pleased ; some that in respect of us he had no end at all, but that all mankind might have perished after he had done all. Others make divers and distinct ends not almost to be reckoned of this one act of Christ, according to the diversity of the persons for whom he died; whom they grant to be distinguished and differenced by aforegoing decree ; but to what purpose the Lord should send his Son to die for them, whom he himself had determined not to save, but at least to pass by and leave to irremediless ruin for their sins, I cannot see; nor the meaning of the twofold destination by some invented. Such is the powerful force and evidence of truth, that it scatters all its opposers, and makes them fly to several hiding corners; who if they are not willing to yield and submit themselves, they shall surely lie down in darkness and error. None of these, or the like intricate and involved impedite distinctions, hath itself need of; into none of such poor shifts and devices doth it compel its abettors; it needeth not any windings and turnings to bring itself into a defensible posture ; it is not liable to contradictions in its own fundamentals, for without any farther circumstances, the whole of it in this business may be thus summed up.

God out of his infinite love to his elect, sent his dear Son in the fulness of time, whom he had promised in the heginning of the world, and made effectual by that promise; to die, pay a ransom of infinite value and dignity, for the purchasing of eternal redemption, and bringing unto himself, all and every one of these whom he had before ordained to eternal life, for the praise of his own glory. So that freedom from all the evil from which we are delivered, and an enjoyment of all the good things that are bestowed on us, in our traduction from death to life, from hell and wrath to heaven and glory, are the proper issues and effects of the death of Christ, as the meritorious cause of them all; which may in all the parts of it be cleared by these few assertions.

First, The fountain and cause of God's sending Christ, is his eternal love to his elect, and to them alone; which I shall not now farther confirm, reserving it for the second general head of this whole controversy.

Secondly, The value, worth, and dignity of the ransom, which Christ gave himself to be, and of the price which he paid, was infinite and immeasurable, fit for the accomplishing of any end, and the procuring of any good, for all and every one for whom it was intended, had they been millions of men more than ever were created ; of this also afterward : see Acts xx. 28. ' God purchased his church with his own blood ;' 1 Pet. i. 18. ' Redeemed not with silver and gold, but with the precious blood of Christ;' and that answering the mind and intention of Almighty God; Johnxiv. 31. 'As the Father gave me commandment, so I do.' Who would have such a price paid, as might be the foundation of that economy and dispensation of his love and grace which he intended, and of the way whereby he would have it dispensed. Acts xiii. 38, 39. ' Through this man is preached unto you the forgiveness of sins ; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.' 2 Cor. v. 20, 21. 'We are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God ; for he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.'

Thirdly, The intention and aim of the Father in this great work was, a bringing of those many sons to glory, viz. his elect, whom by his free grace he had chosen from amongst all men, of all sorts, nations, and conditions ; to take them into a new covenant of grace with himself, the former being as to them, in respect of the event, null and abolished; of which covenant Jesus Christ is the first and chief promise; as he that was to procure for them all other good things promised therein ; as shall be proved.

Fourthly, The things purchased or procured for those persons, which are the proper effects of the death and ransom of Christ, in due time certainly to become theirs, in possession and enjoyment, are remission of sin, freedom from wrath and curse of the law, justification, sanctification, and reconciliation with God, and eternal life ; for the will of his Father sending him for these, his own intention in laying down his life for them, and the truth of the purchase made by him, is the foundation of his intercession, begun on earth and continued in heaven; whereby he whom his Father always

hears, desires and demands that the good things procured by him, may be actually bestowed on them all, and every one for whom they were procured. So that the whole of what we assert in this great business is exceedingly clear, and apparent without any intricacy, or the least difficulty at all, not clouded with strange expressions, and unnecessary divulsions and tearings of one thing from another, as is the opposite opinion, which in the next place shall be dealt withal by arguments, confirming the one and everting the other. But because the whole strength thereof lieth in, and the weight of all lieth on, that one distinction we before spoke of, by our adversaries diversly expressed and held out, we will a little farther consider that, and then come to our arguments, and so to the answering of the opposed objections.

CHAP. V.

Of application and impetralioii.

The allowable use of this distinction, how it may be taken in a sound sense, the several ways whereby men have expressed the thing, which in these words is intimated; and some arguments for the overthrowing of the false use of it, however expressed, we have before intimated and declared ; now seeing that this is the ttqwtov ipevdog of the opposite opinion, understood in the sense, and according to the use they make of it, I shall give it one blow more, and leave it I hope a dying. I shall then briefly declare, that although these two things may admit of a distinction, yet they cannot of a separation ; but that for whomsoever Christ obtained good, to them it might be applied ; and for whomsoever he wrought reconciliation with God, they must actually unto God be reconciled. So that the blood of Christ, and his death in the virtue of it, cannot be looked on (as some do) as a medicine in a box, laid up for all that shall come to have any of it, and so applied now to one, then to the other, without any respect or difference, as though it should be intended no more for one than for another; so that although he hath obtained all the good that he hath purchased for us, yet it is

left indifferent and uncertain whether it shall ever be ours or no ; for it is well known, that notwithstanding those glorious things, that are assigned by the Arminians to the death of Christ; which they say he purchased for all, as remission of sins, reconciliation with God, and the like; yet they for whom this purchase and procurement is made may be damned, as the greatest part are and certainly shall be. Now that there should be such a distance between these two.

First, It is contrary to common sense or our usual forai of speaking, which must be wrested, and our understandings forced to apprehend it. When a man hath obtained an office, or any other obtained it for him, can it be said that it is uncertain whether he shall have it or no? If it be obtained for him, is it not his in right, though perhaps not in possession? That which is impetrated or obtained by petition, is his by whom it is obtained. It is to offer violence to common sense, to say a thing may be a man's, or it may not be his, when it is obtained for him, for in so saying we say it is his : and so it is in the purchase made by Jesus Christ, and the good things obtained by him for all them for whom he died.

Secondly, It is contrary to all reason in the world, that the death of Christ in God's intention should be applied to any one, that shall have no share in the merits of that death. God's will that Christ should die for any, is his intention, that he shall have a share in the death of Christ, that it should belong to him ; that is, be applied to him, for that is in this case said to be applied to any, that is his in any respect, according to the will of God; but now the death of Christ, according to the opinion we oppose, is so applied to all, and yet the fruits of this death are never so much as once made known to far the greatest part of those all.

Secondly, That a ransom should be paid for captives, upon compact for their deliverance, and yet upon the payment those captives not be made free, and set at liberty. The death of Christ is a ransom; Matt. xx. 28. paid by compact for the deliverance of captives for whom it was a ransom ; and the promise wherein his Father stood engaged to him, at his undertaking to be a Saviour, and undergoing the office imposed on him, was their deliverance (as was before declared), upon his performance of the things on that the

VOL. V. Y

greatest number of these captives should never be released, seems strange and very improbable.

Thirdly, It is contrary to Scripture, as w^as before at large declared. See chap. x.

But now all this our adversaries suppose they shall wipe away with one slight distinction, that will make, as they say, all we affirm in this kind to vanish,and thatis this. It is true, say they, all things that are absolutely procured and obtained for any, do presently become theirs in right for whom they are obtained ; but things that are obtained upon condition, become not theirs until the condition be fulfilled; now Christ hath purchased by his death, for all, all good things, not absolutely, but upon condition, and until that condition come to be fulfilled, unless they perform what is required, they have neither part nor portion, right unto, nor possession of, them. Also, what this condition is, they give in, in sundry terms, some call it a not resisting of this redemption, offered to them; some, a yielding to the invitation of the gospel; some, in plain terms, faith. Now be it so that Christ purchaseth all things for us, to be bestowed on this condition, that we do believe it; then I affirm, that, first. Certainly this condition ought to be revealed to all for whom this purchase is made, if it be intended for them in good earnest; all for whom he died must have means to know that his death will do them good, if they believe, especially it being in his power alone to grant them these means, who intends good to them by his death. If I should entreat a physician, that could cure such a disease, to cure all that came unto him, but should let many rest ignorant of the grant, which I had procured of the physician, and none but myself could acquaint them with it, whereby they might go to him and be healed, could I be supposed to intend the healing of those people? Doubtless, no. The application is easy. Secondly, 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 false. 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 saved? If he will not, then this impetration or obtaining salvation and redemption for all by the blood of Jesus Christ, comes at length to this, God intendeth that he shall die for all, to pro-

cure for them remission of sins, reconciliation vnth him, eternal redemption and glory, but yet so, that they shall never have the least good by these glorious things, unless they perform that, which he knoivs they are no way able to do, and ivhich none but himself' can enable them to perform ; and which concerning for the greatest part of them, he is resolved 7iot to do. Is this to intend that Christ should die for them, for their good, or rather that he should die for tliem to expose them to shame and misery ? Is it not all one, as if a man should promise a blind man a thousand pounds upon condition that he will see. Thirdly, This condition of faith, is procured for us by the death of Christ, or it is not. If they say it be not, then the chiefest grace, and without which redemption itself (expressed how you please) is of no value, doth not depend on the grace of Christ, as the meritorious procuring cause thereof; which, first, is exceedingly injurious to our blessed Saviour, and serves only to diminish the honour and love due to him. Secondly, Is contrary to Scripture; Tit. iii. 5, 6. 2 Cor. V. 21. ' He became sin for us, that we might be made the righteousness of God in him;' and how we can become the righteousness of God, but by believing, I know not; yea, expressly saith the apostle, ' It is given to us for Christ's sake, on the behalf of Christ, to believe on him ;' Phil i. 29. * God blessing us with all spiritual blessings in him ;' Eph. i. 3. Whereof surely faith is not the least. If it be a fruit of the death of Christ, why is it not bestowed on all, since he died for all, especially since the whole impetration of redemption is altogether unprofitable without it ? If they do invent a condition upon which this is bestowed, the vanity of that shall be afterward discovered; for the present, if this condition be, so they do not refuse or resist the ineans of grace ; then I ask, if the fruit of the death of Christ shall be applied to all, that fulfil this condition of not refusing or not resisting the means of grace. If not, then why is that produced ? If so, then must all be saved, that have not, or do not, resist the means of grace ; that is, all Pagans, infidels, and those infants, to whom the gospel was never preached. Fourthly, This whole assertion tends to make Christ, but a half mediator, that should procure the end, but not the means conducing thereunto. So that notwithstanding this exception and new distinction, our asser-

Y 2

tion stands firm, that the fruits of the death of Christ in respect of impetration of good, and application to us, ought not to be divided, and our arguments to confirm it are unshaken. For a close of all, that which in this cause we affirm may be summed up in this. Christ did not die for any upon condition if they do believe, but he died for all God's elect, that they should believe, and believing have eternal life; faith itself is among the principal effects and fruits of the death of Christ, as shall be declared. It is no where said in Scripture, nor can it reasonably be affirmed, that if we believe, Christ died for us, as though our believing should make that to be, which otherwise was not, the act create the object, but Christ died for us, that we might believe; salvation indeed is bestowed conditionally, but faith which is the condition is absolutely procured. The question being thus stated, the difference laid open, and the thing in controversy made known, we proceed in the next place to draw forth some of those arguments, demonstrations, testimonies, and proofs, whereby the truth we maintain is established, in which it is contained, and upon which it is firmly founded, only desiring the reader to retain some notions, in his mind, of those fundamentals which in general we laid down before, they standing in such relation to the arguments which we shall use, that I am confident not one of them can be thoroughly answered before they be everted.

BOOK III. CHAP. I.

Argianents against the nniversality of redemption. The two first f rota the nature of the new covenant, and the dispensation thereof,

1 HE first argument may be taken from the nature of the covenant of grace, which was established, ratified, and confirmed, in and by the death of Christ, that was the testament whereof he was the testator, which was ratified in his death, and whence his blood is called ' the blood of the New Tes-ment;' Matt. xxvi. 28. Neither can any effects thereof be extended beyond the compass of this covenant; but now this covenant was not made universally with all, but particularly only with some, and therefore those alone were intended in the benefits of the death of Christ. The assumption appears from the nature of the covenant itself, described clearly Jer. xxxi. 31, 32. ' I will make a new covenant with the house of Israel, and with the house of Judah ; not according to the covenant that I made with their fathers in the day that I took them by the hand, to bring them out of the land of Egypt; (which my covenant they brake, though I was an husband to them, saith the Lord).' And Heb. viii. 9—11. ' Not according to the covenant that I made with their fathers, in the day that I took them by the hand to lead them out of the land of Egypt, because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws in their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people ; and they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for all shall know me from the least to the greatest.' Wherein, first, the condition of the covenant is not said to be required, but it is absolutely promised ; * I will put my fear in their hearts.' And this is the main difference between the old covenant of works, and the new one of grace, that in that the Lord did only

require the fulfilling of the condition prescribed, but in this he promiseth to effect it in them himself, with whom the covenant is made. And without this spiritual efficacy, the truth is, the new covenant, would be as weak and unprofitable for the end of a covenant (the bringing of us and binding of us to God) as the old. For in what consisted the weakness and unprofitableness of the old covenant, for which God in his mercy abolished it? Was it not in this, because by reason of sin we were no way able to fulfil the condition thereof, ' Do this and live !' Otherwise the connexion is still true, that ' he that doth these things shall live;' and are we of ourselves any way more able to fulfil the condition of the new covenant ? Is it not as easy for a man by his own strength to fulfil the whole law, as to repent and savingly believe the promise of the gospel ? This then is one main diflference of these two covenants, that the Lord did in the old only require the condition ; now in the new he will also effect it in all the federates, to whom this covenant is extended. And if the Lord should only exact obedience required in the covenant of us, and not work and effect it also in us, the new covenant would be a show to increase our misery, and not a serious imparting and communicating of grace and mercy. If then, this be the nature of the New Testament, as appears from the very words of it, and might abundantly be proved, that the condition of the covenant, should certainly by free grace be wrought and accomplished in all that are taken into covenant, then no more are in this covenant, than in whom those conditions of it are effected. But thus, as is apparent, it is not with all; for ' all men have not faith,' it is of the elect of God. Therefore, it is not made with all, nor is the compass thereof to be extended beyond the remnant that are according to election. Yea every blessing of the new covenant being certainly common, and to be communicated to all the covenantees; either faith is none of them, or all must have it if the covenant itself be general. But some may say, that it is true God promiseth to write his law in our hearts, and put his fear in our inward parts ; but it is upon condition: give me that condition and I will yield the cause. Is it if they do believe? Nothing else can be imagined; that is, if they have the law written in their hearts (as every one that believes hath), then God promiseth to write his law in their hearts. Is this probable.

friends ? is it likely ? I cannot then be persuaded, that God hath made a covenant of grace with all, especially those who never heard a word of covenant, grace, or condition of it; much less received grace for the fulfilling of the condition, without which the whole would be altogether unprofitable and useless. The covenant is made with Adam, and he is acquainted with it; Gen. iii. 15. renewed with Noah, and not hidden from him. Again established with Abraham, accompanied with a full and rich declaration of the chief promises of it; Gen. xii. which is most certain not to be effected to-vi^ards all, as afterward will appear. Yea, that first distinction between the seed of the woman, and the seed of the serpent, is enough to overthrow the pretended universality of the covenant of grace ; for who dares aflarm that God entered into a covenant of grace with the seed of the serpent? Most apparent then it is that the new covenant of grace, and the promises thereof, are all of them of distinguishing mercy, restrained to the people whom God did foreknow, and so not extended universally to all. Now the blood of Jesus Christ beincr the blood of this covenant, and his oblation intended only for the procurement of the good things intended and promised thereby, for he was the surety thereof, Heb. vii. 22. and of that only ; it cannot be conceived to have respect unto all, or any, but only those that are intended in this covenant.

If the Lord intended that he should, and by his death did, procure pardon of sin, and reconciliation with God, for all and every one to be actually enjoyed, upon condition that they do believe, then ought this good will and intention of God, with this purchase in their behalf by Jesus Christ, to be made known to them by the word, that they might believe; 'forfaith comes by hearing, and hearing by the word of God;' Rom. x. 4. 15. For if these 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 procured so great a good, then one of these things will follow; either, first. That they may be saved without faith in, and the knowledge of, Christ (which they cannot have unless he be revealed to them), which is false and proved so; or else, secondly. That this good will of God, and this purchase made by Jesus Christ, is plainly in vain, and frustrate

in respect of them ; yea, a plain mocking of them, that will neither do them any good to help them out of misery, nor serve the justice of God to leave them inexcusable, for what blame can redound to them, for not embracing and well using a benefit, which they, never heard of in their lives ? Doth it become the wisdom of God to send Christ to die for men, that they might be saved, and never cause these men to hear of any such thing, and yet to purpose and declare that unless they do hear of it and believe it, they shall never be saved ? What wise man would pay a ransom for the delivery of those captives, which he is sure shall never come to the knowledge of any such payment made, and so never be the-better for it? Is it answerable to the goodness of God to deal thus with his poor creatures ? To hold out towards them all in pretence, the most intense love imaginable, beyond all compare and illustration, as his love in sending his Son is set forth to be, and yet never let them know of any such thing, but in the end to damn them for not believing it? Is it answerable to the love and kindness of Christ to us, to assign unto him at his death such a resolution as this ; I will now by the oblation of myself, obtain for all and every one, peace and reconciliation with God, redemption and everlasting salvation, eternal glory in the high heavens, even for all these poor miserable wretched worms, condemned caitiffs, that every hour ought to expect the sentence of condemnation ; and all these shall truly and really be communicated to them, if they will believe; but yet withal I will so order things, that innumerable souls shall never hear one word of all this that I have done for them, never be persuaded to believe, nor have the object of faith that is to be believed proposed to them, whereby they might indeed possibly partake of these things ? Was this the mind and will, this the design and purpose of our merciful high priest? God forbid. It is all one as if a prince should say and proclaim, that whereas there be a number of captives held in sore bondage in such a place, and he hath a full treasure, he is resolved to redeem them every one ; so that every one of them shall come out of prison that will thank him for his good will; and in the mean time, never take care to let these poor captives know his mind and pleasure ; and yet be fully assured, that unless he effect it himself it will never be done ; would not this be

conceived a vain and ostentatious flourish, without any good intent indeed towards the poor captives ? Or as if a physician should say, that he hath a medicine that will cure all diseases, and he intends to cure the diseases of all, but lets but very few know his mind, or any thing of his medicine; and yet is assured that without his relation, and particular information, it will be known to very few, and shall he be supposed to desire, intend, or aim at the recovery of all ? Now it is most clear, from the Scripture and experience of all ages, both under the old dispensation of the covenant, and the new, that innumerable men, whole nations, for a long season are passed by in the declaration of this mystery ; the Lord doth not procure that it shall by any means in the least measure be made out to all; they hear not so much as a rumour or report of any such thing. Under the Old Testament * in Judah was God known, and his name was great in Israel, at Salem was his tabernacle, and his dwelling-place at Sion;' Psal. Ixxvi. 'He shewed his word unto Jacob, and his judgments unto Israel; he hath not dealt so with any nation, and as for his judgments they have not known them ;* Psal. cxlvii. 19, 20. Whence those appellations of the Heathen, and imprecations also, as Jer. x. 25. ' Pour out thy fury upon the Heathen that know thee not, and upon the families that call not upon thy name.' Of whom you have a full description, Eph. ii. 12. 'Without Christ, aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.' And under the New Testament, though the church have confirmed her cords, and strengthened her stakes, and many nations are come in to the mountain of the Lord; so many as to be called all people, all nations, yea the world, the whole world, in comparison of the small precinct of the church of the Jews, yet now also Scripture and experience do make it clear, that many are passed by, yea millions of souls, that never hear word of Christ, nor reconciliation by him, of which we can give no other reason ; but, ' yea, O Father, because it seemed good to thee;' Matt. xi. 25, 26. For the Scripture, Acts xvi. Ye have the Holy Ghost expressly forbidding the apostles to go to sundry places with the word, but sending them another way, answerable to the former dispensation in some particulars, wherein 'he suffered

all men to walk in their own ways ;' Acts xiv. 16. And for experience, not to multiply particulars, do but ask any of our brethren who have been at any time in the Indies, and they will easily resolve ye in the truth thereof.

The exceptions against this argument are poor and frivolous, which we reserve for a reply. In brief, how is it revealed to those thousands of the offspring of infidels, whom the Lord cuts off in their infancy, that they may not pester the world, persecute his church, nor disturb human society? How to their parents, of whom Paul affirms, that by the work of God they might be led to the knowledge of his eternal power and G odhead, but that they should know any thing of redemption or a Redeemer, was utterly impossible.

CHAP. II.

Containing three other arguments.

If Jesus Christ died for all men, that is, purchased and procured for them, according to the mind and Vv'ill of God, all those things which we recounted, and the Scripture setteth forth, to be the effects and fruits of his death, which may be summed up in this one phrase, eternal redemption; ihen he did this, and that according to the purpose of God, either obso-liitely or upon some condition by them to be fulfilled. If ah-solutehj, then ought all and every one, absolutely and infallibly to be made actual partakers of that eternal redemption so purchased : for what I pray, should hinder the enjoyment of that to any, which God absolutely intended, and Christ absolutely purchased for them. If upon condition, then he did either procure this condition for them, or he did not ? If he did procure this condition for them, that is, that it should be bestowed on them, and wrought within them, then he did it either absolutely again or upon a condition. If absolutely, then are we as we were before; for to procure any thing for another, to be conferred on him, upon such a condition, and withal, to procure that condition absolutely to be bestowed on them, is equivalent to the absolute procuring of the thing itself. For so we affirm in this very business, Christ procured salvation for us, to be bestowed conditionally if we do be-

lieve, but faith itself, that he hath'absolutely procured without prescribing of any condition. Whence we affirm that the purchasing of salvation for us, is equivalent to what it would have been, if it had been so purchased as to have been absolutely bestowed, in respect of the event and issue. So that thus also must all be absolutely saved. But if this condition, be procured upon condition, let that be assigned, and we will renew our cjuccre concerning the procuring of that, whether it were absolute or conditional; and so never rest until they come to fix somewhere, or still run into a circle. But on the other side, is not this condition procured by him, on whose performance all the good things purchased by him, are to be actually enjoyed? Then, first, this condition must be made known to all, as arg. 2. Secondly, All men are able of themselves to perform this condition, or they are not ? If they are, then seeing that condition is faith in the promises, as is on all sides confessed, then are all men of themselves by the power of their own free-will able to believe: which is contrary to the Scriptures, as by the Lord's assistance shall be declared. If they cannot, but that this faith must be bestowed on them and wrought within them, by the free grace of God ; then when God gave his Son to die for them, to procure eternal redemption for them all upon condition that they did believe, he either purposed to work faith in them all by his grace, that they might believe, or he did not ? li he did, why doth not he actually perform it, seeing he is of one mind, and who can turn him? why do not all believe? why have not all men faith? Or doth he fail of his purpose? If he did not purpose to bestow faith on them all, or (which is all one) if he purposed not to bestow faith on all (for the will of God doth not consist in a pure negation of any thing, what he doth not will that it should be, he wills, that it should not be), then the sum of it comes to this: that God gave Christ to die for all men, but upon this condition, that they perform that which of themselves, without him they cannot perform, and purposed, that for his part, he would not accomplish it in them. Now if this be not extreme madness, to assign a will unto God of doing that which himself knows, and orders that it shall never be done, of granting a thing upon a condition, which without his help cannot be fulfilled, and which help he purposed not to grant, let all judge. Is this any

thing but to delude poor creatures ? Is it possible that any good at all should arise to any by such a purpose as this, such a giving of a Redeemer ? Is it agreeable to the goodness of God, to intend so great a good as is the redemption purchased by Christ, and to pretend that he would have it profitable for them, when he knows that they can no more fulfil the condition, which he requires, that it may be by them enjoyed, than Lazarus could of himself come out of the grave ? Doth it beseem the wisdom of God to purpose that which he knows shall never be fulfilled ? If a man should promise to give a thousand pounds to a blind man upon condition that he will open his eyes and see, which he knows well enough he cannot do ; were that promise, to be supposed to come from a heart pitying of his poverty, and not rather from a mind to elude and mock at his misery ? If the king should promise to pay a ransom for the captives at Algiers, upon condition that they would conquer their tyrants and come away, which he knows full well they cannot do, were this a kingly act? or as if a man should pay a price to redeem captives, but not that their chains may be taken away, without which they cannot come out of prison ? To promise dead men great rewards upon condition they live again of themselves ? Are not these to as much end, as the obtaining of salvation : for men upon condition that they do believe, without obtaining that condition for them? Were not this the assio-nino- such a will and purpose as this to Jesus Christ ? ' I will obtain eternal life to be bestowed on men, and become theirs by the application of the benefits of my death, but upon this condition that they do believe; but as I will not reveal my mind and will in this business, nor this condition itself to innumerable of them, so concerning the rest I know they are no ways able of themselves, no more than Lazarus was to rise, or a blind man is to see, to perform the condition that I do require, and without which none of the Pood thino;s intended for them can ever become theirs : neither will I procure that condition ever to be fulfilled in them ; that is, I do will that, that shall be done, which I do not only know shall never be done, but that it cannot be done, because I will not do that, without which it can never be accomplished.' Now whether such a will and purpose as this, beseem the wisdom and goodness of our Saviour, let the reader judge. In brief, an intention of doing

good, unto any one, upon the performance of such a condition as the intended knows is absolutely above the strengtli of him, of whom it is required (especially if he know that it can no way be done, but by his concurrence, and he is resolved not to yield that assistance, which is necessary to the actual accomplishment of it, is a vain fruitless flourish, that Christ then should obtain of his Father eternal redemption, and the Lord should through his Son intend it for them, who shall never be made partakers of it), because they cannot perform, and God and Christ have purposed not to bestow the condition, on which alone it is to be made actually theirs, is unworthy of Christ, and unprofitable to them for whom it is obtained; Avhich that any thing that Christ obtained for the sons of men should be so unto them, is a hard saying indeed. Again, if God through Christ purpose to save all if they do believe, because he died for all, and this faith be not purchased by Christ, nor are men able of themselves to believe, how comes it to pass that any are saved ?

God bestows faith on some, not on others. I reply, is this distinguishing grace purchased for those some comparatively, in respect of those that are passed by without it? Kit be, then did not Christ die equally for all; for he died that some might have faith, not others ; yea in comparison, he cannot be said to die for those other some at all, not dying that they might have faith, without which he knew that all the rest would be unprofitable and fruitless ; but is it not purchased for them by Christ, then have those that he saved no more to thank Christ for, than those that are damned, which were strange and contrary to Rev. i. 5. ' To him that hath loved us, and washed us with his own blood, and hath made us kings and priests unto God and his Father,' &c. For my part,! do conceive that Christ hath obtained salvation for men not upon condition if they would receive it, but so fully and perfectly that certainly they should receive it; he purchased salvation, to be bestowed on them that do believe, but ^N\i\\?i\ faith that they might believe. Neither can it be objected, that according to our doctrine, God requires any thing of men that they cannot do, yea faith to believe in Christ: for, first, commands do not signify what is God's intention should be done, but what is our duty to do, which may be made known to us, whether we be able to perform it or not: it signifieth no

intention or purpose of God. Secondly, For, first, the promises which are proposed together with the command to believe ; they do not hold out the intent and purpose of God, that Christ should die for us if we do believe, which is absurd ; that the act should be the constitutor of its own object, which must be before it, and is presupposed to be before we are desired to believe it: nor, secondly, the purpose of God that the death of Christ should be profitable to us if we do believe, which we before confuted ; but, thirdly, only that faith is the way to salvation, which God hath appointed : so that all that do believe shall undoubtedly be saved, these two things, faith and salvation, being inseparably linked together, as shall be declared.

If all mankind, be in and by the eternal purpose of God, distinguished into two sorts and conditions; severally and distinctly described and set forth in the Scripture, and Christ be peculiarly affirmed, to die for one of these sorts, and no where for them of the other, then did he not die for all; for of the one sort he dies for all and every one, and of the other for no one at all. But, first, there is such a discriminating distinguishment among men by the eternal purpose of God, as those whom he loves and those whom he hates. Rom. ix. 11, 12. Whom he knoweth, and whom heknoweth not. John X. 14. ' I knowmy sheep.' 2 Tim.ii.19. * God knoweth who are his.' Rom. viii.29. 'Whom he did foreknow.' Rom.xi.2. 'The people whom he foreknew :' ' I know you not;' Matt. vii. 33. so John xiii. 18. ' I speak not of you all; I know whom I have chosen;' those that are appointed to life and glory; and those that are appointed to, and fitted for, destruction, elect and reprobate, those that were ordained to eternal life, and those who before were of old ordained to condemnation; as Eph. i. 4. ' He hath chosen us in him.' Acts xiii. 48. ' Ordained toeternallife.'Rom.viii.30. 'Whom he predestinated, them he also called ; whom he called them he also justified; and whom he justified them he also glorified:' so on the other side, 1 Thes. v. 9. God hath not appointed us to wrath but to obtain salvation : ' Appointed to wrath.' Rom.ix. 18— 21. ' He hath mercy on whom he will have mercy, and whom he will he hardeneth : thou wilt say then unto me, Why doth he then find fault ? for who hath resisted his will ? Nay but, O man, who art thou that repliest against God ? Shall the

thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel to honour and another to dishonour?' Jude 4. ' Ordained to this condemnation.' 2 Pet. ii. 12. 'Made to be taken and destroyed:' ' Sheep and goats;' Matt. XXV.32. John x. passim. Those on whom he hath mercy and those whom he hardeneth ; Rom. ix. Those that are his peculiar people and children according to promise ; that are ^ot of the world, his church, and those that in opposition to them are the world, not prayed for, not his people ; as Tit. ii. 14. John xvii. 9, 10. passim. John xi. 51. Heb. ii. 10—13. Which distinction of men is every where ascribed to the purpose, will, and good pleasure of God. Prov. xvi. 4. 'The Lord hath made all things for himself, even the wicked for the day of wrath.' Matt. xi. 25,26. ' Father, I thank thee that thou hast hid these things from the wise and prudent, and hast revealed them unto babes ; even so, O Father, for so it seemed good in thy sight.' Rom. ix. 11,12.'The children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth ; it was said unto her. The elder shall serve the younger.' Ver. 16,17. ' So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy ; for the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.' Rom. viii. 28—30. 'Who are called according to his purpose; for whom he did foreknow, he did also predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren : moreover, whom he did predestinate them he also called ; and whom he called them he also justified ; and whom he justified them he also glorified.' So that the first part of the proposition is clear from the Scripture; now Christ is said expressly and punctually to die for them on the one side, for his people; Matt. i. 21. His sheep; John x. 11-—14. His church; Acts xx. 28. Eph. v. 25. As distinguished from the world; Rom. v. 8,9. John xi.51,52. His elect; Rom. viii. 32. 34. His children; Heb. ii. 12, 13. As before more at large ; whence we may surely conclude, that Christ died not for all and every one ; to wit, not for those he never knew, whom

he hateth, whom he hardeneth, on whom he will not shew mercy, who were before of old ordained to condemnation, in a word for a reprobate, for the world, for which he would not pray. That which some except, that though Christ be said to die for his sheep, for his elect, his chosen,yet he is not said to die for them only ; that term is no where expressed, is of no value; for is it not without any forced interpretation in common sense, and according to the usual course of speaking, to distinguish men into two such opposite conditions, as elect and reprobate, sheep and goats ; and then affirming that he died for his elect, equivalent to this, he died for his elect only? Is not the sense as clearly restrained as if that restrictive term had been added ? or is that term always added in the Scripture in every indefinite assertion, which yet must of necessity be limited and restrained, as if it were expressly added ; as where our Saviour saith, I am the way, and the life, and the resurrection; John xiv. He doth not say that he only is so, and yet of necessity it must be so understood, as also in that. Col. i. 19. * It pleased the Father that in him should all fulness dwell.' He doth not express the limitation only, and yet it were no less than blasphemy to suppose a possibility of extending the affirmation to any other : so that this exception, notwithstanding this argument, is, as far as I can see, unanswerable : which also might be farther urged by a more large explication of God's purpose of election and reprobation, shewing how the death of Christ was a means set apart and appointed for the saving of his elect, and not at all undergone and suffered for those, which in his eternal counsel he did determine should perish for their sins, and so never be made partakers of the benefits thereof. But of this more must be spoken, if the Lord preserve us and give assistance for the other part of this controversy, concerning the cause of sending Christ.

That is not to be asserted and affirmed, which the Scripture doth not any where go before us in : but the Scripture no where saith, Christ died for all men, much less for all and every man (between which two, there is a wide difference, as shall be declared): therefore this is not to be asserted. It is true, Christ is said to give his life a ransom for all, but no where for all men; and because it is affirmed expressly in other places, that he died for iiiany^ for his church, for them

that believe, for the children that God gave him for tis, some of all sorts, though not expressly, yet clearly in terms equivalent; Rev. V. 9, 10. It must be clearly proved that where all is mentioned, that it cannot be taken for all believers, all his elect, his whole church, all the children that God gave him, some of all sorts, before a universal affirmative can be thence concluded : and if men will but consider the particular places, and contain themselves, until they have done what is required, we shall be at quiet I am persuaded, in this business.

CHAP. III.

Containing two other arguments from the person Christ sustained in this business.

For whom Christ died, he died as a sponsor in their stead, as is apparent, Rom. v. 6—8. ' For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God com-mendeth his love towards us, in that, while we were yet sinners, Christ died for us.' Gal. v. 13. ' He was made a curse for us.' 2 Cor. v. 21. * He hath made him to be sin for us.' All which places do plainly signify and hold out a change or commutation of persons; one being accepted in the room of the other. Now if he died as the sponsor or surety of them for whom he died in their stead, then these two things at least will follow : First, That he freed them from that anger and wrath, and guilt of death, which he underwent for them, that they should in and for him be all reconciled, and be freed from the bondage wherein they are by reason of death : for no other reason in the world can be assigned, why Christ should undergo any thing in another's stead, but that that other might be freed from undergoing that which he underwent for him : and all justice requires, that so it should be, which also is expressly intimated, when our Saviour is said to be tjyvog,' a surety of a better testament;' Heb. vii. 22. that is, by being our priest, undergoing the chastisement of our peace, and the burden of our iniquities ; Isa. liii.5—7. ' He was made sin for us, that we might be made the righteousness of God in him ;' 2 Cor. v,

VOL. V. Z

21. But now all are not freed from wrath and the guilt of death, and actually reconciled to God, which is to be justified through an imputation of righteousness, and a non-imputation of iniquities; for until men come to Christ, ' the wrath of God abideth on them ;' John iii. 36. Which argueth and intimateth a not removal of wrath by reason of not believing. He doth not say, it comes on them as though by Christ's death they were freed from being under a state and condition of wrath, which we are all in by nature; Eph. ii. 3. but jUiva ^it remaineth' or abideth : it was never removed: and to them the gospel is a savour of death to death, bringing a new death and a sore condemnation by its being despised, unto that death the guilt whereof they before lay under. Some have indeed affirmed that all and every one are redeemed, restored, justified, and made righteous in Christ, and by his death : but truly this is so wretched, 1 will not say perverting of the Scripture, which gives no colour to any such assertion, but so direct an opposition to them, as I judge it fruitless, and lost labour to go about to remove such exceptions. (More, p. 45.) Secondly, It follows that Christ made satisfaction for the sins of all and every man, if he died for them; for the reason why he underwent death for us as a surety, was to make satisfaction to God's justice for our sins, so to redeem us to himself; neither can any other be assigned: but Christ hath not satisfied the justice of God for all the sins of all and every man, which may be made evident by divers reasons. For,

First, For whose sins he made satisfaction to the justice of God, for their sins the justice is satisfied, or else his satisfaction was rejected as insufficient: for no other reason can be assigned of such a fruitless attempt; which to aver is blasphemy in the highest degree. But now the justice of God is not satisfied for all the sins of all and every man, which also is no less apparent than the former : for they that must undergo eternal punishment themselves for their sins, that the justice of God may be satisfied for their sins, the justice of God was not satisfied without their own punishment, by the punishment of Christ; for they are not healed by his stripes, but that innumerable souls shall to eternity undergo the punishment due to their own sins, I hope needs with Christians no proving. Now how can the justice of God

require satisfaction of them for their sins, if it were before satisfied for them in Christ. To be satisfied, and to require satisfaction that it may be satisfied, are contradictory, and cannot be afiirmed of the same in respect of the same; but that the Lord will require of some the utmost farthing is most clear; Matt. v. 26.

Secondly, Christ, by undergoing death for us, as our surety, satisfied for no more than he intended so to do. So great a thing as satisfaction for the sins of men could not accidentally happen besides his intention, will, and purpose; especially considering that his intention and good will, sanctifying himself to be an oblation, was of absolute necessity to make his death an acceptable offering. But now Christ did not intend to satisfy for the sins of all and every man ; for innumerable souls were in hell under the punishment and weight of their own sins, from whence there is no redemjjtion before, and actually then, when our Saviour made himself an oblation for sin. Now shall we suppose that Christ would make himself an offering for their sins, whom he knew to be past recovery, and that it was utterly impossible that ever they should have any fruit or benefit by his offering ? Shall we think that the blood of the covenant was cast away upon them, for whom our Saviour intended no good at all ? To intend good to them he could not, without a direct opposition to the eternal decree of his Father, and therein of his own eternal Deity. Did God send his Son, did Christ come to die for Cain and Pharaoh, damned so many ages before his suffering ? ' Credat Apella?' The exception, that Christ died for them, and his death would have been available to them, if they had believed and fulfilled the condition required, is in my judgment of no force at all. For, first. For the most part they never heard of any such condition. Secondly, Christ at his death knew full well, that they had not fulfilled the condition, and were actually cut off from any possibility ever so to do ; so that any intention to do them good by his death, must needs be vain and frustrate, which must not be assigned to the Son of God. Thirdly, This redemption, conditionate if they believe, we shall reject anon. Neither is that other exception, that Christ might as w^ell satisfy for them, that were eternally damned at the time of his suffering (for whom it could not be useful).

z 2

as for Ihem that were then actually saved (for whom it was not needful), of any more value. For, first, Those that were saved, were saved upon this ground, that Christ should certainly suffer for them in due time, which suffering of his was as effectual in the purpose and promise, as in the execution and accomplishment. It was in the mind of God accounted for them as accomplished : the compact and covenant with Christ about it being surely ratified upon mutual unchangeable promises (according to our conception); and so our Saviour was to perform it, and so it was needful for them that were actually saved: but for those that were actually damned, there was no such inducement to it, or ground for it, or issue to be expected out of it. Secondly, A simile will clear the whole : if a man should send word to a place where captives were in prison, that he would pay the price and ransom that was due for their delivery, and to desire the prisoners to come forth, for he that detains them accepts of his word and engagement; when he comes to make payment, according to his promise, if he finds some to have gone forth according as was proposed, and others continued obstinate in their dungeon; some hearing of what he had done, others not, and that according to his own appointment, and were now long since dead; doth he in the payment of his promised ransom intend it for them that died stubbornly and obstinately in the prison? or only for them who went forth? Doubtless only for these last: no more can the passion of Christ be supposed to be a price paid for them that died in the prison of sin and corruption before the payment of his ransom; though it might full well be for them that were delivered by virtue of his engagement for the payment of such a ransom. Thirdly, If Christ died in the stead of all men, and made satisfaction for their sins, then he did it for all their sins, or only for some of their sins. If for some only, who then can be saved? If for all, why then are not all saved? They say it is because of their unbelief they will not believe, and therefore are not saved. That unbelief, is it a sin or is it not? If it be not, how can it be a cause of damnation ? If it be, Christ died for it, or he did not. If he did not, then he died not for all the sins of all men. If he did, why is this an obstacle to their salvation? Is there any new shift to be invented for this? or must we be contented with the old ? viz.

Because they do not believe : that is, Christ did not die for their unbelief, or rather, did not by his death remove their unbelief, because they would not believe, or because they would not themselves remove their unbelief; or he died for their unbelief conditionally, that they were not unbelievers. These do not seem to me to be sober assertions.

For whom Christ died, for them he is a mediator, which is apparent; for the oblation or offering of Christ, which he made of himself unto God, in the shedding of his blood, was one of the chiefest acts of his mediation. But he is not a mediator for all, and every one, which also is no less evident, because as mediator he is the priest for them, for whom he is a mediator : now to a priest it belongs as was declared before, to sacrifice and intercede, to procure good things and to apply them, to those for whom they are procured, as is evident; Heb.ix.and was proved before at large; which confessedly Christ doth not for all. Yea, that Christ is not a mediator for every one, needs no proof: experience sufficiently evinceth it, besides innumerable places of Scripture. It is, I confess, replied by some, that Christ is a mediator for some, in respect of some acts, and not in respect of others ; but truly this, if I am able to judge, is a dishonest subterfuge that hath no ground in Scripture, and would make our Saviour a half mediator in respect of some, which is an unsavoury expression. But this argument was vindicated before.

CHAP. IV.

Of sanctificalion, and of the cause of faith, and the procurement thereof by the death of Christ,

Another argument may be taken from the effect 2indjruit of the death of Christ unto sanctijication, which we thus propose. If the blood of Jesus Christ, doth wash, purge, cleanse, and sanctify, them for whom it was shed, or for whom he was a sacrifice ; then certainly he died, shed his blood, or was a sacrifice, only for them that in the event are washed,purged, cleansed, and sanctified ; which that all or eveiy one are not, is most apparent, faith being the first principle of the heart's purification; Acts xv. 9. and all men have not faith ; 1 Thes.

iii. 2. it is of the elect of God ; Tit. i. 1. The consequence, I conceive, is undeniable, and not to be avoided with any distinctions. But now we shall make it evident that the blood of Christ, is effectual for all those ends of washing, purging, and sanctifying, which we before recounted ; and this we shall do, first. From the types of it; and, secondly, By plain expressions, concerning the thing itself. First, For the type; that which we shall now consider in the sacrifice of expiation, which the apostle so expressly compareth with the sacrifice and oblation of Christ: of this he affirmeth, Heb. ix. 13. that it legally sanctified them, for whom it was a sacrifice; for, saith he, 'The blood of bulls and goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh.' Now that which was done carnally, and legally in the type, must be spiritually effected in the antitype, the sacrifice of Christ, typified by that bloody sacrifice of beasts. This the apostle asserteth in the verse following ; ' How much more/ saith he, ' shall the blood of Christ, who through the eternal Spirit offered himself without spot unto God, purge the conscience from dead works to serve the living God?' If 1 know any thing, that answer of Arminius, and some others to this, viz. that the sacrifice did sanctify not as offered, but as sprinkled; and the blood of Christ, not in respect of the oblation, but of its application, answereth it, is weak and unsatisfactory ; for it only asserts a division between the oblation and application of the blood of Christ, which though we allow to be distinguished, yet such a division we are now disproving, and to weaken our argument, the same division which we disprove is proposed. Which, if any, is an easy facile way of answering. We grant, that the blood of Christ sanctifieth in respect of the application of the good things procured by it, but withal prove, that it is so applied to all, for whom it was an oblation, and that because it is said to sanctify and purge, and must answer the type which did sanctify to the purifying of the flesh. Secondly, It is expressly, in divers places, affirmed of the bloodshedding and death of our Saviour, that it doth effect these things, and that it was intended for that purpose ; many places for the clearing of this were before recounted. I shall now repeat so many of them, as shall be suflficient to give strength to the argument in hand ; omitting those which before were produced, only desiring that

all those places which point out the end of the death of Christ, may be considered as of force to establish the truth of this argument. Rom. vi. 5, 6. 'For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection; knowing this that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.' The words of the latter verse yield a reason of the former assertion in verse 5. viz. That a participation in the death of Christ, shall certainly be Accompanied with conformity to him in his resurrection. That is both to life spiritual, as also to eternal; * Because our old man is crucified with him, that the body of sin might be destroyed;' that is, our sinful corruption and depravation of nature, are by his death and crucifying, effectually and meritoriously slain, and disabled from such a rule and dominion over us, as that we should be servants any longer unto them : which is apparently the sense of the place, being it is laid a foundation, to press forward unto all degrees of sanctification, and freedom from the power of sin. The same apostle also tells us, 2 Cor. i. 20. that, ' all the promises of God are in him yea, and in him Amen, unto the glory of God by us:' yea and Amen, confirmed, ratified, uncharjgeably established, and irrevocably made over to us; now this was done in him, that is, in his death and blood-shedding, for the confirmation of the testament, whereof these promises, are the conveyance of the legacies to us, are confirmed by the 'death of him the testator;' Heb. ix. 16. For he was' the surety of this better testament;' Heb. vii. 22. which testament or * covenant, he confirmed with many,' by his being cut off for them; Dan. ix. 26, 27. Now what are the promises that are thus confirmed unto us, and established by the blood of Christ? The sum of them you have, Jer. xxxi. 33. whence they are repeated by the apostle, Heb. viii. 10—12. To set out the nature of that covenant, which was ratified in the blood of Jesus ; in which you have the summary description of all that free grace towards us, both in sanctification, ver. 10, 11. and in justification, ver. 12. Amongst also these promises, is that most famous, of circumcising our hearts, and of giving new hearts and spirits unto us; as Deut. xxx. 6. Ezek. xxxvi. 26. So that our whole sanctification, holiness, with justification and reconciliation

unto God, is procured by, and established unto us, with unchangeable promises in the death and bloodshedding of Christ; ' The heavenly or spiritual things being purified with that sacrifice of his \ Heb. ix. 23. * For we have redemption by his blood, even the forgiveness of sins ;' Col. i. 13. ' By death he destroyed him that had the power of death, that is the devil ; that he might free those who by reason of death, were obnoxious to bondage all their lives ;' Heb. ii. 14, 15. Do but take notice, of those two most clear places, Tit. ii. 14. Eph. V. 25, 26. In both which, our cleansing and sanctification is assigned, to be the end and intendment of Christ the worker, and therefore, the certain effect of his death and oblation, which was the work, as was before proved ; and 1 shall add but one place more, to prove that, which 1 am sorry that I need produce any one to do; to wit, that the blood of Christ purgeth us from all our sin; and it is, 1 Cor. i. 30. 'Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.' Of which because it is clear enough, I need not spend time to prove, that he was thus made unto us of God, inasmuch as he set him forth to be a propitiation through faith in his blood; as Rom. iii. 25. So that our sanctification, with all other effects of free grace, are the immediate procurement of the death of Christ. And of the things that have been spoken, this is the sum, sanctification and holiness, is the certain fruit and effect of the death of Christ, in all them for whom he died, but all and every one are not partakers of this sanctification, this purging, cleansing, and working of holiness ; therefore, Christ died not for all and every one, quod erat demonsti^an-dum. It is altogether in vain to except, as some do, that the death of Christ is not the sole cause of these things; for they are not actually wrought in any, without the intervention of the Spirit's working in them, and faith apprehending the death of Christ. For, first. Though many total causes of the same kind, cannot concur to the producing of the same effect; yet several causes of several kinds, may concur to one effect, and be the sole causes in that kind wherein they are causes. The Spirit of God is the cause of sanctification and holiness; but what kind of cause I pray ? Even such a one as is immediately, really efficient of the effect. Faith is the cause of pardon of sin ; but what cause ? in what kind ?

Why merely as an instrument, apprehending the righteousness of Christ. Now do these causes, whereof one is efficient the other instrumental, both natural and real, hinder that the blood of Christ, may not only concur, but also be the sole cause, moral and meritorious, of these things? Doubtless they do not; nay they do suppose it so to be; or else they would in this work be neither instrumental nor efficient; that being the sole foundation of the Spirit's operation and efficience, and the sole cause of faith's being and existence. A man is detained captive by his enemy, and one goes to him that detains him, and pays a ransom for his delivery, who thereupon grants a warrant to the keepers of the prison, that they shall knock off his shackles, take away his rags, let him have new clothes, according to the agreement, saying, Deliver him, for 1 have found a ransom ; because the jailer knocks off his shackles, and the warrant of the judge, is brought for his discharge, shall he or we say, that the price and ransom which was paid, was not the cause, yea the sole cause, of his delivery ? Considering that none of these latter had been, had not the ransom been paid; they are no less the effect of that ransom, than his own delivery. In our delivery from the bondage of sin, it is true there are other things, in other kinds, do concur besides the death of Christ, as the operation of the Spirit and the grace of God, but these being in one kind, and that in another, these also being no less the fruit and effect of the death of Christ, than our deliverance wrought by them, it is most apparent that that is the only main cause of the whole. Secondly, To take off utterly this exception, with all of the like kind, we affirm that faith itself is a proper immediate fruit and procurement of the death of Christ, in all them for whom he died; which because if it be true, it utterly overthrows the general ransom, or universal redemption ; and if it be not true, I will very willingly lay down this whole controversy, and be very indifferent which way it be determined, for go it which way it will, free-will must be established, 1 will prove a part by itself, in the next argument.

Before I come to press the argument intended, I must premise some few things ; as,

1. Whatever is freely bestowed upon us, in and through Christ, that is all wholly the procurement and merit of the

death of Christ: nothing is bestowed through him, on those that are his, which he hath not purchased, the price whereby he made his purchase being his own blood; 1 Cor. vi. For the covenant between his Father and him, of making out all spiritual blessings to them that were given unto him, was expressly founded on this condition, ' that he should make his soul an offering for sin ;' Isa. liii.

2. That confessedly on all sides, faith is in men of understanding, of such absolute indispensable necessity unto salvation, there being no sacrifice to be admitted for the want of it, under the new covenant, that whatever God hath done, in his love sending his Son; and whatever Christ hath done or doth, in his oblation and intercession for all or some, without this in us, is, in regard of the event, of no value, worth, or profit unto us ; but serveth only to increase and aggravate condemnation : for whatsoever is accomplished besides, that is most certainly true,' He that believeth not shall be damned;' Mark xvi. 16. (So that if there is in ourselves a power of believing, and the act of it do proceed from that power, and is our own also, then certainly and undeniably, it is in our power to make the love of God, and death of Christ, effectual towards us or not; and that by believing we actually do the one, by an act of our own: which is so evident that the most ingenious and perspicacious of our adversaries have in terms confessed it, as I have declared elsewhere.)"^ This being then the absolute necessity of faith, it seems to me that the cause of that, must needs be the prime and principal cause of salvation : as being the cause of that without which the whole would not be, and by which the whole is, and is effectual.

3. I shall give those, that to us in this are contrary minded, their choice and option, so that they will answer directly categorically, and without uncouth insignificantcloudy distinctions, whether our Saviour by his death and intercession (which we proved to be conjoined), did merit or procure faith for us, or no ? or which is all one, whether faith be a fruit and effect of the death of Christ or no ? And according to their answer I will proceed. If they answer afiirmatively, that it is, or that Christ did procure it by his death (provided always that they do not wilfully equivocate); and when I speak

» Display of Arminianisra.

of faith, as it is a grace in a particular person, taking it subjectively, understand faith as it is the doctrine of faith, or the way of salvation declared in the gospel, taking it objectively, which is another thing and beside the present question ; although by the way, I must tell them, that we deny the granting of that new way of salvation in bringing life and immortality to light by the gospel in Christ, to be procured for us by Christ, himself being the chiefest part of this way, yea the way itself; and that he should himself be procured by his own death and oblation, is a very strange contradictory assertion, beseeming them who have used it. (More, p. 35.) It is true, indeed, a full and plenary carrying of his elect to life and glory by that way, we ascribe to him, and maintain it against all; but the granting of that way was of the same free grace and unprocured love, which was also the cause of granting himself unto us ; Gen. iii. 15. If I say they answer thus affirmatively; then I demand, whether Christ procured faith for all for whom he died, absolutely, or upon some condition on their part to be fulfilled ? If absolutely, then surely if he died for all, they must all absolutely believe; for that which is absolutely procured for any, is absolutely his no doubt; he that hath absolutely procured an inheritance, by what means soever, who can hinder that it should not be his ? But this is contrary to that of the apostle, * all men have not faith,' and * faith is of the elect of God;' Tit. i. 1. If they say that he procured it for them, that is, to be bestowed on them, conditionally: I desire that they would answer, bona fide, and roundly in terms—without equivocation, or blind distinctions, assign that condition, that we may know what it is, being it is a thing of so infinite concernment to all our souls : let me know this condition which ye will maintain, and en herham amici, the cause is yours. Is it, as some say, if they do not resist the grace of God ? Now what is it not to resist the grace of God ? Is it not to obey it? And what is it to obey the grace of God ? Is it not to believe? So the condition of faith is faith itself. Christ procured that they should believe upon condition that they do believe: are these things so? But they can assign a condition on our part required of faith, that is not faith itself: can they do it? Let us hear it then, and we will renew our inquiry concerning that condition, whether it be procured by Christ

or no. If not, then is the cause of faith still resolved into ourselves, Christ is not the author and finisher of it. If it be, then are we just where we were before, and must follow with our queries whether that condition was procured absolutely, or upon condition : depinge uhi sistam.

But, secondly, if they will answer negatively, as agreeably to their own principles they ought to do, and deny that faith is procured by the death of Christ; then,

1. They must maintain that it is an act of their own wills, so our own, as not to be wrought in us by grace, and that it is wholly sited in our power to perform that spiritual act; nothing being bestowed upon us by free grace, in and through Christ (as was before declared), but what by him in his death and oblation was procured : which, first, is contrary to express Scripture in exceeding many places, which I shall not recount.

2. To the very nature of the being of the new covenant, which doth not prescribe and require the condition of it, but effectually work it in all the covenanters; Jer. xxxi. 32, 33. Ezek. xxxvi. 26. Heb. iii. 8.

3. To the advancement of the free grace of God, in setting up the power of free-will, in the state of corrupted nature, to the slighting and undervaluing thereof.

4. To the received doctrine of our natural depravedness and disability to any thing that is good : yea by evident unstrained consequence overthrowing that fundamental article of original sin.

Yea, fifthly, to right reason, which will never grant that natural faculty is able of itself without some spiritual elevation, to produce an act purely spiritual; as 1 Cor. ii. 14.

Secondly, They must resolve almost the sole cause of our salvation into ourselves ultimately; it being in our own power to make all, that God and Christ do unto that end, effectual; or to frustrate their utmost endeavours for that purpose ; for all that is done, whether in the Father's loving us and sending his Son to die for us, or in the Son's offering himself for an oblation in our stead, or for us (in our behalf), is confessedly as before, of no value nor worth in respect of any profitable issue, unless we believe, which that we shall do, Christ hath not effected, nor procured by his death, neither can the Lord so work it in us but that the sole casting voice (if I may

SO say)—whether we will believe or no, is left to ourselves. Now whether this be not to assign unto ourselves, the cause of our own happiness, and to make us the chief builders of our own glory, let all judge. These things being thus premised, I shall briefly prove that, which is denied, viz. that faith is procured for us by the death of Christ, and so consequently he died not for all and every one, for all men have not faith: and this we may do by these following reasons.

1. The death of Jesus Christ purchased holiness and sanctification for us, as was at large proved, Arg. the eighth. But faith as it is a grace of the Spirit inherent in us, is formally a part of our sanctification and holiness, therefore he procured faith for us. The assumption is most certain and not denied ; the proposition was sufficiently confirmed in the foregoing argument, and I see not what may be excepted against the truth ot the whole. If any shall except and say that Christ might procure for us some part of holiness (for we speak of parts and not of degrees and measure), but not all, as the sanctification of hope, love, meekness, and the like, I ask, first, What warrant have we for any such distinction, between the graces of the Spirit, that some of them should be of the purchasing of Christ, others of our own store? Secondly, Whether we are more prone of ourselves to believe, and more able, than to love, and hope ? And where may we have a ground for that ?

2. All the fruits of election, are purchased for us by Jesus Christ; for 'we are chosen in him;' Eph. i. 4. as the only cause and fountain of all those good things, which the Lord chooseth us to, for the praise of his glorious grace, that in all things he might have the pre-eminence. 1 hope I need not be solicitous about the proving of this, that the Lord Jesus is the only way and means by, and for whom, the Lord will certainly and actually collate upon his elect, all the fruits and effects or intendments of that love, whereby he chose them : but now faith is a fruit, a principal fruit, of our election, for, saith the apostle, ' we are chosen n\ him before the foundation of the world, that we shotild be holy;" Eph. i. 4. Of which holiness, faith, purifying the heart, is a principal share. 'Moreover, whom he did predestinate, them also he called ;' Rom. viii, 29. That is, with that calling which is

according to his purpose effectually working faith in them, by the mighty operation of his Spirit, ' according to the exceeding greatness of his power ;' Eph. i. 19. And so they believe (God making them differ from others, 1 Cor. iv. 7. in the enjoyment of the means) 'who are ordained to eternal life ;' Acts xiii. 43. They being ordained to eternal life, was the fountain from whence their faith did flow ; and so the election obtained when the rest are hardened ; Rom. xi.

Thirdly, All the blessings of the new covenant are procured and purchased by him, in v/hom the promises thereof are ratified, and to whom they are made; for all the good things thereof are contained in, and exhibited by, those promises, through the working of the Spirit of God. Now concerning the promises of the covenant, and their being confirmed in Christ, and made unto his, as Gal. iii. 16. with what is to be understood in those expressions, was before declared. Therefore all the good things of the covenant are the effects, fruits, and purchase of the death of Christ. He and all things for him, being the substance and whole of it. Farther, that faith is of the good things of the new covenant, is apparent from the description thereof: Jer. xxxi. 33. Heb. viii. 10—12. Ezek. xxxvi. 26. with divers other places, as might clearly be manifested, if we affected copiousness in causafacili.

Fourthly, That without which it is utterly impossible that we should be saved, must of necessity be procured by him, by whom we are fully and effectually saved; let them that can, declare how he can be said to procure salvation fully and effectually for us, and not be the author and purchaser of that (for he is the author of our salvation by the way of purchase), without which it is utterly impossible we should attain salvation ; now without faith it is utterly impossible that ever any should attain salvation. Heb. xi. 6. Mark xvi. 16. But Jesus Christ (according to his name) cloth perfectly save us; Matt. i. 21. procuring for us eternal redemption; Heb. ix. 14. being able to save to the uttermost, them that come unto God by him ; Heb. vii. 25. And therefore must faith also be within the compass of those things that are procured by him.

Fifthly, The Scripture is clear in express terms, and such as are so equivalent that they are not liable to any evasion;

as Phil. i. 29. It is given unto us, vinp xi^'^^^" ^^ ^^^^ behalf of Christ, for Christ's sake to believe on him. Faith or belief is the gift, and Christ the procurer of it; ' God hath blessed us with all spiritual blessings in him in heavenly places;' Eph. i. 3. If faith be a spiritual blessing, it is bestowed on us in him and so also for his sake ; it it be not, it is not worth contending about in this sense and way; so that let others look which way they will, I desire to look to Jesus as the author and finisher of our faith; Heb. xii. 2. Divers other reasons, arguments, and places of Scripture, might be added for the confirmation of this truth, but I hope I have said enough, and do not desire to say all; the sum of the whole reason may be reduced to this head.

If the fruit and effect procured and wrought by the death of Christ, absolutely not depending on any condition in man to be fulfilled, be not common to all, then did not Christ die for all; but the supposal is true, as is evident in the grace of faith, which being procured by the death of Christ, to be absolutely bestowed on them for whom he died, is not common to all, therefore our Saviour did not die for all.

We argue from the type to the antitype, or the thing signified by it, which will evidently restrain the oblation of Christ to God's elect. The people of Israel were certainly, in all remarkable things that happened unto them, typical of the church of God ; as the apostle at large ; 1 Cor. x. 11. Especially their institutions and ordinances, were all representative of the spiritual things of the gospel, their priests, altar, sacrifices, were but all shadows of the good things to come in Jesus Christ; their Canaan was a type of heaven; Heb. iv. 3. 9. as also Jerusalem or Sion; Gal. iv. 26. Heb. xii. 22. The whole people itself was a type of God's church, his elect, his chosen, and called people ; whence as they were called a holy people, a royal priesthood, so also in allusion to them are believers ; 1 Pet. ii. 5. 9. Yea God's people are in innumerable places called his Israel, as it is farther expounded ; Heb. viii. 8. A true Israelite is as much as a true believer ; John i. 47. And he is a Jew who is so in the hidden man of the heart. I hope it need not be proved, that that people as delivered from bondage, preserved, taken nigh unto God, brought into Canaan, was typical of God's spiritual church, of elect believers. Whence we thus argue.

those only are really and spiritually redeemed by Jesus Christ, who were designed, signified, typified by the people of Israel, in their carnal typical redemption (for no reason in the world can be rendered, why some should be typed out in the same condition, partakers of the same good, and not others), but by the people of the Jews, in their deliverance from Egypt, bringing into Canaan, with all their ordinances and institutions, only the elect, the church of God, was typed out as was before proved. And in truth it is the most senseless 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 chosen ones, as is proved at large ; Heb. ix. 10. Were the Jews and their ordinances types to the seven nations, whom they destroyed and supplanted in Canaan ; were they so to Egyptians, infidels, and haters of God and his Christ; we conclude then assuredly from that just proportion, that ought to be observed between the types, and the things typified, that only the elect of God, his church and chosen ones, are redeemed by Jesus Christ.

CHAP. V.

Seing a continuance of ar()nnientsfrom the nature and description of the t/iiiig- in hand: and first of redemption.

That doctrine which will not by any means suit with, nor be made conformable to, the thing signified by it, and the expression literal and deductive, whereby in Scripture it is held out unto us, but implies evident contradictions unto them, cannot possibly be sound and sincere as is the milk of the word ; but now such is this persuasion of universal redemption, it can never be suited nor fitted to the thing itself or redemption, nor to those expressions whereby in the Scripture it is held out unto us ; universal redemption and yet many to die in captivity, is a contradiction irreconcilable in itself. To manifest this let us consider some of the chief-est words and phrases, whereby the matter concerning which we treat, is delivered in the Scripture. Such as are redemption, reconciliation, satisfaction, merit, dying for us, bearing our sins, suretiship, his being God, a common person, a

Jesus, saving to the utmost, a sacrifice putting away sin, and the like ; to which we may add the importance of some prepositions, and other words used in the original, about this business; and doubt not but we shall easily find, that the general ransom, or rather universal redemption, will hardly suit to any of them, but it is too long for the bed, and must be cropped at the head or heels.

Begin we with the word redemption itself, which we will consider, name and thing. Redemption, which in the Scripture is \vTp(i)aig sometimes, but most frequently airoXvTpwmg, is the delivery of any one from captivity and misery by the intervention \vt/jov of a price or ransom ; that this ransom or price of our deliverance was the blood of Christ is evident, he calls it XvTpov, Matt. XX. 28. and avr/Aurpov; 1 Tim. ii. 6. That is, the price of such a redemption, that which was received as a valuable consideration for our dismission. Now that which is aimed at in the payment of this price, is the deliverance of those from the evil wherewith they were oppressed, for whom the price is paid ; it being in this spiritual redemption, as it is in corporal and civil, only with the alteration of some circumstances, as the nature of the thino-enforceth. This the Holy Spirit manifesteth, by comparing the blood of Christ in this work of redemption, with silver and gold, and such other things as are the intervening ransom in civil redemption; 1 Pet. i. 18. The evil wherewith we were oppressed, was the punishment which we had deserved ; that is, the satisfaction required when the debt is sin; which also we are by the payment of this price delivered from. So Gal. iii. 13. ' For we are justified freely by his grace, through the redemption that is in Jesus Christ;' Rom. iii. 24. * In him we have redemption through his blood, even the forgiveness of sins ;'Eph. i. 7. Col.i. 14. Freejusti-fication from the guilt and pardon of sin, in the deliverance from the punishment due unto it, is the effect of the redemption procured by the payment of the price we before mentioned. As if a man should have his friend in bondag:e, and he should go and lay out his estate, to pay the price of his freedom that is set upon his head, by him that detains him, and so set him at liberty ; only as was before intimated, this spiritual redemption hath some supereminent things in it, that are not to be found in other deliverances; as, VOL. V. 2 a

First, He that receives the ransom cloth also give it, Christ is a propitiation to appease and atone the Lord; but the Lord himself set him forth so to be ; E.om. iii. 24, 25. Whence he himself is often said to redeem us; his love is the cause of the price in respect of its procurement, and his justice accepts of the price in respect of its merit; for Christ came down from heaven to do the will of him that sent him; John vi. 38. Heb. x. 9, 10. It is otherwise in the redemption amongst men, where he that receives that ransom,hath no hand in the providing of it.

Secondly, The captive or prisoner, is not so much freed from his power, who detains him, as brought into his favour : when a captive amongst men is redeemed by the payment of a ransom, he is instantly to be set free from the power and authority of him that did detain him; but in this spiritual redemption, upon the payment of the ransom for us, which is the blood of Jesus, we are not removed from God, but are brought nigh unto him ; Eph. ii, 13. Not delivered from his power, but restored to his favour: our misery being a punishment by the way of banishment, as well as thraldom.

Thirdly, That as the judge was to be satisfied, so the jailer was to be conquered. God the Judge, giving him leave to fight for his dominion, which was wrongfully usurped, though that whereby he had it, was by the Lord justly inflicted, and his thraldom by us rightly deserved; Heb. ii. 14. Col. ii. and he lost his power, as strong as he was, for striving to grasp more than he could hold. For the foundation of his kingdom being sin, assaulting Christ who did no sin, he lost his power over them that Christ came to redeem, having no part in him, so was the strong man bound, and his house spoiled.

In these and some other few circumstances is our spiritual redemption diversified from civil, but for the main, it answers the word in the propriety thereof, according to the use that it hath amongst men. Now there is a twofold way, whereby this is in the Scripture expressed; for sometimes our Saviour is said to die for our redemption, and sometimes for the redemption of our transgressions, both tending to the same purpose ; yea both expressions as I conceive, signify the same thing. Of the latter you have an example, Heb. ix. l5. He died slg awoXvTpioatv Trapafdaaewv' which

say some is a metanomy, transgressions being put for transgressors ; others, that it is a proper expression for the paying of a price, whereby we may be delivered from the evil of our transgressions. The other expressions you have Eph. i. 7. and in divers other places, where the words Xvrpov and a-no-\vTpov do concur; as also Matt. xx. 28. and Mark x. 45. Now these words, especially that of avriXvTpov, 1 Tim. ii. 6. do always denote by the not-to-be-wrested, genuine signification of them, the payment of a price, or an equal compensation in lieu of something to be done, or grant made for him to whom that price is paid. Having given these few notions concerning redemption in general, let us now see how applicable it is unto general redemption.

Redemption is the freeing of a man from misery by the intervention of a ransom, as appeareth. Now when a ransom is paid for the liberty of a prisoner, is it not all the justice in the world, that he should have, and enjoy the liberty so purchased for him by a valuable consideration ? If I should pay a thousand pounds for a man's delivemnce from bondage to him that detains him, who hath power to set him free, and is contented with the price I give ; were it not injurious to me, and the poor prisoner, that his deliverance be not accomplished ? Can it possibly be conceived, that there should be a redemption of men, and those men not redeemed ? that a price should be paid, and the purchase not consummated ? Yet all this must be made true, and innumerable other absurdities, if universal redemption be asserted. A price is paid for all, yet few delivered; the redemption of all consummated, yet few of them redeemed. The judge satisfied, the jailer conquered, and yet the prisoner enthralled : doubtless universal and redemption, where the greatest part of men perish, are as irreconcilable as Roman and Catholic ; if there be a universal redemption of all, then all men are redeemed ; if they are redeemed, then are they delivered from all misery, virtually or actually, whereunto they were enthralled, and that by the intervention of a ransom ; why then are not all saved ? In a word, the redemption wrought by Christ, being the full deliverance of the persons redeemed from all misery, wherein they were inwrapped, by the price of his blood, it cannot possibly be conceived to be universal, unless all be saved : so that the opinion of the universalists, is unsuitable to redemption.

2 A 2

CHAP. VI.

Of the nature of reconciliation, and the argument taken from thence.

Another thing ascribed to the death of Christ, and by the consent of all extending itself unto all for whom he died, is reconciliation. This in the Scripture is clearly proposed under a double notion : First, Of God to us. Secondly, Of us to God : both usually ascribed to the death and bloodshed-ding of Jesus Christ; for those who were enemies, he reconciled in the body of his flesh through death; Col. i. 21, 22. And doubtless these things do exactly answer one another ; all those to whom he hath reconciled God, he doth also reconcile unto God, for unless both be effected, it cannot be said to be a perfect reconciliation. For how can it be if peace be made only on the one side ? Yea it is utterly impossible that a division of these two can be rationally apprehended : for if God be reconciled, not man, why doth not he reconcile him, seeing it is confessedly in his power, and if man should be reconciled, not God, how can he be ready to receive all that come unto him ? Now that God, and all, and every one in the world are actually reconciled, and made at peace in Jesus Christ, I hope will not be affirmed. But to clear this we must a little consider the nature of reconciliation as it is proposed to us in the gospel, unto which also some light may be given, from the nature of the thing itself, and the use of the word in civil things.

Reconciliation is the renewing of friendship between parties before at variance; both parties being properly said to be reconciled, even both he that offendeth, and he that was offended. God and man were set at distance, at enmity and variance by sin ; man was the party offending, God offended, and the alienation was mutual on either side; but yet with this difference, that man was alienated in respect of affections, the ground and cause of anger and enmity; God in respect of the effects and issue of anger and enmity. The word in the New Testament, is icaraXXay//, and the verb KUToWaaaoj reconciliation, to reconcile, both from aXXaTTUj to change, or to turn from one thing, one mind, to another;

whence the first native signification of those words, is per-mutatio and permutare, so Arist. Eth. 3. t6v (iiov Trpog fxiKpa Kcp^Tj— KaToXXaTTovai, because most commonly those that are reconciled are changed, in respect of their affections, always in respect of the distance and variance, and in respect of the effects, thence it signifieth reconciliation, and to reconcile ; and the word may not be affirmed of any business, or of any men, until both parties are actually reconciled, and all differences removed in respect of any former grudge and ill will. If one be well pleased with the other, and that other continue aKaToWaKTog inappeased and implacable, there is no reconciliation. When our Saviour gives that command, that he that brought his gift to the altar, and there remembered that his brother had ought against him, was offended with him, for any cause, he should go and be reconciled to him, fully intendeth a mutual returning of minds one to another, especially respecting the appeasing and atoning of him that was offended. Neither are these words used among men in any other sense ; but always denote even in common speech, a full redintegration of friendship between dissenting parties, with reference most times to some compensation made to the offended party. The reconciling of one party and the other may be distinguished, but both are required to make up an entire reconciliation. As then the folly of Socinus and his sectaries is remarkable, who would have the reconciliation mentioned in the Scripture, to be nothing but our conversion to God, without the appeasing of his anger and turning away his wrath from us, which is a reconciliation hopping on one leg ; so that distinction of some between the reconciliation of God to man, making that to be universal towards all; and the reconciliation of man to God, making that to be only of a small number of those to whom God is reconciled, is a no less monstrous figment. Mutual alienation, must have mutual reconciliation being they are correlata. The state between God and man, before the reconciliation made by Christ, was a state of enmity, man was at enmity with God, ' we were his enemies;' Col. i. 20, 21. Rom. v, 10. hating him, and opposing ourselves to him in the highest rebellions to the utmost of our power. God also was thus far an enemy to

US, that his wrath was on us; Eph. ii. 3. which remaineth on us until we do believe; John iii. 36. To make perfect reconciliation (which Christ is said in many places to do), it is required first, that the wrath of God be turned away, his anger removed, and all the effects of enmity on his part towards us. Secondly, That we be turned away from our opposition to him, and brought into voluntary obedience. Until both these be effected, reconciliation is not perfected. Now both these are in the Scripture assigned to our Saviour, as the effects of his death and sacrifice. 1. He turned away the wrath of God from us, and so appeased him towards us, that was the reconciling of God by his death ; ' for when we were enemies we were reconciled to God by the death of his Son ;' Rom. v. 10. That here is meant the reconciling of God, as that part of reconciliation, which consisteth in turning away his wrath from us, is most apparent; it being that whereby God chiefly commendeth his love to us, which certainly is in the forgiveness of sin, by the aversion of his anger due to it; as also opposed to our being saved from the wrath to come, in the latter end of the verse, which com-priseth our conversion and whole reconciliation to God. Besides, ver. 11. we are said to receive rriv KaraXXayriv this reconciliation (which, I know not by what means, we have translated atonement), which cannot be meant of our reconciliation to God, or conversion, which we cannot properly be said to accept or receive ; but of him to us, which we receive when it is apprehended by faith. Secondly, He turneth us away from our enmity towards God, redeeming and reconciling us to God, by the blood of his cross ; Col. i. 21. To wit, then, meritoriously, satisfactorily, by the way of acquisition and purpose, accomplishing it in due time, actually and efficiently by his Spirit; both these ye have jointly mentioned, 2 Cor. v. 18—20. Where we may see, first, God being reconciled to us in Christ, which consisteth in a not-imputation of iniquities, and is the subject matter of the ministry; ver. 18, 19. Secondly, The reconciling of us to God by accepting the pardon of our sins, which is the end of the ministry ; ver. 20. As the same is also at large declared, Eph. ii. 13—15. The actual, then, and effectual accomplishment of both these, * simul et semel,' in respect

of procurement by continuance, and in process of time, in the ordinances of the gospel, in respect of final accomplishment, on the part of men, do make up that reconciliation, which is the effect of the death of Christ; for so it is in many places assigned to be: ' We are reconciled to God by the death of his Son ;' Rom. v. 10. ' And ye, that were sometime alienated, hath he reconciled in the body of his flesh through death;' Col. i. 21, 22. Which is in sundry places so evident in the Scripture, that none can possibly deny reconciliation to be the immediate effect and product of the death of Christ. Now, how this reconciliation can possibly be reconciled with universal redemption, I am no way able to discern ; for if reconciliation be the proper effect of the death of Christ, as is confessed by all, then if he died for all, I ask; First, How cometh it to pass, that God is not reconciled to all ? As he is not, for his wrath abideth on some; John iii. 36. and reconciliation is the aversion of.wrath. Secondly, That all are not reconciled to God ? As they are not; 'for by nature all are the children of wrath;' Eph. ii. 3. And some all their lives do nothing but 'treasure up wrath against the day of wrath ;' Rom. ii. 5. Thirdly, How then can it be that reconciliation should be wrought between God and all men, and yet neither God reconciled to all, nor all reconciled to God ? Fourthly, If God be reconciled to all, when doth he begin to be unreconciled towards them that perish? By what alteration is it? In his will or nature? Fifthly, If all be reconciled by the death of Christ, when do they begin to be unreconciled who perish ; being born children of wrath ? Sixthly, Seeing that reconciliation on the part of God consists in the turning away of his wrath and not imputing of iniquity; 2 Cor. v. 18, 19. which is justification rendering us blessed ; Rom. iv. 6—8. why, if God be reconciled to all, are not all justified, and made blessed through a non-imputation of their sin ? They who have found out a redemption where none are redeemed, and a reconciliation where none are reconciled, can easily answer these and such other questions : which to do 1 leave them to their leisure, and in the mean time conclude this part of our argument, that reconciliation which is the renewing of lost friendship, the slaying of enmity, the making up of peace, the appeasing of God, and turning away of his

wrath, attended with a non-imputation of iniquities; and on our part, conversion to God by faith and repentance; this I say, being that reconciliation which is the effect of the death and blood of Christ, it cannot be asserted in reference to any, nor Christ said to die for any other, but only those concerning whom all the properties of it, and acts wherein it doth consist, may be truly affirmed ; which whether they may be of all men, or not, let all men judge.

CHAP. VII.

Of the nature of the satisfaction of Christ, with arguments from thence.

A THIRD way whereby the death of Christ for sinners is expressed, is satisfaction, viz. that by his death he made satisfaction to the justice of God for their sins, for whom he died, that so they might go free. It is true, the word satisfaction is not found in the Latin or English Bibles, applied to the death of Christ. In the New Testament it is not at all, and in the Old but twice; Numb. xxxv. 31, 32. But the thing itself intended by that word, is every where ascribed to the death of our Saviour; there being also other words, in the original languages, equivalent to that, whereby we express the thing in hand. Now that Christ did thus make satisfaction for all them, or rather for their sins for whom he died, is (as far as I know) confessed 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 first see, what this satisfaction is, then how inconsistent it is with universal redemption.

Satisfaction is a term borrowed from the law, applied properly to things, thence translated and accommodated unto persons; and it is a full compensation of the creditor from the debtor. To whom any 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 restore what is so due from him, until he be freed by a lawful breaking of that obligation, by making it null and void; which must be done, by yielding satisfaction to what his creditor can require by virtue of that obligation : as, if I owe a man a hundred pounds.

I am his debtor, by virtue of the bond wherein I am bound, until some such thing be done as recompenseth him, and moveth him to cancel the bond; which is called satisfaction. Hence, from things real, it was and is translated to things personal; personal debts are injuries and faults ; which when a man hath committed, he is liable to punishment. He that is to inflict that punishment, or upon whom it lieth to see that it be done, is or may be the creditor, which he must do unless satisfaction be made. Now there may be a twofold satisfaction: First, By a solution, or paying the. very thing that is in the obligation, either by the party himself that is bound, or by some other in his stead : as, if I owe a man twenty pounds, and my friend goeth and payeth it, my creditor is fully satisfied. Secondly, By a solution, or paying of so much, although in another kind, not the^same that is in the obligation, which by the creditor's acceptation stands in the lieu of it; upon which also, freedom from the obligation fol-loweth, not necessarily, but by virtue of an act of favour.

In the business in hand, first, the debtor is man, he oweth the ten thousand talents ; Matt, xviii. 24.

Secondly, The debt is sin; 'forgive us our debts;' Matt, vi. 12.

Thirdly, That which is required in lieu thereof, to make satisfaction; for it is death,'in the day that thou eatest thereof;' Gen. iii. 'The wages of sin is death;' Rom. vi. 23.

Fourthly, The obligation whereby the debtor is tied and bound, is the law; ' cursed is every one,' &.c. Deut. ii. 7. The justice, Rom. i. 32. and the truth of God ; Gen. iii.

Fifthly, The creditor that requireth this of us is God, considered as the party offended; severe Judge, and supreme Lord of all things.

Sixthly, That which interveneth to the destruction of the obligation is the ransom paid by Christ; Rom. iii. 24, 25. God set him forth to be a propitiation through faith in his blood.

I shall not enter upon any long discourse of the satisfaction made by Christ, but only so far clear it, as is necessary to give light to the matter in hand. To this end two things must be cleared: First, That Christ did make such satisfaction, as whereof we treat, as also wherein it doth consist. Secondly, What is that act of God towards man, the debtor,

which doth and ought to follow the satisfaction made. For the first, I told you the word itself doth not occur in this business in the Scripture, the thing signified by it (being a compensation made to God by Christ for our debts), most frequently for to make satisfaction to God for our sins, it is required only; that he undergo the punishment due to them : for that is the satisfaction required, where sin is the debt. Now this Christ hath certainly effected, for * his own self bare our sins in his own body on the tree;' 1 Pet. ii. 24. *By his knowledge shall my righteous servant justify many, for he shall bear their iniquities ;' Isa. liii. 11. The word Nii'i nasa also, ver. 12. arguing a taking of the punishment of sin from us, and translating it to himself, signifieth as much, yea all, that we do by the word satisfaction ; so also doth that of avy]viyKEv used by Peter in the room thereof: for to bear iniquity in the Scripture language is to undergo the punishment due to it; Lev. v. 1. Which we call to make satisfaction for it, which is farther illustrated by a declaration how he bare our sins, even by being 'wounded for our transgressions, and bruised for our iniquities ;' Isa. liii. 5. Whereunto is added in the close, that the chastisement of our peace was upon him, every chastisement is either vovBeTiKrj for instruction, or ira-padHjuariKri for example, punishment and correction. The first can have no place in our Saviour; the Son of God had no need to be taught with such thorns and briers : it must therefore be for punishment and correction, and that for our sins then upon him, whereby our peace or freedom from punishment was procured.

Moreover, in the New Testament there be divers words and expressions concerning the death of our Saviour, holding out that thing which by satisfaction we do intend; as when, first, it is termed irpo(T(j>opa, Eph. v. 2. irapidbOKev tavTov Trpoa^opav KOI Ovaiav an oblation or sacrifice of expiation, as appeareth by that type of it, with which it is compared ; Heb. ix. 14,15. Of the same force also is the word ascham DWH Isa. liii. 10. Lev. vii. 2. ' He made his soul an offering for sin,' a piacular sacrifice for the removing of it away, which the apostle abundantly cleareth, in saying that he was made afiapria ' sin itself;' 2 Cor. V. 21. Sin being there put for the adjunct of it, or the punishment due unto it: so also is he termed iXaa^ioq, 1 John ii. 2. Whereunto answers the Hebrew chitta, used

Gen. xxxi. 39. niiorm 'D3S 'ego illud expiabam.' Which is to undergo the debt, and to make compensation for 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 shall be afterward considered, do declare the very same thing which we intend by satisfaction ; even a taking upon him the whole punishment due to sin, and in the offering of himself, doing that which God, who was offended, was more delighted and pleased withal, than he was displeased and offended with all the sins of all those that he suffered and offered himself for: and there can be no more complete satisfaction made to any, than by doing that which he is more contented with, than discontented and troubled with that for which he must be satisfied. God was more pleased with the obedience, offering, and sacrifice of his Son, than displeased with the sins and rebellions of all the elect. As if a good king should have a company of his subjects stand out in rebellion against him, and he were thereby moved to destroy them, because they would not have him reign over them; and the only son of that king, should put in for their pardon, making a tender to his father of some excellent conquest, by him lately achieved, beseeching him to accept of it, and be pleased with his poor subjects so as to receive them into favour again : or, which is nearer, should offer himself toundergo that punishment, which his justice had allotted for the rebels, and should accordingly do it, he should properly make satisfaction for their offence, and in strict justice they ought to be pardoned. This was Christ, as that one hircus aTroirofxTraiog, sent-away goat, that bare and carried away all the sins of the people of God, to fall himself under them, though with assurance to break all the bonds of death, and to live for ever. Now, whereas I said that there is a twofold satisfaction, whereby the debtor is freed from the obligation that is upon him; the one being solutio ejiisdem, payment of the same thing that was in the obligation ; the other solutio tantidem, of that which is not the same, nor equivalent unto it, but only in the gracious acceptation of the creditor; it is worth our inquiry, which of these it was that our Saviour did perform.

He, who is esteemed by many, to have handled this argument with most exactness, denieth that the payment made by Christ for us (by the payment of the debt of sin under-

stand, by analogy, the undergoing of the punishment due unto it) was solutio ejusdem, or of the same thing directly which was in the obligation; for which he giveth some reasons; as. First, Because such a solution, satisfaction, or payment is attended with actual freedom from the obligation. Secondly, Because where such a solution is made, there is no room for remission or pardon. It is true, saith he, deliverance followeth upon it, but this deliverance cannot be by way of gracious pardon ; for there needeth not the interceding of any such act of grace. But now, saith he, that satisfaction whereby some other thing is offered, than that which was in the obligation, may be admitted or refused according as the creditor pleaseth; and being admitted for any, it is by an act of grace; and such was the satisfaction made by Christ. Now, truly, none of these reasons, seem of so much weight to me, as to draw me into that persuasion. For the first reason rests upon that for the confirmation of it, which cannot be granted, viz, that actual freedom from the obligation, doth not follow the satisfaction made by Christ; for by death he did deliver us from death, and that actually, so far as that the elect are said to die and rise with him, he did actually, or ipso facto, deliver us from the curse, by being made a curse for us; and the hand-writing that was against us, even the whole obligation, was taken out of the way and nailed to his cross : it is true, all for whom he did this, do not instantly actually apprehend and perceive it, which is impossible; but yet that hinders not, but that they have all the fruits of his death in actual right, though not in actual possession, which last they cannot have, until at least it be made known to them. As, if a man pay a ransom for a prisoner detained in a foreign country, the very day of the payment and acceptation of it, the prisoner hath right to his liberty, although he cannot enjoy it, until such time as tidings of it is brought unto him, and a warrant produced for his delivery; so that that reason is nothing but a begging Tov tv apxr). Secondly, The satisfaction of Christ, by the payment of the same thing that was required in the obligation, is no way prejudicial to that free gracious condonation of sin, so often mentioned. God's gracious pardoning of sin, compriseth the whole dispensation of grace towards us in Christ, whereof there are two parts : First, The laying of our

sin on Christ, or making him to be sin for us, which was merely and purely an act of free grace, which he did for his own sake. Secondly, The gracious imputation of the righteousness of Christ to us, or making us the righteousness of God in him : which is no less of grace and mercy ; and that because the very merit of Christ himself hath its foundation in a free compact and covenant: however, that remission, grace, and pardon, which is in God for sinners, is not opposed to Christ's merits, but ours ; he pardoneth all to us, but he spared not his only Son, he bated him not one farthing. The freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of Christ, but in three other things. First, The will of God, freely appointing this satisfaction of Christ; John iii. 16. Rom. v. 8. IJohn iv. 9. Secondly, In a gracious acceptation of that decreed satisfaction in our steads, so many, no more. Thirdly, In a free application of the death of Christ unto us. Remission then excludes not a full satisfaction by the solution of the very thing in the obligation, but only the solution or satisfaction of him, to whom pardon and remission are granted : so that notwithstanding any thing said to the contrary, the death of Christ made satisfaction in the very thing that was required in the obligation : he took away the curse by ' being made a curse;' Gal. iii. 13. He delivered us from sin, ' being made sin ;' 2 Cor. v. 21. He underwent death, that we might be delivered from death, all our debt was in the curse of the law, which he wholly underwent. Neither do we read of any relaxation of the punishment in the Scripture, but only a commutation of the person"; which being done, ' God condemned sin in the flesh of his Son;' Rom. viii. 3. Christ standing in our stead, and so reparation was made unto God, and satisfaction given, for all the detriment that mio-ht ac-crue to him, by the sin and rebellion of them for whom this satisfaction was made. His justice was violated,and he'sets forth Christ to be a propitiation for our sins, that he might be just, and the justifier of him that believeth in Jesus;' Rom. iii, 24, 25. And never indeed was his justice more clearly demonstrated, than 'in causing the iniquity of us all to meet upon him.' His law was broken, therefore Christ comes ' to be the end of the law for righteousness;' Rom. x. 3. Our offence and disobedience was to him distasteful; in

the obedience of Christ he took full pleasure; Rom. v. 17. Matt. iii. 16. Now from all this, thus much, to clear up the nature of the satisfaction made by Christ, appeareth, viz. it was a full valuable compensation, made to the justice of God, for all the sins of all those for whom he made satisfaction, by undergoing that punishment, which, by reason of the obligation that was upon them, they themselves were bound to undergo: when I say the same, I mean essentially the same in weight and pressure, though not in all accidents of duration and the like, for it was impossible that he should be detained by death. Now, whether this will stand in the justice of God, that any of these should perish eternally, for whom Jesus Christ made so full, perfect, and complete satisfaction, we shall presently inquire, and this is the first thing that we are to consider in this business. Secondly, We must look what act of God it is, that is exercised either towards us, or our Saviour, in this business. That God in the whole is the party offended by our sins, is by all confessed ; it is his law that is broken, his glory that is impaired, his honour that is abased by our sin; * If I be a Father,' saith he, * where is my honour ?' Mai. i. 6, Now the law of nature and universal right requireth, that the party offended be recompensed in whatsoever he is injured by the fault of another: being thus offended, the Lord is to be considered under a twofold notion. First, In respect of us, he is as a creditor, and all we miserable debtors, to him w^e owe the ten thousand talents; Matt, xviii. 24. And our Saviour hath taught us to call our sins our debts ; Matt. vi. 12. And the payment of this debt the Lord requireth and exacteth of us. Secondly, In respect of Christ, on whom he was pleased * to lay the punishment of us all, to make our iniquity to meet upon him, not sparing him,' but requiring the debt at his hands to the utmost farthing; God is considered as the supreme Lord and Governor of all, the only Lawgiver, who alone had power so far to relax his own law, as to have the name of a surety put into the obligation, which before was not there, and then to require the whole debt of that surety: for he alone hath power of life and death ; James iv. 12. Now these two acts are eminent in God in this business. First, An act of severe justice, as a creditor exacting the payment of the debt at the hand of the debtor; which, where sin is

the debt, is punishment, as was before declared; the justice of God being repaired thereby in whatsover it was before violated. Secondly, An act of sovereignty or supreme dominion, in translating the punishment from the principal debtor, to the surety, which of his free grace he himself had given and bestowed on the debtor; * He spared not his own Son, but delivered him up to death for us all.' Hence let these two things be observed. First, That God accepteth of the punishment of Christ, as a creditor accepteth of his due debt, when he spares not the debtor, but requires the uttermost farthing. It is true of punishment, as punishment, there is no creditor properly; for, * Delicta puniri publico interest:' but this punishment being considered also as a price, as it is, 1 Cor. vi. it must be paid to the hands of some creditor, as this was into the hands of God: whence Christ is said to come to do God's will, Heb. x. 9. and to satisfy him, as John vi. 38. Neither indeed do the arguments, that some have used to prove that God as a creditor cannot inflict punishment, nor yet by virtue of supreme dominion, seem to me of any great weight. Divers I find urged by him, whose great skill in the law, and such terms as these, might well give him sanctuary from such weak examiners as myself; but he that hath so foully betrayed the truth of God in other things, and corrupted his word, deserves not our assent in any thing, but what by evidence of reason is extorted. Let us then see what there is of that, in this which we have now in hand. First, then. He tells us, that * the right of punishing in the rector or lawgiver, can neither be a right of absolute dominion, nor a right of a creditor, because these things belong to him, and are exercised for his own sake, who hath them, but the right of punishing is for the good of community,'

Ans. Refer this reason unto God, which 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 himself: his avragKua or self-sufficiency will not allow, that he should do any thing with an ultimate respect to any thing but himself: and whereas he saith, that the right of punishing is for the good of community, we answer that ho)fium universi, the good of community is the glory of God, and that only ; so that these things in him cannot be distinguished.

Secondly, He addeth, ' Punishment is not in and for itself desirable, but only for community's sake; now the right of dominion, and the right of a creditor, are things in themselves expetible and desirable, without the consideration of any public aim.'

Atis. First, That the comparison ought not to be between punishment and the right of dominion, but between the right of punishment, and the right of dominion ; the fact of one, is not to be compared with the right of the other.

Secondly, God desireth nothing, neither is there any thing desirable to him, but only for himself: to suppose a good desirable to God for its own sake, is intolerable.

Thirdly, There be some acts of supreme dominion in themselves, and for their own sake, as little desirable as any act of punishment: as the annihilation of an innocent creature, which Grotius will not deny but that God may do.

Thirdly, He proceedeth, ' Any one may without any wrong, go off from the right of supreme dominion or credi-torship, but the Lord cannot omit the act of punishment to some sins, as of the impenitent.'

Ans. God may by virtue of his supreme dominion omit punishment without any wrong or prejudice to his justice ; it is as great a thing, to impute sin where it is not, and to inflict punishment upon that imputation, as not to impute sin where it is, and to remove, or not to inflict punishment upon that non-imputation: now the first of these God did towards Christ; and therefore he may do the latter.

Secondly, The wrong or injustice of not punishing any sin or sins, doth not arise from any natural obligation, but the consideration of an affirmative positive act of God's will, whereby he hath purposed that he will do it.

Fourthly, He adds, ' None can be called just, for using his own right or lordship; but God is called just for punishing or not remitting sin ;' Rev. xvi. 5.

Ans. However it be in other causes, yet in this God may certainly be said to be just in exacting his debt, or using his dominion, because his own will is the only rule of justice.

Secondly, We do not say punishing is an act of dominion, but an act of exacting a due debt, the requiring this of Christ in our stead, supposing the intervention of an act of supreme dominion.

Fifthly, His last reason is, ' Because that virtue whereby one goeth off from his dominion, or remitteth his debt, is liberality ; but that virtue whereby a man abstaineth from punishing is clemency; so that punishment can be no act of exacting a debt or acting a dominion.'

Arts. The virtue whereby a man goeth off from the exacting of that which is due, universally considered, is not always liberality ; for as Grotius himself confesseth, a debt may arise and accrue to any by the injury of his fame, credit, or name, by a lie, slander, or otherwise. Now that virtue whereby a man is moved not to exact payment by way of reparation, is not in this case liberality, but either clemency, or that grace of the gospel for which moralists have no name; and so it is with every party offended, so often as he hath a right of requiring punishment from his offender, which yet he doth not. So that notwithstanding these exceptions; this is eminently seen in this business of satisfaction, that God as a creditor doth exactly require the payment of the debt by the way of punishment.

The second thing eminent in it is, an act of supreme sovereignty and dominion, requiring the punishment of Christ, for the full complete answering of the oblation, and fulfilling of the law; Rom. viii. 3. x. 4.

Now these things being thus at large unfolded, we may see, in brief, some natural consequences, following and attending them as they are laid down. As, first. That the full and due debt of all those for whom Jesus Christ was responsible, was fully paid in to God, according to the utmost extent of the obligation. Secondly, That the Lord who is a just creditor, ought in all equity to conceal the bond, to surcease all suits, actions, and molestations against the debtor, full payment being made unto him for the debt. Thirdly, That the debt thus paid, was not this or that sin, but all the sins of all those for whom, and in whose name, this payment was made; 1 John i. 7. as was before demonstrated. Fourtli-ly. That a second payment of a debt once paid, or a requiring of it, is not answerable to the justice which God demonstrated in setting forth Christ to be a propitiation for our sins; Rom. iii. 25.

Fifthly,That whereas to receive a discharge from farther trouble, is equitably due to a debtor, who hath been in ob-VOL. v. 2 B

ligation, his debt being paid; the Lord, having accepted of the payment from Christ, in the stead of all them for whom he died, ought in justice, according to that obligation which in free grace he hath put upon himself, grant them a discharge. Sixthly, That considering that relaxation of the law, which by the supreme power of the lawgiver was effected, as to the persons suffering the punishment required, such actual satisfaction is made thereto, that it can lay no more to their charge for whom Christ died, than if they had really fulfilled in the way of obedience whatsoever it did require; Rom. viii.32 —34. Now how consistent these things (in themselves evident and clearly following the doctrine of Christ's satisfaction before declared) are with universal redemption is easily discernible. For, first. If the full debt of all be paid to the utmost extent of the obligation, how comes it to pass that so many are shut up in prison to eternity, never freed from their debts ? Secondly, If the Lord as a just creditor ought to cancel all obligations, and surcease all suits against such as have their debts so paid ; whence is it that his wrath smokes against some to all eternity? Let none tell me that it is because they walk not worthy of the benefit bestowed, for that not walking worthy is part of the debt which is fully paid, for (as it is in the third inference) the debt so paid is all our sins. Thirdly, Is it probable that God calls any to a second payment, and requires satisfaction of them, for whom, by his own acknowledgment, Christ hath made that which is full and sufficient ? Hath he an after reckoning that he thought not of? For, for what was before him he spared him not; Rom. viii.32. Fourthly, How comes it that God never gives a discharge to innumerable souls, though their debts be paid ? Fifthly, Whence is it that any one soul lives and dies under the condemning power of the law, never released if that be fully satisfied in his behalf; so as it had been all one, as if they had done whatsoever it could require? Let them that can, reconcile these things. I am no QEdipus for them, the poor beggarly distinctions, whereby it is attempted, I have already discussed. And so much for satisfaction.

CHAP. VIII.

A digression containijjff the substance of an occasional conferenct concerning the satisfaction of Christ.

Much about the time that I was composing that part of the last argument, which is taken from the satisfaction of Christ, there came one (whose name and all things else concerning him, for the respect I bear to his parts and modesty, shall be concealed) to the place where I live, and in a private exercise about the sufferings of Christ, seemed to those that heard him to enervate, yea overthrow, the satisfaction of Christ; which I apprehending to be of dangerous consequence, to prevent a farther inconvenience, set myself briefly and plainly to oppose: and also a little after willingly entertained a conference and debate (desired by the gentleman) about the point in question ; which being carried along with that quietness and sobriety of spirit, which beseemed lovers of and searchers after truth ; I easily perceived not only what was his persuasion in the thing in hand, but also what was the ground and sole cause of his misapprehension: and it was briefly this, that the eternal unchangeable love of God to his elect, did actually instate them in such a condition, as wherein they were in an incapacity of having any satisfaction made for them ; the end of that being to remove the wrath due unto them, and to make an atonement for their sins ; which by reason of the former love of God, they stood in no need of, but only wanted a clear manifestation of that love unto their souls, whereby he might be delivered from all that dread, darkness, guilt, and fear, which was in and upon their consciences, by reason of a not understanding of this love, which came upon them through the fall of Adam. Now to remove this, Jesus Christ was sent to manifest this love, and declare this eternal good will of God towards them, so bearing and taking away their sins, by removing from their consciences that misapprehension of God and their own condition, which by reason of sin they had before ; and not to make any satisfaction to the justice of God for their sins, he being eternally well pleased with them. The sum is, election is asserted, to the overthrow of redemption. What

2 B 2

followed in our conference, with what success by God'a blessing it did obtain, shall for my part rest in the minds and judgments of those that heard it, for whose sake alone it was intended. The things themselves being, first, of great weight and importance, of singular concernment to all Christians. Secondly, Containing in them a mixture of undoubted truth, and no less undoubted errors, true propositions, and false inferences, assertions of necessary verities, to the exclusion of others no less necessary. And, thirdly. Directly belonging to the business in hand, I shall briefly declare and confirm the whole truth in this business, so far as occasion was given, by the exercise and debate before mentioned ; beginning with the first part of it concerning the eternal love of God to his elect, with the state and condition they are placed in thereby ; concerning which you may observe.

First, That which is now by some made to be a new doctrine of free grace, is indeed an old objection against it: that a non-necessity of satisfaction by Christ, was a consequent of eternal election, was more than once, for the substance of it, objected to Austin by the old Pelagian heretics, upon his clearing and vindicating that doctrine, is most apparent. The same objection renewed by others is also answered by Calvin, Institut, lib. 2. cap. 16. As also divers schoolmen had before in their way proposed it to themselves, as Thom. 3. g. 49. a. 4. Yet notwithstanding the apparent senselessness of the thing itself, together with the many solid answers, whereby it was long before removed, the Arminians at the Synod of Dort greedily snatched it up again, and placed it in the very front of their arguments, against the effectual redemption of the elect by Jesus Christ. Now that which was in them only an objection, is taken up by some amongst us as a truth, the absurd inconsequent consequence of it owned as just and good, and the conclusion deemed necessary, from the grantaig of election to the denial of satisfaction.

Secondly, Observe that there is the same reason of election and reprobation (in things so opposed, so it must be); 'Jacob have I loved, and Esau have I hated;' Rom. ix. 13. By the one, men are ' ordained to eternal life ;' Acts xiii. By the other, before of old ' ordained unto condemnation;' Jude 4- Now if the elect are justified, and sanctified, and saved.

because of God's decree that so they shall be, whereby they need nothing but the manifestation thereof; then likewise are the reprobates, as soon as they are finally impenitent, damned, burned, and want nothing but a manifestation thereof; which whether it be true or no, consult the whole dispensation of God towards them.

Thirdly, Consider what is the eternal love of God. Is it an affection in his eternal nature as love is in ours ? It were no less than blasphemy once so to conceive ; his pure and holy nature, wherein there is neither change nor shadow of turning, is not subject to any such passion ; it must be then an eternal act of his will, and that alone; in the Scripture it is called, ' his good pleasure ;' Matt. xi. 26. ' His purpose according to election;' Rom. . ix. 12. ' The foundation of God;' 2 Tim ii. 19. Now every eternal act of God's will, is immanent in himself, not really distinguished from himself; whatever is so 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 effect until some external act of God's power do make it out. For instance, God decreed from eternity that he would make the world, yet we know the world was not made until about five thousand five hundred years ago. But ye will say, it was made in God's purpose ; that is, say I, he purposed to make it, so he purposeth there shall be a day of judgment, is there therefore actually a universal day of judgment already? God purposeth that he will, in and through Christ, justify and save such and such certain persons ; are they therefore justified, because God purposeth it ? It is true they shall be so, because he hath purposed it, but that they are so is denied. The consequence is good from the divine purpose to the futurition of any thing, and the certainty of its event, not to its actual existence : as when the Lord in the beginning went actually to make the world there was no world, so when he comes to bestow faith and actually to justify a man, until he hath so done he is not justified. The sum is.

First, The eternal love of God towards his elect, is nothing but his purpose, good pleasure, a pure act of his will, whereby he determines to do such and such things for them in his own time and way.

Secondly, No purpose of God, no immanent eternal act of his will, doth produce any outward effect, or change any thing, in nature and condition of that thing, concerning which his purpose is, but only make the event and success necessary in respect of that purpose.

Thirdly, The wrath and anger of God, that sinners lie under, is not any passion in God, but only the outward effects of anger, as guilt, bondage, &c.

Fourthly, An act of God's eternal love which is immanent in himself, doth not exempt the creature from the condition wherein he is under anger and wrath, until some temporal act of free grace do really change its state and condition. For example, God beholding the lump of mankind in his own power, as the clay in the hand of the potter, determining to make some vessels unto honour, for the praise of his glorious grace, and others to dishonour, for the manifestation of his revenging justice, and to this end suffer them all to_ fall into sin, and the guilt of condemnation, whereby they became all liable to his wrath and curse; his purpose to save some of these, doth not at all exempt or free them from the common condition of the rest, in respect of themselves and the truth of their estate, until some actual thing be accomplished, for the bringing of them nigh unto himself; so that notwithstanding his eternal purpose, his wrath in respect of the effects abideth on them, until that eternal purpose do make out itself, in some distinguishing act of free grace, which may receive farther manifestation by these ensuing arguments.

First, If the sinner want nothing to acceptation and peace, but a manifestation of God's eternal love, then evangelical justification is nothing but an apprehension of God's eternal decree and purpose: but this cannot be made out from the Scripture, viz. that God's justifying of a person, is his making known unto him his decree of election, or man's justification; an apprehension of that decree, purpose, or love. Where is any such thing in the book of God ? It is true there is a discovery thereof made to justified believers, and therefore it is attainable by the saints, * God shedding abroad his love in their hearts, by the Holy Ghost that is jj-ivenunto them;' Rom. v. 5. But it is after they are 'justified by faith,' and have peace with God ; ver. 1. Believers are to

give ' all diligence to make their calling and election sure :' but that justification should consist herein, is a strange notion. Justification, in the Scripture, is an act of God, pronouncing an ungodly person, upon his believing, to be absolved from the guilt of sin, and interested in the all-sufficient righteousness of Christ; so'God justifies the ungodly,' Rom. iv. 5. by the righteousness of God, which is by the faith of Christ unto them, Rom. iii. 22. making Christ to become righteousness to them, who were in themselves sin ; but of this manifestation of eternal love, there is not the least foundation, as to be the form of justification, which yet is not without sense and perception of the love of God, in the improvement thereof.

Secondly, The Scripture is exceeding clear in making all men, before actual reconciliation, to be in the like state and condition, without any real difference at all \ the Lord reserving to himself his distinguishing purpose of the alteration he will afterward by his free grace effect. ' There is none that doeth good no not one ;' Rom. iii. For ' we have proved that Jews and Gentiles are all under sin;' ver. 9, 10. All mankind is in the same condition in respect of themselves and their own real state, which truth is not at all prejudiced by the relation they are in to the eternal decrees. For every ' mouth is stopped, and all the world is become guilty before God;' Rom. iii. 19. vwo'^ikoq, obnoxious to his judgment. ' Who makes thee differ from another, or what hast thou that thou hast not received;' 1 Cor. iv. 7. All dis-tinguishment in respect of state and condition, is by God's actual grace ; for even believers, are by ' nature children of wrath as well as others ;' Eph. ii. 3. The condition then of ail men, during their unregeneracy, is one and the same ; the purpose of God concerning the difference that shall be, being referred to himself. Now I ask, whether reprobates in that condition lie under the effects of God's wrath or no ? If ye say no, who will believe you ? If so, why not the elect also ? The same condition hath the same qualifications ; an actual distinguishment we have proved there is not: produce some difference, that hath a real existence, or the cause is lost.

Thirdly, Consider what it is to lie under the effects of God's wrath, according to the declaration of the Scripture, and then see how the elect are delivered therefrom, before

their actual calling. Now this consists in clivers things; as,

1. To be in such a state of alienation from God, as that none of their services are acceptable to him ; ' the prayer of the wicked is an abomination to the Lord;' Prov. xxviii.9.

2. To have no outward enjoyment sanctified, but to have all things unclean unto them; Tit. i. 15. Thirdly, To be under the power of Satan, who rules at hie pleasure in the children of disobedience ; Eph. ii. 2. Fourthly, To be in bondage unto death; Heb. ii. 14. Fifthly, To be under the curse and condemning power of the law; Gal. iii. 13. Sixthly, To be obnoxious to the judgment of God, and to be guilty of eternal death and damnation ; Rom. iii. 19. Seventhly, To be under the power and damnation of sin, reigning in them; Rom. vi. 17. These and such like are those which we call the effects of God's anger. Let now any one tell me what the reprobates in this life lie under more? And do not all the elect, until their actual reconciliation in and by Christ, lie under the very same ? For, first. Are not their prayers an abomination to the Lord ? Can they without faith please God ? Heb. xi. 6. And faith we suppose them not to have; for if they have they are actually reconciled. Secondly, Are they not under the power of Satan ? If not, how comes Christ in and for them to destroy the works of the devil ? Did not he come to deliver his, from him that had the power of death, that is, the devil? Heb. ii. 14. Eph. ii. 2. Thirdly, Are their enjoyments sanctified unto them ? Hath any thing a sanctified relation without faith ? See 1 Cor. vii. 14. Fourthly, Are they not under bondage unto death ? The apostle affirms plainly that they are so all their lives, until they are actually freed by Jesus Christ; Heb. ii. 14. Fifthly, Are they not obnoxious unto judgment, and guilty of eternal death ? How is it then that Paul says, that there is no difference, but that all are subject to the judgment of God, and are guilty before him? Rom. iii. 9. And that Christ saves them from this wrath which (in respect of merit) was to come upon them? Rom. v. 9. 1 Thess. i. Sixthly, Are they not under the curse of the law ? How are they freed from it ? By Christ being made a curse for them ; Gal. iii. 13. Are they not under the dominion of sin ? God be thanked, says Paul, ye were the servants of sin, but have obeyed, &c. Rom. vi. 17. In brief, the Scripture is in no-j^hing more plentiful, than in laying and charging all the

misery and wrath of and due to an unreconciled condition, upon the elect of God, until they actually partake in the deliverance by Christ.

But now, some men think to wipe away all that hath been said, in a word; and tell us, that all this is so, but only in their own apprehension; not that those things are so indeed and in themselves : but, if these things be so to them, only in their apprehensions, why are they otherwise to the rest of the whole world? The Scripture gives us no difference nor distinction between them: and if it be so with all, then let all get this apprehension as fast as they can, and all shall be well with the whole world, now miserably captived under a misapprehension of their own condition; that is, let them say the Scripture is a fable, and the terror of the Almighty a scarecrow to fright children; that sin is only in conceit; and so square their conversation to their blasphemous fancies: some men's words eat as a canker.

Fourthly, Of particular places of Scripture, which might abundantly be produced to our purpose, I shall content myself to name only one ; John iii. 36. ' He that believeth not the Son the wrath of God abideth on him :' it abideth, there it was, and therfe it shall remain, if unbelief be continued : but upon believing is removed. But is not God's love unchangeable, by which we shall be freed from his wrath? Who denies it? But is an apprentice free, because he shall be so at the end of seven years ? Because God hath proposed to free his, in his own time, and will do it: are they therefore free before he doth it ? But are we not in Christ from all eternity ? Yes, chosen in him we are, therefore in some sense in him. But how? Even as we are ? Actually a man cannot be in Christ until he be. Now how are we from eternity? Are we eternal ? No : only God from eternity hath purposed that we shall be. Doth this give us an eternal being? Alas, we are of yesterday, our being in Christ, respecteth only the like purpose, and therefore from thence can be made only the like inference.

This being then cleared, it is, I hope, apparent to all, how miserable a strained consequence it is, to argue from God*s decree of election to the overthrow of Christ's merit and satisfaction ; the redemption wrought by Jesus Christ, being indeed the chief means of carrying along that purpose unto

execution, the pleasure of the Lord prospering in his hand ; yea, the argument may be retorted KaTa.Toj'^iaiov, and will hold undeniable on the other side ; the consequence being evident from the purpose of God to save sinners, to the satisfaction of Christ for those sinners; the same act of God's will, which sets us apart from eternity for the enjoyment of all spiritual blessings in heavenly places, sets also apart Jesus Christ to be the purchaser and procurer of all those spiritual blessings, as also to make satisfaction for all their sins : which that he did (being the main thing opposed) we prove by these ensuing arguments.

CHAP. IX.

Being a second part of the former digression. Argumeiils to prove the satisfaction of Christ.

If Christ so took our sins, and had them by God so laid and imposed on him, as that he underwent the punishment due unto them in our stead, then he made satisfaction to the justice of God for them, that the sinners might go free : but Christ so tookandbare our sins, and them so laid upon him, as that he underwent the punishment due unto them, and that in our stead : therefore he made satisfaction to the justice of God for them. The consequent of the proposition is apparent, and was before proved ; of the assumption there be three parts severally to be confirmed. First, That Christ took and bare our sins, God laying them on him. Secondly, That he so took them, as to undergo the punishment due unto them. Thirdly, That he did this in our stead.

For the first, that he took and bare our sins, ye have it, 1 John i. 29. o a'/pwv,'' &c. 'who taketh away the sins of the world ;' 1 Pet. ii. 24. 6c avtvrjyicev, 'who his own self bare our sins in his own body;' Isa. liii. 11. '?nD' i<in ' their iniquities he shall bear,' and ver. 12. \i:m ' he bare the sin of many.' That God also laid or imposed our sins on him is no less apparent ; Isa. liii. 6. 'the Lord j?>JDn made to meet on him the iniquity of us all;' 2 Cor. v. 21. ojuaprmv £7rot7jo-f,' he made him to be sin for us.'

a Aufert. susttilit. tulit.

The second branch is, that in thus doing, our Saviour underwent the punishment due to the sins which he bare, which were laid upon him; which may be thus made manifest: Death, and the curse of the law, contain the whole of the punishment due to sin ; Gen. ii. 17. mon DIO * dying thou shalt die,' is that which w^as threatened. Death was that 'which entered by sin ;' Rom. v. 12. Which word in those places is comprehensive of all misery due to our transgression : \vhich also is held out in the curse of the law, Deut. xxvii. 26. ' Cursed be he that confirmeth not all the words of this law to do them :' that all evils of punishment whatsoever are comprised in these, is unquestionably evident. Now Jesus Christ, in bearing our sins, underwent both these, for ' by the grace of God he tasted of death ;' Heb. ii. 9. By death delivering from death ; ver. 14. he was not 'spared, but given up to death for ns all;' Rom. viii. 32. So also the curse of the law. Gal. iii. 13. 7£vojUEvoc Karapa, he 'was made a curse for us,' and tTTiKaTctpaTog, 'cursed.' And this by the way of undergoing the punishment that was in death and curse : for by these it pleased the Lord to bruise him, and put him to grief; Isa. liii. 10. yea ouk E^aVaro, ' he spared him not;' Rom. viii. 32. but 'condemned sin in his flesh;' Rom, viii. 3. It remaineth only to shew that he did this in our steads, and the whole argument is confirmed.

Now this also our Saviour himself maketh apparent; Matt. XX. 28. He came Sovvai rrjvi/zu^rjv avrov Xvrpov uvt\ ttoaXwv, ' to give himself a ransom for many;' the word avri always sup-poseth a commutation, and change of one person or thing instead of another, as shall be afterward declared; so Matt, ii. 22. so 1 Tim. ii. 6. 1 Pet.iii. 18. 'He died for us, the just for the unjust.' And Psal. Ixix. 4. ' I restored or paid that which I did not take,' viz. our debt so far as that thereby we are discharged; as Rom. viii. 34. where it is asserted upon this very ground, that he died in our stead ; and so the several parts of this first argument are confirmed.

If Jesus Christ paid into his Father's hands, a valuable price and ransom for our sins, as our surety, so discharging the debt that we lay under, that we might go free; then did he bear the punishment due to our sins, and make satisfaction to the justice of God for them (for to pay such a ransom, is to make such satisfaction), but Jesus Christ paid

such a price and ransom as our surety into liis Father's hands, &,c. Ergo,

There be four things to be proved in the assumption, or second proposition : First, That Christ paid such a price and ransom. Secondly, That he paid it into the hands of his Father. Thirdly, That he did it as our surety. Fourthly, That we might go free. All which we shall prove in order.

First, For the first, our Saviour himself affirms it; Matt. XX. 1. 28. * He came to give his life Xvrpov a ransom or price of redemption for many;' Matt. x. 45. which the apostle terms avriXyrpov, 2 Tim. ii. 6. a ransom to be accepted in the stead of others, whence we are said to have deliverance dia TriQ airoXvTpwaewQ,' hy the ransom paying of Christ;' Rom. iii. 24. 'He bought us with a price;' 1 Cor. vi. 20. which price was 'his own blood;' Acts xx. 28. compared to, and exalted above, silver and gold in this work of redemption ; 1 Pet. i. 18. So that this first part is most clear and evident.

Secondly, He paid this price into the hands of his Father; a price must be paid to somebody, in the case of deliverance from captivity by it, it must be paid to the judge or jailer; that is to God, or the devil: to say the latter, were the highest blasphemy: Satan was to be conquered, not satisfied. For the former, the Scripture is clear: it was his wrath that was on us; John iii. 36. It was he that had shut us up all under sin ; Rom. iii. 3. He is the ' great King to whom the debt is owing ;' Matt, xviii. 23. 34. He is the only ' lawgiver that can kill and make alive;' James iv. 12. Nay, the ways whereby this ransom-paying is in the Scripture expressed, abundantly enforce the payment of it into the hands of his Father. For his death and bloodshedding is said to be vpoa^oga and ^vaia, 'an oblation and sacrifice ;' Eph. v. 2. and his soul to be nDlz;i< a sacrifice or offering for sin; Isa. liii. 10. Now certainly offerings and sacrifices are to be directed unto God alone.

Thirdly, That he did this as surety, we are assured Heb. vii. 22. He was made 't'-yyuocj a surety of a better testament : and in performance of the duty which lay upon him as such, * He paid that which he never took ;' Psal. Ixix. 4. All which could not possibly have any other end, but that we might go free.

To make an atonement for sin, and to reconcile God unto

the sinners, i-s in effect to make satisfaction unto the justice of God for sin, and all that we understand thereby. But Jesus Christ by his death and oblation did make an atonement for sin, and reconcile God unto sinners ; Ergo,

The first proposition is in itself evident; the assumption is confirmed, Rom. iii. 24, 25. We are justified freely by the ransom-paying that is in Christ, whom God hath set forth to be iXacTTripiov, a propitiation, an atonement, a mercy-seat, a covering of iniquity; and that ug tvdei^iv rrig diKaioavvri^, for the manifestation of his justice, declared in the going forth and accomplishment thereof. So likewise Heb. ii. 17. He is said to be a merciful liigh priest, dg to iXaaKia^ai Tag afiap-TiaQTox) \aov,' to make reconciliation for the sins of the people,' to reconcile God unto the people; the meaning of the words being tXacrKEffS'aj tov S'eov Trtpt twv a/napTKov tov \aov, to reconcile God who was offended with the sins of his people; which reconciliation we are said to receive; Rom. v. 11. (the word KaTaXXayr] there, in our common translation rendered atonement, is in other places in the same rendered reconciliation : being indeed the only word used for it in the New Testament.) And all this is said to be accomplished St kvog S/icatw^aroc, by one righteousness or satisfaction that is of Christ; (the words will not bear that sense wherein they are usually rendered by the righteousness of one, for then must it have been Sm StKattujuaroc tov hog.) And hereby were we delivered from that, from which it was impossible we should be otherwise delivered; Rom. viii. 3.

That wherein the exercise of the priestly office of Jesus Christ whilst he was on earth doth consist, cannot be rejected nor denied without damnable error: but the exercise of the priestly office of Jesus Christ whilst he was upon the earth, consisted in this, to bear the punishment due to our sins, to make atonement with God, by undergoing his wrath, and reconciling him to sinners upon the satisfaction made to his justice. Therefore cannot these things be denied without damnable error. That in the things before recounted, the exercise of Christ's priestly office did consist, is most apparent; first, From all the types and sacrifices whereby it was prefigured ; their chief end being propitiation and atonement. Secondly, From the very nature of the sacerdotal office ap-

pointed for sacrificing; Christ having nothing to offer but his own blood, through the eternal Spirit. And, thirdly. From divers, yea innumerable, texts of Scripture, affirming th€ same. It would be too long a work to prosecute those things severally and at large, and therefore 1 will content myself with one or two places, wherein all those testimonies are comprised, as Heb. ix. 13, 14. ' If the blood of bulls and goats, &c. how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God?' &c. Here the death of Christ is compared to, exalted above, and in the antitype answereth, the sacrifices of expiation, which were made by the blood of bulls and goats : and so must, at least spiritually, effect what they did carnally accomplish, and typically prefigure, viz. deliverance from the guilt of sin by expiation and atonement. For as in them the life and blood of the sacrifice, was accepted in the stead of the offerer, who was to die, for the breach of the law according to the rigour of it; so in this of Christ was his blood accepted as an atonement and propitiation for us, himself being priest, altar, and sacrifice. So Heb. x. 10. 12. he is said expressly, in the room of all old insufficient carnal sacrifices which could not make the comers thereunto perfect, to offer up his own body a sacrifice for sins, for the remission and pardon of sins, throuoh that offering of himself, as it is ver. 19. And in the performance also do we affirm, that our Saviour underwent the wrath of God, which was due unto us. This, because it is by some questioned, I shall briefly confirm, and that with these following reasons.

First, The punishment due to sin, is the wrath of God; Rom. i. 18. 'The wrath of God is revealed against all ungodliness;' chap. ii. 5. 'The day of wrath and revelation of the righteous judgment of God;' Eph. ii. 3. 'Children of wrath;' John iii. 36. Jesus Christ underwent the punishment due to sin ; 2 Cor. v. 21. ' Made sin for us ;' Isa. liii. 6. * Iniquity was laid upon him;' 1 Pet. ii. 24. ' He bare our sins in his own body on the tree.' Therefore he underwent the wrath of God.

Secondly, The curse of the law, is the wrath of God taken passively; Deut. xxix. 20, 21. But Jesus Christ underwent the curse of the law ; Gal. iii. 13. ' Made a curse for us;' the

curse that they lie under which are out of Christ, *\vho are of the works of the law ;' ver. 10. Therefore he underwent the wrath of God.

Thirdly, The death tliat sinners are to undergo, is the wrath of God : Jesus Christ did 'taste of that death,' which sinners for themselves were to undergo ; for he died as 'our surety;' Ileb. vii. 22. and 'in our stead ;' Matt. xx. 28. Hence his fear, Heb. v. 7. agony, Luke xxii. 44. astonishment, and amazement. Matt. xiv. 33. dereliction, Matt, xxvii. 46. sorrow, heaviness, and iiiexpressible pressures.

That doctrine cannot be true nor agreeable to the gospel, which strikes at the root of gospel faith, and plucks away the foundation of all that strong consolation which God is so abundantly willing we should receive : but such is that of denying the satisfaction made by Christ, his answering the justice, and undergoing the wrath of his Father. It makes the poor soul to be like Noah's dove in its distress, not knowing where to rest the sole of her feet; when a soul is turned out of its self-riohteousness, and beoins to look abroad, and view the heaven and earth for a resting-place, and perceives an ocean, a flood, an inundation of wrath to cover all the world ; the wrath of God revealing itself from heaven against all ungodliness, so that it can obtain no rest nor abiding, heaven it cannot reach by its own flight, and to hell it is unwilling to fall; if now the Lord Jesus Christ do not appear as an ark in the midst of the waters (upon whom the floods have fallen, and yet is got above them all), for a refuge, alas what shall it do ? When the flood fell there were many mountains, glorious in the eye, far higher than the ark, but yet those mountains were all drowned, whilst the ark still kept on the top of the waters. Many appearing hills •and mountains of self-righteousness, and general mercy, at the first view seem to the soul much higher than Jesus Christ; but when the flood of wrath once comes and spreads itself, all those mountains are quickly covered ; only the ark, the Lord Jesus Christ, though the flood fall on him also, yet he gets above it quite, and gives safety to them that rest upon him. Let me now ask any of those poor souls, who ever have been wandering; and tossed with the fear of the wrath to come, whether ever they found a resting-place un-till they came to this. God spared not his only Son, but

gave him up to death for us all; that he made him to be sin for us; that he put all the sins of all the elect into that cup which he was to drink of; that the wrath and flood which they feared did fall upon Jesus Christ (though now as the ark he be above it, so that if they could get into hira they should be safe); the storm hath been his, and the safety shall be theirs ; as all the waters which would have fallen upon them that were in the ark, fell upon the ark, they being dry and safe ; so all the wrath that should have fallen upon them fell on Christ, which alone causeth their souls to dwell in safety ? Hath not, I say, this been your bottom ? Your foundation ? Your resting-place? If not (for the substance of it), I fear you have but rotten bottoms. Now what would you say, if a man should come and pull this ark from under you, and give you an old rotten post to swim upon in the flood of wrath. It is too late to tell you no wrath is due unto you ; the word of truth, and your own consciences have given you other information ; you know ' the wages of sin is death,' in whomsoever it be ; he must die on whomsoever it is found ; so that truly the soul may well say, Bereave me of the satisfaction of Christ, and I am bereaved. If he fulfilled not justice, I must; if he underwent not wrath, I must to eternity. O rob me not of my only pearl. Deny-in*'- the satisfaction of Christ, destroys the foundation of faith and comfort.

Another argument we may take from some few particular places of Scripture, which instead of many I shall produce ; as first, 2 Cor. v. 21. 'He made him to be sin for us. who knew no sin.' He made him to be sin for us; how could that be ? Are not the next words, he knew no sin ? Was he not a lamb without spot, and without blemish? Doubtless he did no sin, neither was guile found in his mouth. What then is this, ' God made him to be sin?' It cannot be that God made him sinful, or a sinner by any inherent sin; that will not stand with the justice of God, nor with the holiness of the person of our Redeemer. What is it then? ' He made him to be sin who knew no sin?' Why clearly, by dispensation and consent he laid that to his charge, whereof he was not guilty. He charged upon him and imputed unto him all the sins of all the elect, and proceeded against him accordingly. He stood as our surety ; really charged with

the whole debt, and was to pay the utmost farthing, as a_ surety 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 sued to an execution he must pay all. The Lord Christ (if I may so say) was sued by his Father's justice unto an execution ; in answer whereunto he underwent all that was due to sin, which we proved before to be death, wrath, and curse. If it be excepted (as it is) that God was always well-pleased with his Son, he testified it again and again from heaven, how then could he lay his wrath upon him ?

Ans. It is true he was always well-pleased with him, yet it * pleased him to bruise him and put him to grief.' He was always well-pleased with the holiness of his person, the excellency and perfectness of his righteousness, and the sweetness of his obedience; but he was displeased with the sins that were charged on him, and therefore it pleased him to bruise and put him to grief, with whom he was always well-pleased. Nor is that other exception of any more value, that Christ underwent no more than the elect lay under ; but they lay not under wrath and the punishment due to sin.

Ans. The proposition is most false; neither is there any more truth in the assumption. For, first, Christ underwent not only that wrath (taking it passively) which the elect were under, but that also which they should have undergone, had not he borne it for them; he delivered them ' from the wrath to come.' Secondly, The elect do in their several generations, lie under all the wrath of God in respect of merit and procurement, though not in respect of actual endurance ; in respect of guilt not present punishment; so that notwithstanding these exceptions it stands firm, ' that he was made sin for us, who knew no sin.'

Isa. liii. 5. * He was wounded for our transgressions, hes was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes he was healed.' Of this place something was said before, I shall add some small en-, largements that conduce to discover the meaning of the words. ' The chastisement of our peace was upon him;' that is, he was chastised or punished that we might have peace, that we might go free ; our sins being the cause of his wounding, and our iniquities of his being bruised; all our sins meet-voL. v. 2 c

ing upon him; as ver. 6. That is, he bare our sins, in Peter's interpretation; he bare our sins (not as some think by declaring that we were never truly sinful, but) by being wounded for them, bruised for them, undergoing the chastisement due unto them, consisting in death, wrath, and curse; so making his soul an offering for sin. He bare our sins; that is, say some, he declared that we have an eternal righteousness in God, because of his eternal purpose to do us good; but is this to interpret Scripture? or to corrupt the word of God ? Ask the word what it means by Christ's bearing of sin, it will tell you, his being smitten for our transgressions; Isa. liii. 8. His being cut off for our sins ; Dan. ix. 26. Neither hath the expression of bearing sins any other signification in the word ; Lev. v. 1. ' He that heareth swearing and doth not reveal it, shall bear his iniquity.' What is that, he shall declare himself or others to be free from sin? No doubtless, but he shall undergo the punishment due to sin, as our Saviour did in bearing our iniquities. He must be a cunning gamester indeed that shall cheat a believer of this foundation.

More arguments or texts on this subject, I shall not urge or produce, though the cause itself will enforce the most unskilful to abound. 1 have proceeded as far as the nature of a digression will well bear. Neither shall 1 undertake at this time the answering of objections to the contrary; a full discussion of the whole business of the satisfaction of Christ, which should cause me to search for, draw forth, and confute all objections to the contrary, being not by me intended; and for those which were made at that debate, which gave occasion to this discourse, I dare not produce them, lest happily I should not be able to restrain the conjectures of men, that I purposely framed such weak objections, that 1 might obtain an easy conquest over a man of straw of mine own erection; so weak were they and of so little force to the shaking of so fundamental a truth, as that is which we do maintain so of this argument hitherto.

CHAP. X.

Of the merit of Christ; with arguments from thence.

A FOURTH thing ascribed to the death of Christ is merit, or that worth and value of his death, whereby he purchased and procured unto us and for us, all those good things which we find in the Scripture for his death to be bestowed upon us ; of this, much I shall not speak, having considered the thing itself under the notion of impetration already ; only I shall add some few observations proper to that particular, of the controversy which we have in hand. The word merit is not at all to be found in the New Testament, in no translation out of the original that I have seen ; the vulgar Latin once XedidiS.promeretur; Heb. xiii. 16. And the Rhemists to preserve the sound, have rendered it pronierited. But these words in both languages are uncouth and barbarous, besides that they no way answer EvapeaTsirai, the word in the original, which gives no colour to merit, name or thing; nay, I suppose it will prove a difficult thing to find out any one word in either of the languages, wherein the holy Scripture was written, that doth properly and immediately in its first native importance signify merit; so that about the name we shall not trouble ourselves; if the thing itself intended thereby be made apparent, which it is both in the Old and New Testament. As Isa. liii. 5. 'The chastisement of our peace was upon him, and with his stripes we are healed ;' the procurement of our peace and healing was the merit of his chastisement and stripes; so Heb. ix. 12. Sta tov iSiov alfiaTog alojviav Xvrpwaiv tvpafievog,' obtaining by his blood eternal redemption,' is as much as we intend to signify by the merit of Christ. The word which comes nearest it in signification, wehave Acts XX. 28. irspitTtoiriaaTo, 'purchased with his own blood ;' purchase and impetration, merit and acquisition, being in this business terms equivalent; which latter word is used in divers other places; as 1 Thess. v. 9. Eph. i. 14, 1 Pet. ii. 9. Now that which by this name we understand is, the performance of such an action as whereby the thing aimed at by the agent,is due unto him according to the equity and equality required in j ustice; as,' to him that worketh, the

2 c 2

reward is reckoned not of grace but of debt;' Rora. iv. 4. That there is such a merit attending the death of Christ, is apparent from what was said before ; neither is the weight of any operous proving it imposed on us, by our adversaries seeming to acknowledge it no less themselves. So that we may take it for granted (until our adversaries close with the Socinians in this also). Christ then by his death did merit and purchase for all those for whom he died, all those things which in the Scripture are assigned to be the fruits and effects of his death. These are the things purchased and merited by his bloodshedding and death ; which may be referred unto two heads. First, Such as are privative; as, 1. Deliverance from the hands of our enemies ; Luke i. 74. From the wrath to come; 1 Thess. i. ult. Secondly, The destruction and abolition of death in his power; Heb. ii. 14. Thirdly, Of the works of the devil; 1 John iii. 8. Fourthly, Deliverance from the curse of the law ; Gal. iii. 13. Fifthly, From our vain conversation ; 1 Pet. i. 18. Sixthly, From the present evil world; Gal.i.4. Seventhly, From the earth and from among men; Rev. xiv. 3, 4. Eighthly, Purging of our sins ; Heb. i. 3. Secondly, Positive; as, first. Reconciliation with God ; Rom. v. 10. Eph. ii. 16. Col. i. 20. Secondly, Appeasing or atoning of God by propitiation; Rom. v. 25. 1 John ii,2. Thirdly, Peace-making ; Eph. ii. 14. Fourthly, Salvation; Matt. i. 21. All these hath our Saviour by his death, merited and purchased for all them for whom he died; that is, so procured them of his Father, that they ought in respect of that merit, according to the equity of justice, to be bestowed on them for whom they were so purchased and procured; it was absolutely of free grace in God,-that he would send Jesus Christ to die for any ; it was of free grace for whom he would send him to die ; it is of free grace that the good things procured by his death, be bestowed on any person, in respect of those persons on whom they are bestowed. But considering his own appointment and constitution, that Jesus Christ by his death should merit and procure grace and glory for those for whom he died, it is of debt in respect of Christ that they be communicated to them. Now that which is thus merited, which is of debt to be bestowed, we do not say that it may be bestowed, but it ought so to be; and it is injustice if it be not. Having said this

little of the nature of merit, and of the merit of Christ, the procurement of his death for them in whose stead he died, it will quickly be apparent how unreconcilable the general ransom is therewith. For the demonstration whereof we need no more but the proposing of this one question, viz. if Christ hath merited grace and glory for all those for whom he died; if he died for all, how comes it to pass that these things are not communicated to,and bestowed upon all? Is the defect in the merit of Christ, or in the justice of God? How vain is it to except that these things are not bestowed absolutely upon us, but upon condition ; and therefore was so procured, seeing that the very condition itself is also merited and procured; as Eph. i. 3, 4. Phil. i. 29. hath been already declared.

Fifthly, The very phrases of* dying for us,'' bearing our sins,'' being our surety,' and the like, whereby the death of Christ for us is expressed, will not stand with the payment of a ransom for all. To die for another, is in Scripture to die in that other's stead that he might go free; as Judah besought his brother Joseph to accept of him for a bondman instead of Benjamin, that he might be set at liberty; Gen. xliv. 33. And that to make good the engagement wherein he stood bound to his father, to be a surety for him. He that is surety for another (as Christ was for us, Heb. vii. 22.) is to undergo the danger that the other may be delivered. So David wishing that he had died for his son Absalom, 2 Sam. xviii. 33. intended doubtless a commutation with him, and a substitution of his life for his, so that he might have lived. Paul also, Rom. v. 7. intimates the same, supposing that such a thing might be found among men, that one should die for another; no doubt alluding to the Decii, Menecaeus, Euriolus, and such others, whom we find mentioned in the stories of the heathen, who voluntarily cast themselves into death, for the deliverance of their country or friends : continuing their liberty and freedom from death, who were to undergo it, by taking it upon themselves, to whom it was not directly due: and this plainly is the meaning of that phrase, 'Christ died for us;' that is, in the undergoing of death there was a subrogation of his person in the room and stead of ours. Some, indeed, except that where the word inrtp is used in this phrase, a& Heb. ii. 9. ' That he by the

grace of God should taste death for every man;' there only the good and profit of them for whom he died is intended, not enforcing the necessity of any commutation. But why this exception should prevail, I see no reason, for the same preposition being used in the like kind in other causes doth confessedly intimate a commutation; as Rom. ix. 3. Where Paul affirms that he could wish himself accursed from Christ virlp Twv adeX(l)UJv/ for his brethren,'that is, in their stead, that they might be united to him ; so also, 2 Cor. v. 20. v-rrsp Xpiarov TTpialitvofxtv 'we are ambassadors in Christ's stead;' so the same apostle, 1 Cor. i. 13. Asking, and strongly denying, by way of interrogation, fir) IlauXoc larav^M^r] vwlp vfiiov, 'was Paul crucified for you?' plainly sheweth that the word vTrep, used about the crucifying of Christ for his church, doth argue a commutation or change, and not only designs the good of them, for whom he died : for plainly, he might himself have been crucified for the good of the church, but in the stead thereof he abhorreth the least thought of it. But concerning the word clvtI which also is used, there is no doubt, nor can any exception be made, it always signifieth a commutation and change, whether it be applied to things or persons; so Luke xi. 11. o^tc avrX Ixdvog, ' o. serpent instead of a fish ;' so Matt. v. 38. ocpOaXfxhg avrl ocpOaXfiov, ' an eye for an eye;' so Heb. xii. 16. and for persons, Archelaus is said to reign avri HpwSou rov TruTpog, Matt. ii. 22. ' instead of his father.' Now this word is used of the death of our Saviour; Matt. xx. 28. 'The Son of man came'Souvai Trjvxpvxnv avTov Xvrpov avrl ttoWwv, which words are repeated again; Mark x. 45. That is, to give his life a ransom in the stead of the lives of many; so that plainly, Christ dying for us as a surety, Heb. vii.22. and thereby and therein bearing our sins in his own body, 1 Pet. ii. 24. being made a curse for us, was an undergoing of death, punishment, curse, wrath, not only for our good, but dii-ectly in our stead : a commutation and subrogation of his person in the room and place of ours, being allowed and of God accepted. This being cleared, I demand, first, whether Christ died thus for all ? That is, whether he died in the room and stead of all, so that his person was substituted in the room of theirs? As, whether he died in the stead of Cain and Pharaoh, and the rest, who long before his death were under the power of the se-

cond death never to be delivered? Secondly, Wh ether it be justice that those,or any oftheixi, in w^hose stead Christ died* bearing their iniquities, should themselves also die and bear their own sins to eternity? Thirdly, What rule of equity is there or example for it, that when the surety hath answered and made satisfaction to the utmost of what was required in Ihe obligation, wherein he was a surety, that they, for whom he was a surety, should afterward be proceeded against? Fourthly, Whether Christ hung upon the cross in the room or stead of reprobates ? Fifthly, Whether he underwent all that which was due unto them, for whom he died ? If not, how could he be said to die in their stead? If so, why are they not all delivered ? I shall add no more but this, that, to affirm Christ to die for all men is the readiest way to prove that he died for no man, in the sense Christians have hitherto believed, and to hurry poor souls into the bottom of Socinian blasphemies.

CHAP. XI.

The last general argument.

Our next argument is taken from some particular places of Scripture, clearly and distinctly in themselves holding out the truth of what we do affirm : out of the great number of them I shall take a few to insist upon, and therewith to close our arguments.

The first that I shall begin withal, is, the first mentioning of Jesus Christ, and the first revelation of the mind of God concerning a discrimination between the people of Christ, and his enemies; Gen. iii. 15. ' I will put enmity between thee (the serpent) and the woman, and between thy seed and her seed.' By the seed of the woman is meant the whole body of the elect, Christ in the first place as the head, and all the rest as his members ; by the seed of the serpent, the devil, with all the whole multitude of reprobates making up the malignant state in opposition to the kingdom and body of Jesus Christ. That by the first part, or the seed of the woman, is meant Christ with all the elect is most apparent: for they in whom all things, that are here foretold of the seed of

ihe woman, do concur they are the seed of the woman (for the properties of any thing do prove the thing itself): but now in the elect, believers, in and through Christ, are to be found all the properties of the seed of the woman; for, for them, in them, and by them, is the head of the serpent broken, and Satan trodden down under their feet, and the devil disappointed in his temptations, and the devil's agents frustrated in their undertakings : principally and especially this is spoken of Christ himself, collectively of his whole body, which beareth a continual hatred to the serpent and his seed.

Secondly, By the seed of the serpent is meant all the reprobate, men of the world, impenitent, unbelievers.

For, first, The enmity of the serpent lives and exerciseth itself in them ; they hate and oppose the seed of the woman, they have a perpetual enmity with it, and every thing that is said of the seed of the serpent belongs properly to them.

Secondly, They are often so called in the Scripture; Matt. iii. 7. ' O generation of vipers,' or seed of the serpent; so also, Matt.xxiii.33. So Christ telleth the reprobate Pharisees, 'ye are of your father the devil, and his works ye will do ;' John viii. 44. So again, the * child of the devil;' Acts xiii. 10. That is, the seed of the serpent; ' for he that com-mitteth sin, is of the devil;' 1 John iii. 8. These things beina: undeniable we thus proceed. Christ died for no more than God promised him unto, that he should die for; but God did not promise him to all, as that he should die for them, for he did not promise the seed of the woman to the seed of the serpent, Christ to reprobates, but in the first word of him, he promiseth an enmity against them ; in sum, the seed of the woman died not for the seed of the serpent.

Secondly, Matt. vii. 33.' I profess unto you I never knew you ;'_Christ at the last day professeth to some he never knew them; Christ saith directly that 'he knows his own whom he layeth down his life for;' John x. 14. 17. And surely he knows whom and what he hath bought; were it not strange that Christ should die for them, and buy them that he will not own, but profess he never knew them? If they are bought with a price, surely they are his own ? 1 Cor, vi. ult. If Christ did so buy them, and lay out the price of his precious blood for them, and then at last deny that he ever knew them, might they not well reply,' Ah Lord! was not thy

soul heavy unto death for our sakes ? Didst thou not for u» undergo that wrath that made thee sweat drops of blood ? Didst thou not bathe thyself in thine own blood, that our bloods might be spared? Didst thou not sanctify thyself to be an offering for us as well as for any of thy apostles? Was not thy precious blood by stripes, by sweat, by nails, by thorns, by spear, poured out for us? Didst thou not remember us, when thou hungest upon the cross ? And now dost thou say, thou never knewest us ? Good Lord, though we be unworthy sinners, yet thine own blood hath not deserved to be despised. Why is it that none can lay any thing to the charge of God's elect? Is it not because thou diedst for them? And didst thou not do the same for us? Why then are we thus charged, thus rejected? Could not thy blood satisfy thy Father, but we ourselves must be punished ? Could not justice content itself with that sacrifice, but we must now hear. Depart, I never knew you ?' What can be answered to this plea, upon the granting of the general ransom, I know not.

Thirdly, Matt. xi. 25. ' I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes ; even so, O Father, for so it seemed good in thy sight.' Those men, from whom God, in his sovereignty, as Lord of heaven and earth, of his own good pleasure, hideth the gospel; either in respect of the outward preaching of it, or the inward revelation of the power of it in their hearts, those certainly Christ died not for. For to what end should the Father send his only Son, to die for the redemption of those, whom he for his own good pleasure had determined should be everlasting strangers from it, and never so much as hear of it, in the power thereof revealed to them. Now that such there are our Saviour here affirms, and thanks his Father for that dispensation, at which so many do at this day repine.

Fourthly, John x. 11. 15, 16. 27,28. This clear place, which of itself is sufficient to evert the general ransom, hath been a little considered before, and therefore, I shall pass it over the more briefly. First, That all men are not the sheep of Christ is most apparent. For, first. He himself saith so, ver. 26. ' Ye are not of my sheep.' Secondly, The distinction at the last day will make it evident, when the sheep

and the goats shall be separated. Thirdly, The properties of the sheep are, that they hear the voice of Christ, that they know him, and the like, are not in all. Secondly, That the sheep here mentioned are all his elect, as well those that were to be called, as those that were then already called ; ver. 16. * Some were not as yet of his fold,' of called ones, so that they are sheep by election and not believing. Thirdly, That Christ so says that he laid down his life for his sheep, that plainly he excludes all others. For, first, He lays down his life for them as sheep; now that which belongs to them as such, belongs only to such. If he lays down his life for sheep as sheep, certainly he doth it not for goats, and wolves, and dogs. Secondly, He lays down his life as a shepherd ; ver, 11. Therefore for them as the sheep : what hath the shepherd to do with the wolves, unless it be to destroy them ? Thirdly, Dividing all into sheep and others, ver. 26. he saith, ' He lays down his life for his sheep;' which is all one as if he had said he did it for them only. Fourthly, He describes them for whom he died by this, his Father gave them to him ; ver. 29. as also chap. xvii. 6.' Thine they were, and thou gavest them me :' which are not all, for whatsoever the Father giveth him cometh unto him, and he gives unto them eternal life, and they shall never perish; ver. 28. Let but the sheep of Christ keep close to this evidence, and all the world shallnever deprive them of their inheritance. Farther to confirm this place add Matt. xx. 28. John xi. 52. Fifthly, Rom. viii. 32—34. The intention of the apostle in this place is to hold out consolation to believers in affliction, or under any distress ; which he doth, ver. 31. in general, from the assurance of the presence of God with them, and his assistance at all times, enough to conquer all oppositions, and to make all diflSculty indeed contemptible by the assurance of his loving-kindness, which is better than life itself; if God be with us, who shall be against us? To manifest this his presence and kindness, the apostle minds them of that most excellent, transcendent, and singular act of love towards them, in sending his Son to die for them, not sparing him, but requiring their debt at his hand ; whereupon he argues from the greater to the less, that if he have done that for us, surely he will do every thing else that shall be requisite. If he did the greater, will he not do the less ?

If he give his Son to death, will he not also freely give us all things ? Whence we may observe; First, That the greatest and most eximious expression of the love of God towards believers, is in sending his Son to die for them, not sparing him for their sake, this is made the chief of all. Now if God sent his Son to die for all, he had as great an act of love, and hath made as great a manifestation of it to them that perish as to those that are saved. Secondly, That for whomsoever he hath given, and not spared his Son, unto them he will assuredly freely give all things ; but now he doth not give all things that are good for them unto all, as faith, grace, and glory ; from whence we conclude, that Christ died not for all. Again, ver. 33. he gives us a description of those that have a share in the consolation here intended, for whom God gave his Son, to whom he freely gives all things, and that is, that they are his elect; not all, but only those whom he hath chosen before the foundation of the world, that they should be holy ; which gives another confirmation of the restraint of the death of Christ to them alone, which he yet farther confirms, ver. 34. by declaring that those of whom he speaks, shall be freely justified and freed from condemnation ; whereof he gives two reasons : First, Because Christ died for them. Secondly, Because he is risen and makes intercession for them for whom he died, affording us two invincible arguments to the business in hand. The first, taken from the infallible effects of the death of Christ. Who ohtdl lay any thing to their charge ? Who shall condemn them ? Why? what reason is given? It is Christ that died. So that the death doth infallibly free all them from condemnation for whom he died. Secondly, From the connexion that the apostle here makes between the death and intercession of Jesus Christ; for whom he died for them he makes intercession, but' he saveth to the utmost them for whom he intercedeth ;' Heb. vii. 24. From all which it is undeniably apparent, that the death of Christ, with the fruits and benefits thereof, belongeth only to the elect of God.

Sixthly, Eph. i. 7. * In whom we have redemption;' if his blood was shed for all, then all must have a share in those things that are to be had in his blood; now amongst these is that redemption that consists in the forgiveness of sins.

which certainly all have not, for they that have are blessed; Rom. iv. and shall be blessed for evermore; which blessing comes not upon all, but upon the seed of righteous Abraham.

Seventhly, 2 Cor. v. 21. ' He made him to be sin for us, that we might become the righteousness of God in him.' It was in his death that Christ was made sin or an offerino; for it. Now for whomsoever he was made sin, they are made the righteousness of God in him ; ' by his stripes we are healed ;' Isa. liii. John xv. 13. ' Greater love hath none than this, that he lay down his life for his friend.' Then to intercede is not of greater love than to die, nor any thing else that he doth for his elect; if then he laid down his life for all, which is the greatest, why doth he not also the rest for them, and save them to the uttermost.

Eighthly, John xvii. 9. 'I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine ;' and ver. 19. * For their sakes I sanctify myself.'

Ninthly, Eph. v. 25. ' Husbands love your wives, even as Christ also loved his church, and gave himself for it;' as Acts XX. 28. The object of Christ's love and his death is here asserted to be his bride, his church, and that as properly as a man's own wife is the only allowed object of his conjugal affections. And if Christ had a love to others so as to die for them, then is there in the exhortation a latitude left unto men in conjugal affections for other women besides their wives.

I thought to have added other arguments, as intending a clear discussing of the whole controversy, but upon a review of what hath been said, I do with confidence take up and conclude, that these which have been already urged will be enough to satisfy them who will be satisfied with any thing; and those that are obstinate will not be satisfied with more. So of our arguments here shall be an end.

BOOK IV. CHAP. I.

Things previously to he considered to the solution of objections.

1 HERE being sundry places in holy Scripture, wherein the ransom and propitiation made by the blood of Christ is set forth in general and indefinite expressions ; as also a fruit-lessness or want of success in respect of some through their own default, for whom he died, seemingly intimated; with general proffers, promises, and exhortations, made for the embracing of the fruits of the death of Christ, even to them who do never actually perform it; whence some have taken occasion to maintain a uruversality of redemption, equally respecting all and every one ; and that with great confidence, affirming that the contrary opinion cannot possibly be reconciled with those places of Scripture, wherein the former things are proposed. These three heads being the only fountains from whence are drawn (but with violence) all the arguments that are opposed to the peculiar effectual redemption of the elect only ; I shall (before I come to the answering of objections, arising from a wrested interpretation of particular places) lay down some such fundamental principles, as are agreeable to the word, and largely held forth in it, and no way disagreeable to our judgment in this particular, which do and have given occasion to those general and indefinite affirmations as they are laid down in the word, and upon which they are founded ; having their truth in them, and not in a universal ransom for all and every one ; with some distinctions conducing to the farther clearing of the thing in question, and waving of many false imputations of things and consequences erroneously or maliciously imposed on us.

The first thing that we shall lay down is concerning the dignity, worth, preciousness, and infinite value of the blood and death of Jesus Christ. The maintaining and declaring q{ this, is doubtless especially to be considered ; and every

opinion that doth but seemingly clash against it, is exceedingly prejudiced, at least deservedly suspected; yea, presently to be rejected by Christians, if upon search it be found to do so really and indeed, as that which is injurious and derogatory to the merit and honour of Jesus Christ. The Scripture also to this purpose is exceeding full and frequent in setting forth the excellency and dignity of his death and sacrifice, calling his blood, by reason of the unity of his person, 'God's own blood ;' Acts xx. 28. Exalting it infinitely above all other sacrifices, as having for its principle' the eternal Spirit/and being itself'without spot;' Heb. ix.l4. Tran-scendently more precious than * silver or gold or corruptible things;' 1 Pet. i. 18. Able to give justification from all things, from which by the law^ men could not be justified ; Acts xiii. 28. Now such as was the sacrifice and offering of Christ in itself, such was it intended by his Father it should be. It was then the purpose and intention of God that his Son should offer a sacrifice of infinite worth, value, and dignity, sufl&cient in itself for the redeeming of all and every man, if it had pleased the Lord to employ it to that purpose; yea, and of other worlds also, if the Lord should freely make them, and would redeem them. Sufficient we say, then, was the sacrifice of Christ for the redemption of the whole world, and for the expiation of all the sins of all and every man in the world. This suflSciency of his sacrifice hath a twofold rise. First, The dignity of the person that did offer and was oftered. Secondly, The greatness of the pain he endured, by which he was able to bear, and did undergo, the whole curse of the law and wrath of God due to sin ; and this sets out the innate real true worth and value of the blood-shedding of Jesus Christ. This is its own true internal perfection and sufficiency ; that it should 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 arise from it, but merely depends upon the intention and will of God. It was in itself of infinite value and sufficiency to have been made a price, to have bought and purchased all and every man in the world. That it did formally become a price for any, is solely to be ascribed to the purpose of God intendino- their purchase and redemption by it. The

AUGUMENTS FOR UNIVERSAL REDEM PTION. 399

intention of the offerer and accepter that it should be for such, some, or any, is that which gives the formality of a price unto it; this is external; biit the value and fitness of it to be made a price, ariseth from its own internal sufficiency. Hence may appear what is to be thought of that old distinction of the schoolmen, embraced and used by divers Protestant divines, though by others again rejected ; viz. that Christ died for all in respect of the sufficiency of the ransom he paid; but not in respect of the efficacy of its application ; or, the blood of Christ was a sufficient price for the sins of all the world ; which last expression is corrected by some, and thus asserted. That the blood of Christ was sufficient to have been made a price for all, which is most true, as was before declared; for its being a price for all, or some, doth not arise from its own sufficiency, worth, or dignity, but from the intention of God and Christ, using it to that purpose, as was declared; and therefore, it is denied, that the blood of Christ was a sufficient price and ransom for all, and every one, not because it was not sufficient, but because it was not a ransom. And so it easily appears what is to be owned in the distinction itself before expressed ; if it intend no more, but that the blood of our Savioiir was of sufficient value for the redemption of all and every one, and that Christ intended to lay down a price which should be sufficient for their redemption, it is acknowledged as most true, but the truth is, that expression (to die for them) holds out the intention of our Saviour in the laying down of the price to have been their redemption; which we deny, and affirm that then it could not be, but that they must be made actual partakers of the eternal redemption purchased for them, unless God failed in his design, through the defect of the ransom paid by Christ, his justice refusing to give a dismission upon the delivery of the ransom.

Now the infinite value and worth which we assert to be in the death of Christ, we conceive to be exceedingly undervalued by the assertors of universal redemption, for that it should be extended to this or that object, fewer or more, we shewed before to be extrinsical to it; but its true worth consists in the immediate effects, products, and issues of it, with what in its own nature it is fit and able to do, vvhicb they

openly and apparently undervalue, yea, almost annihilate. Hence those expressions concerning it.

First, That by it a door of grace was opened for sinners, where (I suppose) they know not; but that any were effectually carried in at the door by it, that they deny. Secondly, That God might, if he would, and upon what condition he pleased, save those for whom Christ died: that a right of salvation was by him purchased for any, they deny; hence they grant, that after the death of Christ, First, God might have dealt with man upon a legal condition again; Secondly, That all and every man might have been damned, and yet the death of Christ have had its full effect: as also, moreover, that faith and sanctifcation are not purchased by his death; yea, no more for any (as before), than what he may go to hell withal: and divers other ways do they express their low thoughts and slight imaginations concerning the innate value and sufficiency of the death and bloodshedding of Jesus Christ. To the honour then of Jesua Christ our mediator, God and man, our all-sufficient Redeemer, we affirm such and so great was the dignity and worth of his death and bloodshedding, of so precious a value, of such an infinite fulness and sufficiency was this oblation of himself, that it was every way able, and perfectly sufficient, to redeem, justify, and reconcile, and save all the sinners in the world, and to satisfy the justice of God for all the sins of all mankind, and to bring them every one to everlasting glory. Now this fulness and sufficiency of the merit of the death of Christ is a foundation unto two things.

First, The general publishing of the gospel unto all nations, with the right that it hath to be preached to every creature ; Matt, xxviii. 19. Mark xvi. 16. Because the way of salvation 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 diseases, to deliver them from all their evils : if there were a thousand worlds, the gospel of Christ might, upon this ground, be preached to them all, there being enough in Christ for the salvation of them all, if so be they will derive virtue from him by touching him in faith, the only way to draw refreshment from this fountain of salvation. It is then altogether in vain which some object, that the preaching of the gospel to all, is altogether needless and useless, if Christ

ARGUMENTS FOR UNIVERSAL REDEMPTIOX. 401

died not for all: yea, that it is to make God call upon men to believe that which is not true, viz. That Christ died for them. For, first, besides that amongst those nations, whither the gospel is sent, there are some to be saved (* I have much people'), which they cannot be, in the way that God hath appointed to do it, unless the gospel be preached to others, as well as themselves. And, besides, secondly. That the economy and dispensation of the new covenant, by which all external differences and privileges of people, tongues, and nations being abolished, and taken away, the word of grace was to be preached without distinction, and all men called every where to repent. And, thirdly, That when God calleth upon men to believe, he doth not, in the first place, call upon them to believe that Christ died for them, but that there is no name under heaven given unto men, whereby they might be saved, but only of Jesus Christ; through whom salvation is preached. T say, besides those certain truths, fully taking off that objection, this one thing, of which we speak, is a sufficient basis and ground for all those general precepts of preaching the gospel unto all men, even that sufficiency which we have described.

Secondly, That the preachers of the gospel in their particular congregations, being utterly unacquainted with the purpose and secret counsel of God, being also forbidden to pry or search into it, Deut. xxix. may from hence justifiably call upon every man to believe, with assurance of salvation to every one in particular upon his so doing, knowing and being fully persuaded of this, that there is enough in the death of Christ, to save every one that shall so do ; leaving the purpose and counsel of God, on whom he will bestow faith, and for whom in particular Christ died (even as they are commanded), to himself.

And this is one principal thing, which, being well observed, will crush many of the vain flourishes of our adversaries, as will in particular hereafter appear.

A second thing to be considered, is the economy or administration of the new covenant, in the times of the gospel; with the amplitude and enlargement of the kingdom and dominion of Christ, after his appearance in the flesh ; whereby all external differences being taken away, the name of Gentiles removed, the partition wall broken down, the promise to Abra-

ham, that he should be heir of the world, as he was father of the faithful, was now fully to be accomplished. Now this administration is so opposite to that dispensation, which was restrained to one people and family who were God's peculiar, and all the rest of the world excluded, that it gives occasion to many general expressions in the Scripture which are far enough from comprehending a universality of all individuals, but denote only a removal of all such restraining exceptions, as were before in force : so that a consideration of the end whereunto these general expressions are used, and at what is aimed by them, will clearly manifest their nature, and how they are to be understood, with who they are, that are intended by them, and comprehended in them. For it being only this enlargement of the visible kingdom of Christ to all nations in respect of right, and to many in respect of fact (God having elect in all those nations to be brought forth, in the several generations wherein the means of grace are in those places employed), that is intended, it is evident, that they import only a distribution of men through all differences whatsoever, and not a universal collection of all and every one, the thing intended by them requiring the one, and not the other. Hence those objections which are made against the particularity of the ransom of Christ, and the restraining of It only to the elect, from the terms of all, all men, all nations^ the world, the whole world, and the like, are all of them exceeding weak and invalid, as wresting the general expressions of the Scripture beyond their aim and intent, they being used by the Holy Ghost only to evidence the removal of all personal and national distinction, the breaking up of all the narrow bounds of the Old Testament, the enlarging the kingdom of Christ beyond the bounds of Jewry and Salem, abolishing all old restrictions, and opening a way for the elect amongst all people, called the fulness of the Gentiles, to come in; there being now 'neither Greek, Jew, circumcision, nor uncircumcision, barbarian, Scythian, bond or free, but Christ is all and in all;' Col. iii. 11. Hence the Lord promiseth to ' pour out his Spirit upon all flesh ;' Joel ii. 28. Which Peter interpreteth to be accomplished by the filling of the apostles with the gifts of the Spirit, that they might be enabled to preach to several nations; Acts ii. 17. 'Having received grace and apostleship for obedience to the faith among all

ARGUMKNTS FOR UNIVERSAL REDEMPTION. 403

nations;' Rom. i. 5. Not the Jews only, but some among all nations ; ' the gospel being the power of God unto salvation to every one that believeth, the Jew and also the Greek ;' ver. 16. Intending only as to salvation, the peculiar bought by Christ, which he redeemed out of every kindred, tongue, and people, and nation ; Rev. v. 9. Where ye have an evident distribution of that, which in other places is generally set down; the gospel being commanded to be preached to all these nations; Matt, xxviii. 19. That those bought and redeemed ones amonost them all mio;ht be brought home to God ; John xi. 52. And this is that which the apostle so largely sets forth; Eph. ii. 14—17. Now in this sense which we have explained and no other, are those many places to be taken, which are usually urged for universal grace and redemption, as shall afterward be declared in particular.

Thirdly, We must exactly distinguish between man's duty and God's purpose, there being no connexion between them. The purpose and decree of God is not the rule of our duty, neither is the performance of our duty in doing what we are commanded, any declaration of what is God's purpose to do, or his decree that it should be done. Especially is this to be seen and considered in the duty of the ministers of the gospel, in the dispensing of the word, in exhortations, invitations, precepts, and threatenings, committed unto them; all which are perpetual declaratives of our duty, and do manifest the approbation of the thing exhorted and invited to, with the truth of the connexion between one thing and another, but not of the counsel and purpose of God in respect of individual persons in the ministry of the word. A minister is not to make inquiry after, nor to trouble himself about, those secrets of the eternal mind of God, viz. whom he purposeth to save, and whom he hath sent Christ to die for in particular: it is enough for them to search his revealed will, and thence take their directions; from whence they have the.\x commissions. Wherefore there is no sequel between the universal precepts from the word concerning the things, unto God's purpose in himself concerning pei-sons. They command and invite all to repent and believe; but they know not in particular on whom God will bestow repentance unto salvation, nor in whom he will effect the work of faith with power : and when they make proffers and tenders in

the name of God to all, they do not say to all, it is the purpose and intention of God, that ye should believe. Who gave them any such power? But that it is his comman,d, which makes it their duty, to do w^hat is required of them ; and do not declare his mind, what himself in particular will do : the external offer is such, as from which every man may conclude his own duty ; none, God's purpose, which yet may be known upon performance of his duty. Their objection then is vain, who affirm that God hath given Christ for all to whom he offers Christ in the preaching of the gospel ; for his offer in the preaching of the gospel is not declarative to any in particular, neither of what God hath done, nor of 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 promised. Whence it will follow.

First, That God always intends to save some among them to whom he sends the gospel in its power : and the ministers of it being, first, unacquainted with his particular purpose ; secondly. Bound to seek the good of all and every one as much as in them lies ; thirdly. To hope and judge well of all, even as it is meet for them; they may make a proffer of Jesus Christ, with life and salvation in him, notwithstanding that the Lord hath given his Son only to his elect.

Secondly, That this offer is neither vain nor fruitless, being 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 ask, what it is of the mind and will of God that is declared and made known, when men are commanded to believe for whom Christ did not die ? I answer, first. What they ought to do, if they will do that which is acceptable to God. Secondly, The sufficiency of salvation that is in Jesus Christ to all that believe on him. Thirdly, The certain, infallible, inviolable connexion that is between faith and salvation; so that whosoever performs the one shall surely enjoy the other; for whoever comes to Christ, he will in no wise cast out: of which more afterward.

Fourthly, The engraffed erroneous persuasion of the Jews, which for a while had a strong influence upon the apostles themselves, restraining salvation and deliverance by the Messias, or promised seed, to themselves alone, who were

ARGUMENTS FOR UNIVERSAL REDEMPTION, 405

the offspring of Abraham according to the flesh, must be considered as the ground of many general expressions and enlargements of the objects of redemption, which yet being so occasioned, give no colour of any unlimited universality. That the Jews were generally infected with this proud opinion, that all the promises belonged only to them, and theirs, towards whom they had a universality, exclusive of all others, whom they called dogs, uncircumcised, and poured out curses on them, is most apparent. Hence, when they saw the multitude of the Gentiles coming to the preaching of Paul, they were ' filled with envy, contradicting, blaspheming, and stirring up persecution against them ;' Acts xiii. 45. 50. Which the apostle again relates of them, 1 Thess. ii. 15, 16. ' They please not God,' saith he, ' and are contrary to all men; forbidding us to speak to the Gentiles that they might be saved :' being not with any thing more enraged in the preaching of our Saviour, than his prediction of letting out his vineyard to others. That the apostles themselves also had deeply drank in this opinion, learned by tradition from their fathers, appeareth, not only in their questioning about the restoration of the kingdom unto Israel; Acts i. 6. but also most evidently in this, that after they had received commission to teach and baptize all nations. Matt, xxviii. 19. or every creature, Mark xvi. 16. and were endued with power from above so to do, according to promise. Acts i. 8. yet they seem to have understood their commission to have extended only to the lost sheep of the house of Israel; for they went about and preached only to the Jews; Acts xi. 19. And when the contrary was evidenced and demonstrated to them, they glorified God, saying, ' Then hath God also to the Gentiles granted repentance to life!' Acts xi. 18. Admiring at it as a thing which before they were not acquainted with r and no wonder that men were not easily, nor soon persuaded to this, it being the great mystery, that was made known in former ages, as it was then revealed to God's holy apostles and prophets by the Spirit, viz. * That the Gentiles should be fellow-heirs of the same body, and partakers of his promises in Christ by the gospel;' Eph. iii. 5, 6. But now, this being so made known unto them by the Spirit, and that the time was come, wherein the little sister was to be considered, the prodigal brought home, and Japhet per-

Buaded to dwell in the tents of Shem, they laboured by all means to root it out of the minds of their brethren, according to the flesh, of whom they had a special care, as also to leave no scruple in the mind of the eunuch, that he was a dry tree, or of the Gentile, that he was cut off from the people of God: to which end they use divers general expressions, carrying a direct opposition to that former error, which was absolutely destructive to the kingdom of Jesus Christ. Hence are those terms of the world, all men, all nations, every creature, and the like, used in the business of redemption, and preaching of the gospel; these things being not restrained, according as they supposed, to one certain nation and family, but extended to the universality of God's people scattered abroad in every region under heaven; especially are these expressions used by John: who living to see the first coming of the Lord, in that fearful judgment and vengeance which he executed upon the Jewish nation some forty years after his death, is very frequent in the asserting of the benefit of the world by Christ, in opposition, as I said before, to the Jewish nation : giving us a rule how to understand such phrases and locutions ; John xii. 51, 52. * He signified that Jesus should die for that nation ; and not for that nation only, but that also he should gather together in one the children of God, that were scattered abroad :' conformable whereunto he tells the believing Jews that Christ is not a propitiation for them only, 'but for the sins of the whole world;' 1 John ii. 2, or the people of God scattered throughout the whole world, not tied to any one nation, as they sometime vainly imagined. And this may and doth give much light, into the sense and meaning of those places, where the words, world, and all, are used in the business of redemption; they do not hold out a collective universality, but a general distribution into men of all sorts, in opposition to the before recounted erroneous persuasion.

Fifthly, The extent, nature, and signification of those general terms which we have frequently used indefinitely in the Scripture, to set out the object of the redemption by Christ, must seriously be weighed ; upon these expressions hangs the whole weight of the opposite cause, the chief, if not only argument for the universality of redemption, being

ARGUMENTS FOR UNIVERSAL REDEMPTION. 407

taken from words which seem to be of a latitude in their signification, equal to such an assertion; as the ivorld, the whole world, all, and the like; which terms when they have once flistened upon, they run with, * lo triumphe,' as though the victory were surely theirs. The world, the whole world, all, all men, who can oppose it ? Call them to the context, in the several places where the words are ; appeal to rules of interpretation ; mind them of the circumstances and scope of the place; the sense of the same words in other places, with other fore-named helps and assistances, which the Lord hath acquainted us with, for the discovery of his mind and will in his word; they presently cry out the bare word, the letter is theirs, away with the gloss and interpretation, give us leave to believe what the word expressly saith: little (as I hope) imagining being deluded with the love of their own darling, that if this assertion be general, and they will not allow us the gift of interpretation agreeable to the proportion of faith, that at one clap they confirm the cursed madness of the anthropomorphites, assigning a human body, form, and shape unto God, who hath none; and the alike cursed figment of transubstantiation, overthrowing the body of Christ who hath one ; with divers other most pernicious errors; let them then, as long as they please, continue such empty clamours, fit to terrify and shake weak and unstable men, for the truth's sake we will not be silent, and I hope we shall very easily make it appear, that the general terms that are used in this business will indeed give no colour to any argument for universal redemption, whether absolute or conditionate.

Two words there are that are mightily stuck upon or stumbled at; first. The ivorld; secondly. All. The particular places wherein they are, and from which the arguments of our adversaries are urged, we shall afterward consider ; and for the present only shew that the words themselves, according to the Scripture use, do not necessarily hold out any collective universality of those concerning whom they are affirmed; but being words of various significations, must be interpreted according to the scope of the place where they are used, and the subject matter of which the Scripture treateth in those places.

First, then, for the word ivorld, which in the New Testa-

ment is called koo-/xoc (for there is another word sometime translated world, viz. alwv, that belongs not to this matter, noting rather the duration of time, than the thing in that space continuing), he that doth not acknowledge it to be TroXvo-rjjuov, need say no more to manifest his unacquaintedness in the book of God; I shall briefly give you so many various significations of it, as shall make it apparent, that from the bare tisage of a word, so exceedingly equivocal, no argument can be taken until it be distinguished, and the meaning thereof in that particular place evinced, from whence the argument is taken.

The Scheme.

1 Suhipctivp^ '^ -"^^'"^^ ^ Di-o ^ * ^*^'° aspectabili. P =>ubjective^ idquevel i P'° ^ 2 Terra habitabili.

fi Collective seu Kara Travra?.

f 1 Incola- 1 w -n- . -i »• SI Quibusvis.

I X iin,u a. 2 Distributive pro I ^, ^^ w rumidque | '^ ( "2 Multis.

<; i 1 Bonis seu electis.

Adjunct!- I 1 3 Signanter, pro ^ ,^ jyialis seu reprobis.

veratione ^ j 4 aopia-ra); seu Communiter.

L5 Restrictive seu o-m'Ep(^SoxiKa; ? ^ 1 preecipuis. I pro I 2 Romanis.

( 1 Corruptionis undeT 1 Ipsa corruptione I 2 Accidentium* sumitur pro < 2 Sede corruptionis

^ f_ 3 Terrenaconditione

V. 2 Maledictionis.

All these distinctions of the use of the word are made out in the following observations.

The word ivorld in the Scripture is in general taken four ways. First, Pro rmindo continente; and that, first, generally, oXwc for the whole fabric of heaven and earth, with all things in them contained, which in the beginning were created of God ; so Job xxxiv. 13. Acts xvii. 24. Eph. i. 4. and in very many other places. Secondly, Distinctly, first, for the heavens, and all things belonging to them, distinguished from the earth; Psal. xc. 2. Secondly, The habitable earth, and this very frequently, as Psal. xxiv. 1. xcviii. 7. Matt, xiii. 38. John i. 9. iii. 17. 19. vi. 16. xvii. 11. 1 Tim. i. 15. vi. 7.

Secondly, For the tvorld contained, especially men in the world; and that either, first, universally for all and every one; Rom. iii. 6. 19. v. 12. Secondly, Indefinitely for men, without restriction or enlargements; John vii. 4. Isa. xiii. 11. Thirdly, Exegetically for many, which is the most usual acceptation of the word; Matt, xviii. 7. John iv. 42.

ARGUMENTS FOR UNIVERSAL REDEMPTION. 409

xii. 19. xvi. 8. xvii. 21. 1 Cor. iv. 9. Rev. xiii. 3. Fourthly, Comparatively, for a great part of the world; Rom. i. 8. Matt. xxiv. 14. xxvi. 13. Rom. x. 18. Fifthly, Restrictive-ly, for the inhabitants of the Roman empire; Luke ii. 1. Sixthly, For men distinguished in their several qualifications; as, first, for the good, God's people, either in designation or possession; Psal. xxii. 27. John iii. 16. vi.36. 51. Rom. iv. 13. xi. 12. 15. 2 Cor. v. 19. Col. i. 6. 1 John ii. 2. Secondly, For the evil, wicked, rejected men of the world; Isa. xiii. 11. John vii. 7. xiv. 17. 22. xv. 19. xvii. 25. 1 Cor. vi. 2. xi. 32. Heb. ix. 11. xi. 38. 2 Pet. ii. 5. 1 John v. 19. Rev. xiii. 3.

Thirdly, For the world corrupted, or that universal corruption which is in all things in it; as Gal. i. 4. iv. 1. 4. vi. 14. Eph. ii. 2. James i. 27. iv. 4. 1 John ii. 15—17. 1 Cor. vii. 31. 33. Col. ii. 8. 2 Tim. iv. 10. Rom. xii. 2. 1 Cor. i. 20, 21. iii. 18, 19.

Fourthly, For a terrene worldly estate or condition of men or things ; Psal. Ixxiii. 12. Luke xvi. 8. John xviii. 36. 1 John iv. 5. and very many other places.

Fifthly, For the world accursed, as under the power of Satan; John vii. 7. xiv. 30. xvi. 11.33. 1 Cor. ii. 12. 2Cor. iv. 4. Eph. vi. 12. And divers other significations hath this word in holy writ, which are needless to recount; these I have rehearsed to shew the vanity of that clamour, wherewith some men fill their mouths, and frighten unstable souls with the Scripture, mentioning world so often in the business of redemption, as though some strength might be taken thence for the upholding of the general ransom. * Parvus habetspes Troja, si tales habet;' if their greatest strength be but sophistical craft, taken from the ambiguity of an equivocal word, there whole endeavour is like to prove fruitless. Now as I have declared that it hath divers other acceptations in the Scripture ; so when I come to a consideration of their objections, that use the word for this purpose, I hope by God's assistance to shew, that in no one place wherein it is used in this business 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 besides; so that forasmuch as concerning this word our way will be clear, if to what hath been said ye add these observations.

First, That as in other words so in these, this is in the Scripture usually an avravaKXamg, whereby the same word is ingeminated in a different sense and acceptation ; so Matt, viii. 22. Let the ' dead bury their dead ;' dead in the first place, denoting them that are spiritually dead in sin ; in the next, those that are naturally dead, by a dissolution of soul and body; so John i. 11. He cdnne aig ra'iSia, 'to his own,'even all things that he had made; icai 6t iStot, ' his own,' that is the greatest part of the people received him not; so again John iii. 6. ' That which is born of the Spirit is spirit.' Spirit in the first place, is the Almighty Spirit of God, in the latter, a spiritual life of grace received from him. Now in such places as these to argue that such is the signification of the word in one place, therefore in the other, were violently to pervert the mind of the Holy Ghost. Thus also is the word world usually changed in the meaning thereof; so John i, 10. ' He was in the world, and the world was made by him, and the world knew him not;' he that should force the same signification upon the world in that triple mention of it, would bean egregious glosser; for in the first, it plainly sig-nifieth some part of the habitable earth, and is taken subjective /uEjotKwc ; in the second, the whole frame of heaven and earth, and is taken subjective oXiKojg ; and in the third, for some men living in the earth, viz. unbelievers, who may be said to be the world adjunctive. So again, John iii. 17. 'God sent not his Son into the world to condemn the world, but that the world through him might be saved;' where by the world in the first, is necessarily to be understood that part of the habitable world, wherein our Saviour conversed, in the second, all men in the world as some suppose ; so also there is a truth in it, for our Saviour came not to condemn all men in the world ; for, first. Condemnation of any, was not the prime aim of his coming ; secondly, He came to save his own people, and so not to condemn all; in the third, God's elect, or believers living in the world, in their several generations, who were they whom he intended to save, and none else, or he faileth of his purpose ; and the endeavour of Christ is insufficient for the accomplishment of that where-unto it is designed.

Secondly, That no argument can be taken from a phrase of speech in the Scripture in any particular place, if in other

ARGUMENTS FOR UNIVERSAL REDEMPTION. 411

places thereof, where it is used, the signification pressed from that place is evidently denied, unless the scope of the place, or subject matter do enforce it; for instance, God is said to love the world, and send his Son, to be in Christ reconciling the icorld to himself, and Christ to be a propitiation for the sins of the whole world : if the scope of the places where these assertions are, or the subject matter of which they treat, will enforce a universality of all persons, to be meant by the word world, so let it be without control; but if not, if there be no enforcement of any such interpretation from the places themselves, why should the world there more signify all and every one, than in John i. 10. * The world knew him not;' which if it be meant of all, without exception, then no one did believe in Christ, which is contrary to ver. 12. or in Luke ii. 1. 'That all the world should be taxed,' when none but the chief inhabitants of the Roman empire can be understood ; or in John viii. 26. ' I speak to the world those things which I have heard of him,' understanding the Jews to whom he spake, who then lived in the world, and not every one to whom he was not sent; or in Joiin xii. 19. ' Perceive ye not that the world is gone after him V Which world was nothing but a great multitude of one small nation; or in 1 John v. 19. 'The whole world lieth in wickedness;' from which, notwithstanding, all believers are to be understood as exempted; or in Rev. xiii. 3. ' All the world wandered after the beast;' which whether it be affirmed of the whole universality of individuals, in the world, let all judge. That all nations, an expression of equal extent with that of the world, is in like manner to be understood, is apparent; Rom. i. 5. Rev. xviii. 3. 23. Psal. cxviii. 10. 1 Chron. xiv. 17. Jer. xxvii. 7. It being evident that the words, world, all the world, the whole world, do, where taken adjunctively for men in the world, usually and almost always denote only some, or many men in the world, distinguished into good or bad, believers or unbelievers, elect or reprobate ; by what is immediately in the several places affirmed of them, I see no reason in the world why they should be wrested to any other meaning or sense in the places that are in controversy between us and our opponents. The particular places we shall afterward consider.

Now as we have said of the word world, so we may of the word all, wherein much strength is placed, and many causeless boastings are raised from it. That it is no where affirmed in the Scripture that Christ died for all men, or gave himself a ransom for all men, much less for all and every man, we have before declared. That he gave himself a ransom for all is expressly affirmed; 2 Tim. ii. 6. But now, who this all should be, whether all believers, or all the elect, or some of all sorts, or all of every sort is in debate. Our adversaries affirm the last, and the main reason they bring to assert their interpretation is from the importance of the word itself; for, that the circumstances of the place, the analogy of faith, and other helps for exposition, do not at all favour their gloss, we shall shew when we come to the particular places urged. For the present let us look upon the word in its usual acceptation in the Scripture, and search whether it always necessarily requires such an interpretation.

That the word all, being spoken of among all sorts of men, speaking, writing, any way expressing themselves, but especially in holy writ, is to be taken either collectiveli/ for all in general without exception, or distributively for some of all sorts, excluding none, is more apparent than that it can require any illustration. That it is sometimes taken in the first sense, for all collectively, is granted, and I need not prove it; they whom we oppose affirming that this is the only sense of the word, though I dare boldly say it is not once in ten times so to be understood in the usage of it through the whole book of God ; but that it is commonly, and indeed properly, used in the latter sense, for some of all sorts, concerning whatsoever it is affirmed, a few instances, for many that might be urged, will make it clear; thus then ye have it, John xii. 32. ' And I, if I be lifted up from the earth, will draw all unto me;' that we translate it all men, as in other places (for though I know the sense may be the same, yet the word men being not in the original but only Travrag), I cannot approve. But who, 1 pray, are these all? Are they all and every one ? Then are all and every one drawn to Christ, made believers, and truly converted, and shall be certainly saved ; for those that come unto him by his and his Father's drawing, ' he will in no wise cast out;'

ARGUMENTS FOR UNIVERSAL REDEMPTIOX. 413

John vi.37. All then, can here be no other than many, some of all sorts, no sort excluded, according as the word is interpreted in Rev. v. 9. ' Thou hast redeemed us out of every kindred, tongue, and people, and nation ;' these are the all he draws to him; which exposition of this phrase is with me of more value and esteem, than a thousand glosses of the sons of men; so also, Luke xi. 42. where our translators have made the word to signify immediately and properly (for translators are to keep close to the propriety and native signification of every word), what we assert to be the right interpretation of it; for they render -rrav Xa^avov, which pr]TO}g is 'every herb, all manner of herbs,' taking the word (as it must be) distributivelj/ for herbs of all sorts, and not for any individual herb, which the Pharisees did not, could not tithe; and in the very same sense is the word used again, Luke xviii. 12. ' I give tithes of all that I have;' where it cannot signify every individual thing as is apparent. Most evident also is this restrained signification of the word. Acts ii. 17. ' I will pour out of my Spirit,' etti Troo-av trapica, which whether it compriseth every man or no, let every man judge; and not rather men of several and sundry sorts. The same course of interpretation as formerly, is followed by our translators. Acts X. 12. rendering iravra tu rerjOOTroSo literally, 'all beasts or four-footed creatures,' all manner of beasts, or beasts of sundry several sorts; in the same sense also must it be understood, Rom. xiv. 2. 'One believeth that he may eat all things;' that is, what he pleaseth, of things to be eaten of; see moreover 1 Cor. i. 5. Yea, in that very chapter where men so eagerly contend that the w'ord all is to be taken for all and every one (though fruitlessly and falsely, as shall be demonstrated), viz. 1 Tim. ii. 4. where it is said, that God would have all men to be saved, in that very chapter confessedly the word is to be expounded according to the sense we give, viz. ver. 8. ' I will, therefore, that men pray,' Iv iravrl roTTw, which, that it cannot signify every individual place in heaven, earth, and hell, is of all confessed, and needeth no proof. No more than when our Saviour is said to cure TTodav v6(Tov, as Matt. viii. 35. there, is to prove that he did not cure every disease of every man, but only all sorts of diseases. Sundry other instances might be given, to manifest tliat this is the most usual and frequent signification

of the word «//in holy Scripture, and therefore, from the bare word nothing can be inferred to enforce an absolute unlimited universality of all individuals to be intimated thereby. The particular places insisted on, we shall afterward consider. I shall conclude all concerning these general expressions, that are used in the Scripture about this business, in these observations.

First, The word all, is certainly and unquestionably sometimes restrained, and to be restrained, to all of some sorts, although the qualification be not expressed, which is the bond of the limitation ; so for all believers, 1 Cor. xv. 22. Eph. iv. 10. Rom. v. 18. 'The free gift came upon all men to the justification of life;' which all men, that are so actually justified, are no more nor less than those that are Christ's; that is, believers, for certainly justification is not without faith.

Secondly, The word«// is sometimes used for some of all sorts; Jer. xxxi. 34. The word cdVd is by Paul rendered irav-TEc,Heb. viii. 11. So John xii. 32. 1 Tim. ii. 1—3. Which is made apparent by the mention of kings, as one sort of people there intended : and I make no doubt but it will appear to all that the word must be taken in one of these senses in every place where it is used in the business of redemption ; as shall be proved.

Thirdly, Let a diligent comparison be made between the general expressions of the New, with the predictions of the Old Testament, and they will be found to be answerable to, and expository of, one another. The Lord affirming in the New, that that was done, which in the Old he foretold should be done. Now in the predictions and prophecies of the Old Testament (that all nations, all flesh, all people, all the ends, families, or kindreds of the earth, the world, the whole earth, the isles, shall be converted, look up to Christ, come to the mountain of the Lord, and the like), none doubts but that the elect of God in all nations, are only signified ; knowing that in them alone those predictions have the truth of their accomplishments : and why should the same expressions used in the gospel, and many of them aiming directly to declare the fulfilling of the other, be wiredrawn to a large extent, so contrary to the mind of the Holy Ghost? In fine, as when the Lord is said to wipe tears

ARGUMENTS FOR UNIVERSAL REDEMPTION. 415

from all faces, it hinders not but the reprobates shall be cast out to eternity, where there is weeping and wailing, &,c. So when Christ is said to die for all, it hinders not, but those reprobates may perish to eternity for thefr sins, without any effectual remedy intended for them, though occasionally proposed to some of them.

Sixthly, Observe that the Scripture often speaketh of things and persons according to the appearance they have, and the account that is of them amongst men, or that esteem that they have of them, to whom it speaketh ; frequently speaking of men, and unto men as in the condition wherein they are, according to outward appearance, upon which human judgment must proceed, and not what they are indeed: thus, many are called, and said to be wise, just, and righteous^ according as they are so esteem.ed, though the Lord knows them to be foolish sinners : so Jerusalem is called the holy city. Matt, xxvii. 53. because it was so in esteem and appearance, when indeed it was a very den of thieves: and 2 Chron. xxviii. 23. it is said of Ahaz, that wicked king of Judah, that 'he sacrificed to the gods of Damascus that smote him :' it was the Lord alone that smote him, and those idols to whom he sacrificed were but stocks and stones, the work of men's hands, which could no way help themselves, much less smite their enemies ; yet the Holy Ghost useth an expression answering his idolatrous persuasion, and saith, 'they smote him:' nay, is it not said of Christ, John v. 18. that he had broken the Sabbath, which yet he only did in the corrupt opinion of the blinded Pharisees? Add, moreover, to what hath been said, that which is of no less an undeniable truth, viz. that many things which are proper and peculiar to the children of God, are oft and frequently assigned to them, who live in the same outward communion with them, and are partakers of the same external privileges, though indeed aliens in respect of the participation of the grace of the promise: put, I say, these two things, which are most evident, together, and it will easily appear that those places, which seem to express a possibility of perishing, and eternal destruction to them who are said to be redeemed by the blood of Christ, are no ways advantageous to the adversaries of the effectual redemption of God's elect by the blood of Christ; bepause such may be said to be redeemed kutu

Triv do^av, not Kara rrjv aXriOeiav kcito. to (j)aive(T^ai, not Kara to tlvai, in respect of appearance, not reality, as is the use of the Scripture in divers other things.

Seventhly, That which is spoken according to the judgment of charity, on our parts, must not always be exactly squared and made answerable to verity in respect of them, of whom any thing is affirmed; for the rectitude of our judgment itsufficeth, that we proceed according to the rules of judging that are given us: for what is outof our cognizance, whether that answers to our judgments or no, belongs not to us : thus oftentimes, the apostles in the Scriptures write unto men, and term them holy, saints, yea elected, but from thence positively to conclude that they were so all indeed, we have no warrant. So Peter, 1 Pet. i. 2. calls all the strangers to whom he wrote, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithyr.ia, elect, according to the 'foreknowledge of God the Father,' &c. and yet that I have any warrant to conclude dejide, thdit all were such, none dare affirm: so Paul tells the Thessalonians, the whole church to whom he wrote, that he knew their election of God ; 1 Thess. i. 4. 2 Thess. ii. 13. He blesseth God ' who had chosen them to salvation.' Now did not Paul make this judgment of them by the rule of charity ? According as he affirms in another place, ' It is meet for me to think so of you all ;' Phil. i. 7. And can it, ouo-ht it, hence to be infallibly concluded, that they were all elected ? If some of these should be found to fall away from the gospel and to have perished, would an argument from thence be valid, that the elect might perish? Would we not presently answer that they were said to be elected according to the judgment of charity, not that they were so indeed? And why is not this answer as sufficient and satisfying, when it is given to the objection, taken from the perishing of some, who were said to be redeemed merely in the judgment of charity, as they were said to be elected?

Eighthly, The infallible connexion, according to God's purpose and will of faith and salvation, which is frequently the thing intended in gospel proposals, must be considered. The Lord hath in his counsel established it, and revealed in his word, that there is an indissoluble bond, between these two things, so that whosoever believeth shall be saved; Mark xvi. 16. Which indeed is the substance of the gospel in the out-

ARGUMENTS FOR UNIVERSAL REDEMPTION. 417

ward promulgation thereof; this is the testimony of God that eternal life is in his Son, which whoso believeth,he sets to his seal that God is true; he who believes not,doing what in him lieth to make God a liar; 1 John v, 9—11. Now this connexion of the means and the end, faith and life, is the only thing which is signified and held out to innumerable, to whom the gospel is preached ; all the commands, proffers, and promises that are made to them, intimating no more than this will of God, that believers shall certainly be saved, which is an unquestionable divine verity, and a sufficient object for supernatural faith to rest upon ; and which being not closed with, is a sufficient cause of damnation ; John viii. 24. ' If you believe not that I am he (that is, the way, the truth, and the life), ye shall die in your sins.' It is a vain imagination of some, that when the command and promise of believing are made out to any man, that though he be of the number of them that shall certainly perish, yet the Lord hath a conditional will of his salvation, and intends that he shall be saved, on condition that he will believe, when the condition lieth not at all in the will of God, which is always absolute; but is only between the things to them proposed, as was before declared. And those poor deluded things, who will be standing upon their own legs, before they are well able to crawl, and might justly be persuaded to hold by men of more strength, do exceedingly betray their own conceited ignorance, when with great pomp they hold out the broken pieces of an old Arminian sophism, with acclamations of grace, to this new discovery (for so they think of all that is new to them), viz. that, as is God's proffer, so is his intention; but he calls to all to believe, and be saved, therefore he intends it to all. For, first, God doth not proffer life to all upon the condition of faith, passing by a great part of mankind without any such proffer made at them at all. Secondly, If by God's projfer, they understand his command and promise ; who told them that these things were declarative of his will and purpose, or intention? He commands Pharaoh to let his people go, but did he intend he should so do according to his command? Had he not foretold, that he would so order things, that he should not let them go ? I thought always that God's commands and promises had revealed our duty, and not his purpose; what God would VOL. V. 2 k

have us to do, and not what he will do. His promises, indeed, as particularly applied, hold out his mind to the persons to whom they are applied ; but as indefinitely proposed, they reveal no other intentions of God, but what we before discovered, which concerns things not persons ; even his determinate purpose infallibly to connect faith and salvation. Thirdly, If the proffer be (as they say) universal, and the intention of God be answerable thereunto, that is, he intends the salvation of them, to whom the tender of it upon faith is made, or may be so; then, first, what becomes of election and reprobation ? Neither of them certainly can consist with this universal purpose of saving of all. Secondly, If he intends it, why is it then not accomplished ? doth he fail of his purpose? Dum vitant vitium stulti. Is not this certain Scylla worse than the other feared Charyh-dis'^ But they say,' He intended it only upon condition, and the condition being not fulfilled, he fails not in his purpose, though the thing be not conferred.' But did the Lord foreknow whether the condition would be fulfilled by them, to whom the proposal was made or not. If not, where is his prescience, his omniscience? If he did, how can he be said to intend salvation 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 circumstance, that the condition was not to be attained without his bestowing ; and that he had determined not to bestow it; would they ascribe such a will and purpose to a wise man, as they do ig-norantly and presumptuously to the only wise God : viz. that he should intend to have a thing done, upon the performance of such a condition, as he knew full well, without him could never be performed, and he had fully resolved not to effect it; for instance, to give his daughter in marriage to such a one, upon condition he would give unto him such a jewel as he hath not, nor can have, unless he bestow it upon him, which he is resolved never to do? Oh whither will blindness and ignorance, esteemed light and knowledge, carry poor deluded souls ? This then is the main thing demonstrated and held out in the promulgation of the gospel, especially for what concerns unbelievers, even the first connexion between the duty of faith assigned, and the benefit of life promised, which hath a truth of universal extent, grounded upon the plenary

ARGUMENTS FOR UNIVERSAL REDEMPTION. 419

sufficiency of the death of Christ towards all that shall believe : and I see no reason why this should be termed part of the mystery of the universalists (though the lowest part) (as it is by M. S, page 202.); that the gospel could not be preached to all, unless Christ died for all; which with what is mentioned before, concerning another and higher part of it, is an old, rotten, carnal, and long since confuted sophism, arising out of the ignorance of the word and right reason, which are no way contrary.

Ninthly, The mixed distribution of the elect and reprobates, believers and unbelievers, according to the purpose and mind of God, throughout the whole world, and in the several places thereof, in all or most of the single congregations, is another ground of holding out a tender of the blood of Jesus Christ, to them for whom it was never shed, as is apparent in the event, by the ineffectualness of its proposals. The ministers of the gospel, who are stewards of the mysteries of Christ, and to whom the word of reconciliation is committed, being acquainted only with revealed things (the Lord lodging his purposes and intentions towards particular persons in the secret ark of his own bosom, not to be pryed into), are bound to admonish all, and warn all men, to whom they are sent; giving the same commands, proposing the same promises, making tenders of Jesus Christ in the same manner, to all, that the elect, whom they know not but by the event, may obtain, whilst the rest are hardened. Now these things being thus ordered by him who hath the supreme disposal of all (viz. First, That there should be such a mixture of elect and reprobate, of tares and wheat, to the end of the world; and, secondly. That Christ, and reconciliation through him, should be preached by men ignorant of his eternal discriminating purposes), there is an absolute necessity of two othe^ things: First, That the promises must have a kind of unrestrained generality, to be suitable to this dispensation before recounted. Secondly, That they must be proposed to them, towards whom the Lord never intended the good things of the promises, they having a share in this proposal by their mixture in this world with the elect of God. So that from the general proposition of Christ in the promises, nothing can be concluded concerning his death for all, to whom it is proposed, as having another rise and occasion. The Sjijra is,

the word of reconciliation being committed to men unacquainted with God's distinguishing counsels, to be preached to men of a various mixed condition in respect of his purpose, and the way whereby he hath determined to bring his own home to himself, being by exhortations, entreaties, promises, and the like means accommodated to the reasonable nature, whereof all are partakers, to whom the word is sent; which are suited also to the accomplishment of other ends, towards the rest, as conviction, restraint, hardening, inexcusableness, it cannot be, but the proposal and offer must necessarily be made to some upon condition, who intentionally, and in respect of the purpose of God, have no right unto it, in the just aim and intendment thereof. Only for a close, observe these two things: First, That the proffer itself neither is, nor ever ■was, absolutely universal to all, but only indefinite, without respect to outward differences. Secondly, That Christ being not to be received without faith, and God giving faith to whom he pleaseth, it is manifest that he never intendeth Christ to them, on whom he will not bestow faith.

Tenthly, The faith which is enjoined and commanded in the gospel hath divers several acts, and different degrees ; in the exercise v\ hereof it proceedeth orderly, according to the natural method of the proposal of the objects to be believed : the consideration whereof is of much use in the business in hand, our adversaries pretending that if Christ died not for all, then in vain are they exhorted to believe; there being indeed no proper object for the faith of innumerable, because Christ did not die for them: as though the gospel did hold ^out this doctrine, in the very entrance \)f all, that Christ died for every one, elect and reprobate; or as though that the first thing which any one living under the means of grace is exhorted to believe, were, that Christ died for him in particular; both which are notoriously false ; as I hope in the close of our undertaking will be made manifest to all. For the present I shall only intimate something of what I said before, concerning the order of exercising the several acts of faith, whereby it will appear, that no one in the world is commanded or invited to believe, but that he hath a sufficient object to fix the act of faith on, of truth enough for its foundation, and latitude enough for its utmost exercise, which is enjoined him.

ARGUMENTS FOR UNIVERSAL REDEMPTION. 421

First, then. The first thing which the gospel enjoineth sinners, and which it persuades and commands them to believe, is, that salvation is not to be had in themselves, inasmuch as all have sinned, and come short of the glory of God, nor by the works of tlie law, by which no flesh living can be justified. Here is a saving gospel truth for sinners to believe, which the apostle dwells upon wholly ; Rom. i. ii.iii. to prepare a way for justification by Christ. Now what numberless numbers are they to whom the gospel is preached, who never come so far as to believe so much as this? Amongst whom you may reckon almost the whole nation of the Jews, as is apparent, Rom. ix. x. 3, 4. Now not to go one step farther with any proposal, a contempt of this object of faith is the sin of infidelity.

Secondly, The gospel requires faith to this, that there is salvation to be had in the promised seed, in him who was before ordained to be a captain of salvation to them that do believe. And here also at this trial, some millions of 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 saving of sinners.

Thirdly, That Jesus of Nazareth who was crucified by the Jews, was this Saviour, promised before; and that there is no name under heaven given whereby they may be saved, besides his. And this was the main point upon which the Jews broke off, refusing to accept of Christ as the Saviour of men, but rather prosecuted him as an enemy of God, and are thereupon so oft charged with infidelity and damnable unbelief. The question was not between Christ and them, whether he died for them all or no ; but whether he was that Messias promised, which they denied, and perished in their unbelief. Now, before these three acts of faith be performed, in vain is the soul exhorted, farther to climb uppermost steps, and miss all the bottom foundation ones.

Fourthly, The gospel requires a resting upon this Christ, so discovered and believed on to be the promised Redeemer, as an all-sufficient Saviour, with whom is plenteous redemption, and who is able to save to the utmost them that come to God by him, and to bear the burden of all weary labouring souls, that come by faith to him : in which proposal, there is a certain infallible truth grounded upon the superabundant

sufficiency of the oblation of Christ in itself for whomsoever (fewer or more) it be intended. Now much self-knowledge, much conviction, much sense of sin, God's justice, and free grace, is required to the exercise of this act of faith. Good Lord! how many thousand poor souls within the pale of the church, can never be brought unto it? The truth is, without the help of God's Spirit none of those three before, much less this last, can be performed, which worketh freely, when, how, and in whom it pleaseth.

Fifthly, These things being firmly seated in the soul (and not before), we are every one called in particular to believe the efficacy of the redemption, that is in the blood of Jesus, towards our own souls in particular, which every one may assuredly do, in whom the free grace of God hath wrought the former acts of faith, and doth work this also, without either doubt, or fear of want of a right object to believe, if they should so do; for certainly Christ died for every one, in whose hearts the Lord by his almighty power works effectually faith, to lay hold on him, and assent unto him, according to that orderly proposal that is held forth in the gospel. Now according to this order (as by some it is observed), are the articles of our faith disposed in the apostle's creed (that ancient summary of Christian religion commonly so called); the remission of our sins and life eternal being in the last place proposed to be believed ; for before we attain so far, the rest must be firmly rooted : so that it is a senseless vanity to cry out of the nullity of the object to be believed, if Christ died not for all, there being an absolute truth in every thing which any is called to assent unto, according to the order of the gospel.

And so I have proposed the general foundations of those answers, which we shall give to the ensuing objections; whereunto to make particular application of them will be an easy task, as I hope will be made apparent unto all.

CHAP. II.

An entrance to the answer unto particular arguments.

Now we come to the consideration of the objections wherewith the doctrine, we have from the word of God undeniably confirmed, is usually with great noise and clamour assaulted. Concerning which I must give you these three cautions, before I come to lay them down :

The first whereof is this, that for mine own part I had rather they were all buried, than once brought to light in opposition to the truth of God, which they seem to deface; and therefore were it left to my choice, I would not produce any one of them ; not that there is any difficulty or weight in them, that the removal should be operous or burdensome, but only that I am not willing to be any way instrumental to give breath or light to that which opposeth the truth of God; but because in these times of liberty and error, I suppose the most of them have been objected to the reader already, by men lying in wait to deceive, or are likely to be, I shall therefore shew you the poison, and withal furnish ye with an antidote against the venom of such self-seekers as our days abound withal.

Secondly, I must desire ye, that when ye hear an objection, ye would not be carried away with the sound of words, nor suffer it to take impression upon your spirits, remembering with how many demonstrations, and innumerable places of Scripture, the truth opposed by them hath been confirmed, but rest yourselves until the places be well weighed, the arguments pondered, the answers set down, and then the Lord direct you to try all things, and hold fast that which is good.

Thirdly, That you would diligently observe, what comes near the stress of the controversy, and the thing wherein the difference lieth, leaving all other flourishes and swelling words of vanity, as of no weight, of no importance.

Now the objections laid against the truth maintained, are of two sorts: the first, taken from Scripture perverted, the other from reason abused. We begin with the first; the

424 OBJECTIONS PARTICULARLY ANSWERED,

objections taken from Scripture, all the places whereof, that may any way seem to contradict our assertion, are by our* strongest adversaries, in their greatest strength, referred to three heads : First, Those places that affirm that Christ died for the world, or otherwise that make mention of the word world in the business of redemption. Secondly, Those that mention all and every man either in the work of Christ's dying for them, or where God is said to will their salvation. Tliirdly, Those which affirm Christ bought, or died for them that perish. Hence they draw out three principal arguments or sophisms, on which they much insist; all which we shall, by the Lord's assistance, consider in their several order, with the places of Scripture brought to confirm and strengthen them. The first whereof is taken from the word world, and is thus proposed by them, to whom our poor pretenders, are indeed very children.

He that is given out of the love, wherewith God loved the world; as John iii. 16. That 'gave himself for the life of the world ;' as John vi. 51. and was *a propitiation for the sins of the whole world ;' 1 John ii. 2. to which add, John i. 29. iv. 42. 2 Cor. v. 19. cited by Armin. pp. 530, 531. and Corvin. ad Molin. p. 442. chap. 29. he was given and died for every man in the world ; but the first is true of Christ, as appears by the places before alleged; therefore he died for all and every one. Remon. act. Synod, p. 300. And to this they say their adversaries have not any colour of answer.

But granting them the liberty of boasting, we flatly deny, without seeking for colours, the consequent of the first proposition"; and will, by the Lord's help, at any time put it to the trial whether we have not just cause so to do. There be two ways whereby they go about to prove this consequent from the world, to all and every one : First, By reason and the sense of the word ; Secondly, From the consideration of the particular places of Scripture urged. We will try them in both.

First, If they will make it out by the way of reasoning, I conceive they must argue thus :

The ivhole world contains all and every man in the world; Christ died for the whole world; therefore,

» Remon. scripta s^rnod.

A71S. Here are manifestly four terms in this syllogism, arising from the ambiguity of the word world, and so no true medium on which the weight of the conclusion should hang: the world, in the first proposition, being taken for the world containing : in the second, for the world contained, or men in the world, as is too apparent to be made a thing to be proved; so that unless ye render the conclusion, ^/tere/bre Christ died for that which contaifis all the men in the world, and assert in the assumption, that Christ died for the tvorld containing, or the fabric of the habitable earth (which is a frenzy), this syllogism is most sophistically false. If then ye will take any proof from the word world, it must not be from the thing itself, but from the signification of the word in the Scripture, as thus :

This tvord world in the Scripture signijieth all and every man in the xvorld; but Christ is said to die for the world; ergo,

Ans. The first proposition concerning the signification and meaning of the word world, is either universal, comprehending all places where it is used ; or particular, intending only some. If the first, the proposition is apparently false, as was manifested before. If in the second way, then the argument must be thus formed :

In some places in Scripture the word tcorld signifieth all and every man in the ivorld, of all ages, times, and conditions; but Christ is said to die for the world ; ergo,

Ans. That this syllogism is no better than the former is most evident; a universa conclusion, being inferred from a particular proposition, but now the first proposition being rightly formed, I have one question to demand concerning the second, or the assumption, viz. whether in every place, where there is mention made of the death of Christ, it is said he died for the worli, or on'y in some ^ If ye say, in every place ; that is apparently false, as hath been already discovered, by those many texts of Scripture before produced, restraining the death of Christ to his elect, his sheep, his church, in comparison whereof these are but few. If the second, then the argument must run thus :

In some few places of Scripture the word world doth signify all and every man in the world; but in some few places Christ is said to die for the world (though not in express words, yet in terms equivalent); ergo.

426 OBJECTIONS PARTICULARLY ANSWERED,

Ans. This argument is so weak, ridiculous, and sophis-tically false, that it cannot but be evident to any one ; and yet clearly from the word world itself, it will not be made any better, and none need desire that it should be worse; it concludes a universal, upon particular affirmatives ; and besides with four terms apparently in the syllogism, unless the some places in the ^fint, be proved to be the very some places in the assumption, which is the thing in question, so that if any strength be taken from this word it must be an argument in this form :

If the word tvorld doth signify all and every man, that ever were or shall be in those places, where Christ is said to die for the world, then Christ died for all and every man; but the word world in all those places where Christ is said to die for the world, doth signify all and every man in the world; therefore Christ died for them.

Ans. First, That it is but in one place said, that Christ gave his life for the world, or died for it, which holds out the intention of our Saviour; all the other places seem only to hold out the sufficiency of his oblation for all, which we also maintain. Secondly, We absolutely deny the assumption, and appeal for trial to a consideration of all those particular places, wherein such mention is made.

Thus have I called this argument to rule and measure, that it might be evident where the .great strength of it lieth (which is indeed very weakness); and that for their sakes who having caught hold of the word xoojld, run presently away with the bait, as though all were clear for universal redemption ; when yet if ye desire them to lay out, and manifest the strength of their reason, they know not what to say, but the rvorld and the whole world; understanding indeed neither what they say, nor whereof they do affirm; and now, quid dignum tanto ? what cause of the great boast mentioned in the entrance ? A weaker argument I dare say was never by rational men produced in so weighty a cause ; which will farther be manifested by the consideration of the several particular places produced to give it countenance, which we shall do in order.

The first place we pitch upon, is that which by our adversaries is first propounded, and not a little rested upon: and yet notwithstanding their clamorous claim, there are not a

AND PLACES OF SCRIPTURE OPENED. 427

few, who think that very text, as fit and ready to overthrow their whole opinion, as Goliah's sword to cut off his own head; many unanswerable arguments against the universality of redemption being easily deduced from the words of that text. The great peaceable King of his church, guide us to make good the interest of truth to the place in controversy, which through him we shall attempt; first, by opening the words; and, secondly, by balancing of reasonings and arguments from them; and this place is John iii. 16. 'God so loved the world that he sent his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life.'

This place, I say, the universalists exceedingly boast in, for which we are persuaded they have so little cause, that we doubt not but with the Lord's assistance to demonstrate that it is destructive to their whole defence, to which end I will give you in brief, a double paraphrase of the words; the first containing; their sense, the latter ours. Thus then our adversaries explain these words ; ' God so loved' had such a natural inclination, velleity, and propensity to the good of 'the world,^ Adam with all and every one of his posterity, of all ages, times, and conditions (whereof some were in heaven, some in hell long before); 'that he sent his only begotten Son,' causing him to be incarnate in the fulness of time, 'to die,' not with a purpose and resolution to save any, but that 'whosoever,' what persons soever of those which he had propensity unto,' believeth on him, should not perish but have life everlasting,' should have this fruit and issue, that he should escape death and hell, and live eternally. In which explication of the sense of the place these things are to be observed.

First, What is that love which was the cause of sending or giving of Christ, which they make to be a natural propensity to the good of all.

Secondly, Who are the object of this love, all and every man of all generations.

Thirdly, Wherein this giving consisteth : of which I cannot find, whether they mean by it, the appointment of Christ to be a recoverer, or his actual exhibition in the flesh, for the accomplishment of his ministration.

Fourthly, Whosoever, they make distributive of the per-

428 OBJECTIONS PARTICULARLY ANSWERED,

sons in the world, and so not restrictive in the intention to some.

Fifthly, That life eternal, is the fruit obtained by believers, but not the end intended by God.

Now look a little, in the second place, what we conceive to be the mind of God in those words, whose aim we take to be the advancement and setting forth of the free love of God to lost sinners, in sending Christ to procure for them eternal redemption, as may appear in this following paraphrase.

' God' the Father * so loved,' had such a peculiar transcendent love, being an unchangeable purpose and act of his will concerning their salvation, towards ' the world' miserable, sinful, lost men of all sorts, not only Jews but Gentiles also, which he peculiarly loved ' that,' intending their salvation, as in the last words, for the praise of his glorious grace * he gave,' he prepared a way to prevent their everlasting destruction by appointing and sending ' his only begotten Son,' to be an all-sufficient Saviour to all that look up unto him, that ' whosoever believeth in him,' all believers whatsoever, and only they,' should not perish, but have everlasting life;' and so effectually be brought to the obtaining of those glorious things through him, which the Lord in his free love had designed for them. In which enlargement of the words for the setting forth of what we conceive to be the mind of the Holy Ghost in them, these things are to be observed.

First, What we understand by the love of God, even that act of his will which was the cause of sending his Son Jesus Christ, being the most eminent act of love and favour to the creature, for love is velle alicui bonurn, ' to will good to any ;' and never did God will greater good to the creature, than in appointing his Son for their redemption : notwithstanding, I would have it observed, that I do not make the purpose of sending or giving Christ, to be absolutely subordinate to God's love to his elect, as though that were the end of the other absolutely; but rather that they are both co-ordinate to the same supreme end, or the manifestation of God's glory by the way of mercy, tempered with justice : but in respect of our apprehension, that is, the relation wherein they stand one to another: now this love we say to be that, greater than which there is none.

Secondly, By the 'world,' we understand the elect of God

AND PLACES OF SCRIPTURE OPENED. 429

only, though not considered in this place as such, but under such a notion as being true of them, serves for the farther exaltation of God's love towards them, which is the end here designed ; and this is as they are poor, miserable, lost creatures in the world, of the world, scattered abroad in all places of the world, not tied to Jews or Greeks, but dispersed in any nation, kindred, and lano-uaofe under heaven.

Thirdly, tva iraq u iricrTtvow, is to us, ' that every believer,' and is declarative of the intention of God, in sending or giving his Son, containing no distribution of the world beloved, but a directiom to the persons whose good was intended, that love being an unchangeable intention of the chiefest good.

Fourthly, * Should not perish but have life everlasting;' contains an expression of the particular aim and intention of God in this business, which is the certain salvation of believers by Christ. And this in general is the interpretation of the words, which we adhere unto, which will yield us sundry arguments, sufficient each of them, to evert the general ransom; which that they may be the better bottomed, and the more clearly convincing, we will lay down and compare the several words and expressions of this place, about whose interpretation we differ, with the reason of our rejecting the one sense and embracing the other.

First, The first difference in the interpretation of this place is about the cause of sending Christ, called here love. Secondly, The second, about the object of this love, called here the world. Thirdly, Concerning the intention of God in sending his Son, said to be that believers mio-ht be saved.

For the first. By love in this place all our adversaries agree, i\\dit a natural affection and propensity in God to the (rood of the creature, lost under sin in general, which moved him to take some way whereby it might possibly be remedied, is intended.

We, on the contrary, that by love here, is not meant an inclination or propensity of his nature, but an act (f his ivill (where we conceive his love to be seated), o/?r7 eternal purpose to do good to 7nan, being the most transcendent and eminent act of God's love to the creature.

That both these may be weighed, to see which is most agreeable to the mind of the Holy Ghost, I shall give you.

430 OBJECTIONS PARTICULARLY ANSWERED,

first, some of the reasons where we oppose the former interpretation ; and, secondly, those whereby we confirm our own.

First, lino natural affection whereby he should necessarily be carried to any thing without himself, can or ought to be ascribed unto God, then no such thing is here intended in the word love: for that cannot be here intended, which is not in God at all; but now that there neither is nor can be any such natural affection in God, is most apparent, and may be evidenced by many demonstrations. I shall briefly recount a few of them.

First, Nothing that includes any imperfection is to be assigned to Almighty God; he is God all-sufficient, he is our rock, and his work is perfect; but a natural affection in God, to the good and salvation of all, being never completed nor perfected, carrieth along with it a great deal of imperfection and weakness, and not only so, but it must also needs be exceedingly prejudicial to the absolute blessedness and happiness of Almighty God. Look how much any thing wants, of the fulfilling of that whereunto it is carried out with any desire natural or voluntary, so much it wanteth of blessedness and happiness ; so that without impairing of the infinite blessedness of the ever blessed God, no natural affection unto any thing, never to be accomplished, can be ascribed unto him, such as this general love to all, is supposed to be.

Secondly, If the Lord hath a natural affection to all, as to love them so far, as to send his Son to die for them; whence is it that this affection of his doth not receive accomplishment? Whence is it that it is hindered, and doth not produce its effects? Why doth not the Lord engage his power for the fulfilling of his desire ? It doth not seem good to his infinite wisdom, say they, so to do. Then is there an affection in God to that, which in his wisdom he cannot prosecute. This among the sons of men, the worms of the earth, would be called a brutish affection.

Thirdly, No affection or natural propensity to good is to be ascribed to God, which the Scripture no where assigns to him, and is contrary to what the Scripture doth assign unto him. Now the Scripture doth no where assign unto God any natural affection, whereby he should 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 Scrip-

AND PLACES OF SCRIPTURE OPENED. 431

ture assigns him is apparent; for it describes him to be free in shewing mercy; every act of it, being by him performed freely, even as he pleaseth, for * he hath mercy on whom he will have mercy.' Now if every act of mercy, shewed unto any, do proceed from the free distinguishing will of God (as is apparent), certainly there can be in him no such natural affection. And the truth is, if the Lord should not shew mercy, and be carried out towards the creature, merely upon his own distinguishing will, but should naturally be moved to shew mercy to the miserable, he should, first, be no more merciful to men than to devils: nor, secondly, to those that are saved than to those that are damned; for that which is natural must be equal in all its operations; and that which is natural to God must be eternal. Many more effectual reasons are produced by our divines for the denial of this natural affection in God ; in the resolution of the Arminian distinction (I call it so, as now by them abused), of God's antecedent and consequent will, to whom the learned reader may repair for satisfaction: so that the love mentioned in this place, is not that natural affection to all in general, which is not: but. Secondly, It is the special love of God to his elect, as we affirm, and so consequently not any such thing as our adversaries suppose to be intended by it, viz. a velleity or natural inclination to the good of all. For, first, the love here intimated, is absolutely the most eminent and transcendent love, that ever God shewed or bare towards any miserable creature ; yea the intention of our Saviour is so to set it forth, as is apparent by the emphatical expressions of it used in this place; the particles 'so,'' that,' declare no less, pointing out an eximiousness, peculiarly remarkable in the thing whereof the affirmation is, above any other thing in the same kind; expositors usually lay weight upon almost every particular word of the verse, for the exaltation and demonstration of the love here mentioned. ' So,' that is, in such a degree, to such a remarkable astonishable height; 'God,' the glorious all-sufficient God, that could have manifested his justice to eternity in the condemnation of all sinners, and no way wanted them to be partakers of his blessedness ; 'loved,' with such an earnest intense affection, consisting in an eternal unchangeable act and purpose of his will, for the bestowing of the chiefest good (the choicest effectual love);

432 OBJECTIONS PARTICULARLY ANSWERED,

'the worlds men in the world, of the world, subject to the iniquities and miseries of the world, lying in their blood, having nothing to render them commendable in his eyes, or before him; 'that he gax:e' did not, as he made all the world at first, speak 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 exercise an act of his almighty power as before; and therefore gave 'his Son,' not any favourite or other well-pleasing creature, not sun, moon, or stars, not the rich treasure of his creation, all too mean and coming short of expressing this love, but his Son; 'begotten Son,' and that not so called by reason of some near approaches to him, ?LndJiUal obediential reverence of him, as the angels are called the sons of God; for it was not an angel that he gave, which yet had been an expression of most intense love, nor yet any son by adoption, as believers are the sons of God, but his beo;otten Son, besrotten of his own per-son from eternity ; and that 'his only begotten Son,' not any one of his sons, but whereas he had or hath but one only begotten Son, always in his bosom, his Isaac, he gave him; than which how could the infinite wisdom of God make or give any higher testimony of his love ? Especially if ye will add what is here evidently included; though the time was notas yet come, that it should be openly expressed, viz. where-unto he gave his Son, his only one, not to be a king, and worshipped in the first place, but he spared him not, but 'gave him up to death for us all ;' Rom. viii. 32. Whereunto, for a close of all, cast your eyes upon his design and purpose in this whole business, and ye shall find, that it was that believers, those whom he thus loved, might not perish, that is, undergo the utmost misery and wrath to eternity, which they had deserved, but have everlasting life, eternal glory with himself, which of themselves they could no way attain, and ye will easily grant that greater love hath no man than this. Now if the love here mentioned be the greatest, highest, and chiefest of all, certainly it cannot be that common affection towards all, that we discussed before ; for the love whereby men are actually and eternally saved, is greater than that which may consist with the perishing of men to eternity.

Secondly, The Scripture positively asserts this very love as the chiefest act of the love of God, and that which he

would have us take notice of in the first place; Rom. v. 8. ' God commended his love towards us in that while we were yet sinners Christ died for us ;' and fully, 1 John iv. 9—11. * In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we mio-ht live throuo;h him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins;' in both which places the eminency of this love is set forth exceeding emphatically to believers, with such expressions as can no way be accommodated to a natural velleity to the good of all.

Thirdly, That seeing all love in good, is but velle alicui bo-num, to will good to them that are beloved ; they certainly are the object of his love, to whom he intends that good, which is the issue and effect of that love : but now the issue of this love or good intended, being, not pe7nshmg, and obtaining eternal life through Christ, happens alone to, and is bestowed on, only elect, believers, therefore they certainly are the object of this love, and they alone ; which was the thing we had to declare.

Fourthly, That love which is the cause of giving Christ, is also always the cause of the bestowing of all other good things; Rom. viii. 32 ' He that spared not his Son, but gave him up for death for us all, how shall he not with him give us all things V Therefore, if the love there mentioned, be the cause of sending Christ, as it is, it must also cause all other things to be given with him, and so can be towards none but those who have those things bestowed on them, which are only the elect, only believers; who else have grace here or glory hereafter ?

Fifthly, The word here which is ayaTey]<Ti, signifieth in its native importance, valde dilexit, to love so as to rest in that love; which how it can stand with hatred, and an eternal purpose of not bestowing effectual grace, which is in the Lord towards some, will not easily be made apparent. And now let the Christian reader judge, whether by the love of God in this place mentioned, be to be understood a natural velleity or inclination in God to the good of all, both elect and reprobate, or the peculiar love of God to his elect, being the fountain of the chiefest good that ever was bestowed on the sons

VOL. v. 2 F

434 OBJECTIONS PARTICULARLY ANSWERED,

of men. This is the first difference about the interpretation of these words.

Secondly, The second thing controverted is the object of this love, pressed by the word world; which our adversaries would have to signify all and every man, we, the elect of God scattered abroad in the world, with a tacit opposition to the nation of the Jews, who alone, excluding all other nations (some few proselytes excepted), before the actual exhibition of Christ in the flesh, had all the benefits of the promises appropriated to them ; Rom. ix. 4. In which privilege now all nations were to have an equal share. To confirm the exposition of the word used by the universalists, nothing of weight, that ever yet I could see, is brought forth, but only the word itself; for neither the love mentioned in the beginning, nor the design pointed at in the end, of the word, will possibly agree with the sense which they impose on that word in the middle ; besides, how weak and infirm an inference from the word world, by reason of its ambiguous and wonderful various acceptations, is, we have at large declared before.

Three poor shifts I find in the great champions of this cause, to prove that the word world, doth not signify the elect; justly we might have expected some reasons to prove, that it signified or implied all and every man in the world, which was their own assertion; but of this ye have a deep silence, being conscious no doubt of their disability for any such performance ; only (as I said) 'three pretended arguments they bring to disprove that, which none went about to prove, viz. that by the world is meant the elect as such; for though we conceive the persons here designed, directly men in and of the world, to be all and only God's elect, yet we do not say that they are here so considered, but rather under another notion, as men scattered over all the world, in themselves subject to misery and sin ; so that whosoever will oppose our exposition of this place, must either, first, prove, that by the world here must be necessarily understood all and every man in the world; or, secondly, that it cannot be taken indefinitely for men in the world, which materially are elect, though not considered under that formality; so that all those vain flourishes, which some men make with these words, by

putting the word elect into the room of the word world, and then coining absurd consequences, are quite beside the business in hand ; yet farther we deny that by a supply of the word elect into the text, any absurdity or untruth will justly follow; yea, and that flourish which is usually so made, is but a bugbear to frighten weak ones ; for suppose we should read it thus, ' God so loved the elect that he gave his only begotten Son that whosoever believeth on him should not perish ;' what inconvenience will now follow? ' Why/ say they, * that some of the elect, whom God so loved as to send his Son for, may perish.' Why, I pray ? Is it because he sent his Son that they might not perish ? Or what other cause? No, ' but because it is said, that whosoever of them believeth on him should not perish ; which intimates that some of them might not believe.' Very good ! But where is any such intimation ? God designs the salvation of all them, in express words, for whom he sends his Son, and certainly all that shall be saved shall believe; but it is in the word whosoever, which is distributive of the world into those that believe, and those that believe not. Am. First, If this word, whosoever, be distributive, then it is restrictive of the love of God to some and not to others ; to one part of the distribution and not to the other; and if it do not restrain the love of God, intending the salvation of some, then it is not distributive of the fore-mentioned object of it, and if it do restrain it, then all are not intended in the love which moved God to give his Son. Secondly, I deny that the word here is distributive of the object of God's love, but only declarative of his end and aim, in giving Christ in the pursuit of that love, to wit, that all believers might be saved ; so that the sense is, God so loved his elect throughout the world, that he gave his Son with this intention, that by him believers might be saved. And this is all that is by any (besides a few worthless cavils) objected from this place to disprove our interpretation, which we shall now confirm both jDosi-tively and negatively.

First, Our first reason is taken from what was before proved, concerning the nature of that love, which is here said to have the world for its object, which cannot be extended to all and every one in the world, as will be confessed by all: now such is the world here, as is beloved with that love,

2f2

436 OBJECTIONS PARTICULARLY ANSWERED,

which we have here described, and proved to be here intended. Even such a love, as is, first, the most transcendent and remarkable. Secondly, An eternal act of the will of God. Thirdly, The cause of sending Christ. Fourthly, Of giving all good things in and with him. Fifthly, An assured fountain and spring of salvation to all beloved with it: so that the world beloved with this love cannot possibly be all and every one in the world.

Secondly, The word world in the next verse, which carries along the sense of this, and is a continuation of the same matter, being a discovery of the intention of God in giving his Son, must needs signify the elect and believers, at least only those who in the event are saved, therefore so also in this. It is true, the word world is three times used in that verse in a dissonant sense, by an inversion not unusual in the Scripture, as was before declared : it is the latter place, that this hath reference to, and is of the same signification with the world in ver. 16. 'That the world through him might be saved;' iva C7w0f;; 'that it should be saved;' it discovers the aim, purpose, and intention of God, what it was towards the world that he so loved, even its salvation: now if this be understood of any but believers, God fails of his aim and intention, which as yet we dare not grant.

Thirdly, It is not unusual with the Scripture to calls God's-chosen people by the name of the loorJd, as also, of all flesh, all nations, all families of the earth, and the like general expressions; and therefore no wonder if here they are so called; the intention of the place being to exalt and magnify the love of God towards them, which receives no small advancement from their being every way a world; so are they termed where Christ is said to be their Saviour; John iv. 42. which certainly he is only of them who are saved. A Saviour of men not saved is strange ; John vi. 51. Where he is said ' to give himself for their life:' clearly ver. 33. of the same chapter, 'he giveth life to the world.' Which whether it be any but his elect let all men judge : for Christ himself affirms that he gives life only to his sheep, and that those to whom he gives life shall never perish; John X. 27, 28. So Rom. iv. 13. Abraham is said by faith to be heir of the world, which, ver. 11. is called to be the father of the faithful; and Rom. xi. 12. The fall of the

AND PLACES OF SCRIPTURE OPENED. 437

Jews is said to be the riches of the world ; which world compriseth only believers of all sorts in the world, as the apostle affirmed, that the word bare fruit in all the world ; Col, i. 6. This is that world which God reconcileth to himself, 'not imputing to them their trespasses ;' 2 Cor. v. 19. Which is attended with blessedness in all them to whom that non-imputation belongeth; Rom. iv. And for divers evident reasons is it that they have this appellation. As first, to distinguish the object of this love of God from the nature angelical, which utterly perished in all the fallen individuals, which the Scripture also carefully doth in express terms; Heb. ii. 16. And by calling this love of God (^iXav-OpwTria, Tit. iii. 4. Secondly, To evert and reject the boasting of the Jew s, as though all the means of grace, and all the benefits intended were to them appropriated. Thirdly, To denote that great difference and distinction between the old administration of the covenant, when it was tied up to the people, family, and nation, and the new, when all boundaries being broken up, the fulness of the Gentiles, and the corners of the world, were to be made obedient to the sceptre of Christ. Fourthly, To manifest the condition of the elect themselves, who are thus beloved, for the declaration of the free grace of God towards them, they being divested of all qualifications but only those that bespeak them terrene, earthly, lost, miserable, corrupted ; so that thus much at least may easily be obtained, that from the word itself nothing can be opposed justly to our exposition of this place, as hath been already declared, and shall be farther made manifest.

Fourthly, If every one in the world be intended, why doth not the Lord in the pursuit of this love reveal Jesus Christ to every one whom he so loved ? Strange! that the Lord should so love men as to give his only begotten Son for them, and yet not once by any means signify this his love to them, as to innumerable he doth not; that he should love them, and yet order things so in his wise dispensation, that this love should be altogether in vain and fruitless; love them, and yet determine that they shall receive no good by his love, though his love indeed be a willing of the greatest good to them.

Fifthly, Unless ye will grant, first, some to be beloved and

438 OBJECTIONS PARTICULARLY ANSM'ERED,

hated also from eternity. Secondly, The love of God towards innumerable, to be fruitless and vain. Thirdly, The Son of God to be given to them, who, first, never hear word of him ; secondly. Have no power granted to believe in him. Fourthly, That God is mutable in his love, or else still loveth those that be in hell. Fifthly, That he doth not give all things to them, to whom he gives his Son ; contrary to Rom. viii. 32. Sixthly, That he knows not certainly beforehand who shall believe and be saved. Unless, 1 say, all these blasphemies and absurdities be granted, it cannot be maintained that by the ivorld here is meant all and every one of mankind, but only men in common scattered throughout the world, which are the elect.

The third difference about these words, is concerning the means, whereby this love of the Father, whose object is said to be the world, is made out unto them. Now this is bi/ believing, \va -rrag o TTiarevojv, 'that whosoever believeth,' or, 'that every believer.' The intention of these words, we take to be the designing or manifesting of the way whereby the elect of God come to be partakers of the fruits of the love here set forth, viz. by faith in Christ, God having appointed that for the only way, whereby he will communicate unto us the life that is in his Son. To this something was said before, having proved that the term whosoever, is not distributive of the object of the love of God : to which also, we may add these following reasons ;

First, If the object be here restrained, so that some only believe and are saved of them, for whose sake Christ is sent, then this restriction and determination of the fruits of this love, dependeth on the will of God, or on the persons themselves. If on the persons themselves, then make they themselves to differ from others, contrary to 1 Cor. iv. 7. If on the will of God, then you make the sense of the place, as to this particular, to be, ' God so loved all, as that but some of them should partake of the fruits of his love.' To what end then, I pray, did he love those other some? Is not this. Out with the sword, and run the dragon through with the spear ?

Secondly, Seeing that these words, that ivhosoever believeth, do peculiarly point out the aim and intention of God in this business ; if it do restrain the object beloved, then the salvation of believers, is confessedly the aim of God in this

business, and that distinguished from others ; and if so, the general ransom is an empty sound, having no dependance on the purpose of God, his intention being carried out, in the giving of his Son, only to the salvation of believers; and that determinately, unless you will assign unto him a nescience of them that should believe.

These w^ords then, whosoever believeth, containing a designation of the means, whereby the Lord will bring us to a participation of life, through his Son whom he gave for us ; and the following words of having life everlasting, making out the whole counsel of God in this matter subordinate to his own glory, it followeth :

That God gave not his Son, 1. For them who never do believe. 2. Much less for them who never hear of him, and so invincibly want means of faith. 3. For them on whom he hath determined not to bestow effectual grace that they might believe.

Let now the reader take up the several parts of these opposite expositions, weigh all, try all things, especially that which is especially to be considered, the love of God; and so inquire seriously whether it be only a general affection, and a natural velleity to the good of all, which may stand with the perishing of all, and every one so beloved, or the peculiar transcendent love of the Father to his elect, as before laid down ; and then determine, whether a general ransom, fruitless in respect of the most for whom it was paid, or the effectual redemption of the elect only, have the firmest and strongest foundation in these words of our Saviour; withal remembering that they are produced as the strongest supportment of the adverse cause, with which it is most apparent, both the cause of sending Christ, and the end intended by the Lord in so doing, as they are here expressed, are altogether inconsistent.

440 OBJECTIONS PARTICULARLY ANSWERED,

CHAP. III.

An iinfohUng of the remaining' texts of Scripture producedfo7' the confirmation of the first general argument for universal redemption.

Next to the place before considered, that which is urged with most confidence, and pressed with most importunity for the defence of the general ransom in the prosecution of the former argument, is 1 John ii. 1, 2. * If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is a propitiation for our sins, and not for ours only, but also for the sins of the whole world.' Now these words, and the deductions from thence, have been set out in various dresses, with great variety of observations, to make them appear advantageous to the cause in hand. The weight of the whole hangs upon this, that the apostle affirms Christ to be a propitiation for the sins of the whole world; which, say they, manifoldly appears to be all and every one in the world, and that,

First,' From the words themselves without any wresting; for what can be signified by the whole world, but all men in the world V

Secondly, ' From the opposition that is made between world and believers ; all believers being comprised in the first part of the apostle's assertion, that Christ is a propitiation for our sins, and therefore by the world opposed unto them, all others are understood.' If there be any thing of moment farther excepted, we shall meet with it, in our following opening of the place.

Before I come to the farther clearing of the mind of the Holy Ghost in these words, I must tell you, that I might answer the objection from hence very briefly, and yet so solidly as quite to cut oft" all the cavilling exceptions of our adversaries; viz. that as by the world in other places, men living in the world are denoted, so by the whole world in this can nothing be understood, but men living throughout the whole world, in all the parts and regions thereof (in opposition to the inhabitants of any one nation, place, or country as such), as the redeemed of Christ are said to be ; Rev. v.

9. But because they much boast of this place, I shall, by God's assistance, so open the sense and meaning of it, that it shall appear to all how little reason they have to place any confidence in their wrested interpretation thereof.

To make out the sense of this place, three things are to be considered. 1. To whom the apostle writes. 2. What is his purpose and aim in this particular place. 3. The meaning of those two expressions. 1. Christ being * a propitiation.' 2. 'The whole world.' Which having done, according to the analogy of faith, the scope of this, and other parallel places, with reference to the things, and use of the words themselves, we shall easily manifest by undeniable reasons, that the text cannot be so understood (as by right) as it is urged, and wrested for universal redemption.

First, A discovery of them to whom the epistle was peculiarly directed will give some light into the meaning of the apostle. This is one of those things which, in the investigation of the right sense of any place, is exceeding considerable. For although this, and all other parts of divine Scripture, were given for the use, benefit, and direction of the whole church ; yet, that many parts of it, were directed to pecuYinYchurc/ies, and particular persons, and some distinct sorts of persons, and so immediately aiming at some things, to be taught, reproved, removed, or established, with direct reference to those peculiar persons and churches, need no labour to prove. Now though we have nothing written, expressly nominating them, to whom this epistle was primarily directed, to make an assertion thereof, infallibly true, and de Jide, yet by clear and evident deduction, it may be made more than probable that it was intended to the Jews, or be-lievei's of the circumcision : for, first, John was in a peculiar manner, a minister and an apostle to the Jews, and therefore they were the most immediate and proper objects of his care. ' James, Cephas, and John, gave to Paul and Barnalias the right hand of fellowship that they should go to the Gentiles, and themselves to the circumcision;' Gal. ii. 9. Now as Peter and James (for it was that James, of whom Paul there speaks who wrote the epistle, the brother of John being-slain before), in the prosecution of their apostleship towards them, wrote epistles unto them in their dispersion ; James i. 1. 1 Pet. i. 1. as Paul did to all the chief churches

442 OBJECTIONS PARTICULARLY ANSWERED,

among the Gentiles by him planted ; so it is more than probable, that John writing the epistle, directed it chiefly, and in the first place, unto them, who, chiefly and in the first place, were the objects of his care and apostleship.

Secondly, He frequently intimates, that those to whom he wrote were of them, who heard of, and received the word from the beginning, so twice together in this chapter, ver. 7. That commandment which ye'heard from the beginning/ Now that the promulgation of the gospel had its beginning among the Jews, and its first entrance with them, before the conversion of any of the Gentiles, which was a mystery for a season, is apparent from the story of the Acts of the Apostles ; chap, i—vi. xii. ' To the Jew first, and then to the Greek,' was the order divinely appointed ; Rom. i. 16, 17.

Thirdly, The opposition that the apostle makes, between us, and the world, in this very place, is sufficient to manifest unto whom he wrote. As a Jew, he reckoneth himself with and among the believing Jews, to whom he wrote ; and sets himself with them, in opposition to the residue of believers in the world ; and this is usual with this apostle, wherein, how he is to be understood, he declares in his gospel; John

xi. 51, 52.

Fourthly, The frequent mention and cautions, that he makes and gives, of false teachers, seducers, antichrists (which in those first days, were, if not all of them, yet for the oreatest part, of the circumcision, as is manifest from Scripture and ecclesiastical story; of whom the apostle said that they went out from them ; chap, iv.), evidently declares that to them in especial was this epistle directed, who lay more open, and were more obnoxious to the seducements of their countrymen than others. Now this being thus cleared, if withal, ye will remind what was said before concerning the inveterate hatred of that people towards the Gentiles, and the ingrafted opinion they had concerning their own sole interest in the redemption procured and purchased by their Messiah, it will be no difficult thing for any to discern the aim of the apostle in this place, in the expression so much stuck at. ' He,' saith he,' is a propitiation for our sins,' that is our sins who are believers of the Jews ; and lest by this assertion, they should take occasion to confirm themselves in their former error, he adds, ' and not for ours only, but

for the sins of the whole world ;' or the children of God throughout the world ; as John xi. 51, 52. Of what nation, kindred, tongue, or language soever they were. So that we have not here an opposition, between the effectual salvation of all believers, and ineffectual redemption of all others, but an extending of the same effectual redemption which belonged to the Jews believers, to all other believers, or children of God throughout the whole world.

Secondly, For the aim and intention of the apostle in these words, is to give consolation to believers against their sins and failings. 'If any man sin we have an advocate with the Father, Jesus Christ the righteous, and he is a propitiation for our sins.' The very order and series of the words, without farther enlargement, proves this to be so, that they were believers only, to whom he intended this consolation, that they should not despair, nor utterly faint under their infirmities, because of a sufficient, yea effectual remedy provided, is no less evident: for, 1. They only have an advocate : it is confessed, that believers only have an interest in Christ's advocation. 2. Comfort in such a case, belongs to none but them; unto others in a state and condition of alienation, wrath is to be denounced ; John iii. 36. 3. They are the little children to whom he writes, ver. 1. whom he describes, ver. 12, 13. To have their sins forgiven them for his name's-sake, and to know the Father. So that the aim of the apostle being to make out consolation to believers in their failings, he can speak of none but them only; and if he should extend that whereof he speaks, viz. that Christ was a propitiation, to all and every one, I cannot perceive how this can possibly make any thing to the end proposed, or the consolation of believers ; for what comfort can aiise from hence to them, by telling them that Christ died for innumerable that shall be damned ? Will that be any refreshment unto me, which is common unto me with them that perish eternally ? Is not this rather a pumice stone, than a breast of consolation? If you ask how comfort can be given to all, and every one, unless Christ died for them; I say, if by all and every one, you mean all believers; Christ is, as in the text asserted, a propitiation and an advocate for them all. If all others, reprobates and unbelievers, we say, that there is neither in the death of

444 OBJECTIONS PARTICULARLY ANSWERED,

Christ, nor in the word of God, any solid spiritual consolation prepared for them; the children's bread must not be cast to dogs.

The meaning and pui'port of the word' propitiation,' which Christ is said to be for us, and ' the whole world,' is next to be considered. The word in the original is tXaa^oc twice only used in the New Testament; here, and chap. iv. 10. of this same epistle. The verb also IXaaKOfiai is as often used ; viz. Heb. ii. 17. translated there (and that properly considering the construction it is in) 'to make reconciliation.' And Luke xviii. 13. it is the word of the publican, iXaa^r^Ti HOI, 'be merciful to me.' There is also another word of the same original, and alike signification, viz. IXaartipiov, twice also used ; Rom. iii. 25. there translated' a propitiation ;' and Heb. ix. 5. where it is used for, and also rendered ' the mercy-seat;' which will give some light into the meaning of the word. That which, Exod. xxv. 17. is colled Capporeth, from Caphar, properly to cover, is here called tXacrr/jptov, that which Christ is said to be; E.om. iii. 25. Now this mercy-seat was a plate of pure gold, two cubits and a half long, and a cubit and a half broad, like the uppermost plate or board of a table, that was laid upon the ark, shadowed over with the wings of the cherubim. Now this word niDD comes as was said from "IDD whose first native and genuine sense is' to cover' (though mostcommonly used' to expiate'). This plate or mercy-seat, was so called, because it was placed upon the ark and covered it, as the wings of the cherubim hovered over that; the mystical use hereof, being to hide, as it were, the law or rigid tenor of the covenant of works, which was in the ark ; God thereby declaring himself to be pacified or reconciled, the cause of anger and enmity being hidden. Hence the word cometh to have its second acceptation ; even that which is rendered by the apostle iXaaTi'ipiov ' placamen/ or 'placamentum,' that whereby God is appeased. This, that did plainly signify, being shadowed with the wings of the cherubim, denoting God's presence in power and goodness, which were made crouching over it, as the wings of a hen over her chickens. Hence that prayer of David, to be hid under the shadow of God's wings; Psal. xxxvi. 7. Ivii. 1. Ixi. 4. Ixiii. 7. xci. 4. (and perhaps that allusion of our Saviour; Matt, xxiii. 37.) intimating the favourable

protection of God, in mercy, denoted by the wings of the cherubim, covering the propitiatory, embracing that which covered the bill of accusation; which typically was that table, or golden plate, or covering before described, truly and really Jesus Christ, as is expressly affirmed; Rom. iii. 25. Now all this will give us some light into the meaning of the word, and so consequently into the sense of this place, with the mind of the Holy Ghost therein; tXaajjibg and tXa<T7i'/ptov, both translated ' a propitiation,' with the verb of the same original (the bottom of them all being tXaa> not used in the New Testament, which in Eustathius is from 'kfxai Xdiiv,' intently, and with care to look upon any thing,* like the oracle on the mercy-seat), do signify that which was done or typically effected by the mercy-seat, viz. to appease, pacify, and reconcile God, in respect of aversation for sin. Hence that phrase, Heb. ii. 17. iXdaKea^ca rag a/mapTiag tov Xaou,which the Latinists render * expiare peccatapopuli,' 'to expiate the sins of the people.' (* Expiare,' is in this business to turn away anger by an atonement; so the historian, ' So-lere Reges portenta ca3lestia caede aliqua illustri expiare, et a semet in capita procerum depellere,' Suet in Nerone.) We render it, 'To make reconciliation for the sins of the people.' The word will bear both; the meaning being to appease, or pacify, or satisfy God for sin, that it might not be imputed to them, towards whom he was so appeased. IXdcTKea^ai rdg afxapriag tov \aov, is as much as, iXdaKsa^ai rov S'EOf TTfpi rwy afiapTKov,' to pacify God concerning sin.' Hence the word receiveth another signification, that wherein it is used by the publican j Luke xviii. 13. iXda'^nTi fxoi,' be merciful to me,' that is, let me enjoy that mercy from whence flows the pardon of sin, by thy Toeing appeased towards me, and reconciled unto me. From all which it appeareth, that the meaning of the word tXoo-juoc, or ' propitiation,' which Christ is said to be, is that, whereby the law is covered, God appeased and reconciled, sin expiated, and the sinner pardoned; whence pardon and remission of sin, is so often placed as the product and fruit of his blood shedding, whereby he was a propitiation; Matt. xxvi. 28. Eph. i. 7. Col. i. 14. Heb. ix. 22. Rom. iii. 25. v. 9. 1 John i. 7. 1 Pet. i. 2. Rev. i. 5. From that which hath been said, the sense of the place is evident to be, that Christ hath so expiated sin, and recon-

446 OBJECTIONS PARTICULARLY ANSWERED,

ciled to God, that the sinner is pardoned, and received to mercy for his sake, and that the law shall 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 sins of every one expiated ? Is God reconciled to every one ? Is every sinner pardoned, shall no one have the transgression of the law charged on him? Why then is not every one saved ? Doubtless all these are true of every believer, and of no one else in the whole world. For them, the apostle affirmed that Christ is a propitiation, that he might shew from whence ariseth, and wherein chiefly, if not only, that advocation for them, which he promiseth as the fountain of their consolation, did consist; even in a presentation of the atonement made by his blood. He is also a propitiation only by faith; Rom. iii. 5. And surely none have faith, but believers : and, therefore, certainly it is, they only throughout the world for whom alone Christ is a propitiation : unto them alone, God says, 'IXewg 'iawfiai,' I will be propitious;'the great word of the new covenant; Heb. viii. 12. They alone being covenanters.

Fourthly, Letus consider the phrase oAou tov koo-juou ' of the whole world.' 1 shall not declare how the word tvorld is in the Scripture iroXvarifxov, of divers significations ; partly because I have in some measure already performed it, partly because it is not in itself so much here insisted on, but only with reverence to its general adjunct, whole, 'the whole world;' and, therefore, we must speak to the whole phrase together. Now concerning this expression, I say.

First, That whereas, with that which is equivalent unto it 'all the world,' it is used seven or eight times in the New Testament, it cannot be made appear clearly and undeniably, that in anyplace (save perhaps one where it is used in rene-cessaria), it compriseth all and every man in the world : so that unless some circumstance in this place, enforce that sense (which it doth not), it will be a plain wresting of the words, to force that interpretation upon them. Let us then briefly look upon the places, beginning with the last, and so ascending: now that is Rev. iii. 10. 'I will keep thee from the hour of temptation, which shall come iirl r^c otKovjUtvrjc SXt)c upon the whole world :' (the word world is other in the

original here, than in the place we have before us; there being divers words to express the same thing, considered under several notions): where that it cannot signify all and every one is evident, because some are promised to be preserved from that which is said to come upon it. Passing the place of which we treat, the next is, Col. i. 6. Which is, come unto you KaBwQ KoX Iv Travri too ko<tjuo^, ' as in all the world :' where, 1. All and every man cannot be understood; for they had not all then received the gospel. 2. Only believers are here signified, living abroad in the world, because the gospel is said to bring forth fruit in them to whom it comes, and there is no true gospel fruit, without faith and repentance. Another place is, Rom. i. 8. * their faith is declared Iv oXfo ruj KoafiCj) in the whole world;' did every one in the world hear, and speak of the Roman faith ? You have it also, Luke ii. 1. 'There went a decree from Augustus Csesar aTroypa(pe(r^anTa(Tav Trjv oLKoviJLevr}v that the whole world should be taxed :' which yet was but the Roman empire, short enough of comprising all singular persons in the world. It were needless to repeat the rest, being all of the same indefinite importance and signification. If then the expression itself, doth not hold out any such universality as is pretended, unless the matter concerning which it is used, and the circumstances of the place do require it (neither of which enforcements have any appearance in this place), there is no colour to fasten such an acceptation upon it; rather may we conclude, that'all the world' and' the whole world,' being in other places taken indefinitely for men of all sorts throughout the world, the same words are no otherwise here to be understood; so that oXog 6 Koafxog, is here no more than iKKXr^aia KaOoXiKr).

Secondly, The whole world, can signify no more than all nations, all the families of the earth, all flesh, all rnen, oil the ends of the world; these surely are expressions equivalent unto, and as comprehensive of particulars, as the whole world. But now all these expressions we find frequently to bear out believers only, but as of all sorts, and throughout the world; and why should not this phrase also be affirmed to be, in the same matter, of the same, and no other importance ? We may instance in some places. * All the ends of the earth have seen the salvation of our God ;' Psal. xciii. 3. ' All the ends of the world shall remember and turn to the Lord, and all the kin-

448 OBJECTIONS PARTICULARLY ANSWERED,

dreds of the nations shall worship before thee;' Psal. xxii. 27. 'Allnations shall serve thee ;' Psal. Ixxii. 11. Which general expressions, do yet denote no more, but only the believers of all the several nations of the world, who alone see the salvation of God ; remember and turn to him and serve him. So Joel ii. 18. ' I will pour out of my Spirit upon all flesh;' as the words are again repeated, on the accomplishment of the promise ; Acts ii. 17. Luke using the same expression, as part of a sermon of John Baptist, * All flesh shall see the salvation of God.' What a conquest should we have had proclaimed, if it had been any where affirmed, that Christ died for all flesh, all nations, all kindreds, &c. which yet are but liveries of believers, though garments as wide and large as this expression, 'thewhole world.' Believers are called 'all nations,' Isa. ii. 2. Ixvi. 18. Yea all men; Tit. ii. 11. For to them alone the salvation-bringing-grace of God is manifest. If they then, the children of God, be, as is apparent, in the Scripture phrase, 'all flesh, all nations, all kindreds, all the ends of the world, all the ends of the earth, all men,' why not also ' the whole world ?' Thirdly, The whole world doth sometimes signify the worser part of the world ; and why may it not by a like synechdoche signify the better part thereof? Rev. xii. 9. ' The devil and Satan who deceiveth the whole world is cast out.' That is, the wicked and reprobate in the whole world; others rejoicing in his overthrow, ver. 10. 1 John V. 19. 6 Koafxoc oXog, 'The whole world lieth in evil:' where the whole world is opposed to them which are of God, in the beginning of the verse. The contrary sense you have Col. i. 6. This then being spoken, to clear the signification of the expression here insisted on, will make it evident, that there is nothing at all in the words themselves, that should enforce any to conceive, that all and every man in the world are denoted by them, but rather believers, even all that did or should believe, throughout the whole world, in opposition only to believers of the Jewish nation. Which, that it is the meaning of the place, besides what hath been clearly demonstrated, I prove by these reasons :

First, This place treateth not of the ransom of Christ, in respect of impetratioii, but of opp/ication: for it affirms Christ to be that by his death, which he is only by faith, as was manifested from Rom. iii. 25. also from application only,

aiiseth consolation. Now never any said, that the application of the death of Christ was universal: therefore this place cannot have regard to all and every one.

Secondly, Christ is here said to be a propitiation only for such, as are intended in the place; which is apparent. But now believers only are here intended ; for, it is to give them consolation in their failings : in which case, consolation be-longeth to them alone. Therefore it is believers only, though of all sorts, times, places, and conditions, for whom Christ is said to be a propitiation.

Thirdly, This kind of phrase and expression in other places cannot possibly be tortured to such an extension, as to comprehend all and every one, as was apparent from the places before alleged. To which add. Matt, iii, 5. 'Then went out unto him, Tracra ri 'louoat'a, koL iraaa i) 7repi-)(^u)pog tov 'lopSavoD, all Judea, and all the region about Jordan :' among whom, notwithstanding, the Pharisees rejected his baptism. Why then should it be so understood here, especially all circumstances (as hath been shewed) being contrary to such an interpretation ?

Fourthly, The most clear parallel places in the Scripture are opposite to such a sense, as is imposed. See Col. i. 6. John xi. 52.

Fifthly, If the words are to be understood to signify all and every one in the world, then is the whole assertion useless, as to the chief end intended, viz. to administer consolation to believers. For what consolation can arise from hence unto any believer, that Christ was a propitiation for them that perish? Yea, to say that he was a siijficientpropitiation for them, though not effectual, will yield them no more comfort, than it would have done Jacob and his sons, to have heard from Joseph, that he had corn enough, sufficient to sustain them; but that he would do so, was altogether uncertain : for had he told them, he would sustain them sufficiently, though not effectually, they might have starved notwithstanding his courtesy. 'The whole world' then in this place, is the whole people of God (opposed to the Jewish nation), scattered abroad throughout the ichole ivorld, of what nation, kindred, tongue, or family soever, who are some of all sorts, not all of every sort: so that this place snakes nothing for gC' neral redemption.

VOL. v. 2 Q

450 OBJECTIONS PARTICULARLY ANSWERED,

Some few objections there are, which are usually laid against our interpretation of this passage of the apostle; but they are all prevented or removed in the explication itself: so that it shall suffice us to name one or two of them.

Ohj. 1. It is the intention of the apostle to comfort all, in their fears and doubts; but every one in the world may be in fears and doubts; therefore he proposeth this, that they all may be comforted.

Ans. The all that may be in fears and doubts, in the business of consolation, must of necessity be restrained to believers ; as was before declared.

Obj. 2. All believers are comprehended in the first branch,yb;- our sins; and therefore in the increase and extension of the assertion, by adding,yby the sins of the whole world, all others are intended.

Ans. 1. In the first part the believing Jeivs alone are intended, of whom John was one ; and the addition is not an extending of the propitiation of Christ, to others than believers, but only to other believers. 2. If it might be granted, that in the first branch, all believers then living were comprehended, who might presently be made partakers of this truth; yet the increase or accession must be by analogy, only those who were to be, in after ages, and remoter places than the name of Christ had then reached unto; even all those who, according to the prayer of our Saviour, John xvii. should believe on his name to the end of the world. And thus the two main places produced for the confirmation of the first argument, are vindicated from the false glosses and violent wrestings of our adversaries; the rest will be easily cleared.

The next place urged in the argument is John vi. 51. Where our Saviour affirms, that he will give his Jlesh for the life of the world. This giving of himself was the sanctifying and offering up himself, an acceptable oblation for the sins of them for whom he suffered; his intention being that they for whom, dying, he so offered himself, might have life eternal thereby ; which because it was not for the Jews only, but also for all the elect of God every where, hecalleth them ' the world.' That the world here cannot signify all and every one, that ever were or should be, is as manifest as if it were written with the beams of the sun; and that because it is

AND PLACES OF SCRIPTURE OPENED. 451

made the object of Christ's intendments to purchase for them, and bestow upon them, life and salvation. Now I ask, whether any man, not bereaved of all spiritual and natural sense, can imagine that Christ in his oblation, intended to purchase life and salvation for all them, whom he knew to be damned many ages before; the irreversible decree of wrath being gone forth against them? Or who dares once affirm that Christ gave himself for the life of them, who notwithstanding that, by his disappointment do come short of it to eternity ? So that if we had no other place, to manifest that the word world doth not always signify all, but only some of all sorts, as the elect of God are, but this one produced by our adversaries to the contrary, I hope with all equitable readers, our defence would receive no prejudice. Divers other places I find produced by T. M. chap. 14.

* Of the Universality of Free Grace,' to the pretended end in hand ; which, with that whole chapter, shall be briefly considered.

The first insisted on by him is 2 Cor. v. 19. ' God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.'

Alls. Really he must have no small confidence of his own strength, and his reader's weakness, who from this place shall undertake to conclude the universality of redemption ; and that the loorld, doth here signify all and every one therein. They who are called the world, ver. 19. are termed

* us;' ver. 18. 'He hath reconciled us to himself by Christ.* As also ver. 21. Where they are farther described, by Christ's being made sin for them, and their being made the righteousness of God in him. Are these things true of all in the world ? If this text may receive any light, from what is antecedent and consequent unto it; if the word any interpretation from those expressions, which are directly expository of it; by the world here, can be meant none but elect believers. 2. God's reconciling the world unto himself, is described evidently either to consist in, or necessarily to infer, a non-imputation of sin to them, or that world; which is farther interpreted to be an imputation of the righteousness of Christ; ver. 21. Now in these two things consisteth the blessedness of justification in Christ; Rom. iv. 7. Therefore this whole world, which God in Christ reconcileth to him-

452 OBJECTIONS PARTICULARLY ANSWERED,

self, is a blessed justified world; not all and every one of the sons of men, that ever were, are, or shall be, in the world, the greatest part of whom lie hi evil. 3. This God in Christ reconciling, holdeth out an effectual work of reconciliation ; now this must be either an absolute reconciliation, or a con-ditionate. If absolute, why are not all actually and absolutely reconciled, pardoned, justified? If conditionate ; then, first. How can a conditionate reconciliation be reconciled with that which is actual? Secondly, Why is no condition here mentioned? Thirdly, What is that condition? Is it faith and believing ? Then the sense of the words must be either,-first, God was in Christ, reconciling a believing world unto himself, of which there is no need; for believers are reconciled : or, secondly, God was in Christ, reconciling an unbelieving world unto himself, upon condition that it do believe ; that is, upon condition that it be not unbelieving, that is, that it be reconciled. Is this the mind of the Holy Spirit? Fourthly, If this reconciliation of the world consist (as it doth) in a non-imputation of sin, then this is either of all their sins, or only of some sins. If of some only, then Christ saves only from some sins. If of all, then of unbelief also, or it is no sin; then all the men in the world must needs be saved, as whose unbelief is pardoned. The tcorld here then is only the world of blessed pardoned believers, who are made the righteousness of God in Christ.

That which T. M. bringeth to enforce the opposite signification of the word, is in many words very little. Much time he spends with many uncouth expressions, to prove a twofold reconciliation intimated in the text; the first of God to us by Christ, the other of us to God by the Spirit; which we also grant, though we do not divide them, but make them several parts of the same reconciliation: the former being the rule of the latter ; for look to whomsoever God is reconciled in and by Christ, they shall certainly every one of them be reconciled to God by the Spirit. God's reconciliation to them, consisting in a non-imputation of their sins, their reconciliation unto him, in an acceptance of that non-imputation in Jesus Christ. And as it is the rule of, so is it the chief motive unto, the latter ; being the subject or matter of the message in the gospel, whereby it is effected. So that the assertion of this twofold reconciliation; or rather two.

AND PLACES OF SCRIPTURE OPENED. 453

branches of the same complete work of reconciliation, esta-blisheth our persuasion that the loorld can be taken only for the elect therein.

But he brings farther light from the context, to strengthen his interpretation. For, saith he, those of the world here are called men; ver. 11. men that must appear ^before the judgment-seat of Christ; ver. 10. that were dead; ver. 14. that ought to live unto Christ; ver. 15. therefore all men. Now ' homini homo quid interest ?' How easy is it for some men to prove what they please ? Only let me tell ye, one thing more is to be done that the cause may be yours ; viz. a proving that the elect of God are not men; that they must not appear before the judgment-seat of Christ; that they were not dead; that they ought not to live to Christ. This do or ye lose the reward. But he adds first, ' of these some are reconciled to God;' ver. 18.

Ans. Most false, that there is any limitation or restriction of reconciliation to some of those concerning whom he treats; it is rather evidently extended to all of them. 2. ' But some are not reconciled ;' ver. 11. Ans. Not a word of any such thing in the text, nor can the least colour be possibly wrested thence for any such assertion. 'Many corrupt the word of God.'

A second place he urgeth is John i. 9. ' He is the true light that lighteneth every man that cometh into the world.' This world, saith he, is the world of mankind; ver. 4. Made by Christ; ver. 3. Which was his own by creation, mercy, and purchase, yet received him not; ver. 3, 4. Therefore it is manifest that there is life—and that Christ died for all.

Ans. That by the ivorld here is meant, not men in the world, all or some, but the habitable part of the earth, is more apparent than can well admit of proof or illustration. The phrase of ' coming into the world,' cannot possibly be otherwise apprehended. It is as much as horn, and coming to breathe the common air. Now among the expositions of this place, that seems most consonant and agreeable to the discourse of the apostle, with other expressions here used, which refers the word Ip^ofizvov ' coming,' unto ^dg ' light,' and not to avOpwTrov 'man,'with which it is vulgarly esteemed to agree; so that the words should be rendered, ' that was the true light which, coming into the world, lighteth every man.' So John iii. 19.' The light came into the world;' and

454 OBJECTIONS PARTICULARLY ANSWERED,

John xii. 46. ' I am the light which came into the world;' parallel expressions unto this. So that from the word 'world,' nothing can hence be extorted, for the universality of grace or ransom. The whole weight must lie on the words, ' every man:' which yet T. M. doth not at all insist upon: and if any other should, the word holding out actual illumination, can be extended in its subject to no more than indeed are illuminated. Christ then, coming into the world, is said to enlighten every man, partly, because every one that hath any light, hath it from him; partly, because he is the only true light, and fountain of illumination, so that he doth enlighten every 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 shall be, actually enlightened with the knowledge of Christ, by his coming into the world, let Scripture, experience, reason, and sense determine. And this, in brief, may suffice to manifest the weakness of the argument for universal redemption, from this place : waving for the present, not denying or opposing, another interpretation of the words, rendering the enlightening here mentioned to be that of reason and understanding communicated to all; Christ being proposed, as in his divine nature, the light of all; even the eternal wisdom of his Father.

A third place is John i. 29. * Behold the Lamb of God which taketh away the sin of the world.' And this, saith he, is spoken of the world in general.

Aris. 1. If it should be spoken of the world in general, yet nothing could thence be inferred to a universality of individuals. 2. That Christ is he, 6 alptov, that taketh away, beareth, purgeth, pardoneth (as the word is used, 1 Kings xv. 25.): taketh away by justification that it should not condemn, by sanctification that it should not reign, by glorification that it should not be, ttjv cifxapriav,' the sin,' great sin, original sin, Tov KOGfxov, * of the world,' common to all, is most certain; but that he taketh it away from, beareth it for, pardoneth it unto, purgeth it out of, all and every man in the world, is not in the least manner intimated in the text, and is in itself exceeding false.

John iii. 17. is by him in the next place urged, ' God sent not his Son into the world to condemn the world, but that the world through him might be saved.'

AND PLACES OF SCRIPTURE OPENED. 455

Ans. 1. A notable avravaKXamg, or eminent inversion of the word world, in this place, was before observed : like that of chap. i. 10. ' He was in the world/ or 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 most of men living in the world. So here, by the world, in the first place, that part of the world wherein our Saviour conversed, hath the name of the whole assigned unto it. In the second, you may take it, for all and every one in the world, if you please (though from the text it cannot be enforced); for the prime end of our Saviour's coming was not to condemn any, but to save his own, much less to condemn all and every one in the world, out of which he was to save his elect. In the third place, they only are designed, whom God sent his Son on purpose to save, as the words eminently hold out. The saving of them, who then are called the ivorld, was the very purpose and design of God in sending his Son. Now that these are not all men, but only believers of Jews and Gentiles throughout the world, is evident : 1. Because all are not saved, and the Lord hath said he will do all his pleasure and his purpose shall stand. 2. Because the most of men were at the instant actually damned: did he send his Son that they might be saved ? 3. Because Christ was appointed for the fall of some; Luke ii. 34. and, therefore, not that all and every one might be saved. 4. The end of Christ's actual exhibition and sending in the flesh, is not opposite to any of God's eternal decrees, which were eternally fixed concerning the condemnation of some for their sins. Did he send his Son to save such ? Doth he act contrary to his own purposes, or fail in his undertakings ? The saved world, is the people of God, scattered abroad throughout the world.

John iv. 42. and 1 John iv. 14. with John vi. 51. (which was before considered) are also produced by T. M. in all which places, Christ is called the Saviour of the world.

Ans. 1. Christ is said to be the Saviour of the world, either, first. Because there is no other Saviour for any in the world, and because he saves all that are saved, even the people of God (not the Jews only) all over the world ; or, secondly. Because he doth actually save all the world, and every one in it. If in this latter way, vicisti Mr. More; if in the former.

456 OBJECTIONS PARTICULARLY ANSWERED,

jUEvwjucv wo-Trep tafxtv,' we are still where we were.' The urging of John xii. 46. ' I am come, a light into the world/ in this business, deserves to be noted, but not answered. The following places of John iii. 16. 18. 1 John ii. 1, 2. have been already considered : some other texts are produced, but so exceedingly wrested, strangely perverted, and so extremely useless to the business in hand, that I dare not make so bold with the reader's patience, as once to give him a repetition of them.

And this is our defence and answer to the first principal aro-ument of our opposers, our explication of all those texts of Scripture, which they have wrested to support it: the bottom of their strength being but the ambiguity of one word. Let the Christian reader try all things, and hold fast that which is good.

CHAP. IV.

Answer to the second general argument for the universality of redemption.

The second argument wherewith our adversaries make no less flourish than with the former, is raised from those places of Scripture where there is mention made of oil men, and everi/ man, in the business of redemption. With those bare and naked words, attended with swelling vain expressions of their own, they commonly rather proclaim a victory, than study how to prevail. Their argument needs not to be drawn to any head or form, seeing they pretend to plead from express words of Scripture : wherefore, we shall only consider the several places by them in this kind usually produced, with such enforcements of their sense from them, as by the ablest of that persuasion have been used. The chief places insisted on are, 1 Tim. ii. 4—6. 2 Pet. iii. 9. Heb. ii. 9. 2 Cor. v. 14, 15. 1 Cor. XV. 22. Rom. v. 18.

For the use and signification of the word all in Scripture, so much hath been said already by many, that it were needless for me to insist upon it. Something also to this purpose, hath been spoken before; and that abundantly suflB.-cient to manifest, that no strength of argument can be taken from the word itself, wherefore I shall apply myself only to

AND PLACES OF SCRIPTURE OPENED. 457

the examination of the particular places urged, and the objections from them raised.

The first and chief place is, 1 Tim. ii. 4.6. ' God will have all men to be saved and come to the knowledge of the truth; Christ gave himself a ransom for all, to be testified in due time.' Hence they dfaw this argument; Rem. act. synod.

'If God will have all men to be saved, then Christ died for all; but God will have all men to be saved, and come to the knowledge of the truth; therefore Christ died for all men.'

Alls. The whole strength of this argument, lies in the ambiguity of the word all; which being of various significations, and to be interpreted suitably to the matter in hand, and the things and persons whereof it is spoken, the whole may be granted, or several propositions denied, according as the acceptation of the word is enforced on us. That all, or all men, do not always comprehend all and every man that were, are, or shall be, may be made apparent by near five hundred instances from the Scripture. Taking then all and all men, distributively, for some of all sorts, we grant the v/hole; taking them collectively for all of all sorts, we deny the minor; viz. that God will have them all to be saved. To make our denial of this appear to be an evident truth, and agreeable to the mind of the Holy Ghost in this place, two things must be considered : 1. What is that will of God, here mentioned, whereby he willeth all to be saved. 2. Who are the all, of whom the apostle is in this place treating.

The will of God is usually distinguished into his will intending, and his loill comynanding, or rather that word is used in reference unto God, in this twofold notion: 1. For his purpose, what he will do. 2. For his approbation of what we do, with his command thereof. Let now our opposers take their option, in whether signification the will of God shall be here understood, or how he willeth the salvation of all. If they say he doth it, voluntate signi, with his will commanding, requiring, approving, then the sense of the words is this; God commandeth all men to use the means whereby they may obtain the end, or salvation, the performance whereof is acceptable to God, in any or all; and so it is the same with that of the apostle in another place, ' God commandeth all men every where to repent.' Now if this be the way whereby God willeth the salvation of all here mentioned.

458 OBJECTIONS PARTICULARLY ANSWERED,

then certainly those all can possibly be no more, than to whom he granteth and revealeth the means of grace : which are indeed a great many, but yet not the one hundredth part of the posterity of Adam. Besides, taking God's willing the salvation of men in this sense, we deny the sequel of the first proposition; viz. that Christ diedl^for as many as God thus willeth should be saved. The foundation of God's command unto men to use the means graiited them, is not Christ's dying for them in particular, but the conjiexion-which himself by his decree hath firmed between these two things, faith and salvation. The death of Christ being abundantly sufficient, for the holding out of that connexion unto all, there being enough in it to save all believers.

Secondly, If the will of God, be taken for his efficacious will, the will of his purpose and good pleasure (as truly to me it seems exceedingly evident, that that is here intended, because the will of God is made the ground and bottom of our supplications ; as if in these our prayers, we should say only. Thy will be done; which is to have them all to be saved. Now we have a promise to receive of God, whatsoever we ask according to his will; lJohniv.22. v. 14. and therefore this will of God, which is here proposed, as the ground of our prayers, must needs be his effectual or rather efficacious will, which is always accomplished); if it be, I say, thus taken, then certainly it mustbe fulfilled, and all those saved, whom he would have saved. For whatsoever God can do, and will do, that shall certainly come to pass, and be effected. That God can save all (not considering his decree) none doubts ; and that he will save all it is here affirmed : therefore if these all here, be all and every one, all and every one shall certainly be saved. * Let us eat and drink for tomorrow we shall die : who hath resisted God's will ?' Rom. ix. ' He doth whatsoever he pleaseth in heaven and earth ;' Psalm cxv. * He doth according to his will, in the host of heaven, and among the inhabiters of the earth;' Dan, iv.35. If all then here be to be understood of all men universally; one of these two things must of necessity follow; either that God faileth of his purpose and intention, or else that all men universally shall be saved : which puts us upon the second thing, considerable in the words, viz. who are meant by all men, in this place.

AND PLACES OF SCRIPTURE OPENED. 459

By all men, the apostle here intendeth all sorts of men indefinitely living under the gospel, or in these latter times, under the enlarged dispensation of the means of grace. That men of these times only, are intended, is the acknowledgment of Arminius himself, treating with Perkins about this place. The scope of the apostle, treating of the amplitude, enlargement, and extent of grace, in the outward administration thereof under the gospel, will not suffer it to be denied. This he lays down as a foundation of our praying for all, because the means of grace, and the habitation of the church, is now no longer confined to the narrow bounds of one nation; but promiscuously, and indefinitely extended unto all people, tongues, and languages, and to all sorts of men amongst them, high and low, rich and poor, one with another. We say then that by the words, all men, are here intended, only of all sorts of men, suitable to the purpose of the apostle, which was to shew, that all external difference between the sons of men is now taken away : which ex a^MW-danti we farther confirm by these following reasons :

First, The word all, being in the Scripture most commonly used in this sense (that is, for many of all sorts), and there being nothing in the subject matter, of which it is here affirmed, that should in the least measure impel to another acceptation of the word, especially for a universal collection of every individual, we hold it safe to cleave to the most usual sense and meaning of it. Thus our Saviour is said to cure all diseases, and the Pharisees to tithe itav \ax<ivov, Luke xi. 42.

Secondly, Paul himself plainly leadeth us to this interpretation of it: for after he hath enjoined us to pray for all, because the Lord will have all to be saved, he expressly intimates that by all men, he understandeth men of all sorts, ranks, conditions, and orders, by distributing those all into several kinds, expressly mentioning some of them, ' as kings and all in authority.' Not unlike that expression we have Jer. xxix. 31. * Nebuchadnezzar carried away all the people captive to Babylon, Zedekiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, the carpenters and the smiths.' Where all the people, is interpreted to be some of all sorts, by a distribution of them into the several orders, classes, and conditions whereof they were.

460 OBJECTIONS PARTICULARLY ANSWERED,

No Otherwise doth the apostle interpret, the all men, by him mentioned, in ffiving; us the names of some of those orders and conditions whom he intendeth. ' Pray for all men,' saith he, that is all sorts of men, as magistrates, all that are in authority, the time being now come, wherein, without such distinctions as formerly have been observed, the Lord will save some of all sorts and nations.

Thirdly, We are bound to pray for all, whom God would have to be saved. Now v^^e ought not to pray for all and every one, as knowing that some are reprobates, and sin unto death ; concerning whom, we have an express caution not to pray for them.

Fourthly, All shall be saved whom God will have to be saved; this we dare not deny ; ' for who hath resisted his will?' Seeing then it is most certain, that all shall not be saved (for some shall stand on the left hand), it caimot be, that the universality of men should be intended in this place.

Fifthly, God would have no more to be saved, than he would have come to the knowledge of the truth. These two things are of equal latitude, and conjoined in the text. But it is not the will of the Lord, that all and every one, in all ages, should come to the knowledge of the truth. Of old, ' he shewed his word unto Jacob, his statutes and his laws unto Israel; he dealt not so with any nation, and for his judgments they knew them not;' Psal. cxlvii. 19,20. If he M^ould have had them all come to the knowledge of the truth, why did he shew his word to some, and not to others, without which they could not attain thereunto ? ' He suffered the Gentiles, in former ages, to walk in their own ways, and winked at the time of their ignorance;' Acts xvii. 30. Hiding the mystery of salvation from those former ages; Col. i. 26. Continuing the same dispensation, even until this day, in respect of some, and that because, * so it seemeth good in his sight;' Matt. xi. 25, 26. It is then evident, that God doth not will, that all and every one in the world, of all ages and times, should come to the knowledge of the truth, but only all sorts of men without difference, and therefore they only are here intended.

These, and the like reasons, which compel us to understand by all men, ver. 4. whom God would have to be saved, men of all sorts, do also prevail, for the same accep-

AND PLACES OF SCRIPTURE OPENED. 461

tation of the word all, ver. 6. where Christ is said to give himself a ransom for all. Whereunto you may also add all those, whereby we before declared, that it was of absolute necessity, and just equity, that all they for whom a ransom was paid, should have a part and portion in that ransom, and, if that be accepted as sufficient, be set at liberty : paying and accepting of a ransom intimate a commutation and setting free of all them for whom the ransom is paid and accepted. By all, then, can none be understood but the redeemed, ransomed ones of Jesus Christ, such as for him and by virtue of the price of his blood, are vindicated into the glorious liberty of the children of God ; which as some of all sorts are expressly said to be. Rev. v. 9. (which place is interpretative of this) so that all in the world universally are so, is confessedly false.

Having thus made evident the meaning of the words, our answer to the objection (whose strength is a mere fallacy from the ambiguous sense of the word all) is easy and facile : for if by all men, you mean the all in the text, that is, all sorts of men, we grant the whole ; viz. that Christ died for all; but if by all men, you mean all universally, we absolutely deny the minor or assumption ; having sufficiently proved that there is no such all in the text.

The enforcing of an objection from this place, T. M. in his ' Universality of Grace,' makes the subject of one whole chapter; it is also one of the two places which he lays for the bottom and foundation of the whole building, and whereunto at a dead lift he always retires. Wherefore, I thought to have considered that chapter of his at large ; but upon second considerations, have laid aside that resolution, and that for three reasons :

First, Because I desired not actum agere, to do that which hath already been done, especially the thing itself being such, as scarce deserveth to be meddled with at all. Now much about the time that I was proceeding in this particular, the learned work of Master Rutherford, about the death of Christ, and the drawing of sinners thereby, came to my hand ; wherein he hath fully answered that chapter of Master M.'s book, whither I remit the reader.

Secondly, I find that he hath not once attempted to meddle with any of those reasons and arguments, whereby we

462 OBJECTIONS PARTICULARLY ANSWERED,

confirm our answer to the objection from the place, and prove undeniably that by all men, is meant only men of all sorts.

Thirdly, Because, setting aside those bare naked assertions of his own, whereby he seeks to strengthen his argument from, and interpretation of, this place, the residue wherewith he flourisheth, is a poor fallacy running through the whole. The strength of all his argumentations, consisting in this, that, by all we are to pray for, are not meant only all who are (at present) believers; which as no man in his right wits will affirm, so he that will conclude from thence, that because they are not only all present believers, therefore they are all the individuals of mankind, is not to be esteemed very sober. Proceed we then to the next place urged for the general ransom from the word all; which is,

2 Pet. iii. 9. * The Lord is long-suffering to usward, not willing that any should perish, but that all should come to repentance.' The will of God, say some, for the salvation of all, is here set down both negatively, that he would not have any perish; and positively, that he would have all come to repentance. Now seeing there is no coming to repentance, nor escaping destruction, but only by the blood of Christ, it is manifest that that blood was shed for all.

A?is. Many words need not be spent in answer to this objection, wrested from the misunderstanding and palpable corrupting of the sense of these words of the apostle. That indefinite and general expressions, are to be interpreted in an answerable proportion to the things, whereof they are affirmed, is a rule in the opening of the Scripture. See then of whom the apostle is here speaking. ' The Lord,' saith he, ' is long-suffering to usward, not willing that any should perish.' Will not common sense teach us, that us is to be repeated in both the following clauses, to make them up complete and full ? viz. Not willing that any of us should perish, but that all of us should come to repentance ? Now who are these of whom the apostle speaks, to whom he writes? Such as had received ' great and precious promises;' chap. i. 4. whom he calls 'brethren;' chap. iii. 1. whom he opposeth to the scoffers of the last days; ver. 3. to whom the Lord hath respect in the disposal of these days, who are said to be elect; Matt. xxiv. Now truly to argue, that, because

AND PLACES OF SCRIPTURE OPENED. 463

God would have none of those to perish, but all of them to come to repentance, therefore he hath the same will and mind towards all, and every one in the world (even those to whom he never makes known his will, nor ever calls to repentance, if they never once hear of his way of salvation), comes not much short of extreme madness and folly. Neither is it of any weight to the contrary, that they were not all elect to whom Peter wrote : for in the judgment of charity he esteemed them so; desiring them, ' to give all diligence to make their calling and election sure;' chap. i. 10. even as he expressly calleth those, to whom he wrote his former epistle, ' elect,' chap. i. 2. and * chosen generation,' as well as a ' purchased people;' chap. ii. 9. I shall not need add any thing concerning the contradictions, and inextricable difficulties, wherewith the opposite interpretation is accompanied (as, that God should will such to come to repentance, as he cuts off in their infancy out of the covenant, such as he hateth from eternity, from whom he hideth the means of grace, to whom he will not give repentance, and yet knoweth that it is utterly impossible they should have it, without his bestowing). The text is clear, that it is all, and only the elect, whom he would not have to perish. A place supposed parallel to this we have in Ezek. xviii. which shall be afterward considered. The next is,

Heb. ii. 9. ' That he, by the grace of God, should taste death for every man.'

A)is. That vTTifj TrdvTog, ' for every one,' is here used for virep TTcivTwv, ' for all,' by an enallage of the number, is by all acknowledged. The whole question is, who these all are; whether all men universally, or only all those of whom the apostle there treateth. That this expression, every man, is commonly in the Scripture used to signify men under some restriction, cannot be denied. So in that of the apostle, * warning every man, and teaching every man;' Col. i. 28. That is, all those to whom he preached the gospel, of whom he is there speaking. * The manifestation of the Spirit is given to every man to profit withal;' 1 Cor. xii. 7. viz. to all, and every one of those, who were endued with the gifts there mentioned, whether in the church at Corinth, or elsewhere. The present place I have frequently met withal, produced in the behalf of universal redemption; but never once had

464 OBJECTIONS PARTICULARLY ANSAVERED,

the happiness to find any endeavour from the text, or any other way, that all here is to be taken for all and every one, although they cannot but knovv^ that the usual acceptation of the w^ord is against their purpose. Mr. M. spends a whole chapter about this place, which I seriously considered, to see if I could pick out any thing, which might seem in the least measure to tend that way, viz. to the proving that all and every one, are in that place by the apostle intended, but concerning any such endeavour you have deep silence : so that with abundance of smooth words he doth nothing in that chapter, but humbly and heartily beg the thing in question : unto which his petition, though he be exceeding earnest, we cannot consent, and that because of these following reasons.

First, To taste death, being to drink up the cup due to sinners, certainly for whomsoever our Saviour did taste of it, he left not one drop for them to drink after him : he tasted, or underwent, death in their stead, that the cup might pass from them, which passed not from him. Now the cup of death, passeth only from the elect, from believers, for whomsoever our Saviour tasted death, he swallowed it up into victory.

Secondly, We see an evident appearing cause, that should move the apostle, here to call those for whom Christ died all, viz. because he wrote to the Hebrews who were deeply tainted with an erroneous persuasion, that all the benefits purchased by Messiah, belonged alone to men of their nation, excluding all others; to root out which pernicious opinion it behoved the apostle to mention the extent of free grace under the gospel, and to hold out a universality of God's elect throughout the world.

Thirdly, The present description of the all, for whom Christ tasted death by the grace of God, will not suit to all and every one, or any, but only the elect of God ; for ver. 10. they are called, 'many sons to be brought to glory;' ver. 11. those that are ' sanctified,' his ' brethren,' the ' children that God gave him;' ver. 13. ' those that are delivered from the bondage of death ;' ver. 15. None of which can be affirmed of them, who are born, live, and die the children of the wicked one. Christ is not a captain of salvation, as he is here styled, to any but those that obey him; Heb. V. 9. Righteousness coming by him, ' unto all, and upon all

AND PLACES OF SCRIPTURE OPENED. 465

that believe ;' Rom. iii. 22. For these and the like reasons, we cannot be induced to hearken to our adversaries' petition, being fully persuaded that by every one here, is meant all and only God's elect, in whose stead Christ, by the grace of God, tasted death.

Another place is, 2 Cor. v. 14,15. ' For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but to him that died for them.' Here say they, ver. 14. you have two alh, which must be both of an equal extent: if all were dead, then Christ died for all: that is, for as many as were dead : again, he died for all, that must live unto him ; but that is the duty of every one in the world, and therefore he died for them all. Farther, that a//are all individuals is clear from ver. 10. where they are affirmed, to be all that must appear before the judgment-seat of Christ, from which appearance, not any shall be exempted.

Alls. 1. Taking the words, as to this particular, in the sense of some of our adversaries, yet, it doth not appear from the texture of the apostle's arguing, that the two alls of ver. 14. are of equal extent, he doth not say, that * Christ died for all that were dead,' but only, that * all were dead which Christ died for:' which proves no more but this, that all they whom Christ died for, were dead, with that kind of death, of which he speaks. The extent of the words, is to be taken from the first all^ and not the latter. The apostle affirms, so many to be dead, as Christ died for, not that Christ died for so many as were dead. This the words plainly teach us, 'if he died for all, then were all dead :' that is, all he died for, so that the 'all that were dead,' can give no light to the extent of the all that Christ died for, being merely regulated by this. Secondly, That all and every one, are morally bound to live unto Christ, virtute pracepti, we deny; only they are bound to live to him, to whom he is revealed; indeed only they who live by him, that have a spiritual life, in and with him ; all others are under previous obligations. Thirdly, It is true, all and every one must appear before the judgment-seat of Christ: he is ordained to be Judge of the world : but that they are intended, ver. 10. of this chapter is not true. The apostle speaks o{ us all, all believers, espe-VOL, v. 2 H

466 OBJECTIONS PARTICULARLY ANSWERED,

cially all preachers of the gospel, neither of which, all men are: notwithstanding then any thing that hath been said, it no way appears, that by all here, is meant any but the elect of God, all believers: and that they only are intended, I prove by these following reasons drawn from the text.

First, The resurrection of Christ, is here conjoined with his death, 'he died for them and rose again.' Now for whom-soever Christ riseth,he risetli for their justification, Rom. iv. last, and they must be justified ; Kom. viii. 34. Yea our adversaries themselves have always confessed, that the fruits of the resurrection of Christ, are peculiar to believers.

Secondly, He speaks only of those, who by virtue of the death of Christ, * live unto him,' ver. 15. ' Who are new creatures;' ver. 17. *To whom the Lord imputeth not their trespasses ;' ver. 19. 'Who become the righteousness of God in Christ; ver. 21. Which are only believers. All do not attain hereunto.

Thirdly, The article ot joined with TravTtq, evidently re-straineth that all, to all of some sort; then were they all (or rather all these) dead. These all: what all? Even all these believers of whom he treats, as above.

Fourthly, All those of whom the apostle treats, are proved to be dead, because Christ died for them : * if one died for all, then were all dead.' What death is it, which here is spoken of ? Not a death natural, but spiritual; andofdeaili, which comes under that name, not that which is in sin, but that which is unto sin. For, first, The greatest champions of the Arminian cause, as Vorstius and Grotius (on the place), convinced by the evidence of truth, acknowledge, that it is a death unto sin, by virtue of the death of Christ, that is here spoken of, and accordingly held out that for the sense of the place. Secondly, It is apparent from the text. The intention of the apostle being to prove, that those, for whom Christ died, are so dead to sin, that henceforth they should live no more thereunto, but to him that died for theni. The subject he hath in hand is the same with that he handleth more at large, Rom. vi. 5. where we are said to be dead unto sin, by being planted together in the likeness of the death of Christ; from whence, there, as here, he presseth them to newness of life. These words then, * if Christ died for all, then were all dead ;' are concerning the death of

AND PLACES OF SCRIPTURE OPENED. 4()7

them unto sin for whom Christ died, at least of those concerning whom he there speaketh : and what is this to the general ransom?

Fifthly, The apostle speaks of the death of Christ in respect of application ; the effectualness thereof towards those for whom he died, to cause them to live unto him, is insisted on. That Christ died for all in respect of application, hath not yet by any been affirmed. Then must we live unto him, yea live with him for evermore, if there be any virtue or efficacy in his applied oblation for that end. In sum, here is no mention of Christ's dying for any, but those that are dead to sin and live to him.

A fifth place urged to prove universal redemption from the word ail, is 1 Cor. xv. 22. * For as in Adam all men die, so in Christ shall all be made alive.'

Ans. There being another place, hereafter to be considered, wherein the whole strength of the argument, usually drawn from these words, is contained, I shall not need to speak much to this, neither will I at all turn from the common exposition of the place. Those concerning whom Paul speaketh in this chapter are in this verse called all: those are they, who are implanted into Christ, joined to him, as the members to the head, receiving a glorious resurrection by virtue of his : thus are they by the apostle dei-scribed. That Paul in this whole chapter discourseth of the resurrection of believers, is manifest from the arguments which he bringeth to confirm it, being such as are of force only with believers : taken they are from the resurrection of Christ, the hope, faith, customs, and expected rewards of Christians: all which, as they are of unconquerable power, to confirm and establish believers in the faith of the resurrection, so they would have been, all and every one of them, exceedingly ridiculous, had they been held out to the men of the world, to prove the resurrection of the dead in general. Farther, the very word Z,oyoTroir\B{]rTovTai, denotes, such a living again as is to a good life and glory, a blessed resurrection, and not the quickening of them who are raised to a second death. The Son is said ^woTToteTv, John v. 21. *to quicken and make alive (not all but) whom he will;' so he useth the word again, chap. vi. 63. *it is the Spirit to ^wo-TTotovv that (thus) maketh alive;' in like manner, Rom. iv. 7.

468 OBJECTIONS PARTICULARLY ANSWERED,

and not any where is it used to shew forth that common resurrection which all shall have at the last day. All then, who by virtue of the resurrection of Christ that shall be made alive; are all those who are partakers of the nature of Christ; who ver. 23. are expressly called, ' those that are Christ's :' and of whom, ver. 20. Christ is said to be the first-fruits, and certainly Christ is not the first-fruits of the damned : yea though it be true, that all, and every one, died in Adam, yet that it is here asserted (the apostle speaking of none but believers) is rtot true ; and yet, if it were so to be taken here, it could not prove the thing intended, because of the express limitation of the sense, in the clause following. Lastly, granting all that can be desired, viz. the universality of the word all in both places, yet I am no way able to discern a medium, that may serve for an argument, to prove the general ransom.

Rom. v. 18. is the last place urged in this kind, and by some most insisted on. 'As by the offence of one,judgment came upon all men unto condemnation; even so by the righteousness of one, the free gift came upon all men to justification of life.' It might suffice us briefly to declare, that by all men in the latter place, can none be understood, but those whom the free gift actuallycomes upon unto justification of life; who are said, ver. 17. ' to receive abundance of grace,' and the free gift of righteousness, and so to reign in one by Christ, and by his obedience to be made righteous; ver. 19. which certainly, if any thing be true and certain in the truth of God, all are not; some believe not, all men have not faith : on some the wrath of God abideth ; Johniii. 36. upon whom surely grace doth not reign through righteousness to eternal life, by Jesus Christ, as it doth upon all those, on whom the free gift comes to justification; ver. 27. We might, I say, thus answer only, but seeing some, contrary to the clear manifest intention of the apostle, comparing Adam and Christ, in the efficacy of the sin of the one unto condemnation, and of the righteousness of the other unto justification and life, in respect of those who are the natural seed of the one by propagation, and the spiritual seed of the other, by regeneration, have laboured to wrest this place, to the maintenance of the error we oppose, with more than ordinary endeavours, and confidence of success.

AND PLACES OF SCRIPTURE OPENED. 46D

it may not be unnecessary to consider what is brought by them to this end and purpose.

Ver. 14. Adam is called TUTroc, the type and figure of him that was for to come; not that he was an instituted type, ordained for that only end and purpose, but only, that in what he was, and what he did, with what followed thereupon, there was a resemblance between him and Jesus Christ. Hence by him, and what he did, by reason of the resemblance, many things by way of opposition, concerning the obedience of Christ, and the eflScacy of his death, may be well represented. That which the apostle here prosecuteth this resemblance in (with the shewing of many diversities, in all which he exalteth Christ above his type), is this, that an alike, though not an equal efficacy (for there is more merit and efficacy required to save one, than to lose ten thousand), of the demerit, sin, disobedience, guilt, transgression of the one, to condemn, or bring the guilt of condemnation upon all them, in whose room he was a public person (being the head and natural fountain of them all, they all being wrapped up in the same condition with him by divine institution, and the righteousness, obedience, and death of the other; for the absolution, justification, and salvation, of all them to whom he was a spiritual head, by divine institution, and in whose room he was a public person), is by him in divers particulars asserted. That these last were all, and every one of the first, there is not the least mention. The comparison is solely to be considered intensively, in respect of efficacy, not extensively in respect of object; though the all of Adam be called his many, and the many of Christ be called his all, as indeed they are, even all the seed which is given unto him.

T. M. in his ' Universality of Free Grace,' chap. 8. p. 41. lays down this comparison instituted by the apostle, between Adam and Christ, as one of the main foundations of his universal redemption; and this (after some strange mixtures of truth and errors premised, which, to avoid tediousness, we let pass) he affirmeth to consist in four things.

First, 'That Adam in his first sin and transgression was a public person in the room and place of all mankind, by virtue of the covenant between God and him; so that whatever he did therein, all were alike sharers with him; so also

470 OBJECTIONS PARTICULARLY ANSWERED,

was Christ a public person in his obedience and death, in the room and place of all mankind, represented by him, even every one of the posterity of Adam.'

Ans. To that which concerneth Adam, we grant he was a public person in respect of all his, that were to proceed from him by natural propagation. That Christ also was a public person in the room of his, and herein prefigured by Adam. But that Christ in his obedience, death, and sacrifice, was a public person, and stood in the room and stead of all and every one in the world, of all ages and times; that is, not only of his elect, and those who were given unto him of God, but also of reprobate persons, hated of God from eternity, of those whom he never knew; concerning whom, in the days of his flesh, he thanked his Father that he had hid from them the mysteries of salvation, whom he refused to pray for, who were the greatest part of them already damned in hell, and irrevocably gone beyond the limits of redemption, before he actually yielded any obedience, is to us such a monstrous assertion, as cannot once be apprehended or thought on without horror or detestation ; that any should perish in whose room or stead the Son of God appeared before his Father with his perfect obedience; that any of those for whom he is a mediator, and advocate, to whom he is a king, priest, and prophet (for all these he is as he was a public person, a sponsor, a surety, and undertaker for them), should be taken from him, plucked out of his arms, his satisfaction and advocation in their behalf being refused, I suppose is a doctrine that will scarce be owned among those who strive to preserve the witness and testimony of the Lord Jesus. But let us a little consider the reasons whereby Master More undertakes to maintain this strange assertion, which as far as I can gather are these, page 44.

First, He stood not in the room only of the elect, because Adam lost not election, being not intrusted with it. Secondly, If he stood not in the room of all, then he had come short of his figure. Thirdly, It is said he was to restore all men lost by Adam ; Heb. ii. 9. Fourthly, He took flesh, was subjected to mortality, became under the law,and bare the sins of mankind. Fifthly, He did it in the room of all mankind, once given imto him; Rom. xiv. 9. Phil.

ii. 8. 11. Sixthly, Because he is called the last Adam. And, Seventhly, Is said to be a public person in the room of all, ever since the first Adam; 1 Cor. xv. 45. 47. 1 Tim. ii. 5. Rom. V.

Arts. Never surely was a rotten conclusion bottomed upon more loose and tottering principles, nor the word of God more boldly corrupted for the maintenance of any error, since the name of Christian was known; a man would think it quite lost, but that it is so very easy a labour, to remove such hay and stubble. I answer then to the first, that though Adam lost not election, and the eternal decrees of the Almighty are not committed to the keeping of the sons of men, yet in him all the elect were lost, whom Christ came' to seek, whom he found, in whose room he was a public person. To the second, Christ is no where compared to Adam, in respect of the extent of the object of his death, but only of the efficacy of his obedience. Thirdly, The third is a false assertion ; see our foregoing consideration of Heb. ii. 9. Fourthly, for his taking of flesh, &c. it was necessary he should do all this for the saving of his elect; he took flesh and blood because the children were partakers of the same. Fifthly, No such thing is once affirmed in the whole book of God, that all the sons of men were given unto Christ to redeem, so that he should be a public person in their room ; nay himself plainly affirms the contrary; John xvii. 6. 9. Some only are given him out of the world, and those he saved, not one of them perisheth ; the places urged hold no such thing, nor any thing like it; they will also afterward come under farther consideration. Sixthly, He is called the last Adam in respect of the efficacy of his death, unto the justification of the seed promised and given unto him ; as the sin of the first Adam was effectual to bring the guilt of condemnation on the seed propagated from him; which proves not at all that he stood in the room of all those to whom his death was never known, nor any ways profitable. Seventhly, That he was a public person is confessed ; that he was so in the room of all, is not proved, neither by what hath been already said, nor by the texts, that there follow, alleged, all which have been considered. This being all that is produced by Master More to justify his assertion, it may be an instance what weighty inferences, he usually asserts

472 OBJECTIONS PARTICULARLY ANSWERED,

from such weak invalid premises. We cannot also but take notice, by the way, of one or two strange passages, which he inserts into this discourse ; whereof the first is, that Christ by his death brought all men out of that death where-into they were fallen by Adam. Now the death whereinto all fell in Adam being a death in sin, Eph. ii. 1—3. and the guilt of condemnation thereupon; if Christ freed all from this death, then must all and every one be made alive with life spiritual, which only is to be had and obtained by Jesus Christ; which whether that be so or not, whether to live by Christ be not the peculiar privilege of believers, the gospel hath already declared, and God will one day determine. Another strange assertion is, his affirming the end of the death of Christ, to be his presenting himself alive and just before his Father, as though it were the ultimate thing by him intended ; the Holy Ghost expressly affirming, ' that he loved his church, and gave himself for it, that he might present it a glorious church unto himself;' Eph. v. 25—27.

The following parallels, which he instituted between Adam and Christ, have nothing of proof in them to the business in hand, viz. that Christ was a public person standing in his obedience in the room of all and every one that were concerned in the disobedience of Adam : there is, I say, nothing at all of proof in them, being a confused medley of some truths, and divers unsavoury heresies. I shall only give the reader a taste of some of them, whereby he may judge of the rest, not troubling myself or others with the transcribing and reading of such empty vanities, as no way relate to the business in hand.

First,, then. In the second part of his parallel, he affirms, that when Christ finished his obedience in dying and rising, and offering himself a sacrifice, and making satisfaction, it was by virtue of the account of God in Christ, and for Christ, with God (that is, accepted with God for Christ's sake), the death, resurrection, the sacrifice, and satisfaction, and the redemption of all j that is, all and every one : and therein he compares Christ to Adam in the performance of the business by him undertaken. Now, but that I cannot but with trembling consider what the apostle affirms, 2 Thess. ii. 11, 12. 1 should be exceedingly amazed, that any man in the world should be so far forsaken of sense, reason, faith, and all re-

AND PLACES OF SCRIPTURE OPENED. 473

vereiice of God and man, as to publish, maintain, and seek to propagate such abominable, blasphemous, senseless, contradictious errors. That the death of Christ should be accepted of, and accounted before God, as the death of all; and yet the greatest part of these all, be adjudged to eternal death in their own persons by the same righteous God; that all, and every one, should arise in and with Jesus Christ, and yet most of them continue dead in their sins, and die for sin eternally ; that satisfaction should be made and accepted for them, who are never spared, nor shall be, one farthing of their debt; that atonement should be made by sacrifices, for such as ever lie undelivered under wrath ; that all the reprobates, Cain, Pharaoh, Ahab, and the rest who were actually damned in hell, and under death and torments, then when Christ died, suffered, made satisfaction, and rose again, should be esteemed with God, to have died, suffered, made satisfaction, and risen again with Christ: that, I say, such senseless contradictions, horrid errors, and abominable assertions, should be thus nakedly thrust upon Christians, without the least colour, pretence, or show of proof, but the naked authority of him who hath already embraced such things as these, were enough to make any man admire and be amazed ; but that we know the judgments of God are oft-times hid, and far above out of our sights.

Secondly, In the third of his parallels, he goeth one step higher, comparing Christ with Adam in respect of the efficacy, effect, and fruit of his obedience. He affirms that as by the sin of Adam, all his posterity were deprived of life, and fell under sin and death, whence judgment and condemnation passed upon all, though this be done secretly and invisibly, and in some sort inexpressibly (what he means hj secretly and hivisibly, well I know not; surely he doth not suppose that these things might possibly be made the objects of our senses), and for inexpressibly, how that is, let Rom. v. 12. with other places, where all this and more is clearly, plainly, and fully expressed, be judge whether it be so or no. So, saith he, by the efficacy of the obedience of Christ, all men without exception are redeemed, restored, made righteous, justified freely by the grace of Christ, through the redemption that is in Jesus Christ, the righteousness that is by the

474 OBJECTIONS PAfttlCULARLY ANSWERED,

faith of Jesus Christ, being unto all; Rom. iii. 22. (Where the impostor wickedly corrupteth the word of God, like the devil; Matt. iv. by cutting off the following words, * and upon all that believe,' both alls answering to believers.) What remains now but thatall also should be saved ? The Holy Ghost expressly affirming, that * those whom God justifieth, he also glorifieth;' Rom.viii. 30. 'Solvite mortales animas, curisque levate.' Such assertions as these, without all colour of proof, doth this author labour to obtrude upon us. Now that men should be restored, and yet continue lost; that they should be made righteous, and yet remain detestably wicked, and wholly abominable; that they should be justified freely by the grace of God, and always lie under the condemning sentence of the law of God ; that the righteousness of God by the faith of Jesus Christ should be upon all unbelievers, are not only things exceedingly opposite to the gospel of Jesus Christ, but so absolutely at variance and distance one with another, that the poor salve of JM. More's following cautions-will not serve to heal their mutual wounds. I cannot but fear that it would be tedious and offensive to rake any longer in such a dunghill. Let them that have a mind to be captivated to error and falsehood by corruption of Scripture, and denial of common sense and reason, because they cannot receive the truth in the love thereof, delight themselves with such husks as these. What weaker arguments we have had to maintain, that Christ in his obedience to the death was a public person in the room of all and every one, hath been already demonstrated. I shall now, by the reader's leave, a little transgress the rule of disputation, and taking up the opposite part of the arguments, produce some few reasons and testimonies to demonstrate, that our Saviour Christ in his obedience unto death, in the redemption which he wrought, and satisfaction which he made, and sacrijice which he offered, was not a public person in the room of all and every man in the world, elect and reprobate, believers and infidels or unbelievers ; which are briefly these.

First, The seed of the 2voman was not to be a public person in the place, stead, and room of the seed of the serpent. Jesus Christ is the seed of the woman kut l^o)(riv, all the reprobates (as was before proved) are the seed of the serpent; therefore

Jesus Christ was not in his oblation and suffering, when he brake the head of the father of the seed, a public person in their room.

Secondly, Christ as a public person representeth only them, for whose sake he set himself apart to that office and employment, wherein he was such a representative; but upon his own testimony which we have, John xvii. 19. he set himself apart to the service and employment, wherein he was a public person for the sakes only of some, that were given him out of the world, and not of all and every one ; therefore he was not a public person in the room of all.

Thirdly, Christ was a surety as he was a public person; Heb. vii. 22. But he was not a surety for all: for, first, All are not taken into that covenant, whereof he was a surety, whose conditions are effected in all the covenanters as before. Secondly, None can perish for whom Christ is a surety, unless he be not able to pay the debt; therefore he was not a public person in the room of all.

Fourthly, For whom he was a public person, in their rooms he suffered, and for them he made satisfaction ; Isa. liii. 5, 6. But he suffered not in the stead of all, nor made satisfaction for all: for, first. Some must suffer themselves, which makes it evident that Christ did not suffer for them; Rom. viii. 33,34. and, secondly. The justice of God requireth satisfaction from themselves to the payment of the utmost farthing.

Fifthly, Jesus Christ, as a public person, did nothing in vain, in respect of any for whom he was a public person; but many things which Christ as a public person did perform, was altogether in vain and fruitless in respect of the greatest part of the sons of men, being under an incapability of receiving any good by any thing he did, to wit, all that then were actually damned ; in respect of whom, redemption, reconciliation, satisfaction, and the like, could possibly be no other than empty names.

Sixthly, If God were well pleased with his Son, in what he did as a public person in his representation of others (as he waSjEph. V. 2.), then must he also be well pleased with themi,. whom he did represent, either absolutely or conditionally: but with many of the sons of men, God, in the representation of his Son, was not well pleased, neither absolutely nor conditionally, to wit, with Cain, Pharaoh, Saul, Ahab, and others.

476 OBJECTIONS PARTICULARLY ANSWERED,

dead and damned before; therefore Christ did not as a public person represent all.

Seventhly, For testimonies, see John xvii. 9. Matt. xx. 28. xxvi. 26. 28. Matt. x. 45. Heb. vi. 20. Isa. liii. 12. John x. 15. Heb. xiii. 20. Matt. i. 21. Heb. ii. 17. John xi. 51. 52. Acts XX. 28. Eph. V. 2. 23—25. Rom. viii. 33, 34.

CHAP. V.

7'Ae last argument from Scripture answered.

I COME in the next place, to the third and last argument drawn from the Scripture, wherewith the Arminians, and their (as to this point) successors, do strive to maintain their figment of universal redemption; and it is taken from such texts of Scripture, as seem to hold out the perishing of some of them for whom Christ died, and the fruitlessness of his blood in respect of divers, for whom it was shed; and on this theme their wits are wonderfully luxuriant, and they are full of rhetorical strains, to set out the unsuccessfulness and fruitlessness of the blood of Christ, in respect of the most for whom it was shed, with the perishingof bought, purged, reconciled sinners. Who can but believe that this persuasion tends to the consolation of poor souls, whose strongest defence lieth in making- vile the precious blood of the Lamb; yea, trampling upon it, and esteeming it as a common thing? But, friends, let me tell you, 1 am persuaded it was not so unva-luable in the eyes of his Father, as to cause it to be poured out in vain, in respect of any one soul. But seeing we must be put to this defence, wherein we cannot but rejoice, it tending so evidently to the honour of our blessed Saviour; let us consider what can be said by Christians (at least in name) to enervate the efficacy of the bloodshedding, of the death of him, after whose name they desire to be called. Thus then they argue.

' If Christ died for reprobates and those that perish, then he died for all and every one; for confessedly he died for the elect, and those that are saved ; but he died for reprobates, and them that perish, therefore, &c.'

Ans. For the assumption, or second proposition of this argument, we shall do what we conceive was fit for all the elect of God to do, positively deny it (taking the death of Christ, here said to be for them, to be considered not in respect of its own internal worth and sufficiency, but as it was intended by the Father and Son, in respect of them for whom he died). We deny then, I say, that Christ by the command of his Father, and with intention to make satisfaction for sins, did lay down his life for reprobates and them that perish.

This then they prove from Rom. xiv. 15. 1 Cor. viii. 11. 2 Pet. ii. 1. Heb. x. 29. Now that no such thing as is pretended is proved from any of the places alleged, we shall shew by the consideration of them in the order they are laid down in. The first is Rom. xiv. 15. * But if thy brother be grieved with thy meat, then walkest thou not charitably. Destroy not him with thy meat for whom Christ died.'

Ans. Had we not experience of the nimbleness of our adversaries in framing arguments for their cause, I should despair to find their conclusion pressed out of this place ; for what coherence or dependance, I beseech you, is here to be discerned ? The apostle exhorteth strong and sound believers to such a moderate use of Christian liberty, that they do not grieve the spirit of the weak ones,that were believers also (professors, all ^called 'saints, elect, believers, redeemed,' and so in charity esteemed), and so give them occasion of stumbling, and falling off from the gospel; therefore Jesus Christ died for all reprobates, even all those that never heard word nor syllable of him, or the doctrine of the gospel. Must he not be very quick-sighted, that can see the dependance of this inference en that exhortation of the apostle? But ye will say is it not affirmed, that he may perish for whom Christ died ? Ans. In this place there is no such thing at all once mentioned or intimated; only others are commanded not to do that which goeth in a direct way to destroy him, by grieving him with their uncharitable walking. But why should the apostle exhort him not to do that which he could no way do if he that Christ died for could not perish? Ans. Though the one could not perish in respect of the event, the other might sinfully give occasion of perishing in respect of a procuring cause. May not a man be exhorted from attempting

478 OBJECTIONS PAllTICULAllLY ANSWERED,

of that, which yet if he should attempt he could not effect? No thanks to the soldier who ran a spear into the side of our dead Redeemer, that therewith he brake none of his bones. Besides, is every one damned, that one attempts to destroy by grieving him with uncharitable walking? Such arguments as these are poor men of straw ; and yet notwithstanding we do not deny, but that many may perish, and that utterly, whom we in our walking towards them and converse with them, are boimd to conceive redeemed by Christ, even all being to be thought so who are to be esteemed saints and brethren, as the language of the Scripture is concerning the professors of the gospel; and this is most certain that no one place makes mention of such, to be bought or redeemed by our Saviour, but those which had the qualifications of being members of this visible church, which come infinitely short of all and every one.

But let us see a second place, which is 1 Cor. viii. 10, 11. 'And through thy knowledge shall thy weak brother perish for whom Christ died.' This seemeth to have more colour, but really yieldeth no more strength to the persuasion, for whose confirmation it is produced than the former. A brother is said to perish for whom Christ died ; that hy perishing here, is understood eternal destruction and damnation, I cannot apprehend. That which the apostle intimates, whereby it is done, is eating of things offered to an idol, with conscience or regard of an idol, by the example of others who pretended to know that an idol was nothing, and so to eat freely of the things offered to them. That so doing was a sin in its own nature damnable none can doubt: all sin is so, every time we sin; for any thing that lieth in us we perish, we are destroyed. So did the eater of things offered to idols. But that God always revengeth sin with damnation, on all in whom it is, we deny; he hath otherwise revealed himself in the blood of Jesus Christ. That every such a one did actually perish eternally, as well as meritoriously, cannot be proved. Besides, he that is said to perish is called a brother, that is, a believer ; we are brethren only by faith, whereby we come to have one Father. As he is said to be a brother, so Christ is said to die for him. That a true believer cannot finally perish may easily be proved; therefore, he who doth perish is manifestly declared never to have been

AND PLACES OF SCRIPTURE OPENED. 479

any; * they went out from us because they were not of us.' If any perish then, he was never a true believer; how then is he said to be a brother? Because he is so in profession; so in our judgment and persuasion, it bein^ meetfor us to think so of them all. As he is said to be a brother, so Christ is said to die for him, even in that judgment which the Scripture allows to us of men. We cannot count a man a brother, and not esteem that Christ died for him ; we have no brotherhood with reprobates. Christ died for all believers; John xvii. So we esteem all men walking in the due profession of the gospel, not manifesting the contrary ; yet of these that many may perish, none ever denied. Farther, this, so shall he perish, referreth to the sin of him that layeth the offence ; for aught that lieth in him he ruins him irrecovera-^ bly. Hence see their argument; the apostle telleth persons walking offensively, that by this abusing their liberty, others will follow them to the wounding of their conscience and ruin; who are brethren, acknowledged so by you, and such as for whom Christ died : therefore Christ died for all the reprobates in the world. Is it just and equal, saith the apostle, that ye should do such things as will be stumbling-blocks in the way of the weak brother, at vvhich he might stumble and fall ? Therefore Christ died for all. We do not deny but that some may perish and that eternally, concernino-whom we ought to judge that Christ died for them, whilst they live and converse with us according to the rule of the gospel.

The next place is much insisted on; viz. 2 Pet. ii. 1. 'There shall be false teachers denying the Lord that bouoht them, and bringing on themselves swift destruction ' All things here as to any proof of the business in hand, are exceedingly dark, uncertain, and doubtful. Uncertain, that by the Lord is meant the Lord Christ; the word in the original being 8i<77rorrjc, seldom or never ascribed to him; uncertain, whether the purchase or buying of these false teachers refer to the eternal redemption by the blood of Christ, or a deliverance by God's goodness from the defilement of the vorld in idolatry or the like, by the knowledge of the truth, which last the text expressly affirms; uncertain, whether the apostle speaketh of this purchase according to the reality of the thing, or according to their apprehension and their pro-

fession. On the other side, it is most certain, first. That there are no spiritual distinguishing fruits of redemption ascribed to these false teachers, but only common gifts of light and knowledge, which Christ hath purchased for many for whom he did not make his soul a ransom. Secondly, That according to our adversaries, the redemption of any by the blood of Christ, cannot be a peculiar aggravation of the sins of any, because they say he died for all ; and yet this buy-ino- of the false teachers is held out as an aoo-ravation of their sin in particular. Of the former luicertainties whereon our adversaries build their inference of universal redemption (which yet can by no means be wire-drawn thence, were they most certain in their sense) I shall give a brief account, and then speak something as to the proper intendment of the place.

For the first, It is most uncertain whether Christ, as mediator, be here intended by Lord or no. There is not any thing in the text to enforce us so to conceive; nay the contrary seems apparent. First, Because in the following verses, God only as God, with his dealings towards such as these is mentioned; of Christ not a word. Secondly, The name ^EffTTOTr/e, properly * Herus,' attended by dominion and sovereignty is not usually, if at all, given to our Saviour in the New Testament; he is every where called Kvpiog, no where clearly StcrTrorrjc, as' is the Father, Luke ii. 29. Acts iv. 24. and in divers other places. Besides, if it should appear that this name were given our Saviour in any one place, doth it therefore follow that it must be so here ? Nay, is the name proper for our Saviour in the work of redemption? Sfo-Trorijc is such a Lord or Master as refers to the servants and subjection. The end of Christ's purchasing any by his blood being in the Scripture always and constantly expressed in other terms of more endearment; it is then most uncertain that Christ should be here understood by the word ' Lord.' But suppose he should, it is most uncertain, that by buying of these false teachers, is meant his purchasing of them with the ransom of his blood : for, first, the apostle in-sisteth on a cumparison with the times of the Old Testament, and the false prophets that were then amongst the people; backing his assertion with divers examples out of the Old Testament, in the whole chapter following. Now the

word ayopal^o) here used, signifieth primarily the buying of things ; translatitiously, the redemption of persons ; and the word r^-[i:i in the Old Testament answering thereunto, signifieth any deliverance, as Deut. vii. 8. xv. 15. Jer. xv.21. with innumerable other places; and therefore some such deliverance is here only intimated. Secondly, Because here is no mention of blood, death, price, or offering of Jesus Christ, as in other places, where proper redemption is treated on, especially some such expression is added, where the word ci'yopa.Z.h) is used to express it, as, 1 Cor. vi. 20. Rev. V. 9. which otherwise holds out of itself deliverance in common from any trouble. Thirdly, The apostle setting forth at large the deliverance they had, and the means thereof, ver. 20. affirms it to consist in the escaping of the pollution of the world, as idolatry, false worship, and the like, by the knowledge of our Lord and Saviour Jesus Christ; plainly declaring that their buying, was only in respect of this separation from the world, in respect of the enjoyment of the knowledge of the truth ; but of washing in the blood of the Lamb he is wholly silent. Plainly, there is no purchase mentioned of these false teachers, but a deliverance by God's dispensations towards them, from the blindness of Judaism or Paganism, by the knowledge of the gospel; whereby the Lord bought them to be servants to him as their supreme head. So that our adversaries' argument from this place is this; ' God the Lord, by imparting the knowledge of the gospel, and working them to a professed acknowledgment of it, and subjection unto it, separated and delivered from the world divers that were saints in show, really wolves and hypocrites, of old ordained to condemnation; therefore Jesus Christ shed his blood for the redemption and salvation of all reprobates and damned persons in the whole world.' Who would not admire our adversaries' chemistry ?

Thirdly, Neither is it more certain, that the apostle speaketh of the purchase of the wolves and hypocrites, in respect of the reality of the purchase, and not rather in respect of that estimation which others had of them, and by reason of their outward seeming profession, ought to have had; and of the profession that themselves made, to be purchased by him, whom they pretended to preach to others; as the Scripture saith,' the gods of Damascus smote him,*

VOL. v. 2 I

482 OB.IECIIONS PARTICULARLY ANSWERED,

because he himself so imagined and professed ; 2 Chron. xxviii. 23. The latter hath this also to render it probable, viz. That it is the perpetual course of the Scripture, to ascribe all those things to every one that is in the fellowship of the church, which are proper to them only, who are true spiritual members of the same, as to be saints, elect, redeemed, &c. Now the truth is, from this their profession, that they were bought by Christ, might the apostle justly, and that according to the opinion of our adversaries, press these false teachers by the way of aggravating their sin : for the thing itself, their being bought, it could be no more urged to them than to heathens and infidels that never heard of the name of the Lord Jesus. Now after all this, if our adversaries can prove universal redemption from this text, let them never despair of success in any thing they undertake, be it never so absurd, fond, or foolish : but when they have wrought up thework already cutoutforthem,and proved first, Thatby the Lord IS meant Christ as Mediator. Secondly, That by buying is meant spiritual redemption by the blood of the Lamb. Thirdly, That these /a/se teachers were ideally and effectually so redeemed, and not only so accounted, because of the church. Fourthly, That those who are so redeemed may perish, contrary to the express Scripture, Rev. xiv. 4. Fifthly, Manifest the strength of this inference, some in the church, who have acknowledged Christ to be their purchaser, fall away to blaspheme him and perish for ever; therefore Christ bought and redeemed all that ever did or shall perish. Sixthly, That that which is common to all, is a peculiar aggravation to the sin of any one more than others. I will assure them they shall have more work provided for them, which themselves know for a good part already where to find.

The last place produced for the confirmation of the argument in hand, is, Heb. x, 29. ' Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of grace V Nothing (say our adversaries) could be affirmed of all this concerning apostates, viz. ' That they trod under foot,' &c. unless the blood of Christ was in some sense shed for them.

Ans. The intention of the apostle in this place, is the

same with the general aim and scope of the whole epistle ; to persuade and urge the Jews, who had embraced the doctrine of the gospel, to perseverance and continuance therein. This as he doth perform in other places, with divers and various arguments, the most of them taken from a comparison, at large instituted between the gospel in its administration, and those legal shadows, which, before their profession, they lived under, and were in bondage unto : so here, he urgeth a strong argument to the same purpose ab incommodo, seu effectu pernitioso, from the miserable dangerous effects and consequences of the sin of backsliding, and wilful renunciation of the truth known and professed, upon any motives and inducements whatsoever; which he assureth to be no less than a total casting off, and depriving themselves of all hopes and means of recovery, with dreadful horror of conscience in expectation of judgment to come ; ver. 26, 27. Now this he confirms, as his manner is in this epistle, from some thing, way, and practice, which was known to them, and wherewith they were all acquainted, by that administration of the covenant under which they had before lived in their Judaism ; and so makes up his inference from a comparison of the less; taking his example, from the punishment due by God's own appointment, to all them who transgressed Moses' law, in-such a manner as apostates sin against the gospel ; that is, with a high hand and contemptuously ; for, such a one was to die without mercy; Numb. XV. 30, 31. Whereupon, having abundantly proved, that the gospel and the manifestation of grace therein, is exceedingly preferred to, and exalted above, the old ceremonies of the law, he concludes, that certainly (which he leaves to their judgment to determine) that much sorer punishment, awaits for them who wilfully violate the holy gospel, and despise the declaration of grace therein contained, and by it revealed ; which farther also to manifest, he sets forth the nature and quality of this sin, in all such as, professing redemption and deliverance by the blood of Christ, shall wilfully cast themselves thereinto. It is, saith he, no less than to tread under foot, or contemn the Son of God, to esteem the blood of the covenant, by which he was set apart and sanctified in the profession of the gospel, to be as the blood of a vile man, and thereby to despite the Spirit of

2 I 2

484 OBJECTIONS PARTICULARLY ANSWERED,

g;race. This being (as is confessed) the plain meaning and aim of the apostle; we may observe sundry things for the vindication of this place from the abuse of our adversaries ; as,

First, He speaketh here only of those that were professors of the faith of the gospel, separated from the world, brought into a church, state and fellowship, professing themselves to be sanctified by the blood of Christ, receiving and owning Jesus Christ as the Son of God, and endued with the gifts of the Holy Spirit; as chap. vi. Now it is most certain, that these things are peculiar only to some, yea to a very few, in comparison of the universality of the sons of men ; so that what is affirmed of such only, can by no means be so extended as to be applied unto all. Now if any one maybe exempted, universal redemption fallethto the ground; from the condition of a very few, with such qualifications as the multitude have not, nothing can be concluded concerning all.

Secondly, The apostle doth neither declare what hath been, nor assert what may be, but only adds a commina-tion upon a supposition of a thing; his main aim being, to deter from the thing, rather than to signify that it may be, by shewing the misery that must needs follow, if it should so come to pass. When Paul told the soldiers. Acts xxvii. that if the mariners fled away in the boat, they could not be saved, he did not intend to signify to them, that in respect of the event they should be drowned; for God had declared the contrary unto him the night before, and he to them; but only to exhort them to prevent that, which of itself was a likely way for their ruin and perishing. Neither shall the remonstrants, with all their rhetoric, ever persuade us that it is in vain and altogether fruitless to forewarn men of an evil, and to exhort them to take heed of those ways, whereby it is naturally, and according to the order among the things themselves to be incurred, although in respect of the purpose of God the thing itself have no futurition, nor shall ever come to pass; a commination of the judgment due to apostacy, being an appointed means for the preserving of the saints from that sin, may be held out to them, though it be impossible the elect should be seduced. Now that Paul here deals only upon a supposition (not giving being to the

thing, but only shewing' the connexion between apostacy and condemnation, thereby to stir up all the saints to take heed lest there should be in any of them an evil heart of unbelief to depart from the living God) is apparent from ver. 26. where he makes an entrance upon this argument, and motive to perseverance ; * for if we sin wilfully :' that believers may do so, he speaks not one word ; but if they should do so, he shews what would be the event. As that the soldiers in the ship should perish, Paul told them not, but yet shewed what must needs come to pass if the means of prevention were not used. Now if this be the intention of the apostle, as it is most likely by his speaking in the first person, ' if we sin wilfully,' then not any thing in the world can be hence concluded, either for the universality of redemption, or the apostacy of saints, to both which ends this place is usually urged; for'suppositionil ponit in esse.'

Thirdly, It is most certain that these of whom he speaks, did make profession of all these things whereof here is mention ; viz. that Jesus Christ was the Son of God, that they were sanctified by the blood of the covenant, and enlightened by the Spirit of grace ; yea, as it is apparent from the parallel place, Heb. vi. 4, 5. had many gifts of illumination, besides their initiation by baptism, wherein, open profession and demonstration was made of these things ; so that a renunciation of all these, with open detestation of them, as was the manner of apostates, accursing the name of Christ, was a sin of so deep an abomination, attended with so many aggravations, as might well have annexed to it this remarkable commination, though the apostates never had themselves any true effectual interest in the blood of Jesus.

Fourthly, That it was the manner of the saints and the apostles themselves to esteem of all baptized initiated persons, ingrafted into the church, as sanctified persons; so that speaking of backsliders, he could not make mention of them any otherwise than as they were commonly esteemed to be, and at that time in the judgment of charity were to be considered; whether they were true believers or no, but only temporary, to whom this argument against apostacy is proposed, according to the usual manner of speech used by the Holy Ghost, they could not be otherwise described.

Fifthly, If the text be interpreted positively, and accord-

486 OBJECTIONS PARTICULARLY A^'SWERED,

ing to the truth of the thing itself, in both parts thereof, viz. 1. That these of whom the apostle speaketh were truly sanctified. 2. That such may totally perish; then these two things will inevitably follow: First, That faith and sanctification is not the fruit of election. Secondly, That believers may fall finally from Christ. Neither of which I as yet find to be owned by our new universalists, though both contended for by our old Arminians.

Sixthly, There is nothing in the text of force to persuade that the persons here spoken of, must needs be truly justified and regenerated believers, much less that Christ died for them, which comes in only by strained consequences. One expression only seems to give any colour hereunto; that they were said to be sanctified by the blood of the covenant. Now concerning this, if we do but consider, first, the manner and custom of life apostles writing to the churches, calling them all saints, that were called ; ascribing that to every one that belonged only to some. Secondly, That these persons were baptized; which ordinance among the ancients, was sometimes called ^(vtktilioq, ' illumination;' sometimes ayiaafiog, ' sanctification ;' wherein, by a solemn aspersion of the symbol of the blood of Christ, they were externally sanctified, separated, and set apart, and were by all esteemed as saints and believers. Thirdly, The various signification of the word ayidtw (here used) in the Scripture, whereof one most frequent is to consecrate and set apart to any holy use ; as 2 Chron. xxix. 23. Lev. xvi. 4. Fourthly, That Paul useth in this epistle many words and phrases in a temple sense, alluding, in the things and ways of the Christian church, unto the old legal observances. Fifthly, That supposed and professed sanctity, is often called so, and esteemed to be so indeed. If I say we shall consider these things, it will be most apparent, that here is indeed no true, real, internal, effectual sanctification, proper to God's elect at all intimated: but only a common external setting apart (with repute and esteem of real holiness), from the ways of the world, and customs of the old synagogue, to an enjoyment of the ordinance of Christ, representing the blood of the covenant; so that this commination being made to all, so externally and apparently sanctified, to them that were truly so, it declared the certain connexion between apostacy

and condemnation, thereby warning them to avoid it, as Joseph [was] warned to fly into Egypt, lest Herod should slay the child ; which yet in respect of God's purpose could not be effected, in respect of them that were only apparently so, it held out the odiousness of the sin, with their own certain inevitable destruction, if they fell into it, which it was possible they might do.

And thus, by the Lord's assistance, have I given you, as 1 hope, a clear solution to all the arguments which heretofore the Arminians pretended to draw from the Scripture in the defence of their cause : some other sophisms shall hereafter be removed. But because of late we have had a multiplication of arguments on this subject, some whereof, at least in form, appear to be new, and may cause some trouble to the unskilfid; I shall, in the next place, remove all those objections which T. M. in his book of the 'Universality of Free Grace,' hath gathered together against our main thesis, of Christ's dying only for the elect, which himself puts together in one bundle, chap. xxvi. and calleth them reasons.

CHAP. VI.

An answer to the twentieth chapter of the book entitled. The Universality of God's Free Grace, ^c. being a collection of all the arguments used by the author, thioughout the whole book, to prove the universality of redemption.

The title pretends satisfaction to them who desire to have reason satisfied, which that it is a great undertaking, I easily grant; but for the performance of it, ' hie labor, hoc opus.' That ever Christian reason rightly informed by the word of God, should be satisfied with any doctrine, so discrepant from the word, so full of contradiction in itself, and to its own principles, as the doctrine of universal redemption is, I should much marvel. Therefore I am persuaded that the author of the arguments following (which least you should mistake them for other, he calleth reasons), will fail of his intention with all that have so much reason, as to know how to make use of reason, and so much grace, as not to love darkness more than light. The only reason, as far as I can conceive, why he calls this collection of all the arguments and texts of

488 OBJECTIONS PARTICULARLY ANSWERED,

Scripture which he had before cited and produced at large, so many reasons, being a supposal that he hath given them a logical argumentative form in this place. I shall briefly consider them, and by the way take notice of his skill, in a regular framing of arguments, to which here he evidently pretends. His first reason then is as followeth :

• That which the Scripture oft and plainly affirmeth in plain words, is certainly true and to be believed; Prov.xxii. 20, 21. Isa. viii. 20. 2 Pet. i. 19, 20. but that Jesus Christ gave himself a ransom, and by the grace of God tasted death for every man, is oft and plainly affirmed in Scripture, as is before shewn ; chap. vii. to xiii.

'Therefore the same is certainly a truth to be believed ; John XX. 31. Acts xxvi. 27.'

The proposition of this argument, is clear, evident, and acknowledged by all professing the name of Christ; but yet universally with this caution and proviso; that by the Scripture affirming any thing in plain words that is to he believed, you understand the plain sense of those words, which is clear by rules of interpretation so to be. It is the thing signified, that is to be believed, and not the words only, which are the sign thereof; and, therefore, the plaiii sense and meaning is, that which we must inquire after, and is intended, when we speak of believing plain words of the Scripture. But now, if by plain words you understand the literal importance of the words, which may perhaps hejigurative, or at least of^ various signijication, and capable of extent or restriction in the interpretation ; then there is nothing more false than this assertion ; for how can you then avoid the blasphemous folly of the anthropomorphites, assigning a body and human shape unto God ; the plain ivords of the Scripture, often mentioning his eyes, hands, ears, &c. it being apparent to every child, that the true importance of those expressions answer not at all their gross carnal conception ? Will not also transubstan-tiation, or its younger brother consubstantiation, be an article of our creed ? With this limitation then we pass the proposition, with the places of Scripture brought to confirm it; only with this observation, that there is not one of them to the purpose in hand, which, because they do not relate to the argument in consideration, we only leave to men's silent judgments.

Secondly, The assumption, or minor proposition, we absolutely deny as to some part of it; as that Christ should be said to give himself a ransom for every man. It being neither often, nor once, nor plainly, nor obscurely, affirmed in the Scripture, nor at all proved in the place referred unto: so that this is but an empty flourishing. For the other expression, of tasting death for every man, we grant that the w^ords are found Heb. ii. 9. but we deny that every man, doth always necessarily signify cf// and every man in the world: vov^^tovv-TiQ TTctvTa avdp(i)Trov, Kcil ciccKTKOvreg iravra avOpwirov, Col. i. 28. 'Warning every man, and teaching every man.' Every man is not there every man in the world; neither are we to believe that Paul warned and taught every particular man, for it is false and impossible. So that (every man) in the Scripture, is not universally collective of all of all sorts ; but either distributive, for some of all sorts; or collective, with a restriction to all of some sort, as in that of Paul 'every man,' was only of those to whom he had granted the gospel. Secondly, In the original there is only vwep Travrog, ' for every,' without the substantive man, which might be supplied by other words as well as man, as elect, or believer.

Thirdly, That every one, is there clearly restrained to all the members of Christ, and the children by him brought to glory, we have before declared : so that this place is no way useful for the confirmation of the assumption, which we deny in the sense intended, and are sure we shall never see a clear, or so much as a probable, testimony for the confirming of it.

To the conclusion of the syllogism, the author to manifest his skill in disputing such an argumentative way as he undertaketh, addeth some farther proofs. Conscious it seems he was to himself, that it had little strength from the propositions, from which it is enforced; and therefore thought to give some new supportments to it, although with very ill success, as will easily appear to any one that shall but consult the places quoted, and consider the business in hand. In the mean time this new logic of filling proofs to the conclusion which are suitable to neither proposition, and striving to give strength to that, by new testimony which it hath not from the premises, deserves our notice in this age of learned writers; ' heu quantum est sapere;' such logic is

490 OBJECTIONS PARTICULARLY AIvTSWERED,

fit to maintain such divinity. And so much for the first • argument.

* Those for whom Jesus Christ and his apostles in plain terms, without any exception or restraint affirm, that Christ came to save, and to that end died, and gave himself a ransom for, and is a propitiation for the sin he certainly did come to save, and gave himself a ransom for them, and is the propitiation for their sins ; Matt. xxvi. 24. John vi. 38. 1 Cor. XV. 3, 4. Heb. x. 7. John viii. 38. 45. 2 Pet. i. 16. Heb. ii. 3, 4.

'But Jesus Christ and his apostles have in plain terms affirmed, that Christ came to save sinners ; 1 Tim. i. 5. The world; John iii. 17. That he died for the unjust; 1 Pet. iii. 18. The ungodly; Rom. v. 6. For every man; Heb. ii. 9. Gave himself a ransom for all men ; 1 Tim. ii. 6. And is the propitiation for the sins of the whole world; 1 John ii. 2. And every of these affirmations without any exception or restraint all being unjust, ungodly, sinners, and men, and of the world; Rom. iii. 10. 19, 20. 23. Eph. ii. 1—3. Tit. iii. 3. John iii. 4. 6.

' Therefore Jesus Christ came to save, died, and gave himself a ransom for, all men, and is the propitiation for their sins ; John i. 29.'

To the proposition of this argument I desire only to observe, that we do not affirm that the Scripture doth in any place, lay an exception or restraint upon those persons for whom Christ is said to die, as though in one place it should be affirmed he died for all men, and in another some exception against it, as though some of those all men were excluded ; which were to feign a repugnancy and contradiction in the word of God. Only we say one place of Scripture interprets another, and declares that sense, which before in one place was ambiguous and doubtful. For instance, when the Scripture sheweth that Christ died or gave himself a ransom for all, we believe it; and when in another place he declares, that all to be his church, his elect, his sheep, all believers, some of all sorts, out of all kindreds, and nations, and tongues, under heaven, this is not to lay an exception or restraint upon what was said oiall before, but only to declare that the all for which he gave himself for a ransom, were all his church, all his elect, all his sheep, some of all sorts, and

SO we believe that he died for all. With this observation we let pass the proposition, taking Out its meaning as well as the phrase where it is expressed will afford it; together with the vain flourish and pompous show of many texts of Scripture brought to confirm it, whereof not one is any thing to the purpose; so that I am persuaded he put down names and figures at a venture, without once consulting the texts, having no small cause to be confident, that none would trace him in his flourish, and yet that some eyes might dazzle at his supernumerary quotations. Let me desire the reader to turn to those places, and if any one of them be any thing to the purpose or business in hand, let the author's credit be of weight with him another time. O let us not be as many who corrupt the word of God. But perhaps it is a mistake in the impression : and for Matt. xxvi. 24. he intends ver. 28. where Christ is said to shed his blood for many; in John vi. he mistook ver. 38. for 39. where our Saviour affirms that he came to save that which his Father gave him, that none should be lost, which certainly are the elect. In 1 Cor. v. 3, 4. he v.'as not much amiss ; the apostle conjoining in those verses the death and resurrection of Christ, which he saith was for us; and how far this advantageth his cause in hand, we have before declared. By Heb. x. 7. suppose he tneant ver. 10. of the chapter, affirming that by the will of God, which Christ came to do, we are sanctified, even through the offering of the body of Jesus, ascribing our sanc-tification to his death, which is not effected in all and every one; though perhaps he may suppose the last clause of the verse, ' once for all,' to make for him; but some charitable man I hope will undeceive him, by letting him know the meaning of the word Itparra^. The like may be observed of the other places, that in them is nothing at all to the proposition in hand, and nigh them at least is enough to evert it; and so his proposition, in sum, is, all those for whom the Scripture affirms that Christ did die, for them he died, which is true, and, doubtless, granted.

The assumption affirms, that Christ and his apostles in the Scriptures, say that he died to save sinners, unjust, ungodly, the world, all, whereupon the conclusion ought barely to be. Therefore Christ died for sinners, unjust, ungodly, the world, and the like. To which we say, first. That this is

492 OBJECTIONS PARTICULARLY ANSWERED,

the very same argument for substance, with that which went before, as also are some of those that follow, only some words are varied to change the outward appearance, and so to make show of a number. Secondly, That the whole strength of this argument lies in turning indefinite propositions into universals ; concluding that because Christ died for sinners, that therefore he died for all sinners ; because he died for the unjust, ungodly, and the world, that therefore he died for every one that is unjust, or ungodly, and for every one in the world ; because he died for all, therefore for all and every one of all sorts of men. Now if this be good arguing, I will furnish you with some more such arguments, against you have occasion to use them. First, 'God justifieth the ungodly;' Rom. iv. 5. Therefore he justifieth every one that is ungodly. Now whom he justifieth he glorifieth, and therefore every ungodly person shall be glorified. Secondly, 'When Christ came, men loved darkness more than light;' John iii. 19. therefore all men did so and so none believed. Thirdly, 'The world knows not Christ;' John i. 10. therefore no man in the world knows him. Fourthly,' The whole world lies in evil;' 1 John v. therefore every one in the world doth so. Such arguments as these by turning indefinite propositions into universals, I could easily furnish you withal for any purpose that you will use them to. Thirdly, If you extend the words in the conclusion, no farther than the intention of them, in the places of Scripture recited in the assumption, we may safely grant the whole, viz. that Christ died for sinners and the world, for sinful men in their several generations living therein; but if you intend a universality collective of all, in the conclusion then the syllogism is sophistical and false ; no place of Scripture aflSrming so much that is produced. The assignation of the object of the death of Christ in them, being in terms indefinite, receiving lightandclearness, for amore restrained sense, in those places where they are expounded to be meant of all his own people, and the children of God scattered throughout the world.

Fourthly, For particular places of Scripture urged ; 1 Tim. i. 15. 1 Pet. iii. 18. Rom. v. 6. in the beginning of the assumption, and not at all to the purpose in hand, 1 John iii. 17. Heb. ii. 9. 1 John ii. 2. have been already considered; Rom. iii. 10. 19, 23. Eph. ii. 1—3. Tit. iii. 3. John

iii. 4. Added in the close of tlie same proposition, prove that all are sinners and children of wrath ; but of Christ's dying for all sinners, or for all those children of wrath, there is not the least intimation ; and this may suffice to answer to the two first arguments, which might easily be retorted upon the author of them ; the Scripture being full and plain to the confirmation of the position which he intends to oppose.

'That which the Scripture layeth forth as one end of the death of Christ, and one ground and cause of God's exalting Christ to be the Lord and Judge of all, and of the equity of his judging, that is certainly to be believed ; Psal. xii. 1. xviii. 130. cxix. 40.

' But the Scripture layeth forth this for one end of the death and resurrection of Christ, That he might be the Lord of all; Rom. xiv. 9. 2 Cor. v. 14, 15. And for that cause (even his death and resurrection) hath God exalted him to be the Lord and Judge of all men, and his judgments shall be just; Rom. xiv. 9. 11, 12. 2 Cor. v. 10. Phil. ii. 7. 11. Actsxvii.31. Rom. ii. 16.

• Therefore that Christ so died, and rose again for all, is a truth to be believed. 1 Tim. ii. 6, 7.'

The unlearned framing of this argument, the uncouth expressions of the thing intended, and failing in particulars by the by, being to be ascribed to the person and not the cause, I shall not much trouble myself withal. As, 1. To his artificial regularity in bringing his minor proposition, viz. Christ being made Lord and Judge of all, into the major, so continuing one term in all three propositions, and making the whole almost unintelligible. Secondly, His interpreting, 'for this cause God exalted Christ,' to be his death and resurrection ; when his resurrection, wherein he was declared to be the Son of God with power, Rom. i. 4. was a glorious part of his exaltation. To examine and lay open the weakness and folly of innumerable such things as these, which every where occur, were to be lavish of precious moments. Those that have the least taste of learning or the way of reasoning, do easily see their vanity ; and for the rest, especially the poor admirers of these foggy sophisms, I shall not say, * quoniam hoc populus vult decipi, decipiantur;' but God give them understanding and repentance to the acknowledgment of the truth.

Secondly, To this whole argument as it lies before us, I

494 OBJECTIONS PARTICULARLY ANSWERED,

have nothing to say, but only to entreat Master More, that if the misery of our times should be calling upon him to be writing- again, that he would cease expressing his mind by syllogisms, and to speak in his own manner, which by its confusion in innumerable tautologies may a little puzzle his reader. For truly this kind of arguing here used, for want of logic whereby he is himself deceived, and delight in sophistry whereby he deceiveth others, is exceedingly ridiculous; for none can be so blind but that at first reading of the argument, he will see that he asserts and infers that in the conclusion, strengthening it with a new testimony, which was not once dreamed of in either of the premises ; they speaking of the exaltation of Christ to be Judge of all, which refers to his own glory; the conclusion of his dying for all, which necessarily aims at and intends their good. Were it not a noble design to banish all human learning, and to establish such a way of arguing in the room thereof, ' Hoc Ithacus nollethoc magno mercentur Atridse.'

Thirdly, The force and sum of the argument is this; Christ died and rose again that he might be Lord and Judge of all; therefore Christ died for all. Now ask, what he means by dying for all, and the whole treatise answers, that it is a paying a ransom for them all that they might be saved. Now how this can be extorted out of Christ's dominion over all, with his power of judging all co»^mitted to him, which also is extended to the angels for whom he died not; let them that can understand it rejoice in their quick apprehension, I confess it flies my thoughts.

Fourthly, The manner of arguing being so vain, let us see a little whether there be any more weight in the matter of the argument. Many texts of Scripture are heaped up, and distributed to the several propositions. In those out of Psai. xii. 6. xviii. 30. (as I suppose it should be, not 130. as it is printed) cxix. 4. there is some mention of the precepts of God, with the purity of his word, and perfection of his word, which that they are any thing to the business in hand I cannot perceive; that of 1 Tim. ii. 6. added to the conclusion, in one of those places which are brought forth upon every occasion, as being the supposed foundation of the whole assertion, but causelessly, as hath been shewed oft. Those which are annexed to the minor propo-

AND PLACES OF SCRIPTURE OPENED. 495

sition, 2 Cor. v. 14, 15. as I have already cleared the mind of the Holy Ghost in it, and made it manifest that no such thing as universal redemption can be wrested from it; so unto this present argument it hath no reference at all, not containing any one syllable concerning the judging of Christ, and his power over all, which was the medium insisted on. Phil. ii. 7. 11. Acts xvii. 31. Rom. ii. 16. mention indeed Chi'ist's exaltation, and his judging all at the last day, but because he shall judge all at the last day, therefore he died for all, will ask more pains to prove, than our adversary intends to take in this cause. The weight on the whole must depend on, Rom. xiv. 9. 11, 12. which being the only place that gives any colour to this kind of arguing, shall a little be considered. It is the lordship and dominion of Christ over all, which the apostle in that place at large insists on, and evidenceth to believers, that they might thereby be proved to walk blameless, and without offence one towards another, knowing the terror of the Lord, and how that all men, even themselves and others, must come to appear before his judgment-seat, when it will be but a sad thing, to have an account to make of scandals and offences ; farther, to ingraft and fasten this upon them, he declares unto them the way whereby the Lord Christ attained and came to this dominion, and power of judging, all things being put under his feet, together with what design he had as to this particular, in undertaking the office of mediation, there expressed by dying, rising, and reviving ; to wit, that he might have the execution of judging overall committed to him, that being part of the glory set before him, which caused him to endure the cross and despise the shame ; Heb. xii. 2. So that all which here is intimated concerning the death of Christ is about the end, effects, and issue, that it had towards himself, not any thing of what was his intention towards them for whom he died. To die for others does at least denote to die for their good, and in the Scripture always to die in their stead ; now that any such thing can be hence deducted that Christ died for all, because by his death himself made way for the enjoyment of that power, whereby he is Lord over all, and will judge them all, casting the greatest part of men into hell, by the sentence of his righteous judgment, I profess sincerely that I am no way able to perceive. If men

49G OBJECTIONS FARTICI'J.AHLY ANSWERED,

will contend and have it so, that Christ must be said to die for all, because by his death and resurrection he attained the power of judging all, then I shall only leave with them these three things. First, That innumerable souls shall be judged by him, for not walking according to the light of nature left unto them, directing them to seek after the eternal power and Godhead of their Creator, without the least rumour of the gospel, to direct them to a Redeemer, once arriving at their ears ; Rom. ii. And what good will it be for such, that Christ so died for them ? Secondly, That he also died for the devils, because he hath by his death and resurrection attained a power of judging them also. Thirdly, That the whole assertion is nothing to the business in hand, our inquiry being about them whom our Saviour intended to redeem and save by his blood. This return, about those he will one day judge ; ' questio est de aliis responsio de cepis.'

'That which the Scripture so sets forth, in general, for the world of mankind as a tiuth for them all, that whosoever of the particulars, so believe as to come into Christ, and receive the same, shall not perish, but have everlasting life, is certainly a truth to be believed ; Acts v. 20. But that God sent forth his Son to be the Saviour of the world, is in Scripture so set forth in general for all men that whosoever of the particulars so believe as they come into Christ, and receive the same, they shall not perish but have everlasting life ; Johniii. 16—18. 36. i. 4. 11, 12.

' Therefore that God sent his Son to be the Saviour of the world is a certain truth ; 1 John iv. 14.'

1 hope no ingenious man, that knows any thing of the controversy in hand, and to what head it is driven, between us and our adversary, or is in any measure acquainted with the way of arguing, will expect that we should spend many words about such poor flourishes, vain repetitions, confused expressions, and illogical deductions and argumentations, as this pretended new argument (indeed the same with the two first, and with almost all that follow), will expect that I should cast away much time or pains about them. For my own part I were no way able to undergo the tediousness of the review of such things as these ; but that' eundum est quo trabunt fata Ecclesiae.' Not then any more to trouble the reader, with a declaration of that in particulars, which he

AND PLACES OF SCRIPTURE OPENED,^ 497

cannot but be sufficiently convinced of by a bare overlooking of these reasons, viz. that this author is utterly ignorant of the way of reasoning, and knows not how tolerably to express his own conceptions, nor to infer one thing from another in any regular way; I answer, first, That whatsoever the Scripture holds forth as a truth to be believed, is certainly so, and to be embraced. Secondly, That the Scripture sets forth the death of Christ, to all whom the gospel is preached, as an all-sufficient means for the bringing of sinners unto God, so as that whosoever believe it, and come in unto him, shall certainly be saved. Thirdly, What can be concluded hence, but that the death of Christ is of such infinite value, as that it is able to save to the utmost, every one to whom it is made known, if by true faith they obtain an interest therein, and a right thereunto we cannot perceive: (this truth we have formerly confirmed by many testimonies of Scripture) and do conceive that this innate sufficiency of the death of Christ, is the foundation of its promiscuous proposal to elect and reprobate. Fourthly, That the conclusion, if he would have the reason to have any colour or show of an argument, should at least include and express the whole and entire assertion, contained in the proposition, viz. That Christ is so set forth to be the Saviour of the world, that whosoever of the particulars believe, &c. And then it is by us fully granted, as making nothing at all for the universality of redemption; but only for the fulness and sufficiency of his satisfaction. Of the word world enough hath been said before.

' That which God will one day cause every man confess to the glory of God, is certainly a truth, for God will own no lie, for his glory ; John xiii. 3. 9. Rom. iii. 3, 4.

' But God will one day cause every man to confess Jesus (by virtue of his death and ransom given) to be the Lord, even to the glory of God; Phil. ii. 7—11. Isa. xlv. 22, 23, Rom. xiv.9. 12. Psal. Ixxxvi. 9.

' Therefore, it is certainly a truth that Jesus Christ hath given himself a ransorn for all men, and hath thereby the right of lordship over them, and if any will not believe and come into this government, yet he abideth faithful, and cannot deny himself, but will one day bring them before VOL, v. 2 k

498 OBJECTIONS PARTICULARLY ANSWERED,

him, and cause them to confess him Lord to the glory of God, when they shall be denied by him, for denying him in the days of his patience; 2 Tim. ii. 12—14. Matt. x. 32, 33. 2Cor.v. 10.'

Ans. The conclusion of this argument ought to be thus, and no otherwise, if you intend it should receive any strength from the premises. Therefore, that Jesus Christ is the Lord, and to be confessed to the glory of God, is certainly a truth. This, I say, is all the conclusion that this argument ought to have had unless, instead of a syllogism, you intend three independent propositions, every one standing upon his own strength. That which is inserted, concerning his giving himself a ransom for all, and that which follows of the conviction and condemnation of them who believe not nor obey the gospel, confirmed from 2 Tim. ii. 12—14. is altogether heterogeneous to the business in hand. Now this being the conclusion intended, if our author suppose that the deniers of universal redemption, do question the truth of it; 1 wonder not at all, why he left all other employment to fall a writing controversies, having such apparent advantages against his adversaries, as such small mistakes as this are able to furnish his conceit withal. But it may be an act of charity to part him and his own shadow, so terribly at variance as here and in other places : wherefore I beseech him to hear a word in his heat, and to take notice, that though we do not ascribe a fruitless ineffectual redemption to Jesus Christ, nor say, that he loved any, with that entire love which moved him to lay down his life, but his own church, and that all his elect are effectually redeemed by him, yet we deny not but that he shall also judge the reprobates; viz. even all them that know not, that deny, that disvabey and corrupt the truth of his gospel: and that all shall be convinced, that he is Lord of all, at the last day; so that he may spare his pains, of proving such unquestionable things : something else is extremely desirous to follow but indignation must be bridled. Secondly, For that cause in the second proposition (by virtue of his death and ransom given), we deny that it is any where in the Scripture once intimated that the ransom paid by Christ in his death for us, was the cause of his exaltation to be Lord of

AND PLACES OF SCRIPTURE OPENED. 499

nil; it was his obedience to his Father in his death, and not his satisfaction for us, that is proposed as the antecedent of this exaltation, as is apparent; Phil. ii. 7—11.

' That which may be proved in and by the Scripture, both by plain sentences therein and necessary consequences imported thereby, without wresting, wrangling, adding to, taking from, or altering the sentences and words of Scripture, is a truth to be believed; Matt. xxii. 29. 32. Rom. xi. 2. 5, 6.

' But, that Jesus Christ gave himself a ransom for all men, and by the grace of God tasted death for every man, may be proved in and by the Scripture both by plain sentences therein and necessary consequences imported thereby, without wresting, wrangling, adding, or taking away, or altering the words and sentences, as is already shewed, chap, vii. 13. which will be now ordered into several proofs ; therefore that Jesus Christ gave himself for all men, and by the grace of God tasted death for every man, is a truth to be believed; Mark i. 15. xvi. 15. 18. IJohn iv. 14.'

The meaning of this argument is, that universal redemption may be proved by the Scripture : which being the very thing in question, and the thesis undertaken to be proved, there is no reason why itself should make an argument, but only to make up a number ; and for my part they should pass, without any other answer, viz. that they are a number ; but that those who are the number, are to be considered. Secondly, Concerning the argument itself (seeing it must go for one), we say, first, to the first proposition, that laying aside the unnecessary expressions, the meaning of it I take to be this. That which is aflirmed in the Scripture, or may be deduced from thence by just consequence, following such ways of interpretation, of affirmation, and consequences, as by which the Spirit of God leadeth us into the knowledge of the truth, is certainly to be believed: which is granted of all, though not proved by the places he quoteth ; Matt. xxii. 32. Rom. xi. 3. 5, 6. and is the only foundation of that article of faith which you seek to oppose. Secondly, To the second, that Christ gave himself a ransom vrrlp ttuv-Twv, for all, and tasted death v-nlp liravrbg, for all, is the very word of Scripture, and was never denied by any, the making of all, to be all men, and every man, in both the places aimed

500 OBJECTIONS PARTICULARLY ANSWERED,

at, is your addition, and not the Scripture's assertion. If you intend then to prove that Christ gave himself a ransnm fur all, and tasted death for all, you may save your labours, it is confessed on all hands, none ever denied it; but if you intend to prove those all to be all and every man, of all ages and kinds, elect and reprobate, and not all his childrtu, all his elect, all his sheep, ail his people, all the children given him of God, some of all sorts, nations, tongues, and languages only, I will, by the Lord's assistance, willingly join issue with you, or any man breathing, to search out the meaning of the word and mind of God in it, holding ourselves to the proportion of faith, essentiality of the doctiine of redemption, scope of the place where such assertions are, comparing them with other places and the like ways, labour-ino- in all humihty, to find the mind of the Lord according to his own appointment, and of the success of such a trial, laying aside such failings as will adhere to my personal weakness, I am by the grace of God exceedingly confident, having by his goodness received some strength and opportunity to search into, and seriously to weigh, whatever the most famous asserters of universal redemption, whether Lutherans or Arminians, have been able to say in this cause. For the present I address myself to what is before me, only desiring the reader to observe that the assertion to be proved is that Jesus Christ, according to the counsel and will of his Father, suitable to his purpose of salvation, in his own mind and intention, did, by his death and oblation, pay a ransom for all and every man, elect and reprobate, both those that are saved and those that perish, to redeem them from sin, death, and hell, to recover salvation,life, and immortality for them, and not only for his elect, or church chosen to an inheritance before the foundation of the world. To confirm this we have divers places produced, which by the Lord's assistance we shall consider in order.

Proof I. of argument 6. 'God so loved the world that he o^ave his Son to be the Saviour of the world ; 1 John iv. 14. and sends his servant to bear witness of his Son, that all men through him might believe ; John i. 4. 7. That whosoever believes on him might have everlasting life; John iii. 16 17. And he is willing that all should come to the knowledge of the truth; 1 Tim. ii. 24. and be saved: 1 Tim. i.

AND PLACES OF SCRIPTURE OPENED. 50l

15. Nor will he be wanting in the sufficiency of helpfulness to them, if as light comes they will suffer themselves to be wrought on and to receive it; Prov. i. 23. viii. 4, 5. And is not this plriin in Scripture?'

Am. First, The main, yea, indeed only thing to be prov-* ed, as we before observed, is, that those indefinite propositions, which we find in the Scripture concerning the death of Christ, are to be understood universally, that the terms all, and world, do signify in this business when they deny the object of the death ofChrist, all and every man in the world; unless this be done, all other labour is altogether useless and fruitless. Now to this there is nothing at all urged in this pretended proof, but only a few ambiguous places barely recited, with a false collection from them, or observation upon them, which they give no colour to.

Secondly, 1 .lohn iv. 14. Of God's sending his Son to be the Saviour of the world, and his servants to testify it, is nothing but to be the Saviour of men, living in the world, which his elect are. A hundred such places as these, so clearly interpreted as they are in other places, would make nought at all tothe purpose. The next thing is from John i. 4. 7. Ver. 4. is that Christ was the life of men, which is most true; no life being to be had for any man, but only in and through him; this not being at all to the question, the next words of ver. 7. ' That all men through him might believe;' which words being thrust in, to piece-up a sense with another fraction of Scripture, seem to have some weight; as though Christ were sent that all men through him might believe. A goodly show, seeming no less to make for universal redemption than the Scripture cited by the devil, after he had cut off part of it, did for our Saviour's castinghimself from the pinnacle of the temple; but if you cast aside the sophistry of the old serpent, the expression of this place is not a little available, to invalidate the thesis sought to be maintained by it. The words are, ' there was a man sent from God, whose name was John, the same carne for a witness, to bare witness of the light, that all men through him might believe.' Now who do you think is there meant by Si' avTov, 'through him V Is it not Christ, think you, the light, or John the witness of t!;e light? Certainly John, as almost all expositors do agree, except certain among the Papists, and Grotius that IshmaeJ. So the Syriac interpreter reading,' by his hand or ministry,' so

502 OBJECTIONS PARTICULARLY ANSWERED,

the word infers, for we are not said to believe Sm xpiarov, ' by Christ/ or as it should be here dia tou ^wrocj' by the light;' but eig TO <piog, John xii. 12. *in the light/ not by it; and Itti tov Kvpiov, Acts ix. 42. believed on the Lord. So also Rom. ix. 33. KOL irag 6 ttkttevwv Itt' avTov,' every one that believeth on him;' so ev xpicFTM, in divers places, in him. But no mention of believing by him, which rather denotes the instrument of believing, as is the ministry of the word, than the object of faith, as Christ is. This being apparent, let us see what is affirmed of John, why he was sent that all through him might believe ; now this word all, here, hath all the qualifications which our author requireth,forittobe always esteemed a certain expression of a collective universality that it is spoken of God, 8cc. And who, I pray you, were these all, that were intended to be brought to the faith by the ministry of John? Were they not only all those that lived throughout the world in his days, who preached (a few years) in Judea only; but also all those that were dead before his nativity, and that were born after his death, and shall be to the end of the world in any place under heaven? Let them that can believe it, enjoy their persuasion, with this assurance that I will never be their rival, being fully persuaded that by all men here, is meant only some of all sorts to whom his word did come; so that the necessary sense of the word all, here, is wholly destructive to the proposition. For what, thirdly. Is urged from John iii. 16, 17. That ' God so sent his Son, that whosoever believed on him might have everlasting life,' as far as I know is not under debate, as to the sense of it amons: Christians. For God's willingness that all should be saved, from 1 Tim. ii. 4. To v/hich a word is needlessly added to make a show, the text being quite to another purpose. From 1 Tim. i. 15. Takino; all men there, for the univer-sality of individuals, then, I ask, first. What act it is of God wherein this his willingness doth consist? Is it in the eternal purpose of his will that all should be saved ? Why is it not accomplished? 'Who hath resisted his will?' Is it in an antecedent desire that it should be so, though he fails in the end ? Then is the blessed God most miserable, it being not in him to accomplish his just and holy desires. Is it some temporary act of his, whereby he hath declared himself unto them ? Then, I say, grant that salvation is only to be had in a Redeemer, in Jesus Christ, and give me an in-

AND PLACES OF SCRIPTURE OPENED. 503

stance how God in any act whatsoever, hath declared his mind and revealed himself" to all men, of all times and places, concerning his willingness of their salvation by Jesus Christ a Redeemer, and I will never more trouble you in this cause. Secondly, Doth this will equally respect the all intended, or doth it not ? If it doth, why hath it not equal effects towards all ? What reason can be assigned ? If it doth not, whence shall that appear? There is nothing in the text to intimate any such diversity. For our parts, by all men, we understand some of all sorts throughout the world, not doubting but that to the equal reader, we have made it so appear from the context, and circumstances of the place; the will of God there being that mentioned by our Saviour, John vi. 40. That which follows in the close of this proof, of God's not being wanting in the sufficiency of helpfulness to them, who, as light comes, suffer themselves to be wrought upon and receive it, is a poisonous sting in the tail of the serpent; wherein is couched the whole Pelagian poison of free-will, and Popish merit of congruity, with Arminian sufficient grace, in its whole extent and universality ; to neither of which there is the least witness given in the place produced.

The sum and meaning of the whole assertion is, that there is auniversality of sufficient grace granted to all, even of grace subjective, enabling them to obedience which receives addition, increase, degrees, and augmentation, according as they who have it, do make use of what they presently enjoy; which is a position so contradictory to innumerable places of Scripture, so derogatory to the free grace of God, so destructive to the efficacy of it, such a clear exaltation of the old idol free-will into the throne of God, as any thing that the decaying estate of Christianity hath invented and broached. So far is it from being plain and clear in Scripture, that it is universally repugnant to the whole dispensation of the new covenant, revealed to us therein, which if ever the Lord call me to I hope very clearly to demonstrate ; for the present it belongs not immediately to the business in hand, and therefore I leave it; coming to proof second.

'Jesus Christ the Son of God came into the world to save the world; John xii. 47. to save sinners; 1 Tim. i. 15. to take away our sins, and destroy the works of the devil; 1 John iii. 5. 8. to take away the sins of the world; John

^04 OBJECTIONS PARTICULARLY ANSWERED,

i. 29. And therefore died for all; 2 Cor. v. 14, 15. and gave himself a ransom for all; 1 Tim. ii. 6. to save that which was lost; Matt, xviii. 11. And so his propitiation made was for the world ; 2 Cor. v. 19. the whole world ; 1 John ii. 2. And all this is full and plain in Scripture,'

Ans. Those places of this proof, where there is mention of all, or world ; as John xii. 47. i. 29. 2 Cor. v, 14, 15, 1 Tim. ii. 6. 2 Cor. v. 19 1 John ii. 2. have been all already considered, and I am unwilling to trouble the reader with repetitions. See the places, and I doubt not but you will find that they are so far from giving any strength of the thing intended to be proved by him, that they much rather evert it. For the rest, 1 Tim. i. 15. Matt, xviii. 11. 1 John iii. 5. 8. how any thing can be extracted from them, to give colour to the universality of redemption, I cannot see; what they make against it hath been declared. Pass we then to the proof third.

'God in Christ doth, in some means or other of his appointment, give some witness to all men of his mercy and goodness procured by Christ; Psal. xix. 6. Rom. x. 8. Acts xiv. 17. And there-through, at one time orother,sendeth forth some stirrings of his Spirit, to move in and knock at the hearts of men, to invite them to repentance and seeking God, and so to lay hold on the grace and salvation offered ; and this not in a show or pretence, but in truth and good will ready to bestow it on them; and this is all fully testified in Scripture ; Gen. vi. 3. Isa. xlv. 22. Actsxvii.30, 31. John i. 19.'

Arts. *Parvas liabet spes Troja, si tales habet;' if the universality of redemption, have need of such proofs as these, it hath indeed great need and little hope of supportment. Universal vocation is here asserted to maintain universal redemption. ' Manus manum fricat;' or rather,' Muli se mutuo scabi-unt;' this being called in oftentimes to support the other; and they are both the two legs of that idol, free-will, which is set up for men to worship; and when one stumbles, the other steps forward to uphold the Babel. Oi universal vocation (a gross figment) I shall not now treat; but only say for the present, that it is true that God at all times, ever since the creation, hath called men to the knowledge of himself as the great Creator, in those things which of him by the means of the visible creation might be known ;' even his eternal power and

AND PLACES OF SCRIPTURE OPENED. 505

Godhead;' Rom. i. 19, 20. Psal. xix. 1,2. Acts xiv. 17. Secondly, That after the death of Christ, he did by preaching of the gospel, extended far and wide, call home to himself the children of God, scattered abroad in the world; whereas his elect were before confined almost to one nation; giving a right to the gospel to be preached to every creature; Matt. xvi. 15. Rom. x. 18. Isa. iv. 5. 22. Acts xvii. 30, 31. But, thirdly. That God should at all times, in all places, in all ages, grant means of grace, or call to Christ as a Redeemer, or to a participation of his mercy and goodness in him manifested, with strivings and motions of his Spirit; for men to close with those invitations, is so gross and groundless an imagination, so opposite to God's distinguishing mercy, so contradictory to express places of Scripture, and the experience of all ages, as I wonder how any man hath the boldness to assert it, much more to produce it as a proof of an untruth more gross than itself. Were I not resolved to tie myself to the present controversy, 1 should not hold from producing some reasons to evert this fancy ; something may be done hereafter if the Lord prevent not. In tlie mean time let the reader consult Psal. cxlvii. 19,20. Matt. xi. 25. xxii. 14. Acts xiv. 16. xvi. 7. Rom. x. 14, 15. We pass to proof fourth.

'The Holy Ghost that cometh fiom the Father and the Son shall reprove the world of sin (even that part of the world that refuseth now to believe, that they are under sin), because they believe not on Christ, and that it is their sin that they have not believed on him : and how could it be their sin not to believe in Christ, and they for that cause under sin, if there were neither enough in the atonement made by Christ for them, nor truth in God's offer of mercy to them, nor will nor power in the Spirit's moving in any sort sufficient, to have brought them to believe at one time or other. And yet is this evident in Scripture, and shall be by the Holy Spirit to be their great sin, that fastens all other sins on them ; John iii. 18, 19. viii. 24. xii. 48. xv, 22. 24. xvi. 8—11.'

Ans. The intention of this proof is to shew that men shall be condemned for their unbelief, for not believing in Christ; which, isaith the author, cannot be, unless three things be granted. First, That there be enough in the atonement made

506 OBJECTIONS PARTICULARLY ANSWERED,

by Christ for them. Secondly, That there be truth in God's offer of mercy to them. Thirdly, That there be sufficient will and power, given them by the Spirit at some time or other to believe. Now, though I believe no man can perceive what may be concluded hence for the universality of redemption ; yet I shall observe some few things : and, to the first thing required, do say, that if, by enough in the atonement for them, you understand that the atonement which was made for them, hath enough in it, we deny it; not because the atonement hath not enough in it for them, but because the atonement was not for them. If you mean that there is a sufficiency in the merit of Christ to save them, if they should believe ; we grant it, and affirm that this sufficiency is the chief ground of the proposing it unto them (understanding those to whom it is proposed, that is those to whom the gospel is preached). To the second, that there is truth, as in all the ways and words of God, so in his offer of mercy to whomsoever it is offered : if we take the command to believe, with the promise of life upon so doing, for an offer of mercy, there is an eternal truth in it, which is, that God will assuredly bestow life and salvation upon all believers, the proffers being immediately declarative of our duty. Secondly, Of the concatenation of faith and life, and not at all of God's intention towards the particular soul to whom the proffer is made : ' for who hath known the mind of God, and who hath been his counsellor V To the third. The Spirit's giving will or power; I say, first, that ye set the cart before the horse, placing will before power. 2. I deny that any internal assistance is required to render a man inexcusable for not believing, if he have the object of faith propounded to him, though of himself he have neither power nor will so to do, having lost both in Adam. 3. How a man may have given him a will to believe, and yet not believe, I pray declare the next controversy ye undertake. This being observed, I shall take leave to put this proof into such form as alone it is capable of, that the strength thereof may appear, and it is this: If the Spirit shall convince all those of sin to whom the gospel is preached, that do not believe, then Christ died for all men. both those that have the gospel preached unto them, and those that have not: but the first is true, for their unbelief is their great sin ; ergo.

AND PLACES OF SCRIFTURE OPENED. 507

Jesus Christ died for all. Which if any, is an argument' a baculo ad angulum,''from the beam to the shuttle.' The places of Scripture, John iii. 18, 19. viii. 24. xii. 48. xv, 22. 24. prove that unbelief is a soul-condemning sin, and that for which they shall be condemned, in whom it is privative, by their having the gospel preached to them : but quid ad nos ? One place is more urged, and consequently more abused than the rest, and therefore must be a little cleared; it is John xvi. 7—11. The words are,' I will send the Comforter to you, and when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not in me : of righteousness, because I go to my Father, and ye see me no more : of judgment, because the prince of this world is judged.' First, It is uncertain, whether our author understands the words of the Spirit in and with Christ, at the last day, or in and with the ministry of the word now in the days of the gospel. If the first, he is foully mistaken ; if the latter, then the conviction here meant, intends only those to whom the gospel is preached, and what that will advantage universal redemption, which compriseth all as well before as after the death of Christ, I know not. But, 2. It is uncertain whether he supposeth this conviction of the Spirit to attend the preaching of the gospel only, or else to consist in strivings and motions even in them, who never hear the word of the gospel; if he mind the latter, we wait for a proof. 3. It is uncertain, whether he supposeth those thus convinced to be converted, and brought to the faith by that conviction, and that attending efFectualness of grace or no. But omitting those things, that text being brought forth and insisted on, farther to manifest how little reason there was for its producing, I shall briefly open the meaning of the words. Our Saviour Christ intending in this his last sermon to comfort his apostles in their present sad condition, whereto they were brought by his telling them that he must leave them, and go to his Father; which sorrow and sadness he knew full well would be much increased, when they should behold the vile ignominious way whereby their Lord and Master should be taken from them, with all those reproaches and persecutions, which would attend them so deprived of him, bids them not be troubled, nor filled with sorrow and fear, for all this ; as-

508 OBJECTIONS PARTICULARLY ANSWERED^

suring them, that all this loss, shame, and reproach, should be abundantly made up by what he would do for them, and bestow upon them, when his bodily presence s'lould be removed from them; and as to that particular, which was the head of all, that he should be so vilely rejected and taken out of the world as a false teacher and seducer, he telleth them he will send them aXXov TrapakArjroi^, John xiv. 16. 'another Comforter,' one that shall ' vicariam navare operam,' as Tertul. be unto them in his stead, to fill them with all that consolation, whereof by his absence they might be deprived; and not only so, but also to be present with them in other greater things, than any he had as yet employed them about. This again he puts them in mind of, chap. xvi. 6 Novsr 6 7rapoKAj7roc, who is there promised, is properly' an advocate;' that is, one that pleadeth the cause of a person, that is guilty or accused before any tribunal, and is opposed tm KaTi^yopu). Rev. xii. 10 and so is this word by us translated, 1 John ii. 1. Christ then here telleth them, that as he will be their advocate with the Father, so he will send them an advocate to plead his cause, which they professed, with the world ; that is, those men in the world, which had so vilely traduced and condemned him as a seducer, laying it as a reproach upon all his followers; this doubtless, though in some respect it be continued to all ages in the ministry of the word, yet it principally intended the plentiful effusion of the Spirit upon the apostles at Pentecost, after the ascension of our Saviour; which also is made more apparent by the consideration of what he afnrmeth that the advocate so sent shall do, viz. ' he shall reprove,' or rather evidently * convince, the world of sin, because they believed not on him ;' which surely it abundantly did in that sermon of Peter, Acts iii. when the enemies themselves and haters of Christ, were so reproved and convinced of their sin, that upon the pressing urgency of that conviction, they cried out, 'Men and brethren what shall we do to be saved ?' Then was the world brought to a voluntary confession of the sin of murdering Jesus Christ. 2. It shall do the same of'righteousness, because he went to his Father;' not of its own righteousness reprove it for that, because it is not. But it shall convince the men of the world, who condemned Christ as a seducer, of his righteousness; that he was not a blasphemer as they

pretended, but the Son of God, as himself witnessed, which they shall be forced to acknowledge, when by the effusion and pouring out of the Spirit upon his apostles, it shall be made evident, that he is gone to, and received of his Father, and owned by him, as the centurion did presently upon his death. Thirdly, It shall'convince the world of judgment, because the prince of the world is judged,' manifesting to all those of whom he speaketh, that he whom they despised as the carpenter's son, and bade come down from the cross, if he could, is exalted to the right hand of God, having all judgment committed to him, having beforehand in his death, judged, sentenced, and overcome Satan the prince of this world, the chief instigator of his crucifiers, who had the power of death. And this I take to be the clear genuine meaning of this place; not excluding the efficacy of the Spirit, working in the same manner, though not to the same degree, for the same end in the majesty of the word to the end of the world : but what this is to universal redemption, let them that can understand it, keep it to themselves, for I am confident they will never be able to make it out to others.

Proof o. ' God hath testified both by his word and his oath, that he would, that his Son should so far save, as to work a redemption for all men; and likewise that he should bring all to the knowledge of the truth, that there-through redemption might be wrought in and upon them ; 1 Tim. ii. 4. with John iii. 17. So he willeth not, nor hath any pleasure in, the death of him (even the wicked) that dieth, but rather that he turn and live; Ezek. xviii. 23. 32. xxxiii. 11. And dare any of us say, the God of truth saith and sweareth that, of which he hath no inward and serious meaning ? O far be such blasphemy from us.'

Ans. This assertion, first, ' that God testifieth by his word and oath, that he would that Christ should so far save us;' &.C. is-a bold calling of God to witness that which he never affirmed, nor did it ever enter into his heart. For he hath revealed his will that Christ should save to the utmost them that come to him, and not save so far, or so far, as is boldly, ignorantly, and falsely, intimated. Let men beware of provoking God to their own confusion, he will not be a witness to the lie of false hearts. Secondly, ' That Christ should so bring all to the knowledge of the truth, that there-through

510 OBJECTIONS PARTICULARLY ANSWERED,

redemption might be wrought in and upon them,' is another bold corruption of the word, and false-witness-bearing in the name of God. Is it a small thing for you to weary and seduce men, will you weary our God also? Thirdly, For places of Scripture corrupted to the sense imposed; in John iii. 17. God is said to 'send his Son, that the world throuoh him might be saved,' not be saved so far, or so far, but saved 'from their sins;' Matt. i. 21. and 'to the uttermost;' Heb. vii. 25. So that the world of God's elect, who only are so saved, is only there to be understood, as hath been proved. In 1 Tim. ii. 4. there is somethino- of the will of God for the saving of all sorts of men, as hath been declared, nothing-conducing to the bold assertion used in this place. Fourthly, To those are added that of Ezek. xviii. 23. that' God hath no pleasure in the death of him that dieth;' and ver. 32. ' That he willeth not the death of the sinner.' Now though these texts are exceeding useless to the business in hand, and might probably have some colour of universal vocation, but none possibly of universal redemption, there being no mention of Christ, or his death in the place, from whence they are cited, yet because our adversaries are frequently knitting knots from this place to inveigle and hamper the simple, I shall add some few observations upon it to clear the meaning of the text, and demonstrate how it belongs nothing at all to the business in hand. First, Then let us consider to whom, and of whom, these words are spoken. Is it to and of all men, or only to the house of Israel ? Doubtless these last; they are only intended, they only are spoken to: 'hear now, O house of Israel;' ver. 25. Now will it follow, that because God saith he delights not in the death of the house of Israel, to whom he revealed his mind, and required their repentance and conversion, that therefore he saith so of all, even those to whom he never revealed his will by such ways as to them, nor called to repentance ; Psal. cxlvii. 19,20. So that the very groundwork of the whole conclusion is removed by this first observation. Secondly, God willeth not the death of a sinner, is, either God purposeth and determineth he shall not die, or God commandeth that he shall do those things, wherein he may live. If the first, why are they not all saved? why do the sinners die? For there is an immutability in the counsel of God; Heb. vi. 17. 'His counsel shall stand, and he will do

all his pleasure ;' Isa. xlvi. If the latter way, by commanding, then the sense is, that the Lord commandeth that those whom he calleth, should do their duty, that they may not die (although he knows, that thus they cannot do without his assistance), now what this makes to general redemption, I know not. Thirdly, To add no more, this whole place, with the scope, aim, and intention of the prophet in it, is miserably mistaken by our adversaries, and wrested to that, whereof there is not the least thought in the text: the words are a part of the answer which the Lord gives to the repining Jews, concerning their proverb, ' The fathers have eaten sour grapes, and the children's teeth are set on edge.' Now about what did they use this proverb? Why? 'concerning the land of Israel;' ver. 2. the land of their habitation which was laid waste by the sword (as they affirmed), for the sins of their fathers, themselves being innocent; so that it is about God's temporal judgments in overturning their land and nation that this dispute is, wherein the Lord justifieth himself by declaring the equity of these judgments by reason of their sins, even those sins for which the land devoured them, and spewed them out; telling them that his justice is, that for such things they should surely die, their blood should be upon them; ver. 13. they shall be slain with the sword, and cut off by those judgments, which they had deserved; not that the shedding of their blood, and casting out of their carcases, was a thing in itself so pleasurable or desirable to him, as that he did it only for his own will: for let them leave their abominations, and try whether their lives were not prolonged in peace. This being the plain genuine scope and meaning of this place at the first view presenting itself to every unprejudiced man, I have often admired how so many strange conclusions for a general purpose of shewing mercy to all, universal vocation and redemption, have been wrested from it: as also how it came to be produced to give colour to that heap of blasphemy, which our author calleth his fifth proof.

Proof 6. ' The very words and phrases used by the Holy Ghost in Scripture, speaking of the death of Christ, and the ransom and propitiation ; to whom it belongs, and who may seek it, and in believing find life, implies no less than all men. As to instance; All nations; Matt, xxviii. 19,20. The

512 OBJECTIONS PARTICULARLY ANSWERED,

€nds of the earth ; Isa. xlv. 22. xlix. 6. Every creature ; Mark xvi. 15. All; 2 Cor. v. 14, 15. 1 Tim. ii. 6. Every man; Heb. ii. 9. The v^'orld ; John iii. 16, 17. 2 Cor. v. 19. The whole world; 1 John ii. 2. That which was lost; Lnkexix. 10. Sinners; Malt. ix. 13. Unjust; 1 Pet. iii. 18. Ungodly; Rom. v. 6. And that whosoever of these repent, and believe in Christ, shall receive his grace; John iii. 16. 18. Acts X. 43. Now all these so often and indifferently used, were it not pride and error to devise glosses to restrain the sense, the Scripture holdeth forth, so full and large for all men V

Alls. First, This argument, taken from the words and phrases, whereby the o^>ject of the death of Christ is in the Scripture expressed, is that which fiUeth up both pages of this book, being repeated, and most of the places here cited urged a hundred times over; and yet it is so far from bt^ing any pressing argument, as that indeed it is nothing but a bare naked repetition of the thino- in debate, concludino- ac-cording to his own persuasion ; for the main ijiiccre between us, is, whether the words, all, and the world, be to be taken universally. He saith so, and he saith so, which is all the proof we have, repeating over the thing to be proved, instead of a proof. Secondly, For those places which affirm Christ to die for sinners, ungodly, that which is lost, &c. as Luke xix. 10. Matt. ix. 13. 1 Pet. iii. 18. Rom. v. 6. I have before declared how exceedingly unserviceable they are to universal redemption. Thirdly, For those places where the words all, every man, the world, the whole world, are used, we have had them over and over, and they likev.'ise have been considered. Four.hly, For those expressions of all nations; Matt, xxviii. 19, 20. every creature ; Matt. xvi. 15. used concejning them to whom the gnspel is preached, I say, first, that they do not comprise all individuals, nay not all nations at all times, much less all singular persons of all nations, if we look upon the accomplishment and fulfilling of that command; neither de facto was the gosjoel ever so preached to all, although there be a fitness and a suitableness in the dispensation thereof to be so preached to ail, as was declared. Secondly, The command of preaching the gospel to all, doth not in the least manner prove, that Christ died with an intention to redeem all, but it hath other grounds, and other ends, as hath been

manifested. Thirdly, That the ransom belongs to all to whom it is proposed, we deny; there be other ends of that proposal; and Christ will say to some of them, that he never knew them, therefore, certainly he did not lay down his life for them. Fifthly, 'The ends of the earth;' Isa. xlv. 22. are those that look up to God, from all parts, and are saved, which surely are not all and every one : and Christ ' being given to be a salvation to the end of the earth;' chap. xlix. 6. is to do no more among the Gentiles, than God promiseth in the same place that he shall do for his own people, even gather the preserved of Israel, so shall he bear forth the salvation of God, and gather the preserved remnant of his elect to the ends of the earth. And now, I hope, I need not mind the intelligent reader, that the author of these collections could not have invented a more ready way for the ruin of the thesis, which he seeks to maintain, than by producing these places of Scripture last recounted for the confirmation of it: granting that all and the world, are no more than all the ends of the earth mentioned in Isa. xlv. 22. xlix. 6. It being evident beyond denial, that by these expressions in both these places, only the elect of God and believers are clearly intimated, so that, interpreting the one by the other, in those places where all and the tvorld are spoken, those only are intended. If pride and error had not taken full possession of the minds of men, they could not so far deny their own sense and reason, as to contradict themselves, and the plain texts of Scripture, for the maintenance of their false and corrupt opinions.

Proof!. 'That whereas there are certain high and peculiar privileges of the vSpirit contained in the New Testament, sealed by the blood of Christ, which belong not to all men, but only to the saints, the called and chosen of the Lord, and when they are alone distinctly mentioned, they are even so spoken of as belonging to them only; Matt.xiii. 11. John xiv. 17. 21—23. xvi. 13—15. xvii. 19,20. Acts ii. 38, 39. 1 Cor. ii. 9. 14. Heb. ix. 15. viii. tot. 1 Pet. ii. 3. 9. Yet many of these peculiar privileges are so spoken of as joined together with the ransom and propitiation which belongs to all, then are they not spoken of in such a restraining and exclusive manner, or with such appropriating words : but so, and with such words, as room is left to apply the ransom to

VOL. v. 2 L

514 OBJECTIONS PARTICULARLY ANSWERED,

all men, in speech. And withal, so hold out the privileges to them that believe, that are proper to them, that they may both have their comfort and especial hope, and also hold forth the ransom and keep open the door for others; in belief and receipt of the propitiation to come in and partake with them. And so it is said for his sheep, and for many. But no where, only but for his sheep, or but only for many, which is a strong proof of the ransom for all men, as is shewn, chap. iii. 10.'

Ans. The strength of this proof, as to the business in hand, is wholly had from me; neither do I perceive how it may receive any such tolerable application as to deserve the name of a proof, as to the main thesis intended to be maintained. The force which it hath, is in an observation, which, if it hath any sense, is neither true, nor once attempted to be made good ; for, first, that there are peculiar high privileges belonging to the saints and called of God, is a thing which needs no proof: amongst these are the death of Christ for them, not as saints, but as elect, which by the benefit of that death and bloodshedding are to be made saints, and accounted to be the holy ones of God ; for 'he redeemed his church with his own blood;' Acts xx. 28. 'loved and gave himself for it;' Eph. v. 25, 26. even 'us;' Tit. ii. 14. Even as divers of those here intimated are expressly assigned unto them; as elect, such as those, John xvii. 19, 20. amongst which also, as in the same rank with them, is reckoned Jesus, * sanctifying himself for their sake;' that is, to be an oblation, ver. 19. In a word, all peculiar saving privileges belong only to God's elect, purchased for them, and them alone, by the blood of Jesus Christ; Eph. i. 3, 4. Secondly, For the other part of the observation, that where mention is made of these, together with the ransom, there is room left to extend the ransom to all. I answer, first. This is said indeed, but not once attempted to be proved. We have but small cause to believe the author in any thing of this importance, upon his bare word. Secondly, 'For the leaving of room for the application,' I perceive that if it be not left, ye will make it, though ye justle the true sense of the Scripture quite out of its place. Thirdly, I have already shewed, that where many are mentioned, the ransom only (as ye use to speak) is expressed; as also where sheep are spoken of; the like is

AND PLACES OF SCRIPTURE OPENED. 515

said where the word all is used; so that there is not the least difference. Fourthly, In divers places of the ransom of Christ, and those other peculiar privileges (which indeed are fruits of it), are so united together, as is impossible to apply the latter to some, and the other to all, being all of them restrained to his saved ones only ; Rev. v. 9, 10. The redemption of his people by the ransom of his blood, and their making kings and priests, are united, and no room left for the extending of the ransom to all; it being punctually assigned to those saved crowned ones, distinguished from the rest of the nations and languages, from among whom they were taken, who were passed by in the payment of the ransom; which is directly opposite to all the sense, which I can observe in this observation. 5. Of sheep, and sheep only, enough before.

Proof di. 'The restoration wrought by Christ in his own body for mankind, is set forth in Scripture to be as large and full for all men, and of as much force as the fall of the first Adam by and in himself for all men: in which respect the first Adam is said to have been a figure of Christ the second Adam;' Rom. iii. 22—24. v. 12. 14. 18. 1 Cor. xv. 21, 22. 45—47. As is before shewn; chap, viii.'

Alls, It is most true that Christ and Adam are compared together, in respect of the righteousness of the one, communicated to them that are his, and the disobedience and transgression of the other, in like manner communicated to all them that are of him, in some of the places here mentioned : as Rom. v. 12. 18. But evidently the comparison is not instituted between the righteousness of Christ, and the disobedience of Adam, extensively in respect of the object, but intensively in respect of the efficacy of the one and the other; the apostle asserting the effectualness of the righteousness of Christ unto justification, to answer the prevalency of the sin of Adam unto condemnation; that even as the transgression of Adam brought a guilt of condemnation upon all them that are his natural seed ; so the righteousness of Christ, procured the free gift of grace unto justification, towards all them that are his, his spiritual seed, that were the children given unto him of his Father. Secondly, 1 Cor. xv. 22, 23. speaketh of the resurrection from the dead, and that only of believers; for though he mentions them all, ver. 22. * In

51G OBJECTIONS PARTICULARLY ANSWERED,

Christ all shall be made alive;' yet, ver. 23. he plainly interprets those all to be all that are Christ's; not but that the other dead shall rise also, but that it is a resurrection to glory by virtue of the resurrection of Christ, which the apostle here treats of, which certainly all shall not have. 3. The comparison between Christ and Adam, ver. 45. to speak nothing of the various reading of that place, is only in respect of the principles which they had and were intrusted withal to communicate to others; ' Adam a living soul,' or a ' living creature;' there was in him a principle of life natural, to be communicated to his posterity,' Christ a quickening Spirit,' giving life, grace, and spirit to his. And here 1 would desire that it may be observed, that all the comparison that is any where instituted between Christ and Adam, still comes to one head, and aims at one thing, viz. that they were as two common stocks or roots, communicating to them that are ingrafted into them (that is, into Adam naturally, by generation; into Christ spiritually, by regeneration) that wherewith they were replenished, Adam, sin, guilt, and disobedience; Christ, righteousness, peace, and justification ; for the number of those that do thus receive these things, from one and the other, the consideration of it is exceedingly alien from the scope, aim, and end of the apostle, in the places where the comparison is instituted. 4. It is true, Rom. iii. 23. it is said,' All have sinned, and come short of the glory of God,' which the apostle had at large proved before, thereby to manifest, that there was no salvation to be attained, but only by Jesus Christ: but if ye will ask to whom this righteousness of Christ is extended, and that redemption which is in his blood, he telleth ye plainly, it is ' unto all, and upon all them that believe;' ver. 22. whether they be Jew or Gentile, there is no difference.

Proof 9. 'The Lord Jesus Christ hath sent and commanded his servants to preach the gospel to all nations, to every creature, and to tell them withal, that whoever be-lieveth and is baptized, shall be saved; Matt, xxviii. 19,20. Mark xvi. 15,16. And his servants have so preached to all; 2 Cor. V. 19. Rom. x. 13. 18, And our Lord Jesus Christ will make it to appear one day, that he hath not sent his servants upon a false errand, nor put a lie in their mouths, nor wished them to dissemble, in offering that to all, which

AND PLACES OF SCRIPTURE OPENED. 517

they knew belonged but to some, even to fewest of all; but to speak truth; Isa. xliv. 26. Ixi. 8. 1 Tim. i. 12.'

Ans. The strength of this proof is not easily apparent, nor manifest wherein it lieth, in what part, or words of it. For, first, it is true Christ commanded his apostles to ' preach the gospel to all nations and every creature;' to tell them, • that whosoever believeth shall be saved;' Matt, xxviii. 19,20. Mark xvi. 15,16. That is, without distinction of persons or nations, to call all men to whom the providence of God should direct them, and from whom the Spirit of God should not withhold them, as from them, Acts xvi. 6, 7. warning them to repent and believe the gospel. 2. It is also true, that in obedience unto this command, his servants did beseech men so to do, and to be reconciled unto God, even all over the nations, without distinction of any, but where they were forbidden, as above, labouring to spread the gospel to the ends of the earth, and not to tie it up to the confines of Jewry; 2 Cor. v. 19, 20. Rom. x. 18. Most certain also it is, that the Lord Jesus Christ sent not his servants with a lie to offer that to all, which belonged only to some, but to speak the truth, of which there needs no proof. But now, what can be concluded from hence for universal redemption, is not easily discernible. Perhaps some will say it is in this, that if Christ did not die for all to whom the word is preached, then how can they offer Christ to all that preach it? A poor proof, God wot. For, first, the gospel was never preached to all and every one ; nor is there any such thing affirmed in the places cited ; and ye are to prove that Christ died for all, as well those that never heac of the gospel as those that do. 2. What do the preachers of the gospel offer to them, to whom the word is preached? Is it not life and salvation through Christ, upon the condition of faith and repentance? And doth not the truth of this offer consist in this, that every one that believeth shall be saved? And doth not that truth stand firm and inviolable, so long as there is an all-sufficiency in Christ, to save all that come unto him ? Hath God intrusted the ministers of the gospel with his intentions, purpose, and counsels, or with his commands and promises? Is it a lie to tell men, that he that believeth shall be saved, though Christ did not die for some of them? Such proofs as

518 OBJECTIONS PARTICULARLY ANSWERED,

these had need be well proved themselves, or they will conclude the thing intended very weakly.

Proof 10. 'The Lord willeth believers to pray even for the unjust and their persecutors ; Matt. v. 44. 48. Luke vi. 28. Yea, even for all men; yea, even for kings and all in authority, when few in authority loved Christianity; yet he said, not some of that sort, but for all in authority, and that on this ground : it is good in the sight of God, who will have all men saved, and come to the knowledge of the truth ; Luke X. 5. 1 Tim. ii. 1. 4. Surely there is a door of life opened for ail men ; 2 Tim. i. 10. For God hath not said to the seed of Israel, seek ye me in vain ; Isa. xliv. 19. He will not have his children pray for vain things.'

Ans. The strength of this proof lieth in supposing : First, That indefinite assertions are to be interpreted as equivalent to universal, which is false ; Rom. iv. 5. Secondly, That by all, 1 Tim. ii. 1. is not meant all sorts of men, and the word all not to be taken distributively, when the apostle, by an enumeration of divers sorts, gives an evident demonstration of the distribution intended. Thirdly, That we are bound to pray for every singular man that he may be saved ; which, 1. We have no warrant, rule, precept, or example for. 2. It is contrary to the apostolical precept; 1 John v. 16. 3. To our Saviour's example; John xvii. 9. 4. To the counsel and purpose of God in the general made known to us ; Rom. ix. 11,12.15. xi. 7. where evidently our praying for all, is but for all sorts of men, excluding none, and that those may believe, who are ordained to eternal life. Fourthly, It supposeth, that there is nothing else that we are to pray for men, but that they may be saved by Christ, which is apparently false j Jer. xxix. 7. Fifthly, That our ground of praying for any, is an assurance that Christ died for them in particular, which is not true; Acts viii. 22. 24. Sixthly, It most splendidly takes for granted, that our duty is to be conformed to God's secret mind, his purpose and counsel. Until every one of these supposals be made good, which never a one of them will be very suddenly, there is no help in this proof, nor strength in this argument, we must pray for all, therefore God intends by the death of Christ to save all and every one, its sophistry and weakness being apparent ; from our duty to God's

purpose is no good conclusion, though from his command to our duty be most certain.

Proof \\. ' The Lord hath given forth his word and promise to be with his servants so preaching the gospel to all; and with his people so praying for all where they came; that they may go on with confidence in both ; Matt, xxviii. 20. 1 Tim. ii. 3. 8. Luke x. 6. Isa. liv. 17.'

Ans. That God will be with his people, whether preaching or praying, according to his will and their own duty, is as apparent, as it is that this makes nothing for universal redemption ; than which what can be more evident ?

Proof 12. 'The Lord hath already performed and made good his word to his servants and people, upon some of all sorts of men, and all sorts of sinners ; shewing them mercy to the very end, that none might exclude themselves, but all be encouraged to repent, believe, and hope thereby; Acts ii. iii. viii—xi. xvi. xix. 28. 1 Cor. vi. 10, 11. 1 Tim. i. 13—17.'

Ans. If ye had told us, that God had already made good his word to his servants, in saving all and every man, and proved it clearly, ye had evidently and undeniably confirmed the main opinion; but now, affirming only that he hath shewed mercy to some of all sorts, and all sorts of sinners, that others of the like sort (as are the remainder of his elect, yet uncalled) might be induced to believe, ye have evidently betrayed your own cause, and established that of your adversaries; shewing how the Lord in the event declareth on their side, saving in the blood of Jesus, only some of all sorts, as they afiirm; not all and every one, which your tenet leads you to.

Proof 13. 'The blessing of life hath streamed in this doctrine of the love of God to mankind, yea, in the tender and spiritual discovery of the grace of God to mankind (in the ransom given, and atonement made, by Christ for all men, with the fruits thereof), hath God in the first place overcome his chosen ones to believe and turn to God ; Acts xiii. 48. Titus ii. 11. 13. iii. 4, 5.'

Ans. First, That the freedom of God's grace, and the transcendency of his eternal love towards man, with the sending of his Son to die for them, to recover them to himself from sin and Satan, is a most effectual motive, and (when set on by the Spirit of grace) a most certain operative principle of

520 OBJECTIONS PARTICULARLY ANSWERED,

the conversion of God's elect, we most willingly acknowledge ; it is that wherein our hearts rejoice,' whereby they were endeared, and for which we desire to return thankful obedience every moment; but that ever this was effectual, extending this love to all, or at least that any effectualness is in that aggravation of it, we utterly deny : and that, first, because it is false, and a corrupting of the word of God, as hath been shewed; and of a lie there can be no good consequence. 2, It quite enervates and plucks out the efficacy of this heavenly motive, by turning the most intense and incomparable love of God towards his elect into a common desire, wishing, and affection of his nature (which indeed is opposite to his nature), failing of its end and purpose, which might consist with the eternal destruction of all mankind, as I shall abundantly demonstrate, if Providence call me to the other part of this controversy concerning the cause of sending Jesus Christ. 3. There is nothing of this common love to all in the places urged ; for, first. The grace mentioned. Tit, ii. 11. 13. is the grace that certainly brings salvation, which that common love doth not, and was the cause of sending Christ'that he might redeem us from all iniquity, and purify to himself a peculiar people zealous of good works ;' where our redemption and sanctification is asserted to be the immediate end of the oblation of Jesus Christ, which how destructive it is to universal redemption hath been formerly declared. 2. So also is that love and kindness mentioned, chap. iii. 4, 5. such as by which we receive the washing of regeneration, and renewing of the Holy Ghost; ver. 5. justification and adoption to heirship of eternal life; ver. 7. which, whether it be a common or a peculiar love, let all men judge. 3. Acts xiii. 47. (for ver. 48. there cited, contains a clear restriction of this love of God to his elect, as can be desired) sets out the extent of the mercy of God in Christ, through the preaching of the gospel to the Gentiles also, and not only to the Jews, as was foretold by Isa. xlix. 6. which is far enough from giving any colour to the universality of grace, it being nothing but the same affirmation which ye have John xi, 52. of gathering together in one the children of God that were scattered abroad.

P;oq/'14. 'Those that when the gospel comes and any spiritual light therein to them, when they refuse to believe.

and suffer themselves to be withdrawn by other things, they are affirmed to love or choose darkness rather than light, John iii. 19. (which how could it be, if no light in truth were for them ?) in following lying vanities, to forsake their own mercies; Jonah ii. 8. to harden their own hearts; Rom. ii.5. to lose their souls; Matt. xvi. 26. and to destroy themselves ; Hos. xiii. 9. and they being from Adam fallen into darkness, hardness, and their souls [lost], and death passed on them ; how could these things be, if by Jesus Christ no life had been attained, no atonement made, no restoration of their souls, nor means procured and used, that they might be saved? God is no hard Master to gather where he hath not strewn.'

Ails. First, The sum of this argument is, that those who do not believe upon the preaching of the gospel, are the causes of their own ruin and destruction ; therefore, Jesus Christ died for all and every man in the world. Now though it cannot but be apprehended, that it is time cast away and labour lost to answer such consequences as these; yet I must add a few observations, lest any scruple should remain with the weakest reader: as, first. All have not the gospel preached to them, nay from the beginning of the world, the greatest part of men have been passed by in the dispensation of the means of grace; Rom.ii. Acts xvii, 30. winked at; all these then must be left out in this conclusion, which renders it altogether useless to the business in hand; for the universality of redemption falls to the ground, if any one soul be not intended in the payment of the ransom. 2. It is not the disbelieving the death of Christ for every individual soul that ever was or shall be (which to believe is no where in Scripture required), that is the cause of man's destruction, but a not-believing in the all-sufficiency of the passion and oblation of Jesus Christ for sinners, so as to accept of the mercy procured thereby upon those terms and conditions, that it is held forth in the gospel, which doth not attend the purpose and intention of God, for whom Christ should die, but the sufficiency and efficacy of his death, for all that receive him in a due manner, he being only the true way, life, and light, ' no other name being given under heaven whereby men may be saved ;' it is a ' loving darkness rather than light;' as in John iii. 19. the place urged

522 OBJECTIONS PARTICULARLY ANSWERED,

in the proof; which word maXXov,' rather,' there, doth not institute a comparison between their love of darkness and light, as though they loved both, but darkness chiefly; but plainly intimates an opposition unto the love of light, by a fidl love of darkness. And this men are said to do, which being spoken indefinitely, according to the rules of interpreting Scripture, followed by this author, should be taken universally for all men ; but we are contented, that it be the most of those men to whom Christ preached, for some also of them received him, to whom he ' gave this privilege, that they should become the sons of God;' John i. 12. Why ye should interpret love here, by choose, as though either the words were equivalent, or the word in the original would signify either, I can see no reason, for both these are exceeding false. There is a difference between loving and choosing, and as for riydnriaav, he would be as bad a translator, as ye are an interpreter, that should render it' they choose.' Now what is this loving of darkness more than light, but a following, and cleaving in affection and practice to the ways wherein they were, being alienated from the life of God, labouring in the unfruitful works of darkness, and refusing to embrace the heavenly doctrine of the gospel, holding forth peace and reconciliation with God through Christ, with life and immortality thereby. To conclude from hence, therefore, Christ died for all and every man in the world, because the greatest part of them to whom he preached the gospel did not believe, is a wild kind of reasoning; much better may we infer, that therefore he died not for all men, because it is not 'given unto them for his sake to believe on him;' Phil. i. 29. Neither will that parenthesis ('which how could it be if no light in truth were for them ?') give any light to the former inference, for if the word 'for' should denote the intention and purpose of God, the truth is, we dare not say that God intends and purposeth that they should receive light who do not, lest by so saying we should make the strength of Israel to be like to ourselves, and contradict him who hath said,' his counsel shall stand and he will do all his pleasure ;' Isa. xlvi. 10. that * the counsel of the Lord standeth for ever;' Psal. xxxiii. 12. he being 'the Lord and changing not;' Mai. iii. 6. James i. 17. 2 Tim. ii. 19. Rom. ix. 11. If by 'for them' ye mean such a stock and fulness of

light and grace, as there is of light in the sun, for all the men in the world, though some be blind and cannot see it, then we say that such a light there is for all in the gospel, to whom it is preached, and their own blindness is the sole cause of their not receiving it, so that this hath not got the stone a step forward, which still rolls back upon him. Thirdly, The other Scriptures urged, have not so much as any colour that should give advantage to consider them as with any reference to the business in hand. That of Jonah ii. 8. is concerning such as forsake the true God to follow idols, so forfeiting the mercies temporal and spiritual, which from the true God they had before received. Rom. ii. 5. speaks of the Gentiles who had the works of God to teach them, and the patience of God to wait upon them, yet made no other use of them both, than by vile rebellions to add new degrees of farther hardness upon their own heart. That of men's losing their souls. Matt. xvi. 26. and destroying themselves (Hos. xiii. 9.) by sin, is of equal force with what went before. But, fourthly. The close of this reason seems to intimate a farther view of the author, which at the first view doth not appear, viz. that all men are in a restored condition by Christ; not a door of mercy opened for them all, but that they are all actually restored into grace and favour, from which, if they do not fall, they shall surely be saved; and the argument whereby he proves this is, because being lost in Adam they could not be said to lose themselves, unless they were restored by Christ; being darkness and hardness in him, unless all Vv^ere enlightened and mollified by Christ, they could not be said to love darkness, nor to harden themselves. Now if this be his intention (as it is too apparent that so it is) I must say something, first. To the argument; secondly. To the thing itself. And, first. For the argument, it is this ; because by original sin men are guilty of death and damnation, therefore they cannot by actual sins make sure of, and aggravate, that condemnation, and so bring upon themselves a death unto death; or because there is a native inbred hardness of heart in man, therefore, none can add farther degrees of contracted hardness and induration by actual rebellions ; that because men are blind, therefore, they cannot undervalue light (when indeed the reason why they do so, is because they are blind),

524 OBJECTIONS PARTICULAR!.Y ANSWERED,

that men who have time, and opportunity, and means, to save their souls, cannot be said to lose them, that is, to be condemned, unless their sotils were in a saved condition before. Now this is one of the proofs, which in the close is called plain, and according to Scripture ; when indeed nothing can be more contrary to reason, Scripture, and the principles of the oracles of God, than this and some other of them are. I shall add no more, knowing that no reader can be so weak as to conceive that the refusing of a proposed remedy, accompanied with infinite other despites done to the Lord, is not sufficient to make men guilty of their own condemation; I speak of those that enjoy the preaching of the gospel. Secondly, For the thing itself, or an actual restoration of all men by Christ into such a state as is intimated, as they had at the first in Adam (I mean in respect of covenant, not innocency), which I take to be the meaning of the author, and that because in another place he positively affirms that it is so, and that all are justified by Christ, though how it should be so, he is not able to declare. To this then I say, first. That there is nothing in the Scripture that should give the least colour to this gross error, nor can any thing be produced so much as probably sounding that way. Secondly, It is contrary, first. To very many places, affirming that ' we are dead in trespasses and sins;' Eph. ii. 1. that 'unless we be born again, we cannot see the kingdom of God ;' John iii. 3. that until we come by faith to Christ, ' the wrath of God abideth on us ;' John iii. 36. with those innumerable places which discover the universal alienation of all men from God, until actual peace and reconciliation be made through Christ. Thirdly, To the very nature and essence of the new covenant of grace, proceeding from the free mercy of God to his elect, carried along with distinguishing promises from the first, piitting a difference betAveen the seed of the woman and between the seed of the serpent, as well in the members as in the head, to the last of them, being effective and really working every good thing it promised in and towards all to whom it doth belong (which certainly it doth not in all), being every where said to be made with the people of God, or those whom he will own in opposition to the world, of all which and divers other things, so plentifully affirmed of it in the Scripture,

not one can be true, if all men receive a restoration by Christ into covenant. Thirdly, To the eternal purpose of God in election and reprobation, of which the latter is a resolution to leave men in their fallen condition, without any reparation by Christ. Fourthly, It is attended with very many strange, absurd, groundless consequences; as, first. That all infants dying before they come to the use of reason, and the comn:iitting of actual sin, must necessarily be saved (although our Saviour hath said, ' that unless a man be born again he cannot see the kingdom of God ;' John iii. 3. And Paul from him, 'that the children of infidels are unclean;' 1 Cor. vii. 14. Now no unclean thing shall enter the new Jerusalem ; Rev. xxi. 17.) Whereby the infants of Turks, Pagans, infidels, persecutors, are ^placed in a far more happy condition than the apostles of Christ, if they depart in their infancy than the best of believers, who are not (according to the authors of this doctrine) out of danger of eternal perishing. Secondly, That there is no more required of any to be saved, than a continuance in the estate wherein he was born (that is, in covenant actually restored by Christ thereunto), when the whole word of God crieth out, that all such as so abide shall certainly perish everlastingly. Thirdly, That every one that perisheth in the whole world, falls away from the grace of the new covenant, though the promises thereof are, that there shall never be any total falling away of them that are in covenant. Fourthly, That none can come unto Christ, but such as have in their own persons fallen from him, for all others abide in him. Innumerable other such consequences as these do necessarily attend this false heretical assertion, that is so absolutely destructive to the free grace of God. I doubt not, but such proofs as these will make considering men farther search into the matter intended to be proved, and yield them good advantages to discover the wretched lie of the whole. Fifthly, To the last words of the proof I answer, that God sowed that seed in Adam, and watered it with innumerable temporal blessings towards all, and spiritual in some, whose fruit he will come to require from the world of unbelievers, and not in the blood of Jesus Christ, any farther than as it hath been certainly proposed to some of them and despised.

Proof 15. 'God's earnest expostulations, contendings.

526 OBJECTIONS PARTICULARLY ANSWERED,

charges, and protestations, even to such as whereof many-perished; Rom. xi.27. Isa. x. 22. As to instance : O! that there were such a heart in them, that they would fear me, &c. that itmight be well with them; Deut. v. 29. What could have been done more for my vineyard that I have not done in it? &c. Isa. v. 4,5. What iniquity have your fathers found in me, that they are gone far from me ? Jer. ii. 5. Have I been a wilderness to Israel; a land of darkness? Wherefore say my people. We are lords, we will come no more unto thee ? ver. 31. O my people ! what have I done unto thee? wherein have I wearied thee? testify against me ; Mic. vi. 3. How often would I have gathered, &c. and ye would not; Matt, xxiii. 37. O that my people had hearkened unto me, &c. I should soon have subdued their enemies; &.c. Psal. Ixxxi. 12—14. Because I have called and ye refused, and no man regarded; &c. Prov. i. 24, 25. 32. Because when they knew God they glorified him not as God; and Rom. i. 21.28. Therefore thou art inexcusable, O man, &:c. Thou after thy hardness and impenitent heart, treasurest up unto thyself wrath; &c. Rom. ii. 1. 5. No Christian, I hope, will reply against God and say, thou never meantest us good, there was no ransom given for us, no atonement made for us, no good done us, no mercy shewn us, nothing in truth whereby we might have been saved, nothing but an empty show, a bare pretence. But if any should reason so evilly, yet shall not such answers stand.'

Aiis. To this collection of expostulations, I shall very briefly answer with some few observations, manifesting of how little use it is to the business in hand. As, first. That in all these expostulations, there is no mention of any ransom given, or atonement made for them that perish (which is the thing pretended in the close), but they are all about temporal mercies, with the outward means of grace, to which what we observed in the argument last foregoing, viz. that as God doth not expostulate with them about it, no more shall they with God about it at the last day; (not that I deny that there is sufficient matter of expostulation with sinners about the blood of Christ, and the ransom paid thereby, that so his elect may be drawn and wrought upon to faith and repentance, and believers more and more endeared to forsake all ungodliness and worldly lusts, to live unto him w^ho died for

them, and that others may be left more inexcusable, only for the present there are no such expostulations here expressed, nor can any be found holding out the purpose and intention of God in Christ towards them that perish). Secondly, That all these places urged (excepting only those of Rom. i. 28. ii. 5. Which apparently and evidently lay the inex-cusableness of sin upon that knowledge, which they might have had by the work of creation and providence of God, as eternal, almighty, and powerful, without the least intimation of any ransom, atonement, and redemption), that all the rest, I say, are spoken to and of those that enjoyed the means of grace, who, in the days wherein those expostulations were used towards them, was a very small portion of all men, so that from what is said to them nothing- can be concluded of the mind and purpose of God towards all others; Psal. cxlvii. 19, 20. which is destructive to the general ransom. Thirdly, That there are no men, especially none of those that enjoy the means of grace, but do receive so many mercies from God, as that he may justly plead with them about their un-thankfulness and not returning of obedience proportionable to the mercies and light which they received. Fourthly, It is confessed, I hope, by all, that there are none of those things, for the want whereof God expostulateth with the sons of men, but that he could, if it so seemed good before him, effectually work them in their hearts, at least by the exceeding greatness of his power, so that these things cannot be declarative of his purpose, which he might, if he pleased, fulfil,'for who hath resisted his will;' Rom.ix. 19. Fifthly, That desires and wishings should properly be ascribed unto God, is exceedingly opposite to his all-sufficiency, and the perfection of his nature; they are no more in him than he hath eyes, ears, and hands: these things are to be understood Oeoirpiiruyg. Sixthly, It is evident that all these are nothing but pathetical declarations of our duty, in the enjoyment of the means of grace, strong convictions of the stubborn and disobedient, with a full justification of the excellency of God's ways, to draw us to the performance of our duties ; ergo, Christ died for all men, oTrtp scti ^ti^ai. Seventhly, Some particular places, that seem to be of more weight than the rest, have been already examined.

Proof 16. 'The Scripture's manner of setting forth the sin

528 OBJECTIONS PARTICULAIILY ANSWERED,

of such as despise and refuse this grace,—and their estate, and the persons perishing, as to say they turn the grace of God into wantonness; Jude 4. tread under foot the Son of God ; profane the blood of the covenant, with which they were sanctified ; offer despite to the Spirit of grace; Heb. X. 29. deny the Lord that bought them ; 2 Pet. ii. 1. They perish, for whom Christ died; 1 Cor. viii. 11. Trees twice dead, plucked up by the roots; Jude 12, 13. And bring upon themselves swift destruction; 2 Pet. ii. 1. And how could all this be, if God had given his Son in no sort for them? If Christ had shed no blood to procure remission for them? If he had not bought them, nor had any grace or life by his Spirit to bestow on them?'

A?is. First, There are in this proof, three places of Scripture which are frequently urged in this cause; viz. Heb. x. 29. 2 Pet. ii. 1. 1 Cor. viii. 11. And therefore they have been considered already apart at large, where it was evidenced that they no way incline to the assertion of that, whereunto they are violently wrested, and their sense for that end perverted. Secondly, For those other places out of Jude 4. 12, 13. I cannot perceive how they can be hooked into the business in hand. Some are said, ver. 4. to turn the grace of God into wantonness, that is, to abuse the doctrine of the gospel, and the mercy of God revealed thereby, to encourage themselves in sin ; whence to conclude, that therefore Jesus Christ died for all men is an uncouth inference; especially the apostle intimating that he died not for these abusers of his grace, affirming that they were before of old ordained to condemnation, which ordination standeth in direct opposition to that love, which moved the Lord to send his Son Christ to procure the salvation of any ; the strength of the proof lieth in the other places, which have been already considered.

Proof 17. 'Jesus Christ by virtue of his death shall be their Judge; and by the gospel, in which they might have been saved, will he judge them to a second death ; and how can that be if he never died the first death for them, and if there were not truth in his gospel preached to them? Rom. xiv. 9—12. Phil. ii. 7. 11. Rom. ii. 16. John xii. 47, 48. 50.'

Ans. First, That Jesus'Christ shall be Judge of all, and that

all j udgment is already committed to him is confessed ; that it doth not hence follow that he died for all, hath been already declared, unless ye will affirm that he died for the devils also, because they also must be j udged by him. Secondly, That all shall be judged by the gospel, even such as never heard word of it, is directly contrary to the gospel, ' for as many as have sined without the law, shall also perish without the law, and as many as have sinned in the law, shall be judged by the law ;' Rom. ii. 12. Everyman, doubtless, shall be judged according to the light and rule which he did or might have enjoyed, and not according to that whereof he was invincibly deprived. Thirdly, That Christ should be said to die only the first death, is neither an expression of the word, nor can be collected from thence; he died the death which was in the curse of the law, but of this only by the way. Fourthly, Ye intimate as though there were no truth in the gospel preached, unless Christ died for all, when indeed there is no assertion more opposite to the truth of the gospel; the places urged mention Christ being Lord of all, exalted above all, being Judge of all, judging men according to the gospel, that is, those men who enjoy it j but how they may be wrested to the end proposed I know not.

Proof 18. * Believers are exhorted to contend for the faith of this common salvation which was once delivered to the saints, which some having heard oppose, and others turn the offers of it into wantonness; and through not heeding and not walking in the faith of this salvation already wrought by Christ for men, they deprive themselves of, and wind out themselves from, that salvation, which Christ by his Spirit, in application of the former, hath wrought in them, and so deprive themselves of the salvation to come ; Jude 3—5.

' And every of these proofs be plain, and accordino- to Scripture, and each of force, how much more altogether; still justifying the sense, that 1 Tim. ii. 6. and Heb. ii. 9. im-porteth, and the truth of the proposition in the beginning?' Ans. I can see nothing in this proof but only that the salvation purchased by Christ, is called common salvation, which if ye conclude from thence to be common to all, ye may as well conclude so of faith that it belongs to all, because it is called the common faith; Tit. i. 4. Though termed the faith of God's elect; ver. 1. Doubtless there is a

VOL. v. 2 M

530 OBJECTIONS PARTICULARLY ANSWERED,

community of believers, and that is common amongst them, which is extended to the whole church of God; there is totus mundus ex toto mundo, and that common salvation is that whereby they are all saved ; without any colour of that strange common salvation, whereby no one is saved, maintained by this disputer. The remainder of this proof is a fulness of words, suitable to the persuasion of the author, but in no small part of them exceedingly unsuitable to the word of God and derogatory to the merits of Christ, making the salvation purchased by him to be in itself of no effect, but left to the will of sinful, corrupted, accursed men, to make available or to reject.

And these are the proofs which this author calls plain, and according to Scripture, being a recapitulation of almost all that he hath said in his whole book, at least for the argumentative part thereof, there is not any thing of weight omitted ; and therefore this chapter I fixed on to return a full and punctual answer unto. Now whether the thing intended to be proved, viz. The pai/ing of a ransom hy Christ for all and every man, he plainly, clearly, and evidently from the Scripture conjirmed, as he would bear us in hand; or whether all this heap of words, called arguments, reasons, and proofs, be not, for their manner of expi'ession, obscure, uncouth, and oft-times unintelligible ; for their way of inference, childish, weak, and ridiculous; in their allegations and interpretations of Scripture, perverse, violent, mistaken, through ignorance, heedlessness,and corruption of judgment, in direct opposition to the mind and will of God revealed therein, is left to the judgment of the Christian reader ,that shall peruse them with the answers annexed.

CHAP. VII.

The removal of other remaining objections.

The removal of some usual sophisms, and captious arguments of the Arminians, of late made common and vulgar, shall be the close of our treatise, and wind up the whole controversy, which hath drawn us with violence thus far; and in this performance I shall labour to be as brief as possible ; partly because these things have been handled at

large by others, partly because all colour of opposition to the truth by us maintained from the Scriptures, being removed, all other objections will indeed naturally sink of themselves ; yet because great boastings and swelling words of vanity, have been used concerning some that follow, it is necessary that something be said to shew the emptiness of such flourishes, that the weakest may not be entangled by them.

That which we shall begin withal, is an argument of as great fame, and as little merit, as any that in this cause, or indeed in any other controversy, hath been used of late days; and it is this: ' That which every one is bound to believe is true; but every one is bound to believe that Jesus Christ died for him; therefore it is true, viz. that Jesus Christ died for every one.'

This is an argument which, to discover their conviction of the weakness of the rest of their arguments, the Arminians and their friends never use, but withal they add some notable encomium of it, with some terms of affront and threatening to their adversaries, insomuch as by consent on both sides it hath obtained the name of the Remonstrants' Achilles. Now truly for my part, as I shall not transcribe anything hither out of the many full answers, given to it by our divines, by which this Achilles, or rather Goliah, hath been often cast to the ground ; so I heartily wish, that the many operous prolix answers, which the boasting of our adversaries hath drawn forth, had not got this poor nothing more repute a thousand times than its own strength, or any addition of force from the managers of it, could have procured unto it. Supposing then, first, that the term believe, be used in the same sense in both propositions (for if otherwise the syllogism'is false in the form of it). Secondly, That by believing is understood a saving application of Christ to the soul as held out in the promise, for to believe that Christ died for me in particular, as is asserted to be the duty of every one, can be nothing else but such a saving application. Thirdly, That believing that Christ died for any, according to the business in question, must be with reference to the purpose of the Father, and intention of Jesus Christ himself, for that is it which with regard to any iiniversaliti/ is by us opposed. Fourthly, For the term every one, it must relate

2 M 2

532 OBJECTIO?s'S PARTICULARLY ANSWERED,

unto all men as considered in an alike condition, for several respects and conditions of the same persons, may cause them to come under several obligations unto duties ; now there is no one condition common unto all, but only the state of wrath and death; Eph. ii. 3. and therefore every man must be considered as in that condition : so that, in sum, the sense of the minor proposition is, all men in the world, as considered in a state of wrath and unregeneracy, are bound to believe, as before described, that it was the intention of God that Christ should die for every one of them in particular. Now not to say any thing to the major proposition, which yet is false, that which men are bound to believe in this sense being, as hath been observed by many, neither true nor false, but good, the assumption is absolutely false, and hath not the least colour of reason, or Scriptures to support it; and taking every man for every individual in the world, when our adversaries prove it, I engage myself to be their proselyte. For, first, then must some be bound to believe that which is false, which cannot be, every obligation to believe being from the God of truth ; now it is false, that Christ died for all and every individual of human kind, as hath been before proved atlarge. Secondly,Then shouldmen be bound immediately to believe that which is not revealed, though r//f///e revelationhe the object of all faith : for the Scriptures do not hold out any where, that Christ died for this or that particular man as s?<cA, but only for sinners indefinitely, specified oft-times antecedently by God's purpose ; and consequent/^ by their own purchased obedience : neither indeed is the intention and purpose of God, concerning which we now inquire, proposed as the object of the faith of any, but only his command, promises, and threatenings, the other being left to be collected, and assured to the soul, by an experience and sense of some sweet infallible issue and eflect thereof in the heart, actually enjoyed. Nor, fourthly, can any command in the Scripture to believe be interpreted by the purpose and intention of God, as though the meaning of it should be, God intended that Christ should die for thee in particular : nor doth any promise contain that sense. Besides, fifthly, which of itself is enough to break the neck of this argument; all have not any such object of faith as Christ's death at all proposed to them. How can they believe unless they hear .' Can they be

bound to believe that of which they never heard the least rumour ? How many millions of infants, and others in barbarous nations, go to their own place, without hearing- the least report of Jesus Christ, or his sufferings for them or others, even in these days of the gospel ? How much more then before the coming of Christ in the flesh, when the means of grace were restrained to one small nation, with some few proselytes ? Were all these, are they that remain, all and every one bound to believe that Christ died for them, all and every one in particular? Those that think so, are doubtless bound to go tell all of them so, I mean those that are yet in the land of the living: is not unbelief the great damning sin where faith is required? John iii. 30. and yet doth not Paul prove that many shall be condemned for sinning against the light of nature ? Rom. ii. An evident demonstration that faith is not required of all, all are not bound to believe.

But perhaps our adversaries will except, as they must except, if they intend to have any colour or show of strength left unto this argument, that they mean it only in respect of them, who are called by the word, and so it is of force, to which end, let it be thus proposed.

' That which every one called to by the word, to whom the gospel is preached, is bound to believe, is true.

' But that Christ died for him in particular, every one so called is bound to believe ; e>-go,'

A)is. 1. Only the last exception foregoing is taken off by this rejhrmedargii)ne}it,a\\ihe rest stand in their full force which are sufficient to evert it. 2. Who seeth not that this very reforming of the argument, hath made it altogether useless to the cause in whose defence it was produced; for if any one, much more the greatest part of men, be excepted which are now excluded from the verge of this argument, the general ransom falls to the ground. From the innnrnerahle vuiltiliules of'all, we are come to the many that are called, and doubt not but that we shall instantly descend to the few that are chosen. Unto the exception, that that which is true in respect of them to whom it is proposed, would also be true in respect of all, if it should be proposed to them ; 1 answer by the way, first, that the argument is to be taken fiom the Scriptural obligation to believe, and can be eii.-

tended no farther than it is actually extended. Secondly, That it is no safe disputing of what would be, or should be, if things were not as God hath appointed and ordained them. We see the will of God for the present; neither are we to suppose so as to make our supposal a bottom for any arguments that they could have been otherwise disposed. 3. That if the gospel should be preached to all the world, or all in the world, this is all the mind and will of God, that would or can in general be signified to them by it; ' He that believ-eth and is baptized shall be saved, but he that believeth not shall be damned.' Or that God hath concatenated and knit these two things together, faith and salvation ; so that whosoever will enjoy the latter must perform the former. If the gospel should now be preached to the Turks and Indians, and they should reject it, certainly they should be damned, for not believing that which they were, upon the preaching of it, bound to believe. Now what is this ? That Christ died for every one of them in particular? No doubtless ; but this, ' there is no name under heaven whereby men must be saved, but only by the name of Christ' made known to them in the gospel; Acts iv. 12. For rejecting the counsel and wisdom of God to save sinners by the blood of Jesus ; for not believing the necessity of a Redeemer ; that Jesus of Nazareth was that Redeemer, according to his own word to the Jews ; * If they believe not that I am he, they shall die in their sins ;' as indeed the peculiar infidelity of that people, was that not believing him to be their Messiah, whom they saw to be declared to be the Son of God with power. The not believing these things would be the soul-damning infidelity of such obstinate refusers to come in, upon the call of the gospel, and not a refusing to believe that Christ died for every one of them in particular, which could not by the rule of the gospel be proposed unto them, and which they never come so far as to question or esteem.

Still then we deny the minor proposition of the reduced syllogism, and that partly for the reasons before produced : partly for these subjoined. First, They to whom the gospel is preached, are bound to believe, with that faith which is required to justification only. Now this is not a full persuasion that Christ died for any one in particular, in the intention and purpose of God, which revcaleth not the ob-

ject of justification, nor the way whereby a sinner may be justified. 2. Because there is an order, natural in itself, and established by God's appointment, in the things that are to be believed ; so that until some of them are believed, the rest are not required. (A man is not commanded, nor can be reasonably, to get the top of a ladder, by skipping all the lower rounds): viz. 1. Repent, and believe the gospel to be the word of God, to contain his will, and that Jesus Christ therein revealed, is the wisdom and power of God unto salvation. 2. That there is an inseparable connexion by God's appointment, between faith and salvation ; gospel faith carrying a sinner quite out of himself, and from off his own righteousness. 3. That there be a particular conviction by the Spirit, of the necessity of a Redeemer, to their souls in particular, whereby they become weary, heavy laden, and burdened. 4. A serious full recumbency, and rolling of the soul upon Christ in the promise of the gospel, as an all-sufficient Saviour, able to deliver and save to the utmost, them that come to God by him ; ready, able, and willing, through the preciousness of his blood, and sufficiency of his ransom to save every soul, that shall freely give up themselves unto him for that end, amongst whom he is resolved to be. And in doing of all this, there is none called on by the gospel, once to inquire after the purpose and intention of God, concerning the particular object of the death of Christ; every one being fully assured, that his death shall be profitable to them that believe in him and obey him. Now, fourthly, after all this, and not before, it lies upon a believer to assure his soul, according as he finds the fruit of the death of Christ in him, and towards him, of the good will, and eternal love of God to him, in sending his Son to die for him in particular. What a preposterous course, and how opposite to the rule of the gospel were it, to call upon a man to believe that it was the intentioai and purpose of God that Christ should die for him in particular, and desire him to assure his soul thereof, before he be convinced either, 1. Of the truth of the gospel in general; or, 2. That faith is the only way of salvation ; or, 3. That himself standeth in need of a Saviour; or, 4. That there is enough in Christ to save and recover him if he give up himself unto him in his own way. Now it is most apparent, that it is only such as these that are bound

536 OBJECTIONS PARTICULARLY ANSWERED,

to believe that whereof we discourse. The argument then must be onceagain reformed, and thus proposed :

' That, which every one convinced of the necessity of a Saviour, and of the right way of salvation, hungering, thirsting, and panting after Jesus Christ, as able alone to give him refreshment, is bound to believe,is true; but every such a one is bound to believe, that Christ died for him in particular ; ergo, it is true.' And some grant the whole without any prejudice to the cause we have undertaken to defend; it is most apparent, then, 1. That all that are called by the word, are not, in what state or condition soever they continue, bound to believe that Christ died for them, but only such as are so qualified, as before described. 2. That the precept of believing with fiduciary confidence, that Christ died for any in particular, is not proposed; nor is obligatory to all that are called ; nor is the non-performance of it any otherwise a sin, but as it is in the root and habit of unbelief, or not turning to God in Christ for mercy. 3. That no reprobate for whom Christ died not, shall be condemned, for not believing that Christ died for him in particular, which is not true; but for not believing those things whereunto he was called, before related, which are all most true, and that in reference to him. 4. That the command of believing in Christ, which is especially urged, as given unto all, is not in that particular contended about, obligatory unto any but upon fulfilling of the conditions thereto required. 5. To believe on the name of Jesus Christ, which is the command, 1 John iii. 23. is not to believe, that it was the intention of God, that Christ should die for us, in particular, but to rest iipon him for salvation ; as, Isa. 1. 11. Neither, sixthly, is the testimony of God to which we ought to set our seal that it is true, any other but this, ' he that hath the Son hath life, but he that hath not the Son of God hath not life ;' 1 John V. 12. Which reprobates disbelieving, do what in them lies to make God a liar, and are justly condemned for it. He that desireth to see more of this argument let him consult, if he please, Piscator, Perkins, Twiss, Synod Dort, Moulin, Baronius, Rhotorford, Sparhomius [Rutherford, Spanhei-mius], Amesius, others, &:c.

Obj. 11. 'That doctrine which fills the minds and souls of poor miserable sinners with doubts and scruples, whether

they ought to believe or no, when God calls them thereunto, cannot be agreeable to the gospel. But this doth the doctrine of the particularity of redemption, it fills the minds of sinners with scruples and fears, whether they may believe or no, and that because they are uncertain, whether it was the intention of God that Christ should die for them in particular or no, seeing it is supposed that he died not for all, but only for his elect, whereupon the soul, when it is called upon to believe, may justly fall a questioning, whether it will be available or no, for him so to do, and whether it be his duty or no, seeing he knoweth not whether Christ died for him or no.' Aits. 1. That scruples, doubts, and fears, the proper issue of unconquered remaining unbelief, will often arise in the hearts of sinners, sometimes against, sometimes taking occasion from, the truth of the gospel, is too evident upon experience: all the question is, whether the doctrine itself scrupled or stumbled at, do of itself, in its own nature, give cause thereto unto those who rightly perform their duty, or whether all those fears and scruples be the natural product and issue of corruption and unbelief; setting up themselves against tlje truth as it is in Jesus. The first we deny, concerning the doctrine of the particularity of effectual redemption, the latter God alone can remedy. Secondly, This objection supposeth that a man is bound to know and be persuaded (that is, to believe), that Jesus Christ died by the appointment of God for him in particular before he believe in Jesus Christ. Nay, this they make the bottom of their argument, that men according to om* persuasion, may scruple whether they ought to believe or no, because they are not assured before, that Christ died for them in particular by the designation and appointment of God. Now, if this be not to involve themselves in a plain contradiction I know not v.'hat is : for what I pray, is it according to Scripture for a man to be assured that Christ died for him in particular ? Is it not the very highest improvement of faith; doth it not include a sense of the spiritual love of God shed abroad in our hearts? Is it not the top of the apostle's consolation; Rom. viii. 34. and the bottom of all his joyful assurance? Gal ii. 20. So that they evidently require that a man must believe before he do believe: that he cannot believe, and shall exceedingly fear whether he ought to do so or no, unless he believe before

538 OBJECTIONS PARTICULARLY ANSWERED,

he believe. Methinks such removing of scruples, were the ready wslj to entangle doubting consciences in farther inextricable perplexities. Thirdly, We deny, that a persuasion that it was the will of God that Christ should die for him in particular, either is or can be any way necessary that a sinner be drawn to believe. For considerino- sinners as such whose duty it is to believe the call of Christ, Matt. xi. 28. Isa. Iv. that command of God, John iii. 23. that promise of life upon believing, John iii. 36. that threat of unbelief, j'bid. the all-sufficiency of the blood of Christ to save all believers. Acts XX. 21. Eph.v. 2. the assured salvation 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 for that purpose. Fourthly, That persuasion which asserts the certainty of salvation by the death of Christ unto all believers whatsoever. Secondly, That affirm the command of God, and the call of Christ, to be infallibly declarative of that duty which is required of the person commanded and called, which if it be performed will be assuredly acceptable to God. Thirdly, That holds out purchased free grace to all distressed burdened consciences in general. Fourthly, That discovers a fountain of blood, all-sufficient to purge ail the sin of every one in the world that will use the appointed means, for coming unto it. That doctrine, I say, cannot possibly be the cause of any doubt or scruple in the minds of convinced burdened sinners, whether they ought to believe or no. Now all this is held forth by the doctrine of particular effectual redemption, in the dispensation of the gospel suitable thereto. 1 shall then let go this objection, without farther pursuit, only attended with this query, what it is that, according to the authors of universal redemption, men are bound to believe, when they know beforehand that Christ died for them in particular? A persuasion of the love of God, and good will of Christ it cannot be, that they have beforehand; John iii. 16. Rom. v. S. Nor a coming to God by Christ for an enjoyment of the fruits of his death : for what is that, I pray ? no fruits of the death of Christ, according to them, but what are common to all; which may be damnation, as well as salvation, for more are damned than saved, infidelity as well as faith, for the most are unbelievers. The immediate fruits of the death of

AND PLACES OF SCllIPTUIlE OPENED. 539

Christ, can be nothing but that which is comnion to thera with those that perish ; plainly, their faith in Christ will at length appear to be Socinian obedience.

There be two things that remain, about which there is no small contention : both things in themselves excelling and valuable, both laid claim to by the several persuasions concerning which we treat. But with some an unequal plea, that an easy judgment might serve to decide the controversy. Now these are, first, the exaltation of God's free grace, the merit of Christ, and the consolation of our souls. Let us consider them in order, and let each persuasion take its due. For the first, or the exaltation of God's Jree grace. I know not how it comes to pass, but so it is, men have entertained a persuasion, that the opinion of universal redemption serveth exceedingly to setforth the love and free grace of God, yea they make free grace, that glorious expression, to be nothing but that which is held forth in this their opinion, viz. that God loveth a//, and gave Christ to die for all, and is ready to save all, if they ivill come to him, herein, say they, is/Vee grace2i\\6. love magnified indeed : this is the universality of free grace, and such other flourishing expressions: whereas the contrary opinion chains up the love and grace of God to a few. But stay a little : what I pray is this your grace, free grace, that is universal ? Is it the grace of election? Truly no, God hath not chose all to salvation; Rom. vi. 11,12. Eph. i. 4. Rom. viii. 28. Is it the grace of effectual vocation? No, neither, doubtless, that it cannot be : ' for whom God calls he also justifies;' Rom. viii. 30. 'and glorifies;' Rom. xi. 28, 29. Rom. xi. 25, 26. Nay all have not been, are not outwardly called; Rom. x. 14. Is it the grace of cleansing and sanctification ? Why, are all purged, are all washed, in the blood of Jesus? Or is it the church only; Eph. v. 24—26, Some sure are also defiled still; Tit. i. 15. Faith is the principle of the heart's purification, and all men have not faith. Is it the grace of justification ? The free love and mercy of God, in pardoning and accepting sinners? But friends, is this universal ? Are all pardoned, are all accepted ? See Rom. i. 17. iii. 22. v, 1. Is it the grace of redemption in the blood of Christ? See, I pray. Rev. v. 9. What then, I pray, is this your universal free grace ? Is it not universally a figment of your own brains, or is it not a new name for that old idol free-will ? Is it not destructive to free grace in every branch

540 OBJECTIONS PAIITICULAIILY ANSWERED,

of it? Doth it not tend to the eversion of the whole covenant of distinguishing grace, evidently denying, that the conditions thereof, are wrought in any of the federates, by virtue of the promise of the covenant? Are not the two great aims of their free grace, to mock God, and exalt themselves? Do not they propose the Lord as making a pretence of love, good will, free grace, and pardon unto all, yet never once acquainting incomparably the greatest number of them, with any such love or good will at all? Although he know that without his effecting of it, they can never come to any such knowledge, for those that are outwardly called to the knowledge of these things, do they not by their universal grace feign the Lord to pretend that he loves them all ? Has sent his Son to die for them all, and to desire that they all may be saved, yet upon such a condition, as without him they can no more effect, than to climb to heaven by a ladder, which yet he will not do ? Do not they openly make God to say, ' Such is this my love, my universal grace, that by it I will freely love them, I dare joyfully embrace them in all things, but only.that which will do them good?' Would not they affirm him to be a grossly, counterfeiting hypocrite, that should go to a poor blind man, and tell him, alas, poor man I pity thy case, I see thy want, 1 love thee exceedingly, open thine eyes and 1 will give thee a hundred pounds? And dare they assiga such a deportment to the most holy God of truth? Is their universal grace any thing but a mock? Did that ever do good to any, as to salvation which is common to all? Are they not the two properties of the grace of God in the Scripture, that it is discriminating and effectual? And is not their grace any thing else but these, let it be granted that all is true which they say concerning the extent of grace, is it such grace as that ever any soul was saved by? Why, I pray then are not all? Why? They will say, because they do not believe, so then, the bestowing of faith is no part of this free grace. See your second aim, even to exalt yourselves, and your free-will in the room of grace, or at least leaving it room to come in, to have the best share in the work^ of salvation, viz. believing itself, that makes all the rest profitable. See now, what your universality of free grace leads and tends to, are not the very terras opposite to one another? In a word : to bring in reprobates to be ob-jectti of free grace, you deny, the free grace of God to the

elect; and to make it universal,"you deny it to be effectual. That all may have a share of it, they deny any to be saved by it: for saving grace must be restrained.

On the other side, in what one tittle, 1 pray you, doth the doctrine of the effectual redemption of God's elect only, in the blood of Jesus, impair the free grace of God ? Is it in its freedom'? Why, we say it is so free that if it be not altogether free, it is no grace at all. Is it in its efficacy? Why, we say, that by grace we are saved, ascribing the whole work of our recovery and bringing to God, in solidntn to them. Is it in its extent? We affirm it to be extended to every one, that is, was, or ever shall be, delivered from the pit. It is true, we do not call grace that goeth into hell, free grace in a gospel notion, for we deem the free grace of God so powerful, that wherever it hath designed and chosen out itself a subject, that it brings God and Christ and salvation with it to eternity ; but you do not extend it unto all ? you tie it up to a few, de te 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 the universality of the saved ones ? Should we throw the children's bread to dogs? Friends, we believe that the grace of God in Christ, worketh faith in every one to whom it is intended ; that the conditions of that covenant which is ratified in his blood, are all effectually wrought in the heart of every covenanter, that there is no love of God that is not effectual, that the blood of Christ was not shed in vain, that of ourselves we are dead in trespasses and sins, and can do nothing but what the free grace of God worketh in us: and therefore we cannot conceive that it can be extended to all, for you who affirm that millions of those that are taken into a new covenant of grace do perish eternally; that it is left to men to believe, that the will of God may be frustrate, and his love ineffectual, that we distinguish ourselves one from another. You may extend it whether you please. For it is indifferent to you, whether the objects of it go to heaven or to hell, but in the meanwhile, I beseech you, friends, give me leave to question, whether this you talk of, be God's free grace, or your fond figment? His love, or your wills? For truly for the present it seems to me the latter only ; but yet our prayers shall be.

542 OBJECTIONS PARTICULARLY ANSWERED,

that God would give you infinitely more of his love, than is contained in that ineffectual universal grace wherewith you so flourish: only we shall labour, that poor souls be not seduced by you, with the specious pretences of free grace to all, not knowing that this your free grace, is a mere painted cloth, that will give them no assistance at all, to deliver them from that condition wherein they are, but only give them leave to be saved if they can; whereas they are ready, by the name you have given to the brat of your own brain, to suppose you intend an effectual almighty saving grace, that will certainly bring all to God to whom it is extended, of which they have heard in the Scripture : whilst you laugh in your sleeves to think how simply these poor souls are deluded with that empty show, the substance whereof is this. Go your ways, be saved if you can, in the way revealed, God will not hinder you.

2. Each party contests about the exaltation of the merit of Christ; for so are their mutual pretences. Something hath been said to this before, so that now I shall be brief: take then only a short view of the difference that is between them, where each pretends to exalt the merit of Christ in that which is by the other denied, and this plea will suddenly be at an end.

There is but one only thing, that concerns the death of Christ in which the authors of the general ransom are upon the affirmative; and whereby they pretend to set forth the excellency of his death and oblation, viz. that the benefits thereof are extended unto all and every one, whereas their adversaries straiten it unto a few, a very few, none but the elect: which they say is derogatory to the honour of the Lord Jesus Christ: and this is that, wherein they pretend so exceedingly to advance his name and merit, above the pitch that they aim at, who assert the effectual redemption of the elect only. The truth is, the measure of the honour of Jesus Christ, is not to be assigned by us poor worms of the dust: that he takes to be honour which he gives and ascribes unto himself and nothing else, he hath no need of our lie for his glory : so that if this did in our eyes, seem for the exaltation of the glory of Christ, yet arising from a lie of our own hearts, it would be an abomination unto him. Secondly, We deny that this doth any way serve to set out the nature and

dignity of the death of Christ; because the extent of its efficacy to all (if any such thing should be), doth not arise from its own innate sufficiency, but from the free pleasure and determination of God : which how it is enervated by a pretended universality was before declared. Thirdly, The value of a thing ariseth from its own native sufficiency and worth unto any purpose whereunto it is to be employed : which the maintainers of effectual redemption do assert in the death of Christ, to be much above what any of their adversaries ascribe unto it.

Should I now go about to declare in how many things the honour of Christ, and the excellency of his death and passion, with the fruits of it, is held forth in that doctrine which we have sought to open from the Scriptures, above all that can be assigned to it, agreeable to their own principal maxims who maintain universal redemption (and that according to truth itself) ; I should be forced to repeat much that hath already been spoken, so that it shall suffice me to present the reader with this following antithesis. Universalists.

1. Christ died for all and every one, elect and reprobate.

2. Most of them for whom Christ died are damned.

3. Christ by his death purchased not any saving grace for them for whom he died.

4. Christ took no care for the greatest part of them for whom he died, that ever they should hear one word of his death.

Scriptural redemption.

1. Christ died for the elect only.

2. All those for whom Christ died are certainly saved.

3. Christ by his death purchased all saving grace for them for whom he died.

4. Christ sends the means, and reveals the ways, of life to all them for whom he died.

Universalists.

5. Christ in his death did not ratify nor confirm a covenant of grace with any federates, but only procured by his death that God might, if he would, enter into a new covenant with whom he would, and upon what condition he pleased.

6. Christ might have died and yet no one saved.

544 OBJECTIONS PARTICULARLY ANSWERED,

7. Clirist hail no intention to redeem his church any more than the wicked seed of the serpent.

8. Christ died not for the infidelity of any.

Scriptural redemption.

5. The new covenant of grace was confirmed to all the elect in the blood of Jesus.

6. Christ by his death purchased upon covenant and compact, an assured peculiar people, the pleasure of the Lord prospering to the end in his hand.

7. Christ loved his church and gave himself for it.

8. Christ died for the infidelity of the elect.

Divers other instances of the like nature might be easily collected; upon the first view whereof the present difference in hand would quickly be determined. These few, I doubt not, are sufficient in the eyes of all experienced Christians, to evince how little the general ransom conduceth to the honour and glory of Jesus Christ; or to the setting forth of the worth and cjignity of his death and passion.

The next and last thing which comes under debate in this contest, is gospel co//solatioii, which God in Christ is abundantly willing we should receive ; a short disquisition, whether of the two opinions treated on, do give the firmest basis, and soundest foundation hereunto, and will, by the Lord's assistance, lead us to an end of this long debate. The God of truth and comfort, grant, that all our undertakings, or rather his workings in us for truth, may end in peace and co?iso-lation; to clear this, son:!e things are to be premised ; as,

1. All true evangelical consolation belongeth only to believers; Heb. vi. 17, 18. 'God's people;' Isa. xl. 1,2. ' upon unbelievers the wrath of God abideth ;' John iii. 36.

2. To make out consolation unto them to whom it is not due, is no less crime, than to hide it from them, to whom it doth belong; Isa. v. 20. Jer. xxiii. 14. Ezek. xiii. 10.

3. T. M.'s attempt to set forth the death of Christ so, that all might be comforted, meaning all and every one in the world, as appeareth, is a proud attempt to make that straight, which God hath made crooked, and most opposite to the gospel.

4. That doctrine which holds out consolation from the death of Christ to unbelievers cries. Peace, peace, when God says. There is no peace.

AND PLACES OF SCRIPTURE OPENED. 545

These things being premised, I shall briefly demonstrate these four following positions.

1. That the extending of the death of Christ unto a universality in respect of the object, cannot give the least ground of consolation to them whom God would have to be comforted by the gospel.

2. That the denying of the efficacy of the death of Christ towards them for whom he died, cuts the nerves and sinews of all strong consolation, even such as is proper to believers to receive, and peculiar to the gospel to give.

3. That there is nothing in the doctrine of redemption of the elect only, that is yet in the least measure to debar them from consolation, to whom comfort is due.

4. That the doctrine of the effectual redemption of the sheep of Christ by the blood of the covenant, is the true solid foundation of all durable consolation.

Begin we with the first, that the extending of the death of Christ unto a universaUty, in respect of the object, hath nothing in it, as peculiar unto it, that can give the least ground of consolation unto them, whom God would have to be comforted. That gospel consolation, properly so called, being a fruitof actual reconciliation with God, is proper and peculiar only to believers, 1 laid down before, and suppose it to be a truth out of all question and debate. Now that no consolation can be made out to them as such, from any thing which is peculiar to the persuasion of a general ransom, is easily proved by these following reasons.

1. No consolation can arise unto believers, from that which is no where in the Scripture proposed as a ground, cause, or matter, of consolation, as the general ransom is not; for, first. That which hath no being can have no affection nor operation. Secondly, All the foundations and materials of consolation, are things particular, and peculiar only to some, as shall be declared.

2. No consolation can accrue unto believers, from that which is common unto them, with those, whom, first, God would not have comforted ; 2. That shall assuredly perish to eternity; 3. That stand in open rebellion against Christ; 4. That never hear one word of gospel or consolation. Now to all these, and such as these, doth the foundation of con~

546 OBJECTIONS PARTICULARLY ANSWERED,

soiation, as proposed with, and arising from, the general ransom, equally appertain, with the choicest of believers.

3. Let a man try in the time (not of disputation, but) of desertion and temptation, what consolation or peace to his soul, he can obtain from such a collection as this: Christ died for all men, I am a man, therefore Christ died for me. Will not his own heart tell him, that notwithstanding all that he is assured of, in that conclusion, the wrath of God may abide on him for evermore ? Doth he not see, that notwithstanding this, the Lord sheweth so little love unto millions of millions of the sons of men, of whom the former collection (according to the present opinion) is true as well as of himself, as that he doth not once reveal himself, or his Son unto them ? What good will it do me to know that Christ died for me, if notwithstanding that, I may perish for ever? If you intend me any consolation, from that which is common unto all, you must tell me what it is which all enjoy, which will satisfy my desires, which are carried out after assurance of the love of God in Christ? If you give me no more to comfort me, than what you give, or might have given, to Judas, can you expect I should receive settlement and consolation ; truly miserable comforters are you all, physicians of no value. Job's visitors, skilful only to add affliction unto the afflicted. But be of good comfort, will Arminians say, ' Christ is a propitiation for all sinners, and now thou know-est thyself so to be.' Ans. True ; but is Christ a propitiation for all the sins of those sinners ? If so, how can any of them perish? If not; what good will this do me, whose sins perhaps (as unbelief) are such, as for which Christ was not a propitiation ? \But exclude not thyself, God excludeth none, the love which caused him to send his Son was general towards all.' Tell not me of God's excluding, I have sufficiently excluded myself, will he powerfully take me in ? Hath Christ not only purchased that I shall be admitted, but procured me ability to enter in his Father's arms ? Why, he hath opened a door of salvation to all. Alas ! is it not a vain endeavour to open a grave, for a dead man to come out ? Who lights a candle for a blind man to see by ? To open a door for him to come out of prison, who is blind and lame, and bound, yea dead, is rather to deride his mi-

AND PLACES OF SCRIPTURE OPENED. 547

sery, than to procure him liberty; never tell me that will yield me strong consolation, under the enjoyment whereof the greatest portion of men perish everlastingly.

Secondly, The opinion concerning a general ransom, is so far from yielding firm consolation unto believers from the death of Christ, that it quite overthrows all the choice ingredients of strong consolation, which flow therehence ; and that, first, by strange divisions and divulsions, of one thing from another, which ought to be conjoined, to make up one certain foundation of confidence. Secondly, By denyino-the efficacy of his death towards them for whom he died • both which are necessary attendants of that persuasion.

First, They so divide the impetration of redemption, and the application thereof, the first being, in their judoments the only proper immediate fruit and effect of the death of Christ, that the one may belong to millions, who have no share in the other; yea, that redemption may be obtained for all, and yet no one to have it so applied unto them, as to be saved thereby. Now the first of these, such as it is, is an ineifectual possible redemption, notwithstanding which, all the sons of men might perish everlastingly, being the whole object of the death of Christ (as is asserted) separated and divided from all such application of redemption unto any, as might make it profitable and useful in the least measure-(for they deny this application to be a fruit of the death of Christ; if it were, why is it not common to all for whom he died?) What comfort this can in the least degree afford to any poor soul, will not dive into my apprehension. 'What shall I do, saith the sinner, the iniquity of my heels com-passeth me about, 1 have no rest in my bones, by reason of my sin; and now whither shall 1 cause my sorrow^ to go V Be of good cheer, Christ died for sinners ; yea, but shall the fruits of his death be certainly applied unto all them for whom he died ? If not, I may perish for ever. Here let them that can answer him according to the principles of universalists, without sending him to his own strength in believing, or that which in the close will be resolved into it, * et erit mihi mag-nus Apollo;' and if they send him thither they acknowledge the consolation concerning which they boast, properly to proceed from ourselves, and not from the death of Christ.

Secondly, Their separating between the oblation and in-2 N 2

548 OBJECTIONS PARTICULARLY ANSWERED-

tercession of Jesus Christ, makes little for the consolation of believers ; yea, indeed, quite everts it.

There are, amongst others, two eminent places of Scripture wherein the Holy Ghost holdeth forth consolation to believers, against those tw^o general causes of all their troubles and sorrows; viz. Their afflictions and their sins : the first is, Rom. viii.32 —34. the other, 1 John ii. 1, 2. In both which places, the apostles make the bottom of the consolation which they hold out to believers, in their afflictions and failings, to be that strait bond and inseparable connexion, that is between these two, with the identity of their objects, viz. The oblation and intercession of Jesus Christ. Let the reader consult both the texts, and he shall find that on this lies the stress, and herein consists the strength, of the several proposals, for the consolation of believers, which in both places is principally intended ; a more direct undertaking for this end and purpose cannot be produced. Now the authors of universal redemption, do all of them divide and separate these two ; they allow of no connexion between them, nor dependance of one upon another, farther than is effected by the will of man; his oblation they stretch to all, his intercession to a few only. Now the death of Christ, separated from his resurrection and intercession, being no where proposed as a ground of consolation, yea, positively declared to be unsuitable to any such purpose ; 1 Cor. xv. 14. Certainly they v/ho hold it out as so done, are no friends to Christian consolation.

Thirdly, Their denial of the procurement of faith, grace, holiness, the whole intendment of the new covenant, and perseverance therein, by the death and bloodshedding of Jesus Christ, unto all them or any of them for whom he died, , doth not appear to be so suitable an assertion, for to raise consolation from his cross, as is vainly pretended. I pray what solid consolation can be drawn from such dry breasts, as from whence none of these things do flow? That they have not immediate dependance on the death of Christ, according to the persuasion of the assertors of universal grace, hath been before declared, and is by themselves not only confessed but undertaken to be proved. Now where should a soul look for these things, but in the purchase of Christ? Whence should they flow but from his side ? Or is there any

consolation to be had without them? Is not the strongest plea for these things, at the throne of grace, the procurement of the Lord Jesus ? What promise is there of any thing without him ? Are not all the promises of God yea and Amen in him ? Is there any attainment of these things in our own strength? Is this the consolation you afford us, to send us from free grace to free will ? Whether, I pray, according to the persuasion, should a poor soul go that finds himself in want of these things ? To God who gives all freely; but doth God bless us with any spiritual blessings but only in Jesus Christ? Doth he bless us with any thing in liim, but what he hath procured for us? Is not all grace as well procured by, as dispensed in, a mediator ? Is this a way to comfort a soul, and that from the death of Christ, to let him know that Christ did not procure those things for him, without which he cannot be comforted ? ' Credat Apella.' It is then most apparent that the general ransom (which is pretended) is so far from being the bottom of any solid consolation unto them whose due it is, that it is directly destructive of, and diametrically opposed unto, all those ways whereby the Lord hath declared himself willing that we should receive comfort from the death of his Son ; drying up the breast from whence, and poisoning the streams whereby, it should be conveyed unto our souls.

Thirdly, The next thing we have to do, is to manifest that the doctrine of the effectual redemption of the elect only by the blood of Jesus, is not liable to any just exception, as to this particular, or doth any way abridge believers of any part or portion of that consolation, which God is willing they should receive. That alone which by the opposers of it with any colour of reason is objected (for as for the exclamation of shutting out innumerable souls, from any share in the blood of Christ, seeing confessedly they are reprobate unbelievers, and persons finally impenitent, we are not at all moved at), comes to this head :

'That there is nothing in the Scripture whereby any man can assure himself that Christ died for him in particular, unless we grant that he died for all.'

That this is notoriously false, the experience of all believers, who by the grace of God assured their hearts of their share and interest of Christ, as held out unto them in the promise, without the least thought of universal redemption.

550 OBJECTIONS PARTICULARLY ANSWERED,

is a sufficient testimony. Secondly, That the assurance arising from a practical syllogism, whereof one proposition is true in the word ; and the second, by the witness of the Spirit in the heart, is infallible, hath hitherto been acknowledged by all. Now such assurance may all believers have, that Christ died for them, with an intention and purpose to save their souls. For instance, all believers may draw out the truth of the word, and the faith created in their hearts, into this conclusion: Christ died for all believers, that is, all who choose him and rest upon him as an all-sufficient Saviour; not that he died for them as such, but that all such are of those for whom he died. He died not for believers as believers, though he died for all believers, but for all the elect as elect, who by the benefit of his death do become believers, and so obtain assurance that he died for them ; for such of those that are elected, who are not yet believers, though Christ died for them; yet we deny that tiiey can have any assurance of it whilst they continue such : you suppose it a foul contradiction, if a man should be said to have assurance that Christ died for him in particular, and yet continue an unbeliever. This first proposition, as in the beginning laid down, is true in the word in innumerable places. Secondly, The heart of a believer in the witness of the Spirit assumes, ' but I believe in Christ;' that is, I choose him for my Saviour, cast and roll myself on him alone for salvation, and give up myself unto him to be disposed of unto mercy in his own way. Of the truth of this proposition in the heart of a believer, and the infallibility of it, there are also many testimonies in the word as is known to all; from whence the conclusion is; therefore the Lord Jesus Christ died for me in particular, with an intention and purpose to save me. This is such a collection as all believers, and none but believers can justly make; so that it is peculiar to them alone; and unto those only is this treasure of consolation to be imparted. The sufficiency of the death of Christ, for the saving of every one without exception that comes unto him, is enough to fill all the invitations and entreaties of the gospel unto sinners to induce them to believe ; which when by the grace of Christ they do, closing with the promise and fore-mentioned infallible assurance, of the intention and purpose of Christ, to redeem them by his death. Matt. i. 21. is made known unto them. Now whether this be nota better bottom and

foundation, for a man to assure his soul unto rest and peace upon, than that reasoning which our opposers in this business, must, suitable to their own principles, lay as a common stone, viz. Christ died for all men, I am a man, therefore Christ died for me ; let any man judge, especially consider ing, that indeed the first proposition is absolutely false, and the conclusion, if it could be true, yet according to their persuasion, can be no more ground of consolation than Adam's fall. All this is spoken not as though either one opinion or other were able of itself to give consolation, which God alone for the sovereignty of his free grace can and doth create ; but only to shew what principles are suitable to the means whereby he worketh on and towards his elect.

Fourthly, The drawing of gospel consolation from the death of Christ, as held out to be effectual towards the elect only, for whom alone he died, should close up our discourse; but considering, first, how abundantly this hath been done by divers eminent and faithful labourers, in the vineyard of the Lord already. Secondly, How it is the daily task of the preachers of the gospel to make it out to the people of God. Thirdly, How it would carry me out besides my purpose, to speak of things in a practical, so aterological, way, having designed this discourse to be purely polemical; and. Fourthly, That such things are no more expected nor welcome to wise and learned men, in controversies of this nature, than knotty, crabbed, scholastical objections, in popular sermons and doctrinal discourses, intended merely for edification, I shall not proceed therein. Only for a close I desire the reader to peruse that one place, Rom. viii. 32—34. And 1 make no doubt but that he will, if not infected with the leaven of the error opposed, conclude with me, that if there be any comfort, any consolation, any assurance, any rest, any peace, any joy, any refreshment, any exaltation of spirit to be obtained here below, it is all to be had in the blood of Jesus long since shed, and its intercession still continued; as both united and appropriated to the elect of God, by the precious effects and fruits of them both; drawn to believe, and preserved in believing, to the obtaining of an immortal crown of glory that shall not fade away.

Moi'f^) <TO«^<() 0£'t'» ^"* IjJCTOU ^piCTTOV l{) l) OO^tt c(V TOVQ

aliovag, a}Xi]v.

SOME FEW TESTIMONIES

THE ANCIENTS.

J. HE confession of the holy church of Smyrna, a little after the commendation given it by the Holy Ghost, Rev. ii. upon the martyrdom of Polycarpus.

Ort ovTE Tov ^piarov ttotI KUToXdrreiv Suvrjcro^t^a rov vrrl^ Trig TOV Kot7/xoi» ToT) (T<x)t!,u)iiih>wv (TWTTipi.ag rra^ovTa, ovts trepov Tiva <Ttj3£iv* Euseb. Hist. Eccles. lib, 4. cap. 15.

' Neither can we ever forsake Christ, him who suffered for the salvation of the world, of them that are saved, nor worship any other.'

The witness of holy Ignatius, as he was carrying to Rome from Antioch, to be cast to beasts for the testimony of Jesus ; Epist. ad Phil.

OiiTog l(7Tiv 1] irpoQ tov iraTipa ayovaa oEog, rj veTpa o (j>pay-fidg, 7j kXhq, 6 iroifxrivi to hpuov ?'/ ^vpa Trig yvwcreujg ci r]g sicrfjX-S'ov Aj3paa/x Kcti laauK Koi laKwft, Miodrjg, koX 6 avfx-nag tCjv

TrpO(pi:TU>V )^Op6g, Koi (TTvXoi TOV KOCTfXOl) ol AtTOCJToXoI KoX J] VU/X-

(pTf] TOV ■)(jpiaTOv, virip r\g ^ipvr}g Aoyw tsix^^ ''"^ oIkhov ai^a, 'iva avTi'iv l^ayopdar].

' This is the way leading to the Father, this the rocks, the folds, the key; he is the Shepherd, the sacrifice, the door of knowledge, by which entered Abraham, Isaac, Jacob, Moses, and the whole company of prophets, and the pillars of the world, the apostles, and the spouse of Christ, for which, instead of a dowry, he poured out his own blood, that he might redeem her.'

Surely Jesus Christ gives not a dowry for any, but his own spouse.

Clemens whose name was in the book of life, Phil. iv. 3. with the whole church at Rome in his days, in the Epistle to the church of Corinth.

vTTto i]fxCjv iv ^aXijjuaTi avTov kiu rr/v aapica virtp Ti)g (rapKoc; I'jjitwv

' For the love which he had unto us, he gave his blood for us, according to his purpose, and his flesh for our flesh, and his life for our lives.'

Where you have assigned, 1. The cause of Christ's death, his love to us ; 2. The object of it, us, or believers ; 3. The manner how he redeemed us, even by commutation.

This triple testimony is taken from the very prime of undoubted antiquity.

Cyprian, Epist. 63. to Csecilius, a holy, learned,-and famous martyr. Ann. 250.

'Nos omnes portabat Christus, qui et peccata nostra por-tabat.'

' He bare all us, who bare our sins;' that is, he sustained their persons on the cross for whom he died.

The same to Demetrian.—' Hanc gratiam Christus imper-tit subigendo morteni tropheo crucis, redimendo credentem prelio sanguinis siii.'

' This grace hath Christ communicated, subduing death in the trophy of his cross, redeeming believers with the price of his blood.'

The same, or some other ancient and pious writer of the cardinal works of Christ, Serm. 7. secund. Rivet. Cat. Sac. in Cyp. Scultet. Medul. pa. Erasm. prsefat. ad lib.

The same author also, in express terms, mentions the sufficiency of the ransom paid by Christ, arising from the dignity of his person.

' Tantse dignitatis ilia una redemptionis nostri fuit oblatio; ut una ad toUenda mundi peccatum sufticeret.'

' Of so great dignity was the oblation of our Redeemer, that it alone was sufficient to take away the sins of the world.'

And Cyrill of Jerusalem, Catacles. 13.— Kai jur) ^avjuacrtig fi Koo-juoc 6\oQ iXvTpwOr], ov yap ^v avOpMirog \pi\bc aXXd vlog Sf£OV novoysviig 6 aTToBviiGKMv — ku\ h Ton. Sui to ^vXov t^jq [^pio-<Teu)Q i^i:(5\i}9r]aav Ik TrapdctiGov, dpa, oid to ^uAov Ito-ou vvv

iVKOTTtOTepOV o'i TTKTTaVOVTiC; HQ TTCtpd^SiaOV OVK elcriiXsvcTOVTai.

' Wonder not if the whole woidd be redeemed ; for he was not a mere man, but the only begotten Son of God that died : if then through the eating of the tree (forbidden) they

were cast out of paradise, certainly now by the tree (or cross) of Jesus shall believers more easily enter into paradise.'

So also doth another of them make it manifest in what sense they use the word all.

Athanasius of the incarnation of the Word of God.

OvToq lariv 7j irdvTiov ^wj), koX wq TrpojdaTOv virep rrig iravTiov a(i)Ty]piag avTt\pv)(ov to mvTov aCyfxa uq ^dvarov irapa^ovg.

' He is the life of all, and as a sheep he delivered his body a price for the souls of all, that they might be saved.'

All in both places can be none but the elect; as,

Ami5rose de vocal. Gen. lib. 1. cap. 3. Or rather Prosper, lib. 1. cap. 9. edit. Olivar.

*Si non credis, non descendit tibi Christus non tibi pas-sus est.' Ambr. de fide ad Gratianum.

' Habet populus Dei plenitudinem suam in electis enira et praiscitis, atque ab omnium generalitate discretis, specia-lis qusedam censetur universitas, ut de toto mundo, totus mundus liberatus, et de omnibus horainibus, omnes homines videantur assumpti.'

' The people of God hath its own fulness, in the elect and foreknown, distinguished from the generality of all, there is accounted a certain special universality : so that the whole world, seems to be delivered from the whole world, and all men to be taken out of all men.'

In which place he proceedeth at large to declare the reasons, why in this business all and the world, are so often used far some of all sorts.

These that follow wrote after the rising of the Pelagian heresy, which gave occasion to more diligence of search and wariness of expression than had formerly been used by some.

Augustine de Co. et grat. cap. 11.—' Per hunc mediato-rem Deus ostendit eos, quos ejus sanguine redemit facere se ex malis in seternum bonos.'

* By him the Mediator, the Lord declareth himself to make those whom he hath redeemed with his blood, of evil, good to eternity.'

' Vult possidere Christus quod emit, tanti emit ut possideat.' ' Christ will possess what he bought, he bought it with such a price that he might possess it.'

Idem. Serm. 44. de verbis Apost.—' Qui nos tanto pretio emit non vult perire quos emit.'

' He that bought us with such a price, will have none perish whom he hath bought.'

Idem Tracta. 87. in Johan.—' Ecclesiam plerumque etiara ipsam mundi nomine appellat: sicut est illud, Deus erat in Christo mundura reconcilians sibi: itemque illud, non venit filius hominis ut judicet mundum, sed ut salvetur mundus per ipsum, et in epistola sua Johannes ait, advocatum habe-mus ad patrem Jesum Christum justum, et ipse propitiator est peccatorum nostrorum, non tantum nostrorum sed etiam totius mundi: totus ergo mundus est ecclesia, et totus mundus odit ecclesiam. Mundus igitur odit mundum: inimicus reconciliatum, damnatus salvatum, inquinatus mundatum : sed iste mundus, quern Deus in Christo reconciliat sibi, et qui per Christum salvatur, de mundo electus est inimico damnato contaminate.'

* He often calleth the church itself the name of the world, as in that, God was in Christ reconciling the world to himself: and that the Son of man came not to condemn the world, but that the world through him might be saved. And John in his epistle, saith, we have an Advocate, &c. for the sins of the whole world : the whole world therefore, is the church, the whole world hateth the church : the world then hateth the world. That which is at enmity, the reconciled ; the condemned, the saved; the polluted, the cleansed world : and that world which God in Christ reconcileth to himself, and which is saved by Christ, is chosen out of the opposite condemned defiled world.'

Much more to this purpose might be easily cited out of Augustine, but his judgment in these things is known to all.

Prosperus Respon. ad Capit. Gal. cap. 9.—'Non est cru-cifixus in Christo, qui non est membrum corpori Christi: cum itaque dicatur salvator pro totius mundi redemptione cruci-fixus, propter veram humanas naturae susceptionem, potest tamen dici pro his tantum crucifixus quibus mors ipsius pro fuit. Diversa ab istis sors eorum est, qui inter illos censentur de quibus dicitur, mundus euim non cognovit.'

* He is not crucified with Christ, who is not a member of the body of Christ. As—so may he be said'to be crucified only for them unto whom his death was profitable. Divers from these is their lot, who are reckoned amongst them of whom it is said. The world knew him not.'

IdemResp. Object. Vincent. Res. 1.—'Redemptionis pro-prietas, hand dtibie penes illos est, de quibus princeps mun-di missus est foras : mors Christi non ita impensa est humano generi, ut ad redemptionem ejus, etiam qui regenerandi non erant pertinerent.'

' Doubtless the propriety of" redemption is theirs from whom the prince of this world is cast out. The death of Christ is not so laid out for human-kind, that they also should belong unto his redemption, who were not to be regenerated.'

Idem de ingrat. cap. 9.

Sed tanien hoec aliqua sivis ratione tiieri

Et credi tam stulta cupis; jam pande quid litec sit;

Quod bonus oraiiipotcnsque Dens, non omnia subdit

Corda sibi, pariterque omnes jubet esse fideies?

Nam si nemo usquani est quem non velit esse redemptum,

Haud dubie impletiir quicquid vult summa potestas.

Non omnes autem saivantur

' If there be none whom God would not have redeemed, why are wot all saved?'

Concil. Valen. Can. 4.—' Pretium mortis Christi, datum est pro illis tantum quibus Dominus ipse dixit, sicut Moses exaltavit serpentem in deserto, ita exaltari oportet, filius ho-minis, ut omnis qui credit in ipso non pereat, sed habeat vitam eternam.'

' The price of the death of Christ, is given for them alone, of whom the Lord himself said, As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth on him should not perish.'

AN APPENDIX

UPON

OCCASION OF A LATE BOOK PUBLISHED BY MASTER JOSHUA SPRIGGE,

CONTAINING ERRONEOUS DOCTRINE.

Reader,

1 DO earnestly entreat thy serious perusal of this short appendix ; the total finishing and printing, not only of the body of the discourse, but also the preface, before occasion was given to those thoughts which I now desire to communicate, is the rise of this ataxy. This being irrecoverable, will admit of no farther apology. In the third division of this treatise, there are sundry chapters, viz. vii—ix, &.c. about the satisfaction of Christ, in which the doctrine is cleared and vindicated from the objections of some. The first aim I had therein was to shew the iiaconsistency of that, with the general ransom, principally now opposed. In handling of it, my eye was chiefly on the Socinians, the noted known op-posers of the person, grace, and merit of Christ; the most wretched prevaricators in Christian religion, which any age ever yet produced. In the manner of asserting it, I looked not besides the scriptural proposal of it, nor turned to any controversials, but only for the remarking some irapop6fj.aTa, and (I fear wilful) failings and mistakes of Grotius,* in stating this business: his wretched apostacy into tLe very dregs of the error by himself (in the judgment of some) strongly opposed, sufficiently authorizeth any to lay open his treacherous dealing, in his first undertaking. If any doubt of this, let him but compare the exposition of sundry texts of Scripture in that book against Socinus, with those which the same person hath since given in his so-much-admired (indeed in very many things so much to be abhorred) annota-

^ Lib. fJe satisfac, CKristi. Vos. def. Grot. alii.

558 AN APPENDIX TOUCHING ERRORS

tions on the Bible, and by their inconsistency, he will quickly perceive the steadfastness of that man to his first principles : great as he was, he was not big enough to contend with truth. Moreover, I had it in my thoughts to endeavour the removal of (as I then thought) a scruple from the minds of some well-meaning persons, who weakly apprehend, that the eternal love of God to his elect, was inconsistent with the satisfaction of Christ, and therefore began to apprehend, and instantly to divulge abroad (for that is the manner of our days for every one to cast upon others the crudities of their own stomach; and scatter abroad undigested conceptions, waiting for some to lick their deformed issues, and to see what other capricious brains can make of that which themselves know not how to improve), that Christ came only to declare the love of the Father, and to make it manifest to us, that we in the apprehension thereof might be drawn to him : so that as for satisfaction and merit they are but empty names, obscuring the gospel, which holds out no such things. Now concerning this I know :

1. That this new-named free grace, this glorious height and attainment, this varnished deity, was at first in its original 'truncus ficulnns,' an old rotten over-worn Arminian objection raised out of the obs. and sols, of the old schoolmen, to oppose the doctrine of effectual redemption by Christ, or else to overthrow the doctrine of eternal election, for they framed it to look both ways (either we are not so chosen, or not so redeemed), not caring which part of their work it did, so it were in any measure useful. This was the birth and rise of this glorious discovery.

2. That of its own accord it tends to the very bottom of Socinian folly, yea indeed, is the very same opinion for substance, with that whereby they have so long vexed the churches of God, and are themselves deservedly by them all esteemed accursed for preaching another gospel. Doth not the sum of this discovery come hither, that there is no vindicative justice in God, no wrath or anger against sin, nothing requiring satisfaction for it, that Christ came to declare this, and to make known the way of going to the Father ? And is not this that very Helena for which the Socinians have with so much fraud and subtilty, with so many Sinonian arts, so long contended ?

PUBLISHED BY MASTER JOSHUA SPRIGGE. 559

3. That it is extremely to the dishonour of Jesus Christ, destructive to the gospel faith, and all solid consolation, and forced men either to a familistical contempt, or sophistical corrupting, of the word of God in its defence.

Upon these and the like considerations and apprehensions, I deemed it might not be in vain, to disprove the main assertion, as also to manifest the miserable inconsequence, from the asserting of God's eternal love, to the denial of satisfaction, which in what manner the Lord enabled me to perform, you must know reader, in the place above-mentioned ; at that time I had only had one conference with one about it, and for books I had only seen some few, and those so exceedingly inconsiderable, and so fully familistical, forced with so much contempt of the word, that I was not willing to cast away the least moment on them.

But now some few days ago (to come to the occasion of this appendix), there came to my hands a book written by Mr. Sprigge, who both in his preface to the reader, and in divers passages in the treatise itself, labours to commend to the world this glorious discovery, that Christ did not purchase, but only preach, peace unto us ; that he came only to reveal and declare the love of God, not to procure it: that we only are reconciled to God by him ; which he proves from Rom. V. 11. that no reconciliation with God is procured; that this discovery and the like, are that which we have prayed for all this while : Preface to the Reader. So also in many places of the treatise itself, pp. 65. 101. Indeed every where it is his main scope. He bids us not think the heart of God was set upon the having a little blood (see Eph. v. 2.) for the sins of his people, p. 59. These things are but pleasant tales and childish things to allure us withal, p. 46. In short, one main aim of the book, is to make the whole ministration of Christ to be the discovery of a mystery, no where revealed in the word.

It is not my purpose here to view the whole, or to separate the chaff from the wheat in it, to distinguish between the spiritual truths, and smoky vapours that are interwoven in it, but only to cautionate the reader a little about that one thing I before intimated, with some brief expostulations about it.

Only let me inform thee a little also, that my motive

5()0 AN APPENDIX TOUCHING ERRORS

hereunto is not only from the book itself, but also from the pretended imprimatur annexed to it: the truth itself, in opposition to this dangerous notion (with a discovery of the whole fallacy), thou wilt find sufficiently confirmed from the Scripture, in the foregoing treatise, and Christians will not easily, I hope, be shaken from the truth of the word, by any pretended revelations whatsoever. Only whereas ^tantum nomeii (as is that of the reverend and learned licenser), is (I know not whether duly) affixed to the treatise I speak of, until he shall have vindicated himself, lest it should insinuate itself by the help of his name into others (as upon that score, without farther view, it was left with commendation by myself in the hand wherein I first saw it), I desire to give thee these few observations, here as a foretaste, reserving thee for full satisfaction, unto what is held out from the word herein, in the foregoing treatise.

First, Then observe, that that absurd consequence, deduced from this position, that Christ is not the cause, but the effect of love, viz. ergo he did not purchase life, peace, and salvation for us, flows merely from ignorance of the love of God, and confounding those things which ought to be distinguished. Some look upon love in God as an unchangeable affection: when the truth is, as an affection or passion it hath no place in God at all. All agree, that love in spirits, yea partly in men, is m appetitu iiiteUectivo, in the will, the intellectual appetite, and there defined to be ^iXuv t'ivl to ayadov/to will good to any one :' certainly, then in God his love is but a pure act of his will: that love which was the cause of sending his Son, is, I say, an act of his will: his good pleasure: not a natural affection to the creature: no such affection is there in God, as I have abundantly proved in this treatise. Now this love, this act of God's will, was not purchased, not procured by Christ. Very true, whoever was so mad as to affirm it? Can a temporal thing be the cause of that which is eternal ? This is not at all the sense of them who affirm that Christ procured the love of his Father for us. No, but the effects of this purpose, the fruits of this love, commonly called in the Scripture, love ; as affections are ascribed to God in respect of their effects. Now that Christ

^ The reverend licenser being informed of this book of Mr. Sprigge, disclain)elh the licensing of any more thereof than that Serm. on Cant. i. 1.

PUBLISHED BV ."MASTER JOSHUA SPRIGGE. 561

purchased these for us, see afterward: this eternal act of God's will, this love which was the rise of sending Jesus Christ, tended to his glory in these two acts; first, the removing of wrath, death, curse, guilt, from them for whom he was sent, by satisfaction to his vindicative justice. Secondly, The actual procuring of grace and glory for them by merit and impetration; these things though they are not the love of God, which is eminent in himself, yet they are those alone whereby we enjoy his love, and are purchased by Christ, which here 1 must not prove, lest I should actum agere.

Secondly, An eternal act of God's will immanent in himself, puts no change of condition into the creature; see what the Scripture says of the elect notwithstanding this, Eph. ii. 3. John iii. 36. Let not the word be despised, nor corrupted : be not wise above what is written : if an angel, &c. Gal. i. 8. Until he draws us, the fruit of his death, is kept for us in the justice and fidelity of God.

Thirdly, These things being premised, to clear the truth in this point, I desire a fair and candid answer to these quaeries.

First, What is the meaning of that phrase, Heb. ii. 17. tig TO iXaaKetT^aiTag afxaprlag tov Xaov, 'to make reconciliation for the sins of the people,' and this being done as a priest towards God, Heb. v. 1. Whether the meaning of it be declared love from God to man ?

Secondly, Is not the end of sundry typical sacrifices to make an atonement with God on their behalf for whom they were sacrifices ? Exod. xxix. 33. 36. Exod. xxx. 10. 15, 16. Lev. vi, 7. Num. xvi. 46. and very many other places, and whether this were to turn away the wrath of God, or to reconcile men to him ?

Thirdly, Is not the death of Christ a proper sacrifice? Eph. V. 2. Heb. ix. 25. 28. John i. 29. The antitype of all sacrifices ? in which they have their accomplishment? and did it not really eftect, what they carnally and typically figured? Heb. ix. 11—14, &c. x. 1—7, &c. And was it not offered to God ?

Fourthly, Was not Jesus Christ a priest for his people in theirbehalfto deal with God; Heb.ii. 17. v. 1, 2. vii.26,27. as well as a prophet to deal with them in the behalf of God; and VOL. v. 2 o

whether the acts of his priestly office do not all of them immediately tend towards God, for the procuring good things for those in whose behalf he is a priest ?

Fifthly, Whether Christ by his intercession doth appear before God to declare the love of God to his ? or whether it be to procure farther fruits of love for his ? Rom. viii. 34. Keb. vii. 25. ix. 24,

Sixthly, Did not Christ by and in the oblation of himself through the eternal Spirit, pay a ransom or valuable price of redemption into the hand of his Father, for the sins of the people? Matt, xxvii. 28. Mark x. 46. 1 Tim. ii. 6. Eph. v. 2. John xxxiii. 24. And whether a mnsom be a price of deliverance arguing a commutation ; Exod. xxi. 30. XXX. 12. Or whether Christ paid a ransom to his Father, for the souls and sins of his people, thereby to declare to his people, that there was no need of any such thing ? And what think you of the old saying of Tertullian, ' Omnia in imagines vertunt, imagenari ipsi Christiani V

Seventhly, Did not Christ in his death bear our sins ? John i. 29. 1 Pet. ii. 24. Isa. liii. 6. 11. 2 Cor. v. 21. And whether to bear sin in the Scripture, be not to bear the punishment due to sin? Lev. v. 1, &c. And is not to undergo the punishment due to sin, to make satisfaction for sin?

Eighthly, Did not Christ as our surety, undergo all that is any where threatened against sin, and by the justice of God is due unto it; Heb. vii. 22. iv. 14. Gal. iii. 13. 2 Cor. v. 21. Heb. V. 7. Luke xxii. 44, &:c.

Ninthly, Is there not a purchase and procurement of good things assigned to the death of Christ? Isa. liii. 5. Heb. ix. 12. Acts xx. 28. 1 Thess. v. 9. Luke i. 74. Rom. V. 10. Eph. ii. 16, &c.

Tenthly, Seeing that place of Rom. v. 11. ' By whom we have now received the atonement,' is urged to disprove the purchase of peace and reconciliation with God for us, whether by the atonement there be meant our reconciliation to God? and whether it be proper to say we have received or accepted of our conversion or reconciliation?

Eleventhly, Whether to affirm that all that was done in and by Christ, was but a sign and representation of what is done spiritually in us, be not to overthrow the first promise.

PUBLISHED 15Y MASTER JOSHUA SPllIGGE. 503

Gen. iii. 15. yea, the whole gospel; and to make it ,as it is called, a childish thing ?

Tvvelfthly, Whether it be fair and allowable for men professing the name of Christ, in the trial of truth to decline the word of God ? And whether such declension be not an invincible demonstration of a guilt of falsehood; Deut. iv. 2. xii. 32. Josh. i. 7. Psal. xix. 7. Prov. xxx. 5, 6. Isa. viii. 19, 20. Luke i. 4. xvi. 29. John v. 39. xx. 30, 31. Gal. i. 8, 9. 2 Thess. ii. 2. 1 Tim. vi. 20. 2 Tim. iii. 16, 17. 2 Pet. i. 19, &c.

Thus much, courteous reader, I thought good to premise unto thee, though something out of order, upon the discovery of a new opposition made to a precious truth of God, which thou wilt find explained and asserted in the following [preceding] treatise : and this liberty I hope I have assumed without the offence of any. It is not about trifles, that I contend (I abhor such ways),but for thefaith once delivered to the saints. Now peace be to the brethren, and love with faith from God the Father, and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.

Coggesliall, April '^6, 1648.

DEATH OF CHRIST:

tHE

PRICE HE PAID, AND THE PURCHASE HE MADE:

on,

THE SATISFACTION AND MERIT OF THE DEATH OF CHRIST

CLEARED; THE UNIVERSALITY OF REDEMPTION THEREBY OPPUONED ;

AND THE DOCTRINE CONCERNING THESE THINGS, FORMERLY DELIVERED

IN A TREATISE AGAINST UNIVERSAL REDEMPTION, VINDICATED,

rnoM THE

EXCEPTIONS AND OBJECTIONS

OP

MR. R. B.

TO THE READER.

Of all the controversies wherewith the disciples of Christ through the craft of Satan, and their own knowing but in part, have in several ages been exercised; there have been none of so great weight and importance upon all considerations whatever, as those which immediately concern the person and grace of him, by whose name they are called. As his person was almost the sole subject of contest (of any moment) for the space of many ages succeeding his converse in the flesh with the sons of men; so in these latter days, through the darkness of their own spirits, and the seducements of the spirit of darkness, many in an especial manner do draw forth variety of uncouth thoughts, concerning his grace, and the dispensation of the love of God towards mankind in him. Yet have not these things been so distinctly managed, but that as they of old with their oppositions to his person, did also labour to decry and disannul the work of his grace; so many of those who of latter days have been led away into dangerous misapprehensions of his grace, both as to the foundation and efficacy of it, have also wrested the things concerning his person to their own destruction.

Of those that have entangled the spirits of the men of this generation, turning aside many from the simplicity of the gospel, and the truth as it is in Jesus; none have been obtruded upon the saints of God with greater confidence, nor carried out to a more unhappy issue, than such as, assisting corrupted nature to unbend itself from under the sovereignty of God, and loosening the thoughts of men> hearts from their captivity to the obedience of the gospel, do suit the mystery of God in Christ reconciling sin-

ccccclxviii to the reader.

ners unto himself, to the fleshly wisdom and reasonings of a man. It was in our hopes and expectations not many years ago, that the Lord would graciously have turned back all those bitter streams which issuing from the pride, unthankfulness, and wisdom, of the carnal mind, had many ways attempted to overflow the doctrine of the grace of God, that bringeth salvation ; but finding now by experience, that the day of the church's rest from persecution, is the day of Satan's main work for seducing and temptation, and that not a few are attempting once more to renew the contest of sinful, guilty, defiled nature, against the sovereign distinguishing love, and effectual grace of God, it cannot but be convenient, yea necessary, that the faith once delivered to the saints, be contended for and asserted from the word of truth, in the like public way wherein it is opposed.

It hath been the constant practice of all persons in all ages, who have made it their design, to beget and propagate a belief of any doctrine contrary to the form of wholesome words to begin with, and insist mainly upon, those parts of their beloved conception and offspring, which seem to be most beautiful and taking, for the turning aside of poor, weak, unlearned, and unstable souls : knowing full well that their judgments and assertions being once engaged, such is the frame of men's spirits under delusion, that they will choose rather to swallow down all that follows, than to discharge themselves of what they have already received. Upon this account, those who of late days have themselves drank large draughts of the very dregs of Pelagianism, do hold out at first only a desire to be pledged in a taste of the universality of the merit of Christ, for the redemption (or rather something else, well I wot not

TO THE READER. CCCCclxix

what) of all and every man; finding this rendered plausible from some general expressions in the word, seeming to cast an eye of favour that way, in the light wherein they stand, as also to be a fit subject for them to varnish over, and deck up, with loose, ambiguous, rhetorical expressions, they attempt with all their might to get entertainment for it, knowing that those v/ho shall receive it, may well call it Gad, being sent before only to take up quarters for the troop that follows.

To obviate this evil, which, being thus planted, and watered through other subtilties and advantages, hath received no small increase; I have once and again'' cast in my mite into the treasury of that rich provision, which the Lord hath enabled many men of eminent learning and piety, to draw forth from the inexhaustible storehouse of divine truth, and to prepare it for the use of the saints.

In one" of those treatises, having at large handled the several concernments of the death of Christ, as to the satisfaction and merit thereof, in their nature and tendency, as well as their object and extent ; and finding some opposition made to sundry truths therein delivered, I have attempted through the assistance of grace, to vindicate them from that opposition in this ensuing discourse ; as also taken occasion to hold forth sundry other things of weight and importance ; of all which you have an account given in the first chapters thereof, whither I remit the reader.

For the present there are some few things, which (Christian reader) I desire to acquaint thee withal in particular, which something nearly concern the business we have in hand.

Since not only the complete finishing of this treatise under my hand, which is now about five months

* Display of Aniiin. Saliis Elect'inmi siinguis Jesus. "^ Salus Elect.

CCCCclxX to THE IJP.ADKR.

ago, but also the printing of some part of it; the two dissertations of Dr. Davenant of the death of Christ, and of predestination and reprobation, were set forth: in both which, especially the former, there are sundry assertions, positions, and theses, differing from what is delivered in the ensuing treatise, and as I suppose repugnant unto truth itself. The whole of those persuasions, I confess, which he endeavoureth in them to maintain, is suited to the expressions of sundry learned men, as Austin, Hilary, Fulgentius, Prosper, who in their generations deserved exceeding well of the church of God; but that it is free from opposition to the Scripture, or indeed self-contradiction, is not so apparent. Yea, through the patience and goodness of God, I undertake to demonstrate, that the main foundation of his whole dissertation about the death of Christ, with many inferences from thence, are neither found in, nor founded on, the word, but that the several parts thereof are mutually conflicting and destructive of each other, to the great prejudice of the truth therein contained.

It is a thing of the saddest consideration possible, that wise and learned men should once suppose, by tempering the truths of God, so that they may be suited to the self-indulgency of unsubdued carnal affections, to give any lustre to them, or in the least to remove that scandal and oftence, which the fleshly-minded'' doth take continually at those ways of God, which are far above out of its sight. That this is the grand design of such undertakings, as that of the learned bishop now mentioned, even to force the mysteries of the gospel to a condescension and suitableness unto the unpurged relics of the wisdom of nature, when all other thoughts ought to be captivated to the obedience thereof, is to me most apparent. Whence else should it proceed, that so many

' Rom. viii. 7.

TO THE READER. CCCCclxxi

unscriptiiral distinctions, of the various intentions of God in the ])usiness of redemption, with the holding out for the confirmation of one part of their opinion, viz. That Christ died for ail and every one, in such a sense, those very arguments, which the most that own the truth of their inferences do imply merely against the latter part of their opinion, viz. In some sense he died only for the elect, with sundry inextricable entanglements, should fill up both the pages of their discourses.

It is no way clear to me, what glory redoundeth to the grace of God, what exaltation is given to the death of Christ,'^ what encouragement to sinners in the things of God, by maintaining, that our Saviour, in the intention and the designment of his Father, died for the redemption of millions, for whom he purchased not one dram of saving grace, and concerning whom it was the purpose of God from eternity, not to make out unto them effectually any of those means for a participation in the fruits of his death, without which it is impossible but it should be use-less and unprofitable unto them. And yet this is the main design of that d ssertation concerning the death of Christ. What in that, and the ensuing discourse, is argued and contended for, according to the mind of God, we thankfully accept; and had it not been condited v/ith the unsavoury salt of human wisdom, it had been exceeding acceptable, especially at this time. For that there are some more than ordinary endeavours for the supportment and reinforcing of the almost conclamated cause of Arminianism,* ready to be handed unto public view, is commonly reported and believed, concerning which also many swelling words (of which there lies great abundance on every side) are daily vented, as cf some unparalleled pro-

ccccclxxii TO THE reader.

duct of truth and industry, as though, * Nil oriturum alias, nil ortum tale,' for the most part, by such as are utterly ignorant how far these controversies have been sifted, and to w^hat issue they have been driven long ago.

For my part, as I have not as yet of late, heard or read any thing of this kind, either from public disputes, or in printed sheets, but only long since exploded sophisms, inconsequent consequences, weak objections, fully, soundly answered many a day since. Nor by the taste which I have already received, have I any reason to expect from the great endeavours which are entering the city of God with *Io triumphe,'any thing beyond fruitless attempts to varnish over with plausible appearances, formerly decried invectives and reasonings, whose deformity and nakedness have been often discovered to the loathing of them by the saints of God. So I no way doubt, but that the Lord, whose truth is precious to him, will continue to pour out, from the rich provision which he hath made for the use of his church, and laid it up in the Lord Jesus, suitable gifts and abilities,^ against all opposition whereunto by the craft of Satan it is exposed. I shall say no more, though occasion be administered to deplore that success, which the spirit of seduction that is gone out in this hour of temptation, hath had in prevailing upon them that live in the earth, to turn away their minds from sound doctrine and the form of wholesome words. Only 1 desire to commend the reader unto those two apostolical cautions: one, 1 Tim. i. 18, 19. the other, 1 Tim. vi. 20. and so commit him to the grace of God. J. O.

May 15th.

Eph. iv. 11—13. Haereses, de quorundatn infirmitatibus habent, quod valenf, nihil valentes, si in bene valentem fidem in currant. Tertul. de Prfesc. ad Hser. Matt, xxiv. 24.

DEATH OF CHRIST.

CHAP. I.

The occasion of this discourse, with the intendment of the whole.

A FEW words will briefly acquaint the reader with the occasion of this discourse ensuing. It is now about two years since I published a treatise about the redemption and satisfaction that is in the blood of Christ. My aim was to hold out the whole work of redemption, as flowing from the love of the Father, dispensed in the blood of the Son, and made efi'ectual by the application of the Spirit of grace ; and because in this whole dispensation, and in all the method of God's proceedings to make us nigh to himself in the blood of Jesus, there is no one thing so commonly controverted, as the object of that redemption in respect of the extent of it; that in the whole I did specially intend.

What by the grace of him, who supplieth seed to the sower, was attained in that undertaking, is left unto the judgment of men, upon the issue of his blessing thereunto; altogether I am not out of hopes, that that labour in the Lord was not in vain. The universality of redemption, one thing in that treatise mainly opposed, having of old, and of late, got room in the minds of some men, otherwise furnished with many precious truths, and eminent gifts, I was not without expectation of some opposition to be made thereunto ; something also (I have been informed) hath been attempted that way; but I am yet at so much quiet in that regard, as an utter nescience of them can aff"ord. Only whereas many other questions are incidentally, and by the way handled therein ; as about the satisfaction and merit of Christ, &LC. it pleased Mr. Baxter, a learned divine, in an appendix to a treatise of justification by him lately published, to turn aside in the censure of some of them, and opposition to them. Indeed most of his exceptions do lie rather against words, than things; expressions, than opi-

nions ; ways of delivering things, than the doctrines themselves, as the reader will perceive; so that of this labour I might ease myself with this just apology; that I was desired and pressed to handle the things of that discourse in the most popular way they were capable of, and in the best accommodation to vulgar capacities; so that it is no wonder, if some expressions therein may be found to want some grains of accurateness (though they have not one dram the less of truth) in a scholastical balance.

Notwithstanding, because I am not as yet convinced by anything in IMr. Baxter's censure and opposition, that there was any such blamable deviation as is pretended, but rather the words of truth and sobriety, clothing a doctrine of wholesomeness ; and especially, because the things pointed at are in themselves weighty, and needing some exactness in the delivery, to give a right apprehension of them ; I was willing once more to attempt whether the grace of God with me, who am less than the least of all saints, might give any farther light into the right understanding of them, according to the truth, to the advantage of any that love the Lord Jesus in sincerity.

The true nature of the satisfaction of Christ, with the kind of payment of our debt by him made and accomplished, is doubtless worthy of our most serious inquiry ; the right constitution of the immediate eflPects of the death of Christ, the relation of men to the election of God, and the redemption of Christ, with their several states and conditions, in reference unto those works of grace, ought to be of no less esteem ; and that not only for the nature and excellency of the things themselves, but also because a right disposal of them, gives more light into the stating and settling many other controverted truths about faith, justification, vocation, and the like. These are the subjects about which I am called forth in my own, or rather truth's defence. For the treatise, and subject thereof, whose latter part gives rise to this; I shall say no more, but as there are in it many footsteps of commendable learning, industry, and diligence ; "so to my present apprehension the chief intendments of it, with very many occasional expressions of the author's judgment in sundry particulars, are obnoxious to just opposition from truth itself.

It is not at all in my thoughts, to engage myself into the chief controversy there agitated ; though I could desire, that some to whom providence hath given more leisure, and opportunities for such employments, would candidly examine those aphorisms, for the farther advantage of the truth and light. But whereas the learned author hath, to make straight the work he had in hand, endeavoured to cast some part of the doctrine of the satisfaction and redemption of Christ, as by me delivered, into a crooked frame, and that with some such passages of censure, as might have been omitted withoutlosing the least grace of his book, or style ; I shall, with the Lord's assistance, endeavour to reinforce what of truth hath been thereby assaulted in vain, and more especially take occasion from thence farther to unfold those mysteries, which to our apprehension are wrapped up in no small darkness ; there being in them some things difficult, and hard to be understood.

The hrst thing, then, which that learned divine chose to stand in distance from me in, is concerning the nature of the payment made for sin by the blood of Christ; whether it be ejusdem, ov tantidem; and of the sense of those expressions, is our first debate. In handling whereof, I hope I shall not only satisfy the reader as to the truth of what I had before written ; but also farther clear the whole doctrine of satisfaction, with special reference to the kind of the payment that Christ made, and punishment which he underwent.

The other head wrappeth in itself many particulars concerning the immediate fruit, or effects of the death of Christ, the state of the elect redeemed ones before actual believino-, the nature of redemption, reconciliation, the differencing of persons in God's eternal purposes ; to the consideration of all which, and sundry other particulars, I have occasion offered, in defence of the truth impugned.

These now and the like, being things in themselves weighty, and the difference about them being for the most part rather as to the way of the delivery, than as to things themselves ; in the handling of them, I could not attend merely to the advantage offered by Mr. Baxter's discourse, but chose rather to cast them into another method, which might be distinct, clear, and accommodate to the things them-

selves ; so that I hope the reader may, with some profit, see the whole dispensation of the love of God to his elect through Christ, with the relation of the elect in several conditions, unto the several actings of God in that dispensation succinctly laid down. The accommodation also of all delivered, to many weighty controversies, I have added.

If the way of handling these things here used be blamed by any, I hope the judicious will see, that it is such as the matter itself will bear.

There have not been many things in my whole inquiry after the mind of God in his word, which have more exercised my thoughts, than the right ordering, and distinct disposal of those whereof we treat; if the Lord hath discovered any thing unto me, or made out any thing by me, that may be for the benefit of any of his, I shall rejoice; it being always in my desire, that all things might fall out to the advantage of the gospel; and so I address myself to the matter before me.

CHAP. II.

An entrance into the whole ; of the nature of the payment made by Christ, with the right stating of the things in difference.

Mr. Baxter having composed his Aphorisms of Justification, with their explications; before the publishing of them in print, he communicated them (as should appear) to some of his near acquaintance. Unto some things in them contained, one of his said friends gives in some exceptions ; amongst other things he opposed unto those aphorisms he also points at my contrary judgment in one or two particulars, with my reasons produced for the confirmation thereof. This provoketh their learned author (though unwilling) to turn aside to the consideration of those reasons. Now the first of those particulars being about the payment made for sin, in the blood of Christ, of what sort, and kind it is; I shall willingly carry on the inquiry to this farther issue whereunto I am drawn out.

1. He looks upon the stating of the question, as I professedly laid it down at my entrance into that disputation.

OF THE DEATH OF CHRIST.

577

and declares, that it is nothing at all to the question he hath in hand, nor looking that way.

' He distinguisheth,' saith Mr. Baxter, ' betwixt paying the very thing that is in the obligation, and paying so much in another kind; now this is not our question,nor any thnig to it;' Append, p. 137.

If it be so, I know no reason why I was plucked into the following dispute, nor why Mr, Baxter should cast away so many pages of his book, upon that which is nothing at all to the business he had in hand. But though there be nothing to this purpose, p. 137." [361.] of my book, the place he was sent to, yet, p. 140. [363.] there is ; as also something contrary to what is expressed in the former place, which he intimates in these words ;

'In p. 140. [364.] he states the question far otherwise, and yet supposeth it the same, viz. Whether Christ paid the idem, or the tantundem? which he interpreteth thus, that which is not the same, nor equivalent unto it, but only in the gracious acceptation of the creditor. Now what he means by 'not equivalent' I cannot tell.

' 1. If he mean not of equal value then he fights with a shadow. He wrongeth Grotius, for aught I can find in him, who teacheth no such doctrine ; however I do not so use to english sohitio tantidem. But if he mean that it is not equivalent, in procuring in its end ipso facto, delivering the debtor, without the intervention of a new concession or contract of the creditor, as sohitio ejusdem doth, then I confess Grotius is against him, and so am I.

*So also, God's gracious acceptance, is either in accepting less in value than was due, and so remitting the rest without payment (this I plead not for), or else it is his accepting a refusable payment, which though equal in value, yet he may choose to accept according to the tenor of the obligation. This is gracious acceptance, which Grotius maintaineth; and so do I ; and so distinguish betwixt solatia, and satisfactio, ' payment' and ' satisfaction.' Thus far he.

Sundry things are here imagined, and asserted : First,

■^ I have retained the references to the quarto Edition of ' Salus Elcctorum, printed 1648 ; and have inserted in brackets the corrcspoading pages in the prj;.-sent Volume.— Editor.

Several passages are pointed at in my treatise, and a contradiction between them intimated. Secondly, Various conjectures given at my plain, very plain meaning, and divers things objected answerable to those conjectures, &.c.

1. Wherefore, to clear the whole, I shall give you in the passages opposed ; and,

2. Vindicate them from mutual opposition, with what is besides charged on them.

The first place mentioned in my treatise is in p. 137. [361.] where after I had discoursed of the nature of satisfaction, in reference both unto things real and personal, I laid down a distinction in these words :

' There may be a twofold satisfaction : First, By a solution or payment of the very thing that is in the obligation, either by the party himself who is bound, or by some other in his stead: as if I owe a man twenty pounds, and my friend goeth and payeth it, my creditor is fully satisfied. Secondly, By a solution or paying of so much, although in another kind, not the same that is in the obligation, which by the creditor's acceptation stands in lieu of it: upon which also freedom followeth from the obligation, by virtue of an act of favour.'

What now, says Mr. B. to this ? Why,' it is nothing to the business he hath in hand.'

Let then this pass, and look to the next passage which is opposed, and supposed to stand in opposition to the other.

Having laid down the former distinction, passing on to some other things concerning the nature of satisfaction, and the establishment of that of Christ from the Scripture, in p. 140. [363.] I apply that distinction laid downbeforein general to the kind of satisfaction made by Christ, in these words :

' Whereas I said that there is a twofold satisfaction, whereby the debtor is freed from the obligation, that is upon him ; the one being solutio ejusdem, payment of the same thing that was in the obligation ; the other solutio tantidem of that which is not the same, nor equivalent unto it, but only in the gracious acceptation of the creditor ; it is worth our inquiry, which of these it was that our Saviour did perform.'

And accordingly I refer it to the first. This, saith Mr. B. is a stating of the question far otherwise than before, yet supposing it the same.

But this I was so far from once mistrusting before, as that being informed of it, I cannot as yet apprehend it to be so.

In p. 137. [361,] I lay down a distinction in general about the several kinds of satisfaction, which, p. 140. [363,] I plainly apply to the satisfaction of Christ, without any new, much less changed, stating of the question. My whole aim in that inquiry, was to search out that kind of punishment, which Christ underwent in making satisfaction for sin, viz. * Whether it were the same that was threatened to the transgressors themselves, or whether something else which God accepted in lieu thereof, relaxing the law, not only as to the person suffering, but also as to the penalty to be undergone V

The first of these, and that with the concurrent suftrage of far the greatest number of Protestant divines, I assert with sundry arguments, pp, 141, 142, &c. 154—156, [364, &c, 378, &c.] Unto which assertion, he neither opposeth himself, nor once attempteth to answer any of the arguments whereby I proved it.

This being my intendment, p. 137, [361,] I intimate that Christ paid the same thing that was in the obligation, as if in things real a friend should pay twenty pounds for him that owed so much, and not any thing in another kind ; and p. 140. [363.] I affirm that he paid idem, that is, the same thing that was in the obligation ; and not tantundem, something equivalent thereunto, in another kind.

The first of these is nothing to our purpose, saith Mr. B. but the latter crossing the former.

But truly, such is my dulness, I cannot as yet be won to his mind herein. But I agree with myself, perhaps I do not with the truth. That description of solutio tantidem, viz. That it is a payment of that which is not the same, nor equivalent unto it, but only in the gracious acceptation of the creditor, is peculiarly opposed.

To make this expression obnoxious to an exception, Mr. B. divides it, that so it may be entangled with a fallacy, 2 p 2

TTapa tCov ttXumv Ipwrrjjiiarwi'. And first, he asks, as before^, what I mean by not equivalent: and hereunto supposing two answers, to the first he opposeth a shadow, to the latter

himself.

First, If, saith he, by not equivalent, you mean not of equal value, you fight with a shadow, and wrong Grotius : however I do not use so to english solutio tantidem.

By 7iot equivalent I mean that which is not of equal 'Oalue, or certainly I mistook the word ; and if so, had need enough to have gone to Mr. B. or some other learned man, to have learned to english solutio tantidem. But, do 1 not then fio-ht with a shadow? Truly, cut my words thus off in the middle of their sense, and they will be found fit to cope with no other adversary ; but take them as they lie, and as intended, and there is scarce any shadow of opposition to them, cast by Mr. B. passing by. My words are, 'It is not equivalent, but only in the gracious acceptation of the creditor :' is not the plain meaning of these words, that tantun-dem in satisfaction is not equivalent to idem airXwg, but only KoraTi? what is denied of it absolutely, is affirmed in some respect. He that says, it is not equivalent, but only in gracious acceptation, in that sense affirms it to be equivalent; and that it is in respect of that sense, that the thing so called is said to be tantundem, that is, equivalent.

Now what excepts Mr. B. hereunto ? Doth he assert tantundem to be in this matter equivalent unto idem cnrXwg ? It is the very thing he opposeth all along, maintaining that solutio tantidem stands in need of gracious acceptance, ejusdem of none ; and therefore they are not as to their end inrXwg, equivalent. Or will he deny it to be equivalent in God's gracious acceptance ? This he also contendeth for himself. Though refusable, yet equivalent. What then is my crime ? 1 wrong Grotius! Wherein ? In imposing on him, that he should say,' It was not of equal value to the idem, that Christ paid.' Not one such word, in any of the places mentioned. I say, Grotius maintains, that the satisfaction of Christ, was solutio tantidem. Will you deny it ? Is it not his main endeavour to prove it so ? Again, tantundem, I say, is not in this case equivalent to idem airXCjg, but only Kara t\ : doth not Mr. B. labour to prove the same ? Where then is the

difl'erence ? Wereitnotfor/o7/o;-fl^io Elenchi in the bottom, and Fallacia plurium interrogationum at the top, this discourse would have been very empty.

Secondly, But he casts my words into another frame, to give their sense another appearance ; and saith,

' If you mean that it is not equivalent in procuring its end ipso facto, delivering the debtor without the intervention of a new concession or contract of the creditor, as sohitio ejusdem doth, then [ confess Grotius is against you, and so am I.'

Of Grotius I shall speak afterward : for the present I apply myself to Mr. B. and say,

1. If he intend to oppose himself to any thing I handle and assert in the place he considereth, he doth by this query plainly fX£Ta[5aiveiv tig to aXXo jivog, and that from a second inadvertency of the argument in hand ; it is of the nature of the penalty undergone, and not of the efficacy of the satisfaction made thereby, that I there dispute.

2. I conceive that in this interrogation and answer, he wholly gives up the cause, that he pretends to plead, and joins with me, as he conceives my sense to be, against Grotius and himself. If, saith he, he mean that it is not equivalent, in procuring its end, ipso facto, without the intervention of a new concession or contract as solutio ejusdem doth, then I am against him. Well then, Mr. B. maintains that solutio tantidem is equivalent with solutio ejusdem in obtaining its end ipso facto : for, saith he, if I say it is not equivalent, he is against me. to (5ov ovap j3ot Sirtyoiifxai. But is this his mind indeed ? Will his words bear any other sense ?

3. Whether tantundem and idem, in the way of satisfaction, be equivalent to the obtaining the end ipso facto aimed at, which he here asserts, though elsewhere constantly denies, couching in this distinction the Trpajrov xptvdbg of a great part of his discourse, certainly it is nothing at all to the question I there agitated ; maintaining that it was idem and not tantundem that Christ paid, and so the end of it obtained ipso facto, answerable to the kind of the efficacy and procurement thereof.

But perhaps I do not conceive his mind aright: perad-

venture his mind is, that if I do maintain the satisfaction of Christ to procure the end aimed at, ipso facto, as solutio ejtisdem would have done, then to profess himself my adversary. But,

(1.) This is not here expressed, nor intimated.

(2.) It is nothing at all to me, who place the matter of the satisfaction of Christ, i?i solutione ejusdem.

(3.) About the end of satisfaction in the place opposed I speak not, but only of the nature of the penalty undergone, whereby it was made.

(4.) To the thing itself, I desire to inquire :

[1.] What Mr. B. intends by solutio ejusdem in the business in hand ? Doth he not maintain it to be the offender's own undergoing the penalty of the law ? What end, I pray, doth this obtain ipso facto? Can it be any other but the glory of God's justice in the everlasting destruction of the creature? How then can it possibly be supposed to attain the end spoken of ipsoj'acto? If this be the only meaning of 50-lutio ejusdem, in this sense, the end of it is distant from the end of satisfaction wg ovpavog ear Inro yaiag. By the laying the penalty on Christ, that God intended the freedom of those for whom he underwent that penalty, I suppose cannot be doubted ; but in inflicting it on the offenders themselves, that he hath any such aim, wants an Origen to assert.

[2.] Whether the penalty due to one, may not be undergone by another? And if so, whether it be not the same penalty, the idem or no ? In things real I gave an instance before ; if a man pay twenty pounds for another who owed it, doth not he pay the idem in the obligation ? And may not this hold in things personal also ?

Of the satisfaction of Christ procuring its end ipsoj'acto, I mean in its own kind, for the death of Christ must be considered as meritorious, as well as satisfactory, if the deliverance be attended as the end of it, I shall speak afterward in its proper place. The present controversy is no more but this :

Whether Christ underwent the penalty threatened unto us, or some other thing accepted instead thereof, by a new constitution ? Or, which is all one, whether in laying our miquities upon Christ, the law of God was relaxed only as

to the persons suiFering, or also as to the penalty suffered ? That is, whether Christ paid the idem in the obligation, or tantundem ?

To suppose that the idem of the obligation is not only the penalty itself, but also the offender's own suffering that penalty, and then to inquire, whether Christ underwent the idem, is to cause an easy enemy to triumph in his dejection.

That the law was relaxed, as to the person suffering, I positively assert; but as to the penalty itself, that is not mentioned. Of these two things alone then must be our inquiry.

(1.) Whether Christ in making satisfaction, underwent that penalty that was threatened to the offenders themselves ?

(2.) Whether the penalty, though undergone by another, be not the idem of the obligation ?

Of both these, after the clearing of the residue of Mr. Baxter's exceptions.

Nextly, he requireth what I intend by gracious acceptance, or rather giveth in his own sense of it, in these words, pp. 138,139, [361—363.J *So also God's gracious acceptance is either his accepting less in value than was due, and so remitting the rest without payment: this I plead not for : or else it is his accepting of a refusable payment, which though equal in value, yet he may choose to accept according to the tenor of the obligation. This is gracious acceptance which Gro-tius maintaineth: and so do I.' Thus far he.

Now neither is this any more to the business I have in hand. For,

(1.) The value of any satisfaction in this business, ariseth not from the innate worth of the things whereby it is made, but purely from God's free constitution of them to such an end. A distinction cannot be allowed of more or less value in the things appointed of God for the same end; all their value ariseth merely from that appointment: they have so much as he ascribeth to them, and no more. Now neither idem nor tantundem are here satisfactory, but by virtue of divine constitution; only in tantundem I require a peculiar acceptance to make it equivalent to idem in this business, that is, as to satisfaction; or, if you please, an acceptance of that which is not idem, to make it a tantundem. So that this

gracious acceptance, is not an accepting of that which is less in value than what is in the obligation, but a free constitution appointing another thing to the end, which before was not appointed.

(2.) He supposeth me (if in so many mistakes of his, I mistake him not) to deny all gracious acceptance where the idem is paid, in the present case, is to assert it necessary, because not paid per eundem: yea, and that other person not procured by the debtor, but graciously assigned by the creditor.

(3.) To make up his gracious acceptance in his latter sense, he distinguisheth of payments refusable, and not re-fusable; in the application of which distinction unto the payment made by Christ, I cannot close with him. For, a payment is refusable either absolutely and in itself, or upon supposal. The death of Christ considered absolutely and in itself, may be said to be refusable as to be made a payment; not a refusable payment: and that, not because not refusable, but because not a payment. Nothing can possibly tend to tiie procurement and compassing of any end by the way of payment, with the Lord, but what is built upon some free compact, promise, or obligation of his own. But now consider it as an issue flowing from divine constitution, making-it a payment, and so it was no way refusable, as to the compassing of the end appointed. Thus also, as to the obligation of the law, for the fulfilling thereof, it was refusable in respect of the person paying, not in respect of the payment made: that former respect being also taken off by divine constitution, and relaxation of the law as to that, it becometh wholly unrefusable : that is, as it was paid it was so ; for satisfaction was made thereby upon the former supposals of constitution and relaxation,

(4.) Doth not Mr. B. suppose, that in the very tenor of the obligation there is required a solution, tending to the same end as satisfaction doth? Nay, is not that ajSAfi/zmthe 11 pioTov^i-v^oq of this discourse? Deliverance is the aim of satisfaction, which receives its spring and being from the constitution thereof. But is there any such thing as deliverance once aimed at, or intended in the tenor of the obligation? 1 suppose no.

(5.) Neither is the distinction of solutio and satisfactio.

which Mr. B. closeth withal, of any weight in this business ; unless it would hold oXwg koi TravTwg, which it will not, and so is of no use here. For,

[1.] There is solutio tantidem, as well as ejuulem, and therein consists satisfaction, according to Mr. B.

[2.] Whether satisfaction be inconsistent with solutio ejusdem, but not pe7' eiindem is the to Kpivofxsvov. After all this Mr. B. adds,

'Yet here Mr. Owen enters the list with Grotius.'

Where, I pray? I might very justly make inquiry from the beginning to the ending of this discourse, to find out what it is, that this word'here,' particularly answereth unto. But to avoid as much as possible all strife of words, I desire the reader to view the controversy agitated between Grotius and myself, not as here represented by Mr. Baxter, so changed by a new dress, that I might justly refuse to take any acquaintance with it, but as by myself laid down in the places excepted against; and he will quickly find it to be,

(1.) Not whether the law were at all relaxed, but whether it were relaxed as well in respect of the penalty to be suffered, as of the person suffering: that is, wliether God be only a rector, or a rector and creditor also, in this business? Which controversy by the way, is so confusedly proposed, or rather strangely handled by Mr. B. p. 145. where he adjudges me in a successless assault of Grotius, as makes it evident he never once perused it.

(2.) Nor, secondly, whether there be any need of God's gracious acceptance in this business, or no; for I assert it necessary, as before described, in reference to solutio ejusdem, sed noil per euiidem.

(3.) Neither, thirdly, whether the satisfaction of Christ considered absolutely, and in statu diviso, and materially, be refusable, which I considered not; or be unrefusable, supposing the divine constitution, which Grotius, as I take it, delivered not himself in. Nor,

(4.) About the value of the payment of Christ in reference to acceptance; but merely, as I said before, whether the Lord appointing an end of deliverance, neither intimated nor couched in the obligation, nor any of its attendencies, constituting away for the attainment of that end, by receiv-

ing satisfaction to the obligation, did appoint that the thing in the obligation should be paid though by another, or else some new thing, that of itself, and by itself, never was in the obligation, either before or after its solution ; as the payment made by Christ must be granted such, unless it were for substance the same which the law required. And here, with most divines, I maintain the first, viz. That the law was relaxed in respect of the person suffering, but executed in respect of the penalty suffered ; relaxation and execution are not in this business opposed air\(oQ, but only Kara tL

He that would see this farther affirmed, may consult what I wrote of it in the place opposed, which is not once moved by any thing here spoken to the contrary.

By the way observe, I speak only of the penalty of the law, and the passive righteousness of Christ, strictly so called; for his active righteousness or obedience to the law (though he did many things we were not obliged unto, for the manifestation of himself, and confirmation of the doctrine of the gospel), that it was the very idem of us required, I suppose none can doubt. What place that active righteousness of Christ hath, or what is its use in our justification, I do not now inquire, being unwilling to immix myself unnecessarily in any controversy, though I cannot but suppose that Mr. B.'s discourse hereabouts gives advantage enough, even minorum gentium theo/ogis, ' to ordinary divines,' as he calls them, to deal with him in it.

CHAP. III.

The arguments of Grotius, and their defence by Mr. Baxter, about the penalty undergone by Christ in making satisfaction, considered.

The state of the question in hand being as above laid down, let us now see what Mr. Baxter's judgment is of my success in that undertaking; concerning which he thus deli-vereth himself: ' Yet here Mr. Owen enters the list with Grotius ;' and.

First, 'He overlooketh his greatest arguments.' Secondly,' He slightly answereth only two.'

Thirdly, ' And when he hath done, he saith as Grotius doth, and yieldeth the whole cause. These three things I will make appear in order.' Append, p. 139.

A most unhappy issue as can possibly be imagined, made up of deceit, weakness, and self-contradiction. But how is all this proved? To make the first thing appear, he pro-duceth the argument overlooked.

'The chief argument of Grotius and Vossius,' saith he, ' is drawn from the tenor of the obligation, and from the event. The obligation chargeth punishment on the offender himself. It saith. In the day thou eatest, thou shalt die. And cursed is every one that continueth not in all things, Slc. Now if the same in the obligation be paid, then the law is executed, and not relaxed ; and then every sinner must die himself; for that is the idem, and very thing threatened; so that here, dum alias solvit, simiil aliiid sol-vitiir. The law threatened not Christ, but us (besides that Christ suffered not the loss of God's love, nor his image and graces, nor eternity of torment, of which I have spoken in the treatise). What saith Mr. Owen to any of this V

Let the reader observe what it is we have in hand. It is not the main of the controversy debated by Grotius wherein 1 do oppose him; neither yet all in that particular whereabout the opposition is. Now suppose, as he doth, that the punishing of the person offending is in the obligation, yet I cannot but conceive that there be two distinct things here. First, The constitution of the penalty itself to be undergone. Secondly, The terminating of this penalty upon the person offending. For this latter, 1 assert a relaxation of the law, which might be done, and yet the penalty itself in reference to its constitution be established. In those places, then. In the day thou eatest, &c. there is death and the curse appointed for the penalty, and the person offending appointed for the sufferer. That the law is relaxed, in the latter I grant. That the former was executed on Christ I prove. Now what says this argument to the contrary ?

If the same in the obligation be paid, then the law is executed not relaxed. Then every sinner must die himself, for that is the idem and every thing threatened. So that here ' dum alias solvit, aliud solvitur.'

1. The matter of the obligation having a double consi-

deration, as before, it may be lioth executed and relaxed in sundry respects.

2. The idem and very thing threatened in the constitution of the law, is death ; the terminating of that penalty to the person offending was in the commination, and had it not been released, must have been in the execution ; but in the constitution of the obligation which respects purely the kind of penalty, primarily it was not. Death is the reward of sin, is all that is there.

3. We inquire not about payment, but suffering. To make that suffering a payment, supposeth another constitution, by virtue whereof Christ suffering the same that was threatened, it became another thing in payment, than it would have been, if the person offending had suffered himself.

4. That the law threatened not Christ but us, is most true ; but the question is, whether Christ underwent not the threatening of the law, not we ? A commutation of persons is allowed, Christ undergoing the penalty of the offence, though he were not the person offending, I cannot but still suppose that he paid the idem of the obligation,

5. For the parenthesis about Christ's not suffering the loss of God's love, &c. and the like objections, they have been answered near a thousand times already, and that by no ordinary divines neither ; so that I shall not farther trouble any therewith.

Now this is the argument, the great, chief argument of Grotius and Vossius, which Mr. Baxter affirms I overlooked.

That I did not express it, I easily grant ; neither will 1 so wrong the ingenuous reader as to make any long apology for my omission of it, considering the state of the matter in difference as before proposed. V/hen Mr. B. or any man else, shall be able to draw out any conclusion from thence. That granting the relaxation of the law, as to the person suffering, the Lord Christ did not undergo the penalty constituted therein, or that undergoing the very penalty appointed, he did not pay the idem in the obligation (suppos-ino- a new constitution for the converting of suffering into a satisfactory payment), I shall then give a reason why I considered it not.

In the next place, Mr. B. giveth in the two arguments wherein I deal.

And for the first, about an acquitment ipso facto upon the payment of the idem in the obligation, with my answer, refers it to be considered in another place; which though I receive no small injury by, as shall be there declared, yet that I may not transgress the order of discourse set me, I pass it by also until then.

The second argument of Grotius, with my answer, he thus expresseth:

'To the second argument, that the payment of the same thing in the obligation leaveth no room for pardon, he an-swereth thus :

• God's pardoning compriseth the whole dispensation of grace in Christ: as, (1.) The laying of our sin on Christ: (2.) The imputation of his righteousness to us, which is no less of grace and mercy. However God pardoneth all to us, but nothing to Christ; so that the freedom of pardon hath its foundation.

'1. In God's will, freely appointing this satisfaction of Christ.

' 2. la a gracious acceptation of the decreed satisfaction in our stead.

'3. In a free application of the death of Christ to us.

' To which I answer,' &.c. So far he.

Though this may appear to be a distinct expression of my answer, yet because it seems to me that the very strength of it as laid down is omitted ; I shall desire the reader to peruse it as it is there proposed, and it will give him some light into the thing in hand. I apply myself to what is here expressed, and answer:

1. To the objection proposed from Grotius as above, I gave a threefold answer :

(1.) That gracious condonation of sin, which I conceive to be the sum of the glad tidings of the gospel, seemeth to comprise those two acts before recounted ; both which I there prove to be free, because the very merit and satisfaction of Christ himself, was founded on a free compact and covenant or constitution.

Now I had three reasons (among others) that prevailed with me to make gracious condonation of so large extent,

590 OF THE DEATH OF CHRIST.

which 1 shall express, and leave them to the thoughts of every judicious reader, whether they are enforcing thereunto or no ; being exceedingly indifferent what his determination is; for the weight of my answer depends not on it at all.

And they are these :

[1.] Because that single act of remission of sins to particular persons (which is nothing but a dissolution of the obligation of the law as unto them, whereby they are bound over to punishment), as it is commonly restrained, is affirmed by them whom Grotius in that book opposed (into whose tenets he was afterward a renegado), to be inconsistent with any satisfaction at all; yea, that which Grotius maintains per tantundem. But now if you extend that gospel phrase to the compass I have mentioned, they have not the least colour so to do.

[2.] Whereas the Scripture mentioneth, that through Christ is preached the forgiveness of sin ; Acts xiii. 38. I do suppose that phrase to be comprehensive of the whole manifestation of God in the covenant of grace.

[3.] God expressly saith. That this is his covenant, ' That he will be merciful to our unrighteousness;' Heb. viii. 12.

By the way I cannot close with Mr. B. that this place to the Hebrews, and the other of Jeremiah, xxxi. 31—33. do comprise but part of the covenant, not the whole. God saying expressly, 'This is my covenant.' To say it is not, is not to interpret the word but to deny it. It is true, it is not said that is the whole covenant; no more is it that Christ is the way, the truth, and the life only. As the want of that term of restriction doth not enlarge in that, no more doth the want of the note of universality restrain in this. To say thus because here is no condition expressed, is TrpoffKOTTTttv tig \dpov. If you mean such a condition as God requireth of us, and yet worketh in us, it is there punctually expressed, with reference to the nature of the covenant, whereof it is a condition, which is to effect all the conditions thereof in the covenanters. This by the way, having resolvedly tied up myself from a debate of those positions which Mr. B. dogma-tizeth; though a large field, and easy to be walked in, lies open on every hand for the scattering of many magisterial dictates, which with confidence enough are crudely asserted.

This is (to return) my first answer to the forementioned objection, with the reasons of it, whereunto Mr. B. except-eth as followeth.

1. 'Pardon implieth Christ's death as a cause; but I would he had shewed the Scripture that makes pardon so large a thing, as to comprise the whole dispensation of grace, or that maketh Christ's death to be a part of it, or comprised in it.

2. * If such a word were in the Scripture, will he not confess it to be figurative and not proper, and so not fit for this dispute.

3.' Else when he saith. That Christ's death procured our pardon, he meaneth that it procured itself.' So he. To all which I say,

1. The death of Christ as it is a cause of pardon, is not once mentioned in any of my answers ; there is a wide difference (in consideration) between God's imputation of sin to Christ; and the death of Christ, as the meritorious cause of pardon. So that this is prna ignoratio elenchi.

2. Take pardon in the large sense I intimated, and so the death of Christ is not the meritorious cause of the whole, but only of that particular in it, wherein it is commonly supposed solely to consist, of which before.

But in what sense and upon what grounds, I extended gracious condonation of sin, unto that compass here mentioned, I have now expressed. Let it stand or fall, as it suits the judgment of the reader; the weight of my answer depends not on it at all.

My second answer to that objection I gave in these words.

(2.)'That remission, grace, and pardon, which is in God for sinners, is not opposed to Christ's merits and satisfaction, but ours; he pardoneth all to us, but he spared not his only Son, he bated him not one farthing.'

To this Mr. B. thus expressing it, ' but it is of grace to us though not to Christ,'answereth : * Doth not that clearly intimate, that Christ was not in the obligation, that the law doth threaten every man personally, or else it had been no favour to accept it of another T

1. It is marvellous to me, that a learned man should voluntarily choose an adversary to himself, and yet consider

the very leaves which he undertakes to confute, with so much contempt or oscitancy, as to labour to prove against him, what he positively asserts terminis termiuantibus. That Christ was not in the obligation, that he was put in as a surety by his own consent, God by his sovereignty dispensing with the law as to that, yet as a creditor exacting of him the due debt of the law, is the main intendment of the place Mr. Baxter here considereth.

2. Grant all that here is said, how doth it prove that Christ underwent not the very penalty of the law ? Is it because he was primarily in the obligation? He was put in as a surety to be the object of its execution. Is it because the law doth threaten every man personally ? Christ underwent really what was threatened to others; as shall be proved ; but it is not then of favour to accept it; but this is the to Kpivofievov. And thus to set it down is but a petition rod Iv

apXV-

3. How doth this elude the force of my answer? 1 see

it not at all.

After this I give a third answer to the former objection, manifesting how the freedom of pardon, may consist with Christ's satisfaction in these words:

(3.) 'The freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of Christ; but in three other things :

1. 'The will of God freely appointing the satisfaction of Christ; John iii. 16. Rom. v. 8. 1 John iv. 9.

2. ' In a gracious acceptation of that decreed satisfaction in our steads, so many, no more.

3. ' In a free application of the death of Christ unto us. Remission then excludes not a full satisfaction by the solution of the very thing in the obligation, but only the solution or satisfaction of him to whom pardon and remission is granted.'

It being the freedom of pardon that is denied, upon the supposals of such a satisfaction as I assert, I demonstrate from whence that freedom doth accrue unto it, notwithstanding a supposal of such a satisfaction ; not that pardon con-sisteth in the three things there recounted, but that it hath ' its freedom from them; that is, supposing those three things, notwithstanding the intervention of payment made by Christ,

it cannot be but remission of sin unto us be a free and gracious act.

To all this Mr. B. opposeth divers things. For,

1. 'Imputation of righteousness,'saith he,'is not any part of pardon, but a necessary antecedent.

2. 'The same may be said of God's acceptation.

3. ' Its application is a large phrase, and may be meant of several acts ; but of which here I know not.'

In a word this mistake is very great. 1 affirm the freedom of a pardon to depend on those things; he answereth, that pardon doth not consist in these things. It is the freedom of pardon whence it is, not the nature of pardon, wherein it is, that we have under consideration.

'But,' saith he,' how can he call it a gracious acceptation, a gracious imputation, a free application, if it were the same thing the law requireth that was paid ?

' To pay all, according to the full exaction of the obligation, needeth no favour to procure acceptance, imputation, or application. Can justice refuse to accept of such a payment? Or can it require any more V

Though I know not directly what it is he means by saying, *I call it,' yet I pass it over.

2. If all this were done by the persons themselves, or any one in their stead, procured and appointed by themselves, then were there some difficulty in these questions; but this being otherwise, there is none at all, as hath been declared.

3. How the payment made by Christ was of grace, yet in respect of the obligation of the law needed no favour, nor was refusable by justice, supposing its free constitution, shall be afterward declared. To me the author seems not to have his wonted clearness in this whole section, which might administer occasion of farther inquiry and exceptions: but I forbear.

And thus much be spoken, for the clearing and vindicating my answer to the arguments of Grotius against Christ's paying the ide?n of the obligation: the next shall farther confirm the truth.

VOL. V. 2 Q

CHAP. IV.

Farther of the matter of the satisfaction of Christ, wherein is proved, that it tvas the same that was in the ohliyation.

It being supposed not to be sufficient to have shewed the weakness of my endeavour to assert and vindicate from opposition, what I had undertaken ; Mr. Baxter addeth, that I give up the cause about which I contend, as having indeed not understood him, whom, I undertook to oppose, in these words: 'Mr. Owen giveth up the cause at last, and saith as Grotius: having not understood Grotius's meaning, as appeareth;' pp. 141—143. [364—367.]

Whether 1 understand Grotius or no, will by and by appear. Whether Mr. B. understandeth me, or the controversy by me handled, you shall have now a trial.

The assertion which alone I seek to maintain, is this;

'That the punishment which our Saviour underwent, was the same that the law required of us : God relaxing his law as to the person suffering, but not as to the penalty suffered.'

Now, if from this I draw back in any of the concessions following, collected from pp. 141—143." [364—367.] I deprecate not the censure of giving up the cause I contended for. If otherwise, there is a great mistake in somebody of the whole business.

Of the things then observe, according to Mr. B.'s order, I shall take a brief account.

1. 'He acknowledgeth,' saith he, 'that the payment is not made by the party to whom remission is granted, and so saith every man that is a Christian.'

This is a part of the position itself I maintain, and so no going back from it: so that as to this, 1 may pass as a Christian.

2. ' He saith,' adds he, ' it was a full valuable compensation, therefore not of the same.'

First, This inference would trouble Mr. B. to prove.

Secondly, Therefore not made by the :-ame, nor by any of the debtor's appointment, will follow, ^rhaps, but no more.

3. 'That by reason of the obligation upon us, we our-

selves were bound to undergo the punishment. Therefore Christ's punishment was not in the obligation, but only ours, and so the law was not fully executed, but relaxed.'

First, This is my thesis fully; the law was executed as to its penalty, relaxed as to the person suffering.

Secondly, The punishment that Christ underwent, was in the obligation, though threatened to us.

4. 'He saith, he meaneth not that Christ bore the same punishment due to us in all accidents of duration and the like ; but the same in weight and measure, therefore not the same in the obligation, because not fully the same act.'

The accidents 1 mention, follow and attend the person suffering, and not the penalty itself. All evils in any suffering as far as they are sinful, attend the condition of the parties that suffer: every thing usually recounted by those who make this and the like exceptions, as far as they are purely penal, were on Christ.

5. *He saith God had power so far to relax his own law, as to have the name of a surety put into the obligation, which before was not there, and then to require the whole debt of that surety. And what saith Grotius more than this ? If the same things in the obligation be paid, then the law is executed ; and if executed, then not relaxed. Here he confesseth, that the surety's name was not in the obligation, and that God relaxed the law to put it in. Now the main business that Grotius drives at there, is to prove this relaxation of the law, and the non-execution of it on the offenders threatened.' Thus far Mr. Baxter.

First, All this proves not at all the things intended, neither doth any concession here mentioned, in the least take off from the main assertion I maintain, as is apparent to any at first view. Secondly, Grotius is so far from saying more than I do, that he says not so much. Thirdly, This paralogism, if the law be executed, then not relaxed; and on the contrary, ariseth merely from a non-consideration of the nature of contradictories. The opposition fancied here is not irpoQ TO avTO, Kara to avTO, ojaavTOJg koX Iv no avTi^ \p6v(!)), as is required of contradictions. Fourthly, The observation, that Grotius's main business is otherwise, discovereth the bottom of Mr. B.'s mistake : even a supposal that I should oppose Grotius in his main intendment in the place consi-

2 Q 2

dered, which was not once in my thoughts. It was merely about the nature of the penalty that Christ underwent, that I discoursed. How the relaxation of the law, as to the commutation of persons may be established, whether we affirm Christ to have paid the idem, or tantutidem. And th ;t Mr. B. affirms the same with me, I can prove by twenty instances. The reader if he please, may consult p. 18. and pp. 23.33— 35.42. 48. and, in plain terms, p. 81. 'In respect of punishment abstracting from persons, the law was not dispensed withal as to Chiist.' And what said I more?

And so much, if not too much, to Mr. Baxter's exceptions, which of what weight and force they are, I leave to others to judge.

That which I maintain as to this point in difference, I have also made apparent; it is wholly comprised under these two heads:

First, Christ suffered the same penalty which was in the obligation.

Secondly, To do so, is to make payment ejusdem, and not tantidem.

The reasons of both, I shall briefly subjoin. And, first, as to the first, they are these following:

1. The Scripture hath expressly revealed the translation of punishment in respect of the subjects suffering it: but hath not spoken one word of the change of the kind of punishment, but rather the contrary is affirmed ; Rom. viii. 32. ' He spared not his own Son, but delivered him up for us all.'

2. All the punishment due to us, was contained in the curse and sanction of the law : that is, the penalty of the obligation whereof we spake ; but this was undergone by the Lord Christ, 'For he hath redeemed us from the curse of the law, being made a curse for us ;' Gal. iii. 13.

3. Where God condemneth sin, there he condemns it in that very punishment which is due unto it in the sinner, or rather to the sinner for it. He hath revealed but one rule of his proceeding in this case. Now he condemned sin in the flesh of Christ; or in him, sent in the likeness of sinful flesh; Rom. viii. 30. 'God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh.* The condemning of sin, is the infliction of punishment due to sin.

4. The whole penalty of sin is death; Gen. ii. 11. This Christ underwent for us. Heb. ii. 14. ' He tasted death.' And to die for another, is to undergo that death which that other should have undergone; 2 Sam. xviii. 33. It is true, this death may be considered either in respect of its essence (if I may be allowed so to speak), which is called the pains of hell, which Christ underwent; Psal. xviii. 6. xxii. 1. Luke xxii. 44. or of its attendencies, as duration and the like, which he could not undergo ; Psal. xvi. 20. Acts ii. So that whereas eternal death may be considered two ways; either as such hi potentia, and in its own nature, or as actually : so our Saviour underwent it not in the latter, but first sense; Heb. ii. 9. 14. which by the dignity of his person ; 1 Pet. iii. 18. Heb, ix. 26. 28. Rom. v. 9. which raises the estimation of punishment, is (Rquipotent to the other. There is a sameness in Christ's sufferings with that in the obligation in respect of essence, and equivalency in respect of attendencies.

5. The meeting of our iniquities upon Christ; Isa. liii. 6. and his being thereby made sin for us; 2 Cor. v. 21. lay the very punishment of our sin, as to us threatened, upon him.

6. Consider the scriptural descriptions you have of his perpessions, and see if they do not plainly hold out the utmost that ever was threatened to sin. There is the nnan Isa. liii. 5. Peter's/tojAoi//, 1 Pet. ii. 24. the 'livor, vibex,' 'wound, stripe,'that in our stead was so on him, that thereby we are healed. Those expressions of the condition of his soul in his sufferings, whereby he is said \virtia^m, iKOamfitla^ai, a^rjfiovtlv, Matt. xxvi. 37. Mark xiv. 33. S'po/ijSot alfxaTog tv t(i aywv'ia, Luke xxii. 44. Sadness unto death. Matt. xxvi. 38. That dreadful cry,' Why hast thou forsaken me ?' Those cries out of the deep, and mighty supplications under his fear; Heb. v. 7. that were upon him, do all make out, that the bitterness of the death due to sin was fully upon his soul. Sum all his outward appearing pressures, mocks, scoffs, scorns, cross, wounds, death, 8vc. And what do some of their afflictions, who have suffered for his name, come short of it ? And yet how far were they above those dreadful expressions of anguish, which we find upon the fellow of the Lord of hosts, the lion of the tribe of Judah, who received not

the Spirit by measure but was anointed with the oil of gladness above his fellows ? Certainly his inconceivable sufferings were in another kind, and such as set no example to any of his to suffer in after him. It was no less than the weight of the wrath of God, and the whole punishment due to sin, that he wrestled under.

Secondly, The second part of my position is to me confirmed by these and the like arguments.

That there is a distinction to be allowed between the penalty and the person suffering, is a common apprehension ; especially when the nature of the penalty is only inquired after. If a man that had but one eye were censured to have an eye put out, and a dear friend pitying his deplorable condition, knowing that by undergoing the punishing decreed, he must be left to utter blindness, should upon the allowance of commutation, as in Zaleucus's case, submit to have one of his own eyes put out, and so satisfy the sentence given, though by having two eyes, he avoid himself the misery that would have attended the other's suffering, who had but one. If I say, in this case, any should ask, whether he underwent the idem the other should have done, or tan-tundem, I suppose the answer would be easy. In things real it is unquestionable; and in things personal. I shall pursue it no fartlier, lest it should prove a strife of words. And thus far of the sufferings of Christ in a way of controversy : what follows will be more positive.

CHAP. V.

The second head about justijication before believing.

The next thing I am called into question about, is concerning actual and absolute justification before believing; this Mr. Baxter speaks to, page 146, and so forward; and first answers the arguments of Maccovius for such justification ; and then, page 151, applies himself to remove such farther arguments and places of Scripture, as are by me produced for the confirmation of that assertion.

Here perhaps I could have desired a little more candour.

To have an opinion fastened on me, which I never once received nor intimated the least thought of, in that whole treatise or any other of mine ; and then my arguments answered as to such an end and purpose, as I not once intended to promote by them, is a little too harsh dealing. It is a facile thing, to render any man's reasonings exceedingly weak and ridiculous, if we may impose upon them such and such things to be proved by them, which their author never once intended. For pactional justification, evangelical justification, whereby a sinner is completely justified, that it should precede believing, I have not only not asserted but positively denied, and disproved by many arguments ; to be now traduced as a patron of that opinion, and my reasons for it publicly answered, seems to me something uncouth ; however I am resolved not to interpose in other men's disputes and differences, yet lest 1 should be again and farther mistaken in this, I shall briefly give in my thoughts to the whole difficulty ; after 1 have discovered and discussed the ground, and occasion of this mistake.

In an answer to an argument of Grotius about the satisfaction of Christ, denying that by it we ?iYe ipso facto delivered from the penalty due to sin ; I affirmed that by his death, Christ did actually, or ipsoj'aclo, deliver us from the curse, by being made a curse for us ; and this is that which gave occasion to that imputation before mentioned.

To clear my mind in this, 1 must desire the reader to consider, that my answer is but a denial of Grotius's assertions. In what kind and respect Grotius doth there deny that we are ipso facto delivered by the satisfaction of Christ, in that sense and that only, do I afliirm that we are so; otherwise there were no contradictions between his assertion and mine, not speaking ad idem, and eodem respectu. The truth is, Grotius doth not in that place, whence this argument is taken, fully or clearly manifest, what he intends by deliverance which is not actual, or ipso facto ; and therefore I made bold to interpret his mind, by the analogy of that opinion wherewith he was thoroughly infected about the death of Christ. According to that, Christ delivering us by his satisfaction, not actually, nor ipso facto, is so to make satisfaction for us, as that we shall have no benefit by his death, but upon the performance of a condition, which himself by

that death of his did not absolutely procure. This was that which I opposed, and therefore affirmed, that Christ by his death did actually, or ipso facto, deliver us. Let the reader then here observe;

1. That our deliverance is to be referred to the death of Christ, according to its own causality; that is, as a cause meritorious. Now such causes do actually, and ipso facto produce all those effects, which immediately flow from them; not in an immediation of time but causality. Look then what effects do follow, or what things soever are procured by them, without the interposition of any other cause in the same kind, they are said to be procured by them actually, or ipso facto.

2. That I have abundantly proved in the treatise mentioned, that if the fruits of the death of Christ be to be communicated unto us upon a condition, and that condition to be among those fruits, and be itself to be absolutely communicated upon no condition, then all the fruits of the death of Christ, are as absolutely procured for them for whom he died, as if no condition had been prescribed; for these things come all to one.

3. I have proved in the same place, that faith, which is this condition, is itself procured by the death of Christ, for them for whom he died, to be freely bestowed on them without the prescription of any such condition, as on whose fulfilling the collation of it should depend.

These things being considered, as I hoped they would have been by every one, that should undertake to censure any thing, as to this business in that treatise (they being there all handled at large); it is apparent what I intended by this actual deliverance: viz. That the Lord Jesus by the satisfaction and merit of his death and obligation made for all and only his elect, hath actually and absolutely purchased and procured for them all spiritual blessings of grace and glory, to be made out unto them, and bestowed upon them in God's way and time, without dependance on any condition to be by them performed, not absolutely procured for them thereby ; whereby they became to have a right unto the good things by him purchased, to be in due time possessed, according to God's way, method, and appointment.

From a faithful adherence unto this persuasion, I see

nothing as yet of the least efficacy or force to dissuade me; and am bold to tell those concerned therein, that their conditional satisfaction, or their suspending the fruits of the death of Christ upon conditions, as though the Lord should give him to die for us, upon condition of such and such things, is a vain figment, contrary to the Scriptures, inconsistent in itself, and destructive of the true value and virtue of the death of Christ; which, by the Lord's assistance, I shall be ready at any time to demonstrate.

My intention in the place excepted against being cleared, I shall now tender my thoughts to these two things :

(1.) The distinct consideration of the acts of the will of God, before and after the satisfaction of Christ; as also before and after our believing, towards us, as unto justification.

(2.) The distinct estate of the sinner upon that consideration ; with what is the right to the fruits of the death of Christ, which the elect of God have before believing.

CHAP. VI.

Of the acts of God's will towards sinners, antecedent and consequent to the satisfaction of Christ; ofGrolius's judgment herein.

The distinct consideration of the acts of God's will, in reference to the satisfaction of Christ, and our believing, according to the former proposal, is the first thing to be considered.

Grotius, who with many, and \n an especial manner with Mr. Baxter, is of very great account, and that in theology, distinguisheth (as himself calls them with a school term) three moments or instances of the divine will.

1. ' Before^ the death of Christ, either actually accomplished, or in the purpose and foreknowledge of God; in this instant, he saith, God is angry with the sinner, but so, as that he is not averse from all ways of laying down his anger.'

» Distinguenda sunt tria momenta divinse voluntatis. Priimim est, ante CliristI mortem positum aut re ipsa, aut in decreto Dei et praescientia. In hoc moniento iratus peccatori est Deus, sed ita, ut non aversetur oranes irae deponeiidae vias, ac rationcs.

2. ' Upon'' the death of Christ, or that being supposed, wherein God not only purposeth, but also promiseth to lay aside his anger.'

3. ' When" a man by true faith believeth in Christ, and Christ according to the tenor of the covenant commendeth him to God; here now God lays aside his anger, and re-ceiveth man into favour.' Thus far he.

Amongst all the attempts of distinguishing the acts of God's will in reference unto Christ, and sinners, whatever I considered, I never found any more slight, atheological, and discrepant from the truth, than this of Grotius.

To'^ measure the Almighty by the standard of a man, and to frame in the mind a mutable idol, instead of the eternal unchangeable God, is a thing that the fleshly reasonings of dark understandings are prone unto; feigns the Lord in one instant angry, afterward promising to cease to be so, then in another instant laying down his anger, and taking up a contrary affection ; and you seem to me, to do no less.

What it may be esteemed in law, which was that author's faculty, I know not; but suppose in divinity, that (notwithstanding the manifold attempts of some ciKivr^Ta KivHv in most heads of religion/ the ascribing unto the Most Holy things alien, and opposite unto his glorious nature, is by common consent, accounted no less than blasphemy ;f whether this be here done, or no, may easily appear. I hope then, without the offence of any, I may be allowed to call those dictates of Grotius to the rule and measure of truth.

1. 'Before the foresight of the death of Christ,'saitli he, * God is angry with sinners, but not wholly averse from all ways of laying aside that anger.' To which I answer,

1. That God should be conceived angry after the manner of men, or with any such kind of passion is gross anthropomorphism ;s as bad, if not worse, than the assigning

*> Secundum momentum est, posita jam Christ! morte, in quo Deus jam nou con-stituit tantum, sed et promittit iraui se depositurum.

"^ Teitium.est, cum homo vera fide in Christum credit, et Christus ex foederis formula credentem Deo conmieiidat. Hie jam Deus deponit irara, hominenique in gratiam recipit. De satisfact. Cliristi, cap. 7.

<i Psal. I. '.'1. Exod. iii. 14.1 Sam. xv. ■29. Job xxiii. 13. Psal. cii. 26, 27. Isa. xiv. 27.

* 2 Kings xix. 6. Isa. xxxvii. 3. 1 Tim. i. 13.

f Quicunque negat aliquid de Deo, quod ei convenit, vel asserit de eo, quod ei nonconvenit, derogat divinae bonitati, et est blasphenius. Thorn. 22. as. q. 13. a. 1. c.

s Quffi dicuntur avQfon'p'Ka.QSK; inteiligenda sunt Bm-nr^i'jtSiq. Amor et gaudium, et alia ejusuiodi, cum attribuunlur Deo, significant simplicem actum voluntatis, cum similitudine efl'ectus, absque passionc. Aquin. 12. q. 22. a. 3.

of him a bodily shape.*" The anger of God is a pure act of his will, whereby he will effect and inflict the eflfects of anger. Now what is before the foresight of the death of Christ, is certainly from eternity. God's anger must respect either the purpose of God, or the effects of it. The latter it cannot be, for they are undoubtedly all temporal. It must be then his purpose from eternity to inflict punishment, that is the effect of anger. This then is the first thing in the business of redemption, assigned by Grotius, unto the Lord, viz. He purposed from eternity, to inflict punishment on sinners ; and on what sinners ? Even on those, for whom he gives Christ to die, and afterward receives into favour, as he expresseth himself. Behold here a mystery of Vorstian theology ; God changing his eternal purposes !' This Armi-nius at first could not down withal, inferring from hence, that the will of God differed not from his essence, that every act thereof, is, first. Most simple. Secondly, Infinite. Thirdly, Eternal. Fourthly, Immutable. Fifthly, Holy. Reason itself would fain speak in this cause, but that the Scriptures do so abound, many places are noted in the margin ; James i. 17. 2Tim. ii. 19. Psal. xxxiii. 9—11. Actsxv. 18, &c. may be added. A mutable God, is of the dunghill.

2. That the death of Christ is not comprised in the first consideration of God's mind, and act of his will towards sinners to be saved, is assumed gratis.

3. 'He is not,' saith he, 'averse from all ways of laying-down this anger.' This scheme Grotius placeth, as is evident, in God, as the foundation and bottom of sending Christ for our redemption. This he immediately subjoins without the least intimation of any farther inclination in God towards sinners, for whom he gives his Son. But,

(1.) This is a mere negation of inflicting anger for the present; or a suspension of that affection from working according to its quality ; which how it can be ascribed to the pure and active will of God, I know not. Yea, it is above disproved.

(2.) Such a kind of frame, as it is injurious to God, so to be held out as the fountain of his sending Christ to die for us, is, I am persuaded, an abhorrency to Christians. And,

'• Libera voluntas ulciscends injuriae. Epb. i. 11. ' Arm. disp. pub. dc natur. Dei Thcs, 51.

(3.) Whether this answer that which the Scripture holds out, as the most intense distinguishing love, John iii. 16. Rom. V. 8. viii. 32. 1 John iv. 9, 10. is easily discernible. A natural velleity to the good of the creature, is the thing here couched, but was never proved.

2. ' In the second instance, God,' saith he, 'the death of Christ bemg supposed, not only determineth, but also pro-miseth to lay aside his anger.'

1. What terms can be invented to hold out more expressly a change, and alteration in the unchangeable God, than these here used, I know not.

2. That the will or mind of God, is altered from one respect towards us, to another, by the consideration of the death of Christ, is a low, carnal conception. The will of God is not moved by any thing without itself,' alterations are in the things altered, not in the will of God concerning them.

3. To make this the whole effect of the death of Christ, that God should determine, and promise to lay aside his wrath is no Scripture discovery,™ either as to name or thing.

4. The purposes of God, which are all eternal, and the promises of God, which are all made in time, are very inconveniently ranged in the same series.

5. That by the death of Christ, atonement is made, everlasting redemption purchased, that God is reconciled, a right unto freedom obtained, for those for whom he died, shall be afterward declared.

6. If God doth only purpose and promise to lay aside his anger upon the death of Christ, but doth it not until our actual believing; then, first. Our faith is the proper procuring cause of reconciliation ; the death of Christ but a requisite antecedent, which is not the Scripture phrase; Rom. v. 10. 2 Cor. V. 18. Eph. ii. 16. Col. i. 20, 21. Dan. ix. 24. Heb. ii. 17. Eph. i. 7. Heb. ix. 12. Secondly, How comes the sinner by faith, if it is the gift of God ?° it must be an issue of anger and enmity, for that scheme only is actually ascribed to him, before our enjoyment of it. Strange! that

k Eph. i. 13. ' Aliud est niutare voluntatera, aliud velle aliquarum rerura niutationem. ■» Matt. xTiii. 11. 1 Tira. i. to. Eph. v. 26, S!7. ii. 15. 16. Col. i. 13. 1 John i. 7, &c. n Eph. ii. 8. Phil. i. 29.

God should be so far reconciled, as to give us faith, that we may be reconciled to him, that thereupon he may be reconciled to us.

3. For the third instance, of God's receiving the sinner into love and favour upon his believing, quite laying aside his anger. I answer; to wave the anthropomorphism, wherewith this assertion is tainted as the former ; if by receiving into favour, he intend absolute, complete, pactional justification, being an act of favour, quitting the sinner from the guilt of sin, charged by the accusation of the law, terminated in the conscience of a sinner; I confess it, in order of nature, to follow our believing.

J might consider farther the attempts of others for the right stating of this business, but it would draw me beyond my intention. His failings herein, who is so often mentioned, and so much used by him, who gives occasion to this rescript, I could not but remark. What are my own thoughts and apprehensions of the whole, I shall in the next place bi'iefly impart.

Now to make way hereunto, some things I must suppose : which though some of them other where controverted, yet not at all in reference to the present business; and they are these:

1. That Christ died only for the elect; or God gave his Son to die only for those, whom he chooseth for life and salvation, for the praise of his glorious grace.

This is granted by Mr. Baxter, where he affirms, 'That Christ bare not punishment for them, who must bear punishment themselves in eternal fire;' Thess. 33. p. 162. And again, 'Christ died not for final unbelief;' Thess. 32. p. 159. therefore not for them who are finally unbelievers, as all non-elected are, and shall be. For what sinners he died, he died for all their sins; Rom. v. 6—8. 2 Cor. v. 21 1 John i. 7.

If any shall say, that as he died not for the final unbelief of others, so not for the final unbelief of the elect, and so not for final unbelief at all. I answer.

First, If by final unbelief, you mean that which is actually so, Christ satisfied not for it. His satisfaction cannot be extended to those things, whose existence is prevented

by his merit. The omission of this in the consideration of the death of Christ, lies at the bottom of many mistakes. Merit and satisfaction, are of equal extent as to their objects : both also tend to the same end, but in sundry respects.

Secondly, If by final unbelief, you understand that which would be so, notwithstanding all means and remedies, were it not for the death of Christ, so he did satisfy for it. Its existence being prevented by his merit. So then, if Christ died not for final unbelief, he died not for the finally unbelieving : though the satisfaction of his death hath not paid for it, the merit of his death would remove it.

Thirdly, I suppose, that the means, as well as the ends, grace, as glory, are the purchase and procurement of Jesus Christ: see this proved in my treatise of redemption ; lib. 3. cap. 4, &c.

Fourthly, That God is absolutely immutable and unchangeable in all his attributes : neither doth his will admit of any alteration. This proved above.

Fifthly, That the will of God is not moved properly by any external cause whatsoever, unto any of its acts, whether immanent, or transient. For,

1. By° a moving cause, we understand a cause morally efficient; and if any thing were so properly in respect of any act of God's will, then the act, which is the will of God acting, must in some respect, viz. as it is an effect, be less worthy, and inferior to the cause ; for so is every effect, in respect to its cause. And,

2. Every effect produced, proceeded from a passive possibility unto the effect, which can no way be assigned unto God, besides it must be temporary; for nothing that is eternal can have dependance upon that, whose rise is in time : and such are all things external to the will of God, even the merit of Christ himself.

3. 1 cannot imagine how there can be any other cause, why God willeth any thing, than why he not willeth, or will-eth not other things, which for any to assign, will be found difficult; Matt. xi. 25. xx. 15. So then when God willeth

* Cum voluntas sit ejus essentia, non raovetur ab alio a se, sed a se tantuni, eo modo loquendi, quo intelligere, et velle, dicitur motus, et secundum hoc Plato dixit, prtmum niovens movet seipsum. Aq. p. 1. q. 19. a. 2. a. 3.

one thing for another, as our salvation for the death of Christ, the one is the cause of the other; neither moveth the will of God. Hence,

Sixthly, All alterations are in the things concerning which the acts of the will of God are, none in the will of God itself.

These things being premised, what was before proposed, I shall now in order make out; beginning with the eternal acts of the will of God towards us, antecedent to all, or any consideration of the death of Christ.

CHAP. VII.

In particular of the will of God toivards them for whom Christ died, and their state and condition as considered antecedaneous to the death of Christ, and all efficiency thereof.

First, then, the habitude of God towards man, antecedent to all foresight of the death of Christ, is an act of supreme sovereignty and dominion, appointing them, by means suited to the manifestation of his glorious properties, according to his infinitely wise, and free disposal, to eternal life and salvation, for the praise of his glorious grace.

That this salvation was never but one, or of one kind, consisting in the same kind of happiness, in reference unto God's appointment, needs not much proving. To think that God appointed one kind of condition for man, if he had continued in innocency, and another upon his recovery from the fall; is to think that his prescience is but conjectural, and his will alterable.

In this instant then, we suppose no kind of affection in God, properly so called: no changeable resolution, no in-clinableness, and propensity of nature, to the good of the creature in general, no frame of being angry, with only a not-averseness to the laying down of his anger, &,c. All which, and the like, are derogatory to the infinite perfection of God. Nor yet any act of pitying and pardoning mercy, much less any quitting or clearing of sinners, whereby they should be justified from eternity; the permission of sin itself in the purpose of it, being not presupposed, but included in this habitude of God's will towards man, to make it complete. Neither any absolute intention of doing good unto man,

without respect unto Christ and his merits ; they referring ta the good to be done, not to his appointment; for by them is this purpose of his to be accomplished. Nor, lastly, doth it contain any actual relaxation, suspension, or abrogation of that law and its penalties, by which it is his will the creature shall be regulated, in reference to the person concerning whom this act of his will is : they standing indeed in that relation thereunto, as in the season of their existence, their several conditions expose them to, by virtue of the first constitution of that law.

But it is such an act of his will, as in the Scripture is termed irpoyvwcnQ, Acts ii. 23. Rom. viii. 29. 1 Pet. i. 20. 7rpo0eo-<c, Rom. viii. 28. ix. 11. Eph. iii. 11. tv^oKia, Matt, xi. 26. Eph. i. 5. 2 Thess. i. 11. Luke xii. 32. BovXi) OtX/j/uaroc, Eph. i. 11. OtjULiXiog Tov Oeov, 2 Tim. ii. 19. TrpoopKrfiOQ, Eph. i. 6. 11. Rom. viii. 29. Ordination, or appointment unto life. Acts xiii. 48. 1 Thess. v. 5. 9, All which, and divers other expressions, point at the same thing.

Divines commonly in one word call it his decree of election, and sometimes according to Scripture, election itself; Eph. i. 4. Neither doth the word hold out any habitude of God towards man, antecedaneous to all efficiency of the death of Christ, but only this : 1 speak of them only in this whole discourse for whom he died.

That this is an act of sovereignty, or supreme dominion, and not of mercy, properly so called, hath been by others abundantly proved. And this I place as the causa irposjov-fxivn of the satisfaction of Christ, and the whole dispensation of making out love unto us, through various acts of mercy.

This in the Scripture is called ' the love of God;' Rom. ix. 13. and is set out as the most intense love, that ever he bearethto any of his creatures; John iii. 16. Rom. v. 8.1 John iv. 9. Being indeed as properly love as love can be assigned unto God. His love is but an act of his will, whereby OiXu Tiv\ T ayaOov. And in respect of effects (in which respect, chiefly affections are ascribed unto God) it hath the most eminent possible. Now this being discriminating can no way be reconciled with the common affection before disproved.

For the order and series of the purposes of God, as most natural for our apprehension of God, and agreeable to his own infinite wisdom, tending to the completing of this love.

in all its issues and fruits, as it is more curious perhaps in the framing, than necessary to be known, so certainly, it would be too long and intricate a work for me to discuss at present, in reference to this intendment. Only in general this must be granted, that all the thoughts of God, concerning the way of accomplishing this act of his will, must be subordinate hereunto, as comprising the end, and co-ordinate among themselves, as being concerning the means.

In particular, the constitution, or appointment of the covenant of free grace, for the recovery and bringing home unto God of fallen man, hath immediate dependance thereon, I mean in that way of dependance, which their order gives unto them. I cannot assent to what Mr. Baxter hath asserted in this matter; Thess. 14. expl. p. 90. * The satisfaction of Christ,' saith he, ' to the law, goes before the new covenant, though not in regard of its payment, which was in the fulness of time, yet in undertaking, acceptance, and efficacy ; there could be no treating on new terms, until the old obligation was satisfied and suspended.'

Had he attempted the proof of this assertion, perhaps he would have found it a more difficult undertaking, than barely to affirm it. Some few reasons to the contrary, that present themselves, I shall briefly set down.

1. Christ himself with his whole satisfaction and merit, is included in the covenant; therefore his satisfaction is not antecedent to the covenant. The first appeareth, in that all promises of pardoning mercy are in and of this new covenant; Heb. viii. 10. 12. but now, in them, as the foundation of that mercy, is Christ himself, with his satisfaction comprised ; Gen.iii. 15. Isa. ix. 6, 7.

2. He, who in all that he is, as made unto us, was the Mediator of the new covenant, and whose merit and satisfaction in aii that they are, are appointed for the procuring the mercies of the new covenant, his satisfaction is not antecedent to the covenant; Hob. vii. 22. viii. 6, &c.

3. The constitution of the new covenant, as it is in the purpose of God, is the rise and fountain of giving Christ with his satisfaction for us. It is in the purpose of God to save us through faith by pardoning mercy: in the pursuit of that design, and for the praise of that glorious grace, is Christ given; John iii. 16. Rom. viii. 32. Or thus :

VOL. V. 2 R

4. If the designation of that way of life and salvation, which is administered by the gospel, be antecedent to the satisfaction of Christ, then the satisfaction of Christ is not antecedent to the new covenant; for nothing can be before and after the same thing. Understand the designation of the way of life, and the satisfaction of Christ, in the same order of decree or execution: now the supposal is manifest: the satisfaction of Christ being appointed as the means of accomplishing that way of life.

If Mr. Baxter intendeth those latter words,' there could be no treating on new terms, before the old obligation was satisfied or suspended,' as a proof of his former assertion, he will fail in his intendment, as I suppose. For,

1. Treating on new terms, denoteth either consilium ineundi faderis, or exequendi: if the first, it is nothing but the purpose of God to save his elect by pardoning mercy, for the praise of his o-lorious grace: this is wholly antecedent to any efficiency of the death and satisfaction of Christ, as being of mere and absolute grace; Jer. xxxi. 3. Heb. viii. 7, 8. If the latter be intended, or the actual taking of sinners into covenant, by working an acceptance of it upon their spirits, and obedience to the condition of it in their hearts, then though the satisfaction of Christ be an antecedent hereunto, yet it is not thence antecedent to the new covenant. For the new covenant, and taking into covenant, are distinct.

This then being assigned unto God after our manner of apprehension, the next inquiry is into the state and condition of those persons, who are the peculiar object of the act of God's will before described, in reference thereunto, antece-daneous to all consideration of the death of Christ, and all efficacy thereof.

The Scripture speaking of them in this condition, saith, that they are' beloved;' Rom. ix. 13. xi. 28. ' elected ;VEph. i. 4. ' ordained unto eternal life ;' Acts xiii. 48. 2 Thess. ii. 13. Whether only the eternal actings of the will of God towards them, or also their own change, either actual, in respect of real state and condition; or relative, in reference to the purpose of God, is not certainly evident. Hereunto then, I propose these two things :

1. By the eternal love, purpose, and act of God's will towards them that shall be saved (who are so from thence),

OF THE DEATH OF CHRIST. 611

they are not actually changed from that condition, which is common to them, with all the sons of men after the fall.

2. By virtue of that love alone, they have not so much as personal right unto any of those things, which are the proper effects of that love, and which it produceth in due season, beseemingly to the wisdom and justice of God. Either of these assertions shall be briefly proved. For the first, it is manifest:

(1.) From the act of God's will, which to this love is con-tradistinct. What change is wrought in the loved or elected, by the purpose of God according to election ; an answerable change must be wrought in the hated, and appointed to condemnation, by the decree of reprobation. Now that this should really alter the condition of men, and actually dispose them under the consequences of that purpose, cannot be granted.

(2.) Analogy from other eternal purposes of God, gives a demonstration hereof. The eternal purposes of the divine will for the creation of the world out of nothing, left that nothing, as very nothing as ever, until an act of almighty power gave, in the beginning, existence and being to the things that are seen. Things have their certain futurition, not instant actual existence, from the eternal purposes of God concerning them.

(3.) The Scripture plainly placeth all men in the same state and condition before conversion and reconciliation. ' We have proved, that Jews and Gentiles are all under sin; Rom. iii. 9, 10. So 'every mouth is stopped, and all the world is become guilty before God ;' ver. 19. All being 'by nature, children of wrath;' Eph. ii. 3. The condition of all in unregeneracy is really one and the same. Those who think it is a mistaken apprehension in the elect to think so, are certainly too much mistaken in that apprehension. 'He that be-lieveth not the Son, the wrath of God abideth on him;' John iii. 36. If the misapprehension be, as they say it is, unbelief, it leaves them, in whom it is, under the wrath of God. He that would see this farther cleared and confirmed, may consult my treatise of redemption, lib. 3. cap. 8. where it is purposely and expressly handled at large.

Hence Mr. Baxter may have some directions how to dispose of that censure concerning me, which yet he is pleased

to say, that he suspendeth, p. 158. viz. That I should affirm justification to be nothing but the manifestation of eternal love, which I have more than in one place, or two, expressly opposed. That any one should but here and there consult a few lines or leaves of my treatise, I no way blame; in such things we all use our liberty: but that upon so slight a view, as cannot possibly represent the frame, structure, and coherence of my judgment in any particular, to undertake a confutation and censure of it, cannot well be done without some regret to candid ingenuity.

For the second assertion laid down, which goeth something farther than the former, it is easily deduced from the same principles therewithal : I shall therefore add only one argument for the confirmation thereof.

God having appointed that his eternal love in the fruits thereof, should be no otherwise communicated, but only in and by Christ, all right thereunto must of necessity be of his procurement and purchasing. Yea, the end of the meditation of the Lord Jesus, is to give right, title, and possession, in their several order and seasons, unto and in all the fruits, issues, and tendencies of that love, unto them whose mediator he is appointed to be.

Thus far then all is seated in the bosom of the Almighty. All differencing acts of grace flowing from hence, being to be made out as seems good unto him in his infinite wise sovereignty; from whence alone is the disposal of all these things, as to that order which may most conduce to his glory. And thi'9 also writes vanity upon the objection insisted on by Mr. Baxter, p. 157. that when we have a right, we must presently have a possession; all these things being to be moderated according to his free sovereign disposal.

And this concerneth the first instant proposed.

CHAP. VIII.

Of the ivill of God in reference to them for whom Christ died, immediately upon the consideration of his death; and their state and condition before actual believing in relation thereunto.

The second instant proposed to be considered, is in the immediate issue of the death of Christ, as proposed and ac-

complished. Purpose and accomplishment are indeed different ; but their effects in respect of God are the same. In reference to us also the death of Christ hath the same efficacy as promised and as performed. What acts the Scripture ascribes unto God, antecedent unto any consideration of the death of Christ, or at least such as are absolutely free, and of sovereignty, without any influence of casualty from thence, we saw before ; for as for the order of God's decrees compared among themselves, I will not with any one contend. Here we inquire what it holdeth out of him, that being in all its efficacy supposed. And we affirm,

1. That the will of God is not moved to any thing thereby, nor changed into any other respect towards those for whom Christ died, than what it had before. This was formerly proved, and must again be touched on. But,

2. The death of Christ proposed and accounted effectual, as before, God can, agreeable to his infinite justice, wisdom, truth, and appointment, make out unto sinners for whom Christ died, or was to die, all those good things which he before purposed and willed by such means to them; those things being purchased and procured, and all hinderances of bestowing them, being removed by that satisfaction and merit, which by free compact he agreed, and consented should be in that death of Christ.

3. That as the making out of all spiritual blessings, first proposed by the Father, then purchased by the Son, that they might be bestowed condecently to divine justice ; God hath reserved it to his own sovereign disposal. That it be done, so that they for whom this whole dispensation is appointed, may really enjoy the fruits of it, is all that necessarily is included, either in the purpose or purchase.

Hence it is that the discharge of the debtor, doth not immediately follow the payment of the debt by Christ; not because that payment is refusable, but because in that very covenant and compact, from whence it is that the death of Christ is a payment, God reserveth to himself this right and liberty, to discharge the debtor, when and how he pleaseth. I mean as to times and seasons; for otherwise the means of actual freedom is procured by that payment, though not considered merely as a payment, which denotes only satisfaction, but as it had adjoined merit also.

Therefore that principle, much used and rested on by Mr. Baxter in the business of satisfaction, to obviate this very difficulty of a not immediate discharge, if Christ paid the debt, viz. That the satisfaction of Christ is a refusable payment; which he presseth, pp. 149, 150. is neither true in itself nor accommodate to this difficulty. Not true : for.

The suffering of Christ may be considered either,

(1.) Absolutely, as in itself, abstracting from the consideration of any covenantor compact thereabout; and so it cannot be said to be a refusable payment: not because not refusable, but because no payment. That any thing-should have any such reference unto God as a payment, or satisfaction, whether refusable or otherwise, is not from itself and its own nature, but from the constitution of God alone. Between God and the creature there is no equality, not so much as of proportion. Christ in respect of his human nature, though united to the Deity, is a creature, and so could not absolutely satisfy, or merit any thing at the hand of God ; I mean with that kind of merit, which ariseth from an absolute proportion of things. This merit can be found only among creatures ; and the advancement of Christ's humanity takes it not out of that number. Neither in this sense can any satisfaction be made to God for sin. The sinner's own undergoing the penalty, neither is satisfaction in the sense whereof we speak, neither can it properly be said to be so at all; no more than a thing to be done, which is endlessly in doing.

(2.) It may be considered with reference unto God's constitution and determination, predestinating Christ unto that work, and appointing the work by him to be accomplished, to be satisfactory, equalling by that constitution the end and the means. And thus the satisfaction of Christ in the justice of God was not refusable ; the wisdom, truth, justice, and suitable purpose of God, being engaged to the contrary.

This distinction is not accommodate to this difficulty; the sole reason thereof being what was held out before, of the interest of God's sovereign right to the bestowing of purposed, purchased, promised blessings, as to times and seasons, according to the free counsel of his own will.

Hence then it is, that God in the Scripture upon the death of Christ is said to be reconciled, to be returned unto peace

with them for whom he so died, the enmity being slain and peace actually made ; Eph. ii. 14—16. Col. i. 20. Because he now will and may, suitably to his justice, wisdom, and appointment, make out unto them for whom the atonement was made, all fruits of love, peace, and amity; Heb. ii. 17. Rom. V. 10, 11. 2 Cor. v. 19.

The objection unto this, how then can God deny us the present possession of heaven? used by Mr. Baxter, p. 157. is not of any force, the whole disposal of these things being left to his own pleasure.

And this is the scheme which, upon the death of Christ, we assign unto God ; he is atoned, appeased, actually reconciled, at peace with those for whom Christ died, and in due time for his sake will bestow upon them all the fruits and issues of love, and renewed friendship.

This possibly may give some light into the immediate effect of the death of Christ; which though I shall not purposely now handle, yet Mr. Baxter with much diligence having employed himself in the investigation thereof, I shall turn aside a little to consider his assertions in this particular.

CHAP. IX.

A digression concerning the immediate effect of the death of Christ.

'It is one of the greatest and noblest questions in our controverted divinity, what are the immediate effects of Christ's death? He that can rightly answer this, is a divine indeed ; and by help of this, may expedite most other controversies about redemption and justification. In a word ; the effects of redemption undertaken, could not be upon a subject not yet existent, and so no subject, though it might be for them. None but Adam and Eve were then existent; yet as soon as we do exist, we receive benefit from it. The suspending of the rigorous execution of the sentence of the law, is the most observable immediate effect of the death of Christ; which suspension is some kind of deliverance from it.' Thus far Mr. Baxter. Thess. 9. explicat. p. 67.

There are scarce more lines than mistakes in this discourse ; some of them may be touched on.

1. Effects are to be considered with respect to their causes. Causes are real or moral. Real or physical causes, produce their effects immediately, either immediatione sup-positi, or virtidis: unto them the subject must be existent. I speak not of creating power, where the act produceth its object.

Moral causes do never immediately actuate their own effects, nor have any immediate influence into them. There is between such causes and their effects, the intervention of some third thing, previous to them both, viz. proportion, constitution, law, covenant, which takes in the cause, and lets out the effect. And this for all circumstances of where, how, when, suitable to the limitations in them expressed or implied: with the nature of the things themselves.

The death of Christ is a moral cause, in respect of allits effects. Whether those subjects on which it is to have its effects, be existent, or not existent, at the time of its performance, is nothing at all considerable ; if it wrought physically and efficiently, the existence of the subjects on which it were to work, were requisite. It is altogether in vain to inquire of the immediate effects of Christ's death upon an existent subject. By the way, that Adam and Eve only were existent, when Christ undertook the work of redemption, to me is not clear: no nor yet the following assertion, that as soon as we do exist, we receive benefit by it; taking benefit, for a benefit actually collated, as Mr. Baxter doth, not for a right to a benefit, or the purpose of bestowing one, which will operate in its due time. This is easily affirmed; and therefore, eademfacilitate is denied.

1 have no fancy to strive to carry the bell, and to be accounted 'a divine indeed,' by attempting at this time a right stating of, and answer to, this question proposed; I am not altogether ignorant of the endeavour of others even as to this particular, and have formerly spoken something that way myself.

Mr. Baxter seems here to understand by this question, viz. What is the immediate effect of the death of Christ; what is the first benefit, which from the death of Christ, ac-crueth unto them for whom he died? Not what is the first thing, that every particular person is actually in his own person, in his own time made partaker of; but a benefit generally

established, and in being, upon the designment of the work of redemption, which every one for whom Christ died hath a share of. And of this he positively affirms, that the suspending of the rigorous execution of the sentence of the law, is the most observable immediate effect of the death of Christ; and so deserves the title of ' a divine indeed.'

Now truly, though not to contend for the bell with Mr. Baxter, whereofi confess myself utterly unworthy, and willingly for many commendable parts ascribe it unto him, I cannot close with him, nor assent unto that assertion. Very gladly would I see Mr. Baxter's arguments for this ; but those, as in most other controverted things in this book, he is pleased to conceal; and therefore, though it might suffice me, to give in my dissent, and so wait for farther proof; yet that it may be apparent, that I do not deny this merely because it is said, not proved (which in things not clear in themselves is a provocation so to do), I shall oppose one or two arguments unto it.

1. All the effects of the death of Christ are peculiar only to the elect, to some; the suspension of the rigorous execution of the law, is not so ; ergo.

The tninor is apparent; the majoi' proved by all the arguments against universal redemption used in my former treatise.

2. All the effects of the death of Christ are spiritual, distinguishing, and saving, to the praise of God's free grace.

The suspending of the rigorous execution of the law, is not so ; ei'go.

The assumption is manifest; it is only a not immediate casting into hell, which is not a spiritual distinguishing mercy; but in respect to many, tends to the manifestation of God's justice ; Rom. ix. 22.

The proposition is evident. The promises made unto Christ upon his undertaking this work, doubtless do hold out all that he effected by his death. Of what nature they are, and what is the main tendence of them, I have elsewhere discovered, from the first to the last, they are restrained to distinguishing mercies ; see Isa. xlix. 6—10. liii. 10—12. Ixi. 1, 2. and no less is positively affirmed, Eph. i. 4. Rev. i. 5, 6.

If Mr. Baxter say, that the meaning in this is, that if

Christ had not undertaken the work of redemption and satisfaction, then the law must have had rigorous execution upon all, and therefore, this being suspended upon his undertaking of it, is the first fruit of the death of Christ; I answer,

Notwithstanding this, yet that suspension, which in respect of the different persons towards whom it is actually exercised, hath different ends, is not a fruit, nor effect of the death of Christ, but a free issue, of the same eternally wise providence, sovereignty, and grace, as the death of Christ himself is. If then by the rigorous execution of the law, you intend the immediate execution of the law in all its rigour and punishments, this if it had been effected, could in your own judgment have reached Adam and Eve, and no more ; and would have so reached them, as to cut off the generation of mankind in that root. If so, and this be the fruit of Christ's death, why do you not reckon the procreation of human race, among those fruits also ? For had it not been for this suspension that also had failed; which is as good a causative connexion, as that between the death of Christ, and this suspension ; had not he undertaken the work of redemption, it had not been. If by a rigorous execution, you intend the penalty of the law, inflicted in that way, which hath pleased the will of the lawgiver by several parts and degrees, from conception, through birth, life, death, to eternity; the curse of it being wholly incumbent in respect of desert, and making out itself, according to God's appointment, then the suspension thereof is not the immediate effect of the death of Christ; which (supposing the first arguments to the former acceptation) I farther prove : if those for whom Christ died do lie under this rigorous execution of the law, that is, the curse of it, until some other effect of Christ's death be wrought upon them, then that is not the first effect of the death of Christ; but that supposal is true, John iii. 36. Eph. ii. 3. therefore, so also the inference.

In a word; take the suspending of the rigorous execution of the law, for the purpose of God, and his acting accordingly, not to leave his elect under the actual curse of it: so it is no fruit of the death of Christ, but an issue of the same grace ; from whence also the death of Christ proceeds.

Take it for an actual freeing of their persons from the breach of it, and its curse, and so it differs not from justification, and is not the immediate effect of Christ's death, in Mr. Baxter's judgment.

Take it for the not immediate executing of the law upon the first offence, and I can as well say, Christ died because the law was suspended; as you, that the law was suspended because Christ died; had not either been, the other had notbeen.

Take it for the actual forbearance of God towards all the world, and so it falls under my two first arguments.

Take it thus, that God for the death of Christ, will deal with all men upon a new law, freeing all from the guilt of the first broken law and covenant; so it is non ens.

If you mean by it God's entering into a new way of salvation with those for whom Christ died : this on the part of God is antecedaneous to the consideration of the death of Christ, and of the same free grace with itself.

For the question itself, as 1 said before, I shall not here in terms take it up, the following discourse will give light into it: I have also spoken largely to it in another place; and that distinctly.

The sum is : I conceive that all the intermediate effects of the death of Christ, tending to its ultimate procurement of the glory of God, are all in respect of his death immediate; that is, with such an immediation as attends moral causes. Now these concerning them for whom he died, as they are not immediately bestowed on tliem, the ultimate attingency of the cause, and the first rise of the effect, lying in an intervening compact, so not simul, at once neither : though simul, and alike procured ; the cause of this, being that relation, coherence, and casualty, which the Lord hath appointed between the several effects, or rather parts of the same effect, of the death of Christ, in reference to the main and ultimate end to be thereby attained; as at large 1 have discussed; lib. 2. cap. 1, p. 52, 53, &,c. In one word, the first effect of the death of Christ in this sense, is the first fruit of election. For, for the procuring, and purchasing of the fruits thereof, and them alone, did Christ die.

If I mistake not, Mr. Baxter himself is not settled fully

in this persuasion, that the suspension of the rigorous execution of the law, is the most immediate effect of the death of Christ: for, p. 52. these words which he useth, ' God the Father doth accept the suffering and merits of his Son, as a full satisfaction to his violated law, and as a valuable consideration upon which he will wholly acquit and forgive the offenders themselves, and receive them again into favour, so that they will but receive his Son upon the terms expressed in the gospel,' seems to place the ultimate efficacy of the death of Christ in God's acceptation of it, as to our good, on the condition of faith and obedience.

Which first makes the suspension of the law to be so far from being the first effect of the death of Christ, that the last reacheth not so far: and, secondly, the fond absurdity of this conditional acceptation I have before declared.

Neither am I clear to which of those assertions, that of p. 92. where he affirms, that some benefit by Christ the condemned did receive, is most accommodate : neither can I easily receive what is here asserted ; if by benefit you understand that which in respect of them is intentionally so. For,

(1.) Condemned persons, as condemned persons, surely receive no benefit by Christ, for they are condemned.

(2.) The delay of the condemnation of reprobates, is no part of the purchase of Christ; the Scripture says, nor more nor less of any such thing, but peculiarly assigns it to another cause; Rom. ix.

CHAP. X.

Of the merit of Christ, and its immediate efficacy ; what it efectelh; in what it resleth ; with the state of those for whom Christ died, in reference to his death, and of their rights to the fruits of his death before believing.

That they for whom Christ died, have a right to the things which he purchased thereby, that is, an actual right, for so men may have, to what they have not in actual possession, is no singular conception of mine. Our divines freely express themselves to this purpose.

Even the commender, and publisher of Grotius's book

of • Satisfaction/ the learned Vossius himself, affirmeth, that Christ by his death purchased for us a double right: First, A right of escaping punishment, and then a right of obtaining the reward. By the way, I cannot close with his distinction in that place, of some things that Christ by his life and death purchased for us, and others that he daily bestowed ; for the things he daily bestoweth, are of them, which by his death he purchased.

My expressions then alone are not subject to the consequences charged on them, for asserting a right to life, and salvation in them for whom Christ died, even before believing. Yea, some have gone farther, and affirmed,* that those for whom Christ died, are in some manner restored into saving favour. Not to mention some of them, to whose judgment Mr. Baxter seems to accede, who assert universal justification, and restoration into grace upon the death of Christ: but 1 lay no weight upon these things.

To clear my thoughts in this particular, two things must necessarily be inquired into, and made out.

1. Seeing the satisfaction and merit of Christ, do tend directly for the good of them for whom he died, and that there is a distance, and space of time, between that death, and their participation of the good things purchased thereby, wherein lieth, or in what resteth, the efficacy of that his death, with the principle of the certain futurition of the spiritual things so procured, which those for whom he died shall assuredly in due time enjoy.

2. Wherein lies the obligation unto death, hell, and wrath, which before believing the Scripture affirms to be upon the elect, seeing Christ hath actually purchased for them freedom from these things : and this without more ado, will be cleared in the former.

1. For the first, then, upon the issue of the death of Christ, something being supposed in God beyond his mere purpose, of which before, some things being actually procured and purchased by it, which yet they for whom they are so purchased, neither do, nor possibly can, upon the purchase immediately possess and enjoy : it is inquired, wherein resteth the efficacy of his death, which in due time causeth

» Oinnes illi, pro qulbus Christus ex intentione Dei satis fecit, sunt Deo reconci-liati.i.e. in favorem saluti ferum aliquo modo restituit, Ames. Autisinod. p. 104.

the making out of all those spiritual blessings, which by it are so procured ?

Now this must be either in those for whom he died, or in himself as Mediator, or in his Father who sent him.

(1.) That it is not in them for whom he died, is apparent. Upon the death of Christ, in purpose and promise, when first its efficacy took place, they were not: I mean actually existent. True ! they were potentially in the purpose of God; but will that make them a meet subject for the residence of his right and merit whereof we speak ? As is the thing, such are all its affections and adjuncts ; but possible if it be no more. This is something actual whereof we speak.

(2.) That it is not in Christ as Mediator, is no less evident. He that makes satisfaction, and he to whom it is made, he who meriteth any thing, and he at whose hands he meriteth it, must be distinguished. The second person under the notion of performing the work of mediation, receiv-eth not satisfaction. The power Christ receiveth of the Father, because he is the Son of man, to give eternal life to those given him of his Father, is of later consideration to that we have in hand, being a result and consequence thereof.

(3.) It must therefore be in the Father, or God, as receiving satisfaction.

Of all the attributes of God where this may be placed, to speak after the manner of men, one of these four must needs be the proper seat of it: power, will, justice, truth.

[1.] His power: and then it must be, not that God hath any addition of power, for that cannot be to hira who is omnipotent; but that a way is made for the exercise of his power, which before by somewhat from himself was shut up. And as some suppose it is no otherwise. That whereas the Lord could not make out grace and favour unto sinners, because of his justice necessarily inclining him to their punishment and destruction. Now that justice being satisfied in Christ he can collate any spiritual blessings upon them, as he seeth good.

But this I have disproved elsewhere, and manifested. 1st. That the foundation of this apprehension (being an impossibility in God to forgive sin, without satisfaction, be-

cause of the contrariety of it to the properties of his nature), is a groundless assertion. And,

2dly. The foundation of God, in sending his Son to die for his elect, is oppugned hereby. And,

3dly. It is destructive to all the proper fruits and effects of the death of Christ, &.c. lib. 2. cap. 2.

[2.] In the will of God, it seems that the merit and fruits of the death of Christ, whereof we treat, seem better to be treasured ; and from hence it is that he can will, or willeth, to us the good things purchased by it. But,

1st. That the will of God should by the death of Christ be changed into any other habitude, than what it was in before, was before disproved.

2dly. That now God can will good things to us, holds out the enlargement of his power as to the acting thereof, mentioned above, rather than any thing properly belonging to the will of God.

3dly. God's willing good things to us it cannot consist in; his willing of a thing is operative of it; it is his efficacious energetical will whereof we speak. When he actually willeth grace, we have grace ; and when he willeth glory, we have glory ; but that concerning which we speak, is antecedent to the actual making out of grace and glory to us, being the procuring cause of them ; though not of that act of the will of God, whereby they are bestowed.

[3.] His justice and truth only remain. For justice, that which is commutative properly, with one consent is removed from God. 'Who hath given first unto him, and it shall be rendered unto him again ?' Neither'' is distributive justice to be supposed in him, antecedent to some free engagement of his own. Where no obligation is, there cannot be so much as distributive justice properly. All obligation from God to the creature, is from his own free engagement; otherwise he stands in no relation to it, but of absolute dominion and sovereignty. All the justice of God then (we consider not the universal rectitude of his nature, but) in reference to the creature, is 'justitia regiminis ;' Psal. xxxiii. 4, 5. I John

i> Si de debitum qnacratur, respectu creatiirae in Deura cadere non potest; nisi ex aliqua sappositione ipsi Deo voluntaria et libera : quae non potest esse nisi pruniissio aut pactio aliqua, ex quibus /idelitatis aut justitiae debitum oriri solet, Suares, Relect. de Lib. Div. Volu. Disp. L. Di. Sec. 2. n. 5.

i. 5. and therefore must suppose some free constitution of his will.

This then rightly considered,'^ do I affirm to be effected with the merit of Christ; there I place the procuring efficacy thereof, whence it is that all the fruits of it are made out unto us. But this in due order.

The first thing of immediate concernment hereunto, is the covenant of the Father with the Son ; the free engagement of God, to do such and such things for Christ, upon the performance of such other things to him appointed. This is the foundation of the merit of Christ as was before declared. Hence his distributive justice ascribed to God, as to this thino-. It is righteous with him being engaged by his own free purpose and promise, to make out those things which he appointed to be the fruit and procurement of the death of Christ. And from thence it is, that all the things purchased by the death of Christ, become due to those for whom he died; even from the equity attending this justice of God.

[4.] Herein also his truth hath a share ; by his truth I understand his fidelity and veracity, in the performance of all his engagements. This immediately attends every obligation that by any free act of his will, God is pleased in his wisdom to put upon himself; and is naturally under consideration before that distributive justice, whereby he is inclined to the performance itself of them.

This then is that 1 say ;

God by free purpose and compact, making way for the merit of Christ, which absolutely could be none, is obliged from the veracity and justice which attends all his engagements, to make out as in his infinite wisdom shall seem meet, all those things which he hath set, appointed, and proposed as the fruit and purchase of his death, unto all them for whom he died. And in this rests the merit of Christ.

Here two things may be observed;

1. What we ascribe to the merit of Christ; viz. The accomplishment of that condition, which God required to make way, that the obligation which he had freely put upon him-

c Nulla justitia proprie esse potest, ubi nulla intercedit obligatio; Deus autem nulla obli^atione tenetur, antequam ipse fideni suam astringat; ergo ante proniissioiiein nulla justitia etiara dislributiva in Deo reperitur. Vas. n. 1. q. 21. a. 1. disp. 86.

self, might be in actual force. And so much (how rightly I leave to himself to consider) doth Mr. Baxter assign to our own works ; Thess. 26. p. 140.

2. The mistake of those who wind up the merit of Christ, as affecting God, if I may so speak, unto a conditional -exir gagenient, viz. That we shall be made partakers of the fruits of it, upon such and such conditions, to be by us fulfilled. For,

(1.) All such conditions (if spiritual blessings) are part of the purchase of the death of Christ; and if not, are no way fit to be conditions of such an attainment.

(2.) It cannot be made apparent how any such conditional stipulation can be ascribed unto God. That God should engage upon the death of Christ, to make out grace and glory, liberty and beauty, unto those for whom he died, upon condition they do so or so,

1st. Leaves no proper place for the merit of Christ.

2dly. Is very improperly ascribed unto God. Lawyers tell us, that all stipulations about thino;s future, are either sub conditiotie or sul) termino. Stipulations or engagements upon condition that are properly so, do suppose him tliat makes the engagement to be altogether uncertain of the event thereof. Stipulations sub termino are absolute, to make out the things engaged about at such a season. Upon the vei'y instant of such a stipulation as this, an obligation follows as to the thing, though no action be allowed to him to whom it is made, until the term and time appointed be come.

In those stipulations that are under condition, no obligation ariseth at all from them, it being wholly uncertain whether the condition will be fulfilled or no. Only in two cases doth such an engagement bring on an immediate obligation.

1. If the condition required be in things necessary and unalterable; as if Caius should engage himself unto Tilius to give him a hundred pounds for his house on the morrow if the sun shine ; here ariseth an immediate obligation, and it is the same as if it had been conceived only sub lennl/fo, without condition at all.

2. If by any means he that makes the stipulation, knows infallibly that the condition will be fulfilled, though he to wdiom it is made knows it not. In this respect also the sti-

vof-. v.. 2 s

pulation sub conditione, introduceth an immediate obligation, and in that regard is coincident with that which is only sub termino.

Whether an engagement upon condition properly, without the former respects, that is a stipulation to an event dubious and uncertain, can be ascribed unto God, is easy to determine. To assert it oppugns the whole nature of the Deity, and overthrows the properties thereof, immediately and directly. All other stipulations under condition are coincident, as I said before, with that which is sub termino only, from whence ariseth an immediate obligation for the performance of the thing stipulated about; though there be not an immediate action granted him unto whom it is made.

Surely they are wide, if not very wild, who affirm that all the stipulations on the part of God upon the death of Christ, are upon a condition, which he himself knows to be impossible for them to perform to whom they are made, which amongst wise men are always accounted nugatory and null.

This being then so vain, I say that the merit of Christ flowing from the free purpose and compact of God, resteth on his justice thence also arising, fixing thereon an obligation to make out all the fruits of it, unto them for whom he died, sub termino only ; whereby a present right is granted them thereunto, though they cannot plead for present enjoyment.

CHAP. XI.

More particularly of the state and right of them for whom Christ died, before helieving.

The former assertions about the death of Christ, being in some measure cleared, we may hence have light into the state and condition of those for whom Christ died, in their several generations before believing.

To make this the more fully appear, we must distinguish between their present state or possession, and their present right. Their state is not changed, because all the procurements of the death of Christ, are to be made out unto them by virtue of a stipulation sub termino, that term or season

being not come. So that still in present actual state, I leave them as before, not justified, not sanctified, not entered into covenant.

Right also is twofold.

1. In re, as the father hath aright to his estate. And thisjMs ill re, holds though the estate be unjustly or forcibly detained from him.

2. Ad rem, so son hath a right to the estate of his father, being to enjoy it at his death.

The first right is presently actionable upon any detainment ; the latter not so. The first we do not ascribe to the elect in this condition, viz. that which is in re, and instantly actionable ; but that which is ad rem and sub termino.

This being that which I aimed at, and being by Mr. Baxter opposed, 1 will farther consider it, that it may appear whether any thing in this assertion be justly blamable.

I said that by the death of Christ, we have actual right to the good things purchased by that death. That right which is not actual (to speak a word to that term) is not. The contradistinct affection hereunto is potential. And this • is totally destructive to the nature of a right; all right is actual or not at all.

To evince the main assertion ; I shall,

1. Shew the nature and quality of this right.

2. The bottom or foundation of it; and,

3. Prove the thesis.

(1.) By right 1 understand Jma- in general, now 'jus est, quod justum est,' Aug. in Psal. cxliv. sub. fin. 'That is right which it is just should be.' And * quiquid rectum est, justum est,' Ansel, de verit. cap. 13. It is just all that should be, which hatha rectitude in itself. Farther; what this justum is, Aquinas"tells you, 22, se, q, 57. a. 1. c. 'Justum est quod respondet secundum aliquam a^qualitatem alteri.' Then a thing is just when it stands in some equality unto those things whereunto it relates. And this equality or adequation of things is twofold.

First, That which ariseth from the nature of the things themselves ; as an eye for an eye, a tooth for a tooth, &c.

Secondly, That which ariseth from a proportion condescended unto, by condict, agreement, covenant, or common consent. ' Dupliciter est aliquid adaquatum; uno modo ex

2s 2

natura ipsius rei; alio modo cum est commensuratum ex con-dicto sive ex communi placito,' Aquin.

In the first sense as to a right that should accrue unto the creatures in respect of God, from the commensuration of the things themselves, we shewed before that it cannot be. It must be from some grant, compact, covenant, or the like, from whence a right in reference to the faithfulness or righteousness of God may arise. The right then whereof we speak, which they for whom Christ died, have to the things which by his death are procured, consists in that equity, proportion, and equality, which upon the free compact, constitution, and consent of God the Father, is between the death of Christ, and their enjoyment of the fruits of that death. It is just and equal, that they should enjoy the fruits of his death in due time. Neither is the right of any man, to any thing any more, but such a frame and order of things that is just, either from the nature of the things themselves, or from common consent and agreement, that he should enjoy that tiling. This is the right whereof we speak ; which in their sense the very Socinians grant. ' Christus jus quod-dam ad obtinendam remissionern peccatorum et salutem (morte sua) nobis dedit,' Crellius adv. Groti. cap. 1.

2. For the foundation of this right, seeing that before the consideration of the death of Christ (as was declared) it is not, from thence it must needs be, nothing of any likelihood to be such a foundation being coincident therewithal.

Now whereas in the death of Christ two things are considered ; (].) The satisfaction ; and, (2.) The merit thereof; it may be inquired after, under whither respect this right relates thereunto.

(1.) The satisfaction of Christ tends in all that it is, to the honour and reparation of the justice of God. This then in Its utmost extent and efficacy, cannot give ground to build such a right upon. The ultimate eftect of satisfaction, may be accomplished, and yet not the least right to any good thing communicated to them, for whom this satisfaction is made. The good things attending the death of Christ may be referred unto two heads; the amotion of evil, and the collation of good. For the first, the amotion of evil, the taking that from us that it may not grieve us, and subducting us from the power and presence thereof, it is immediately

aimed at by satisfaction. That the curse of the law be not executed, that the wrath to come be not poured out, is the utmost reach of the death of Christ, considered as satisfactory. Yea, in itself, as only such, it proceedeth notso far as to give us a right to escape these things, but only presents that to the justice of God, whereby it may be preserved in all its glory, severity, and exact purity, though these things be not inflicted on us. This, I say, I conceive to be the utmost tendency of the death of Christ as satisfactory. That condemnation cannot possibly de facto follow, where such satisfaction hath been made, is immediately from the equity of justice so repaired as above. For positive good things in grace and glory by satisfaction alone, they are not at all respected.

(2.) There is the merit of the death of Christ, and that principally intendeth the glory of God in our enjoying those good things, whereof it is the merit or desert. And this is the foundation of that right whereof we treat. When Christ hath merited for us, it is just and equal we should have ; that is, we have a right unto it ; and this before believing. Faith gives us actual possession as to some part, and a new pactional right as to the whole ; but this right or that equalling of things upon divine constitution,** whereby it l:eco;iies just and right that we should obtain the things purchased by it, is from the merit of Christ alone. What Christ hath merited is so far granted, as that they for whom it is so merited have a rioht unto it. -■:'

The sum then of what we have to prove is,

That the merit of the death of the Lord Jesus hath, according to the constitution of the Father, so procured of him the good things aimed at and intended thereby, that it is just, right, and equal, that they for whom they are so procured, should certainly and infallibly enjoy them at the appointed season ; and therefore unto them they have an actual right even before believing; faith itself being of the number of those things so procured.

All which I prove as followeth ;

1. The very terms before mentioned enforce no less. If it be jnslum before their believing, that those for whom Chrrst died, should enjoy the fruits of his death ; then have

» Jus est opcratio ilia qus sit sequalitaj; Pesaut. iii Tom. 22. !c. c^. 57.

630 OF THE DEATH OF CHRIST.

they even before belTeving,^'Ms, or aright thereunto ; for 'jus est, quod justum est,'that it is right and equal that they should enjoy those fruits is manifest. For,

(1.) It was the engagement of the Father to the Son, upon his undertaking to die for them, that they should so do ; Isa. liii. 10—12.

(2.) In that undertaking he accomplished all that was of him required ; John xvii. 4.

2. That which is merited and procured for any one, thereunto he for whom it is procured, certainly hath a right. That which is obtained for me, is mine in actual right, though not perhaps in actual possession. The thing that is obtained is granted by him of whom it is obtained, and that unto them for whom it is obtained. In some sense or other, that is a man's which is procured for him. In saying it is procured for him we say no less. If this then be not in respect of possession, it must be in respect of right. Now all the fruits of the death of Christ are obtained, and procured by his merit for them for whom he died. He obtains for them eternal redemption; Heb. ix. 12. purchasing them with his own blood ; Acts xx. 28. Heb. ii. 14. 1 Pet. i. 18. Gal. i. 4. Rev. xiv. 3, 4. The very nature of merit described by the apostle, Rom. iv. 4. infers no less. Where merit intercedes the effect is reckoned as of debt; that which is my due debt, I have right unto. The fruits of the death of Christ, are the issues of merit, bottomed on God's gracious acceptation, and reckoned as of debt. H^ for whom a ransom is paid, hath a right unto his liberty by virtue of that payment.

3. 2 Pet. i. 1. the saints are said to obtain precious faith through the righteousness of God. It is a righteous thing with God, to give faith to them for whom Christ died; because thereby they have a right unto it: faith being amongst the most precious fruits of the death of Christ, by virtue thereof becometh their due for whom he died.

4. The condition of persons under merit and demerit, in respect of good or evil is alike: the proportion of things requires it. Now men under demerit are under an obligation unto punishment: and it is a righteous thing with God, to recompense tribulation unto them ; 2 Thess. i. 6. It being 'the judgment of God, that they who do such things, are worthy of death;' Rom. i. 32. They then who are under

merit, have also a right unto that whereof it is the merit. It is not of any force to say, that they are not under that merit, but only upon condition. For this is, first, false: secondly, with God this is all one as if there were no condition at the season and term appointed ; for the making out the fruit of that merit, as hath been declared. Neither yet to object, that it is not their own merit, but of another which respects them : that other being their surety, doing that whereby he merited only on their behalf: yea in their stead, they dying with him; though the same in them could not have been meritorious, they being at best, mere men; and at worst, very sinful men.

5. A compact or covenant being made of giving life and salvation upon the condition of obedience to certain persons, that condition being completely fulfilled as it was in the death of Christ, claim being made of the promise, according to the tenor of the compact, and the persons presented for the enjoyment of it, surely those persons have an actual right unto it; that all this is so, see Isa. xlix. 2—6, &c. Psal. ii. 2—5. Isa. liii. 10—12. John xvii. 3. ii. 21. Heb. ii.

And so much for this also, concerning the issue of the death of Christ, and the right of the elect to the fruits of it before believing.

CHAP. XII.

Of the way whereby they actually attain and enjoy faith and grace, who have a right thereunto hy the death of Christ.

The way and causes of bestowing faith on them, who are under the condition before described, is the next thins to be inquired after.

What are the thoughts of God from eternity concerning those for whom Christ was to die, with the state they are left in, in relation to those thoughts ; as also what is the will of God towards them, immediately upon the consideration of the death of Christ, with the right which to them accrue^ thereby, being considered ; it remaineth, I say, that we declare the way and method, whereby they obtain faith through the riohteuusness of God.

And here we must lay down certain positions : as,

1. Notwithstanding the right granted them for whom Christ died, upon his death, to a better state and condition in due time; that is, in the season, suiting the infinitely wise sovereignty of God, yet as to the present condition in point of enjoyment, they are not actually differenced from others ; their prayers are an abomination to the Lord; Prov. xxviii. 9. all things are to them unclean; Tit. i. 15. they are under the power of Satan; Eph. ii. 2. in bondage unto death; Heb. ii. 14. obnoxious to the curse, and condemning power of the law in the conscience ; Gal. iii. 13. having sin reigning in them; Rom. vi. 17, &c.

2. What spiritual blessings soever are bestowed on any soul, i mean peculiarly distinguishing mercies and graces, they are all bestowed and collated for Christ's sake ; that is, they are purchased by his merit, and procured by his intercession thereupon.

That supernatural graces cannot be traduced from any natural faculty, or attained by the utmost endeavour of nature, howsoever affected with outward advantages, I now take for granted. These things I looked upon as the free gifts of love : so the Scripture; John xv, 5. 2 Cor. iii. .5. Eph. ii. 8. 1 Cor. iv. 7, Eph. ii. 10, Matt. xi. 25, 26. Acts xvi. 14, &c.

Now the dispensation of all these, as it is through Christ, so they are for Christ. On whomsoever they are bestowed it is for Christ's sake. For instance, Peter and Judas are unbelievers. Faith is given to Peter, not to Judas. Whence is this difference? Presupposing God's sovereign discriminating purpose, the immediate procuring cause of faith for Peter, is the merit of Christ. 'To us it is given on the behalf of Christ to believe on him;' Phil. i. 20. 'We are blessed with all spiritual blessings in him;' Eph.i.S. Whatsoever is in the promise of the covenant, is certainly of his procurement; for therefore he is the surety; Heb. vii. 22. And his blood, the ransom he paid, is the blood of the covenant; Matt. xxvi. 28. Whereby ail the promises thereof, ♦ become in him yea, and in him Amen ;' 2 Cor. i. 20. And whether iaith be of the blessings of the covenant, and concluded in the promise thereof or no, let the Scripture be judge; Jer. xxxi. 31, 32. Ezek. xxxvi. 26. Heb. viii. 9 —11,

Furthermore, what we have through him, we have for him. All these things being made out on this condition, that * he should make his soul an offering for sin;' Isa. liii. 10.

3. That all the procurements of the death of Christ in the behalf of his, are to be made out by virtue of a stipulation suh termino: or in respect of their actual collation and bestowing, they are to be made out in the season limited and appointed by the will of the Father. Of this before.

4. No blessing can be given us for Christ's sake, unless, in order of nature, Christ be first reckoned unto us.

Here I must do two things;

(1.) Declare what 1 mean by reckoning Christ unto us : and then,

(2.) Prove the assertion as laid down.

(1.) God's reckoning Christ, in our present sense, is the imputing of Christ unto ungodly, unbelieving sinners, for whom he died, so far, as to account him theirs, to bestow faith and grace upon them for his sake.

This then I say, at the accomplishment of the appointed time, the Lord reckons, and accounts, and makes out his Son Christ, to such and such sinners, and for his sake gives them faith, &c. Exercising of love actually in the bestowing of grace upon any particular soul, in a distinguishing manner, for Christ's sake, doth suppose this accounting of Christ to be his, and from thence he is so indeed : which is the present thesis. And,

(2.) This may be proved. For,

[1.] Why doth the Lord bestow faith on Peter, not on Judas? Because Christ dying for Peter, and purchasing for him the grace of the covenant, he had a right unto it, and God according to his promise bestowed it; with Judas, it was not so. But then, why doth the Lord bestow faith on Peter at the fortieth year of his age, and not before, or after? Because then the term is expired, which upon the purchase, was by the counsel of God's will prefixed to the giving in, the beginning of the thing purchased unto him. What then doth the Lord do, when he thus bestoweth faith on him? For Christ's sake, his death procuring the gift, not moving the will of the giver, he creates faith in him, by the way and means suited to such a work ; Eph. i. 18, 19. ii. 1, &,c. If then this be done for Christ's sake, then is Christ made ours,

before we believe. Else, why is faith given him at this instant for Christ's sake, and not to another, for whom also he died? That it is done then, is, because the appointed time is come; that it is done then for Christ, is because Christ is first given to him. I cannot conceive how any thing should be made out to me for Christ, and Christ himself not be given to me; 'he being made unto us of God, righteousness;' 1 Cor. i. 30.

[2,] The apostle holds out this very method of the dispensation of grace; Rom. viii. 32. * He that spared not his Son, but delivered him up to death for us all, how shall he not with him freely give us all things V

First, Christ is given for us, then to us, then with him (he having the pre-eminence in all things) all things; and this being, also, for him; Phil. i. 29. he is certainly in the order of nature given in the first place. He being made ours, ' we receive the atonement by him ;' Rom. v. 11.

How Christ is said to be received by faith, if he be ours before believing, is easily resolved. Christ is ours before and after believing in a different sense. He who is made ours in an act of God's love, that for him we may have faith, may be found and made ours in a promise of reconciliation by believing.

I offer also, whether absolution from the guilt of sin, and obligation unto death, though not as terminated in the conscience for complete justification, do not precede our actual believing. For, what is that love of God which through Christ is effectual to bestow faith upon the unbelieving? And how can so great love, in the actual exercise of it producing the most distinguishing mercies, consist with any such act of God's will, as at the same instant should bind that person under the guilt of sin?

Perhaps also this may be the justification of the ungodly mentioned, Rom. iv. God's absolving a sinner in heaven, by accounting Christ unto him, and then bestowing him upon him, and for his sake enduing him with faith to believe.

That we should be blessed with all spiritual blessings in Christ, and yet Christ not ours in a peculiar manner before the bestowing of those blessings on us, is somewhat strange. Yea he must be our Christ, before it is given to us for him to believe ; why else is it not given to all others so to do;

I Speak not of the supreme distinguishing cause; Matt. xi. 25, 26. but of the proximate procuring cause, which is the blood of Christ. Neither yet do I hence assert complete justification to be before believing. Absolution in heaven, and justification, differ as part and whole.

Again, absolution may be considered, either as a pure act of the will of God in itself, or as it is received, believed, apprehended, in and by the soul of the guilty. For absolution in the first sense, it is evident it must precede believing ; as a discharge from the effects of anger, naturally precedes all collation of any fruits of love, such as is faith.

But if God account Christ unto, and bestow him upon, a sinner before believing, and upon that account, absolve him from the obligation unto death and hell, which for sin he lies under, what wants this of complete justification ?

Much every way.

1. It wants that act of pardoning mercy, on the part of God, which is to be terminated and completed in the conscience of the sinner; this lies in the promise.

2. It wants the heart's persuasion concerning the truth and goodness of the promise, and the mercy held out in the promise.

3. It wants the soul's rolling itself upon Christ, and receiving of Christ, as the author and finisher of that mercy, an all-sufficient Saviour to them that believe.

So that by faith alone we obtain and receive the forgiveness of sin ; for notwithstanding any antecedent act of God concerning us, in and for Christ, we do not actually receive a complete soul-freeing discharge, until we believe.

And thus the Lord Christ hath the pre-eminence in all things. He is the author and finisher of our faith.

This then is that which here we assign unto the Lord. Upon the accomplishment of the appointed season, for the making out the fruits of the death of Christ unto them, for whom he died; he loves them freely, says to them, Live; gives them his Son, with and for him all things, bringing forth the choicest issue of his being reconciled in the blood of Jesus, whilst we are enemies, and totally alienated from him.

It will not be requisite at all, as to our purpose in hand, to make particular inquiry into the state and condition of them, towards whom such are the actings of God, as we be-

fore described. What it is that gives them the first real alteration of condition, and distinguishment from others, 1 have now no occasion to handle.

So far as advantage hath been offered, I have laboured to distinguish aright those things, whose confusion and misapprehension lies at the bottom of very many dangerous mistakes; how the foregoing discourse may be accommodated and improved for the removal of those mistakes, I shall leave to the consideration of others.

CHAP. XIII.

The removal of snndry objections to some things formerly taught about the death of Christ, upon the principles now delivered.

Having fully declared, not only what was my intendment in the expressions so exceedingly mistaken by Mr. Baxter, as hath in part already been made manifest, and will instantly more fully appear ; I shall now take a view of what is imposed on me as my judgment, and the opposition made thereunto, so far as may be needful for the clearing of the one, and removing of the other, at least in what they may really concern what I did deliver in the treatise impugned.

In p. 146. of his Appendix, Mr. Baxter endeavours to vindicate a thesis of his from some exceptions, that he was by his friend pointed to, unto which it se.emed liable and obnoxious.

The thesis he lays down, is, * That no man is actually and absolutely justified upon the mere payment of the debt by Christ, till they become believers.'

Against this article, as he calls it, he produceth some objections of Maccovius, censuring his assertions to be senseless, his positions strange and abhorred, his arguments weak and ineffectual; with some other expressions to the same purpose.

1. I am now by the providence of God in a condition of separation from my own small library, neither can here attain the sight of Maccovius's disputations ; so that I shnll not at all interpose myself in this contest; only 1 must needs say,

(1.) I did not formerly account Maccovius to be so

OF THE DEATH OF CHRIST. C37

senseless and weak a disputant, as here he is represented to be.

(2.) That for Mr. Baxter's answer to that argument, where the debt is paid, there discharge must follow ; by asserting-the payment made by Christ to be refusable, and the interest of sinners in that payment to be purely upon the performance of a condition ; 1 have fully before in both parts of it demonstrated to be weak, and inconsistent with itself and truth. That the interesting of sinners in the payment made by Christ, at such and such a season, is from the sovereignty of God, and his free engagement sub termino for this end ; hath been also fully manifested.

2. But Mr, Baxter affirms, that to these arguments of Maccovius, Mr, Owen adds some in the place against Gro-tius whereunto he was referred.

To what end, you will say, doth Mr. Owen add these arguments ? Why to prove that men are actually, and absolutely, justified upon the mere payment of the debt by Christ before believing. *

'But.Jidem tuam! Is there any one argument in my whole book used to any such purpose ? Do 1 labour to prove that which I never affirmed ? never thoug-ht ? never believed ? In what sense I affirmed that by the death of Christ, we are actually, and ipso facto, delivered from death, that is wq tirog uttC), we have in due time, the time appointed, free and full deliverance thereby, without the intervention of any condition on our part, not absolutely procured for us by his death; I have before declared. How much this comes short of actual and absolute justification, 1 need not now mention ; I shall therefore, only so far consider the answers given by Mr. Baxter, as they may seem to impair or intrench upon the main truth 1 assert, and that in the order by him laid down.

'These,' saith lie, 'Mr. Owen layeth down.'

1. ' By death he delivereth us from death.* To which he answers: * Not immediately nor absolutely, nor by his death alone, but by that as a price, supposing other causes on his part and conditions on ours, to concur before the actual deliverance.'

1. To what end I mention that place of the apostle was before declared.

G38 OF THE DEATH OF CHRIST.

2. By the death of Christ we are immediately delivered from death with that immediation which is proper to the efficiency of causes, which produce their effects by the way of moral procurement: that is, certainly, without the intervention of any other cause of the like kind. And,

3. Absolutely, no condition being interposed between the cause and the effect, Christ's death, and our total deliverance, but such as is part of our deliverance, and solely procured by that death : though that death of Christ be not considered as alone, that is separated from his obedience, resurrection, and intercession, when the work of redemption is assigned to it in the Scripture.

4. By the death of Christ as a price : I suppose you understand his purchase, as well as his payment; his merit as well as his satisfaction; or else this is a false notion of the death of Christ, as the cause of our deliverance.

5. All other causes concurring on the part of Christ for our deliverance, are, first, Either not of the same kind with his death: or, secondly. Bottomed on his death and flowing from thence; so that summarily all may be resolved thereinto.

6. The conditions on our part, in the sense intended, are often mentioned, never proved ; nor I am persuaded will never be. But he adds :

2. * He saith the elect are said to die, and rise with Christ:' saith he,

(1.) ' Not in respect of time, as if we died and rose at the same time, either really or in God's esteem.

(2.) 'Not that we died in his dying, and rose in his rising. But,

(3.) ' It is spoken of the distant mediate effects of his ■death, and the immediate effects of his Spirit on us, rising by regeneration to union and communion with Christ.' So he.

1. I pass the first and second exceptions, notwithstanding that of God's not esteeming of us as in Christ, upon his performance of the acts of his mediation for us, might admit of some consideration.

2. The inference here couched, that these things are the immediate effects of Christ's Spirit on us, therefore the distant and immediate effects of his death for us, is very weak and unconcluding. The death of Christ procureth these

things as a cause moral and impelling: the Spirit worketh as an efficient, and therefore the same thing may be the immediate effect of them both, according to their several kinds of efficacy. And so indeed they are. Our actual conversion, the efficient whereof is the Spirit, is the immediate procurement of the merit of Christ: see this at large in my treatise opposed. I know not any man that hath run out into more wide mistakes about the immediate effects of the death of Christ, than Mr. Baxter, who pretends to so much accurateness in this particular.

3. 'He saith,' adds Mr. Baxter,' Christ hath redeemed us from the curse, being made a curse for us.'

' I explained,' saith he, * before, how far we are freed by redemption : he hath restored us, that is, paid the price, but with no intent that we should, by that redemption, be immediately or absolutely freed. Yet when we are freed, it is to be ascribed to his death as the meritorious cause, but not as the only cause.'

1. A being freed so far, or so far, by redemption, and not wholly, fully, or completely, whatever men may explain, the Scripture is wholly silent of,

2, That Christ in paying a price, had no intent that those he paid it for, should be immediately or absolutely freed, is crudely enough asserted. Of the immediateness of their delivery, I have spoken already. It hath as strict an imme-diation as the nature of such causes and effects will bear.

If he intended not that those for whom he died should be absolutely freed, then either he intended not their freedom at all, and so the negation is upon the term freed : or the negation of his intention is only as to the qualification, absolutely, and so his intention to free them is asserted, and the effection of absoluteness in that intention only denied.

If the first he meant; first, It is contrary to innumerable express testimonies of Scripture. Secondly, It renders the Son of God dying with no determinate end, or designed purpose at all, in reference to them for whom he died: a thing we would not ascribe to a wise man, in a far more easy undertaking.

If the second :

1. I desire to know, what is this intention here assigned to our Saviour ? He paid a price, or ransom for us, he bought

and purchased us by his blood, to be a peculiar people to himself; he redeemed us from the curse and wrath due to us, that we may be conditionally freed. All things intended under condition, are to their accomplishment uncertain. The condition may be fulfilled, or it may not be fulfilled ; and therefore the thing intended thereon, can have no certainty as to its accomplishment, in the mind of the intender. This then is that which is ascribed to the Lord Jesus : ' Making his soul an offering for sin; laying down his life a ransom for many; and tasting death, to free the children given him from death ; praying together that those for whom he died, might be partakers of his glory ;' yet was altogether uncertain whether ever any one of them, should at all partake of the good things, which in his whole undertaking of mediation, he aimed at. Thus is he made a surety of an uncertain covenant, a purchaser of an inheritance perhaps never to be enjoyed, a priest sanctifying none by his sacrifice. Sec.

2. Is the accomplishment of this condition, upon which freedom depends in the intention of Christ, certain in his mind under that intention? I ask then, whence that assurance doth accrue ? Is it from his foresight of their good using their abilities to fulfil the condition to them prescribed ? See then, whither you have rolled this stone ? The folly and absurdity of this, hath been long since sufficiently discovered. But is it from hence, because by his death, he purchaseth for them, the completing the condition in them? Thus, he pays a price with intention that those for whom he pays it, shall be freed, by enjoying that freedom under such a condition as he procures for them; and thereupon knows, that at the appointed time, it shall be wrought in them. What differs this in the close from absolute freedom ?

Farther: feign some of them for whom Christ died to fulfil this condition, others not; and it will be more evident that the greatest uncertainty possible, as to the issues of his death, must be assigned to him in his dying. The pretence of an effectual discriminating purpose of free grace, following the purpose of giving Christ promiscuously for all, will not salve the contradictions of this assertion. But the truth is, this whole figment of conditional freedom, is every way unsavoury ; that very thing which is assigned for the condition of our freedom, being itself the chiefest part of it;

the whole indeed as here begun, potential, conditional, not actual, not absolute issues and effects of the death of Christ, have been abundantly disproved already.

That which follows in Mr. Baxter from p. 152. unto p. 155. chap. 19. belongs not to me; being only a declaration of his own judgment about the things in hand; wherein, although many things are not only incommodiously expressed, to suit the unscriptural method of these mysteries, which he hath framed in his mind, but also directly opposite to the truth; yet I shall not here meddle with it, referring them who desire satisfaction in this business, to a serious consideration of what I have written to this purpose.

Page 155. chap. 20. he returns to the consideration of my assertion concerning our deliverance ipso facto, by the blood of Christ: and tells you,

* I do not understand Mr. Owen's meaning; for he saith, that Christ did actually, and ipso facto, deliver us from the Qurse and obligation ; yet we do not instantly apprehend and perceive it, nor yet possess it: but only we have actual right to all the fruits of his death,' &c. So he.

The things of that treatise w^ere written with the pen of a vulgar scribe, that every one might run and read ; whence then it should be, that so learned a man should not understand my meaning, unless from his own prejudice, I know not: however, 1 have now so fully delivered my sense and meaning as to these things, that I hope no place remaineth for disceptation thereabout. But let us look a little into Mr. Baxter's inquiry after that, which he professeth not Vv'ell to understand :

1. ' Whether,' saith he,' a man may fitly be said actually and ipso facto to be delivered and discharged, who is not at all delivered, but only hath a right to deliverance, I doubt.' To unriddle this, with most of the following exceptions, and to resolve his doubt so far as I am concerned, as having administered occasion thereunto, I shall transcribe the place from whence these difficulties are pretended to arise.

The passage is in lib. 3. cap. 7. of that treatise, pp. 140,141.

[364, 365.] as followeth : 1. ''That actual freedom from the

obligation doth not follow the satisfaction made by Christ,

cannot be granted. For by his death, he did deliver us from

VOL. v. 2 T

death, and that actually so far, as tliat the elect are said to die and rise with him ; he did actually or ipso facto deliver us from the curse, by being made a curse for us. The hand-writing- that was against us, even the whole obligation, was taken out of the way, and nailed to his cross. It is true, all for whom he did this, do not instantly actually apprehend and perceive it, which is impossible. But yet that hinders not, but that they have all the fruits of his death in actual right though not in actual possession; which last they cannot have until at least it be madeknown to them. As if a man pay a ransom for a prisoner detained in a foreign country ; the very day of the payment and acceptation of it, the prisoner hath right to his liberty though he cannot enjoy it, until such time as tidings of it is brought unto him, and a warrant produced for his liberty. So that that reason is nothing but a begging tow Iv apxy. 2. The satisfaction of Christ by the payment of the same thing that was in the obligation, is no way prejudicial to that free gracious condonation of sin so often mentioned. God's gracious condonation of sin compriseth the whole dispensation of grace towards us in Christ: whereof there are two parts ; first. The laying of our sin on Christ; or making nim to be sin for us, which was merely and purely an act of free grace. Secondly, The gracious imputation of the righteousness of Christ to us ; or making us the righteousness of God in him ; which is no less of grace and mercy : however that remission, grace, and pardon which is in God for sinners, is not opposed to Christ's merits, but ours. He pardoneth all to us, but he spareth not his only Son. The freedom then of pardon hath not its foundation in any defect of the merit of satisfaction of Christ, but in three other things : First, The will of God freely appointing this satisfaction of Christ; John iii. 10. Rom. v. 8. Secondly, In a gracious acceptation of that decreed satisfaction in our steads, so many, no more. Thirdly, In a free application of the death of Christ unto us: remission then excludes not a full satisfaction by the solution of the very thing in the obligation but only the solution or satisfaction of him to whom remission is granted,' &:c.

All that is here affirmed, may be reduced to these heads : (1.) Actual freedom from the obligation is the immediate

fruit of the death of Christ: understand such an immedia-tion,as I have often described.

(2.) Hence, Christ is said actually, or ipso facto, to deliver us, because our deliverance which is to be accomplished sub termino, is the infallible, absolute, immediate issue and product of what he did for us. Actual and ipso facto, are opposed to the intervention of any such thing, as should make our deliverance to be only potential, or conditional.

(3.) Those for whom Christ doth work this deliverance, are not as to a simulty of time actually delivered : they neither enjoy, nor are acquainted with any such deliverance until the appointed time be come, but have actual right thereunto, to possess it in due season.

This being the sum and plain intendment of that place, I suppose there will not need any operous endeavour to remove the objections that are laid against it: and therefore to that before expressed, I say, Christ hath actually and ipso facto procured our deliverance : hence we have actual right unto it, but not actual possession of it; and where the difficulty of this should rest, I know not. Men may as oft as they please create contradictions in their own minds, and entangle themselves with doubts in the knots which themselves have tied. But,

2. ' Knowledge,' saith he,' and possession of a deliverance are far different things.'

(1.) He maketh them so, who plainly intimates, that the reason why it is not apprehended, is, because it is not possessed : and always speaks disjunctively "of them.

(2.) Besides, this proposition of the distance of these two, is not universally true, as I could easily demonstrate.

3. * Our knowledge, therefore,' he adds,' doth not give us possession ; so that the similitude fails : for it is the creditor's knowledge and satisfaction that is requisite to deliverance; and our creditor was not in a far and strange country, but knew immediately, and could either have made us quickly know, or turned us free before we had known the cause.'

(1.) Whether or no, or how far knowledge gives us possession, T shall not now dispute ; only considering in what sense knowledge is here used, and often in the Scripture, the

deliverance also spoken of, being such, as no small part thereof consists in this knowledge, and without it (in the seed at least) is not. I cannot but say, that such kind of affirmations in things of this weight, are very slender proofs. Yea farther, whereas the enjoyment of this deliverance is either as to the being of it, or to the comfort of it; the latter is given us by this knowledge merely, the former consists therein mainly ; John xvii. 3.

(2,) Similitudes are allowed their grains to make them current; but yet, as our creditor's knowledge and satisfaction is required to our deliverance, so not that only, but ours also, as to our actual enjoyment of it. It is true, he could have made us quickly know it, but who hath been his counsellor? This is left to his sovereign and free disposal, our deliverance being purchased to be made out in the season thereby appointed. But, that God could have made us free, before we knew the cause ; supposing his constitution of the way of salvation, revealed in the blood of Jesus, which lies at the bottom of all these disputes, is a most anti-evangelical assertion, and diametrically opposed to the whole way of God's dealing with sinners. But he adds,

4. ' Neither can it be understood how God can so long deny us the possession of heaven, if we had such actual, absolute right so long ago, which seems to me to express a

jus ad rem, and in re.^

(1.) I love not to inquire into the reason of God's actings, which are according to the counsel of his own will h and yet think it not very difficult to conceive how a son is for a season kept as a servant, though he be heir of all.

(2.) He speaks as though this deliverance lay all in heaven, whereas it is here fully enjoyed on the earth, though not in all the degrees of the fruits thereof.''

(3.) If the right whereof we speak, were jus iu re, I see not well indeed how God could keep us from the possession of it, as Mr. Baxter says; a man cannot be kept long from what he hath. But, saith he,

5. ' If he mean a right to future possession, I do not see how right and possession should stand at so many years' distance ; to have right to God's favour, and possession of that favour, seem to me of nearer kin, except he should

» Eph i. 11. Gal. iv. 1. ^ John i. 12. Rom. v. 11. Eph. i. 11. Col. i. 12—14.

think that possession of favour is nothing but the knowledge or feeling of it; and that faith justifieth only mforo conscienticR ; but I will not censure so hardly until I know.'

(1.) If at so many years' distance it may not be allowed, he had done well to express at how many it might. For my part, placing this right upon the purchase of Christ, as before, and possession in the actual enjoyment of the fruits of that purchase ; then referring the distance between them to the good pleasure of God, who had granted and established that right to an enjoyment suhtermino, I see no difficulty, no perplexity in this at all.

(2.) That no small portion of favour, consists in a sense and knowledge of the kindness of God,*= in its actings terminated upon the conscience, I must believe whatever Mr. Baxter be pleased to censure. It is far more facile to give the hardest censures, than to answer the easiest arguments.

(3.) The place where faith justifieth I am not so solicitous about, as the manner how; which of all other ways commonly insisted on, I conceive not to be, as it is our new obedience; yet that in this work, it looks farther than the conscience, I easily grant.

The most of what is subjoined to these exceptions, is fully answered in what went before.

As much as possible, I shall avoid all repetitions of the same things, only whereas he affirmeth, that to have right to justification, and to have possession of it, is all one; I must needs enter my dissent thereunto ; which may suffice until it be attempted to be put upon the proof. If he shall say, that a right to a future justification at the day of judgment, is the same v/ith the possession of present actual justification, it is neither true, nor any thing to the business in hand.

In the close, he shuts up this discourse, and enters into another ; giving in his thoughts about the immediate effects of the death of Christ; a matter wherein he pretends to great accurateness, censuring others for not being able to distinguish aright of them, and so to spend abundance of labour in vain, in their discourses thereabout.'^ Particularly here he denies, and calls it a dangerous error to sup-

<^ Psal. iv. 6. 2 Cor. iv. 6. d ■pa'ov to (/.(Cfji.iX'^ai, h fjt.ijjt.n'bai.

G46 OF THE DEATH OF CHRIST.

pose, that actual remission and justification are immediate effects of his death, or any right thereunto, which he at-tempteth to prove by sundry arguments.

Of the effects of the death of Christ, and what relation they all stand in thereunto, I have spoken at large before. Now because actual remission is denied to be an immediate effect of the death of Christ, and so potential remission, not once mentioned in the book of God, is tacitly substituted in the room thereof, and this also in opposition to what I had delivered, I shall briefly consider his arguments, and so give an end to this debate.

1. ' What right soever God giveth unto men in things supernatural, such as justification, remission, and adoption, he giveth it by his written laws. But by these laws he hath given no such thing to any unbelievers, such as are the elect before conversion ; therefore, &c.

'Themajor is evident; God's decree giveth no man a personal right to the mercy intended him. And for the minor, no man can produce the Scripture giving to unbelievers such a right.'

(1.) Taking the laws of God in the strict and proper sense, it is so far from being a truth, that what right God gives to any, he gives it by his written laws; that indeed the laws of God give no right to any one, concerning any thing, whether supernatural or otherwise. The end of the law is not to give right, but to exact obedience f and that chiefly, if not upon the sum, solely. The usual, proper, genuine signification of God's laws, being his revealed will for our obedience, I know not why Mr. Baxter should bring them in, in the latitude of his single apprehension to be a medium in an argument. Hence,

(2.) Here is not a sufficient annumeration of causes ; the promises of God are to be added, and those either made to us, or to any other for our good. But,

(3.) That the decree of God gives to no man a right to the thing concerning which the decree is, is so far from being a suflicient proof of the major, that it is in itself very questionable, if not unquestionably false. That the decree gives not being and existence to the things concerning

* Lex aut punit, aut vetat, aut perniittit, aut consulit, aut hortatur, F. de Leg. 1 John iii. 4. Decretum nil ponit in esse, praedestinatio in preedestinato. Aqiiin.

which it is, is an old rule. That no right should from it arise, unto that thing by virtue thereof, is not yet so clear. Right is but 'jus: jus est quodjustum est.' If it be just or right, that any one should have such a thing, he is said to have a right thereunto. Now, supposing the decree of God,'' that a man shall by such means, have such a thing, is it not just, equitable, and condecent unto righteousness that he should have it ? But yet farther,

(4.) We are not at all speaking of a right founded on God's decrees (which considering what was proposed to be proved by this argument, I wonder how it found any mention here)' but upon two other things.

1st. The covenant of God with Christ about the pardoning, justifying, and saving of those, for whose sin he should make his soul an offering; which covenant respecting Christ as Mediator, God and man, is not to be reckoned among the mere decrees and purposes of God, containing in itself all those promises and engagements whereon the Lord Jesus in the work of redemption rolled himself. Now in this covenant, God engaged himself, as I said before, to make out to those for whom Christ undertook, whatsoever was the fruit of his purchase, and that was what in his good pleasure was assigned thereunto.'' And this is the first bottom of this right.

2dly. The purchase "of Christ being completed by the performance of all things by divine constitution thereunto allotted,' and himself acquitted and exonerated of the whole debt of their sin for whom he suffered, which was charged on him ; he makes demand of the accomplishment of the forementioned engagement made to him, concernino- the freedom and deliverance of the persons whose sins were laid on him, and whose bringing unto glory he undertook.

On these two, I say, it is that our right to the fruits of the death of Christ, even before believing, doth depend; from hence at least it is right and equal, that we do, in the time appointed, enjoy these things. Yea, to say, that we have right upon believing to the fruits of the death of Christ, affirmed universally, can only be affirmed of 2ijus in re, such

f Eph. i. -1. 2 Pet. i. 1. e Cur urceus exit?

'' Isa. 1. 5—9. ' John xvii. 4. 2 Tim. iii. 16. John xvil. Heb. ix. 14.

648 OF THE DEATH OF CHRIST.

a right, as hath, at least in part, conjoined actual possession, believing itself being no small portion of these fruits.

This argument then being fallacious, omitting the chief causes in annumeration, concludes not the thing proposed. Besides it is in no small measure faulty, in that the first thing proposed to be confirmed was, that remission of sin and justification are not the immediate effects of Christ's death, whereof in this argument there is ovdl ypii.

2. 'If God hates all the works of iniquity, and we are all by nature the children of wrath, and without faith it is impossible to please God, and he that believeth not is condemned already, then certainly the elect while they are unbelievers, are not actually de facto, no nor in personal right delivered from this hatred, wrath, displeasure, and condemnation : but, ergo.'

(1.) This argument, for what indeed it will prove, is handled at large in my treatise of redemption, as also re-urged in the pages foregoing. Against actual justification from eternity, it hath its efficacy.

(2.) It doth also conclude, that the elect whilst unbelievers, are not actually and de facto put in possession of the issues of love, faith being with the first of them. But,

(3.) That they have not upon the grounds forementioned, a right to these things. Or,

(4.) That justification is not the immediate effect of the death of Christ (being the sole things in question), it hath the same unhappiness with the former, not once to mention.

' If we are justified only by faith, then certainly not before faith. But we are justified only by faith ; ergo.'

(1.) If I mistake not, it is not justification before faith, but a right to the fruits of the death of Christ before faith, that is to be proved.

(2.) That justification is not the immediate effect of the death of Christ; to which ends for this argument, * valeat quantum valere potest;' to me it comes not within many miles of the thing in question. So that with the absurd answers supposed thereunto, we pass it by.

The like also I am enforced to say of the two other that follow, being of the same length and breadth with those foregoing, too short and narrow to cover the things in ques-

tion, SO that though they may have their strength to their own proper end, yet as to the things proposed to be proved, there is nothing in their genuine conclusions looking that way.

If I might take the liberty of guessing, I should suppose the mistake which led this author to all this labour in vain, is, that the immediate effects of the death of Christ must be immediately enjoyed by them for whom he died. Which assertion hath not indeed the least colour of truth. The effects of the death of Christ are not said to be immediate, in reference to others' enjoyment of them, but unto their causality by that death. Whatever it be, that in the first place is made out to sinners for the death of Christ, whenever it be done, that is the immediate effect thereof, as to them: as to them, I say, for in its first tendency, it hath a more immediate object.

If Mr. Baxter go on with his intentions about a tract concerning universal redemption, perhaps we may have these things cleared: and yet we must tell him beforehand, that if he draw forth nothing on that subject but what is done by Amiraldus, and like things to them, he will give little satisfaction to learned and stable men, upon the issue of his undertaking. I shall not presume to take another man's task out of his hand, especially one's who is so everyway able to go through with it; else I durst undertake to demonstrate that treatise of Amiraldus, mentioned by Mr. Baxter, to be full of weak and sophistical argumentations, absurd contradictions, vain strife of words; and, in sum, to be as birth-less a tympanous endeavour, as ever so learned a man was engaged in.

For the present, being by God's providence removed for a season from my native soil, attended with more than ordinary weaknesses and infirmities, separated from my library, burdened with manifold employments, with constant preaching to a numerous multitude, of as thirsting a people after the gospel, as ever yet I conversed withal; it sufliceth me, that I have obtained this mercy, briefly and plainly to vindicate the truth from mistakes, and something farther to unfold the mystery of our redemption in Christ, all with so facile and placid an endeavour, as is usually upon the spirits VOL. V. 2 u

of men, in the familiar writings of one friend to another. That it hath been my aim to seek after truth, and to keep close to the form of wholesome words delivered to us, will, I hope, appear to them that love truth and peace.

Ttil 3'£tj) apocTTOfiijiaTijo So^a. Dublin Castle, December 20, 1649.

END OF VOL. V.

Printed by J. F. Dove, St. John's Square.