CHAP. I.
In generall of the end of the Death of Christ, as it is in the Scripture proposed.

BY the end of the death of Christ, we meane in gene­rall, both first, that which his Father, and himselfe Sect. I intended in it; and secondly, that which was effect­tually The end of the death of Christ in Scripture. fulfilled and accomplished by it. Concerning either, we may take a briefe view of the expressions used by the Holy Ghost.

For 1 Laid downe in generall. the first: will you know the end wherefore, and the inten­tion wherewith Christ came into the world? Let us aske him­selfe (who knew his owne minde, as also all the secrets of his Fa­thers bosom) and he will tell us, that the sonne of man came to save that which was lost, Mat. 18. 11. to recover and save poore lost sinners; that was his intent and designe, as is againe asserted, Luk. 19. 10. Aske also his Apostles, who know his minde, and they will tell you the same. So Paul 1 Tim. 1. 15. This is a faithfull saying and worthy of all acceptation, that Jesus Christ came into the world to [Page 2] save sinners. Now if you will aske who these sinners are, towards whom hee hath this gracious intent and purpose, himselfe tells you, Mat. 20 28. that he came to give his life a ransome for ma­ny; in other places called us, beleevers, distinguished from the world; for he gave himselfe, for our sinnes, that hee might deli­ver us from this present evill world, according to the will of God and our Father, Gal. 1. 4. That was the will and intention of God, that he should give himselfe for us, that we might be saved, being separated from the world: they are his Church, Eph. 5. 25, 26, 27. He loved his Church, and gave himselfe for it, that hee might sanctifie and clense it, with the washing of water, by the word, that he might pre­sent it to himselfe a glorious Church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish. Which last words expresse also the very ayme, and end of Christ, in giving himselfe for any, even that they may be made fit for God, and brought nigh unto him: the like whereof is also asserted, Tit. 2. 14. he gave himselfe for us, that he might redeeme us from all iniquities, and purifie unto himselfe, a peculiar people zealous of good workes. Thus cleare then and apparent, is the intention and designe of Christ and his father in this great worke, even what it was, and towards whom, viz. to save us, to deliver us from the evill world, to purge and wash us, to make us holy, zealous, fruitfull in good workes, to render us acceptable, and to bring us unto God, for through him we have accesse into the grace wherin we stand, Rom. 5. 2.

The effect also, and actuall product of the worke it selfe, or what is accomplished and fulfilled by the death, bloodshedding, or oblation of Jesus Christ is no lesse clearely manifested; but is as § II fully and very often more distinctly expressed, ^b as first Reconcili­ation Secondly, distingui­shed into sundry particulars with God, by removing and slaying the enmity that was betweene him and us: for when we were enemies, we were reconci­led unto God by the death of his sonne, Rom. 5. 10. God was in him reconciling the world unto himselfe, not imputing their sins unto them. 2 Cor. 5. 19. yea he hath reconciled us to himselfe by Jesus Christ verse 18. and if you would know how this reconciliation was ef­fected, the Apostle will tell you, that hee abolished in him selfe, the enmity, the law of Commandements consisting in ordinances, for to make in himselfe of twaine, one new man, so making peace. And that he might reconcile both unto God, in one body by the crosse, having slaine the enmity thereby, Ephes. 2. 15, 16. so that he is our peace, ver. 14. Col. [Page 3] Secondly, Justification, by taking away the guilt of sinne, procu­ring remission and pardon of them, redeeming us from their power, with the curse and wrath due unto us for them, for by his owne blood he is entred into the holy place, having obtained eternall re­demption for us, Heb. 9. 13. he redeemed us from the curse being made a curse for us. Gal. 3. 13. his owne selfe bearing our sins in his owne body on the tree, 1 Pet. 2. 24. wee 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 righteousnesse for the remission of sins, Rom. 3. 23, 24, 25. for in him we have redemption through his blood even the forgivenesse of sinnes, Col. 1. 13. Thirdly, Sanctifica­tion, by the purging away of the uncleannesse and pollution of our sins, renewing in us the image of God, and supplying us with the graces of the spirit of holinesse for the bloud of Christ, who through the eternall spirit offered himselfe unto God, purgeth our consci­ences from dead works that we may serve the living God. Heb. 9. 14. yea the bloud of Jesus Christ, clenseth us from all our sinnes. 1 Joh. 1. 7. by himselfe he purged our sinnes. Heb. 1. 3. to sanctifie the people with his owne bloud he suffered without the gate. Heb. 13. 12. he gave himselfe for his Church to sanctifie and cleanse it, that it should be holy and without blemish, Eph. 5. 25. 26. peculiarly amongst the graces of the spirit, it is given to us [...] for Christs sake to believe on him. Phil. 1. 29. God blessing us in him, with all spirituall blessings in he avenly places. Eph. 1. 31. Fourthly Adoption, with that evangeli­call liberty, and all those glorious priviledges which appertaine to the sonsof God; for God sent his son made of a woman, made under the law; to redeeme them thatwere under the law, that we might receive the Adoption of sons. Gal. 4. 4. 5. 5^ly. Neither, do the effects of the death Christ, rest here, they leave us not, untill we are setled in heaven, in glory and immortallity for ever, our inheritance is a purchased possession, Eph. 1. 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 eternall inheritance. Heb. 9. 15. The summe of all is: the death and bloodshedding of Jesus Christ hath wrought, and doth effectually procure, for all those that are concerned in it, eternall redemption, consisting in grace here, and glory hereafter.

Thus, full, cleare, and evident are the expressions in the Scrip­ture § III [Page 4] concerning, the end and effects of the death of Christ, that a man would thinke every one might runne and read: By some opposed with. but we must stay: Among all things in Christian Religion, there is scarse any thing more questioned, than this which seemes to be a most fun­damentall principle, a spreading perswasion there is of a generall Ransome 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. The rea­sons of that opposition. Now the Masters of this opinion, doe see full-well and easily, that if that be the end of the death of Christ which we have from the Scripture asserted, if those before recounted be the immediate fruits 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, seemes to us blasphemously injurious to the wisedome, 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, & glorified, which surely they will not maintaine, at least the Scripture, and the wofull ex­perience of millions will not allow: wherefore to cast a tollera­ble colour upon their perswasion, they must, and do denie that God, or his sonne, had any such absolute ayme 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 unbeleiving here, & eternally damned hereafter, untill an act of some, not procured for them by Christ: (for if it were, why have they it not all alike?) to wit, faith, doe distinguish them from others. Now this seeming to me, to enervate the vertue, value, fruits, and effects of the satisfaction and death of Christ, serving besides for a basis and foundation, to a dangerous uncom­fortable, erroneous perswasion, I shall by the Lords 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 proofe thereof: desiring the Lord by his spirit to [Page 5] lead us into all truth, to give us understanding in all things, and if any one be otherwise minded, to reveale that also unto him.

CHAP. II.
Of the nature of an end in generall, and some distinctions about it.

THe An end with the means ther of descri­bed wi [...]h end of any thing, is that which the Agent intendeth to accomplish, in, and by the operation which is proper unto § I its nature, and which it applieth it selfe unto: that which any one aimeth at, and designeth in himselfe to attaine, as a thing good and desireable unto him, in the state and condition wherein he is: so the end which Noah proposed unto himselfe in the building of the Arke, was the preservation of himselfe and others, according to the will of God, he made an Arke to preserve himselfe and his fa­mily from the flood, according to all that God commanded him so did he. Gen. 6. 22. that which the Agent doth, or whereto he applyeth himselfe, for the compassing his proposed end, is called the meanes, which two doe compleate the whole reason of working in free Intellectuall Agents, for I speake onely of such as worke accord­ing to choyse or election: so Absolom intending a revolt from his father to procure the Crowne and kingdome for himselfe, he pre­pared him horses and chariots, and fifty men to runn before him. 2 Sam. 15. 1. and further, by faire words and glozing 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 foreproposed end.

Between both these, end and meanes, there is this Their mutuall re­lation, set forth by, Relation, that (though in sundry kinds) they are mutually causes one of a­nother: § II the end is the first principall moving cause of the whole: it is that, for whose sake the whole worke is, no Agent applyes it selfe to action but for an end: and were it not by that, determi­ned to some certaine effect, thing, way, or manner of working, it 1. Reas. would no more doe one thing than another. 2. Ex­amples, and The inhabitance of the old world, desiring and intending unity and cohabitation, with (perhaps) some reserves to provide for their safety against a second storme, 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. 11. 4. First they [Page 6] lay downe their ayme and designe, and then let out the meanes in their apprehension conducing thereunto, and manifest then it is that the whole reason and method of affaires, that a wise-worker, or Agent according to counsell proposeth to himselfe, is taken from the end which he aymes at, that is in intention and continu­ance the beginning of all that order which is in working. Now the meanes are all those things which are used for the attaining of the end proposed: (as meate, for the preservation of life: sailing in a ship, for him that would passe the sea: laws for the quiet conti­nuance of humane society,) and they are the procuring cause of the end in one kind or another, Distinct considera­tions. of relation. their existence is for the ends sake, and the end hath its rise out of them: following them ei­ther morally as their desert, or naturally as their fruit and product. First, in 1 Morall. a morall sense, when the action & the end, are to be measu­red or considered in reference to a morall rule, or Law prescribed to the Agent, then the meanes are the deserving, or meritorious 2 Natu­rall. 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 meanes are considered onely in their naturall relation, then they are the instrumentally efficient cause of the end: so Joab in­tending the death of Abner, he smote him with his speere under the fifth ribb, that he died, 2 Sam. 3. 27. and when Benajah by the command of Solomon fell upon Shimei, the wounds he gave them were the efficient of his death, 1 King. 2. 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 morall consi­deration, their ends follow their deservings, in respect of confor­mity § III The end being occa­sionally distinguish ed into that which is, 1 operis, of the worke 2 operantis of the work-man which a­gaine is. to the rule, and so there is [...] between them.

The former consideration, by reason of the defect and pervers­nesse of some Agents, (for otherwise these things are coincident) holds out a two-fold end of things. First of the work, & Secondly of the worke-man: of the act, and the agent, for when the meanes 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 aime at one thing, and another follow in respect of the morality of the worke, so Adam is intised into a desire to be like God: this now he makes his ayme [Page 7] which to effect, he eats the forbidden fruit, and that contracts a guilt which he aymed not at. But when the Agent acts aright, and as it should doe: when it aymes at an end that is proper to it, be­longing to its proper perfection and condition, and worketh by such meanes as are fit, and suteable to the end proposed, the end of the worke, and the worke-man, 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, applyeth himselfe to get an interest in him. Now the sole reason of this diversitie is, that secundary Agents, such as men are, have an end set and appointed to their actions, by him which gi­veth them an externall rule or Law to worke by; which shall al­wayes attend them in their working, whither they will or no. God onely, whose will and good pleasure is the sole rule of all those workes 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.

Againe the end of every free Agent ^h is either that which he ef­fecteth, or that for whose sake he doth effect it, when a man builds § IV 1 ohgr; or in­tended. 28 or pro­curing. a house, to let to hire, that which he effecteth is the building of a house, that which moved him to doe it, is love of gaine. The Phy­sician cures the patient, and is moved to it, by his reward: the end which Judas aymed at, in his going to the Priests, barganing with them, conducting the Souldiers to the garden, kissing Christ, was the betraying of his Master: but the end for whose sake the whole undertaking was set on foote, was the obtaining of the 30. peices 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 supreame, or his owne glory, or subordinate, ours with him.

Moreover the meanes are of two sorts, First, as also the meanes into those which are in them­selves. 1 good and profitable. 2. onely so as conduci­ble, with, such as have a true § V goodnesse in themselves, without reference to any further kind; though not so considered as we use them for meanes: no meanes as a means, is considered as good in it selfe, but onely as condu­cible to a further: end it is repugnant to the nature of meanes, as such, to be considered as good in themselves: study is in it selfe the most noble employment of the soule; but ayming at wisedome or knowledge, we consider it as good, onely in as much as it condu­ceth to that end; otherwise as a wearinesse to the flesh. Eccl. 12. 12 Secondly, such as have no good at all, in any kind as in themselves [Page 8] considered, but meerely as conducing to that end, which they are fit to attaine, they receive all their good­nesse (which is but relative) from that whereunto they are appoin­ted; in themselves no way desirable: as the cutting off a legge or an arme for the preservation of life; taking a bitter portion for health sake, throwing corne & lading into the sea to prevent ship­wrack: of which nature is the death of Christ, as wee shall after­wards declare.

These The ap­plication of these distincti­ons inten­ded. things being thus proposed in generall, our next taske must bee to accommodate them to the present businesse in hand, § VI which we shall doe in order, by laying downe the Agent working, the meanes wrought, and the end effected in the great worke 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 [...] we make an entrance in.

CHAP. III.
Of the Agent or chiefe Author of the worke of our Redemption, and of the first thing distinctly ascribed to the person of the Father.

THe The A­gent in this work the Trinity exclusively acting. Agent in, and chiefe Author of this great work of our Re­demption, § I is the whole blessed Trinity, 1 Joynt­ly. for all the workes which outwardly are of the Deitie are undevided, & belong equally to each person; their distinct manner of subsistance and order be­ing observed, it is true, there were other sundry instrumentall cau­ses in the oblation, or rather passion of Christ; but the worke can­not in any sence be ascribed unto them: for in respect of God the Father, the issue of their indeavor was exceeding contrary to their own intentions; and in the close they did nothing, but what the hand and counsell of God had before determined should bee done, Acts 4. 28. and in respect of Christ, they were no way able to accom­plish what they aymed at, for he himselfe laid down his life, and none was able to take it from him, Joh 10. 17, 18. so that they are to be ex­cluded from this consideration. In 2 Dis­tinct for. severall persons of the holy Trinity, the joynt Author of the whole worke, the Scripture pro­poseth § II distinct and sundry acts or operations peculiarly assigned To the Father is ascribed 1 the send­ing of his Sonne, consisting in, unto them, which, according to our weake manner of apprehensi­on, we are to consider severally and apart: which also wee shall doe, 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 [Page 9] person of the Father. First the sending of his Son into the world, for this imployment. Secondly a laying the punishment due to our sin upon him. The Father loves the world and sends his Son to dye. He sent his Son into the world that the world through him might be saved, John 3. 16, 17. he sent his Son in the likenesse of sinfull flesh, and for sinne condemned sinne in the flesh, that the righteousnesse of the law might be fulfilled in us, Rom. 8. 3. he set him forth to be a propi­tiation through faith in his blood Rom. 3. 25. for when the fulnesse 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 the adoption of sons, Gal. 4. 4. 5. So more than twentie 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 Joh. 6. 39. & the Father, by this, he who sent me: John 8. 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, Isay 19. 20. & 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: Isay 48. 16: hence the Father himself is sometimes called our Saviour, 1 Tim. 1. 1: ac­cording to the commandment [...] of God our Savi­our: some copies indeed read it, [...] of God and our Saviour; but the interposition of that particle [...], arose doubt­lesse from a misprision, that Christ alone is called Saviour. But di­rectly this is the same with that paralell place of Titus 1. 3. [...], 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 1. 47, my spirit hath rejoyced in God my Saviour. As also 1 Tim. 4. 10: we have hoped in the living God, who is the Saviour of all men, especially of them that beleeve: 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 Titus 2. 11. & 3. 4. Deut. 32. 15. 1 Sam. 10. 19. Psal. 24. 5. & 25. 5. Isa. 12. 2. & 11. 10. & 45. 15. Jere. 16. 8. Mich. 7. 7. Heb. 3. 17. most of w^ch places, have reference to his sending of Christ, w^ch is also di­stinguished § III into three several acts w^ch; in order we must lay down.

First, 1 the imposition of his office consisting in an Authoratitive imposition of the office of Mediator, which Christ closed withall, by his voluntary susception of it, willingly undergoing the office, wherein by dispensation the fa­ther [Page 10] had and exercised a kinde of superiority, which the Son, though in the form of God, humbled himself unto, Phil. 2. 6, 7. and of this there may be conceived two parts.

First the 1 His purpose or counsell so to do. purposed imposition of his Counsell; or his eternall Counsell for the setting apart of his Sonne, incarnate to this office: saying unto him, thou art my Sonne, 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: 2. 78. He said unto him, sit thou at my right hand untill I make thine enemies thy footstoole, for the Lord sware and will not repent, thou art a Priest for ever after the order of Melchisedecke: Psal. 110. 1, 4. he appointed him to be heir of all things Heb. 1. 2. having ordained him to be Judge of quick and dead, Acts 10. 42. for unto this he was ordained, before the foundation of the world, 1 Pet. 1. 20. and determined [...] to be the Son of God with power Rom. 1. 4. that he might be the first-born of many brethren Rom. 8. 29. I know that this is an act eternally establish­ed in the minde and will of God, and so not to be ranged in order with the other which are all temporary, and had their beginning in the fulnesse of time, of all which this first, is the spring and fountain according to that of James Acts 15. 18. known unto God are all his works from the beginning of the world; but yet, it being no unusuall form of speaking, that the purpose should also be compre­hended in that which holds out the accomplishment of it, ayming at truth and not exactnesse, we passe it thus.

Secondly the actuall His actu­all admis­sion of his son to his office by Inauguration, or solemne admission of Christ unto his office, committing all judgement unto the Sonne; Joh. § IIII 5. 22. making him to be both Lord and Christ Acts 2. 36. appointing him over his whole house Heb. 3. 1, 2, 3. which is that anointing of the most holy Dan. 9. 24. God anointing him with the oyle of glad­nesse above his fellowes Psal. 45. 7. for the actuall 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. 30. 25. 26, 27. &c. To this also belongs that publike testification by innumerable Angels from heaven of his nativitie, 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 borne this day in the city of David a Saviour which is Christ the Lord Luke 2. 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 [Page 11] men goodwill. v. 14. with that redoubted noyse which afterwards came from the excellent glory, this is my beloved sonne in whom I am well pleased. Matth. 3. 17. and Chap. 17. 5. 2 Pet. 1. 17. If these things ought to be distinguished, & placed in their owne order, they may be considered in these three severall acts. First, 1. Procla­mation of his Incar­nation. The glorious pro­clamation which he made of his Nativity; when he prepared him a body. Heb. 10. 5. bringing his first begotten in the world, and saying, Let all the Angels of God worship him, Heb. 1. 6. sending them to pro­claime the message which we before recounted. Secondly, 2. Plenary unction and justifi­cation at his baptis­me. sending the spirit visibly in the forme of a dove, to light upon him, at the time of his baptisme, Matth. 3. 16. when he was indued with a ful­nesse thereof, for the accomplishment of the worke, and discharge of the office whereunto he was designed; attended with that noyse, whereby he owned him from heaven as his onely beloved. Thirdly, 3. His actuall co­ronation at his ascenti­on: all which was The crowning of him with glory and honour, in his resurrection ascention, and sitting downe on the right hand of Majesty on high. Heb. 1. 3. setting him as his King upon his holy hill of Sion. Psal. 2. 7. 8. when all power was given unto him in heaven and in earth, Matth. 28. 18. all things being put under his feet. Heb. 2. 7. 8. himselfe highly ex­alted, and a name given him above every name that at &c. Phil. 2. 9. of which it pleased him to appoint witnesses of all sorts, Angels from heaven, Luk. 24, 4. Act. 1. 10. the dead out of the graves, Mat. 27. 52. the Apostles among and unto the living, Act. 2. 32. with those more than five hundred brethren to whom he appeared at once, 1 Cor. 15. 6. Thus gloriously was he inaugurated into his of­fice, in the severall 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 Jsrael, I will also give thee for a light unto the Gentiles, that thou mayst be my salvation to the ends of the earth. Isa. 49. 6.

Between these two Acts I confess there intercedes a two fold pro­mise § V of God; Promised long before one of giving a Saviour to his people, a Mediator according to his former purpose, as Gen. 3. 15. The seed of the woman shall breake the Serpents head, and the Scepter 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. 49. 10. Which he also fore­signified by many sacrifices, and other types with propheticall predictions, for of this salvation the Prophets have enquired 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 [Page 12] did signifie, when it testified before hand 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 downe from Heaven, which thing the Angels desire to looke into, 1 Pet. 1. 10, 11, 12. The other is a promise of applying the benefits purcha­sed by this Saviour so designed to them that should beleeve on him, to be given in fulnesse of time, according to the former pro­mises; telling Abraham, that in his seede the nations of the earth should be blessed, and justifying himselfe by the same faith, Gen. 15. 6. But these things belong rather to the application wholy, which was equall both before and after his actuall mission.

The second act of the Fathers sending the sonne, is the furni­shing of him in his sending, with a Secondly in furni­shing him with a ful­nesse which Christ was twofold. fulnesse of all guifts and gra­ces, that might any way be requisite for the office he was to un­dertake, § VI the worke he was to undergoe, and the charge he had o­ver the house of God. There was indeed in Christ a two-fold fulnesse and perfection of all spirituall excellencies; 1 [...] of the Deity. first the na­turall 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 1. 14. hee was in the forme of God and counted it no robbery to be equall with God, Phil. 2. 6. being the fellow of the Lord of Hosts, Zach. 13. 7. whence that glorious appearance, Isa. 6. 3. when the Cherubims cryed one to another and said, holy, holy, holy, the Lord of Hosts, the whole earth is full of his glory, and the posts of the doores mooved at the noyse of him that cryed, and the house was filled with smoake, and the Prophet cryed mine eyes have seene the King the Lord of hosts, verse 4. even concerning this vision, the Apostle saith, Isaiah saw him and spake of his glory, Iohn 12. 41. of which glory [...] he as it were emptied himselfe for a season, when hee was found in the forme or condition of a servant humbling himselfe unto death, Phil. 2. 7, 8. laying aside that glory which attended his Deity, outwardly ap­pearing to have neither forme, nor beauty, nor comlinesse that he § VII should be desired, Isay 53. 2. But this fulnesse we doe not treat of it being not communicated to him, but essensually belonging to his person, which is eternally begotten of the person of his Father.

The 2 [...] of divine gifts pro­perly in­tended. second fulnesse that was in Christ, was a communicated fulnesse, which was in him by dispensation from his Father be­stowed upon him to fit him for his worke & Office, as he was & is the Mediator between God and man, the man Christ Jesus, 1 Tim. 2. 5. [Page 13] not as he is the Lord of hosts, but as he is Immanuel God with us, as he was a Sonne given to us, called wonderfull, Counsellour, the mighty God, the everlasting father, the Prince of peace, upon whose shoulders the govern­ment was to be. Isay. 9. 6. it is a fulnesse of grace, not that essentiall; which is of the nature of the Deity, but that which is habituall 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 it selfe 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 severall 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 boundlesse and endlesse: it is in him as the light in the beames of the Sun, and as water in a living foun­taine, which can never faile, he is the candlestick from whence the golden pipes doe empty the golden oyle through themselves. Zach. 4. 12. in­to all that are his; for he is the beginning, the first borne from the dead, in all things having the preheminence, for it pleased the father that in him should all fulnesse dwell. Col. 1. 18. 19. in him he caused to be hid all the treasures of wisedome and knowledge. Col. 2. 3. and in him dwelt all the fulnesse of the Godhead [...] substantially or personally. v. 9. that of his fulnesse we might all receive grace for grace. Joh. 1. 16. in a continuall supply: so that setting upon the worke of redemp­tion he lookes 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 the glad tidings to the meek, he hath sent me to binde up the broken hearted, to proclaime liberty to the captives, and the opening of the prison to them that are bound, to proclaime the acceptable yeere of the Lord, and the day of vengeance of our God, to comfort all that mourne. Isa. 61. 1. 2. and this was the anoynting with the oyle of gladnesse which he had above his fellows, Psal. 45. it was upon his head and ran downe to his beard, yea downe to the skirts of his cloathing. Psal. 133. 2. that every one co­vered with the garment of his righteousnesse might be made par­taker of it. The spirit of the Lord did rest upon him, the spirit of wisedome and understanding, the spirit of councell and might, the spirit of knowledge and of the feare of the Lord. Isay. 11. 2. and that not in parcells and beginnings as in us, proportioned to our measure and degrees of sanctification, but in a fulnesse, for he received not the spirit by mea­sure. [Page 14] John 3. 34 that is, it was not so with him, when he came to the full measure of the stature of his age, as Ephes. 4. 13. for other­wise it was manifested in him, and collated on him by degrees, for he increased in wisedome and stature and favour with God and man. Luke 2. 52. hereunto was added all power in heaven and earth which was gi­ven unto him. Matth. 28. 18. power over all flesh to give eternall life to as many as he would. John 17. 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 Thirdly by entring into Cove­nant with him. 1. To pro­tect and as sit him, in, Covenant, § VIII and compact with his Son concerning the work to be undertaken, and the issue or even thereof: of which there be two parts. First his promise, to protect and assist him, in the accomplishment and perfect fulfilling of the whole businesse and dispensation about which he was employed, or which he was to undertake. The Fa­ther engaged himself, that for his part, upon his Sons underta­king this great work of Redemption, he would not be wanting in any assistance in tryalls, strength against oppositions, encourage­ment against temptations, and strong consolation in the midst of terrours, which might be any way necessary or requisite to carry him on through all difficulties to the end of so great an employ­ment. 1. Trialls. Vpon which he undertakes this heavy burthen, so full of misery and trouble: for the Father before this engagement, re­quires no lesse of him, than that he should become a Saviour, and be afflicted in the afflictions of his people Isa. 63. 8. 9. yea that although he were the fellow of the Lord of hostes, yet he should en­dure the sword that was drawn against him, as the shepherd of the sheep Zach. 13. 7. treading the winepresse alone, untill he became red in his apparell Isa. 61. 2. 3. yea to be stricken, smitten of God, and afflict­ed, wounded for our transgressions, and bruised for our iniquities: to be bruized and put to grief, to make his soul an offering for sin, and to bear the iniquity of many Isay 33. to be destitute of comfort so far as to cry, My God, my God, why hast thou forsaken me. Psal. 22. 1. 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 quiver, to make him his servant in whom he would be glorified Isay 49. 2. 3. that though 2. Oppo­sitions, gi­ving him, the kings of the earth should set themselves, and the rulers take coansell together against him, yet he would laugh them to scorn, and set him as King upon his holy hill of Zion Psal. 2. 2. 4. 5. though the builders [Page 15] did reject him, yet he should become the head of the corner; to the amazement, and astonishment of all the world Psal. 118. 22. 23. (Math. 21. 42. Mark 12. 10. Luke 12. 17. John 4. 11. 2. Pet. 2. 4.) yea hee would lay him for a foundation, a stone, a tryed stone, a precious corner stone, a sure foundation Isay 28. 16. that whosoever should fall up­on him, should be broken, but upon whomsoever he should fall, he should grinde them to powder. Hence, arose that confidence of our Saviour in his greatest and utmost tryalls, being assured by 1 Confi­dence. vertue of his Fathers 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 haire, I hid not my face from shame and spitting Isay. 50. 6. But with what confidence (blessed Saviour) didst thou undergoe 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 neer that justifieth me, who will contend with me? let us stand together; who is mine adversary? let him come neere to me; behold! the Lord God wil help me, who is he that shal condemn me? lo! they shal all wax old as a garment, the moth shall consume them v. 7. 8. 9. with this assurance he was brought as a lamb to the slaughter, & as a sheep before the shear­ers is dumbe, so opened he not his mouth. Isay. 3. 7. for when he was re­viled, he reviled not againe, when he suffered he threatned not, but com­mitted himselfe to him that judgeth rightly. 1 Pet. 2. 23. So that the 2 Assu­rance. ground of our Saviours confidence and assurance in this great un­dertakeing, 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 successe, or a 2 to give him good successe good issue out of all his sufferings, § IX and a happy accomplishment & attainment of the end of his great undertakeing: now of all the rest this chiefly is to be considered, as directly conduceing to the business proposed, which yet would not have been so cleer without the former considerations: for whatsoever it was that God promised his sonne, should be fulfilled and attained by him, that certainly was it, at which the son aym­ed in the whole undertakeing, and designed it as the end of the work, that was committed to him, and which alone he could and did claime upon the accomplishment of his fathers will: what this was, and the promises whereby it is at large set forth, ye have Isay 49. thou shalt be my servant (saith the Lord) to raise up the tribes of [Page 16] Jacob, and to restore the preserved of Israel, I will also give thee for a light to the Gentiles, that thou maist be my salvation to the end of the earth: Kings shall see and arise, Princes also shall worship because of the Lord that is faithfull: And he will certainely 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 heritage, that thou mayst say to the Prisoners goe forth, to them that are in darknesse shew your selves, they shall feed in the wayes, and their pasture shall be in all high places, they shall not be hungry neither shall they be thirsty, neither shall the heate smite them, nor the Sun, for he that hath compassion on them, shall lead them, even to the springs of waters shall he drive them; and I will make all my mountaines as a way, and my paths shall be exalted, behold these shall come from farre, and loe these from the North, and from the West, and these from the land of Sinim. verses. 6. 7. 8. 9. 10. 11 12. By all which expressions, the Lord evidently and clearely engageth himselfe to his Sonne, that he should gather to himselfe a glori­ous Church of beleevers, from among Jewes 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 spirituall springs of living water, which flow from God in Christ for their everlasting salvation. This then our Saviour certainely aymed at, as being the promise upon which he undertooke the worke, the gathering of the sonnes of God together, their bringing unto God, and passing to eternall salvation; which be­ing well considered, it will utterly overthrow the generall ran­some, or universall redemption, as afterward will appeare. In the 53. chap. of the same prophesy, the Lord is more expresse and punctuall in these promises to his sonne, assuring him, that when he made his soule an offering for sin he should see his seed, and prolong his dayes, and the pleasure of the Lord should prosper in his hand, that he should see of the travaile of his soule and be satisfied: by his knowledge he should justify many that he should divide a portion with the great, and the spoile with the strong. v. 10. 11. 12. he was (you see) to see his seed by covenant, and to raise up a spirituall seed unto God, a faithfull people to be prolonged & preserved throughout all generations: which how well it consists with their perswasion, who in termes 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 universall redemp­tion, doe tacitely grant, when they come to the assigning of the [Page 17] 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. 2. 10. even bringing of many sonnes unto glory, for God sent his onely begotten sonne into the world that we might live through him, 1 John 4. 9. as we shall afterward more abundantly declare. But the promises of God made unto him in their agree­ment, and so consequently his owne ayme and intention may be seene in nothing more manifestly, than in the request that our Sa­viour makes upon the accomplishment of the worke about which he was sent, which certainely was neither for more, nor lesse, then God had engaged himselfe to him for: I have (saith he) glorified thee on earth, I have finished the worke which thou gavest me to do, John 17. 3. and now what doth he require after the manifestation of his eternall glory, of which for a season he had emptied himselfe, ver. 4. clearely 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 himselfe to be a sacrifice for their sake, praying for their sanctification, v. 17. 18. their preser­vation in peace, or communion one with another, and union with God, verse 20. 21. I pray not for them alone, (that is his Apostles,) but for them also which shall beleeve 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, v. 24. Father, I will that they al­so whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me. All which severall Postulata, are no doubt grounded upon the forecited promises, which by his Father were made unto him: and in this not one word concerning all and every one, but expressely the contrary, Joh. 17. 9. Let this then be diligently observed, that the promise of God unto his Sonne, and the request of the Sonne unto his Father are directed to this peculiar end of bringing Sonnes unto God. And this is the first act, consisting of these three par­ticulars. X

The second is of laying upon him the 2 By the la [...]ing the punish­ment due to our sin upon him. punishment of sinnes, every where ascribed unto the father: Awake O sword against my Shepheard, against the man that is my fellow (saith the Lord of hosts) smite the shepheard and the sheepe shall bee scattered, Zach. 13. 7. What here is set downe imparatively by way of command, I will smite [Page 18] the shepheard, and the sheepe of the flocke shall bee scattered abroad, Math. 26. 31. hee was stricken, smitten of God, and afflicted, yea the Lord layed upon him the iniquity of us all, yea it pleased the Lord to bruise him, and to put him to griefe, Isay 53. 4. 6. 10. hee made him to bee sinne for us, who knew no sinne, that we might be made the righte­ousnesse of God in him, 2 Cor. 5. 21. The adjunct in both places is put for the subject, as the opposition between his being made sin, and our being made righteousnesse declareth: him who knew no sinne that is who deserved noe punishment, him hath he made to be sinne, or laid the punishment due to sinne upon him; or per­haps in the latter place, sinne may be taken for an offering or sa­crifice for the expiation of sinne, [...] answering in this place to the word [...] in the old Testament which signifieth both sinne 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 councell had determined before to bee done, Acts 4. 27, 28. whence the great shakings of our Saviour, were in his close con­flict with his fathers wrath, and that burthen which by himselfe he immediately imposed on him, when there was no hand or in­strument outwardly appearing to put them to any suffering or cruciating torment; then began he to bee sorrowfull even unto death, Mat. 26. 37, 38. to wit when he was in the garden with his three choise Apostles, before the traytor or any of his complyces appea­red; then was he sore amazed and very heavie, Mark. 14. 34. that was the time in the dayes of his flesh when he offered up prayers and sup­plications with strong cryes and teares unto him that was able to save him from death, Heb. 5. 7. which how he performed the Apostle describ­eth, Luk. 22. 43, 44. there appeared an Angell unto him from heaven stregthening him, but being in an agony he prayed more earnestly, and his sweat was it were great drops of blood falling downe to the ground: sure­ly it was a close and strong triall and that immediately from his father he now underwent: for how meekely and chearefully doth he submit without any regret or trouble of spirit, to all the cru­elty of men, and violence offered to his body, untill this conflict being renewed againe, he cryes, My God, my God, why hast thou for­saken me? And this by the way will be worth our observation, that we may know with whom our Saviour chiefely had to doe, [Page 19] and what was that which he underwent for sinners, which also will give some light to the grand quaere, concerning the persons of them for whom he undertook all this: his sufferings were far from consisting in meere corporall perpessions and afflictions, with such impressions upon his soule and spirit, as were the effects and idues onely of them: it was no more, nor lesse, 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. 3. 13. which contained all the pu­nishment that was due to sinne, either in the severity of Gods justice, or according to the exigence of that law which required o­bedience. That the execration of the Law should be onely temporall death, as the law was considered to be the instrument of the Iewish polity, and serving that oeconomy or dispensation, is true; but that it should be no more as it is the universall rule of obedience and the bond of the covenant between God & man, is a foolish dreame. Nay but in dying for us Christ did not onely ayme 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 paines of hell in their nature and being, in their weight and pressure, though not in tendance 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 paines 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 car­nall 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. Isay. 53. 6. And adde thereunto this observation, that it seemes strang to me, that Christ should undergoe the pains of hell in their stead, who lay in the paines of hell before he underwent those paines, and shall continue in them to eternity, for their worme dieth not, neither is their fire quenched. To which I may adde this dilemma to our Ʋniversalists: Thereby freeing all he died for God imposed his wrath due unto, [Page 20] and Christ underwent the paines of hell for, either all the sinnes of all men, or all the sinnes of some men, or some sinnes of all men? if the last, some sinnes of all men, than have all men some sinnes to answer for, and so shall no man be saved, for if God enter into judgement with us, though it were with all mankind for one sinne no flesh should be justified in his sight: if the Lord should marke iniqui­ties who should stand? Psal. 130. 3. We might all goe to cast all that we have, to the moles and to the bats, to goe into the clefts of the rocks, and the tops of the ragged rocks for feare of the Lord and for the glory of his Majesty. Isay. 2. 20. 21. If the second; that is it which we affirme, that Christ in their stead, and roome, 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 sinnes? you will say, because of their unbelief, they will not believe, but this unbelief, is it a sinne 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 sinnes for which he died, from partaking of the fruit of his death: if he did not, then did he not dy for all their sinnes. Let them choose which part they will.

CHAP IV.
Of these things which in the work of redemption are peculiarly ascri­bed to the person of the sonne.

SEcondly, the [...] was an Agent 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 § I (a) The se­cond agent in this great work is the se­cond per­son of the Trinity, voluntari­ly concer­ning in he would not, in burnt offerings and sacrifice for sinne 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. 10. 17. 18. all other wayes be­ing rejected or insufficient, Christ undertaketh the task, in whom a­lone the father was well pleased, Mat. 3. 13. hence he professeth that he came not to do his own will, but the will of him that sent him, John 6. 38. yea that it was his meat and drink, to do his fathers will, and to finish his work, John 4. 34. The first words that we find recorded of him in Scripture are to the same purpose, wot you not, that I must be [Page 21] about my Fathers businesse Luke. 2. 49. and at the close of all he saith, I have glorified thee on earth, I have finished the work which thou gavest me to do, John 17. 4. calling it every where his Fathers work that he did, or his fathers will which he came to accomplish, with re­ference to the imposition, which wee 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 goodnesse in it self, in reference to the main end proposed to all three; we shall consider it apart: and that is

First his 2 His ob­lation Incarnation, as usually it is called, for his taking of flesh, § II a His In­carnation. and pitching his tentamongst us. John 1. 4. his being made of a wo­man. Gal. 4. 4. is usually called his [...] or incarnation, for this was the mistery of godlinesse, that God should be manifested in the flesh, 1 Tim. 3. 13. thereby assuming not any singular person but our humane nature into personall union with himself; for, for as much as the children are partakers of flesh and blood, he also himselfe likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devill, Heb. 2. 14. it was the children that he considered, the children whom the Lord gave him, v. 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 eternall counsell.

Secondly, his oblation or offering himself up to God for us § III without spot to purge our consciences from dead works, Heb 9. 14. for he loved us and washed us from our sins in his own blood, Rev. 1. 5. he loved his Church, and gave himself for it, that he might sanctifie and cleanse it Ephes. 5. 25. 26. taking the cup of wrath at his Fathers hands, due to us, and drinking it off, but not for himself, Dan. 9. 6. for, for our sakes he sanctified himself, John 17. 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. 5. 6. This being that, which was typified out by all the institutions, ordinances and sacrifices of old, [Page 22] which when they were to have an end then said Christ Loe 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 further 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 beene in it, it could never have pur­ged our sins) therefore in that regard, I referre it to his actions. He was the Lamb of God that takes away the sinnes of the world John. 1. 29. the lamb of God, which himself had provided for a sacrifice; and how did this lambe behave himself in it? with unwillingnesse, and strugling? 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 Isay. 53. 7. whence he sayeth, I lay down my life, no man taketh it from me, but I lay it down of my self, I have power to lay it down, and I have power to take it again John 10. 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. 2. 20. Now that alone deserves the name of a gift, which is from a free and a willing minde, as Christs was, when he loved us and gave himself for us an offering and a sacrifice to God for a sweet smelling sa­vour, Eph. 5. 2. he does it cheerefully, loe I come to do thy will O my God, Heb. 9. 10. and so his own self bare our sins in his own body on the tree, 1 Pet. 2. 24. Now this oblation or offering of Christ, I would not tye up to any one thing, action, or passion, performance or suffering, but it compriseth the whole oeconomy and dispensation of God manifested in the flesh, and conversing among us, with all those things which he performed in the dayes of his flesh, when he offered up prayers and supplications, with strong cries and tears, untill he had fully by himself purged our sins, and sate down on the right hand of the majesty on high, He. 1. 3. expecting until his enemies be made his footstool. All the whole dispensation of his coming and ministring, untill he had given his soul a price of redemption for many Mat. 26. but for his entring into the holyest of holyes, sprinkled with his owne blood, and appearing so for us, before the majesty of God, by some accounted as the continua­tion of his oblation we may referre unto [Page 23] 3^ly. His His In­tercession which two last are Intercession, For all & every one of those, for whom he gave § IIII himselfe for an oblation, he did not suffer for them, and then re­fuse to intercede for them, he did not doe the greater, and omit the lesse, The price of our redemption is more precious in the eyes of God and his sonne, then that it should (as it were) be cast away on perishing soules, without any care taken, of what becomes of them afterwards, nay this also is imposed on Christ, with a promise annexed. Aske 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. 2. 8. Who accordingly tels his disciples, that he had more worke to doe for them in heaven, I goe saith he to prepare a place for you, that I may come againe and receive you unto my selfe, Joh. 14. 2. 3. for as the high priest went into the second alone, once e­very yeare, not without bloud, which he offered for himselfe and the errors of the people. Heb. 9. 7. so Christ bebeing come an high Priest of good things to come, by his owne blood entred once into the holy place having obtained for us eternall redemption, Heb. 9. 11. 12. Now what was this holy place whereinto he entred, thus sprinkled with the bloud of the Covenant, and to what end did he en­ter into it? why; he is not entred into the holy place, made with hands, which is the figure of the true, but into heaven it selfe now to appeare in the presence of God for us, v. 24. and what doth he there appeare 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 tell us, if any man sinne we have an Advocate with the Father, even Jesus Christ the righteous, 1 John 2. 1. why? how comes that to passe? he is a propitiation for our sinnes. v. 2. his being [...] a propitiatory sacrifice for our finnes, 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. Joh. 19. 9; and therefore there was no foundation for such an interced­ing for them, because he was not [...] for them. Againe, we know the father alwayes heareth the sonne, For I know saith he, that he heareth me alwayes. Joh. 11. 42. that is so to grant his request, Restrain­ed to the same per­son. according to the forementioned ingagement, Psa. 2. 8. and there­fore if he should intercede for all; all should undoubtedly be sa­ved: [Page 24] 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. 7. 25. Hence is that confidence of the Apostle, upon that intercession of Christ, Who shall lay any thing to the charge of Gods elect? it is God that justifieth, who is he that condemneth? it is Christ that dyed, yea rather that is risen againe, who is even at the right hand of God, who al­so maketh intercession for us, Rom. 8. 33. 34. where also we cannot but observe, that those for whom he dyed, may assuredly conclude he maketh intercession for them, and that none shall lay any thing to their charge: which breakes the neck of the ge­nerall ransome, for according to that, he dyed for millions, that have no interest in his intercession, who shall have their sinnes laid to their charge, and perish under them: which might be fur­ther cleared up, from the very nature of this intercession, which is not an humble dejected supplication, which beseemes not that glorious state of advancement, which he is possessed of, that sits at the right hand of the Majesty on high; but an authoratitive pre­senting himselfe before the throne of his Father, sprinkled with his owne bloud, for the making out to his people all spirituall things that are procured by his oblation; saying, Father, I will that those whom thou hast given me be where I am, Joh. 17. so that for whomsoever he suffered, he appeares for them in heaven with his satisfaction and merit. Here also, we must call to minde what the Father promised his Sonne, upon his undertaking of this im­ployment; 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 summe, that he might be the Cap­taine of salvation to all that believe on him, and effectually bring many sonnes to glory. And hence it is, having such an high Priest over the house of God, we may draw neere with the full assurance of faith, for by one offering he hath perfected them that are sancti­fied, Heb. 10. 13. But of this more must be said afterwards.

CHAP. V. § I
The peculiar actions of the holy Spirit in this businesse. The third Agent is the blessed spirit con­curring in the

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 [Page 25] holy Spirit, who is evidently concurring in his own distinct o­peration, to all the severall chief or grand parts of this work, we may referre them to three heads.

First, the Incarnation of the Son, with his plenary assistance in § I the course of his conversation whilst he dwelt amongst us; for his 1 Incarna­tion. mother was found [...] to have conceived in her wombe of the holy Ghost, Matth. 18. It you ask with Mary, how that could be, the angell resolves both her and us, as farre as it is lawfull for us to be acquainted with these mysterious things, Luk. 1. 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 sonne of God: it was an overshadowing power in the Spirit, so called by an allusion taken from fowles that coverr their egges, that so by their warmth yong may be hatched for by the sole pow­er of the Spirit was this conception, who did incubare foetui, as in the beginning of the world. Now in processe as this child was con­ceived by the power, so he was filled with the Spirit, and waxed stronger in it, Luk. 1. 80. untill having received a fulnesse thereof, and not by any limited measure in the gifts and graces of it, he was throughly furnished and fitted for his great undertaking.

Secondly in his oblation or passion, for they are both the same, § II with severall respects, one to what he suffered, the other to what 2 Oblation he did with, by, and under those sufferings, how by the eternall Spirit he offered himself without spot unto God, Heb. 9. 14. whe­ther it be meant of the offering himself a bloody sacrifice on the Crosse, or his presentation of himself continually before his Fa­ther, it is by the eternall Spirit. The willing offering himselfe through that Spirit, was the eternall fire under this sacrifice, which made it acceptable unto God. That which some contend, that by the eternall Spirit is here meant our Saviours own deity, I see no great ground for; some Greek and Latine copies read, not as we commonly, [...] but [...], 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 sonne of God, according to the Spirit of holi­nesse by the resurrection from the dead, as Rom. 1. 3. as also to be quickened by the Spirit, 1. Pet. 3. 18. the working of the spirit was required as well in in his oblation as resurrection, in his dying, as quickening.

Thirdly, In his resurrection of which the Apostle, Rom. 8. 11. § VI but if the spirit of him that raised up Jesus from the dead dwelleth in you, 3. The re­surrection of Jesus Christ. he that raised Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you, and thus have we discovered the blessed agents, and undertakers in this work, their severall 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 solidum partaker. And as they begin it, so they will joyntly 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 darknesse, and hath translated us into the Kingdome of his deare sonne, in whom we have redemption through his blood even the forgivenesse of sinnes. Col. 1. 11. 12. 13.

CHAP. VI.
The meanes used by the fore recounted Agents in this work.

OUR next imployment following the order of execution, not § I intention, wil be the discovery or laying down of the means in [...] The means used by these agents are, 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 meanes ordained for the obtaining of a proposed end, of which afterwards. Now because the severall actions of Father and spirit, were all exercised towards Christ, and terminated in him, as God and man, he onely, and his performances are to be considered as the meanes in this work, the severall concurrences of both the other persons before mentioned, being presupposed as necessarily antecedent or concomitant. § II

The meanes then used or ordained by these agents for the end proposed, is that whole oeconomy or dispensation carried along to the end from whence our Saviour Jesus Christ is called a media­tour; 1 ^b The oblation. in, 1 Initiati­on. in the hu­millity of his life. which may and are usually as I mentioned before distin­guished into two parts. First his oblation, Secondly his Intereession: by his oblation we do not designe onely the particular offering of himself upon the crosse, an offering to his Father, as the lamb of God without spot or blemish, when he bare our sinnes or carried them up with him in his own body on the tree, which was the [Page 27] summe and complement of his oblation, and that wherein it did 2 o [...]nsum­mation in he bitter­nesse of his death. chiefly consist, but also his whole humiliation, or state of empty­ing himself, whether by yeilding voluntary obedience unto the Law, as being made under it, that he might be the end thereof to them that believe, Rom. 10. 4. or by his subjection to the curse of the law, in the antecedent misery, and suffering of life, as well as by submitting to death, the death of the crosse: for no action of his as mediatour is to be excluded, from a concurrence to make up the whole meanes in this work. Neither by his ^c Intercession, doe I understand onely that heavenly appearance of his in the most holy 2 Inter ces­sion of Christ per­formed in his. 1 resurre­ction. 2 ascension 3 Session at the right hand of God. 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, Angells 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. 15. 13. 14. and then are we yet in our sinne ver. 17. of all men the most miserable ver. 19) is especially to be considered, as that to which a great part of the effect is often ascribed, for he died for our sinnes, and rose for our justification: Rom. 4. 25. where, and in such other places, by his resurrection the whole following dispensation and the perpetuall intercession of Christ for us in heaven is intended, for God raised up his sonne Jesus to blesse us, in turning every one of us from our iniquities. Acts 3. 26.

Now this whole dispensation, with especiall regard to the death and bloodshedding of Christ, is the meanes we speak of agreeable § III e with speciall re­spect unto his death. to what we said before, of such in general. For it is not a thing in it self 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 onely as it conduced to a further end, even the end proposed for the manifestation of Gods glorious grace. What good was it, that Herod and Pontius Pilate, with the Gentiles and people of Israel should with such horrid villany, & cruelty ga­ther themselves together against Gods holy child whom he had anointed, Acts 4. 27. or what good was it, that the sonne of God should be made sinne, 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 forme is in all [Page 28] this, that it should be desired in it self, and for it self? doubtlesse none at all. It must then be looked upon, as a means conducing to such an end, the glory and lustre thereof must quite take away all the darknesse and confusion that was about the thing it self. And even so it was intended by the blessed Agents in it, by whose determinate counsell and foreknowledge he was delivered and slain, Acts 12. 12. 23. there being done unto him, whatsoever his hand and coun­sell had determined, Act. 4. 34. which what it was, must be after­wards 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 § IIII 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 Having all a mani­fold union in respect of regard to be divided or separated, as that the one shovld have any respect to any persons, or any thing, which the other also doth not in its kinde 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 intire and compleat 1 end in­tended. end proposed; to wit, the effectuall bringing of many sons to glory for the praise of Gods Grace, of which afterwards.

Secondly, That what 2 Object. considered. 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 dy­ed for our sins, and rose again for our justification, Rom. 4. 26. That is in briefe the object of the one, is of no larger extent, then the ob­ject of the other: or, for whom Christ offered himself, for all those; and onely those, doth he intercede: according to his own word, for this cause I sanctifie my self (to be an oblation) that they also might be sanctified through the truth, Joh. 17. 19.

Thirdly, that 3 Mutu­all relati­on. 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 summe is, that the oblation and intercession of Jesus Christ, are one intire means for the producing of the same effect, the very end of the oblation, being that all those things, which [Page 29] are bestowed by the intercession of Christ, and without whose application it should certainly faile 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 alwayes hears his Son) it is evident that every one for whom Christ dyed 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, Which is further proved. onely telling you the main proofe of it lies in our following proposall of as­signing the proper end, intended and effected by the death of Christ, so that the chiefe proofe must be deferred untill then, I shall now only propose those reasons which may be handled apart, not meerely depending upon that.

CHAP. VII.
Containing reasons to prove that the oblation and intercession of Christ to be one entire meanes respecting the accomplishment of the same proposed end, and to have the same personall object.

OUr first reason is taken from that 1 From their per­petuall conjuncti­on in the scriptures. powerfull union which the Scripture maketh of both these, almost alwayes joyning § I them together, and so manifesting those things to be most insepe­rable, which are looked upon as the distinct fruits and effects of them: By his knowledge shall my righteous servant justify many for he shall beare their iniquities, Isa. 53. 11. the actuall justification of sinners, the immediate fruit of his Intercession, certainely 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 sinne of many (behold his oblation) and made intercession for the transgressors: even for those many trans­gressors, whose sinne he bears, And there is one expression in that Chapter v. 5. which makes it evident, that the utmost Application of all good things for which he Intercedes, is the immediate effect of his passion, for by his stripes we are healed: our totall hearing, is the fruit and procurement of his stripes, or the oblation consummat­ed thereby, so also, Rom. 4. 25. he was delivered for our offences, and rose againe for our justification; for whose offences he dyed, for their [Page 30] justification he rose: and therefore if he died for all, all must also be justified, or the Lord faileth in his aime & designe, both in the death and resurrection of his sonne, which though some have boldly af­firmed, yet for my part I cannot but abhorre the owning of so blasphemous a fancy. Rather let us close with that of the Apost­le, grounding the assurance of our eternall glory, and freedome from all accusations, upon the death of Christ, and that because his intercession also for us doth inseperably and necessarily follow it; Who (saith he) shall lay any thing to the charge of Gods elect, (it seemes also that it is onely they for whom Christ dyed) it is God that justifieth; who is he that condemneth? it is Christ that died: (shall none then be condemned for whom Christ dyed? what than be­comes of the generall ransome?) yea rather who is risen againe, who is even at the right hand of God, who also maketh intercession for us. Rom. 8. 33 34. here is an equall 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 onely for some, will scarcely be squared to this text, especially considering the foundation of all this which is v. 32. that love of God, which moved him to give up Christ to death, for us all, upon which the Apostle inferres a kind of impossibility in not giving us all good things in him, which how it can be reconciled with their opinion, who affirme that he gave his sonne 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. 5. 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 2. Their inseprable­nesse from the same office of Priest hood sacerdotall office, and both required in him § II who is a Priest, so that if he omit either of these, he cannot be a faithfull Priest for them; if either he doth not offer for them, or not intercede for the accesse of his oblation on their behalfe, he is wanting in the discharge of his office by him undertaken. Both these we finde conjoyned (us before) in Jesus Christ. 1 John 2. 1, 2 if any man sinne we have an Advocate with the father Jesus Christ the righteous, and he is a propitiation for our sinnes: he must be an advocate to intercede, as well as offer a propitiatory sacrifice, [Page 31] if he will be such a mercifull High Priest over the house of God, as that the children should be incouraged to go to God by him. This the Apostle exceedingly cleares, and evidently pr [...]ves in the Epistle to the Hebrews describing the Priest-hood of Christ in the execution thereof, of offering up himselfe in, and by the shedding of his bloud, and interceding for us to the utmost; upon the per­formance of both which, he presseth an exhortation to draw neere with confidence to the throne of grace, for, he is come an High-Priest of good things to come, not by the bloud of goats and calves, but by his owne bloud he entred into the holy place, having obtained for us eter­nall redemption chap. 9 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 bloud of Bulls and Goats upon him. v. 12. 13. (which doubtlesse was to pray for them in whose behalfe he had offered, v. 1.) so presenting himselfe before his father that his former oblation might have its efficacy: and hence he is said to have [...] because he continueth for ever Heb. 7. 24. so being able to save to the uttermost them that come unto God by him, wherefore we have boldnesse to enter into the holy­est by the blood of Jesus Chap. 10. 19, 20, 21, 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 faithfull 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 ob­jects be of equall 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, whither they will sustain that he intercedeth for all or no; if not, then they make him but half a Priest; if they will, they must be necessitated either to defend this errour, that all shall be saved; or owne 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 doe, when they [Page 32] make their supplications according to the will of God: Rom. 8. besides that of our Saviour, it is expressely said that the Father al­wayes heareth him. Joh. and if that were true, when he was yet in the way, in the dayes 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 the right hand 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 § III lesse than what we assert, requiring an unseparable conjunction, between it, and his oblation; for as it is now perfected in heaven, 3 The nature of Intercessi­on. it is not an humble dejection of himself, with cries, tears and supplications, nay it cannot be conceived to be vocall, by the way of intreaty, but merely reall, 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 the holy place made with hands, but into heaven it self, now to appear in the presence of God for us Heb. 9. 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 Heb. compares his entrance into heaven for us, unto the entrance of the High Priest into the holy place, which was with the blood of Buls and Goats upon him v. 12. 13, our Saviours being with his own blood, so presenting himself, that his former oblation might have its perpetuall efficacy, untill 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 Revel. 13. 3. now his Interces­sion before his actuall oblation in the fulnesse of times, being no­thing but a presenting of the engagement that was upon him for the work in due time to be accomplished, certainely that which follows it, is nothing but a presenting of what according to that ingagement 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 compasse and ex­tent than the other? Can he be said to offer for them for whom [Page 33] 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 4. the same end aymed at and intend­ed by both if the Oblation and death of Christ procured and ob­tained that every good thing should be bestowed, which is actually § IV conferred by the intervening of his Intercession, then they have both of them the same aym, and are both means tending to one and the same end. Now for the proof of this supposall, we must remember that which we delivered before, concerning the compact & agree­ment, that was between the father and his sonne, upon his volun­tary engaging of himself unto this great work of redemption: for upon that ingagement 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 after­wards intercedeth for. Many particulars I before instanced in, and therefore now to avoid repetition will wholly omit them, refer­ing the Reader to Chap. for satisfaction: onely I shall demand, what is the ground and foundation of our Saviours Intercession, understanding it to be by the way of intreaty, either virtuall or formall, as it may be conceived to be either reall or orall, 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. 2. 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 counsell together against him, ver. 3. which the Apostles interpret of Herod and Pontius Pilate with the people of the Jews, pro­secuting him to death, and doing to him whatsoever the hand and counsell of God had before determined should be done, Acts 4. 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 dyed, that his death procured all and every thing, which upon his Intercession is bestowed, and untill they are bestowed, it [Page 34] hath not its full fruits and effects, for that which some say, viz. that the death of Christ doth procure that which is never granted, we shall see afterwards, whether it do not contradict Scripture, yea and common sense.

Further, what Christ hath put together, let no man presume to put asunder, distinguish between them they may, but separate § V them they may not. Now these things concerning which we treat Being joyned in one by Christ himself, and (the oblation and intercession of Christ) are by himself conjoyned, yea united John 17. 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, v. 9. as on the crosse: 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. 15. 17. for complete remission and redemption could not be obtained for us without the entring of our high priest into the most holy place. Heb. 9. 12.

Lastly, a 6. In a separation. yielding no consola­tion. separating and dividing of the death and intercession of Christ, in respect of the objects of them, cut off all that conso­lation § VI which any soule might hope to attaine by an assurance that Christ died for him: that the doctrine of the generall ransome 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 afterwards declared: for the present I will onely 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 he will procure them to be actually bestowed; whereby he doth never leave our sinnes but follows them into every court, untill they be fully pardoned, and clearly expiated, Heb. 9. 26. he will never leave us untill he hath saved, to the uttermost, them that come unto God by him: his death without his resurrection would have profited us nothing, all our faith in him had been in vain, 1 Cor. 15. so that separated from it with the Intercession following, ei­ther in his own intention, or in the severall procurements of the one or the other, it will yield us but little consolation, but in [Page 35] this connexion it is a sure bottome for a soul to build upon, Heb. 7 25. What good will it do me to be perswaded that Christ died for my sinnes, if, notwithstanding that, my sinnes may appeare a­gainst me for my condemnation, where? and when Christ will not appear for my justification? if you will ask with the Apostle, who is he that condemneth, it is Christ that died? Rom. 8. 34. It may easily be answered; why, God by his Law may condemne me, notwith­standing Christ dying 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 sinnes dare not appear, nor any of our accusers against us, where he appeareth for us. Cavilling objections against this text, shall be afterwards considered, and so I hope I have sufficiently confirmed and proved what in the beginning of this Chapter I did propose, about the identity of the object of the oblation, and in­tercession of Jesus Christ.

CHAP. VIII.
Objections, against the former proposall, answered.

BY what was said in the last Chapter it clearly appeareth, that the Oblation and intercession of Christ are of equall compasse § I 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 joynt means for the attaining of a certain proposed end: which, what it is comes next to be consider­ed: By clear­ing all ob­jecttions to the contra­ry whereof this by the way of an­swer to a supposed argument. 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 untill it be all gone.

The summe of one of our former arguments was that to sacri­fice and intercede belong both to the same person as high Priest, § II which name none can answer, neither hath any performed that office untill both by him be accomplished. Where our Saviour be­ing the most absolute, and indeed onely true High Priest, in whom were really all those perfections which in others received a weake typicall 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 ransome [Page 36] and Mediation of Christ is no larger than his office of Priest, Prophet and King, but those offices pertaine to his Church and chosen, therefore his ransome pertaines to them onely.)

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 onely for them, for whom he doth also intercede: if afterwards I shall have occasion to make use of this argument, I shall by the Lords assistance give more weight and strength to it, than it seemes to have in their proposall, whose interest it is, to present it as sleightly as possible, that they may seeme fairely to have waved it; but the evasion, such as it is, let us looke upon.

This (saith the answerer) is a sober objection, which friendly term I § III 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 yeelding any colour or appearance of what was pretended, that it onely served him some new weake false concep­tions, I imagined that it must be some other kindnesse that caused him to give this objection (as he calls it) so much milder an en­tertainement, than those others, which equally gall him, which heare nothing, but this is horrid, that blasphemy that detestable abominable and false, as being indeed by those of his perswasion, neither to be endured nor avoided: and at length 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 onely his ransome and mediation for all men. Now truely if it be so, I am not of his judgement, but so farre from thinking it a sober objection, that I cannot be perswaded that any man in his right wits would once propose it; that Christ should dye for all, and yet not be a ransome for all, himselfe affirming, that he came to give his life a ransome for many. Matth. 20. 28. is to me a plaine contradiction. The death of Christ, in the first most generall notion and apprehension thereof, is a ransome. Nay doe not this answer, and those who are of the same perswasion with him, make the ransome of as large extent, as any thing in, or about, or following the death of Christ? or have they yet some further 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 ransome, but also intercedeth for them, which he doth not [Page 37] for all for whom he paid a ransome: will they now go a step backwards and say, that for some he not onely dyed, but also paid a ransome for them, which he did not for all for whom he dyed? who then were these that he thus dyed for? they must be some beyond all and every man, for as they contend, for them he paid a ransome? but let us see what he sayes further, in so easie a cause as this, it is a shame to take advantages.

The 8 The first is, Answer to this objetion (saith he) is easie and plaine in the § III Scripture, for the mediation of Christ, is both more generall, and more speciall, more generall as he is the one Mediatour between God and man: 1 Tim. 2. 5. and more speciall as he is the Mediatour of the New-Testa­ment that they which are called may receive the promise of eternall inhe­ritance. Heb. 9. 14. according to that it is said he is the Saviour of all men especially of those that beleive. 1 Tim. 4. 10. so in all the offices of Christ the Priest the Prophet the King, there is that which is more gene­rall and that which is more speciall and peculiar.

Answe­red by, And this is that, which he calls a cleare and plaine answer from the Scripture, leaving the application of it, unto the argument, § IV to other mens conjecture, which as farre as I can conceive must be thus. 1 Exami­nation. It is true, Christ paid a ransome for none but those for whom he is a Mediatour and Priest, but Christ is to be considered two wayes, First, as a generall Mediatour and Priest for all. Se­condly, as a speciall Mediatour and Priest for some, now he payes the ransome as a general Mediatour: this I conceive may be some part of his meaning, for in it selfe, the whole is in expression so barbarous, and remote from common sence, in substance such a wild unchristian madnesse: as contempt would farre better suit it, than a reply: the truth is; for sence and expression, in men who from their manuall Trades leape into the office of Preaching, and imployment of writing, I know no reason why we should expect. Onely it can never enough be lamented that wildnesse, in such tattered raggs should finde entertainement, whilst sober truth is shut out of doores, for what I pray you is the meaning of this di­stinction, Christ is either a generall mediator betweene God and man, or a speciall 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 severall parties, and every mediator, is the mediator of a Covenant; now if Christ be a mediator more gene­rally, [Page 38] then 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 bee derogatory to the honour of Jesus Christ, that he should bee 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. 7. 22. are not such bold asserters fitter to be catechized than to preach? but we must not let it passe thus, the man harps upon something that he hath heard from some Arminian Doctor, though he hath had the ill hap, so poorely to make out his 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 poore shift, that so our for­mer argument, may stand unshaken.

The poverty of the answer as before expressed, hath beene suf­ficiently already declared: the fruits of Christs mediation have Second confutation beene distinguished by some, into those that are more generall, and those which are more peculiar, which in some sence may be tolerable: but that the offices of Christ should be said to be either generall or peculiar, & himself in relation to them so considered is a grosse 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 it self beyond his Church or chosē. It was his Church which he redeemed with his own blood Acts 20. 28. his Church that he loved and gave himself for it, that be might sanctifie and cleanse it by the washing of water and the word, that he might present it to himself a glorious Church Eph. 5. 25, 26, 27. they were his sheep he laid downe his life for Joh. 10. and appeareth in heaven for us. Heb. 9. 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. 2. 14. not because all the world were so. Look upon his Oblation, for their sakes (saith he, those whom thou hast given me) do I sanctifie my selfe Joh. 17. 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. 4. 26. Look upon his Ascention, I go (saith he) to my Father and your Father, and that to prepare a place for you, Job. 14. Look upon his perpetuated Intercession, is it not to save to the uttermost them that come unto God by him, [Page 39] Heb. 7. 25? not one word of this generall mediation for all. Nay if you will hear himself, he denyes in plain termes to mediate for all; for I pray not saith hee for the world but for those whom thou hast given me, Joh. 17. 9.

But let us see what is brought to confirm this distinction; 3 discus­sion of texts urged and 1 Tim. 2. 5. is quoted for the maintenance thereof. For there is one § VI God and one Mediatour between God and man, the man Christ Jesus, what then I pray? what will be concluded hence? cannot Christ be a Mediatour between God and man, but he must be a Mediatour 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 an universall conclusion? because Christ was a Mediatour for men, (which were true had he been so onely for his Apostles) shall we conclude therefore he was so for all men? apage nugas, but let us see another proofe which happily may give more strength to the uncouth di­stinction we oppose, and that is 1 Tim. 4. 10. who is the Saviour of all men especially of them that beleive, had it been who is the Media­tour of all men especially of them that beleive, 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 Mediatour? 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 cleer from the matter in hand, which is the protecting providence of God, generall towards all, speciall and peculiar towards his Church, thus is he said to save man and beast, Psal. 36. 6. [...] rendring the Hebrew [...] by [...], thou shalt save or preserve. It is God then that is here called the Saviour of all by To Sange. 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 an universall 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 injurie & reproaches, wherewith the people of God are continually assaulted, yet they should cheerefully goe forward to run with joy the race that is set before them, even because as God [Page 40] preserveth all, for in him we live and move and have our being, Acts 17. Psal. 145, 14, 15, 16▪ so that he will not suffer any to be injured, and unrevenged, Gen. 9. 5. so is he especially the preser­ver of them that do believe, for they are as the apple of his eye. Zeck. 2. 8. Deut. 32. 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 incouragement being that which the Apostle was to lay downe, 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 nothing how strange it seemes, 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, Joh. 17. 9. which yet is no small part of his mediation whereby he saves sinners. Neither the subject then, nor the predicate propositiō (he is the Saviour of all men) is rightly apprehended, by them who would wrest it to the maintenance of universall redemption. For the subject He it is God the Father, and not Christ the Mediatour, and for the predicate it is a provinciall preservation, and not a pur­chased salvation that is intimated that is the providence of God, protecting and governing all, but watching in an especiall man­ner for the good of them that are his, that they be not alwayes 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 doe, 2 Cor. 1. 9. 10. but we had the sentence of death in our selves, that we spould not trust in our selves, but in God that raiseth 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 &c,) do not render an account of the ground of Pauls confidence, in go­ing through with his labours and afflictions, but rather are an ex­pression of the head and summe of that doctrine, for which he was so turmoyled 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 first, those who are never saved from their sins, as he [Page 41] saves his people Mat. 1. 21. 2 Of those who never heare one word of saving or a Saviour; 3. That he should be a Saviour in a twofold sence. 1. For all, 2. For believers. 4. That to believe is the condi­tion whereby Christ becomes a Saviour in an especiall manner unto any, and that condition not procured nor purchased by him; that this I say, is the sence of this place credat sudare Apella; to me nothing is more certain, then that to whom Christ is in any sence a Saviour in the work of redemption, he saves them to the utter­most from all their sinnes of infidelity and disobedience, with the saving of grace here, and glory hereafter.

Further attempts also there are to give strength to this evasion, & § VII so to invalidate our former argument, which I must also remove. Universa­lity of grace p. 7.

(Christ say they) in some sort intercedeth and putteth in for transgres­gressours, even the sonnes of men, yet in, and of the world, that the Spirit may so still unite and blesse those that believe on him, and so go forth in 4 Uncouth distinctions invented, over­thrown. 1 Queries. their confessions and conversations, and in the ministration of his Gospell by his servants, that those among whom they dwell, and converse might be convinced and brought to believe the report of the Gospel Esa. 53. 12. as once Luk. 23. 24. as himself left a pattern to us, John 17. 21. 23. that so the men of the world might be convinced and the convincers allured to Christ and to God in him, Matth. 5. 14. 15. 16. yea so as that he doth in some measure enlighten every man that cometh into the world, Joh. 1. 9. But in a more speciall manner doth he intercede, &c.

Here is a twofold intercession of Christ as Mediatour, 1 For all sinners, that they may believe, (for that is it which is intended by the many clowdy expressions wherein it is involved,) 2 For believers that they may bee saved, it is the first member of the distinction which we oppose, and therefore must insist a little upon it.

First our authour saith, it is an interceding in some sort, I ask in what sort? is it directly, or indirectly? is it by vertue of his blood­shed for them; or otherwise? is it with an intention & desire to ob­tain for them the good things interceded for, or with purpose that they shall go without them? is it for all and evrey 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 quaeries must be clearly answered before this generall intercession can be made intelligible.

First, whether it bee directly, or indirectly, and by consequence onely, that this intercession after a sort is used, for that thing interceded for is represented, not as the immediate issue or [Page 42] aym 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 blesse believers, that those amongst whom they dwell, may believe the report of the Gospell. It is believers that are the direct object of this intercession, and others onely glanced at through them: the good also so desired for them is considered, either as an acci­dent that may come to passe, or follow the flourishing of belie­vers, [...], or as an end intended to be accomplished by it: if the first, then their good is no more intended than their e­vill; if the latter why is it not effected? why is not the intention of our Saviour accomplished? is it for want of wisdome to choose suitable and proportionable meanes to the end proposed, or is it for want of power to effect what he intendeth?

Secondly, is it by vertue of his bloodshed for them or otherwise? Secondly, 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 assertors of universall redemption will sustain; among all the ends of the death of Christ by them assigned, the effectuall and infall ible 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 intreateth 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 Spirituall 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 sprinckled with his own blood.

Thirdly, doth he intercede for them that they should believe Thirdly, with an intention or desire that they should be so, or no? if not, it is but a mock intercession, and an intreaty 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 all, and prayed for all that they might believe, why are not all saved? for Christ is alwayes heard of his Father. John 12. 42.

Fourthly, is it for all and every one in the world, that Christ, Fourthly, [Page 43] makes this intercession, or onely for those who live within the pale of the Church? if onely for those latter, then this doth not prove a generall intercession for all, but onely 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 blesse believers? and so go forth in the ministration of the Gos­pell 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 heare no report of the Gospell?

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 alwayes heares him, Joh. 12. 42. If upon condition on the part of God, it can be nothing but this, if he wil or please, now the adding of this condi­tion may denote in our Saviour two things. 1 Anescience of what is his Fathers 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 what ever he asketh, Psal. 2. 8. Or secondly, an advancement of his Fathers will, by submission to that, as the prime cause of the good to be bestowed, which may well stand with absolute inter­cession, by vertue 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: others more 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. Aall have not the means of grace to use well or [Page 44] ill. 3^ly. Christ prayes that they may use the meanes of grace well, or he doth not: if not, then how can he pray, that they may believe, seeing to use well the meanes of grace, by yeilding o­bedience unto them, is indeed to believe? if he doe, then he doth it absolutely or upon condition, and so the argument is renewed a­gaine as in the entrance. Many more reasons might be easily pro­duced to shew the madnesse of this assertion, but those may suffice. Onely we must looke upon the proofe and confirmations of it.

First, then the words of the people 2 Answ­ers to pla­ces alledg­ed. Isay 53. 12. he made Inter­cession for the transgressors, are insisted on. Answer. The trans­gressors here for whom our Saviour is said to make Intercession, are either all the transgressors for whom he suffered, as is most likely, from the discription we have of them▪ v. 6. Or the trans­gressors onely 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 23. 34. Then said Jesus Father forgive them, they know not what they doe.

Answer. The conclusion which from these words is inferred, being, therefore there is a generall Intercession for all that they may be­lieve, 2. By 7. Reasons. I might well leave the whole argument to the silent judge­ment of men, without any further opening and discovery of the invalidity and weakenesse, but because the ablest of that side, have usually insisted much on this place, for a generall succeslesse Intercession, I will a little consider the inference, in its depen­dance on these words of the Gospel, and search whither it have a­ny appearance of strength in us: to which end we must observe.

That this prayer is not for all men, but onely for that handfull of the Jewes by whom he was crucified, now from a Secondly. prayer for them, to inferre a prayer for all and every man, that ever were, are, or shall be, is a wild deduction.

It doth not appeare that he prayed for all his crucificers neither, but onely for those who did it out of ignorance, as appeares by the reason annexed to his supplication, for they know not what they doe. And though Acts. 3. 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 certaine from that place, and so it is that some of them were [Page 45] converted as afterwards, indefinite propositions, must not in such things be made universally. Now doth it follow, that because Christ prayed for the pardon of their sinnes, 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.

3^ly. 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 sinne of crucifying himselfe might be forgiven them that did it, is a strange inference.

Fourthly, There is another evident limitation in the businesse; for among his crucifyers he prayes onely for them that were pre­sent at his death, amongst whom doubtlesse, many came more out of curiosity to see and observe, as is usuall in such cases, than out of malice and dispight, so that whereas some urge that notwith­standing this prayer, yet the chiefe of the Priests, continued in their unbeliefe, it is not to the purpose, for it cannot be proved that they were present at his crucifying.

Fifthly, It cannot be affirmed with any probability, that our Saviour should pray for all & every one of them, supposing some of them to be finally impenitent: for he himself knew full well what was in man. Joh. 2, 28. yea he knew from the beginning who they were that believed not. Joh. 6. 64. now it is contrary to the rule which we have. 1 Joh. 5. 16. there is a sinne unto death, &c. to pray for them whom we know to be finally impenitent, and to sinne unto death.

Sixthly, It seemes to me that this supplication was effectuall and succesfull, that the Sonne was heard in this request also: faith and forgivenesse being granted to them for whom he prayed: so that this makes nothing for a generall ineffectuall Intercession, it being both speciall and effectuall. For Acts 3. of them whom Peter tells, that they denied the holy one and desired a murderer. v. 14, and killed the Prince of life, v. 15. Of these I say five thousand believed, Acts 4. 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 afterwards. Neither were the Rulers, without the compasse of the fruits of this prayer, [Page 46] for a great company of the Priests were obedient to the faith, Act. 6. 7. So that nothing can possibly be hence inferred for the purpose intended.

We may, nay we must grant a two-fold praying in our Saviour, one by a vertue of his office as he was Mediatour, the other in an­swer of his duty, as he was subject to the law and a private person. It is true, he who was mediatour was made a subject to the law, but yet those things which he did in obedience to the Law as a private person, were not acts of mediation: nor works of him as mediatour, though of him who was mediatour: 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 doe, whereof, in this he gave us an example, Mat. 5 44. I say unto you love your enemies, blesse them that curse you, doe good to them that hate you, and pray for them which despitefully use you and persecute you, which doubtlesse he inferreth from that Law Lev. 19. 18. thou shalt not avenge nor beare any grudge against the children of thy people, but shalt love thy neighbour as thy self, quite contrary to the wicked glosse put upon it by the Pharisees: and in this sence, our Saviour here, as a private person, to whom revenge was forbid­den, pardon injoyned, prayer commended, prayes for his very enemies and crucifiers: which doth not at all concern his interce­ding for us as Mediatour, wherein he was alwayes heard, and so is nothing to the purpose in hand.

Again 3^d place removed by Joh. 17. 21, 23. is urged to confirm this generall 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, from which words though some make a seeming flourish, yet the thing pretended is no way confirmed. For

First, if Christ 1 Oppo­position. 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 effectuall means of Grace to be gran­ted unto them, than onely 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 world to them all, that by it, as the onely ordinary way, they might come to the knowledge of him. But this we do not finde that ever he prayed for, or that God hath granted it; nay he blessed his Father that so it was not, because so [Page 47] it seemed good in his sight, Math. 11. 25, 26.

Secondly, such a glosse or interpretation must not be put upon the place, as should run crosse to the expresse words of our Savi­our v. 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 priviledge for the world, as any he procured, or In­terceded for, for his own. Wherefore

Thirdly, say some, 2 Expo­sition one sence be­ing the world is here taken for the world of the elect, the world to be saved, Gods 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 contiento, 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 seldome it is in the scripture, which afterwards we shall make appear: but may bee understood indefi­nitely, for men in the world few, or more, as the elect are in their severall generations. But this exposition though it hath great authours, I reje­cted and another 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, 2 Em­braced so likewise, a that by believing v. 21 and knowing v. 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 acknow­ledgement, 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 his own; which kinde 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 3^ly and Math. 5. 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 holinesse of life, that they might be a means to draw men to glorifie God) is certainly brought in to make up a shew of a number, as very many other places are, the authour not once considering, what is to be proved by them, nor to what end they are used, and therefore without further inquiry may well be laid aside as not at all belonging to the businesse in hand, nor to be dragged within many leagues of the conclusion, by all the strength and skill of M^r More.

Neither is that other place of 4^ly with Joh. 1. 9. any thing more advi­sedly or seasonably urged, though wretchedly glossed, and ren­dred in some measure enlightening every one that comes into the world: the scripture sayes that Christ is the true light, that lighteth every man that commeth into the world in some measure sayes M^r More; now I beseech you in what mea­sure is this? how farre, into what degree, in what measure, is illumination from Christ? by whom, or by what means sepa­rated from him, independent off him, is the rest made up? who supplies the defect of Christ. I know your ayme is, to hugge in your illumination by the light of nature, and I know not what common helpes, that you dream of, towards them, who are utter­ly deprived of all Gospell meanes of grace, and that not onely for the knowledge of Gods as Creatour, but also of him as in Christ the Redeemer. But whither 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 onely true light, and every one that is enlightned, receiveth his light from him, who is the summe, the fountaine thereof. And so the generall defence, of this generall ineffectual Intercession is vanished, but yet further, it is particularly replyed concerning the Priest-hood of Christ, that

As 5^ly a re­ply, which is, a Priest in respect of one end, he offered sacrifice, that is, propitia­tion for all men, Heb. 9. 26. and 9. Joh. 1. 29. 1 Joh. 2. 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. 9. 14, 15. Mat. 26. 26. (what follows after, being repeated out of ano­ther place hath been already answered.)

Answer, First, 1 Dis­cussed and examined These words as here placed have no tolerable sense in them, neither is it an easy thing to gather the minde of the Author out of them, so farre are they from being a cleare an­swer to the argument as was pretended. Words of Scripture in­deed are used, but wrested; and corrupted, not onely to the coun­tenance of error, but to beare 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 enquire 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 proposall 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. 9. 14. 15. Math. 26. 26. 2. Do those places hold out the uttermost end of the death of Christ (subordinate to Gods glory?) why in one of them it is the obtaining of redemption, and in the other, the shedding of his bloud for the remission of sins is expressed? Now all this you affirme 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 sinnes, which remission of sinnes and 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. 1. 7. Col. 1. 14. So here you have confounded the first, and last end of the death of Christ, spoyling indeed and casting down (as you may lawfully doe, for it is your owne) the whole frame and building, whose foundation is this, that there be severall and diverse ends of the death of Christ, towards severall persons, so that some of them belong unto all, and all of them on­ly to some, which is the [...] of the whole Book. Third­ly, Christs offering himself to put away sinne, out of Heb. 9. 26. the place for the first end of the death of Christ, & his shedding of his bloud for the remission of sinnes, from Math. 26. 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 truely, if ye know the meaning of sacrifice and propitiation, this will scarce appeare sense unto you upon a second view.

But 2. Con­suted and removed. to leave your words and take your meaning, it seems to be [Page 50] this in respect of one end, that Christ proposed to himself, in his sacrifice, he is a Priest for all, he aymed to attaine and accomplish it for them, but in respect of other ends, he is so onely for his chosen and called. Now truely this is an easy kind of answering, which if it will passe for good and warrantable, you may easily disappoint all your adversaries, even first by laying down their ar­guments, then saying your one opinion is otherwise, for the very thing that is here imposed on us for an answer is the [...] the chief matter in debate, we absolutely deny, that the several ends of the death of Christ, or the good things procured by his death are thus distributed as is here pretended. To prove our assertion, and to give a reason of our deniall of this dividing of these things in respect of their objects, we produce the argument above propo­sed, concerning the Priest-hood 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 & shew, nothing at all being to be found in them to the bu­sines in hand; such are Heb. 9. 26. Joh. 1. 29 For what consequence is there from an affirmation indefinite, that Christ bare or took a­way sinne, to this, that he is a Priest for all and every one in respect of propitiation? Besides in that of John 1. 29. there is a manifest allusion to the paschall Lambe, by which there was a typicall cere­moniall purification, and cleansing of sinne, 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. 2. 9. 1 John 2. 2 shall be conside­red apart, because they seeme to have some strength for the maine 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 equall objective extent of the oblation and intercession of Jesus Christ, is confirmed and vindicated: and withall, the meanes used by the blessed Trinity for the accomplishment of the proposed end, unfold­ed: which end what it was is next to be considered.

CHAP. I.
Some precious considerations to a more particular inquirie after the pro­per end and effect of the death of Christ.

THe maine thing upon which the whole controversie about the death of Christ turneth, and upon which § I the greatest weight of the businesse dependeth, comes The end of the death of Christ as­serted and distinguish­ed into next to our consideration, being that which wee have prepared the way unto, by all that hath beene already said. It is about the proper end of the death of Christ, which who so can rightly constitute and make manifest, may well be admitted for a dayes-man, and umpire in the whole contestati­on; for, if it be the end of Christs death, which most of our Ad­versaries assigne, wee will not deny, but that Christ dyed for all and every one; and if that be the end of it, which we maintaine so to be, they will not extend it beyond the elect, beyond belee­vers. This then must be fully cleared, and solidly confirmed by them who hope for any successe 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 generall expression for the whole reduction and recovery of sinners from the state of alienation, misery and wrath, into grace, peace, and eternall communion with him. Now there be­ing a two-fold end in things, one of the worker, the other of the worke wrought, we have manifested, how, that unlesse it bee, ei­ther for want of wisedome and certitude of minde in the Agent, in chusing and using unsuitable meanes for the attaining of the end proposed, or for want of skill and power to make use of, and rightly to improve, well-proportioned meanes to the best advan­tage, those things are alwayes co-incident; the work effecteth, what the workman intendeth. In the businesse in hand, the Agent is the blessed Three in One, as was before declared; and the meanes whereby they collimed and aymed at the end proposed, was the [Page 52] Oblation and Intercession of Jesus Christ, which are united, inten­ding the same object, as was also cleared. Now unlesse wee will blasphemously ascribe want of wisedome, power, perfection, and sufficiency in working unto the Agent, or affirme that the death and intercession of Christ, was not sutable 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 finde in the issue ascribed unto them, that by them the Blessed Tri­nity intended. So that we shall have no cause, to consider these a­part, unlesse it be sometimes to argue from the one to the other; as where we finde 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 Supream and ulti­mate. supreame and ul­timate, § II 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 ayme himselfe in the first place, as the chiefest good; yea indeed that alone which is good, that is absolutely and simply so, and not by virtue of communi­cation from another: And therefore in all his workes, especially in this which we have in hand the chiefest of all, hee first intends the manifestation of his owne glory, which also he fully accom­plisheth in the close, to every point and degree by him intended, he maketh all things for himselfe, Prov. 16. 4. and every thing in the end must redound to the glory of God, 2 Cor. 4. 15. where­in Christ himselfe is said to be Cods, 1 Cor. 3. 23. serving to his glo­ry in that whole Administration that was committed to him. So Ephes. 1. 6. the whole end of all this dispensation, both of choc­sing us from eternity, redeeming us by Christ, blessing us with all spirituall blessings in him, is affirmed to be the praise, the glory of his grace, and vers. 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, Wee are filled with the fruits of Righteousnesse, which are by Iesus Christ unto the glory and praise of God, Phil. 1. 11. which also is fully as­serted Chap. 2. 11. That every tongue should confesse that Iesus Christ is Lord, to the glory of God the Father. This the Apostle fully clears in the ninth to the Romans; where hee so asserts the supreame [Page 53] Dominion and independency of God in all his actions, his abso­lute freedome from taking rise, cause or occasion, to his purposes, from any thing among us sonnes of men, doing all things for his owne sake, and aiming onely at his owne 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 Lambe for ever and ever, Rev. 5. 13. but this is [...].

2. There is an 2 Inter­mediate and sub­servient, which is asserted. end of the death of Christ which is intermedi­ate and subservient to that other, which is the last and most su­preame, § III 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 intire end, yet in it selfe, and in respect of the relation which the severall acts therein have one to another, it may bee considered distinctly, in two parts, wherof one is the end, & the other the meanes for the attaining of that end, both, the compleate end of the mediation of Christ in respect of us. The ground and cause of this is, the appoyntment of the Lord, that there should be such a connexion and coherence, betweene the things purchased for us by Jesus Christ, that the one should be a meanes 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 vaine and fruitlesse, as wee shall afterwards declare. Now both these consist in a communication of God and his goodnesse unto us, (and our participation of him by vertue thereof) and that either to grace or glory, holinesse or blessednesse, faith or salvation. In this last way, they are usually called, faith being the meanes of which we speake, and salvation the end; faith the condition, salvation the promised inheritance: under the name of Faith we comprize all saving grace, that accompanies it: and under the name of sal­vation, the whole glory to be revealed, the liberty of the glory of the Children of God. Rom. 8. all that blessednesse which consi­steth, in an eternall fruition of the blessed God. With faith goe all the effectuall meanes thereof, both externall and internall, the Word and Almighty sanctifying Spirit: all advancement of state and condition attending it, as Justification, Reconciliation, and [Page 54] Adoption into the family of God: all fruits flowing from it in sanctification, and universall holinesse, with all other priviledges and enjoyments of believers, here, which follow the redemption and reconciliation purchased for them by the oblation of Christ. 1. Posi­tively. A reall effectuall and infallible bestowing, and applying of all these things, as well those that are the meanes, as those that are the end, the condition, as the thing conditioned about, faith and grace, as salvation & glory, unto al, & every one, for whom he died do we maintaine to be the end proposed & effected, by the blood­shedding of Jesus Christ, with those other acts of his Mediator­shipp, which we before declared to be therewith inseperably con­joyned, so that every one for whom he died, and offered up him­selfe, hath, by vertue of his death, or oblation, a right purchased for him, unto all these things, which in due time he shall cer­tainely and infallibly enjoy, or, which is all one, the end of Christs obtaining grace & glory with his Father was, that they might be certainely bestowed upon all those for whom he died, some of them, upon condition that they do believe, but faith it selfe ab­solutely upon no condition at all: all which we shall further il­lustrate and confirme after we have removed some false ends as­signed.

CHAP. II.
Containing a removall of some mistakes and false assignations of the end of the death of Christ.

THat 2. Nega­tively re­movall of false ends assigned, the death, oblation, and bloud shedding of Jesus Christ § I is to be considered as the meanes for the compassing of an ap­pointed end, was before abundantly declared; and that such a meanes, as is not in it self any way desireable, but for the attain­ing of that end: Now, because that which is the end of any thing, must also be good, for unlesse it be so, it cannot be an end, (for bo­num & finis convertuntur) it must be either his fathers good, or his own good, or our good, which was the end proposed. That The first, rejected with, it was not meerly 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 it selfe it is al­wayes alike eternally and absolutely perfect. And in this regard, at the close of all, he desires and requests no other glory, but that [Page 55] which he had with his Father before the world was John 17. [...]. And in respect of his humane 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 himselfe, 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 owne, 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: 1. Ex­planation 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 sinne, that we deny, 2. Con­sutation. 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 Heire of them, and upholding them all by the word of his power. Heb. 1. 3. 4. he is set over the workes of Gods hands, and all things are put in subjection under him. Heb. 2. 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. 8. 6. 7. 8. And did he dye 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 doe it, by giving attestation to his righteous judgements. 1 Cor. 6. And yet, is it not expresly said that the Angels have no share in the whole dispensation of God manifested in the flesh, so as to dye for them to redeem them from their sinnes? of which some had no need, and the other, are eternally excluded. Heb. 2. 16. He tooke not to him the nature of Angels, but he tooke upon him the seed of Abraham: God setting him King upon his Holy hill of Sion, in despight of his enemies to bruise them and to rule them with a rod of iron. Psal. 2. 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 sonne John 3. 35. Math. 11. 27. That is the foundation of all this soveraignety and dominion over all [Page 56] creatures, with his power of judging that is put into his hand.

3. Con­cession of the objection. Beside, 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 beneficiall to the proving of the general ran­some for all? No doubtlesse, 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 5. 22. He hath authority given unto him to execute judgement, because he is the sonne of man, that is at that hour when all that are in their graves, shal heare his voice, & come forth, they that have done good unto the resurrection of life, and they that have done evill to the resurrection of condemnation. verses. 28. 29. 2 Cor. 5. 10. Now can it be reasonably asserted, that Christ died for men to redeem them? that he might have power to condemn: Nay, doe not these two overthrow one another? If he redeemed thē by his death, then he did not aime at the obtaining of any power to condemne thē; if he did the latter, then that former was not in his intention.

Nor secondly, 2. The second re­jected by arguments taken from was it his Fathers 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 supream end of § I Christs oblation & al the benefits purchased & procured by it was the praise of his glorious grace; but for this other it doth not di­rectly tend to the obteining of any thing unto God, but of all good things from God to us. Arminius with his followers, with the other universalists of our dayes, 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 sinne 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 holy in Gods free disposall, 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 humane kind, but could not by reason of sinne, 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 mery 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 falsenesse and folly of it, which may be done plainly by these following reasons.

First the 1 The false bot­tome of the objecti­on oppo­sed. foundation of this whole assertion seems to me to be false and erroneous, viz. that God could not have mercy on man­kind, unlesse satisfaction were made by his sonne: 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. Iames 1. 18. 1 Sam. 15. 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 wayes of saving us were not wanting to his infinite wisdome, yet certainly the way which he did proceed in, was the most convenient, because we find he pro­ceeded therein.

Secondly 2 The false ten­dance of it. this would make the cause this would make the cause of sending his sonne to dy, 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 afterwards disprove.

Thirdly, 3 Its de­structive­nesse to the redemption that is in Christ, and if the end of the death of Christ▪ were to acquire a right to his Father, that notwithstanding his justice he might save sinners, then did he rather dy to redeem a liberty unto God, then a liberty from evill unto us; that his Father might be enlarged from that estate, wherein it was imposs [...]ble for him to do that which he desired, and which his nature enclined him to, and not that we might be freed from that condition, wherein, without this freedome 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 redeeme his people from their sinnes, 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 he sent his sonne out of love to himself or unto us? is God or 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 [Page 58] 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 onely that it may be done; there is such an habitude and relation between merit and the thing obtained by it, whether it be absolute or arising on con­tract, that there ariseth a reall 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 payed or rather now they ought to be paid? hath he not a right unto it? was ever such a merit heard of before, whole nature should consist in this, that the thing procured by it might be bestowed, and not that it ought to be: and shall Christ be said now to purchase by his meritorious oblation, this onely at his Fathers hand, that he might bestow upon, and apply the fullnesse 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. 4. 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, Its over­throwing the onely effects and fruits thereof by all which that cannot be assigned as the compleat end of the Death of Christ, which being accomplished, it had, not onely been possible, that not one soule might be saved, but also impossible that by vertue of it any sinfull soul should be saved for sure the Scrip­ture is exceedingly full in declaring that through Christ wee have remission of sins, grace & glory (as afterwards) but now notwith­standing this, that Christ is said to have procured and purchased by his death such aright and liberty to his Father, that he might bestow eternall life upon all, upon what conditions he would, it might very well stand, that not one of those should enjoy eter­nall life; for suppose the Father would not bestow it, as hee is by no engagement according to this perswasion bound to do, he had a right to do it, it is true; but that which is any ones right he may use, or not use at his pleasure: againe, suppose he had prescribed a [Page 59] condition of workes, which it had been impossible for them to ful­fill, the death of Christ might have had its full end, and yet not one beene saved: Was this his comming 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? John 17. 24. Divers other reasons might be used to evert this fancy, that would make the purchase of Christ in respect of us, not to be the remission of sins, but a possibility of it, not salvation but a salvability, not reconci­liation and peace with God, but the opening of a doore towards it: but I shall use them in assigning the right end of the death of Christ.

Aske 1. The o­pinion of our adver­saryes is discovered now of these, what it is that the Father can doe, and § III will doe upon the death of Christ, by which meanes his justice, that before hindred the execution of his good will towards them is satisfied? and they tell you, it is the entring into a new Covenant of grace with them, upon the performance of whose condition, they shall have all the benefits of the death of Christ applyed to them: But to us it seemeth that Christ himselfe, with his death and passion, is the chiefe promise of the new Covenant it selfe, as Gen. 3. 15. and so the Covenant cannot be said to be pro­cured by his Death: Besides the nature of the Covenant over­throwes this Proposall, that they that are Covenanted withall shall have such and such good things, if they fulfill the con­dition, as though that all depended on this obedience, when that obedience it selfe, and the whole condition of it, is a promise of the Covenant. Jer. 31. 32. Which is confirmed and sealed by the bloud of Christ. We 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. Isay. 49. and the bringing of many Sonnes 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 appeare, his salvation being born 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 bloud that he might be just, and the justifier of them that be­lieve in Jesus. Rom. 3. 25. Is all that which accrewed to the Lord by the death of his Sonne, and not any right and liberty of do­ing [Page 60] that which before he would have done, but could not for his justice. In respect of us the end of the oblation and bloud shedding of Jesus Christ was, not that God might, if he would, but that he should by vertue of that compact and covenant, which was the foundation of the Merit of Christ, bestow upon us all the good things, which Christ aymed at, and intended to purchase and procure by his offering of himselfe 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 severall wayes whereby it is designed.

WHat the Scripture affirms in this particular, we laid down § I in the entrance of the whole discourse; which, now have­ing 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 summe: The maine as­sertion laid downe and proved by clearing out of the Scripture. Jesus Christ according to the counsell and will of his Father, did offer himselfe upon the Crosse, to the procurement of those things before recounted, and maketh continuall in­tercession: with 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 will and counsell 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 our the intention and counsell of God, with § II our Saviours own minde, whose will was one with his Fathers in this businesse.
• Secondly, those that lay downe the actuall accomplishment or effect of 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.

§ III. For the first, or 1. The counsell and inten­tion of, 1. The Father, 2. The Son in this businesse. those which hold out the counsell, purpose, minde, intention, and will of God, and our Saviour in this work. Math. 18. 11. the Sonne of man came to save that which was lost, which words he repeateth againe upon another occasion. Luke 19. 10. In the first place they are in the front of the parable of seeking the lost [Page 61] sheep, in the other, they are in the close of the recovery of lost Zac­cheus, and in both places set forth the end of Christs 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 sonne of Abraham; or as the lost sheep, which he layes upon his shoulder, and bringeth home; so that unlesse he findeth that which he seeketh for, unlesse he re­cover that which he cometh to save, he faileth of his purpose.

2^ly Math. 1. 21. where the Angell declareth the end of Christs coming in the flesh, and consequently of all his sufferings therein, is to the same purpose, he was to save his people from their sinnes. Whatsoever is required for a compleat and perfect saving of his peculiar people from their sinnes, was intended by his coming; to say that he did but in part, or in some regard effect the worke of salvation, is of ill report to Christian eares.

Thirdly, The like expression is that also of Paul, 1 Tim. 1. 15, evidently declaring the end of our Saviours coming according to the will and Counsell of his Father. viz. To save sinners; not to open a doore 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 to save them from all the guilt and power of sinne, and from the wrath of God for sinne, 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 then 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, Isay. 53. 10. 11. 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. 2. 13. is inse­parably annexed to the decree of Christ's making his soul and offe­ring for sinne, and is the end and aime thereof.

Fourthly, As the Apostle further declareth, Heb. 2. 14. 15. For as much as the children are partakers of flesh and bloud, he also himself likewise tooke part of the same, that through death he might destroy him that had the power of death, that is, the Divel, and deliver them who through fear of death, &c. Then which words nothing can more clear­ly set forth the entire end of that whole dispensation of the incar­nation [Page 62] and offering of Jesus Christ, even a deliverance of the children whom God gave him from the power of death, Hell, and the Divel, so bringing them nigh unto God: Nothing at all of the purcha­sing of a possible deliverance for all and every one: 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.

Fiftly, the same purpose and intention we have Ephes. 5. 25, 26. Christ loved his Church and gave himselfe for it, that he might sanctifie 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 wrin­ckle, or any such thing, but that it should be holy, and without blemish. As also Titus 2. 14. He gave himself for us that he might redeem us from all iniquity, and purifie 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 whom? for his Church, saith one; for us, saith the o­ther; both words of equall extent and force, as all men know: to what end did he this? to sanctifie and cleanse it, to present it to him­self an holy and glorious Church without spot or wrinckle, saith he to the Ephesians, to redeem us from all iniquity, and to purifie 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? I 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 de­signe, and purpose, and affirming the end of his death? John 17. 19. For their sakes I sanctifie my self, that they also may be 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 prayed not for, ver. 9. l sanctifie my self; whereunto? to the work I am now going about, even to be an oblation; and to what end? [...] that they also may be [Page 63] truly sanctified, that [...] there (that they) signifies the intent and purpose of Christ, it designes 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 ungodlinesse from Jacob, Rom. 11. 26. and that herein there was a concurrence of the will of his Father, yea that this his purpose was to fulfill the will of his Father, which he came to do.

Eightly, And that this also was his counsell, is apparent, Gal. 1. 4. For our Lord Iesus gave himself for our Sin, that he might deliver us from this present evill world according to the will of God, and our Fa­ther, which will and purpose of his, the Apostle further declares Chap. 4. 4. 5. 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 sonnes: and because sons, our deliverance from the Law, and thereby our freedome from the guilt of sinne; our adoption to sonnes, receiving the Spirit, and drawing nigh unto God, are all of them in the purpose of the Father, giving his onely Sonne for us.

Ninthly, I shall adde but one place more, of the very many more that might be cited to this purpose, and that in 2 Cor. 5. 21. He hath made him to be sinne for us that knew no sinne, that we might be made the righteousnesse of God in him: the purpose of God in making his Sonne to be sinne is, that those for whom he was made sinne might become righteousnesse: that was the end of Gods sending Christ to be so, and Christs willingnesse 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 atheisticall expres­sions) then he made Christ sinne for no more, than doe in the ef­fect become actually righteousnesse in him, so that the counsell and will of God, with the purpose and intention of Christ by his ob­lation and blood shedding, was to fulfill that will and counsell, is from these places made apparent: from all which we draw this ar­gument: That which the Father and the Sonne 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 Lords assistance take up the as­sertion of it) But the Father and his Son intended by the death of Christ, to redeem purge, sanctifie, purifie, deliver from death, [Page 64] Sathan, the curse of the Law, to quit off all sinne, to make righ­teousnesse 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, I leave to all and every one to judge that hath any knowledge in these things.

Secondly, The second rank containes those places, which lay down the actuall 2 The effect and actuall accom­plishment of that in­tention with 1 accomplishment, and effect of this oblation, or § IV what it doth really produce and effect in and towards them, for whom it is an oblation. Such are 1 Heb. 9. 12. 14. By his own blood he entred in once into the holy place, having obtained eternall 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 obtaines eternall redemption, the other respecting us, it purgeth our consciences from dead works: so that justification with God by procuring for us an eternall redemption from the guilt of our sinnes, and his wrath due unto them, with sanctificati­on in our selves, (or as it is called Heb. 1. 3. purging our sinnes,) is the immediate product of that blood, by which he en­tred into the holy place, of that oblation which through the eter­nall Spirit he presented to God. Yea this meritorious purging of our sinnes is peculiarly ascribed to his offering, as performed before his ascension, Heb. 1. 13. for when he had by himself purged our sinnes, he sat down on the right hand of the Maiesty on high; and again most expressely, Heb. 9. 26. He hath appeared to put away sinne by the sacrifice of himself, which expiation or putting away of sin by the way of sacrifice, must needs be the actuall sanctification of them for whom he was a sacrifice, even as the blood of bulls and goats and the ashes of an heifer sprinckling the unclean sanctifieth to the purfying of the flesh, ver. 13. Certain it is that whosoever was either polluted or guilty, for whom there was an expiation or a sacrifice allowed in those carnal ordinances, which had a shadow of good things to come, that he had truly, first, a legall cleansing and sanctifying to the purify­ing of the flesh; and secondly, freedome from the punishment which was due to the breach of the law, as it was the rule of conversation to Gods people, so much his sacrifice carnally accomplished for him that was admitted thereunto. Now these things being but shadows of good things to come, certainly the sacrifice of Christ did ef­fect [Page 65] spiritually for all them for whom it was a sacrifice, what ever the other could typifie out, that is spirituall cleansing by sanctifi­cation, and freedome from the guilt of sin, which the places pro­duced doe 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. 2. 24. His own self bare our sins; where you have, both what he did, bare oursins [...] he carried them up with him upon the crosse, and what he intended, that we being dead unto sin, should live to righte­ousnesse, 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 & to have them laid upon him, Isay 53. 6. 11. so it is expository of the former, and will tell us what Christ did by bearing our sins, which phrase is more then 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 hee underwent for us. To which also you may referre all those places which evidently hold out a communtation in this point of suffering betweene Christ and us, Gal. 3. 13. Hee delivered us from the curse, being made a curse for us, with divers others which we shall have occasion afterwards to mention. Peace also and reconciliation with God, that is, actuall peace by the removall of all enmity on both sides, with all the causes of it, is fully ascribed to this oblation, Col. 1. 21, 22. And you that were sometimes alie­nated and enemies in your minde by wicked works, yet now hath he reconciled in the body of his flesh through death, to preserve you holy and unhlameable and unreprovable in his sight as also Ephes. 2. 13, 14, 15, 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 crosse, having slain the enmity thereby. To which adde 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. 5. 8, 9, 10. And ye have a further discove­ry made of the immediate effect of the death of Christ, peace and reconciliation, deliverance from wrath, enmity, and what ever lay against us to keep us from enjoying the love & favour of God; [Page 66] a redemption from all these he effected for his Church with his own blood, Acts 20. 28. whence all and every one for whom he died may truely 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 at the right hand of God, who also maketh intercession for us, Rom. 8. 33, 34. which that they are procured for all and every one of the Sons of Adam, that they all may use that rejoycing in full assurance, cannot be made appeare; 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. 5. 9, 10. for he made an end of their sins, he made reconciliation for their iniquitie, and brought in everlasting righteousnesse, Dan. 9. 24. Adde also those other places, where our life is ascribed to the death of Christ, and then this annumeration will be perfect, John 6. 33. he came down from heaven to give life to the world; sure enough he giveth life to that world, for which hee gave his life; it is the world of his sheepe for which he layeth downe his life, John 10. 15. even that he might give unto them eternall life that they might never perish v. 28. so he appeared to abolish death to bring life and immortality to light, 2 Tim. 1. 10. as also Rom. 5. 4, 5, 6, 7, 8, 9, 10. Now there is none of all these places but will afford a sufficient strength against the generall ransome or the universality of the merit of Christ. My leisure will not serve for so large a prosecution of the subject as that would require, and therefore shall take from the whole this generall argument. If the death and oblation of Jesus Christ (as a sacrifice to his Father) doth sanctifie all them for whom it was a sacrifice, doth purge away their sin, redeeme them from wrath, curse, and guilt, work for them peace and reconcili­ation with God, procure for them life and immortalitie, bearing their iniquities and healing all their diseases, then dyed he onely 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 supposall was confirmed before, the inference is plain from scripture experience, & 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 3 The designation of the per­sons inten­ded as the object of redempti­on. work of redemption, according to the ayme and purpose of God; of which, some we will breifely recount: in some places they are called many. Math. 26. 28. The blood of the new Testament is shed for many, for the remission of sins: and, by his knowledge shall my righteous servant justifie many, for he shall bear their iniquities, Isay, 53. 11. For the Sonne of man came not to be ministred to, but to minister, and give his life a ransome for many. Mark 10. 45. and Matth. 20. 28. he was to bring many Sonnes unto glory, and so was to be the captain of their sal­vation through suffering, Heb. 2. 10. And though perhaps the word Many it self be not sufficient to restraine the object of Christs death unto Some, in opposition to All, because Many is sometimes placed absolutely for All, as Rom. 5. 19. yet these Many 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 10. 15. the children of God that were scattered abroad, John 11. 52. those whom our Saviour calleth brethren, Heb. 2. 11. the children that God gave him, which were partakers of flesh and blood, v. 13. 14. and frequently those who were given unto him of his Father, John 17. who should certainly be preserved: the sheepe whereof he was the shepherd through the blood of the covenant, Heb. 13. 20. his elect, Rom. 8. 34. and his people, Math. 1. 21. further explained to be his visited and redeemed people, Luke 1. 68. 69. even the people which he did foreknow, Rom. 11. 2. even such a people as he is said to have at Corinth before their conversion; his people by election Acts 18. 10. the people that he suffered without the gate, that he might sanctifie, Heb. 13. 12. his Church which he redeemed by his own blood Acts 20. 28. which he loved and gave himself for, Ephes. 5. 25. the many, whose sins he took away, Heb. 9. 28. with whom he made a Cove­nant. Dan. 9. 24. Those many being thus described, and set forth with such qualifications as by no means are common to all but proper onely to the elect, doe most evidently appear to be all and onely those that are chosen of God, to obtain eternal life through the offering and blood-shedding 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 [Page 68] that are laid in the way, by some pretended answers, ^e and evasions used to escape the force of the argument, drawn from the § VI Scripture, affirming Christ to have died for many, his sheep, his Secondly, by remo­vall of all objections to the con­trary whereof elect, and the like. More uni­vers: of free Grace. Now to this it is replyed, that this reason, as it is called, is weak and of no force, equivocall, subtill, fraudu­lent, false, ungodly, deceitfull and erronious; for all these severall epithets are accumulated to adorn it withall (universality of free Grace, pag. 16.) now this variety of tearmes, (as I conceive) serves onely to declare with what copia verborum the unlearned elo­quence of the authour is woven withall; 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 divell 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 hic responsor hiatu, and hear him speak in his own language, he sayes then

First, this The first is reason is weak and of no force, for the word [many,] is oft so used, that it both signifies all and every man, and also amplifieth or set­teth forth the greatnesse of that number, as in Dan. 12. 2. Rom 5. 19. and in other places where [many] cannot, nor is by any Christian understood for lesse then all men.

Reply. First Removed by 1. de­monstrati­on of its weaknesse. that if the proofe and argument were taken mere­ly from the word many, and not from the annexed description of those many, with the presupposed distinction of all men into sever­all sorts by the purpose of God, this exception would bear some colour, out 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 poore and rich, those that want, and those that abound, afterward affirming that he will bestow his bounty on many at London, on the poore, on those that want, will easily be be understood to give it unto, and bestow it upon them only. Se­condly, 2. Consi­deratiō of places of Scripture urged. neither of the places quoted prove directly, that many must necessarily in them be taken for all, in Dan. 12. 2. a distribution of the word to the severall 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, many to life, and many to shame: as in another language it would have been expressed: neither are such Hebraismes unusuall, besides perhaps it is not improbable, that ma­ny [Page 79] are said to rise to life, because as the Apostle sayes all shall not dye: the like also may be said of Rom. 5. 19. though the many there seeme 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 those that died by Adams disobedience, and those that were made alive, by the righteousnesse of Christ, but onely in the effects of the sin of Adam, and the righteousnesse of Christ, together 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 3. Con­futation of further strength pretended, and, the other places whereby this should be confirmed, I am confident our Au­thour cannot produce, notwithstanding his free inclination of such a reserve, these, these being those which are in this case com­monly urged by Arminians, but if he could, they would be no way materiall to infring our argument, as appeareth by what was said before.

Secondly, this The se­cond, by, reason (he addes) is equivocall subtill and fraudulent, seeing where all men and every man is affirmed of, the death of Christ, as the ransome and propitiation, and the fruits thereof onely is assumed for them; but where the word many is in any place used in this businesse, there are more ends of the death of Christ, than this one affirmed off.

Repl. 1 Exprest negation of opposite assertion. It is denyed 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. 2 De­monstrati­on of, 1. Its ab­surdity, That there is any other end of the death of Christ, besides the fruit of his ransome and propitiation, directly intended, and not by accident attending it, is utterly false; yea what other end, the ransome paid by Christ, and the attonement 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 ransome and pro­pitiation of Christ with the fruits of them to be for all, and o­ther ends of his death to be onely for many; is an assertion nei­ther equivocall, subtill nor fraudulent, But—I speake to what I conceive the meaning of the place, for the words themselves beare notable sence. 3. 2. False­nesse and selfe con­tradiction, as likewise The observation, that where the word many, is used, many ends are designed, but where all are spoken of, [Page 80] there onely the ransome is intimated, is, 1. Disadvantagious to the Authours perswasion, yeilding 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 Authors 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 ransome. 3. It is false, for where the death of Christ is spoken of as for many, he is said to give his life a ransome for them, Matth. 20. 28. Which are the very words where he is said to dye for all, 1 Tim. 2. 6. What difference is there in these, what ground for this observation? even such as these are divers others of that Authors observations: as his whole Chap. 10^th. 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 alwayes spoken of in the third Person, as by, all, the world, or the like, when yet Chap. 1. of his book, himselfe pro­duceth many places to prove this generall Redemption, where the persons for whom Christ is said to suffer, are mentioned in the first or second persons. 1 Pet. 2. 24. 1 Pet. 3. 18. Isay 53. 5. 6. 1 Cor. 15. 4. Gal. 3. 13, &c.

Thirdly, The third by, He proceeds, This reason is false, and ungodly, for it is no where in scripture said, that Christ died or gave himselfe a ransome but for many, or onely for many, or onely for his sheepe, and it is ungodli­nesse to adde to, or diminish from, the words of God in Scripture.

Rep. To passe by the loving termes of the Authour, and al­lowing a grane to make the sense currant. Isay 1. that 1. Rein­forcement of the ar­gument and, Christ af­firming that he gave his life for many, for his sheepe being said to dye for his Church, and innumerable places of Scripture wit­nessing, that all men are not of his sheepe, of his Church, we ar­gue and conclude, by just and undeniable consequence, that he dyed not for those who are not so. If this be adding to the word of God, (being onely an exposition and unfolding of his mind therein,) who ever spake from the word of God and was guiltlesse.

Secondly, Let 2. Fur­ther con­firmation with, it be observed, that in the very place where our Saviour sayes, that he gave his life for his sheepe, he presently adds, that some are not of his sheepe, John 20. 26. which if it be [Page 81] not equivalent, to his sheepe only, I know not which is.

Thirdly, It were easie to recriminate, but

Fourthly, But sayes he, The reason The fourth, by, is deceitfull and erronious, for the scripture doth no where say, ^a 2. Those many he dyed for are his sheep, (much lesse his elect as the reason intends it.) As for the place, Joh. 10. 15. Ʋsually instanced to this end, it is therein much abused, for our Sa­viour. Joh. 10. Did not set forth the difference, between such as he dyed for, and such as he died not for; ^b or such as he died for so and so, and not so, and so, ^c but the difference between those that believe on him, and those who believe not on him, v. 4. 5. 14. 26, 27. One heare his voyce and follow him, the other not, ^d Nor did our Saviour here set forth the privi­ledges of all be died for, or for whom he dyed for so and so, but of those that believe on him through the ministration of the Gospell, and so to know him, and approach to God, and enter the Kingdome by him, v. 3. 4. 9. 27. ^e Nor was our Saviour here setting forth the excellencie of those for whom he dyed, or dyed for so only, wherein they are preferred before others, but the excellency of his owne love, with the fruits thereof, to those (not onely that he died for, but also) that are brought in by his ministration to believe on him, ver. 11. 27: ^f nor was our Saviour here treating so much of his ransome giving and propitiation making, as of his ministra­tion of the Gospell, and so of his love and faithfulnesse therein, wherein he laid downe his life, for those ministred too, and therein gave us exam­ple, not to make propitiation for sinne, but to testifie love in suffering.

Rep. I am 1. Evi­dencing its weaknesse in generall perswaded of nothing, but an acquaintednesse, with the condition of the times wherein we live can afford me sanctuary from the censure of the Reader to be lavish of pretious houres, in considering and transcribing such canting lines, as 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 incongrous expressions in colerent structure, clowdy, windy Phrases, all tending to raise such a mighty fogg as that the bu­sinesse in hand might not be perceived, being lost in this smoke and vapour cast out to darken the eyes, and amuse the sences of poore seduced soules, The argument undertaken to be answer­ed, being, that Christ is said to dye for many, and those many are described, and designed to be his sheepe, as John 10. 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 [Page 82] might safely passe the whole evasion by, without further obser­vation on it, but onely to desire the Reader to observe, how much this one argument presseth, and what a nothing, is that heape of confusion which is opposed to it. But yet least any thing should adhere, I will give a few annotations to the place answering the markes wherewith we have noted it; leaving the full vindication of the place, untill I come to the pressing of our arguments. I say, then First, 2. Vari­ous parti­cular an­swers and exceptions with, That the many Christ died for, were his sheep, was before declared, neither is the place of John 10. At all abused, our Saviour evidently setting forth a difference between them for whom he dyed, and those for whom he would not dye, calling the first his sheepe, v. 15. Those to whom he would give eternall life v. 28. Those given him by his Father. Cha. 17. evidently distin­guishing them from others who were not so. Neither is it materi­all what was the primary intention of our Saviour in this place from which we doe not argue, but from the intention and ayme of the words he uses, and the truths he reveales, for that end aimed at, which was the consolation of believers.

Secondly, ^b For the difference between them he dyed for, so and so, and those he dyed for so and so, we confesse he puts none, for we suppose that this so and so, doth neither expresse, nor intimate any thing that may be sutable to any purpose of God, or intent of our Saviour in this businesse, to us for whom he dyed he dyed in the same manner, and for the same end.

Thirdly, ^c We deny, that the primary difference that here is made by our Saviour, is between believers and not believers, but between elect and not elect, sheepe and not sheepe, the thing where­in they are thus differenced, being the believing of the one, called hearing of his voyce and knowing him, and the not believing of the other: the foundation of these acts being there different con­dition, in respect of Gods purpose, and Christs love, as is apparent from the antithesis and opposition which ye have in v. 26. and 27. Ye believe not because ye are not of my sheepe, and my sheep heare my voice: First, there is a distinction put in the act, of beleeving, and hea­ring, (that is, therewith all to obey) and then is the foundation of this distinction asserted, from their distinguished state and con­dition, the one being not his sheepe, the other being so, even them whom hee loved, and gave his life for.

Fourthly, ^d First it is nothing to the businesse before us, what [Page 83] priviledges our Saviour here expresseth, our question is for whom he sayes he would give his life, and that onely. Secondly, This frequent repetition of that uselesse, so and so, serves for nothing but to puzle the poore ignorant Reader. Thirdly, We deny that Christ dyed for any but those who shall certainely be brought un­to him by the ministration of the Gospell. So that there is not a not onely those whom he died for, but also those that are brought in unto him, For he died for his sheepe, and his sheepe heare his voyce, they for whom he dyed, and those that come into him, may re­ceive different qualifications, but they are not severall persons. Fifthly. ^e 1. The question is not at all, to what end our Saviour here makes mention of his death, but for whom he died, who are expresly said to be his sheepe, which all are not. Secondly, His intention is to declare the giving of his life for a ransome, and that according to the commandement received of his Father. v. 18. 6. ^f First, The love and faithfulnesse of Jesus Christ, in the ministration of the Gospel, that is, his performing the office of the Mediatour of the New-Covenant, is seen in nothing more, then in giving his life for a ransome. Joh. 15. 13. 2. 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 discource before recited, is nothing but a miserable mistaking of the text and question, which the Author perhaps per­ceiving, he addes divers other evasions which follow.

Besides, (saith he) the opposition appeares here to be, not so much between elect, and not elect, as between Jews called and Gentiles un­called.

Rep. 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 indesignation, though not as yet called. v. 9. and who are the called, the Jews? true they were then outwardly called, yet many of them were not sheep. v. 26. Now truely 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 Addes.

Besides, there is in Scripture, great difference between sheep, and [Page 84] sheep of his flocke and pasture, of which he here speaketh, verses. 4, 5. 11. 15, 16.

Rep. First, This unrighteous distinction well explained must needs no doubt, (if any know how) give a great deale of light to the businesse 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 onely so to Christ, from the donation of his Father, and the sheep of his pasture, those who by the effectuall working of the Spirit are actually brought home to Christ, and then of both sorts we have mention in this Chapter, Verse 16. Verse 27. both making up the number of those sheep for whom he gave his life, to whom hee giveth life. But he proceeds;

Besides sheep, verse 4, 5, 11, 15. are not mentioned, as all those for whom he dyed, but as those who by his Ministration are brought in to be­lieve, and enjoy the benefit of his death, and to whom he ministreth and communicateth spirit.

Repl. 1. The substance of this and the other exceptions is that by sheep is meant Believers, which is contrary to Verse 9. 16. cal­ling them sheep who are not as yet gathered to his fold. 2. That his sheep are not mentioned as those for whom he dyed, is in termes contradictory to Verse 15. I lay down my life for my sheepe. 3. Be­tween those for whom he dyed; 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 roome 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 speciall fruit and benefit of that death, certainly to bee conferred on all them for whom hee dyed, or else most certainly his death will doe them no good at all. Once more and we have done.

Besides, here is more ends of his death mentioned, than ransome or propitiation onely, and yet it is not said onely for his sheepe, and when the ransome or propitiation onely is mentioned, it is said for all men. So that this Reason appeares weake, fraudulent, ungodly and erroneous.

Rep. 1. Here is no word mentioned nor intimated of the death of Christ, but onely that which was accomplished by his [Page 85] being a propitiation, and making his death a ransome 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 doe you deny, that he speakes here of his Sheep onely? take heed, or you will see the truth. 3. Whereit is said of all men, I know not, but this I am sure that Christ is said to give his life a ransome, and that only mentioned where it is not said for all, as Matth. 20. 28. Matth. 10. 45. and so from those briefe 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 An ap­pendix to the Answer and remo­vall of the former ex­ceptions. I fear that in the particular I have already entrench­ed § VII upon the Readers patience, yet I cannot let passe 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 downe a man of Clouds, which himself had set up to manifest his skill in its direction. To the preceding discourse he addes another exception which he imposeth on those that op­pose universall redemption, as though it were laid by them against the understanding of the generall 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 seeme 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 penfull of Inke, to shew his rare skill, he chargeth it with I know not how many errors, blasphemies, lyes, set on with exclamations, and vehement outcrys, untill 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 carefull that the objection of his owne framing, should not be too strong for his owne defacing, in the meane time, how blind are they, who ad­mire him for a combatant, who is skilfull, only at fencing with his owne shaddow & yet with such empty janglings as these, pro­ving what none denyes, answering what none objects, is the great­est part of Mr. Mores book stuffed.

CHAP. IIII.
Of the distinction of impetration is an application the use and abuse thereof, with the opinion of the adversaryes upon the whole matter in con­troversy unfolded, and the question on both sides stated.

THe further reasons whereby the precedent discourse may be § I a A distin­ction used for the wa­ving of the former scripturall Assertions. confirmed, I deferre, untill I come to oppose some argument to the generall ransome: for the present I shall onely take away that generall answer, which is usually given to the places of Scrip­ture produced to wave the sense of them, which is [...] to our adversaries, and serves them as they suppose, to beare 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. 1 Explai­ned according to the minde of our Adver­saries. 1 In gene­rall. First the impetration or obtaining of them; and secondly the application of them to particular persons: The first (say they) is generall, in respect of all, Christ obtained and procured all good things by his death of his Father, reconciliation, redemption, forgivenes of sinnes for all and every man in the world, if they will believe and lay hold upon him; but in respect of 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 doe no whit impeach the universality of merit, which they assert, but onely the universa­lity of Application, which they also deny. Now this Answer is commonly set forth by them in various termes, and divers dresses, according as it seems best to them that use it, and most subservient to their severall opinions; for,

First, some of them say, that Christ by his death and passion, § II did absolutely, according to the intention of God, purchase for 2 In parti­cular. all and every man,, dying for them, Remission of sinnes, and reconciliation with God, or a restitution into a state of grace, 1 Of the Arminians. and favour, all which shall be actually beneficiall to them, provi­ded that they doe believe. So the Arminians.

Secondly, 1 Come­ro, 2 Tes­tardus, A­miraldus. some againe, that Christ dyed for all indeed, but § III conditionally for some, if they do believe, or will so doe (which he knowes they cannot of themselves) and absolutely for his owne, even them on whom he purposeth to bestow Faith and Grace, so [Page 87] 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 3. More, with some others of late. some distinguish of a two folde reconciliation and redemption; one wrought by Christ with God for man, § IIII which (say they) is generall 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 wayes there are, whereby men expresse their conceptions in this businesse, the all sum­med up in one summe of all comes to this, and the weight of all lyes upon that distinction, which we before recounted, viz. that, in respect of impetration Christ obtained re­demption and reconciliation for all; in respect of application it is bestowed onely on them who doe believe, and continue therein: Their arguments whereby they prove the generality of the ran­some and universality of the reconciliation, must afterwards be considered: for the present we handle onely the distinction it selfe, the meaning and misapplication whereof I shall briefely de­clare, which will appear if we consider,

First, the 2 Ex­plained ac­cording to the truth, and set forth in sundry ob­servations. true nature and meaning of this distinction, and V the true use thereof: for we doe acknowledge that it may be used in a sound sense and right meaning, which way soever you expresse it, either by impetration and application, or by procuring reconci­liation with God and a working of reconciliation in us For by impetration, we meane the meritorious purchase of all good things made by Christ for us, with and of his Father; and by ap­plication, the actuall 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 roome 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 intention and purpose of Christ, but onely in respect of the things procured by him; for in his purpose, they are both united, his full end and ayme 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 conditionall in this businesse, as though he gave Christ to obtain peace, reconciliation, and forgivenesse of sins upon condition that we doe 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 onely by virtue of the purchase. For instance: Christ hath purchased remission of sins, and eternall life for us, to be enjoyed on our believing, upon the condition of faith; but faith it self 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 vaine, and to run into a circle.

Fourthly, that both these, Impetration and Application, have for their objects, the same individuall 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. § VI

First, ^a if the application of the good things procured, be the That ex­plication confirmed 1 by ar­guments, 1 the first from the relation of end and means that is between them, pro­ved by reasons. end why they are procured, for whose sake alone Christ doth ob­tain them, then they must be applyed to all for whom they are obtained: for otherwise Christ faileth of his end and aime: which must not be granted. But that this application was the end of the obtaining of all good things for us, appeareth, first, because if it were otherwise, and Christ did not ayme at the applying of them, but onely 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 [Page 89] 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 owne intention, who came into the world to save sinners, that which was lost, and to bring many Sonnes unto glory, let all judge. Secondly, God in that action of sending his Sonne, lay­ing the weight of iniquity upon him, and giving him up to an ac­cursed death, must bee affirmed to bee altogether uncertaine, what event all this should have in respect of us: For did hee intend that we should bee saved by it? then the application of it is that which he aimed at, as we insert: Did hee not? certainly, he was uncer­taine 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 meanes not determining the end? It is an assertion opposite to all the glo­rious properties of God.

Secondly, 2 From right rea­son & the use of these things and words in o­ther af­faires. if that which is obtained by any, doe by vertue of § VII 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 applyed: for that must bee made theirs in fact, which is theirs in right: but it is most certaine, that whatsoever is obtained for any, is theirs by right, for whom it is obtained; the very sence of the word, whether you call it Merit, Impetration, Purchase, Acquisition, or Obtaining, doth bespeake 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 wayes mine? When I obtaine any thing by Prayer or Intreaty of any one, it being ob­tained it is mine owne; 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 Object. upon condition, and until the condition be fulfilled no right doth acrew. I answer, if this condition be equally purchased and ob­tained Sol. with other things that are to bee bestowed on that conditi­on, then this hinders not but that every thing is to bee applyed, that is procured; but if it bee uncertaine whether this condition will bee fulfilled or not, then first, this makes God uncertaine, what end the death of his Sonne will have: Secondly, this doth not answer but deny the thing we are in proving which is confir­med.

Thirdly, because the 3 From the Scrip­ture. Scripture perpetually conjoyning these two things together, will not suffer us so to sever them, as that § VIII the one should belong to some and not to others, as though they could have severall persons for their objects, as Isa. 53. 11. By his knowledge shall my righteous servant justifie many, there is the appli­cation of all good things, for he shall beare their iniquities, there is the Impetration; he justifieth all, whose iniquities he bore: as also Verse the 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. 4. 25. Hee was delivered for our offences, and was raised againe for our justification. So Rom. 5. 18. By the righteousnesse 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 clearely, Rom. 8. 32, 33, 34. He that spared not his owne Sonne, 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 Gods Elect? It is God that justifieth, who is hee that con­demneth? It is Christ that dyed, yea rather that is risen againe, who is even at the right hand of God, who also maketh Intercession for us: From which words wee have these severall Reasons of our asser­tion; First, that for whom God gives his Sonne, to them, in him, hee freely gives all things, therefore all things obtained by his death must be bestowed, and are, on them for whom hee dyed, Verse 32. Secondly, they for whom Christ dyed are justified, are Gods Elect, cannot be condemned, nor can any thing bee laid to their charge; all that he hath purchased for them must be ap­plyed to them, for by vertue thereof it is that they are so saved. Verse 33, 34. Thirdly, for whom Christ dyed, for them he ma­keth intercession: Now his intercession is for the application of those things as is confest, and therein he is alwayes heard: those, to whom the one belongs, theirs also is the other: So John 10. 10. the comming of Christ is, that his might have life, and have it abun­dantly; as also 1 Iohn 4. 9. and Heb. 10. 10. by which will we are sanctified, that is the application, through the offering of the body of Iesus, that is the meanes of Impetration, for by one offering he hath perfected them that are sanctified. Heb. 10. 14. In briefe, it is proved by all those places which we produced, rightly to assigne the end of the [Page 91] death of Christ. So that this may be rested on, as I conceive, as firme and immoveable, that the interpretation of good things by Christ, and the application of them, respect the same individuall persons.

Secondly, 2 by dis­proving the oppo­site inter­pretation & explicati­on of it, which is declared we may consider the meaning of those who seek to maintain universall redemption by this distinction in it, and to § IX what use they doe apply it. 1 in ge­nerall. Christ (say they) died for all men, and by his death purchased reconciliation with God for them, and forgivenesse 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 doe by their own strength, though not in termes, 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 assigne 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 terms assert, that the proper and full end of the death of Christ was, the doing of that, whereby God, his justice being satisfied, might save sinners if he would, and on what con­dition it pleased him, that a doore of grace might be opened to all that would come in, and not that actuall justification and re­mission of sins, life and immortality were procured by him, but onely 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 seene what we doe oppose.

First, God (say they) considering all mankinde as fallen from that §. X [Page 92] grace and favour in Adam where they were created, and excluded utterly 2. In par­ticular as­sertions with obser­vations up­on those assertions, containing the judgement of our adver­saries upon the whole matter in controver­sie. from the attainment of salvation by virtue of the covenant of works, which was at the first made with him, yet by his infinite goodnesse was inclined to desire the happinesse of them all and every one, that they might be deli­vered from misery and be brought unto himselfe; which inclination of his they call his universall 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 naturall or necessary inclination by his goodnesse, or any other property to doe good to us, or any of his creatures, we do deny: every thing that concernes us is an act of his free will, and good pleasure, and not a naturall neces­sary act of his Deity, as shall be declared.

Secondly, the ascribing an antecedent conditionall will unto God, whose fulfilling and accomplishment should depend on a­ny Obs. 1 free contingent act or work of ours, is injurious to his wise­dome, Obs. 2 power, and soveraignty, and cannot well be excused from Blasphemy, and is contrary to Rom. 9. 19. Who hath resisted his will? I say,

Thirdly, A common affection and inclination to do good to all Obs. 3 doth not seeme to set out the freedom, fulnesse, and dimensions of that most intense love of God, which is asserted in the Scrip­ture to be the cause of sending his Sonne, as Joh. 3. 16. God so loved the world that he gave his onely begotten Sonne, Eph. 1. 6. Having made known to us the Mystery of his will according to his good pleasure, which he hath purposed in himselfe. Col. 1. 19. It pleased the Father that in him should all fulnesse dwell. Rom. 5. 8. God commended his love towards us, in that while we were yet sinners, Christ dyed for us. These two I shall by the Lords assistance fully cleare, if the Lord give life and strength, & his people encouragement to go through with the second part of this controversy.

Fourthly, We deny that all mankind is the object of that love Obs. 4 of God, which moved him to send his Sonne to dye, God having made some for the day of evill, Prov. 16. 4. Hated them before they were born, Rom. 9. 12. Before of old ordained them to condemnation, Jude 4. Being fitted for destruction, Rom. 9. 22. made to be taken, and destroy­ed. 2 Pet. 2. 12. appointed to condemnation. 1 Thes. 5. 9. to go to their own place, Acts 1. 25.

Secondly, The justice of God being injured by sinne, unlesse something [Page 93] might be done for the satisfaction thereof, that love of God whereby he wouldeth good to all sinners, could no way be brought forth into act, but must have its eternall residence in the bosome 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 Obs. 1 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, certainely he could have effected it, it doth not imply any violating of his holy nature.

An actuall and necessary vellei [...]y, for the doing of any thing which Obs. 2 cannot possibly be accomplished without some work fulfilled out­wardly of him, is opposite to his eternall blessednesse and alsuf­ficiency.

Thirdly, God therefore do fulfill that generall love and good will of his toward all, and that it might put forth it selfe in such away as should seeme good to him, to satisfie his justice which stood in the way, and was the only hindrance, he sent his Son into the world to dye.

The failing of this assertion we shall lay forth, when we come Obs. 3 to declare that love, whereof the sending of Christ was the proper issue and effect.

Fourthly, Wherefore the proper and immediate end and aime of the purpose of God, in sending his Sonne to dye for all men was, that he might what way it pleased him, save sinners, his justice which hindred 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 obtaine to himselfe, 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 Sonne, or no, let it be judged; something was said before Obs. 1 upon the examination of those places of Scripture, which de­scribe his purpose, let it be known from them whether God in sending of his Sonne intended to procure to himselfe a liberty to save us, if he would, or to obtaine certaine salvation for his elect.

That such a possibility of salvation, or at the utmost a velleity or willing of it upon an uncertaine condition, to be by us fulfill­ed, Obs. 2 should be the full proper and onely immediate end of [Page 94] the death of Christ, will yet scarcely down with tender spirits.

The expression of procuring to himselfe ability to save, upon a Obs. 3 condition to be prescribed, seemes not to answer that certaine purpose of our Saviour in laying downe his life, which the Scripture saith was to save his sheepe, and to bring many Sonnes 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 sinnes, life and salvation, not that they should actu­ally be partakers of these things, but that God (his justice now not hind­ring) might and would prescribe a condition, to be by them fulfilled, where­upon be 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 farre, 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 againe restored in him, so that none shall be damned, that doe not sinne actually against the condition, wherein they are borne, and fall from the state whereinto all men are assumed through the death of Christ: So Borreus, Corvinus and one of late in plaine termes, that all are reconciled, redeemed, saved, and justified in Christ, though how he would not understand, (More pag. 10.) But others, more warily, deny this, and assert that by nature we are all children of wrath, and that untill we come to Christ, the wrath of God abideth on all, so that it is not actually removed from any; so the Asserters of the efficacy of grace in France.

Againe, some say that Christ by this satisfaction removed origi­nall sinne in all, and by consequent that onely: so that all Infants, though of Turkes and Pagans out of the Covenant dying before they come to the use of reason, must undoubtedly be saved, that being removed in all, even the calamity, guilt, and alienation contracted by our first fall, wherby God may save all upon a new condition. But others of them (more warily) observing, that the bloud of Christ is said to purge all our sinnes, 1 Joh. 1. 8. 1 Pet. 1. 18 Isay 53. 6. they say he dyed for all sinnes alike, absolutely for none, but conditionally for all. Further some of them affirme that after the satisfaction of Christ or the consideration of it in [Page 95] science it was absolutely undetermined, what condition should be prescribed, so that the Lord might have reduced all againe to the Law and covenant of works, so Corvinus: 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 page 35.

Againe, some of them, that the condition prescribed is by our owne strength, with the help of such meanes, as God at all times and in all places, and unto all is ready to afford, to be performed: Others deny this, and affirme that effectuall grace flowing peculi­arly from election is necessary to believing; the first establishing the Idoll of Free-wil, to maintain their owne assertion, others over­throwing their owne assertion for the establishment of grace. So Amiraldus, Camero, &c.

Moreover, some say that the love of God in sending of Christ, is equall to all: others goe a straine higher, and maintaine an in­equality in the love of God, although hee send his Sonne to die for all, and though greater love there cannot bee than that where­by the Lord sent his Sonne to dye for us, as Romans 8. 32. and so they say that Christ purchased a greater good for some and lesse for others; and here they put themselves upon innume­rable uncouth Distinctions, or rather (as one calleth them) ex­tinctions, blotting out all sense and reason, and true meaning of the Scripture; witnesse Testardus, Amirald: 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 ransome, 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 & that way, hiding themselves in innumerable unintelligible expressions, that it is a most difficult thing to know what they meane, and harder to finde out their minde, 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 farre they are all of them constant to their owne principles; for once to grant it would overturn the whole fabrick of universal re­demption; but in assigning the cause of faith they go asunder again.

Some say, that God sent Christ to dye for all men, but onely conditionally if they did and would believe; as though if they believed, Christ dyed for them, if not, he dyed not, and so make [Page 96] the act the cause of its owne object: other some, that he dyed ab­solutely for all, to procure all good things for them, which yet they should not enjoy; untill they fulfill 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 sustaine their persons, or to be in their roome: but that he was a publick person, in the roome of all mankinde.

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 doore of grace, some in a right purchased to himselfe of saving whom he pleased: some that in respect of us he had no end at all, but that all mankinde 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 dyed; whom they grant to be distinguished and differenced by a foregoing De­cree: but to what purpose the Lord should send his Sonne to dye for them, whom he himself had determined not to save, but at least to passe by and leave to irremedilesse ruine for their sinnes, I can­not see, nor the meaning of the twofold destination by some in­vented. Such is the powerfull force and evidence of truth, that it scatters all its opposers, and makes them flye to several hiding cor­ners, who if they are not willing to yeeld, and submit them­selves, they shall surely lye downe in darknesse and error; none of these or the like intricate and involved impedite distinctions, hath it selfe need of, into none of such poore shifts and devises, doth it compell its abettors, it needeth not any windings and turnings to bring it selfe into a defensible posture: it is not liable to contradictions in its owne Fundamentalls, for without any further circumstances, the whole of it in this businesse may bee thus summed up. § XI

God out of his infinite love to his Elect, sent his deare Sonne in the With our owne in opposition thereunto. fulnesse of time, whom he had promised in the beginning of the world, and made effectuall by that promise, to dye, pay a ransome of infinite value, and dignity, for the purchasing of eternall redemption, and brin­ging unto himselfe, all and every one of these whom hee had before ordai­ned to eternall life, for the praise of his owne glory: So that freedome from all the evill, from which we are delivered, and an enjoyment [Page 97] 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 Fountaine and cause of Gods sending Christ, is his e­ternall love to his Elect, and to them alone, which I shall not now further confirme, reserving it for the second generall head of this whole controversie.

Secondly, the Value, Worth, and Dignity of the ransome, which Christ gave himselfe to be, and of the price which he paid, was in­finite and unmeasurable, 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 beene Millions of men more than ever were created: of this also afterwards, see Acts 20. 28. God purchased his Church with his owne bloud; 1 Pet. 1. 18. redeemed not with silver and gold, but with the precious bloud of Christ, and that answering—the minde and intention of Almighty God, Iohn 14. 31. As the Father gave me commandement, so I d [...]e. Who would have such a price paid, as might be the foundation of that oeconomy and dispen­sation of his love and grace which hee intended, and of the way whereby he would have it dispensed, Acts 13. 38, 39. Through this man is preached unto you the forgivenesse of sinnes, and by him all that be­leeve are justified from all things, from which yee could not be justified by the Law of Moses, 2 Cor. 5. 20, 21. Wee are Embassadors for Christ, as though God did beseech you by us, wee pray you in Christs stead be ye reconciled to God; for he hath made him to bee sinne for us, who knew no sin; that we might be made the righteonsnesse of God in him.

Thirdly, the Intention and aime of the Father, in this great work, was, a bringing of those many sonnes 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 himselfe, the former being as to them in re­spect of the event null and abolished; of which Covenant Jesus Christ is the first and chiefe promise, as hee that was to procure for them all other good things promised therein; as shall bee proved.

Fourthly, the things purchased or procured for those persons, which are the proper effects of the death and ransome of Christ, [Page 98] in due time time certainly to become theirs, in possession and en­joyment, are remission of sinne, freedome from wrath, and curse of the Law, Justification, Sanctification, and Reconciliation with God, and eternall life: for the will of his Father sending him for these, his owne intention in laying downe 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 alwayes heares, desires and demands that the good things procured by him, may bee actually bestowed on them all, and every one for whom they were procured. So that the whole of what we assert in this great businesse 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 bee dealt withall by arguments, confirming the one, and everting the other. But because the whole strength thereof lyeth in, and the weight of all lyeth on that one distinction we before spake of, by our Adversaries diversly expres­sed and held out, we will a little further consider that, and then come to our arguments, and so to the answering of the opposed objections.

CHAP. V.
Of Application and Impetration.

THe allowable use of this Distinction, how it may be taken in § I a sound sense, the severall wayes 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 The for­mer distin­ction as under mis­applicati­on opposed 1. as op­posite to seeing that this is the [...] 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 applyed, and for whomsoever he wrought reconciliation with God, they must actu­ally unto God be reconciled; so that the bloud of Christ and his death in the virtue of it cannot bee looked on (as some doe) as a Medicine in a Box laid up for all that shall come to have any of it, and so applyed now to one, then to another, without any [Page 99] respect or difference, as though it should be intended, no more for one then 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 chose 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 1. Com­mon sense. common sense or our usuall form of § II 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 mans, or it may not be his, when it is obtained for him, for in so saying we say it is his: & so it is in the purchase made by Jesus Christ, & the good things obtained by him for all them for whom he dyed.

Secondly, it is contrary to all Right rea­son. reason in the world, that the death of Christ in Gods intention should be applyed to any one, § III that shall have no share in the merits of that death: Gods will that Christ should dye 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 applyed to him, for that is in this case said to bee applyed 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 applyed 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 ransome should be paid for captives, upon compact for their deliverance, and yet upon the paiment those captives not be made free, and set at liberty: the death of Christ is a ransome, Math. 20. 28. paid by compact for the deliverance of captives for whom it was a ransome, 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 [Page 100] that the greatest number of these captives should never be released, seems strange and very improbable.

Thirdly, its contrary to Scripture, as was before at large decla­red. See 3 Scrip­ture. chap. 10th.

But now all this our adversaries suppose they shall wipe away with one slight distinction, that will make as they say all we affirm § IV in this kind to vanish, ^c and that is this, Its true (say they) all 2. By re­movall of another shift inven­ted to maintaine it. things that are absolutely procured and obtained for any, doe presently becomes theirs in right for whom they are obtained; but things that are obtained upon condition, become not theirs un­till the condition be fulfilled; now Christ hath purchased by his death, for all, all good things, not absolutely, but upon conditi­on, and untill that condition come to be fulfilled, unlesse they performe 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 termes, some call it A not resisting of this re­demption, offered to them; some, A yeelding to the invitation of the Gospel; some in plaine termes, Faith. Now be it so that Christ purchaseth all things for us, to be bestowed on this condition, that we do beleive it; then I affirme, that, First, certainely 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 dyed must have meanes to know that his death will doe them good, if they believe, especially it being in his power alone to grant them these meanes, who intends good to them by his death. If I should entreat a Physitian, that could cure such a disease, to cure all that came unto him, but should let many rest ignorant of the graunt, which I had procured of the Physitian, and none but my selfe 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? doubtlesse no; the application is easy. Secondly, This con­dition of them to be required, is in their power to performe, 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 performe it, or he will not; if he will, why then doe not all believe? why are not all saved? if he will not, then this impetration or obtain­ing salvation and redemption for all by the bloud of Jesus Christ, comes at length to this, God intendeth that he shall dye for all, to procure for them remission of sinnes, reconciliation with him, eternall [Page 101] redemption and glory, but yet so, that they shall never have the least good by these glorious things, unlesse they performe that, which he knows they are no wayes able to doe, and which none but himselfe can enable them to performe, and which concerning for the greatest part of them he is resol­ved not to doe. Is this to intend that Christ should dye for them, for their good? or rather that he should dye for them to expose them to shame and misery? is it not all one, as if a man should promise a blind man a 1000^l. 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 it selfe, (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 onely to diminish the honour and love due to him. Secondly, is contrary to Scripture. Tit. 3. 5. 6. 2 Cor. 5. 21. He became sinne for us, that we might be made the righteousnesse of God in him: and how we can become the righteousnesse of God, but by believing, I know not: yea ex­presly saith the Apostle, It is given to us for Christs sake, on the behalfe of Christ, to believe on him, Phil. 1. 29. God blessing us with all spiri­tuall blessings in him, Ephes. 1. 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 doe in­vent a condition upon which this is bestowed, the vanity of that shall be afterwards discovered: for the present, if this condition be, so they doe not refuse or resist the meanes of grace: then I aske, if the fruit of the death of Christ shall be applied to all, that fulfill this condition of not refusing or not resisting the meanes of grace; if not, then why is that produced? if so, then must all be saved, that have not or doe not resist the meanes of grace, that is, all Pagans, Infidels, and those Infants, to whom the Gospell was never preach­ed. Fourthly, this whole assertion tends to make Christ, but an halfe Mediatour, that should procure the end, but not the meanes conducing thereunto. So that notwithstanding this exception and new distinction, our assertion stands firme, 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 [Page 112] affirme may be summed up in this: Christ did not dye for any upon condition if they doe believe, but he died for all Gods elect, that they should believe, and believing have eternall life; faith it selfe is among the principall 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 dyed for us, as though our believing should make that to be, which other­wise was not, the act create the object, but Christ dyed 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 con­troversie made knowne, we proceede in the next place to draw forth some of those arguments, demonstrations, testimonies and proofs, where by the truth we maintaine is established, in which it is contained, and upon which it is firmly founded, only desiring the Reader to retaine some notions, in his minde, of those fun­damentalls which in generall we laid downe before, they stand­ing in such relation to the arguments which we shall use, that I confident not one of them can be throughly answered before they be everted.

CHAP. I.
Arguments against the Vniversality of Redemption. The two first from the nature of the new Covenant, and the dispensation thereof.

THE first Argument may bee taken from the Nature § I of the Covenant of Grace, which was established, ra­tified, Arg. 1 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 bloud is called the bloud of the new Testament, Matth. 26. 28. Neither can any effects thereof be extended beyond the compasse of this Covenant; but now this Covenant was not made universally with all, but particularly onely with some, and therefore those alone were intended in the benefits of the death of Christ. The assumption appeares, from the nature of the Covenant it selfe, described clearely Jerem. 31. 31, 32. I will make a new Covenant with the house of Israel, and with the house of Judah: not according to the Covenant thet I made with their Fathers in the day that I tooke 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 Hebrewes 8. 9, 10, 11. Not ac­cording to the Covenant that I made with their Fathers, in the day that I tooke 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 dayes, (saith the Lord) I will put my Lawes in their mind, and write them in their hearts, and 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 shal 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 feare in their hearts: And this is the maine difference betweene the old Covenant of Workes, and the new one of Grace, that in that, the Lord did onely require the fulfilling of the condition prescri­bed, [Page 104] but in this, he promiseth to effect it in them himselfe, with whom the Covenant is made. And without this spirituall effica­cy, the truth is, the new Covenant would bee as weake 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 weaknesse and unprofitablenesse of the old Covenant for which God in his mercy abolished it? was it not in this, because by reason of sinne we were no way able to fulfill the condition thereof, Doe this and live! otherwise the connextion is still true, that he that doth these things shall live: and are we of our selves any way more able to fulfil the condition of the new covenant? is it not as easie, for a man by his owne strength to fulfill the whole Law, as to repent and savingly believe the promise of the Gospel? This then is one maine difference of these two Covenants, that the Lord did in the old onely 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 onely exact obedience required in the Covenant of us, and not worke and effect it also in us, the new Covenant would be a shew, 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 appeares from the very words of it, and might abundantly bee proved, that the con­dition of the Covenant, shall 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 it of the Elect of God. Therefore it is not made with all, nor is the compasse thereof to bee extended beyond the remnant that are according to Election. Yea every blessing of the new covenant being certainely common, and to be communicated to all the covenantees; either faith is none of them, or all must have it, if the covenant it self be generall. But some may say, that it is true, God promiseth to write his Law in our hearts, and put his feare in our inward parts; but it is upon condition: give me that condition & I will yeeld the cause, is it if they do beleeve? Nothing else can be Imagined; that is, if they have the Law written in their hearts, (as every one that beleeves hath) then God promiseth to write his Law in their hearts; is this probable, friends? is it likely? I cannot then be perswaded, that God hath made a covenant of grace with [Page 105] all, especially those who never heard word of covenant, grace, or condition of it; much lesse received grace for the fulfilling of the condition, without which the whole would bee altogether un­profitable and uselesse. The covenant is made with Adam, and hee is acquainted with it, Gen. 3. 15. renewed with Noah, and not hid­den from him. Againe established with Abraham, accompanyed with a full and rich Declaration of the chiefe promises of it, Gen. 12. which is most certaine not to be effected towards all, as after­wards will appeare: yea that first distinction betweene 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 affirme that God entred 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 bloud of Jesus Christ, being the bloud of this covenant, and his oblation intended onely for the procurement of the good things intended and promised thereby, for hee was the surety thereof, Hebrewes 7. 22. and of that onely, it cannot bee conceived to have re­spect unto all, or any, but onely those, that are intended in this covenant.

If the Lord intended that hee should, and by his death did § XI procure pardon of sin, and reconciliation with God, for all and Arg 2 every one to be actually enjoyed upon condition that they doe beleeve, 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, for faith comes by hearing, and hearing by the word of God. Rom. 10. 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 unlesse 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 doe them any good to help them out of misery, nor serve the justice of God to [Page 106] 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 dye 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 unlesse they doe heare of it and beleeve it, they shall never be sa­ved? What wiseman would pay a ransome for the delivery of those captives, which he is sure shall never come to the knowledge of any such payment made, and so never bee the better for it? Is it answerable to the goodnesse 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 damne them for not be­lieving it? Is it answerable to the love and kindenesse of Christ to us, to assigne unto him at his death such a resolution as this: I will now by the oblation of my self, obtain for all and every one, peace and reconciliation with God, redemption and everlasting salvation, eternall glory in the high heavens, even for all these poore miserable wretched wormes, condemned Caitiffs, that every houre ought to expect the sentence of condemnation; and all these shall truely and really be communicated to them, if they will believe; but yet withall I will so order things, that innumberable soules shall never heare one word of all this that I have done for them, never be perswaded 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 minde and will, this the de­signe and purpose of our merciful high Priest? God forbid: it is all one as if a Prince should say and proclaime, 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 redeeme them every one; so that every one of them shall come out of Prison that will thanke him for his good will; and in the mean time, never take care to let these poore captives know his minde and pleasure; and yet be fully assured, that unlesse hee effect it himselfe it will never bee done: would not this be conceived a vaine and ostentatious flou­rish, without any good intent indeed towards the poore captives? Or as if a Physitian should say, that hee hath a medicine that will cure all Diseases, and he intends to cure the diseases of all, but lets but very few know his minde, or any thing of his medicine, and [Page 107] yet is assured that without his relation, and particular informati­on it will be knowne to very few, and shall he be supposed to de­sire, intend, or aime at the recovery of all? Now it is most cleare, 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 meanes in the least measure be made out to all; they heare 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. 76. He shewed his word unto Jacob, and his judgements unto Israel: he hath not dealt so with any Nation, and as for his judgements they have not known them, Psal. 147. 19. 20. Whence those appellations of the heathen and imprecations also, as Jer. 10. 25. Poure 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. Ephes. 2. 12. Without Christ aliens from the Common-wealth 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 mountaine 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 Jewes, yet now also Scripture and experience doe make it cleare, that many are passed by, yea millions of soules, that never heare word of Christ, nor reconciliation by him, of which we can give no other reason; but, yea, oh Father because it seemed good to thee, Math. 11. 25. 26. For the Scripture, Acts 16. Yee have the holy Ghost expressely forbidding the Apostles to goe 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 walke in their owne wayes, Act. 14. 16. And for experience, not to multiply particulers, do but aske any of our brethren who have been at any time in the Indyes and they will easily resolve yee in the truth thereof.

The exceptions against this argument are poore and § III frivolous, which we reserve for a reply: in brief, how is it, revealed to those thousands of the off-spring of Infidels, whom [Page 108] the Lord cuts off in their infancy, that they may not pester the world, persecute his Church, nor disturbe humane society? how to your Parents, of whom Paul affirmes, that by the work of God they might be lead to the knowledge of his eternall power and God-head, but that they should know any thing of redemption or a Redeemer was utterly impossible.

CHAP II.
Containing three other arguments.

IF Jesus Christ dyed for all men, that is purchased and procured for them according to the minde and will of God, all those § I things which we recounted and the Scripture setteth forth to be Arg. 3 the effects and fruits of his death, which may be summed up in this one phrase, eternall redemption, then he did this, and that according to the purpose of God, either absolutely or upon some condition by them to be fulfilled: if absolutely, then ought all and e­very one, absolutely and unfallibly to be made actuall partakers of that eternall 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 a 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 againe 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 withall, to procure that condition absolutely to be bestowed on them, is equivalent to the absolute procuring of the thing it self: for so we affirm in this very businesse: Christ procured salvati­on for us, to be bestowed conditionally if we doe believe, but faith it selfe, that he hath absolutely procured without prescribing of any condition. Whence we affirme that the purchasing of sal­vation for us, is equivelant to what it would have been, if it had been so purchasing 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 quaere con­cerning the procureing of that, whither it were absolute or condi­tionall; and so never rest untill they come to fixe somewhere, or still run into a circle. But on the otherside, is not this condition [Page 109] 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 performe this condition, or they are not? if they are, then seeing that condition, is faith in the promises, as is on all sides confest, 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 Lords 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 Sonne to dye for them, to procure eternall Redemption for them all upon condition that they did believe, he either purposed to worke faith in them all by his grace, that they might believe, or he did not? if he did? why doth not he actually performe it, seeing he is of one minde: and who can turn him? why do not all believe? why have not all men faith? or doth he faile 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 wils, that it should not be) then the summe of it comes to this: that God gave Christ to dye for all men, but upon this condition, that they performe that, which of themselves, without him they can­not performe, and purposed, that for his part, he would not ac­complish it in them. Now if this be not extreame madnesse, to assigne a will unto God of doing that which himselfe knows, and orders that it shall never be done, of granting a thing upon a con­dition, which without his helpe cannot be fulfilled, & which help he purposed not to grant, let all judge. Is this any thing but to de­lude poore 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 agreable to the goodnesse 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 fulfill the condition, which he requires, that it may be by them enjoyed, then Lazarus could of himselfe come out of the grave? doth it beseeme the wisedome of God to purpose that which he knowes shall never be fulfilled? If a man should promise to give a 1000^l, to a blind man upon condition, that he will [Page 110] open his eyes and see, which he knowes well enough he cannot doe: were that promise, to be supposed to come from an heart pittying of his poverty, and not rather from a minde to illude and mock at his misery? if the King should promise to pay a ran­some for the captives at Algiers, upon condition that they would conquer their Tyrants, and come away which he knows full well they cannot doe, were this a Kingly act? or as if a man should pay a price to redeeme captives, but not that their chaines may be taken away, without which they cannot come out of prison? to promise dead men great rewards upon condition they live againe 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 assigning such a will and purpose as this to Jesus Christ; I will obtaine e­ternall life to be bestowed on men, and become theirs by the application of the benifits of my death, but upon this condition that they doe believe, but as I will not reveale my minde and will in this businesse, nor this condition it selfe to innumerable of them, so concerning the rest I know they are no wayes able of themselves, no more than Lazarus was to rise, or a blind man is to see, to performe the condition that I doe require, and without which none of the good things intended for them can ever be­come theirs: neither will I procure that condition ever to be fulfilled in them; that is, I doe will that, that shall be done, which I doe not onely know shall never be done, but that it cannot be done, because I will not doe that, without which it can never be accomplished. Now whether such a will and purpose as this, beseemes the wisedome and good­nesse 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 intender knowes is absolutely above the strength 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 actuall ac­complishment of it, is a vaine fruitlesse flourish, that Christ then should obtaine of his Father eternall Redemption, and the Lord should through his Sonne intend it for them, who shall never be made partakers of it) because they cannot performe, 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; which that any [Page 111] thing, that Christ obtained for the sonnes of men should be so un­to them, is an hard saying indeed. Again, if God through Christ purpose to save all if they doe believe, because he dyed for all, and this faith be not purchased by Christ, nor are men able of them­selves to believe, how comes it to passe 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 Answ. of those that are passed by without it? if it be? then did not Christ dye equally for all, for he dyed that some might have faith, not others; yea in comparison, he cannot be said to dye 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 fruitlesse: but is it not purchased for them by Christ, then have those that he saved no more to thank Christ for, then those that are damned, which were strange and contrary to Revel. 1. 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, I doe 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 doe believe, but withall faith that they might believe. Neither can it be objected, that according to our doctrine, God requires any thing of men that they cannot doe, yea faith to believe in Christ: for first, commands doe not signifie what is Gods intention should be done, but what is our duty to doe, which may be made known to us, whether we be able to perform it or not: it signifieth no in tention or purpose of God 2. For the promises which are proposed together with the command to be­lieve; they doe not hold out the intent and purpose of God, that Christ should dye for us if we doe believe, which is absurd, that the act should be the constitutour 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 doe believe, which we before con­futed: but thirdly onely that faith is the way to salvation, which God hath appointed: So that all that doe believe shall undoubt­edly be saved, these two things, faith and salvation being insepara­bly linked together, as shall be declared.

If all mankinde, be in, and by the eternall purpose of God, di­stinguished Arg. 4 [Page 112] into two sorts, and conditions, severally and distinct­ly described and set forth in the Scripture, and Christ be peculi­arly affirmed, to dye 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 hee 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 eternall purpose of God, as those whom he loves and those whom he hates. Rom. 9. 11, 12. whom bee knoweth, and whom he know­eth not. John. 10. 14. I know my sheep. 2 Tim. 2. 19. God knoweth who are his. Rom. 8. 29. whom hee did foreknow. Rom. 11. 2. The people whom he fore knew: I know you not Math. 7. 33. so John 13. 18. I speake not of you all; I know whom I have chosen; those that are ap­pointed to life & glory; & those that are appointed to, & fitted for destruction, elect and reprobate, those that were ordained to eter­nall life, and those who before were of old ordained to condem­nation as Ephes. 1. 4. He hath chosen us in him. Acts 13. 48. ordained to eternall life. Rom. 8. 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. 5. 9. God hath not appointed us to wrath, but to obtain salvation: appointed to wrath. Rom. 9. 18, 19, 20, 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 finde fault? for who hath resisted his will? nay but oh man, who art thou that replyest 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. 2. 12. Made to be taken and de­stroyed: sheepe and goats Math. 25. 32. John 10. passim: those on whom he hath mercy and those whom he hardeneth Rom. 9. Those that are his peculiar people and children according to promise, that are not of the world, his Church, and those that in opposition to them are the world, not prayed for, not his people, as Tit. 2. 14. John 17. 9, 10. Passim John 11. 51. Heb. 2. 10, 12, 13. Which distinction of men is every where ascribed to the purpose, will, and good pleasure of God: Prov. 16. 4. The Lord hath made all things for himself, even the wicked for the day of wrath: Math. 11. 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. 9. 11, 12. The children being not yet born, neither having done [Page 113] 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 b [...]r, the elder shall serve the yonger. 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. 8. 28, 29, 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, & whom he justified them he also glorified. So that the first part of the proposition is clear frō the scripture; [...]ow Christ is said expressely & punctually to die for them on the one side, for his peo­ple, Math. 1. 21. His sheep. Joh. 10. 11, 12, 14. His Church, Acts 20. 28. Eph. 5. 25. As distinguished frō the world Rom. 5. 8, 9. Joh. 11. 51, 52 His elect, Ro. 8. 32. 34. His children Heb. 2. 12. 13. As before more at large: whence we may surely conclude, that Christ dyed 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 dye for his sheep, for his elect, his chosen, yet he is not said to dye for them onely: that terme is no where exprest, is of no value: for is it not without any forced interpre­tation in common sense and according to the usuall course of speaking, to distinguish men into two such opposite conditions, as elect and reprobate, sheep and goats; and then affirming that hee dyed for his elect, equivalent to this, he dyed for his elect onely? is not the sense as clearly restrained as if that restrictive terme had beene added? or is that terme alwayes added in the Scripture in every indefinite assertion, which yet must of necessity be limited, and restrained, as if it were expressely added, as where our Sa­viour sayeth I am the way, and the life, and the resurrection John 14.—He doth not say, that he onely is so, and yet of necessity it must be so understood, as also in that Col. 1. 19. It pleased the Father that in him should all fulnesse dwell, He doth not expresse the limitation onely and yet it were no lesse then 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: [Page 114] Which also might be further urged by a more large ex­plication of Gods purpose of election and reprobation, shewing how she 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 eternall counsell hee did determine should pe­rish for their sinnes, 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 controversie con­cerning the cause of sending Christ.

That is not to bee asserted, and affirmed, which the Scripture doth not any where goe before us in: but the Scripture no where § III saith Christ dyed for all men, much lesse for all and every man, (be­tween Arg. 5 which two, there is a wide difference, as shall bee declared:) therefore this is not to be asserted. It is true, Christ is said to give his life a ransome for all, but no where for all men; and because it is affirmed expressely in other places, that he dyed for many, for his Church, for them that believe, for the Children that God gave him, for us, some of all sorts, though not expressely, yet clearly in termes equivalent, Rev 5, 9, 10. it must bee clearely proved, that where all is mentioned, that, it cannot be taken for all Belee­vers, all his Elect, his whole Church, all the Children that God gave him; some of all sorts, before an universall affirma­tive can bee thence concluded: and if men will but consider the particular places, and containe themselves, untill they have done what is required, we shall be at quiet I am perswaded, in this busi­nesse.

CHAP. III.
Containing two other Arguments from the person, Christ sustained in this businesse.

FOr whom Christ dyed, he dyed as a sponsour in their stead, as is § I apparent Rom. 5. 6, 7, 8. For when we were yet without a strength in due time Christ dyed for the ungodly, for scarcely for a righteous man will Arg. x. one dye, yet peradventure for a good man some would even dare to dye; but God commended his life towards us, in that while we were yet sinners Christ dyed for us, Gal. 5. 13. He was made a curse for us. 2 Cor. 5. 21. He hath made him to be sinne for us. All which places do plain­ly signifie and hold out a change or commutation of persons, one being accepted in the roome of the other. Now if he dyed as [Page 115] the sponsour or surety of them for whom he dyed, in their stead, then these two things at least will follow: First, that hee freed them from that anger, and wrath, and guilt of death which hee underwent for them, that they should in and for him bee all re­conciled, and be freed from the bondage wherein they are by rea­son of death: for no other reason in the world can bee assigned, why Christ should undergoe any thing in anothers 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 expressely intimated, when our Saviour is said to bee [...] a surety of a better Testament, Heb. 7. 22. that is, by be­ing our Priest, undergoing the chastisement of our peace and the burthen of our iniquities, Isa 53. 5, 6, 7. He was made sinne for us, that we might bee made the righteousnesse of God in him. 2 Cor. 5. 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 righteousnesse, and a non-imputation of iniquities; for untill men come to Christ, the wrath of God abideth on them, Joh. 3. 36. which argueth and intimateth a not removall of wrath by reason of not believing. Hee doth not say it comes on them, as though by Christs death they were freed from being under a state and condition of wrath, which we are all in by Nature, Ephes. 2. 3. but [...] it remaineth or abideth: it was never removed; and to them the Gospell 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 truely this is so wretched, I 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 fruitlesse, and lost labour to goe about to re­move such exceptions (More page 45.) Secondly, it followes that Christ made satisfaction for the sinnes of all and every man, if he dyed for them; for the reason why he underwent death for us as a surety, was to make satisfaction to Gods justice for our sinnes, so to redeem us to himselfe, neither can any other be assigned: but Christ hath not satisfied the justice of God for all the sinnes of all and every man, which may be made evident by divers reasons: for,

First, for whose sinnes hee made satisfaction to the justice of God, for their sinnes the justice is satisfied, or else his satisfaction was rejected as insufficient: for no other reason can bee assigned of such a fruitlesse attempt; which to averre is blasphemy in the highest degree: but now the justice of God is not satisfied for all the sinnes of all and every man, which also is no lesse apparent than the former: for they that must undergoe eternall punishment themselves for their sinnes that the justice of God may be satisfied, for their sinnes, the justice of God was not satisfied without their owne punishment, by the punishment of Christ; for they are not healed by his stripes,: but that innumerable soules shall to eterni­ty undergoe the punishment due to their own sinnes, I hope needs with Christians no proving: Now how can the justice of God require satisfaction of them for their sinnes, 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 bee affirmed of the same in respect of the same; but that the Lord will require of some the utmost farthing is most cleare Matth. 5. 26.

Secondly, Christ by undergoing death for us, as our surety, sa­tisfied for no more than he intended so to doe: so great a thing as satisfaction for the sinnes of men could not accidentally happen besides his intention, will, and purpose; especially considering that his intention and good will, sanctifying himselfe to be an ob­lation, was of absolute necessity to make his death an acceptable offering: but now Christ did not intend to satisfie for the sinnes of all and every man: for innumerable soules were in hell under the punishment and weight of their owne sinnes, from whence there is no redemption before, and actually then, when our Savi­our made himselfe an Oblation for sinne; now shall wee suppose that Christ would make himselfe an offering for their sinnes, 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 thinke that the bloud 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 eternall Decree of his Father, and therein of his owne e­ternall Deity. Did God send his Sonne, did Christ come to dye for Caine and Pharoah, damned so many ages before his Suffering? credat Apella? the exception that Christ dyed for them, and his [Page 117] Death would have been availeable to them, if they had beleeved & 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 ful wel, 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 beleeve, we shall reject anon. Neither is that other exception, that Christ might as well satisfie for them, that were eternally damned at the time of his suffering (for whom it could not be usefull) as for them that were then actually saved (for whom it was not needfull) 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 effectuall in the purpose and promise, as in the execution and accomplishment. It was in the minde of God accounted for them as accomplished: the com­pact and covenant with Christ about it being surely ratified up­on mutuall unchangeable promises, (according to our concepti­on) and so our Saviour was to performe it, and so it was need­full 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 cleare the whole: if a man should send word to a place where Captives were in prison, that he would pay the price and ransome that was due for their delivery, and to desire the Prisoners to come forth, for hee that detains them accepts of his word and engage­ment; when he comes to make paiment, according to his pro­mise, if he finde 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 owne appointment, and were now long since dead; doth hee in the paiment of his promised ransome intend it for them that dyed stubbornly and obstinately in the prison? or onely for them who went forth? Doubtlesse onely for these last: no more can the passion of Christ be supposed to be a price paid for them that dyed in the prison of sinne and corruption before the paiment of his ransome; though it might full well be for them that were de­livered by virtue of his engagement for the paiment of such a ran­some. [Page 118] Thirdly, if Christ dyed in the stead of all men, and made satisfaction for their sinnes, then he did it for all their sinnes, or onely for some of their sinnes; if for some onely, who then can be saved? if for all, why then are not all saved? they say it is be­cause of their unbeliefe, they will not beleeve, and therefore are not saved: that unbeliefe, is it a sinne, or is it not? if it bee not, how can it be a cause of damnation? if it be, Christ dyed for it, or he dyed not; if he did not, then he dyed not for all the sinnes of all men; if he did, why is this an obstacle to their salvati­on? is there any new shift to bee invented for this? or must wee be contented with the old? viz. Because they do not believe: that is, Christ did not dye for their unbeliefe, or rather, did not by his death remove their unbeliefe, because they would not be­lieve, or because they would not themselves remove their unbe­liefe; or he dyed for their unbeliefe conditionally, that they were not unbelievers. These doe not seeme to mee to bee sober as­sertions.

For whom Christ dyed, for them he is a Mediator, which is ap­parent; § XI for the Oblation or offering of Christ, which hee made of himselfe unto God, in the shedding of his bloud, was one of Arg. 7 the chiefest acts of his mediation. But he is not a Mediator for all, and every one, which also is no lesse 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. 9. and was proved before at large; which confusedly Christ doth not for all. Yea, that Christ is not a Mediator for every one, needs no proofe: experience sufficient­ly evinceth it, besides innumerable places of Scripture. It is I con­fesse replyed 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 halfe Mediator in re­spect of some, which is an unsavory expression. But this Argument was vindicated before.

CHAP. IIII.
Of Sanctification, and of the cause of faith, and the procurement thereof by the death of Christ.

ANother Argument may be taken from the effect, and fruit of the death of Christ unto sanctification; which we thus pro­pose: §. I if the bloud of Jesus Christ, doth wash, purge, cleanse, and Arg. 8 sanctifie them for whom it was shed, or for whom hee was a sacri­fice; then certainly he dyed, shed his bloud, or was a sacrifice, one­ly for them that in the event are washed, purged, cleansed, and san­ctified; which that all or every one are not, is most apparent, faith being the first principle of the hearts purification, Acts 15. 9. and all men have not faith, 1 Thes. 3. 2. it is of the elect of God. Titus 1. 1. The consequence I conceive is undenyable, and not to be avoided with any distinctions: but now we shall make it evi­dent that the bloud of Christ, is effectuall for all those ends of washing, purging, and sanctifying, which wee before recounted; and this we shall doe first from the types of it, and secondly by plaine expressions, concerning the thing it selfe. First, for the type, that which we shall now consider in the sacrifice of expiation, which the Apostle so expressely compareth—with the sacrifice and obla­tion of Christ: of this he affirmeth Hebr. 9. 13. that it legally sanctified them, for whom it was a sacrifice; for saith hee, The bloud of Bulls and Goats, and the ashes of an Heifer sprinkling the un­cleane sanctiffieth to the purifying 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 bloudy sa­crifice of Beasts. This the Apostle asserteth in the verse follow­ing: How much more (saith he) shall the bloud of Christ, who through the eternall spirit offered himselfe without spot unto God, purge the con­science from dead works to serve the living God? If I know any thing, that Answer of Arminius, and some others to this, viz. that the sacrifice did sanctifie not as offered, but as sprinkled: and the bloud of Christ, not in respect of the oblation, but of its application an­swereth it, is weake and unsatisfactory: for it onely asserts—a di­vision between the Oblation and Application of the bloud of Christ, which though we allow to be distinguished, yet such division we are now disproving, and to weaken our Argument, the same di­vision which we disprove is proposed. Which (if any) is an easie [Page 120] facile way of answering: We grant, that the bloud of Christ san­ctifieth in respect of the Application of the good things procured by it, but withall prove, that it is so applyed to all, for whom it was an oblation, and that because it is said to sanctifie and purge, and must answer the type which did sanctifie to the purifying of the flesh. Secondly, it is expressely in divers places affir­med of the bloud-shedding, 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 bee sufficient to give strength to the Argument in hand; omitting those which before were produced, onely 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. 6. 5, 6. For if wee have been planted together in the likenesse of his death, we shall bee also in the likenesse of his resurrection, knowing this that our old man is cru­cified with him, that the body of sinne might bee destroyed, that hence­forth we should not serve sinne. The words of the latter Verse yeeld a reason of the the former Assertion in verse 5. viz. That a par­ticipation in the death of Christ, shall certainly be accompanyed with conformity to him in his resurrection: That is both to life spirituall, as also to eternall; Because our old man is crucified with him, that the body of sinne might be destroyed, that is, our sinfull cor­ruption and depravation of nature, are by his death and crucify­ing, effectually and meritoriously slaine, 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 presse forward unto all degrees of san­ctification, and freedome from the power of sinne. The same A­postle also tells us: 2 Cor. 1. 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, unchangeably estastablished, and irrevocably made over to us; now this was done in him, that is, in his death and bloud-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, Hebr 9. 16. for he was, the surety of this better Testament, Heb. 7, 22. which Testament or Covenant he confirmed with many by his being cut off for them, Dan. 9. 26, 27. Now what are the promises that are thus confirmed unto [Page 121] us, and established by the bloud of Christ? The summe of them you have, Jer. 31. 33. whence they are repeated by the Apostle, Heb. 8. 10. 11. 12. To set out the nature of that Covenant, which was ratified in the bloud of Jesus: in which you have the summa­ry description of all that free grace towards us, both in sancti­fication, verse 10. 11. and in justification, verse 12. amongst also these promises, is that, most famous, of circumcising our hearts, and of giving new hearts & spirits unto us, as Deu 30. 6. Eze. 36. 26. so that our whole sanctification, holinesse, with justification, and reconciliation unto God, is procured by, and established unto us, with unchangeable promises in the death and blood-shedding of Christ, The heavenly or spirituall things being purified with that sacri­fice of his, Heb. 9. 23. For we have redemption by his bloud, even the forgivenesse of sinnes, Col. 1. 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. 2. 14 15. Do but take notice, of those two most cleare places. Tit. 2. 14. Ephes. 5. 25, 26. In both which, our cleansing, and sanctification, is as­signed, to be the end and intendment of Christ the worker, and therefore the certaine effect of his death and oblation, which was the worke, as was before proved: and I shall adde but one place more, to prove that, which I am sorry—that I need produce any one to doe; to wit, that the bloud of Christ purgeth us from all our sinne, and it is: 1 Cor. 1. 30. Who of God is made unto us wisedome, and righteousnesse, and sanctification, and redemption, of which because it is cleare enough, I need not spend time to prove, that he was thus made unto us of God, in as much as he set him forth to be a propitiation through faith in his bloud, as Rom. 3. 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 summe, sanctificati­on and holinesse, is the certaine fruit and effect of the death of Christ, in all them for whom he dyed, but all and every one are not partaker of this sanctification, this purging, clensing, and working of holinesse, therefore Christ dyed not for all and every one, quod erat demonstrandum. It is altogether in vaine to except, as some doe, 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 spirits working in them, and faith apprehend­ing [Page 122] the death of Christ. For first, though many totall causes of the same kind, cannot concurre to the producing of the same effect, yet severall causes of severall kinds; may concurre 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 holinesse; 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 sinne, but what cause? in what kind? why meerely as an instrument, ap­prehending the righteousnesse of Christ: now do these causes whereof one is efficient, the other instrumentall, both naturall and reall, hinder that the bloud of Christ, may not onely concurre, but also be the sole cause morall and meritorious of these things? doubtlesse they doe not: Nay they doe suppose it so to be: or else they would in this work be neither instrumentall nor efficient, that being the sole foundation of the Spirits operation, and ef­ficience, and the sole cause of faiths being and existance. A man is detained captive by his enemie, and one goeth to him, that detaines him, and payes a ransome for his delivery, who, there­upon grants a warrant to the keepers of the prison, that they shall knock off his shackles, take away his ragges, let him have new cloaths, according to the agreement, saying, deliver him for I have found a ransome: because the Jaylor knocks off his shackles, and the warrant of the Judge, is brought for his discharge; shall he, or we say, that the price and ransome 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 ransome been paid; they are no lesse the effect of that ransome, than his own delivery: in our delivery from the bondage of sinne, it is true there are other things, in other kinds, do concurre besides the death of Christ, as the operation of the spirit and the grace of God, but these being in one kinde, and that in another, these also being no lesse the fruit, and effect of the death of Christ, than our deliverance wrought by them, it is most apparent that, that is, the onely maine cause of the whole. Secondly, to take off utterly this ex­ception, with all of the like kinde, we affirme that faith it self is a proper immediate fruit, and procurement of the death of Christ in all them for whom he dyed: which because if it be true, it utterly overthrowes the generall ransome, or universall redemption; and if it be not true, I will very willingly lay downe this whole con­troversie, [Page 123] and be very indifferent which way it be determined, for go it which way it will, free will must be established, I will prove a part by it selfe, in the next argument.

Before I come to presse the argument intended, I must premise Arg. 10 some few things, as § II

What ever is freely bestowed upon us, in and through Christ, 1 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 bloud. 1 Cor. 6. for the Covenant between his Father and him, of making out all spirituall blessings to them that were given unto him, was expresly founded on this con­dition, that he should make his Soule an offering for sinne. Isay. 53.

That confessedly on all sides, faith is in men of understanding, 2 of such absolute indispensable necessity unto salvation, there be­ing no sacrifice to be admitted for the want of it, under the new Covenant, that what ever God hath done, in his love sending his Sonne, and what ever 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 onely to encrease and aggravate condemnation: for whatsoever is ac­complished besides, that is most certainely true, He that believeth not shall be damned. Mar. 16. 16. (So that if there is in our selves a power of believing, and the act of it doe proceed from that power, and is our owne also, then certainly and undeniably, it is in our power, to make the love of God, and death of Christ, effectuall towards us or not, and that by believing we actually doe the one, by an act of our own: which is so evident that the most ingeni­ous Display of Armini: & perspicacious of our adversaries have in termes confessed it, * as I have declared else where) This being then the absolute neces­sity of faith, it seemes to me that the cause of that, must needs be the prime and principle cause of salvation: as being the cause of that without which the whole would not be, & by which the whol is, and is effectuall.

I shall give those, that to us in this are contrary minded, their choyce and option, so that they will answer directly categori­cally, 3 and without uncouth insignificant cloudy distinctions, whi­ther § III our Saviour by his death and intercession (which we proved [Page 124] to be conjoyned) did merit or procure faith for us, or no? or which is all one, whither faith be a fruit and effect of the death of Christ or no? and according to their answer I will proceed: If they answer affirmatively, that it is, or that Christ did procure it by his death, (provided alwayes that they doe not wilfully equi­vocate, and when I speake 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 besides 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 im­mortallity to light by the Gospel in Christ, to be procured for us by Christ, himselfe being the chiefest part of this way, yea the way it selfe; and that he should himselfe be procured by his owne death and oblation, is a very strange contradictory assertion, beseeming them that have, who have used it (More: pag. 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 maintaine 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 himselfe unto us, Gen. 3. 15.) if I say they answer thus affirmatively; then I demand, whither Christ procured faith for all for whom he dyed, absolutely, or upon some condition on their part to be fulfilled? if absolutely: then surely if he dyed 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 meanes 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. 1. 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, & roundly in termes—with­out equivocation, or blind distinctions, assigne that condition, that we may know what it is, being it is a thing of so infinite concernment to all our soules: let me know this condition which ye will maintaine, and en herbam amici, the cause is yours. Is it as some say, if they doe 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 it selfe. Christ procured that they should believe up­on [Page 125] condition that they doe believe: are these things so? but they can assigne a condition on our part required of faith, that is not faith it selfe: can they doe it? let us heare it then, and we will renew our inquity concerning that condition, whither it be procured by Christ or no. If not? then is the cause of faith still resolved into our selves, Christ is not the authour and finisher of it. If it be? then are we just where we were before, and must follow with our quaeries whither that condition was procured absolutely, or upon condition: depinge ubi sistam.

But secondly, if they wil answer negatively, as, agreeably to their § IV own principles, they ought to doe, 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 spirituall 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 and was procured: which, first, is contrary to expresse 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. 31. 32, 33. Eze. 36. 26. He. 3. 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 sleight­ing and undervaluing thereof.

4. To the received doctrine of our naturall depravednesse & dis­ability to any thing that is good: yea by evident unstrained con­sequence overthrowing that fundamentall article of originall sin.

Yea, fiftly to right reason, which will never grant that naturall faculty is able of it self without some spirituall elevation, to pro­duce an act purely spirituall as 1 Cor. 2. 14.

Secondly, they must resolve, almost the sole cause of our salva­tion into our selves ultimately; it being in our own power to make all, that God and Christ doe unto that end, effectuall; or to frustrate their utmost indeavours for that purpose: for all that is done, whither in the Fathers loving us and sending his Sonne to die for us, or in the Sonnes 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, unlesse we be­leive, [Page 128] 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)—whither we will believe or no, is left to our selves. Now whither this be not to assigne unto our selves, the cause of our own happinesse, andto make us, the chief builders of our own glory, let all judge: these things being thus premised, I shall briefly prove that, which is denyed 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 doe by these following reasons.

The death of Jesus Christ purchased holinesse and sanctification for us, as was at large proved, Arg. the eight: But faith as it is a § V grace of the spirit inhaerent in us, is formally a part of our san­ctification 1 and holinesse, there fore he procured faith for us. The assumption is most certaine and not denyed; the proposition was sufficiently confirmed in the foregoing argument, and I see not what may be excepted against the truth of the whole: if any shall except and say that Christ might procure for us some part of holi­nesse (for we speake of parts and not of degrees and measure) but not all, as the sanctification of hope, love, meeknesse and the like, lask, first, what warrant have we for any such distinction, be­tweene the graces of the spirit, that some of them should be of the purchasing of Christ, others of our owne store? Secondly, whi­ther we are more prone of our selves to believe, and more able, than to love, & hope? and where may we have a ground for that? § IV

All the fruits of election, are purchased for us by Jesus Christ, 2 for, we are chosen in him, Eph. 1 4. as the only cause and fountaine of all those good things, which the Lord choseth us to, for the praise of his glorious Grace, that in all things he might have the preheminence: I hope I need not be solicit ous about the proving of this, that the Lord Jesus, is the onely way and meanes 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 principle fruit of our election, for (saith the Apostle) we are chosen in him before the foun­dation of the world that we should be holy. Eph. 1. 4. of which holinesse, faith, purifying the heart, is a principle share. Moreover whom he did predestinate them also he called. Rom. 8. 29. That is with that cal­ling which is according to his purpose, effectually working faith [Page 127] in them, by the mighty operation of his Spirit, according to the ex­ceeding greatnesse of his power, Ephes. 1. 19. and so they beleeve (God making them differ from others, 1 Cor. 4. 7. in the enjoyment of the meanes) who are ordained to eternall life, Acts 13. 48. they be­ing ordained to eternall life, was the fountaine from whence their faith did flow: and so the election obtained, when the rest are hardned, Rom. 11.

Thirdly, all the blessings of the new covenant, are procured and purchased by him, in whom the promises thereof are ratified, and § VII 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 confined in Christ, and made unto his, as Gal. 3. 16. with what is to bee understood in those expressions, was before declared. Therefore all the good things of the Cove­nant are the effects, fruits, & purchase, of the death of Christ. He, and all things for him, being the substance and whole of it. Fur­ther, that faith, is of the good things of the New Covenant, is ap­parent from the description thereof, Jer. 31. 33. Hebrewes 8. 10, 11, 12. Ezekiel 36. 26. with divers other places, as might clearely be manifested, if we affected copiousnesse in causa facili.

Fourthly, that, without which it is utterly impossible that we should be saved, must of necessity be procured by him, by whom § VIII 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 attaine salvation. Heb. 11. 6. Mark 16. 16. But Jesus Christ (according to his name) doth perfectly save us, Mat. 1. 21. procuring for us eternall redempti­on, Hebr. 9. 14. being able to save to the uttermost, them that come unto God by him, Hebrewes 17. 24. and therefore must faith also be within the compasse of those things that are procured by him.

Fiftly, the Scripture is cleare in expresse termes, and such as are § IX so equivolent that they are not liable to any evasion, as Phil. 1. 29. It is given unto us, [...] on the behalfe of Christ, for Christs sake, to helieve on him. Faith or beliefe is the gift, and Christ the [Page 128] procurer of it; God hath blessed us with all spirituall blessings in him in heavenly places, Ephes. 1. 3. If faith be a spirituall blessing, it is bestowed on us in him, and so also for his sake: if it bee not, it is not worth contending about in this sense and way; so that let others looke which way they will, I desire to look to Jesus, as the author and finisher of our faith. Hebr. 12. 2. Divers other rea­sons, arguments, and places of Scripture might bee added for the confirmation of this truth, but I hope I have said enough, and do not desire to say all: the summe 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 dye for all; but the supposall is true, as is evident in the grace of faith, which being procured by the death of Christ to bee absolutely bestowed on them for whom he dyed, is not common to all, therefore our Saviour did not dye for all.

We argue from the type to the antitipe, or the thing signified by Arg. 11 it, which will evidently restraine the oblation of Christ to Gods elect. The people of Israel were certainly, in all remarkable things that happened unto them, typicall—of the Church of God, as the Apostle at large, 1 Cor. 10. 11. especially their Institutions and Ordinances, were all representative of the spirituall things of the Gospell, their Priests, Altar, Sacrifices, were but all shadowes of the good things to come in Jesus Christ: their Canaan was a type of Heaven, Heb. 4. 3. 9. as also Hierusalem or Sion, Gal. 4. 26. Hebr. 12. 22. The whole people it selfe was a type of Gods Church, his elect, his chosen and called people, whence as they were called an holy people, a royall Priest-hood, so also in allu­sion to them are beleevers, 1 Pet. 2. 5. 9. Yea Gods people are in innumerable places called his Israel, as it is further expounded Heb. 8. 8. a true Israelite is as much as a true beleever, John 1. 47. and he is a Jew who is so in the hidden man of the heart. I hope, it neede not bee proved that that people, as delivered from bondage, preserved, taken nigh unto God, brought into Canaan, was typicall of Gods spirituall Chruch, of Elect, Beleevers. Whence we thus argue, those onely are really and spiritually redeemed by Jesus Christ, who were designed, signified, typified by the people of Israell in their carnall, typicall Redemption, (for no reason [Page 129] in the world can be rendred, why some should bee typed out, in the same condition partakers of the same good, and not others) but by the people of the Jewes, in their deliverance from Egypt, bringing into Canaan, with all their Ordinances and Institutions, onely the Elect, the Church of God was typed out, as was before proved. And in truth, it is the most senselesse thing in the world, to imagine that the Jewes were under a type to all the whole world, or indeed to any but Gods chosen ones, as is proved at large, Hebr. 9. 10. were the Jewes and their ordinances, types to the seven Nations whom they destroyed and supplanted in Canaan, were they so to Egyptians, Infidells, and haters of God, and his Christ: we conclude then assuredly, from that just proportion that ought to be observed betweene the types, and the things ty­pified, that onely the Elect of God, his Church and chosen ones are redeemed by Jesus Christ.

CHAP. V.
Being a continuance of Arguments from the nature and description of the thing in hand: And first of Redemption.

THat Doctrine which will not by any meanes suit with, nor be made conformable to the thing signified by it, and the ex­pression § I literall and deductive, whereby in Scripture it is held out unto us, but implyes evident contradictions unto them, cannot possibly be found and sincere, as is the milke of the Word: but now such is this perswasion of universall Redemption, it can never be suited nor fitted to the thing it self or redemption, nor to those expressions wherby in the Scripture it is held out unto us, u­niversall Redemption, and yet many to dye in captivity, is a con­tradiction irreconcileable in it selfe. To manifest this, let us con­sider some of the chiefest words, and phrases, whereby the matter concerning which we treat, is delivered in the Scripture. Such as are Redemption, Reconciliation, Satisfuction, Merit, Dying for us bea­ring our sinnes, Suretiship, his being God, a common Person, a Jesus, saving to the utmost, a Sacrifice putting away finne, and the like; to which we may adde the importance of some prepo­sitions, and other words used in the Originall about this business, and doubt not but we shall easily finde that the generall ransome, or rather universall Redemption, will hardly suit to any of them, but it is too long for the bed, and must be crapped at head or heeles.

Begin we with the word Redemption it selfe, which we will con­sider, § II name and thing. Redemption, which in the Scripture is [...] sometimes, but most frequently [...], is, the delivery of any one from captivity and misery by the intervention [...] of a price or ransom: that this ransom or price of our deliverance was the bloud of Christ, is evident, he cals it [...] Matth. 20. 28. and [...], 1 Tim. 2. 6. That is, the price of such a Redemption, that which was was received as a valuable consideration for our dismission. Now that which is aimed at, in the paiment of this price, is the delive­rance of those, from the evill wherewith they were oppressed, for whom the price is paid; it being in this spirituall redemption, as it is in corporall and civill, onely with the alteration of some circumstances, as the nature of the thing inforceth. This the ho­ly spirit manifesteth, by comparing the bloud of Christ in this worke of Redemption with silver and gold, and such other things as are the intervening ransome in civill Redemption, 1 Pet. 1. 18. The evill wherewith wee were oppressed, was the punish­ment which wee had deserved; that is, the satisfaction required when the debt is sin: which also we are by the paiment of this price delivered from. So—Gal. 3. 13. For we are justified freely by his grace, through the redemption that is in Jesus Christ, Rom. 3. 24. In him we have redemption through his bloud even the forgivenesse of sinnes, Eph. 1. 7. Col. 1. 14. Free justification from the guilt and pardon of sinne, 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 bon­dage, and he should goe and lay out his estate, to pay the price of his freedome that is set upon his head, by him that detaines him, and so set him at Liberty: onely, as was before intimated, this spirituall redemption hath some supereminent things in it, that are not to be found in other deliverances; as,

First, He that receives the ransome doth also give it, Christ is a propitiation to appease and attone the Lord; but the Lord him­selfe § III set him forth so to bee, Rom. 3. 24, 25. Where hee himselfe is often said to redeeme 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 downe from heaven to doe the will of him that sent him, John 6. 38. Heb. 10. 9, 10. it is otherwise in the redemption amongst men, where hee that [Page 131] receives the ransome, hath no hand in the providing of it.

Secondly, the captive or prisoner, is not so much freed from his power, who detaines him, as brought into his favour: when a cap­tive amongst men, is redeemed by the payment of a ransome, hee is instantly to bee set free from the power and authority of him that did detaine him: but in this spirituall redemption, upon the paiment of the ransome for us, which is the bloud of Jesus, wee are not removed from God, but are brought nigh unto him. Ephe. 2. 13. not delivered from his power, but restored to his favour: our misery being a punishment by the way of banishment, as well as thraldome.

Thirdly, that as the Judge was to be satisfied, so the Jaylor 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 thraldome by us rightly deserved, Heb. 2. 14. Col. 2. and he lost his power, as strong as he was, for striving to graspe more than he could hold. For the foundation of his Kingdome being sinne, assaulting Christ who did no sinne, 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 spoyled.

In these and some other few circumstances is our spirituall re­demption § IV diversified from civill, but for the maine, it answers the word in the propriety thereof, according to the use that it hath amongst men: now there is a two-fold way, whereby this is in the Scripture expressed: for sometimes our Saviour is said, to dye for our Redemption, and sometimes for the redemption of our transgressions, both tending to the same purpose; yea both expres­sions as I conceive, signifie the same thing. Of the latter you have an example, Hebrewes 9. 15. Hee dyed [...]. 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 wee may bee delivered from the evill of our transgressions: the other expression you have Ephes. 1, 7. and in divers other places, where the words [...] & [...] do concur; as also Matth. 20. 28. and Mark 10. 45. Now these words especi­ally that of [...] 1 Tim. 2. 6. do alwayes denote by the, not to be wrested, genuine signification of them, the payment of a price, or an equall compensation in lieu of some thing to be done, or [Page 132] grant made for him to whom that price is paid. Having given these few Notions concerning Redemption in generall, let us now see how applicable it is unto generall redemption.

Redemption is the freeing of a man from misery by the interven­tion of a ransome, as appeareth: now when a ransome 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 mans deliverance from bondage to him that detaines him, who hath power to set him free, and is contented with the price I give; were it not injurious to me, and the poore Prisoner, that his deli­verance be not accomplished? can it possibly bee conceived, that there should bee a redemption of men, and those men not redee­med? that a price should be paid, and the purchase not consum­mated? yet all this must bee made true, and innumerable other ab­surdities, if universall Redemption bee asserted. A price is paid for all, yet few delivered; the redemption of all consummated, yet few of them redeemed. The Judge satisfied, the Jaylor con­quered, and yet the prisoner inthralled: doubtlesse universall, and Redemption, where the greatest part of men perish, are as irrecon­cileable as Roman and Catholik; if there be an universal Redemp­tion of all, then all men are redeemed; if they are redeemed, then are they delivered from all misery vertually or actually whereunto they were inthralled, & that by the intervention of a ransome; 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 enwrapped, by the price of his bloud, it cannot possibly be conceived to bee universall, unlesse all be saved: so that the opinion of the universalists, is unsutable to Redemption.

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 it selfe unto all for whom he dyed § I 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 bloud-shedding of Jesus Christ; [Page 133] for those who were enemies, he reconciled in the body of his flesh through death, Col. 1. 21. 22. And doublesse these things doe ex­actly answer one another, all those to whom he hath reconciled God, he doth also reconcile unto God, for unlesse both be effected, it cannot be said to be a perfect reconciliation. For how can it be if peace be made onely 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 cleare this we must a little consider the nature of Reconciliation, as it is proposed to us in the Gospell, unto which also some light may be given, from the na­ture of the thing it self, and the use of the word in civil things.

Reconciliation is the renewing of friendship betweene parties be­fore at variance: both parties being properly said to be reconciled, § II 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, & the alienation was mutuall 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 [...] and the verbe [...] reconciliation, to reconcile both from [...] to change, or to turne from one thing, one minde to an­nother; whence the first native signification of those words, is permutatio and permutare, so Arist. Eth. 3. [...], because most commonly those that are recon­ciled, are changed, in respect of their affections, alwayes 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 businesse, or of any men, untill 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 [...] inappeased and implacable, there is no reconciliation. When our Saviour gives that command, that he that brought his gift to the altar, and [Page 134] there remembred that his brother had ought against him, were offended with him, for any cause, he should goe and be reconciled to him, fully intendeth a mutuall returning of mindes one to an­other, especially respecting the appeasing and attoning of him that was offended: Neither are these words used among men in any other sense; but alwayes denote even in common speech, a full redintegration of friendship betweene 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 legge; so, that distinction of some between the reconciliation of God to man, making that to be universall towards all; and the reconciliation of man to God, making that to be onely of a small number of those to whom God is reconci­led, is a no lesse monstrous figment. Mutuall alienation, must have mutuall 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. 1. 20. 21. Rom. 5. 10. Hating him, and opposing our selves to him in the highest rebellions to the utmost of our power. God also was thus farre an enemy to us, that his wrath was on us Ephes. 2. 3. which remaineth on us untill we doe believe. John 3. 36. To make perfect reconciliation (which Christ is said in ma­ny places to doe) it is required first, that the wrath of God be tur­ned away, his anger removed and all the effects of enmity on his part toward us. Secondly, that we be turned away from our op­position to him, and brought into voluntary obedience: untill 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 Sonne. Rom. 5. 10. That here is meant the recon­ciling of God, as that part of reconciliation, which consisteth in turning away his wrath fromus, is most apparent; it being that [Page 135] whereby God chiefely commendeth his love to us, which certain­ly is in the forgivenesse of sinne, 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 comprizeth our con­version and whole reconciliation to God: besides vers. 11. We are said to receive [...] this reconciliation (which, I know not by what meanes, we have translated, attonement) 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 bloud of his Crosse, Col. 1. 21. To wit, then, meritoriously, satisfactorily, by the way of acquisition and purchase, accomplishing it in due time, actual­ly and efficiently by his Spirit: both these yee have joyntly menti­oned, 2 Cor. 5. 18. 19. 20. Where we may see, First, God being re­conciled to us in Christ, which consisteth in a not imputaion of iniquities, and is the subject matter of the ministry, v. 18. 19. Secondly, The reconciling of us to God by accepting the pardon of our sinnes, which is the end of the Ministery, v. 20. As the same is also at large declared, Ephes. 2. 13. 14. 15. The actuall, then, and effectuall accomplishment of both these, simul & semel, in respect of procurement by continuance, and in processe of time, in the ordinances of the Gospel, in respect of final accomplishment, on the par of men, doe 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 Sonne, Rom. 5. 10. And yee that were sometimes alienated hath he reconciled in the body of his flesh through death, Col. 1. 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 bee reconciled with universall redemption, I am no way able to discerne: for if reconciliation be the proper effect of the death of Christ, as is confest by all, then if he died for all, I aske. First, How cometh it to passe, that God is not reconciled to all? as he is not, for his wrath abideth on some, John 3. 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, Ephes. 2. 3. And some all their lives doe [Page 136] nothing but treasure up wrath against the day of wrath, Rom. 2. 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? Foruthly, 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 borne 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. 5. 18. 19. Which is justification rendering us blessed, Rom. 4. 6. 7. 8. Why, if God be reconciled to all, are not all justified, and made blessed through a non-imputation of their sinne? 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 doe I leave them to their leasure, and in the meane 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 bloud of Christ, it cannot be asserted in reference to any, nor Christ said to dye for any other, but onely those concerning whom all the properties of it, and acts wherein it doth consist, may be truely affirmed; which whither 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 § I to the justice of God for their sinnes, for whom he dyed, that so they might go free: It is true the word Satisfacti­on is not found in the Latine or English Bibles, applied to the death of Christ: in the new Testament it is not at all, and in the Old but twice, Numbers 35. 31. 32. But the thing it selfe intended by that word, is every where ascribed to the death of our Saviour; [Page 137] there being also other words, in the originall Languages, equi­valent to that, whereby we expresse the thing in hand. Now that Christ did thus make satisfaction for all them, or rather for their sinnes for whom he dyed, is (as farre 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 doe. Let us then first see, what this satisfaction is, then how inconsistent it is with universall redemption.

Satisfaction is a terme borrowed from the Law, applied pro­perly § II to things, thence translated and accommodated unto per­sons: and it is a full compensation of the Creditour from the Debtor: to whom any thing is due, from any man, he is in that regard that mans Creditour, and the other is his Debtor, upon whom, there is an obligation to pay, or restore what is so due from him, untill he be freed by a lawfull breaking of that obligation, by making it null and void: which must be done, by yeilding satis­faction to what his Creditour can requireby vertue of that obliga­tion: as, if I owe a man an 100^l, I am his debter, by vertue of the bond wherein I am bound, untill some such thing be done as re­compenceth him, and moveth him to cancel the bond; which is called satisfaction: Hence, from things reall, it was and is transla­ted to things personall; personall 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 lyeth to see that it be done, is or may be the creditour, which he must do unlesse satisfaction be made, now there may be a two fold satis­faction, first, by a solution, or paying the very thing that is in the obligation, either by the party himselfe that is bound, or by some other in his stead: as, if I owe a man 20^l, and my friend goeth and payeth it, my Creditour 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 creditours accepta­tion, stands in the lieu of it; upon which also, freedome from the obligation followeth, not necessarily, but by virtue of an act of favour.

In the businesse in hand, first, the Debtor is man, he oweth the 1000 talents, Math. 18.

Secondly, The Debt is sinne, forgive us our debts, Mat­thew. 6.

3^ly. That which is required in lieu therof, to make satisfaction for it is death, in the day that thou eatest thereof, Gen. 3. The wages of sinne is death, Rom. 6.

Fourthly, The obligation whereby the debter is tyed and bound is the Law, cursed is every one, &c. Deut. 2. 7. the justice, Rom. 1. 32. And the truth of God. Gen. 3.

Fifthly, the Creditour that requireth this of us is God, conside­red as the party offended; severe Judge, and supreame Lord of all things.

Sixthly, that which interveneth to the destruction of the obli­gation is the ransome payd by Christ, Rom. 3. 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 § III made by Christ, but onely so farre cleare 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 entreat, as also wherein it doth consist. Secondly, What is that act of God toward man, the debter, which doth and ought to fol­low the satisfaction made. For the first, I told you the word it self doth not occurre in this businesse 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 sinnes, it is required onely: that he undergoe the punishment due to them: for that is the satisfaction required, where sinne is the debt. Now this Christ hath certainely effected for his owne selfe bare our sinnes in his owne body on the tree, 1 Pet. 2. 24. By his knowledge shall my righteous servant justifie many, for he shal beare their iniquities, Isay 53. 11. The word Nasa also v. 12, arguing a taking of the punishment [...] of sinne from us, and translating it to himselfe, signifieth as much, yea all, that we doe by the word satisfaction; so also doth that of [...] used by Peter in the roome thereof: for to beare iniquity in the Scripture language is to undergo the punishment due to it, Lev. 51. Which we call to make satisfaction for it, which is fur­ther illustrated by a declaration how he bear our sinnes, even by being wounded for our transgressions, and bruised for our iniquities, Isay 53. 5. whereunto is added in the close, that the chastisement of our peace was upon him, every chastisement is either [...] for in­struction or [...] for example, punishment and cor­rection: the first, can have no place in our Saviour, the Sonne of [Page 199] God had no need to be taught with such thornes and briers: it must therefore be for punishment and correction, and that for our sinnes then upon him, whereby our peace or freedome from pu­nishment was procured.

Moreover in the new Testament there be divers words and ex­pressions concerning the death of our Saviour, holding out that § IV thing which by satisfaction we doe intend; as when first, it is termed [...] Ephes. 5. 2. [...] an oblation or sacrifice of expiation, as appeareth by that type of it, with which it is compared, Heb. 9. 14. 15. Of the same force also is the word ascham [...] Isay 53. 10. Lev. 7. 2. He made his soule an offering for sinne, a piacular sacrifice for the removing of it away, which the Apostle abundantly cleareth, in saying that he was made [...] sinne it selfe 2 Cor. 5. 21. Sinne being there put for the adjunct of it, or the punishment due unto it: so also is he termed [...] 1 John 2. 2. Whereunto answers the Hebrew chitta used [...] Ego illud expiabam. Gen. 31. 39. Which is to undergo the debt, and to make compen­sation for it, which was the office of him, who was to be Jobs, Goel, Job. 19. 25. All which and diverse other words, which in part shall be afterwards considered, doe declare the very same thing which we intend by satisfaction; even a taking upon him the whole punishment due to sinne, and in the offering of himselfe, doing that which God, who was offended, was more delighted & pleased withal, than he was displeased & offended with all the sins of all those that he suffered & offered himself for: & there can be no more compleat satisfaction made to any, than by doing that, which he is more contended 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 Sonne, then displea­sed with the sinnes 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 reigne over them, and the onely Sonne of that King, should put in for their pardon, making a tender to his father of some excellent conquest, by him lately atcheived, be­seeching him to accept of it, and be pleased with his poor sub­jects so as to receive them into favour againe: or, which is neerer should offer himselfe to undergo that punishment, which his [Page 140] justice had allotted for the Rebells, and should accordingly doe 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 [...], 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 two-fold satisfa­ction, whereby the debter 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 onely in the gracious acceptation of the Creditor; it is worth our inquiry, which of these it was that our Saviour did performe.

He, who is esteemed by many, to have handled this Argument § V with most exactnesse, denyeth that the paiment made by Christ for us (by the paiment of the debt of sinne, understand 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 actuall freedome from the obligation. Secondly, because where such a solution is made, there is no roome for Remission or Pardon. It is true (saith hee) deliverance followeth upon it, but this deliverance cannot bee by way of gracious pardon; for there needeth not the interceding of any such act of grace. But now (saith hee) that satisfaction whereby some other thing is offered, than that which was in the Obligation, may bee 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 true­ly, none of these reasons, seeme of so much weight to me, as to draw me into that perswasion. For the first reason rests upon that for the confirmation of it, which cannot bee granted, viz. that actuall freedome from the obligation, doth not follow the satis­faction made by Christ; for by his death hee did deliver us from death, and that actually so farre as that the Elect are said to dye and rise with him; hee 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 Crosse: it is true, all for whom he did this, [Page 141] doe 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 actuall right, though not in actuall possession, which last they cannot have, untill at least it bee made knowne to thē. As, if a man pay a ransome for a Prisoner detained in a forraign Countrey; the very day of the payment and acceptation of it, the prisoner hath right to his liberty, although he cannot enjoy it, un­till 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 [...] Secondly, the satisfaction of Christ by the payment of the same thing, that was required in the Obligation, is no way prejudiciall to that free gracious condonation of sinne, so often mentioned. Gods gracious pardoning of sinne comprizeth the whole dispensation of grace towards us in Christ, whereof there are two parts: First, the laying of our sinne on Christ, or making him to be sinne for us, which was meerely and purely an act of free grace, which he did for his ownesake. Secondly, the gracious imputatiō of the righteousnes of Christ to us, or making us the Righteousnesse of God in him: which is no lesse of grace & mercy; and that because the very merit of Christ himselfe 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 Christs merits, but ours; hee pardoneth all to us, but he spa­red not his onely Sonne, hee bated him not one farthing. The freedome 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, Joh. 3 16. Rom. 5. 8. 1 John 4. 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 & Remission is 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. 3. 13. He delivered us from sin, being made sinne, 2 Cor. 5. 21 Hee underwent death, that we might be delivered frō death, all our debt was in the curse of the Law, which he wholly underwent. Neither doe we read of any relaxation of the punishment in the Scripture, but [Page 144] only a commutation of the person; which being done, God con­demned sinne in the flesh of his Sonne, Rom. 8. 3, Christ standing in our stead, and so reparation was made unto God, and satisfa­ction given, for all the detriment that might accrew to him, by the sinne and rebellion of them for whom, this satisfaction was made: his Justice was violated, and he sets forth Christ to bee a propitiation for our sinnes, that he might be just, and the justifier of him that belee­veth in Jesus, Rom. 3. 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 righteousnesse, Rom. 10. 3. Our offence and disobedience was to him distastefull; in the obedience of Christ he took full pleasure, Rom. 5. 17. Mat. 3. 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 sinnes 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 meane 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, whither this will stand in the justice of God, that any of these should perish eternally, for whom Jesus Christ made so full perfect, and compleat satisfaction, we shall presently enquire, and this is the first thing that we are to consider in this businesse. Secondly, we must look what act of God it is, that is exercised either toward us, or our Saviour, in this businesse: that God in the whole is the party offended by our sinnes, is by all confest: it is his law that is broken, his glory that is impaired, his honour that is abased by our sinne; If I be a Father, (saith he) where is my honour? Mal. 1. 6. Now the Law of Nature and universall 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 two-fold Notion. First, in respect of us, he is as a creditor, and all we miserable debtors, to him we owe the ten thousand Tallents, Matth. 18. 23. And our Saviour hath taught us to call our sinnes our debts, Matth. 6. 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 [Page 143] 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 supreame Lord and Governour of all, the onely Law-giver, who alone had power so farre to relaxe 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 4. 12. Now these two acts are eminent in God in this businesse. First, an act of severe justice, as a creditor exacting the payment of the debt at the hand of the Debtor; which, where sinne is the debt, is punishment, as was before declared; the justice of God being re­paired thereby in whatsoever it was before violated. Secondly, an act of soveraignty or supreame dominion, in translating the punishment from the principall Debtor, to the surety, which of his free grace he himselfe had given and bestowed on the Debtor; He spared not his owne Sonne, 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 publicè interest: but this punish­ment being considered also as a price, as it is 1 Cor. 6. it must bee paid to the hands of some creditor, as this was into the hands of God: whence Christ is said to come to doe Gods will, Hebr. 10. 9. and to satisfie him, as John 6. 38. Neither indeed doe the Argu­ments, that some have used to prove that God as a creditor can­not inflict punishment, nor yet by vertue of supreame Domini­on, seeme to me of any great weight: Divers I finde urged by him, whose great skill in the Law, and such termes as these, might well give him Sanctuary from such weak Examiners—as my self: but he that hath so fouly 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, which we have now in hand: First then, he tells us, that the right of punishing in the Rector or Law-giver, 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 owne sake, who hath them, but the right of punishing is for the good of community.

Answ. Referre this reason unto God, which is the aime of it, [Page 144] and it will appeare to be of no value; for wee deny that there is any thing in him, or done by him, primarily for the good of any, but himselfe: his [...] or selfe-sufficiency will not allow, that he should do any thing with an ultimate respect to any thing but himselfe: and whereas he saith, that the right of punishing is for the good of community, we answer that bonum universi, the good of community is the glory of God, and that onely; so that these things in him cannot be distinguished.

Secondly, he addeth, Punishment is not in and for it selfe desire­able, but onely for communities sake; now the right of Dominion, and the right of a Creditor, are things in themselves expetible and desireable, without the consideration of any publicke aime.

Answ. First, that the comparison ought not to bee, between pu­nishment and the right of Dominion, but betweene 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 de­sireable to him, but onely for himselfe: to suppose a good, desire­able to God for its owne sake, is intollerable.

Thirdly, there bee some acts of supreme dominion in them­selves, and for their owne sake, as little desireable as any act of punishment, as the annihilation of an innocent creature, which Grotius will not deny but that God may doe.

Thirdly, he proceedeth, Any one may without any wrong, goe off from the right of supreame Dominion or Creditorship, but the Lord can­not omit the Act of punishment to some sinnes, as of the impe­nitent.

Answ: God may by vertue of his supreame Dominion omit pu­nishment without any wrong or prejudice to his justice; it is as great a thing, to impute sinne where it is not, and to inflict punish­ment upon that imputation, as not to impute sinne 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 doe the latter.

Secondly, the wrong or injustice of not punishing any sinne or sinnes, doth not arise from any naturall obligation, but the consi­deration of an affirmative possitive act of Gods will, whereby hee hath purposed that he will doe it.

Fourthly, he addes, None can bee called just, for using his owne [Page 145] Right, or Lordship; but God is called just for punishing or not remitting sinne. Rev. 16. 5.

Answ. 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 owne will is the onely rule of justice.

Secondly, we doe 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 supreame Do­minion.

Fiftly, his last reason is, Because that vertue, whereby one goeth off from his Dominion, or remitteth his debt is liberality; but that vertue whereby a man abstaineth from punishing is clemency; so that punish­ment can be no act of exacting a debt or acting a dominion.

Answ. The vertue whereby a man goeth off from the exacting of that which is due universally considered, is not alwayes libera­lity; for as Grotius himselfe confesseth, a debt may arise & accrew to any by the injury of his fame, credit, or name, by a lye, slander, or otherwise. Now that vertue whereby a man is moved not to exact payment by way of reparition, is not in this case liberality, but either clemency, or that grace of the Gospell 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 offendor, which yet he doth not. So that notwithstanding these excepti­ons; this is eminently seene in this businesse 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 supreame Sove­raignty and Dominion, requiring the punishment of Christ, for the full compleat answering of the obligation, and fulfilling of § VI the Law, Rom. 8. 3. Rom. 10. 4.

Now these things, being thus at large unfolded, wee may see in briefe some naturall consequences, following and attending them as they are laid downe: 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 cancell 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 payd, was not this or that sin, [Page 146] but all the sinnes of all those for whom, and in whose name this payment was made, 1 Joh. 1. 7. as was before demonstrated▪ Fourth­ly, that a second payment of a debt, once payed, or a requiring of it, is not answerable to the justice, which God demonstrated in setting forth Christ to be a propitiation for our sinnes. Rom. 3. 25.

Fiftly, that, whereas to receive a discharge from further trouble, is equitably due to a Debtor, who hath been in Obligation, his Debt being paid; the Lord, having accepted of the payment from Christ, in the stead of all them for whom he dyed, ought in ju­stice, according to that Obligation, which in free grace hee hath put upon himselfe, grant them a discharge. Sixtly, that conside­ring that relaxation of the Law, which by the supreame power of the Law-giver was effected, as to the persons suffering the pu­nishment required, such actuall satisfaction is made thereto, that it can lay no more to their charge for whom Christ dyed, than if they had really fulfilled in the way of obedience whatsoever it did require. Rom. 8. 32, 33, 34. Now how consistent these things (in themselves evident and clearely following the Doctrine of Christs satisfaction before declared) are with universall redemp­tion is easily discernable. For first, if the full debt of all bee paid to the utmost extent of the obligation, how comes it to passe 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 cancell all Obligations, and surcease all suits against such as have their Debts so paid; whence is it that his wrath smoakes 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 payd, for (as it is in the third In­ference) the debt so payd is all our sinnes. Thirdly, is it probable that God calls any to a second payment, and requires satisfaction of them, for whom, by his owne acknowledgement, 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 8. Fourthly, how comes it, that God never gives a discharge to innumerable soules, though their debts bee paid? Fiftly, whence is it that any one soule lives and dyes under the condemning power of the Law, never released, if that be fully satisfied in his behalfe; so as it had beene all one, as if they had done whatsoever it could require? Let them, that can, reconcile [Page 147] these things; I am no Oedipus for them, the poore beggerly distin­ctions, whereby it is attempted, I have already discussed. And so much for satisfaction.

CHAP. VIII.
A digression containing the substance of an occasionall conference concer­ning the satisfaction of Christ.

MUch about the time that I was composing that part of the § I 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 beare to his parts and modesty shall bee concealed) to the place where I live, and in a private excercise, 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 further inconvenience, set my selfe briefely 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 quietnesse and sobriety of spirit, which beseemed lovers of and searchers after truth: I easily per­ceived not onely what was his perswasion, in the thing in hand, but also what was the ground and sole cause of his misapprehensi­on: and it was briefely this, That the eternall unchangeable love of God to his elect, did actually enstate 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 attonement for their sinnes; which, by reason of the former love of God, they stood in no need of, but onely wanted a cleare manifestation of that love unto their soules, whereby they might be delivered from all that dread, dark­nesse, guilt, and feare, 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 eternall good will of God towards them, so bearing, and taking away their sinnes, by removing from their consciences that misapprehension of God and their owne condition, which by reason of sinne 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 summe [Page 148] is, election is asserted,) to the overthrow of Redemption, which followed in our conference, with what successe by Gods blessing it did obtaine, 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 lesse undoubted er­rors, true propositions, and false inferences, assertions of necessa­ry verityes, to the exclusion of others no lesse necessary, and Third­ly, Directly belonging to the businesse in hand, I shall briefly de­clare and confirme the whole truth in this businesse, so farre as occasion was given, by the exercise, and debate before mentioned: beginning with the first part of it, concerning the eternall 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 § II of satisfaction by Christ, was a consequent of eternall election was more then once for the substance of it objected to Austine by the old Pelagian hereticks 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 school-men had before in their way proposed it to themselves, as Thom: 3. g: 49: a: 4: yet, notwithstanding the apparent sense­lesnesse of the thing it selfe, together with the many solid an­swers, whereby it was long before removed, the Arminians at the Synod of Dort greedily snatched it up againe, and placed it in the very front of their arguments, against the effectuall redemption of the elect by Jesus Christ. Now that, which was in them onely 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 granting of election, to the denyall 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. 9. 13. By the one, men are or­dained § III to eternall life, Acts 13. By the other, before of old ordained unto condemnation. Jude 4. Now if the elect are justified and sanctified and saved, because of Gods decree, that so they shall be, whereby [Page 149] they need nothing but the manifestation thereof: then likewise are the reprobates, as soone as they are, finally impenitent, damned, burned, and want nothing but a manifestation thereof: which whither it be true or no, consult the whole dispensation of God towards them.

Thirdly consider, what is the eternall love of God; is it an af­fection in his eternall nature as love is in ours? it were no lesse § IIII 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 eternall act of his will, and that alone in the Scripture it is called, his good pleasure Math. 11. 26. His purpose according to election Rom. 9. 12. the foundation of God 2 Tim. 2. 19. Now every eternall act of Gods will, is imma­nent in himself, not really distinguished from himself; what ever 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 untill some externall act of Gods power doe make it out. For instance, God decreed from eternity that he would make the world, yet we know the world was not made un­till about five thousand five hundred yeers agoe. But ye will say, it was made in Gods purpose; that is (say I) he purposed to make it, so he purposeth there shall be a day of judgement, is there therefore actually an universall day of judgement already? God purposeth that he will, in and through Christ, justifie 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 denyed. The consequence is good from the divine purpose to the futurition of any thing, and the certainty of its event, not to its actuall existence: as when the Lordin the beginning went actually to make the world there was no world, so when hee comes to bestowe faith and actually to justifie a man, untill he hath so done he is not ju­stified. The summe is,

First, the eternall love of God towards his elect, is nothing but his purpose, good pleasure, a pure act of his will, whereby he de­termines to doe such and such things for them in his own time and way.

Secondly, no purpose of God, no immanent eternall act of his will, doth produce any outward effect, or change any thing, in [Page 150] nature and condition of that thing, concerning which his purpose is; but onely make the event and successe necessary in respect of that purpose.

Thirdly, the wrath and anger of God, that sinners lie under, is not any passion in God, but onely the outward effects of anger, as guilt, bondage, &c.

Fourthly, an act of Gods eternall love which is immanent in himself, doth not exempt the creature, from the condition wherein he is under anger and wrath, untill some temporall act of free grace doe really change its state and condition: for example, God beholding the lump of mankinde in his owne 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, & the guilt of condemnation, where­by they became all liable to his wrath & curse: his purpose to save some of these, doth not at al exempt or free thē from the common condition of the rest, in respect of themselves and the truth of their estate, untill some actuall thing be accomplished, for the bringing of them nigh unto himself: so that notwithstanding his eternall purpose, his wrath in respect of the effects abideth on them, untill that eternall purpose doe make out it selfe, in some distinguishing act of free grace, which may receive further manifestation by these ensuing arguments.

First, If the sinner want nothing to acceptation and peace, but a manifestation of Gods eternall love, then evangelicall justifica­tion § V is nothing but an apprehension of Gods eternall decree and purpose: but this cannot be made out from the Scripture, viz. that Gods justifying of a person, is his making knowne unto him his decree of election, or mans 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 attaineable by the Saints, God shedding abroad his love in their hearts, by the holy Ghost that is given unto them, Rom. 55. But it is after they are justified by faith, and have peace with God. v. 1. Believers are to give all diligence to make their calling and election sure: but that justification should consist herein, is a strange notion, satisfaction in the Scripture, is an act of God, pronouncing an ungodly person upon his believing, to [Page 151] be absolved from the guilt of sinne, and interested in the all-suffi­cient righteousnesse of Christ, so God justifies the ungodly, Rom. 4. 5. man by the righteousnesse of God, which is by the faith of Christ unto them, Rom. 3. 22. making Christ to become righte­ousnesse to them, who were in themselves sinne; but of this ma­nifestation of eternall love, there is not the least foundation, as to be the forme of justification, which yet is not without sense and perception of the love of God, in the improvement thereof.

Secondly, The Scripture is exceeding cleere in making all § VI men before actuall reconciliation, to be in the like state and con­dition, without any reall difference at all; the Lord reserving to himselfe his distinguishing purpose of the alteration he will af­terwards by his free grace effect. There is none that doeth good no not one, Rom. 3. for we have proved that Jewes and Gentiles, are all un­der sinne. v. 9. 10. All mankind is in the same condition in respect of themselves and their own reall state, which truth is not at all prejudiced by the relation they are in, to the eternall decrees. For every mouth is stopped, and all the world is become guilty before God, Rom. 3. 19 [...], obnoxious to his judgement. Who makes thee differ from another, or what hast thou that thou hast not received, 1 Cor. 4. 7 All distinguishment in respect of state and condition, is by Gods actuall grace; or even believers, are by nature children of wrath as well as others, Ephes. 2. 3. The condition then of all men, during their unregeneracy, is one and the same; the purpose of God concern­ing the difference that shall be, being referred to himselfe. Now I aske, whither Reprobates in that condition lye under the effects of Gods 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 actuall distinguishment we have: proved there is not: produce some difference, that hath a reall existence, or the cause is lost.

Thirdly, Consider what it is to lye under the effects of Gods wrath according to the declaration of the scripture, and then see how the elect are delivered therefrom, before their actuall calling. Now this consists in divers 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. 28. 9. 2. To have no outward enjoyment sanctified, but to have all [Page 152] things uncleane unto them. Tit. 1 15. 3^ly. To be under the power of Sathan, who rules at his pleasure in the children of disobedi­ence, Eph. 2. 2. 4^ly. To be in bondage unto death, Heb. 2. 14. 5^ly. To be under the curse and condemning power of the Law, Gal. 3. 13. 6^ly. To be obnoxious to the judgment of God, and to be guilty of eternall death and damnation, Rom. 3. 19. 7. To be un­der the power and damnation of sinne, raigning in them, Rom. 6. 17. These and such like are those which we call the effects of Gods anger. Let now any one tell me what the reprobates in this life lie under more? and do not all the elect untill their actuall 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. 11. 6.) and faith we suppose them not to have; for if they have they are actually reconciled. 2^ly. Are they not under the power of Sathan? 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. 2. 14. Eph. 2. 2. 3^ly. Are there enjoyments sanctified unto them? hath any thing a sanctified relation with­out faith? see 1 Cor. 7. 14. 4^ly. Are they not under bondage unto death? the Apostle affirmes plainely that they are so all their lives, untill they are actually freed by Jesus Christ, Heb. 2. 14. 5^ly. Are they not obnoxious unto judgement, and guilty of eter­nall death? how is it then that Paul sayes, that there is no diffe­rence, but that all are subject to the judgement of God, and are guilty before him? Rom. 3. 9. And that Christ saves them from this wrath, which (in respect of merit) was to come upon them? Rom. 5. 9. 1 Thes. 1. 6^ly. Are they not under the curse of the Law? how are they freed from it? by Christ being made a curse for them, Gal. 3. 13. Are they not under the dominion of sin? God be thanked, sayes Paul, yee were the servants of sinne, but have obeyed, &c. Rom. 6. 17. In briefe, the Scripture is in nothing more plentifull, than in laying and charging, all the misery and wrath of and due to an unreconciled condition, upon the elect of God untill 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 onely in their own § VII apprehension, not that those things are so indeed and in them­selves, [Page 153] but, if these things be so to them, onely 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 owne condition; that is, let them say the Scripture is a fable, and the terrour of the Almighty a scarecrow to fright children, that sinne is onely in conceit, and so square their conversation to their blasphemous fancyes: some mens words eat as a canker.

Fourthly, Of particular places of Scripture, which might abun­dantly § VIII be produced to our purpose, I shall content my selfe to name onely one: John 3. 36. He that believeth not the Sonne the wrath of God abideth on him: it abideth, there it was, and there it shall remaine, if unbelief be continued: but upon believing is removed. But is not Gods love unchangeable by which we shall be freed from this wrath? who denyes it? But is an apprentize free, because he shall be so at the end of seven yeares? because God hath purposed to free his, in his own time & will doe it: are they therefore free before he doth it? but are we not in Christ from all eternity? yes chosen in him we are, therfore in some sense in him: but how? even as we are? actu­ally a man cannot be in Christ untill he be: now how are we from eternity? are we eternall? no? onely God from eternity hath purposed that we shall be: doth this give us an eternall being? alas we are of yesterday, our being in Christ, respecteth onely 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 Gods decree of § IX election to the overthrow of Christs merit and satisfaction, the Redemption wrought by Jesus Christ, being indeed the chief meanes of carrying along that purpose unto execution, the pleasure of the Lord prospering in his hand, yea the argument may be retorted [...] and will hold undeniably 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 Gods will, which sets us a part from eternity for the enjoyment of all spirituall blessings in heavenly places, sets also a­part Jesus Christ to be the purchaser and procurer of all those spi­rituall [Page 154] blessings, as also to make satisfaction for al their sins, which that he did (being the maine thing opposed) we prove by these ensuing arguments.

CHAP. IX.
Being a second part of the former digression. Arguments to prove the satisfaction of Christ.

IF Christ so tooke our sinnes, and had them by God so laid and imposed on him, as that he underwent the punishment due un­to § I them in our stead, then he made satisfaction to the justice of Arg. 1 God for them that the sinners might go free: but Christ so tooke and bare our sinnes, and had 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 tooke and bare our sinnes, God lay­ing them on him. Secondly, That he so tooke them, as to undergoe the punishment due unto them. 3^ly. That he did this in our stead.

For the first that he tooke and bare our sinnes, ye have it, 1 § II John 1. 29. [...] &c. who taketh away the sinnes of the world, 1 Aufert. sustulit. ip­bajulabit. tulit. Pet. 2. 24. [...] who his owne self bare our sinnes in his own body. Isay. 53. 11. [...] their iniquities he shall beare, and v. 12. [...] he bare the sinne of many. That God also laid or im­posed our sinnes on him is no lesse apparent. Isay. 53. 6. the Lord [...] made to meet on him the iniquity of us all. 2 Cor. 5. 21. [...], he made him to be sinne for us.

The second branch is, that in thus doing our Saviour under­went the punishment due to the sinnes which he bare, which were laid upon him; which may be thus made manifest: death, and the curse of the Law, containe the whole of the punishment due to sinne. Gen. 3. 17. [...] dying thou shalt dye, is that which was threatned. Death was that which entred by sinne, Rom. 5. 12. which word in those places is comprehensive of all misery due to our transgression: which also is held out in the curse of the Law Deut. 27. 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 sinnes, underwent both these, for by the grace of God he tasted of death. Heb. 2. 9. By death delivering from death, v. 14. [Page 155] he was not spared, but given up to death for us all, Rom 8. 32. So also the curse of the Law, Gal. 3 13. [...] he was made a curse for us, and [...], 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 griefe, Esa. 53. 10. yea [...], he spared him not, Rom. 8. 32. but condemned sinne in his flesh, Rom. 8. 3. it remaineth onely to shew that hee did this in our steads, and the whole Argument is confirmed.

Now this also our Saviour himself maketh apparent, Matth 20. 28. He came [...], to give himselfe a ransom for many, the word [...] alwayes supposeth a commu­tation, and change of one person or thing instead of another, as shall be afterwards declared (So Matth 2. 22.) So 1 Tim. 2. 6. 1 Pet. 3. 18. He dyed for us, the just for the unjust. And Psalme 69. 4. I resto­red or paid that which I did not take, viz. our debt so farre as that thereby we are discharged; as Rom. 8. 34. where it is asserted up­on this very ground, that he dyed in our stead; and so the severall parts of this first Argument are confirmed.

If Jesus Christ paid into his Fathers hands, a valuable price and § IV ransome for our sins, as our Surety, so discharging the debt that we Argu 2 lay under that we might goe free; then did he beare the punish­ment due to our sins, and make satisfaction to the justice of God for them; (for to pay such a ransome, is to make such satisfaction) but Jesus Christ paid such a price and ransome as our surety into his Fathers hands, &c. Ergo,

There be foure things to bee proved in the Assumption, or se­cond Proposition: First, that Christ payd such a price and ran­some. Secondly, that hee payd 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 affirmes it, Matth. 20. 1. 28. He came to give his life [...] a ransome or price of Redemption for many, Mat. 10. 45. which the Apostle termes, [...] 2 Tim. 2. 6. a Ransome to bee accepted in the stead of others, whence we are said to have deliverance [...], by the ran­some paying of Christ, Rom. 3. 24. He bought us with a price, 1 Cor. 6. 20. which price was his owne bloud, Acts 20. 28. compared to, and exalted above silver and gold in this worke of Redempti­on. 1 Pet. 1. 18. So that this first part is most clear and evident.

Secondly, he payd this price into the hands of his father; a price must be payd to some body, in the case of deliverance from Captivity by it, it must bee paid to the Judge or Jaylor; that is to God, or the Devill: to say the latter, were the highest blasphemy: Sathan was to be conquered, not satisfied. For the former, the Scripture is cleare: it was his wrath that was on us, John 3. 36. it was hee that had shut us up all under sinne, Rom. 3. Hee is the great King to whom the debt is owing, Mat. 18. 23. 34. He is the only Law-giver that can kil and make alive, Ja. 4. 12. Nay, the ways, where­by this ransome-paying is in the Scripture expressed, abundantly in­force the payment of it into the hands of his Father. For his death and bloud-shedding is said to be [...] & [...] an Oblation and Sacrifice, Eph. 5. 2. and his soule to be [...] a Sacrifice or offe­ring for sinne: Isa 53. 10. Now certainly Offerings and Sacrifices are to be directed unto God alone.

Thirdly, that he did this as Surety, we are assured Hebrewes 7. 22. He was made [...], a Surety of a better Testament: and in per­formance of the duty which lay upon him as such, Hee paid that which he never tooke, Psal. 69. 4. All which could not possibly have any other end, but that we might goe free.

To make an attonement for sinne, and to reconcile God unto § V the sinners, is in effect to make satisfaction unto the justice of Arg. 3 God for sinne▪ and all that wee understand thereby. But Jesus Christ by his Death and Oblation did make an attonement for sinne, and reconcile God unto sinners; Ergo,

The first Proposition is in it selfe evident, the assumption is confirmed Rom. 3. 24, 25. we are justified freely by the ransome-paying that is in Christ, whom God hath set forth to be [...], a Propitiation, an attonement, a mercy seat, a covering of iniqui­ty, and that [...], for the manifestation of his justice, declared in the going forth and accomplishment thereof. So likewise Heb. 2 17. He is said to be a merciful High Priest, [...] to make reconciliation for the sins of the people, to reconci [...]e God unto the people; the meaning of the words being [...] to reconcile God who was offended with the sinnes of his people; which reconciliation we are said to receive, Rom. 5. 11 (the word [...] there, in our common Translation rendered attonement, is in other places in the same rendred Reconciliation: being in­deed [Page 157] the onely word used for it in the New Testament.) And all this is said to be accomplished [...], by one righte­ousnesse or satisfaction that is of Christ; (the words will not beare that sense wherein they are usually rendred by the righteous­nesse of one, for then must it have beene [...]) And hereby were we delivered from that, from which it was im­possible we should be otherwise delivered. Rom 8. 3.

That wherein the exercise of the Priestly Office of Jesus Christ § VI whilst he was on earth doth consist, cannot be rejected nor denyed without damnable error: But the exercise of the Priestly Office Argu. IV of Jesus Christ whilst hee was upon the earth, consisted in this, to beare the punishment due to our sinnes, to make attone­ment 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 Christs Priestly Office, did consist, is most apparent, first from all the types & sacrifices where­by it was prefigured; their chief end being, propitiation, & attone­ment. 2^ly. from the very nature of the sacerdotal office appointed for sacrificing, Christ having nothing to offer but his own bloud, through the eternal Spirit. And 3^ly. from divers yea innumerable texts of scripture, affirming the same. It would be too long a work to prosecute those things severally and at large, and therefore I wil content my selfe with one or two places, wherein all those testi­monies are comprized, as Hebr. 9. 13, 14. If the bloud of Bulls and Goats, &c. how much more shall the bloud of Christ, who through the eter­nall Spirit offered himselfe 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 bloud 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 sinne by expiation and attonement. For as in them the life and bloud of the sacrifice, was accepted in the stead of the offerer, who was to dye, for the breach of the Law accor­ding to the rigour of it: so in this of Christ was his bloud accep­ted as an attonement and propitiation for us, himself being Priest, Altar, and Sacrifice. So Hebr. 10. 10, 12. he is said expressely in the roome of all old insufficient carnall Sacrifices which could not make the commers thereunto perfect, to offer up his owne [Page 158] body a sacrifice for sinnes, for the remission and pardon of sinnes, through that offering of himselfe, as it is verse 19. And in the per­formance also doe we affirme, that our Saviour underwent the the wrath of God, which was due unto us. This, because it is by some questioned, I shall briefely confirme, and that with these following Reasons.

First, the punishment due to sinne, is the wrath of God, Rom. 1. 18. The wrath of God is revealed against all ungodlinesse, chapt. 2. 5. the day of wrath and revelation of the righteous judgements of God, Ephes. 2. 3. Children of wrath, John 3. 36. Jesus Christ under­went the punishment due to sinne, 2. Cor 5. 21. Made sinne for us, Isa. 53. 6. Iniquity was laid upon him, 1 Peter 2. 24. Hee bare our sinnes 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. 29. 20, 21, but Jesus Christ undervvent the curse of the Lavv, Gal. 3. 13. made a curse for us, the curse that they lye under vvhich are out of Christ, who are of the workes of the Law, verse 10. therefore he underwent the wrath of God

Thirdly, the death that sinners are to undergoe, is the wrath of § VII God: Jesus Christ did taste of that death, which sinners for them­selves Arg. 5 were to undergoe; for hee dyed as our Surety, Hebr. 7. 22. and in our stead, Matth. 20. 28. Hence his feare, Hebr. 5. 7. agony, Luk. 22. 44. astonishment, and amazement, Mat. 14. 33. dereliction, Matth. 27. 46. sorrow, heavinesse, and unexpressible pressures.

That Doctrine cannot bee true nor agreeable to the Gospell, which strikes at the root of Gospell 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 poore soule to bee like Noah's Dove in its distresse, not knowing where to rest the soale of her feet; when a soule is turned out of its self-righteous­nesse, and begins to looke abroad, and view heaven and earth for a resting place, and perceives an Ocean, a Floud, an Inundation of wrath to cover all the world; the wrath of God revealing it selfe from heaven, against all ungodlinesse, so that it can obtain no rest nor abiding, heaven it cannot reach by its owne flight, and to hell it is unwilling to fall: if now the Lord Jesus Christ doe [Page 159] not appeare as an Arke in the middest of the waters, (upon whom the flouds have fallen, and yet is got above them all) for a refuge, alas what shall it doe? When the Floud fell, there were many Mountaines, glorious in the eye, farre higher than the Arke, but yet those Mountaines were all drowned, whilst the Arke still kept on the top of the waters. Many appearing hills and Mountaines of selfe-righteousnesse, and generall mercy at the first veiw seeme to the soule much higher than Jesus Christ; but when the floud of wrath once comes and spreads it selfe, all those mountaines are quickly covered; onely the Arke, the Lord Jesus Christ, though the Floud fall on him also, yet he gets above it quite, and gives safety to them that rest upon him. Let me now aske any of those poore soules, who ever have been wandring, and tossed with the feare of the wrath to come, whether ever they found a resting place, untill they came to this: God spared not his onely Sonne, but gave him up to death for us all: that he made him to bee sinne for us: that hee put all the sinnes of all the Elect into that Cup which he was to drinke of: that the wrath and floud which they feared, did fall upon Jesus Christ (though now as the Arke hee be above it, so that if they could get into him they should bee safe) the storme hath beene his, and the safety shall be theirs: as all the Waters which would have fallen upon them that were in the Arke fell upon the Arke, they being dry and safe; so all the wrath that should have fallen upon them, fell on Christ, which alone causeth their soules to dwell in safety? Hath not I say, this beene your bottome? your foundation? your resting place? if not; (for the substance of it) I feare you have but rotten bottomes. Now what would you say, if a man should come and pull this Arke from under you, and give you an old rotten post to swim upon in the floud of wrath. It is too late to tell you, no wrath is due un­to you; the word of truth, and your owne consciences have gi­ven you other information: you know, The wages of sinne is death, in whomsoever it bee; hee must dye on whomsoever it is found; so that truely the soule may well say, bereave mee 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 onely Pearle. Denying the satisfaction of Christ, destroys the foundation of faith and comfort.

Another Argument wee may take from some few particular § VIII Arg. 6 [Page 160] places of Scripture, which in stead of many I shall produce: as first, 2 Cor. 5 21. He made him to be sinne for us, who knew no sinne. Hee made him to be sinne for us; how could that be? are not the next words, he knew no sinne? was be not a lambe without spot, and without blemish? Doubtlesse hee did no sinne, neither was guile found in his mouth. What then is this, God made him to bee sinne? it cannot be that God made him sinfull, or a sinner by any inherent sinne; that will not stand with the justice of God, nor with the holinesse of the person of our Redeemer. What is it then? he made him to be sinne who knew no sinne? 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 uttermost farthing, as a Surety is to doe if it be required of him: though he borrow not the money, nor have one peny of that which is in the Obligation, yet if hee bee sued to an execution, hee must pay all. The Lord Christ (if I may so say) was sued by his Fathers justice unto an execution; in answer whereunto he underwent all that was due to sinne, which we proved before to be death, wrath, and curse. If it be excepted (as it is) that God was alwayes well pleased with his Sonne, hee testified it againe and againe from heaven, how then could he lay his wrath upon him?

Answ. It is true he was alwayes well-pleased with him, yet it pleased him to bruise him and put him to griefe. He was alwayes well pleased with the holinesse of his Person, the excellency and per­fectnesse of his righteousnesse, and the sweetnesse of his obedi­ence; but he was displeased with the sinnes that were charged on him, and therefore it pleased him to bruise and put him to griefe, with whom he was alwayes 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.

Answ. The Proposition is most false; neither is there any more truth in the Assumption: for first, Christ underwent not onely that wrath, (taking it passively) which the Elect were under, but that also, which they should have undergone, had not hee borne it for them: hee delivered them from the wrath to come. [Page 161] Secondly, the Elect doe in their severall Generations, lye under all the wrath of God in respect of merit and procurement, though not in respect of actuall endurance; in respect of guilt, not present punishment, so that notwithstanding these excepti­ons, it stands firme, That hee was made sinne for us, who knew no sinne.

Isaiah 53. 5. He was wounded for our Transgressions, hee was bruised for our iniquities, the chastisement of our peace was up­on him, and with his stripes we are healed. Of this place some­thing was said before, I shall adde some small enlargements 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 wee might goe free; our sinnes being the cause of his wounding, and our iniquities of his being brui­sed, all our sinnes meeting upon him, as verse 6. That is, he bare our sinnes, in Peters interpretation: He bare our sinnes (not as some thinke by declaring that we were never truely sinfull, but) by being wounded for them, bruised for them, undergoing the chastisement due unto them, consisting in death, wrath, and curse; so making his soule an offering for sinne: Hee bare our sinnes; that is, say some, he declared that wee have an eternall righteous­nesse in God, because of his eternall purpose to doe us good: but is this, to interpret Scripture? or to corrupt the Word of God? Aske the Word what it meanes by Christs bearing of sinne, it will tell you: his being smitten for our Transgressions, Isaiah 53. 8. his being cut off for our sinnes, Dan. 9. 26. Neither hath the ex­pression of bearing sinnes any other signification in the word, Lev. 5. 1. He that heareth swearing and doth not reveale it, shall beare his iniquity. What is that, he shall declare himselfe or others to bee free from sinne? No doubtlesse, but he shall undergoe the punish­ment due to sinne, as our Saviour did in bearing our iniquities. He must be a cunning gamster indeed that shall cheat a Beleever of this foundation.

More Arguments, or Texts on this Subject, I shall not urge or produce, though the cause it selfe will inforce the most unskilfull § IX to abound. I have proceeded as farre as the nature of a digression will well beare: Neither shall I undertake at this time the answe­ring of Objections to the contrary: a full discussion of the whole businesse of the satisfaction of Christ, which should cause mee to [Page 162] 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 restraine the conjectures of men, that I purposely framed such weak objections, that I might obtaine an easie conquest over a man of straw of mine owne ere­ction; so weake were they, and of so little force to the shaking of so fundamentall a truth, as that is which we doe maintaine 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 § I 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 speake, having considered the thing it selfe under the notion of impetration already: onely I shall adde some few observations proper to that particular of the controversie 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 originall that I have seene: The vulgar latine once reads promeretur Heb. 13. 16. and the Rhemists to preserve the sound, have rendred it it prome­rited. But these words in both languages are uncouth and barba­rous, besides that they no way answer [...], the word in the originall, which gives no colour to merit name or thing, nay, I suppose it will proove a difficult thing to finde out any one word in either of the languages, wherin the holy Scripture was written, that doth, properly and immediately in its first native importance, signifie merit; so that about the name we shall not trouble our selves; if the thing it self intended thereby be made apparent, which it is both in the old and new Testament. As Isay 53. 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. 9. 12. [...] obtaining by his blood eternall redemption, is as much as we intend to signifie by the merit of Christ. The word which comes neerest it in signification we have Acts 20. 28. [...], purchased with his own blood; purchase and impetrati­on, [Page 163] merit and acquisition being in this businesse termes equivalent: which latter word is used in diverse other places as 1 Thes. 5. 9. Ephes. 1. 14. 1. Pet. 2. 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 justice, as, to him that worketh, the reward is reckoned not of grace, but of debt. Rom. 4. 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 prooving if it imposed on us by our adver­saries seeming to acknowledge it no lesse themselves. So that we may take it for graunted (untill 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 1. 74. From the wrath to come. 1. Thes. 1. vlt. Secondly the de­struction and abolition of death in his power Heb. 2. 14. Thirdly of the works of the devil 1. John 3. 8. Fourthly deliverance from the curse of the law Gal. 3. 13. Fiftly from our vain conversation 1. Pet. 1. 18. Sixtly from the present evil world. Gal. 1. 4. Seventhly from the earth and from among men Rev. 14. 3. 4. Eightly purging of our sins Heb. 1. 3. Secondly, positiveas first, reconciliation with God Rom 5. 10. Ephes 2. 16. Col. 2. 20. Secondly appeasing or attoning of God by propitiation Rom. 5. 25. 1 John 2. 2. Thirdly peace making Ephes. 2. 14. Fourthly Salvation Math. 1. 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 dye; 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 [Page 164] to them; Now that which is thus merited, which is of debt to be bestowed, we doe 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 unreconcileable the generall ransome 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 passe that these things are not communicated to, and bestowed upon all? is the defect in the merit of Christ, or in the justice of of God? how vaine 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 it self is also me­rited and procured as Ephes. 1. 3. 4. Phil. 1. 29. Hath been already declared.

Fiftly, 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 ransome for all. To dye for another, is in Scripture to dye in that others stead that he might goe free; as Judah besought his brother Joseph to accept of him for a bondman in stead of Benjamin that he might be set at liberty Gen. 44. 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. 7. 22.) is to undergoe the dan­ger, that the other may be delivered. So David wishing that he had dyed for his Son Absalom 2. Sam. 18. 33. intended doubtlesse a commutation with him, and a substitution of his life for his, so that he might have lived: Paul also Rom. 5. 7. intimates the same, supposing that such a thing might be found among men, that one should dye for another, no doubt alluding to the Decii, Menecaeus, Euriolus and such others whom we finde mentioned in the storyes of the heathen, who voluntarily cast themselves into death, for the deliverance of their countrey, or friends: continuing their li­berty and freedome from death, who were to undergoe it, by taking it upon themselves, to whom it was not directly due: and this plainly is the meaning of that phrase, Christ dyed 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 [Page 165] word [...] is used in this phrase as Heb. 2. 9. That he by the grace of God should taste death for every man, there onely 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 great reason, for the same preposition being used in the like kinde in other causes doth confessedly intimate a commuta­tion, as Rom. 9. 3. Where Paul affirms that he could wish himself accursd from Christ [...] for his brethren, that is in their stead, that they might be united to him, so also 2. Cor. 5. 20 [...] we are Ambassadours in Christs stead so the same Apostle. 1. Cor. 1. 13. Asking, and strongly denying by way of interrogation [...] was Pauls crucified for you? plainely sheweth that the word [...] [...]sed about the crucifying of Christ for his church, doth argue a com­mutation or change, and not only designes the good of them, for whom he died: for plainely, 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 [...] which also is used, there is no doubt, nor can any exception be made, it alwayes signifieth a commutation and change whither it be applyed to things or persons 80 Luke 11 11 [...] a serpent in stead of a fish so Matth. 5. 38. [...] an eye for an eye, so Heb. 12. 16. and for persons Arc [...]el [...]s is said to raigne [...] Math. 2. 22. in stead of his Father: Now this word is used of the death of our Saviour, Math. 20. 28. The Son of man came [...] which words are repeated againe Marke. 10. 45. That is to give his life a ransome in the stead of the lives of many; so that plainely, Christ dying for us as a surety, Heb. 7. 22. and thereby and therein bearing our sinnes in his owne body, 1 Pet. 2. 24. being made a curse for us, was an un­dergoing of death, punishn ent, curse, wrath, not onely for our good, but directly in our stead: a commutation and subrogation of his person in the roome and place of ours, being allowed, and of God accepted. This being cleared, I demand first, whither Christ dyed thus for all? that is whither he dyed in the roome and stead of all, so that his person was substituted in the roome of theirs? as, whether he dyed in the stead of Cain and Pharoah and the rest who long before his death were under the power of the second death never to bee delivered? Secondly, Whether it bee, justice that those, or any of them in whose stead Christ dyed [Page 166] bearing their iniquityes, should themselves also dye and bear their own sins to eternity? Thirdly, What rule of equity is their or example for it, that when the surety hath answered and made satisfaction to the utmost of what was required in the obli­gation, wherein he was a Surety, that they, for whom he was a Surety, should afterwards be proceeded against? Fourthly, Whether Christ hung upon the Crosse in the roome or stead of Reprobates? Fifthly, Whither he underwent all that which was due unto them, for whom he dyed? if not, how could he be said to dye in their stead? if so, why are they not all delivered? I shall adde no more but this, that, to affirme Christ to dye for all men is the readiest way to prove that he dyed for no man, in the sence christians have hitherto believed, and to hurry poore soules into the bottome of Socinian blasphemyes.

CHAP. XI.
The last generall argument.

OUr next argument is taken from some particular places of Scripture clearly and distinctly in themselves holding out the § I truth of what we doe affirme: out of the great number of them I shall take a few to nisist upon, and therewith to close our arguments.

The first that I shall begin withall is, the first mentioning of § II Jesus Christ, and the first revelation of the minde of God con­cerning a discrimination between the people of Christ, and his enemies, Gen. 3. 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 Kingdome 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 the woman, do con­curre, they are the seed of the woman: (for the properties of any thing do prove the thing it self) 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 Sathan trodden downe under their feet, the Devil disappointed in his temptations, and the devils agents frustrated in their undertakings: principally and especially this is [Page 167] spoken of Christ himself, collectively of his whole body, which beareth a continuall 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 it selfe in them, they hate and oppose the seed of the woman, they have a perpetuall 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, Matth. 3. 7. Oh generation of vipers, or seed of the serpent, so also, Matth. 23. 33. so Christ telleth the reprobate Pharisees, ye are of your father the De­vill, and his workes yee will doe, John 8. 44. So again the child of the Devil, Act. 13. 10. That is the seed of the Serpent, for he that commit­eth sinne, is of the Devil, 1 John. 3. 8. These things being undeniable wee thus proceed: Christ dyed for no more than God promised him unto, that he should dye for: but God did not promise him to all, as that he should dye 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 summe the seed of the woman dyed not for the seed of the serpent.

Secondly, Matth. 7. 33. I professe unto you I never knew you, Christ § III at the last day professeth to some he never knew them: Christ sayth directly that he knows his owne whom he layeth downe his life for, John 10. 14. 17. And surely he knowes whom, and what he hath bought; were it not strange that Christ should dye for them, and buy them, that he will not owne, but professe he never knew them? if they are bought with a price, surely they are his owne? 1 Cor. 6. vlt, If Christ did so buy them, and lay out the price of his precious bloud for them, and then at last denye that he ever knew them, might they not well reply, ah Lord! was not thy soule heavy un­to death for our sakes? didst thou not for us undergo that wrath that made thee sweat drops of bloud? didst thou not bathe thy selfe in thine owne bloud, that our blouds might be spared? didst thou not sanctifie thy self to be an offering for us as well as for any of thy Apostles? was not thy precious blood by stripes by sweat, by nailes, by thorns, by speare poured out for us? didst thou not remember us, when thou hungest upon the crosse? and now dost thou say thou never knewest us? Good Lord though we [Page 168] 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 Gods elect? is it not because thou diedst for them? and didst thou not doe the same for us? why then are we thus charged, thus re­jected? could not thy blood satisfie thy Father, but we our selves must be punished? could not justice content it self with that sacri­fice, but we must now heare, depart, I never knew you? what can be answered to this plea, upon the granting of the generall ransom, I know not.

Thirdly, Mat. 11. 25. I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise & prudent & [...]st reveal­ed § IV them unto babes; even so O Father for so it seemed good in thy sight: those men, from whom God, in his soveraignty as Lord of heaven and earth of his owne good pleasure, hideth the Gospell, either in respect of the outward preaching of it, or the inward revelation of the power of it in their hearts, those certainely Christ dyed not for: for to what end should the Father send his onely Sonne, to dye for the redemption of those, whom he for his owne good pleasure had determined should be everlasting strangers from it, and never so much as heare of it, in the power thereof revealed to them. Now that such there are our Saviour here affirmes and thankes his Father for that dispensation, at which so many doe at this day repine.

Fourthly, John 10. 11. 15. 16. 27. 28. This cleare place, which of it selfe is sufficient to evert the generall ransom, hath been a lit­tle § V considered before, and therefore I shall passe it over the more briefly: First, that all men are not the sheep of Christ is most ap­parent. For first, he himself sayth so v. 26. Yea are not of my sheep. Secondly, The distinction at the last day will make it evident, when the sheep and the goates shall be seperated. Thirdly the pro­perties of the sheep here, that they heare the voyce 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, v. 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 sayes that he laid down his life for his sheep, that plainely he excludes all o­thers. For first, he layes downe his life for them as sheep; now that which belongs to them as such, belongs onely to such: if he [Page 169] layes downe his life for sheep as sheep, certainely he doth it not for goates and wolves and doggs. Secondly, He lays downe his life as a Shephard, v. 11. Therefore for them as the sheep: what hath the Shephard to do with the wolves, unlesse it be to destroy them? Thirdly, dividing all into sheep and others v 26. he saith, he layes downe his life for his sheep, which is all one as if he had said hee did it for them only. Fourthly, he describes them for whom hee died by this, his Father gave them to him, v. as also chap. 17. v. 6, Thine they were and thou gavest them me, which are not all, for whatsoever the father giveth him cometh unto him—and hee gives unto them eternall life and they shall never perish, v. 28. Let but the sheep of Christ keepe close to this evidence, and all the world shall never deprive them of their inheritance; further to confirme this place adde Matth. 20. 28. John 11. 52.

Fifthly, Rom. 8. 32, 33, 34. the intention of the Apostle in this § VI place is to hold out consolation to believers in affliction, or under any distresse, which he doth, v. 31. in generall, 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 difficulty in­deed contemptible by the assurance of his loving kindnesse, which is better than life it selfe; if God be with us, who shall bee against us? to manifest this his presence and kindnesse, the Apostle minds them of that most excellent, transcendent and singular act of love towards them, in sending his sonne to dye for them, not sparing him, but requiring their debt at his hand, whereupon hee argues from the greater to the lesse, that if he have done that for us, surely he will doe every thing else that shall bee requisite: If hee did the greater, will hee not doe the lesse? If he give his sonne to death, will he not also freely give us all things? whence wee may observe; First, that the greatest and most eximious expression of the love of God towards beleevers, is in sending his sonne to dye for them, not sparing him for their sake, this is made the chiefe of all: Now if God sent his sonne to dye 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 hee hath given, and not spared his sonne, 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 wee conclude, that Christ died not for all. Again, v. 33, hee gives us a [Page 170] description of those that have a share in the consolation here in­tended, for whom God gave his sonne, 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 further confirmes, v 34. by declaring that those of whom he speakes, shall bee 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 hee dyed, affording us two invincible arguments to the businesse in hand: The first taken from the infallible effects of the death of Christ; who shall lay thing any 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 betweene the death and intercession of Jesus Christ: for whom he died, for them he makes intercession, but be saveth to the utmost them for whom he intercedeth, Heb. 7. 24. from all which it is indeniably apparent, that the death of Christ with the fruits and benefits thereof belongeth only to the Elect of God.

Sixtly, Ephes. 1. 7. In whom wee have Redemption: if his bloud were shed for all, then all must have a share in those things that are to be had in his bloud; now amongst these is that redemption that consists in the forgivenesse of sinnes, which certainely all have not, for they that have are blessed, Rom. 4. and shall bee blessed for evermore, which blessing comes not upon all, but upon the seed of righteous Abraham.

Seventhly, 2 Cor. 5. 21. Hee made him to be sinne for us, that wee might become the righteousnesse of God in him. It was in his death that Christ was made sin or an offering for it; now for whomsoever he was made sinne, they are made the righteousnesse of God in him, by his stripes we are healed, Isay 53. John 15. 13. greater love hath none than this, that he lay downe his life for his friend Then to intercede is not of greater love than to dye, nor any thing else that he doth for his Elect; if then he laid downe his life for all, which is the greatest, why doth he not also the rest for them, and save them to the uttermost,

Eighthly, Iohn 17. 9. I pray for them, I pray not for the world, but [Page 171] for them, which thou hast given me, for they are thine. And v. 19. For their sakes I sanctifie my selfe.

Ninthly, Ephes. 5. 25. Husbands love your wives even as Christ also loved his Church and gave himselfe for it, as Acts 20. 28. The ob­ject of Christs love and his death is here asserted to be his Bride, his Church, and that as properly as a mans owne wife is the only al­lowed object of his conjugall affections: And if Christ had a love to others so as to dye for them, then is there in the exhortation a latitude left unto men in conjugall affections for other women besides their wives,

I thought to have added other arguments as intending a cleare dis­cussing § VII of the whole controversie, but upon a review of what hath beene said, I doe with confidence take up and conclude, that these which have been already urged wil be enough to satisfie them who will be satisfied with any thing, & those that are obstinate will not bee satisfied with more. So of our arguments here shall bee an end.

CHAP. I.
Things previously to be considered to the solution of objections.

THere being sundry places in holy Scripture, wherein § I the ransome and propitation made by the bloud of Some ge­nerall prin­ciples laid downe as, Christ is set forth in generall, and in definite expressi­ons; as also a fruitlesnesse or want of successe in re­spect of some through their own default, for whom he dyed seemingly, intimated; with generall profers, promises and exhortations made for the embracing of the fruits of the death of Christ, even to them who doe never actually performe it; whence some have taken occasion to maintaine an universallity 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 onely fountaines from whence are drawne (but with violence) all the arguments that are opposed to the peculiar effectuall redemption of the elect onely; I shall (before I come to the answering of objections, a­rising from a wrested interpretation of particular places) lay down some such fundamentall principles, as are agreeable to the word, & largly held forth in it, and no way disagreeable to our judgement in this particular, which doe and have given occasion to those ge­nerall and indefinite affirmations as they are laid downe in the word, and upon which they are founded; having their truth in them, and not in an universall ransome for all and every one, with some distinctions conducing to the further clearing of the thing in question, and waving of many false imputations of things and consequences erroneously or malitiously imposed on § II us.

The first thing that we shall lay downe is concerning 1 Of the dignity and innate suf­ficiency of the death of Christ, with, the dig­nity, worth, pretiousnesse and infinite value of the bloud and death of Jesus Christ. The maintaining and declaring of this, is doubtlesse especially to be considered: and every opinion that doth [Page 173] 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 doe so really and indeed, as that which is injurious & 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 bloud, by reason of the unity of his person, Gods owne bloud, Act. 20. 28 Exalting it infinitely above all other sacri­fices, as having for its principle the eternall Spirit, and being it selfe without spot, Heb. 9. 14. Transcendently more pretious than silver or gold or corruptable things, 1 Pet. 1. 18. Able to give justification from all things, from which by the Law men could not be justified, Act. 13. 28. Now such as was the sacrifice and offering of Christ in it self, such was it intended by his Father it should be: it was then the pur­pose and intention of God that his Sonne should offer a sacrifice of infinite worth, value, and dignity, sufficient in it selfe for the redeeming of all and every man, if it had pleased the Lord to im­ploy 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 sinnes of all and every man in the world, The se­verall cau­ses of it, as 1 The dignity of his person. 2 The greatnesse of his sufferings. This sufficiency of his sacrifice hath a twofold rise. First, The dignity of the person that did offer and was offered. Secondly, The greatnesse of the paine he endu­red, by which he was able to beare, and did undergoe, the whole curse of the Law and wrath of God due to sinne: and this sets out the innate reall true worth and value of the bloudsheding of Jesus Christ: This is its owne true internall perfection and sufficiency: that it should be applyed unto any, made a price for them, and become beneficiall to them, according to the worth that is in it, is ex­ternall to it, doth not arise from it, but meerely depends upon the intention and will of God. It was in it selfe 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, intending their purchase and redemption by it; The 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 externall: but the value, and fitnesse of it to be made a price, ari­seth [Page 174] from its owne internall sufficiency. Hency may appeare what c All laid out in an old distin­ction, which is, is to be thought of that old distinction of the Schoolemen, imbraced and used by divers Protestant Divines, though by others againe re­jected: viz. that Christ died for all in respect of the sufficiency of the ransome he paid; but not in respect of the efficacy of its ap­plication; d 1 Exami­ned or, the bloud of Christ was a sufficient price for the sins of all the world; which last expression is corrected by some, and thus asserted, 2 Cleared. That the bloud of Christ was sufficient to have beene 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 owne sufficiency, worth, or dignity, but from the intention of God and Christ, using it to that purpose, as was declared; and therefore it is denyed that the bloud of Christ was a sufficient price and ransome for all, and every one, not because it was not sufficient, but because it was not a ransome. And so it easily ap­pears what is to be owned in the distinction it selfe before exprest; if it intend no more, but that the bloud of our Saviour was of suf­ficient value for the redemption of all and every one, & 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 dye for them) holds out the intentiō of our Saviour in the laying down of the price to have been their redemption; which we deny, & affirm that then it could not be, but that they must be made actuall partakers of the eternall redemption purchased for them, unlesse God failed in his designe, through the defect of the ransome paid by Christ, his justice refusing to give a dismission up­on the delivery of the ransome.

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 universall redemption, for that it should be extended to this or that object, fewer or more, we shewed before to bee extrin­secall to it, but its true worth consists in the immediate effects, products and issues of it, with what in its owne nature it is fit and able to doe, which they openly and apparently undervalue, yea, almost annihilate. ^f Hence those expressions concerning it,

First, that by it a doore of grace was opened for sinners, where (I suppose) they know not; but that any were effectually carried in at the doore by it, that they deny. Secondly, That God might, if hee would, & upon what condition he pleased, save those for whom Christ died: [Page 175] 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 legall condition againe; Secondly, that all and every man might have beene damned, and yet the death of Christ have had its full effect: as also moreover, that faith and sanctification are not purchased by his death; yea, no more for any (as before) than what he may goe to hell withall; and divers other wayes doe they expresse their low thoughts & slight imaginations concerning the innate value and sufficiency of the death & bloud-shedding of Jesus Christ. Asserted & maintai­ned, with consequen­ces thence inferred, which are To the honor then of Jesus Christ our mediator, God and man, our all­sufficient Redeemer, we affirm, such & so great was the dignity and worth of his death & bloud-shedding, of so precious a value, of such an infinite fulnesse and sufficiency was this oblation of himselfe, that it was every way able, and perfectly sufficient to redeeme, justifie and reconcile and save all the sinners in the world, and to satisfie the justice of God for all the sinnes of all mankind, and to bring them every one to everlasting glory. Now this fulnesse and sufficiency of the merit of the death of Christ is a foundation unto two things.

First, the generall publishing of the Gospell unto all nations 1. The indefinite preaching of the word to all. with the right that it hath to be preached to every creature, Matth. § IV 28. 27. Mark. 16. 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 heale all their diseases, to deliver them from all their evils: if there were a 1000. words, 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 vertue from him by touching him in faith, the onely way to draw refreshment from this fountaine of salvation. It is then alto­gether in vaine which some object, that the preaching of the Gospell to all, is altogether needlesse, and uselesse, if Christ dyed not for all: yea, that it is to make God call upon men to believe that which is not true, viz. That Christ dyed for them; For first, besides that amongst those nations, whither the Gospell is sent, there are some to be saved, (I have much people) which they cannot be, in the way that God hath appointed to doe it, unlesse the Gospel be preached to others, as well as themselves: and besides, Secondly, that the oeconomy and dispensation of the new Cove­nant, by which all externall differences and priviledges of people, tongues and nations being abolished, and taken away, the word [Page 176] 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 dyed for them, but that there is no name under heaven given unto men, whereby they might be saved but onely of Jesus Christ; Through whom salvation is preached; I say besides those certaine truths, fully taking off that objection, this one thing, of which we speake, is a sufficient basis and ground for all those ge­nerall precepts of preaching the Gospell unto all men, even that sufficiency which we have described.

Secondly, That the 2. The pressing of all to be­lieve. Preachers of the Gospell in their particu­lar congregations, being utterly unacquainted with the purpose and secret counsell of God, being also forbidden to pry or search into it, Deut. 29. 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 perswaded of this, that there is enough in the death of Christ, to save every one that shall so doe; leaving the purpose and counsell of God, on whom he will bestow faith, and for whom in particular Christ dyed, (even as they are commanded) to himselfe.

And this is one principle thing, which, being well observed, will crush many of the vaine flourishes of our adversaryes, as will in particular hereafter appeare.

A second thing to be considered, is the 2. The na­ture of the Administration of the new Cove­nant: with the oeconomy or administrati­on of the New-Covenant, in the times of the Gospel; with the ampli­tude § V and enlargement of the Kingdome and dominion of Christ, after his appearance in the flesh; whereby all externall differences being taken away, the name of Gentiles removed, the partition Wall broken downe, the promise to Abraham, that he should be heire of the world, as he was father of the faithfull, 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 Gods peculiar, and all the rest of the world excluded, that it gives occasion to many generall expressions in the scripture, which are far enough from comprehending an universality of all individualls, but denote onely a removall of all such restraining exceptions, as were before in force: so Scriptu­rall ex­pressions occasioned thereby: that a consideration of the end whereunto these generall expressions are used, and at what is aimed by them, will clearely manifest their nature, and how [Page 177] they are to be understood, with who they are, that are intended by them, and comprehended in them. For it being onely this en­largement, of the visible Kingdome 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 severall generations wherein the meanes 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 an universall 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 ransome of Christ, and the restrain­ing of it onely to the elect, from the termes of all, all men, all na­tions, the world, the whole world, and the like, are all of them ex­ceeding weake and invalid, as wresting the generall expressions of the Scripture beyond their aime and intent, they being used by the holy Ghost onely to evidence the removall of all personall & nationall distinction, the breaking up of all the narrow bounds of the old Testament, the enlarging the Kingdome of Christ be­yond the bounds of Jury and Salem, abolishing all old restrictions and opening a way for the elect amongst all people called the ful­nesse of the Gentiles to come in, there being now neither Greeke, Jew, circumcision, nor uncircumcision, Barbarian, Scythian, bond or free, but Christ is all and in all, Col. 3. 11. Hence the Lord promi­miseth to poure out his spirit upon all flesh, Joel. 2. 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 severall nations, Act. 2. 17. Having received grace and Apostleship for obedience to the faith among all nations, Rom. 1. 5. Not the Jewes only, but some among all nations, the Gospell being the power of God unto salvation to every one that believeth, the Jew and also the Greek, v. 16. Intending onely as to salvation, the peculiar bought by Christ which he redeemed out of every kindred, tongue, and people, and nation, Rev. 5. 9. Where ye have an evident distribu­tion of that, which in other places is generally set downe; the Gospel being commanded to be preached to all these nations, Matth. 28. 19. That those bought and redeemed ones a­mongst them all might be brought home to God, John. 11. 52. And this is that which the Apostle so largely sets forth, Ephes. 2. 14. 15. 16. 17. Now in this sense which we have explained and no other, [Page 178] are those many places to be taken, which are usually urged for universall grace and redemption as shall afterwards be declared in particular.

Thirdly, we must exactly distinguish between The di­stinction betweene mans duty and Gods purpose. mans duty and Gods purpose, there being no connexion between them. The § VI 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 Gods purpose to do, or his decree that it should be done: especially is this to be seene and considered in the duty of the Ministers of the Gospell, in the dispensing of the Word, in exhortations, invitations, precepts, and threat­nings, committed unto them; all which are perpetuall declara­tives of our duty, and doe 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 counsell and purpose of God in respect of individuall persons in the Ministery of the Word: a Minister is not to make enquiry after, nor to trouble himselfe about those secrets of the eternall minde of God, viz. whom he purposeth to save, and whom he hath sent Christ to dye for in particular: it is enough for them to search his revealed wil, and thence take their directions; from whence they have their Com­missions: Wherefore there is no sequell between the universall pre­cepts from the word concerning the things, unto Gods purpose in himselfe concerning Persons: 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 worke of faith with power: and when they make prof­fers and tenders in the name of God to all, they doe 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 command, which makes it their duty, to doe what is required of them; and doe not declare his minde what himselfe in particular will doe: the externall offer is such, as from which every man may conclude his own duty: none, Gods purpose, which yet may bee knowne upon performance of his duty. Their objection then is vaine, who affirme that God hath given Christ for all to whom hee of­fers Christ in the preaching of the Gospell: for his offer in the preaching of the Gospell is not declarative to any in particu­lar, neither of what God hath done, nor of what he will doe in [Page 179] reference to him, but of what he ought to doe, if hee would bee approved of God, and obtain the good things promised; whence it will follow,

First, that God alwayes intends to save some among them to whom he sends the Gospell 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 lyes; Thirdly, to hope and judge well of all, even as it is meete for them; they may make a proffer of Jesus Christ with life and salvation in him, notwithstanding that the Lord hath given his Sonne onely to his elect.

Secondly, that this offer is neither vaine nor fruitlesse, 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 aske, what it is of the mind and will of God that is declared and made knowne, when men are commanded to believe for whom Christ did not dye? I answer first, what they ought to doe, if they will doe that which is acceptable to God. Secondly, the sufficiency of salvation that is in Jesus Christ to all that believe on him. Thirdly, the certaine, infallible, inviolable connexion that is betweene faith and salvation; so that whosoever per­formes the one shall surely enjoy the other; for whoever come to Christ, hee will in no wise cast out of which more after­wards.

Fourthly, The engraffed erroneous perswasion of the The com­mon error of the Iew­ish nation to whom the Gospell was first preached. Jewes, which for a while had a strong influence upon the Apostles them­selves, § VII restraining salvation and deliverance by the Messias, or promised seed, to themselves alone, who were the off-spring of Abraham according to the flesh, must bee considered as the ground of many generall expressions and enlargements of the objects of Redemption, which yet being so occasioned, give no colour of any unlimited universality: That the 1 Pro­ved. Jewes were generally in­fected with this proud opinion; that all the promises belonged onely to them, and theirs, towards whom they had an 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 comming to the Preaching of Paul, they were filled with Envy, contradicting, blas­pheming, and stirring up Persecution against them, Acts 13. 45, 50. [Page 180] which the Apostle againe relates of them, 1 Thes. 2. 15, 16. They please not God, saith he, and are contrary to all men, forbidding us to speake 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 drunke in this opinion, learned by Tradition from their Fathers, appeareth, not onely in their questioning about the Restauration of the Kingdome unto Is­rael, Acts 1. 6. but also most evidently in this, that after they had received Commission to teach and baptize all Nations, Matth. 28. 20. or every creature, Marke 16. and were endued with power from above so to doe, according to promise, Acts 1. 8. yet they seeme to have understood their commission to have extended one­ly to the lost sheep of the house of Israel; for they went about and preached onely to the Jewes, Acts 11. 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 11. 18. admiring at it as a thing which before they were not acquainted with: and no wonder that men were not easily, nor soone perswaded to this, it being the great mystery that was made knowne in former ages, as it was then revealed to Gods holy A­postles and Prophets by the Spirit, viz. That the Gentiles should bee fel­low heires of the same body, and partakers of his promises in Christ by the Gospell, Ephes. 3. 5, 6. But now, this being so made knowne unto them by the Spirit, and that the time was come, wherein the little Sister was to be considered, the Prodigall brought home, and Japhet perswaded to dwell in the Tents of Shem, they laboured by all meanes to root it out of the mindes of their brethren, ac­cording to the flesh, of whom they had a speciall care, as also to leave no scruple in the minde of the Eunuch, that hee was a drye tree, or of the Gentile, that hee was cut off from the people of God: To which end they use divers general expressions, carrying a direct opposition to that former errour, which was absolutely de­structive to the Kingdome of Jesus Christ; hence are those termes of the world, all men, all nations, every creature, and the like, used in the businesse of Redemption, and preaching of the Gospel, these things being not restrained, according as they supposed, to one certaine nation and family, but extended to the universality of Gods people scattered abroad in every Region under Heaven, e­specially [Page 181] are these expressions used by John: who living to see the first comming of the Lord, in that fearefull judgement, and ven­geance which hee executed upon the Jewish Nation some forty yeares 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 11. 51, 52. Hee signified that Jesus should dye for that Nation; and not for that Nation onely, but that al­so hee should gather together in one the children of God, that were scat­tered abroad: conformable whereunto he tells the believing Jewes that Christ is not a Propitiation for them onely, but for the sinnes of the whole World, 1 Job. 2. 2. or the people of God scattered through­out the whole world, not tyed to any one Nation, as they some­time vainely imagined. 2 Applyed to the bu­sinesse in hand. And this may and doth give much light, into the sence and meaning of those places, where the words world and all are used, in the businesse of Redemption; they doe not hold out a collective universality, but a generall distribu­tion into men of all sorts, in opposition to the before recounted erronious perswasion.

Fiftly, the The pro­per signifi­fication of divers ge­nerall termes in the scrip­ture: as, extent, nature, and signification of those generall termes which we have frequently used indefinitely in the Scrip­ture, § VIII to set out the object of the Redemption by Christ, must Argu: 5 seriously be weighed: upon these expressions hangs the whole weight of the opposite cause, the chiefe, it not onely Argument for the universality of Redemption, being taken from words which seeme to bee of a latitude in their signification, equall to such an Assertion; as the world, the whole world, all, and the like: which termes when they have once fastened upon, they run with, Io, 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 severall places, where the words are, appeale to rules of Interpretation, minde them of the circumstances and scope of the place, the sense of the same words in other places, with other fore-named helpes and assistances, which the Lord hath acquainted us with, for the discovery of his minde and will in his word; they presently cry out, the bare word, the letter is theirs, away with the glosse and interpretation, give us leave to believe what the Word expressely saith: little (as I hope) imagining, being deluded with the love of their owne darling, that if this [Page 182] Assertion bee generall, and they will not allow us the gift of Interpretation agreeable to the proportion of faith, that at one clappe they confirme the cursed madnesse of the Anthropo­morphites, assigning a humane body, forme 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 errours: Let them then, as long as they please, continue such empty Cla­mours, fit to terrifie and shake weake and unstable men, for the Truths sake we will not be silent, and I hope wee shall ve­ry easily make it appeare, that the generall termes, that are u­sed in this businesse, will indeed give no colour to any Argu­ment for universall Redemption, whether absolute or condi­tionate.

Two words there are that are mightily stuck upon, or stum­bled § IX at; First, the World; Secondly, All: the particular places First the word World, which in the scrip­ture is of various significati­ons. wherein they are, and from which the Arguments of our Adver­saries are urged, we shall afterwards consider, and for the present onely shew that the words themselves, according to the Scripture use, doe 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 World, which in the New-Testament is called [...], (for there is another word sometime translated World, viz. [...], that belongs not to this matter, noting ra­ther the duration of time, than the thing in that space conti­nuing) hee that doth not acknowledge it to bee [...], need say no more to manifest his unacquaintednesse in the Book of God: I shall briefely give you so many various significa­tions of it, as shall make it apparent, that from the bare u­sage of a word, so exceedingly equivocall, no Argument can bee taken, untill it bee distinguished, and the meaning thereof in that particular place evinced, from whence the Ar­gument is taken.

• [Page 183]Mundus sumitur.
  • 1 Subjec­tive.
    • 1 [...].
    • 2 [...].
      • pro
        • 1 Coelo aspectabili.
        • 2 Terra habitabili.
  • 2 Adjuncti­ve ratione
    • 1 Incolo­rum id{que}
      • 1 Collective.
        • [...].
        • 1 Quibusvis.
        • 2 Multis.
      • 2 Destributive pro
      • 3 Signantur pro
        • 1 Bonis seu electis.
        • 2 Malis seu repro­bis. Communi­ter.
      • 4 [...] seu
    • 2 Acciden­tium.
      • 5 Restrictive. [...] pro
        • 1 Praecipuis.
        • 2 Romanis.
      • 1 Corruptionis unde sumit pro
        • 1 Ipsa corruptione.
        • 2 Sede corruptionis.
        • 3 Terrena conditione.
      • 2 Maledictionis.

All these Distinctions of the use of the word are made out in the fol­lowing Observations.

The word Manife­sted by sun­dry instan­ces: and World in the Scripture is in generall taken foure wayes. First, pro mundo continente, and that first generally, [...] § X for the whole fabricke of heaven and earth, with all things in them contained, which in the beginning were created of God, so Job 34. 13. Acts 17. 24. Ephesians 1. 4. and in very many other places.. Secondly, distinctly, first, for the heavens, and all things belonging to them distinguished from the earth, Psalme 90. 2. Secondly, the habitable earth, and this very frequently, as Psalme 24. 1. Psalme 98. 7. Matthew 13. 38. John 1. 9. John 3. 17. 19. John 6. 14. John 17. 11. 1 Tim. 1. 15. 1 Tim. 6. 7.

Secondly, for the world contained, especially men in the world, and that either first universally for all and every one, Rom. 3. 6. & 3. 19. & 5. 12. Secondly, indefinitely for men without restricti­on or enlargements, John 7. 4. Isa. 13. 11. Thirdly, exegetically for many, which is the most usuall acceptation of the word, Mat. 18. 7. John 4. 42. John 12. 19. John 16. 8. Iohn 17. 21 1 Corinth. 4. 9. Rev. 13. 3 Fourthly, comparatively for a great part of the world, Rom. 1. 8. Matth. 24. 14. & 26. 13. Romans 10. 18. Fiftly,, restrictively for the Inhabitants of the Roman Empire. Luke 2. 1. Sixtly, for men distinguished in their severall qua­lifications, as first, for the good, Gods people either in designati­on or possession, Psalme 22. 27. Iohn 3. 16. Iohn 6. 36. 51. [Page 184] Romans 4. 13. & 11. 12. 15. 2 Cor. 5. 19. Col. 1. 6. 1 Iohn 2. 2. Secondly, for the evill, wicked, rejected men of the World, Isay 13. 11. Iohn 7. 7. Iohn 14. 17. 22. Iohn 15. 19. Iohn 17. 25. 1 Corinth. 6. 2. 1 Corinth. 11. 32. Hebr. 9. 11. Hebr. 11. 38. 2 Pet. 2. 5. 1 Iohn 5. 19. Rev. 13. 3.

Thirdly, for the world corrupted, or that universall corruption which is in all things in it; as Galat. 1. 4. & 4. 1. 4. & 6. 14. Ephesians 2. 2. Iames 1. 27. James 4. 4. 1 Iohn 2. 15, 16, 17. 1 Corinth. 7. 31, 33. Col. 2. 8. 2 Tim. 4. 10. Rom. 12. 2. 1 Corinth. 1. 20. 21. 1 Cor. 3. 18. 19.

Fourthly, for a terrene worldly estate or condition of men or things, Psalme 73. 12. Luke 16. 8. Iohn 18. 36. 1 Iohn 4. 5. and very many other places.

Fiftly, for the world accursed as under the power of Sathan, Ioh. 7. 7. Iohn 14. 30. Iohn 16. 11. 33. 1 Cor 2. 12. 2 Cor. 4. 4. Ephes. 6. 12. and divers other significations hath this word in holy Writ, which are needlesse to recount: These I have rehearsed to shew the vanity of that clamour, wherewith some men fill their mouthes, and frighten unstable soules with the Scripture mentio­ning-world, so often in the businesse of Redemption, as though some strength might be taken thence for the upholding of the ge­nerall ransome: Parvus habet spes Troja, si tales habet; if their grea­test strength be but sophisticall craft, taken from the ambiguity of an equivocall word, their whole endeavour is like to prove fruitlesse▪ 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 Gods assi­stance to shew, that in no one place, wherein it is used in this businesse of Redemption, that it is or can bee 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 cleare, if to what hath been said yee adde these observa­tions.

First, That ^t as in other words so in there, this is in the Scrip­ture § XI usually an [...] Whereby the same word is ingemina­ted in a different sense and acceptation, so Matth. 8. 22. Let the Argu. 1 Applyed in sundry observari­ons, the 1. dead bury their dead; dead in the first place denoting them that are spiritually dead in sinne, in the next, those that are naturally dead, by a dissolution of soule and body, so John. 1. 11. He came [Page 185] [...] To his owne, even all things that he had made [...] His owne, that is the greatest part of the people received him not, so againe Joh. 3. 6. That which is borne of the spirit is spirit; Spi­rit in the the first place is the Almighty spirit of God, in the latter a spirituall 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 minde of the holy Ghost: Thus also is the word world usually changed in the meaning thereof, so John. 1. 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 word in that triple mention of it, would be an egregious glosser, for in the first, it plainely signifieth some part of the habitable earth, and is taken subjective [...] in the second, the whole frame of heaven and earth, and is taken subjective [...], and in the third for some men living in the earth, viz. unbelievers, who may be said to be the world adjunctive: so againe, Joh. 3. 17. God sent not his Sonne into the world to con­demne 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 condemne all men in the world: for first, condemnation of any, was not the prime aime of his coming; Secondly, He came to save his owne people, and so not to condemne all: in the third, Gods elect or believers living in the world in their severall 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 whereunto it is designed.

Secondly, That no argument can be taken from a phrase of § XII speech in the Scripture in any particular place, if in other places Arg. 2 thereof, where it is used, the signification pressed from that place is evidently denyed, unlesse the scope of the place, or subject matter doe enforce it, For instance God is said to love the world, and send his Sonne, to be in Christ reconciling the world to him­selfe, 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 inforce an univer­sallity of all persons to be meant by the word world, so let it be [Page 186] without controll: but if not, if there be no inforcement of any such interpretation from the places themselves, why should the world there more signifie all and every one, then in Iohn 1. 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 verse 12. Or in Luke. 2. 1. That all the world should be taxed, when none but the chief inhabitants of the Romane Empire can be understood: or in John 8. 26. I speake 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 John 12. 19. Perceive yee not that the world is gone after him? Which world was nothing but a great multitude of one small nation: or in 1 John 5. 19. The whole world lyeth in wickednesse, from which notwithstanding all believers are to be understood as exempted: or in Rev. 13. 3, All the world wandred after the heast; which whether it be affirmed of the whole universality of individualls, in the world, let all judge. That all nations, an expression of equall extent with that of the world, is in like manner to be understood, is apparent. Rom. 1. 5. Rev. 18. 3. 23. Psal. 118. 10. 1 Chron. 14. 17 Jer. 27. 7. It being evident that the words, world, all the world, the whole world, doe, where taken adjunctively for men in the world, usually and almost alwayes 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 severall places af­firmed of them, I see no reason in the world why they should be wrested to any other meaning or sence in the places that are in controversy between us and our opponents. The particular pla­ces we shall afterwards consider.

Now as we have said of the word World, so wee may of the word 2. Of the word all, whose use is, All, wherein much strength is placed, and many cause­lesse boastings are raised from it: That it is no where affirmed § XIII in the Scripture that Christ dyed for all men, or gave himselfe a ransome for all men, much lesse for all and every man, wee have before declared: That hee gave himselfe a ransome for all is expressely affirmed, 2 Tim. 2. 6. But now, who this All should bee, whether all Believers, or all the Elect, or some of all sorts, or all of every sort, is in debate. Our Adversaries affirme the last, and the maine reason they bring to assert their interpre­tation is from the importance of the word it selfe; for, that the [Page 185] circumstances of the place, the analogy of faith, and other helps for exposition, doe not at all favour their glosse, wee shall shew when wee come to the particular places urged. For the present let us look upon the word in its usuall acceptation in the Scrip­ture, and search whether it alwayes necessarily requires such an interpretation.

1 Decla­red. 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 bee taken either Collectively for all in generall 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 wee oppose affirming that this is the onely 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 Booke 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 cleare: thus then yee have it, Iohn 12. 32. And I, if I be lifted up from the earth, I will draw all unto mee: 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 originall but onely [...]) I cannot approve. But who (I pray) are these all? are they all and every one? then are all and every one drawne to Christ, made beleevers, and truly converted, and shall be certainely saved; for those that come un­to him by his, and his Fathers drawing, bee will in no wise cast out, John 6. 37. All then, can here be no other than many, some of all sorts, no sort excluded, according as the word is interpreted in Revelations 5. 9. Thou hast redeemed us out of every kindred, tongue, and people, and nation; these are the All he drawes to him: which exposition of this phrase is with mee of more value and esteeme, than a thousand glosses of the sonnes of men: So also Luke 11. 42. where our Translators have made the word to signifie imme­diately and properly (for Translators are to keep close to the pro­priety and native signification of every word) what we assert to bee the right Interpretation of it: for they render [...], which [...] is every herbe, all manner of herbes, taking the word [Page 186] (as it must bee) distributively for herbes of all sorts, and not for any individuall herb, which the Pharisees did not, could not tythe: and in the very same sense is the word used againe, Luke 18. 12, I give tythe of all that I have, where it cannot signifie every individu­all thing as is apparent: Most evident also is this restrained sig­nification of the word Acts 2. 17. I will poure out of my spirit [...]. which whether it comprizeth every man or no, let every man judge; and not rather men of severall and sundry sorts: the same course of Interpretation as formerly, is follow [...] by our Translators, Acts 10. 12. rendring [...] literally all Beasts or foure footed creatures, all manner of beasts or, beasts of sundry severall sorts: in the same sense also must it bee understood, Rom. 14. 2. One believeth that hee may eate all things, that is, what he pleaseth, of things to be eaten of: see moreover 1 Cor. 1. 5. Yea in that very Chapter where men so eagarly contend that the word All is to bee taken for all and every one (though fruitlessely and falsely, as shall be demonstrated) viz. 1 Tim. 2. 4. where it is said, that God would have all men to bee saved, in that very Chapter (confessedly) the word is to bee expounded accor­ding to the sense wee give, viz. v. 8. I will therefore that men pray [...], which that it cannot signifie every individuall place in Heaven, Earth and Hell is of all confessed, and needeth no proof. No more than when our Saviour is said to cure [...], as Matth. 8. 35. there, is to prove that hee did not cure every dis­ease of every man, but onely all sorts of diseases. Sundry other instances might be given, to manifest that this is the most usuall and frequent signification of the word All in holy Scripture, and therefore from the bare word nothing can be inferred to inforce an absolute unlimitted universality of all individualls to be inti­mated thereby. The particular places insisted on, wee shall after­wards consider. I shall conclude all concerning these generall ex­pressions that are used in the Scripture about this businesse in these observations.

First, the word 2 Ap­plied. All, is certainly and unquestionably some­times § XIV restrained, and to bee restrained to all of some sorts, al­though the qualification be not expressed, which is the bond of the limitation, so for all beleevers, 1 Cor. 15. 22. Ephes. 4. 10. Rom. 5. 18. The free gift came upon all men to the justification of life: which [Page 187] all men, that are so actually justified, are no more nor lesse than those that are Christs, that is beleevers, for certainly justification is not without faith.

Secondly, the word all is sometime used for some of all sorts, Ier. 31. 34. the word [...] is by Paul rendred [...], Heb. 8. 11. So Iohn 12. 32. 1 Tim. 2. 1. 2, 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 appeare to all that the word must be taken in one of these senses in every place where it is used in the businesse of Redemption, as shall bee proved.

Thirdly, let a diligent comparison bee made between the gene­rall expressions of the new, with the predictions of the old Te­stament, and they will be found to be answerable to, and exposi­tary of one another. The Lord affirming in the New, that, that was done, which in the old he fore-told should be done: Now in the Predictions and Prophesies 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 mountaine of the Lord and the like) none doubts but that the elect of God in all Nations, are onely 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 Wire-drawne to a larger extent, so contra­ry to the minde of the Holy Ghost? In fine, as when the Lord is said to wipe teares 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 dye for all, it hinders not, but those Reprobates may perish to eternity for their sinnes, without any effectuall remedy intended for them, though occasionally pro­posed to some of them.

Sixtly, observe that the Scripture often speaketh of things and § XV persons according to the appearance they have, and the account The affir­mation of things in Scripture according to their ap­pearance that is of them amotgst men, or that esteeme, 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 humane judgement 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 esteemed, [Page 188] though the Lord know them to be foolish sinners: so Jerusalem is called the holy City, Matth. 27. 53. because it was so in esteem and appearance, when indeed it was a very den of theeves: and 2 Chron. 28. 23. it is said of Ahaz, that wicked King of Judah, that hee 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 mens hands, which could no way help themselves, much lesse smite their enemies; yet the holy Ghost useth an expression answering his idolatrous perswasion, and saith, they smote him: Nay is it not said of Christ, Iom 5. 18 That he had broken the Sabboth, which yet he onely did in the corrupt opinion of the blinded Pharesi [...]s? adde more­over to what hath been said, that which is of no lesse an undeniable truth, viz. that many things which are proper and peculiar to the children of God, are out and frequently assigned to them, who live in the same outward communion with them, and are partakers of the same externall priviledges, though in leed 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 appeare that those places, which seeme to expresse a possibi­lity of perishing and eternal destruction to them, who are said to be redeemed by the bloud of Christ, are no wayes advantageous to the adversaryes of the effectuall redemption of Gods elect by the bloud of Christ▪ because such may be said to be redeemed [...] no [...] [...] [...]t [...] in respect of appearance, not reality, as is the use of the Scripture in diverse other things.

Seventhly, That Expressi­ons suited to the judgment of Charity. which is spoken according to the judgement of charity, on our parts, must not alwayes be exactly squared and § XVI made answearable to verity in respect of them, of whom any thing is affirmed; for the rectitude of our judgment it sufficeth, that wee proceed according to the rules of judging, that are given us: for what is out of our cognizance, whither that answers to our judg­ments or no, belongs not to us: Thus oftentimes, the Apostles in the Scriptures write unto men, and terme 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. 1. 2. calls all the strangers to whom he wrot, scattered throughout Pontus, Galatia, Capadocia, Asia, and Bythinia elect according to the fore-knowledge of [Page 189] God the Father, &c. and yet that I have any warrant to conclude de fide, that all were such, none dare affirme: So Paul tells the Thessalonians, the whole Church to whom he wrot, that he knew their election of God, 1 Thes. 1. 4. and 2 Thes. 2. 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 affirmes in another place, it is meet for me to think so of you al, Ph. 1. 3. And can it, ought it, hence to be infallibly cōcluded, that they were al elected? if some of these should be found to fall away from the Gospell & 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 meerely in the judgment of charity, as they were said to be elected?

Eightly, The The con­nexion of faith and salvation. infallible connexion according to Gods purpose § XVII and will of faith and salvation, which is frequently the thing in­tended in Gospell proposalls, must be considered; the Lord hath in his counsell established it, and revealed in his word, that there is an indissoluble bond, between these two things, so that whoso­ever believeth shall be saved, Marke. 16 16. Which indeed is the substance of the Gospel in the outward promulgation thereof; this is the Testimony of God that eternall life is in his Sonne, which whoso believeth, he sets to his seale that God is true, he who believes not, doing what in him lyeth to make God a lyar, 1 John 5. 9. 10. 11. Now this connexion of the meanes and the end, faith and life, is the onely thing which is signified and held out to innumerable, to whom the Gospell is preached; all the com­mands, profers, 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 supernaturall faith to rest upon; and which, being not closed with, is a sufficient cause of damnation, Joh. 8. 24. If you believe not that I am he (that is the way, the truth and the life) yee shall dye in your sinnes: it is a vaine 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 cer­tainely perish, yet the Lord hath a conditionall will of his salva­tion, [Page 190] and intends that he shall be saved, on condition that he will believe, when the condition lyeth not at all in the will of God, which is alwayes absolute, but is onely between the things to them proposed, as was before declared: And those poor deluded things, who will be standing upon their owne leggs, before they are well able to crawle, and might justly be perswaded to hold by men of more strength, doe exceedingly betray their owne con­ceited ignorance, when with great pomp they hold out the bro­ken peices of an old Arminian sophisme, with acclamations of grace, to this new discovery (for so they thinke of all that's new to them) viz. that, as is Gods profer 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 profer life to all upon the condition of faith, passing by a great part of mankinde without any such profer made at them at all: Secondly, If by Gods profer, they understand his command and promise; who told them that these things were declarative of his will and purpose, or intention? he commands Pharoah to let his people go, but did he intend he should so doe according to his command? had he not fore told, that he would so order things, that he should not let them go? I thought al­wayes that Gods commands and promises had revealed our duty, and not his purpose; what God would have us to doe, and not what hee will doe. His promises indeed, as particularly ap­plyed, hold out his minde to the persons to whom they are apply­ed; but as indefinitely proposed, they reveale no other intentions of God, but what we before discovered, which concernes things not persons, even his determinate purpose infallibly to connect faith and salvation. Thirdly, If the profer be (as they say) uni­versall, 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 certainely can consist with this universall purpose of saving of all. Secondly, If he intends it, why is it then not accomplished, doth he faile of his purpose? dum vitant vitium stulti—is not this certaine Scilla worse than the other feared Charybdis? But they say, he intended it onely 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 whither the condition would be fulfilled by them, to whom the proposall [Page 191] was made or not? if not, where is his praescience, his omniscience? if he did, how can he be said to intend salvation to them, of whom he certainely knew, that they would never fulfill 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 doe ignorantly and presumptuously to the onely 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 jewell as he hath not, nor can have unlesse he bestow it upon him, which he is resolved never to doe? Oh whither will blindnesse and ignorance, esteemed light and knowledge, carry poore deluded soules? this then is the maine thing demonstrated and held out in the promulgation of the Gospell, especially for what concernes unbelievers, even the strict connexion between the duty of faith assigned, and the benefit of life promised, which hath a truth of universall extent, grounded upon the plenary sufficiency of the death of Christ to­wards all that shall believe: and I see no reason why this should be termed part of the mistery of the universalists (though the lowest part) (as it is by M. S. pag. 202.) that the Gospell could not be preached to all, unlesse Christ dyed for all; which with what is mentioned be­fore concerning another and higher part of it, is an old rotten, carnall and long since-confuted sophisme, arising out of the ignorance of the word and right reason, which are no way contrary.

Ninthly, the 9. The mixture of the Elect and Repro­bats: with the conse­quences thereof the, mixt distribution of the Elect and Reprobates, § XVIII Believers and Unbelievers, according to the purpose and minde 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 bloud of Jesus Christ, to them for whom it was never shed, as is apparent in the event by the in­effectualnesse of its proposalls: The Ministers of the Gospel, who are Stewards of the mysteries of Christ,, and to whom the word of Reconciliation is committed, being acquainted onely with re­vealed things, (the Lord lodging his purposes and intentions to­wards [Page 192] particular persons in the secret Arke of his owne bosome, not to be pryed into) are bound to admonish all, and warne 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 obtaine, while the rest are hardened: Now these things being thus ordered by him who hath the supream disposall of all (viz. first, that there should be such a mixture of Elect & Re­probate, of tares & wheat, to the end of the world; and secondly, that Christ, and reconciliation through him, should bee preached by men ignorant of his eternall discriminating purposes) there is an absolute necessity of two other things, First, that the promi­ses must have a kinde of unrestrained Generality, to be suitable to this dispensation before recounted. Secondly, that they must bee proposed to them, towards whom the Lord never intended the good things of the promises, they having a share in this propo­sall by their mixture in this world with the elect of God. So that from the generall 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 summe is, the word of reconciliation being committed to men unacquainted with Gods distinguishing counsells, to bee preached to men of a various mixt condition in respect of his purpose, and the way whereby he hath determined to bring his owne home to himselfe, being by exhortations, intreaties, promises, and the like meanes 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, inexcusablenesse, it cannot bee, but the propo­sall and offer must necessarily bee made to some upon condition, who intentionally and in respect of the purpose of God, have no right unto it, in the just aime and intendment thereof. Onely for a close observe these two things; First, that the proffer it selfe neither is, nor ever was absolutely universall to all, but onely indefinite, without respect to outward differences. Se­condly, that Christ being not to bee received without faith, and God giving faith to whom hee pleaseth, it is manifest that hee never intendeth Christ to them, on whom he will not be­stow faith.

Tenthly, the faith which is enjoyned and commanded in the § XIX Gospell hath divers severall acts, and different degrees; in the ex­ercise 10. The se­verall acts and degrees of faith: the, whereof it proceedeth orderly according to the naturall method of the proposall of the objects to bee believed: the consideration whereof is of much use in the businesse in hand, our adversaries pretending that if Christ dyed not for all, then in vaine are they exhorted to believe, there being indeed no proper object for the faith of innumerable, because Christ did not dye for them: as though the Gospell did hold out this Doctrine, in the very entrance of all, that Christ dyed for every one, Elect and Reprobate; or as though that the first thing which any one living under the meanes of grace is exhorted to believe, were, that Christ dyed for him in particular; both which are notori­ously false, as I hope in the close of our undertaking will bee made manifest to all. For the present I shall onely intimate some­thing of what I said before, concerning the order of exercising the severall acts of faith, whereby it will appeare, that no one in the world is commanded or invited to believe, but that he hath a sufficient object to fixe the act of faith on, of truth enough for its foundation, and latitude enough for its utmost exercise, which is enjoyned him.

First then, the first thing which the Gospell enjoyneth sinners, and which it perswades and commands them to believe, is, that salvation is not to be had in themselves, in as much as all have sinned, and come short of the glory of God, nor by the workes of the Law, by which no flesh living can be justified: here is a saving Gospell truth for sinners to believe, which the Apostle dwells upon wholly, Rom. Chapt. 1. 2. 3. to prepare a way for justification by Christ. Now what numberlesse numbers are they to whom the Gospell is preached, who never come so farre as to believe so much as this? amongst whom you may reckon almost the whole nation of the Jewes,, as is apparent Rom 9. 10. 3. 4. Now not to goe one step fur­ther with any proposall, a contempt of this object of faith is the sinne of infidelity.

Secondly, the Gospell requires faith to this, that there is sal­vation to be had in the promised seed, in him who was before or­dained to bee a Captaine of salvation to them that doe believe: and here also at this tryall, some Millions of the great Army of men outwardly called, drop off, and doe never believe with true [Page 194] divine faith that God hath provided a way for the saving of sinners.

Thirdly, that Jesus of Nazareth who was crucified by the Jewes, 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 maine point upon which the Jewes broke off, refusing to accept of Christ as the Saviour of men, but rather prosecuted him as an enemy of God, & are thereupon so oft charged with infide­lity & damnable unbeliefe; the question was not betweene Christ, and them, whether hee dyed for them all or no; but whether he was that Messias promised, which they denyed, and perished in their unbeliefe. Now, before these three acts of faith bee performed, in vaine is the soule exhorted, further to climbe uppermost steppes, and misse all the bottome founda­on ones.

Fourthly, the Gospell requires a resting upon this Christ so discovered, and beleeved 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 beare the burthen of all weary labouring soules, that come by faith to him: in which proposall, there is a certaine infallible truth grounded upon the superabundant sufficiency of the Ob­lation of Christ in it selfe for whomsoever (fewer or more) it bee intended. Now much selfe-knowledge, much conviction, much sense of sinne, God's justice, and free grace is required to the ex­ercise of this act of faith. Good Lord! how many thousand poore soules within the pale of the Church, can never be brought unto it? The truth is, without the helpe of Gods spirit none of those three before, much lesse this last, can be performed, which work­eth freely, when, how and in whom it pleaseth.

Fiftly, these things being firmely seated in the soule (and not before, we are every one called in particular to believe the efficacy of the Redemption, that is in the bloud of Jesus toward our own soules in particular, which every one may assuredly doe, in whom the free grace of God hath wrought the former acts of faith, and doth worke this also, without either doubt, or feare of want of a right object to believe, if they should so doe; for certainly Christ dyed for every one, in whose hearts the Lord by his Almighty power works effectually faith, to lay hold on him, & assent unto him, according to that orderly proposall that is held forth in the [Page 195] Gospell. Now according to this order (as by some it is obser­ved) are the Articles of our faith disposed in the Apostles Creed; (that ancient summary of Christian Religion commonly so cal­led) the remission of our sinnes and life eternall being in the last place proposed to be believed; for before wee attaine so farre, the rest must be firmely rooted: So that it is a sencelesse vanity to cry out of the nullity of the object to bee believed, if Christ dyed not for all, there being an absolute truth in every thing which any is called to assent unto according to the order of the Gospell.

And so I have proposed the generall foundations of those An­swers, which we shall give to the ensuing Objections, whereunto to make particular Application of them will be an easie taske, as I hope will be made apparent unto all.

CHAP. II.
An entrance to the Answer unto particular Arguments

NOw wee Some cautions premised to particular Answers: the; come to the consideration of the Objections § I wherewith the Doctrine, wee have from the Word of God undenyably confirmed, is usually with great noise and clamour assaulted. Concerning which I must giue you these three cautions, before I come to lay them downe;

The first whereof is this, that for mine owne 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 removall should be operous or burdensome, but onely that I am not wil­ling to be any way instrumentall to give breath or light to that which opposeth the truth of God: but because in these times of liberty, and errour, I suppose the most of them have been object­ed to the reader already, by men lying in waite to deceive, or are likely to be, I shall therefore shew you the poison, and withall furnish ye with an antidote against the venom of such selfe-seekers as our dayes abound withall.

Secondly, I must desire yee, that when yee heare an objection, ye would not be carryed away with the sound of words, nor suffer it to take impression upon your Spirits, remembring with how many demonstrations, and innumerable places of Scripture [Page 196] the truth opposed by them, hath been confirmed, but rest your selves untill the places be well weighed, the Arguments pondered the answers set downe, 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 neere the stresse of the controversie, and the thing wherein the difference lyeth, 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 § II reason abused, we begin with the first, the objections taken from Scripture, all the places whereof that may any way seeme to con­tradict our assertion are by our Remon scripta sy­nod. strongest adversaryes in their great­est strength, referred to three heads, First, Those places that affirm that Christ dyed for the world, or otherwise that make mention of the word world in the businesse 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. Thirdly, Those which affirme Christ bought, or dyed for them that perish. Hence they draw out three principall arguments or Sophismes, on which they much insist: all which we shall by the Lords assistance consider in their severall order, with the places of Scripture brought to confirme and strengthen them, the first whereof is taken from the word world, and is thus proposed by them, to whom our poore pretenders, are indeed very children.

He that is given out of the love, wherewith God loved the world, as John 3. 16. That gave himselfe for the life of the world, as John. 6. 51. § III Object. 1 and was a propitiation for the sins of the whole world, 1 John 2. 2. (to The first principall Argument of the Ar­minians proposed. which adde John 1. 29. John 4. 42. 2 Cor. 5. 19. cited by Armin pag 530. 531. and Corvin: ad Molin. pag. 442. chap. 29. He was given and dyed for every man in the world: But the first is true of Christ as ap­peares by the places before alledged. Therefore he dyed for all & every one. Remon. act. Synod. pag. 300. and to this they say their adversa­ryes 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 Answ. will by the Lords help at any time put it to the tryall whither we 2. Consi­dered. have not just cause so to doe or no. There be two wayes whereby [Page 197] they goe about to prove this consequent from the world, to all and every one: First, by reason and the sence of the word, Secondly, From the consideration of the particular places of Scripture urged: we will trve them in both.

First, If they will make it out by the way of reasoning, I con­ceive they must argue thus:

The whole world containes all and every man in the world: Christ dyed for the whole world, Therefore,

Answ. Here are manifestly foure termes in this Syllogisme, 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 unlesse yee render the conclusion, therefore Christ dyed for that which contains all the men in the world, and assert in the assumption, that Christ dyed for the world containing, or the fabrick of the habitable earth (which is a frenzy) this Syllogisme is most sophistically false, if then yee will take any proofe from the word world, it must not be from the thing it selfe, but from the signification of the word in the Scripture, as thus,

This word world in the Scripture signifieth all and every man in the world, But Christ is said to dye for the world. Ergo,

Answ. The first proposition concerning the signification and meaning of the word world, is either universall, comprehending all places where it is used, or particular, intending onely 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 world signifieth all and every man in the world of all ages, times and conditions.

But Christ is said to dye for the world, Ergo.

Answ. That this Syllogisme is no better than the former is most evident: an universall 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 dyed for the world, or onely in some? if ye say, in every place; that is apparently false, [Page 198] as hath been already discovered, by those many texts of Scripture before produced, restraining the death of Christ to his elect, his sheepe, 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 signifie all and every man in the world: But in some few places Christ is said to dye for the world (though not in expresse words, yet in termes equivalent) Ergo.

Answ. This Argument is so weake, ridiculous and sophistically false, that it cannot but be evident to any one; and yet cleerely from the word world it selfe, it will not be made any better, and none need desire that it should be worse: it concludes an univer­sall, upon particular affirmatives, and besides with foure termes apparently in the Syllogisme, unlesse the some places in the first, be prooved 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 forme;

If the word world doth signifie all and every man, that ever were or shall be in those places, where Christ is said to dye for the world, then Christ dyed for all and every man: But the word world in all those places where Christ is said to dye, for the world doth signifie all and every man in the world: Therefore Christ dyed for them.

Answ. 1. 3 Answe­red. 1. In gene­rall. That it is but in one place said, that Christ gave his life for the world, or dyed for it, which holds out the intention § VI of our Saviour: all the other places seeme onely to hold out the sufficiency of his oblation for all, which we also main­taine. Secondly, We absolutely deny the assumption and appeale for tryall 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 lyeth, (which is indeed very weaknesse) and that for their sakes who having caught hold of the word world, run presently away with the bait, as though all were cleare for universall redemption; when yet if yee desire them to lay out, and manifest the strength of their rea­son, they know not what to say but the world and the whole world, understanding indeed neither what they say, nor whereof they doe affirme, and now, quid dignum tanto? what cause of the great [Page 199] boast mentioned in the entrance? a weaker argument I dare say was never by rationall men produced in so weighty a cause; which will further be manifested by the consideration of the severall par­ticular places produced to give it countenance, which we shall doe in order.

The first place we pitch upon, is that which by our adversaryes § V is first propounded, and not a little rested upon: and yet notwith­standing 2. In parti­cular by examinati­on of parti­cular texts urged to en­force it, whereof, their clamorous claime, there are not a few, who thinke that very text, as fit and ready to overthrow their whole opinion, as Goliah's sword to cut off his owne 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 ballancing of reasonings and arguments, from them and this place is John 3. 16. God so loved the world that he sent his onely begotten Sonne, that whosoever be­lieveth on him should not perish, but have everlasting life.

This place (I say) the universalists exceedingly boast in, for § VI which we are perswaded they have so little cause, that we doubt The first is John 2. 16 not but with the Lords assistance to demonstrate that it is de­structive to their whole defense, to which end I will give you in briefe, a double paraphrase of the words, the first containing their sence, the latter ours: thus then our adversaryes explaine these words; (God so loved) had such a naturall inclination, veliety, and propensity to the good of (the world) Adam with all and eve­ry Paraphra­sed accord­ing to the minde of our adver­saryes. one of his posterity of all ages, times, and conditions (where­of some were in heaven, some in hell long before) (that he sent his onely begotten Sonne) causing him to be incarnate in the fulnesse of time, (to dye) 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 sence of the place these things are to be observed.

First, What is that love which was the cause of sending or give VII ing of Christ, which they make to be a naturall propensity to the good And their apprehen­sion there­of first explained. 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 finde, whether they meane by it, the appointment of Christ to be a recoverer, or his actuall exhibition in the flesh, for the accomp­lishment of his ministration.

Fourthly, Whosoever, They make distributive of the persons in the world, and so not restructive in the intention to some.

Fifthly, That life eternall, is the fruit obtained by believers, but not the end intended by God.

Now looke a little in the second place, what we conceive to § VIII be the minde of God in those words, whose aime we take to be With our exposition of the words: and the advancement and setting forth of the free love of God to lost sinners, in sending Christ to procure for them eternall redemption, as may appeare 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 sinfull lost men of all sorts, not onely Jewes 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 onely begotten Sonne) to be an alsufficient Saviour to all that looke up unto him, that (whosoever believeth in him) all believers whatsoever, and onely 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 Observati­ons from them. his will which was the cause of sending his Sonne Jesus Christ, being the most eminent act of love and favour to the creature, for love is velle alicui bonum, to will good to any; and never did God will greater good to the creature, than in appointing his Sonne for their redemption: notwithstanding, I would have it observed, that I doe not make the purpose of sending or giving Christ, to be absolutely subordinate to Gods love to his elect, as though that were the end of the other absolutely; but rather that they are both coordinate to the same supreame end, or the manifestation of Gods glory by the way of mercy, tempered with justice: but in [Page 201] 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 onely, though not considered in this place as such, but under such a noti­on as being true of them, serves for the further exaltation of Gods 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 tyed to Jews, or Greeks, but dispersed in any nation, kindred and language under heaven.

Thirdly, [...] is to us, that every believer, and is de­clarative of the intention of God, in sending or giving his Sonne, containing no distribution of the world beloved, but a direction 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, containes an expression of the particular aime and intention of God in this bu­sinesse, which is the certaine salvation of believers by Christ: and this in generall is the interpretation of the words, which we ad­here unto, which will yeild us sundry arguments, sufficient each of them, to evert the generall ransome; which that they may be the better bottomed, and the more clearly convincing, we will lay downe and compare the severall words and expressions of this place, about whose interpretation we differ, with the reason of our rejecting the one sence and embracing the other.

First, The first difference in the interpretation of this place is a­bout § IX the cause of sending Christ, called here love. Secondly, The The for­mer diffe­rent inter­pretations compared, and the one asserted. second about the object of this love, called here the world, Thirdly, Concerning the intention of God in sending his Sonne. said to be that believers might be saved.

For the first, by love in this place all our adversaryes agree, that a naturall affection and propensity in God to the good of the creature, lost under sinne in generall, which moved him to take some way, whereby it might possibly be remedyed, is intended.

We on the contrary, that by love here, is not meant an inclina­tion or propensity of his nature, but an act of his will (where we conceive his love to be sealed) and eternall purpose to doe good to man, being the most transcendent and eminent act of Gods love to the creature.

That both these may be weighed, to see which is most agreeable to the minde of the holy Ghost, I shall give you, first, some of the reasons whereby we oppose the former interpretation; and, Se­condly, those whereby we confirme our owne.

First, If no naturall affection whereby he should necessarily be carryed to any thing without himselfe, can or ought to be ascri­bed The first in the first difference opposed by sundry ar­guments. 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 naturall 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 alsufficient, he is our rock, and his work is perfect; but a naturall affection in God, to the good and sal­vation of all, being never compleated nor perfected, carryeth a­long with it a great deale of imperfection and weaknesse, and not onely so, but it must also needs be exceedingly prejudiciall to the absolute blessednesse and happinesse of Almighty God. Look how much any thing wants, of the fulfilling of that whereunto it is carryed out with any desire naturall or voluntary, so much it wanteth of blessednesse and happinesse; so that without im­pairing of the infinite blessednesse of the ever blessed God, no na­turall affection unto any thing, never to be accomplished, can be ascribed unto him, such as this generall love to all, is supposed to be.

Secondly, If the Lord hath a naturall affection to all, as to love them so farre, as to send his Sonne to dye for them; whence is it that this affection of his doth not receive accomplishment? whence is it that it is hindred, and doth not produce its effects? why doth not the Lord engage his power for the fulfilling of his desire? It doth not seeme good to his infinit wisedome (say they) so to doe. Then is there an affection in God to that, which in his wisedome he cannot prosecute; this among the Sonnes of men the wormes of the earth, would be called a brutish affection.

Thirdly, No affection or naturall propensity to good is to be ascribed to God, which the Scripture no where assignes to him, and is contrary to what the Scripture doth assigne unto him: now the Scripture doth no where assigne unto God any naturall affection, whereby his should be naturally inclined to the good [Page 203] of the creature: the place to prove it cleerly, is yet to be produced: and that it is contrary to what the Scripture assignes 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, doe proceed from the free distinguishing will of God, (as is apparent) certainely there can be in him no such naturall affection: and the truth is, if the Lord should not shew mercy, and be carryed out towards the creature, meerly upon his owne distinguishing will, but should naturally be moved to shew mercy to the miserable, he should, first, be no more mercifull to men than to Divels: nor, Secondly, to those that are saved than to those that are damned, for that which is naturall must be equall in all its operations; and that which is naturall to God must be eternall. Many more effectuall reasons are produced by our Divines for the denyal of this naturall affecti­on in God in the resolution of the Arminian distinction, (I call it so, as now by them abused) of Gods antecedent and consequent will, to whom the learned Reader may repaire for satisfaction: so that the love mentioned in this place, is not that naturall af­fection to all in generall, which is not: But,

Secondly, It is the speciall love of God to his elect, as we affirme, and so consequently not any such thing as our adversaryes suppose § X to be intended by it, viz. a velleity or naturall inclination to the good of The latter in that difference maintain­ed. 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 emphaticall expressions of it used in this place: The particles So, that, declare no lesse, pointing out an eximiousnesse, peculiarly remarkeable in the thing whereof the affirmation is, above any other thing in the same kinde: Exposi­tours 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 remarkeable astonishable height: (God) the glorious alsufficient 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 blessednesse: (loved) with such an earnest intense affection con­sisting [Page 204] in an eternall unchangeable act and purpose of his will, for the bestowing of the chiefest good (the choysest effectuall love:) (the world) men in the world, of the world, subject to the ini­quityes, and miseryes of the world, lying in the their bloud, ha­ving nothing to render them commendable in his eyes, or before him: (that he gave) did not as he made all the world at first, speake the word and it was done, but proceeded higher to the performance of a great deale more, and longer worke, wherein he was to doe more than exercise an act of his Almighty power as before, and therefore gave: (his Sonne) not any favourite or o­ther well pleasing creature, not Sunne, Moone, or Starres, not the rich treasure of his creation, all too meane & coming short of expressing this love, but his Son: (begotten Son) & that not so called by reason of some neere approaches to him, & filial obedientiall re­verence of him, as the Angels are called the Sonnes of God, for it was not an Angell that he gave, which yet had been an expression of most intense love, nor yet any Sonne by adoption, as believers are the Sonnes of God, but his begotten Sonne, begotten of his owne person from eternity: and that (his onely begotten Sonne) not any one of his Sonnes, but where as he had, or hath, but one one­ly begotten Sonne, alwayes in his bosome, his Isaac, he gave him, than which how could the infinit wisedome of God make or give any higher testimony of his love? especially if yee will adde what is here evidently included, though the time was not as yet come, that it should be openly exprest, viz. whereunto he gave his Son, his onely 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. 8. 34. Whereunto, for a close of all cast your eyes upon his designe and purpose in this whole businesse and ye shall finde, that it was, that believers, those whom he thus loved, might not perish, that is un­dergoe the utmost misery and wrath to eternity which they had deserved, but have everlasting life, eternall glory with himselfe, which of themselves they could no way attaine, 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. 5. 8. God commended his love towards us in that while we were yet sinners Christ dyed for us: and ful­ly, 1 John 4. 9. 10. 11. In this was manifested the love of God towards us, because that God sent his onely begotten Sonne into the world that we might live through him, herein is love, not that we loved God, but that he loved us, and sent his Sonne 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 naturall velleity to the good of all.

Thirdly, That seeing all love in God, is but velle alicui bonum, to will good to them, that are beloved; they certainely 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 perishing, and obtaining eternall life through Christ, happens alone to, and is bestowed on, onely elect, belie­vers, therefore they certainely 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 alwayes the cause of the bestowing of all other good things. Rom. 8. He that spared not his Sonne but gave him up for death for us all, how shall he not in him, give us all things? 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 onely the elect, onely beleevers: who else have grace here, or glory hereafter?

Fiftly, the word here, which is [...], 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 eternall purpose of not be­stowing effectuall 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 naturall veliety or inclination in God to the good of all both elect and reprobate, or the peculiar love of God to his elect, being the fountaine of the chiefest good that ever was be­stowed on the Sonnes of men; this is the first difference about the interpretation of these words.

Secondly, the second thing controverted is the object of this love, § XI pressed by the word world, which our adversaryes would have to The life as formerly in the second diffe­rence. signifie all and every man, we, the elect of God scattered abroad in the world with a tacite opposition to the nation of the Jews, who alone, excluding all other nations (some few Proselytes excepted) before the actuall exhibition of Christ in the flesh, had all the benefits of the promises appropriated to them, Rom. 9. 4. in which priviledge now, all nations were to have an equall share. To con­firme the exposition of the word used by the Vniversalists, no­thing of weight, that ever yet I could see, is brought forth, but onely the word it selfe: for neither the love mentioned in the be­ginning, nor the designe pointed at in the end of the word, will possibly agree with the sence which they impose on that word in the middle: Besides, how weake and infirme, an inference, from the word world by reason of its ambigious and wonderfull various ac­ceptations, is, we have at large declared before.

Three poor shifts I finde in the great champions of this cause, to prove that the word world, doth not signifie the elect: justly we might have expected some reasons to prove, that it signified or im­plied, al & 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: onely (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 onely Gods elect, yet we doe 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 sinne: so that whosoever will oppose our ex­position of this place, must either first, prove, that by the world here must be necessarily understood all & 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 vaine flourishes, which some men make with these words, by putting the word elect into the roome of the word world, and then coyning absurd consequences, are quite beside the businesse in hand: yet further 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 bugbeare to frighten weake ones: for suppose we [Page 207] should read it thus, God so loved the elect that he gave his onely begotten Sonne 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 Sonne for, may perish: Why I pray? is it because hee sent his Sonne 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 designes the salvation of all them in expresse words, for whom hee sends his Sonne, and certainly all, that shall bee saved, shall believe: But it is in the words whosoever, which is distributive of the world, into those, that be­lieve, and those that believe not. Answer 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 doe not restraine the love of God, inten­ding the salvation of some, then it is not distributive of the fore­mentioned object of it, and if it doe restraine it, then all are not intended in the love which moved God to give his Son. 2^ly. I de­ny that the word here is distributive of the object of Gods love, but only declarative of his end & aime 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 worthlesse Cavills) objected from this place to disprove our Interpretation, which we shall now confirme both positively and negatively.

First, our first reason is taken from what was before proved, § XII concerning the nature of that love, which is here said to have the world for its object, which cannot bee 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, 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 eternall act of the will of God. Thirdly, the cause of sending Christ. Fourthly, of giving all good things in and with him. Fiftly, an assured fountaine and spring of salvation to all beloved with it: So that the world beloved with this love cannot possibly bee all and every one in the world.

Secondly, the word World in the next verse, which carries a­long [Page 208] the sense of this, and is a continuation of the same matter, being a discovery of the intention of God in giving his Sonne, must needs signifie the Elect and Beleevers, at least onely 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 unusuall 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 verse 16. That the World through him might be saved [...]; that it should bee saved, it discovers the aime, purpose and intention of God; what it was toward the world that he so loved, even its salvation: Now if this be understood of any but Beleevers, God failes of his aime and intention, which as yet we dare not grant.

Thirdly, it is not unusuall with the Scripture to call Gods chosen people by the name of the world, as also, of all flesh, all na­tions, all Families of the earth, and the like generall expressions; and therefore no wonder if here they are so called; the intention of the place being to exalt and magnifie 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 4. 42. which certainly hee is onely of them who are saved: A Saviour of men not saved is strange, John 6. 51. Where he is said to give himselfe for their life: clearely verse 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 himselfe af­firmes that he gives life onely to his sheepe, and that those to whom he gives life, shall never perish, John 10. 27, 28. So Romans 4. 13, Abraham is said by faith to be heire of the World, which verse 11. is called to be ohe Father of the Faithfull, and Rom. 11, 12. the fall of the Jewes is said to be the riches of the world, which world comprizeth onely Beleevers of all sorts in the world, as the Apostle affirmed, that the word bare fruit in all the world, Col. 1. 6. This is that world which God reconcileth to himselfe, not imputing to them their trespasses, 2 Cor 5. 19. Which is attended with blessednesse in all them to whom that non-imputation belongeth, Rom. 4. 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 Ange­licall which utterly perished in all the fallen individualls, which the Scripture also carefully doth in expresse termes, Hebr. 2. 16. [Page 209] and by calling this love of God [...], Titus 2. 4. Second­ly, to evert and reject the boasting of the Jewes, as though all the meanes of grace, and all the benefits intended were to them appro­priated. Thirdly, to denote that great difference and distinction betweene the old administration of the Covenant, when it was tyed up to the people, family and nation, and the new, when all bounderies being broken up, the fulnesse of the Gentiles, and the corners of the world were to be made obedient to the Scepter of Christ. Fourthly, to manifest the condition of the elect them­selves, who are thus beloved, for the declaration of the free grace of God toward them, they being divested of all qualifications but onely those that bespeake them terrene, earthly, lost, miserable, corrupted: so that thus much at least may easily be obtained, that from the word it selfe nothing can be opposed justly to our Ex­position of this place, as hath beene already declared, and shall be further made manifest.

Fourthly, if every one in the world be intended, why doth not the Lord in the pursuit of this love reveale Jesus Christ to every one whom he so loved? Strange! that the Lord should so love men as to give his onely begotten Sonne for them, and yet not once by any means signifie 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 vaine and fruitlesse; 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:

Fiftly, unlesse ye will grant, first some to be beloved and hated also from eternity, Secondly, the love of God towards innume­rable, to be fruitlesse and vaine, Thirdly, the Sonne of God to be given to them, who, first, never heare word of him. 2^ly 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. Fiftly, that hee doth not give all things to them, to whom he gives his Son, contrary to Romans 8. 32. Sixtly, that hee knowes not certainely before hand who shall believe and be saved: unlesse (I say) all these blasphemies and absurdities be granted, it cannot be maintai­ned that by the World here is meant all and every one of man-kind, but onely men in common scattered throughout the world, which are the elect.

[Page 210] 3. The third difference about these words, is concerning the § XIII meanes, whereby this love of the Father, whose object is said to The life also con­cerning the third diffe­rence. be the world, is made out unto them. Now this is by believing, [...], that whosoever believeth, or, that every Belie­ver. The intention of these words, wee take to bee the designing or manifesting of the way, whereby the Elect of God, come to bee partakers of the fruits of the love, here set forth, viz. by faith in Christ, God having appointed that, for the onely way, where­by he will communicate unto us the life that is in his Sonne. To this something was said before, having proved that the terme who­soever, is not distributive of the object of the love of God: to which also, we may adde these following reasons;

First, if the object be here restrained, so that some onely 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 Corinth. 4. 7. If on the will of God, then you make the sence 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 runne the Dragon through with the Speare?

Secondly, seeing that these words, that whosoever believeth, doe peculiarly point out the aime and intention of God in this busi­nesse; if it doe restraine the object beloved, then the salvation of Believers, is confessedly the aime of God in this businesse, and that distinguished from others; and if so, the generall ransome is an empty sound, having no dependance on the purpose of God, his intention being carried out, in the giving of his Son, onely to the salvation of believers; and that determinately, unlesse you will as­signe unto him a nescience of them that should believe.

These words then, whosoever believeth, containing a designation of the meanes, whereby the Lord will bring us to a partici­pation of life, through his Sonne whom hee gave for us; and the following words of having life everlasting, making out the whole Counsell of God in this matter subordinate to his owne glory, it followeth:

That God gave not his Son, 1. or them who never do believe; [Page 211] 2. Much lesse for them who never heare of him, and so invincibly want meanes of faith, 3. For them on whom he hath determined not to bestow effectuall grace that they might believe.

Let now the Reader take up the severall parts of these opposite expositions, weigh all, try all things, especially that which is es­pecially § XIV to be considered, the love of God; and so inquire seriously whether it be onely a generall affection, and a naturall velleity to the good of all, which may stand with the perishall of all and e­very one so beloved: or the peculiar transcendent love of the Fa­ther to his elect, as before laid downe; and then determine, whe­ther a generall ransome, fruitlesse in respect of the most for whom it was paid, or the effectuall Redemption of the elect onely have the firmest and strongest foundation in these words of our Saviour: withall remembring 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.

CHAP. III.
An unfolding of the remaining texts of Scripture produced for the con­firmation of the first generall Argument for universall Redemption.

NExt to the place before considered, that which is urged with most confidence, and pressed with most importunity for the defence of the generall ransome in the prosecution of the former § I Argument, is 1 John 2. 1. 2. If any man sinne, we have an Advocate 1 Joh. 2. 1, 2. urged. with the Father, Jesus Christ the righteous, and he is a propitiation for our sinnes, and not for ours onely, but also for the sinnes 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 appeare advantagious to the cause in hand. The weight of the whole hangs upon this, that the Apostle affirmes Christ to be a propitiation for the sinnes of the whole world; which, say they, manifoldly appeares 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?

Secondly, From the opposition that is made between world and belie­vers; all believers being comprized in the first part of the Apostles as­sertion, [Page 212] that Christ is a propitiation for our sinnes, and therefore by the world opposed unto them, all others are understood: if there be any thing of moment further excepted, we shall meet with it, in our follow­ing opening of the place.

Before I come to the further clearing of the minde of the holy Ghost in these words, I must tell you, that I might answer the § II objection from hence very briefly, and yet so solidly as quite to The Argu­ment from thence briefly an­swered, and cut off all the cavilling exceptions of our adversaryes, 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 Countrey as such) as the redeemed of Christ are said to be. Rev. 5. 9. But because they much boast of this place, I shall by Gods assistance so open the sense and meaning of it, that it shall appeare to all how little reason they have to place any confidence in their wrested interpretation thereof.

To make out the sense of this placc, three things are to be con­sidered. 1. To whom the Apostle writes. 2. What is his pur­pose §. III The place at large opened, with a de­claration of and aime 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 Analogie of faith, the scope of this, and other pararel 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 universall Redemp­tion.

First, a discovery of them to whom the Epistle was peculiarly directed, 1. To whom the Apostle writes, 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 peculiar Churches, and particular persons, and some distinct sorts of persons, and so immediately ayming 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, expresly nominating them, to whom this Epistle was primarily directed, [Page 213] to make an assertion thereof, infallibly true, and de fide, yet by cleare and evident deduction, it may be made more than probable that it was intended to the Iewes or believers of the circumcision, for First, John was in peculiar manner, a Minister & an Apostle to the Iewes, and therefore they were the most immediate and proper ob­jects of his care, Iames, Cephas, and Iohn, gave to Paul and Barnabas the right hand of fellowship that they should goe to the Gentiles, and them­selves to the circumcision, Gal. 2. 9. Now as Peter and James (for it was that James, of whom Paul there speakes who wrote the E­pistle, the brother of John being slaine before) in the prosecution of their Apostleship towards them, wrote Epistles unto them in their dispersion, Iam. 1. 1. 1 Pet. 1. 1. As Paul did to all the chiefe Churches among the Gentiles by him planted: so it is more than probable, that Iohn writing this 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 chap. v. 7. That comman­dement which ye heard from the beginning; Now that the promul­gation of the Gospell had its beginning among the Jewes, 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. 1, 2, 3, 4, 5, 6. 12. To the Iew first, and then to the Greeke, was the order divinely appointed, Rom. 1. 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 Iew, he reckoneth himselfe with, and a­mong the believing Iewes, to whom he wrote: and sets himselfe with them, in opposition to the residue of believers in the world, and this is usuall with this Apostle, wherein, how he is to be un­derstood, he declares in his Gospell, Iohn 11. 51. 52.

Fourthly, The frequent mention, and cautious, that he makes and gives, of false teachers, seducers, Antichrists, (which in those first dayes, were, if not all of them, yet for the greatest part, of the circumcision, as is manifest from Scripture and Ecclesiasticall story; of whom the Apostle said that they went out from them chap. 4.) evidently declares that to them in especiall was this Epistle direct­ed, [Page 214] who lay more open, and were more obnoxious to the seduce­ments of their Countreymen than others. Now this being thus cleared, if withall, ye will reminde what was said before concern­ing the inveterate hatred of that people towards the Gentiles, and the ingrafted opinion they had concerning their owne sole interest, in the Redemption procured & purchased by their Messiah, it will be no difficult thing for any, to discerne the aime of the Apostle in this place, in the expression so much stucke at. He (saith he) is a propitiation for our sinnes, that is, our sinnes who are believers of the Iewes; and lest by this assertion, they should take occasion to confirme themselves in their former errour, he addes, and not for ours onely, but for the sinnes of the whole world: or the children of God throughout the world, as Joh. 11. 51. 52. Of what Nation, Kindred, Tongue, or Language soever they were. So that we have not here an opposition, between the effectuall salvation of all be­lievers, and the effectuall Redemption which belonged to the Iewes believers, to all other believers, or children of God through­out the whole world.

Secondly, For the aime and intention of the Apostle in these words, it is to give consolation to believers against their sinnes § IV and faylings. If any man sinne we have an Advocate with the Father 2 What is his aime and scope in these words. Jesus Christ the Righteous, and he is a propitiation for our sinnes: the very order and series of the words, without further inlarge­ment, proves this to be so, that they were believers onely, to whom he intended this consolation, that they should not despaire, nor utterly faint under their infirmities, because of a sufficient, yea effectuall remedy provided, is no lesse evident; for, 1. They onely have an advocate, it is confessed, that believers onely have an interest in Christs 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. Ioh. 3. 36. 3^ly. They are the little children to whom he writes, v. 1. whom he describes, v. 12. 1. 3 To have their sinnes forgiven them for his names sake, and to know the Father. So that the aime of the Apostle being to make out conso­lation to believers in their failings, he can speake of none but them onely: and if he should extend that whereof he speakes, 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 arise from hence [Page 215] to them, by telling them that Christ dyed for innumerable that shall be damned? Will that be any refreshment unto mee, which is common unto me with them that perish eternally? is not this rather a Pumice stone, than a breast of consolation? If you aske how comfort can be given to all, and every one, unlesse Christ dyed for them: I say, if by all and every one, you meane 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 Christ, nor in the word of God, any solid spirituall consolation prepared for them; the Childrens bread must not be cast to Dogs.

The meaning and purport of the word Propitiation, which § V Christ is said to be, for us, and the whole world, is next to be consi­dered. With the importance of the am­biguous words here used. 1 of Pro­pitiation. The word in the Originall is [...], twice onely used in the new Testament. Here, and Chap. 4. Verse 10. of this same E­pistle; the Verbe also [...] is as often used, viz. 2 Heb. 2. 17 Translated there (and that properly considering the construction it is in) to make reconciliation. And Luke 18. 13. it is the word of the Publican, [...], be mercifull to me. There is also ano­ther word of the same originall, & alike signification, viz [...] twice also used, Rom. 3. 25. there Translated a Propitiation; and Hebr. 9. 5. where it is used for, and also rendred the mercy Seate; which will give some light into the meaning of the Word. That which Exodus 25. 17. is called Capporeth, from Caphar, properly to cover, is here called [...], that which Christ is said to bee Rom. 3. 25. Now this mercy Seate was a Plate of pure gold, two Cubits and an halfe long, and a Cubit and a halfe 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 [...] comes as was said from [...] whose first native and genuine sense is to cover, (though most commonly used to expiate.) This Plate or Mercy Seate, was so called, because it was placed upon the Arke and covered it, as the wings of the Cherubim hovered over that: the mysticall use hereof, being to hide (as it were) the Law or rigid tenure of the Covenant of Workes, which was in the Arke; God thereby declaring himselfe to bee pacified or re­conciled, the cause of anger and enmity being hidden. Hence the word commeth to have its second acceptation: even that which is rendred by the Apostle [...] placamen, or placamentum, that [Page 216] whereby God is appeased. This, that did plainly signifie, being shadowed with the wings of the Cherubim, denoting Gods pre­sence in power and goodnesse, which were made crouching over it, as the wings of an Hen over her Chickens. Hence that prayer of David, to be hid under the shadow of Gods wings, Psal. 36. 7. 57. 1. 61. 4. 63. 7. 91. 4. (and perhaps that allusion of our Saviour, Matth. 23. 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, truely and really Jesus Christ, as is expressely affirmed, Romans 3. 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 minde of the Holy Ghost therein: [...] and [...], both translated a propitiation, with the Verbe of the same Originall, (the bottome of them all being [...] not used in the New Testament, which in Eustathius is from [...], intently and with care to looke upon any thing, like the Oracle on the mercy seat) doe signifie that which was done or typically effected by the mercy seat, viz. to appease, pacifie, and reconcile God, in respect of aversation for sinne. Hence that phrase, Hebr. 2. 17. [...]; which the Latinist, render expiare peccata populi, to expiate the sinnes of the people. (Expiare, is in this businesse to turne away anger by an attonement; so the Historian, Solere Reges portenta coelestia caede aliqua illustri expiare, & à semet in capitaprocerum depellere, Suet. in Nerone.) We render it, To make reconciliation for the sinnes of the people. The word will beare both; the meaning being to appease or pacifie, or satisfie God for sinne, that it might not bee imputed to them, towards whom he was so appeased. [...], is as much as, [...] to pa­cifie God concerning sinne. Hence the word receiveth another sig­nification, that wherein it is used by the the Publican, Luke 18. 13. [...], be mercifull to mee; that is, let me enjoy that mer­cy from whence flowes the pardon of sinne, by thy being appeased towards me, and reconciled unto mee. From all which it apea­reth, that the meaning of the word [...] 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 [Page 217] pardon and remission of sinne, is so often placed as the product, and fruit of his bloodsheding, whereby he was a propitiation Matth. 26. 28. Eph. 1. 7. Col. 1. 14. Heb. 9. 22. Rom. 3. 25. Rom. 5. 9. 1 Joh. 1. 7. 1 Pet. 1. 2. Revel. 1. 5. From that which hath been said, the sence of the place is evident to be, that Christ hath so expiated sinne, and reconciled 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 tollerably applyed 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 sinnes 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? doubtlesse 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 onely, that Advoca­tion for them, which he promiseth as the fountaine of their con­solation did consist, even in a presentation of the attonement made by his bloud: he is also a propitiation onely by faith. Rom. 3. 5. And surely none have faith, but believers: and therefore cer­tainly it is, they onely throughout the world for whom a­lone, Christ is a propitiation: unto them alone, God sayes [...], I will be propitious, the great word of the new Covenant Hebr. 8. 12. They alone being covenanters.

Fourthly, Let us consider, the phrase [...] of the whole § VI world, I shall not declare how the word world is in the Scripture 2. Of the whole world. [...], of divers significations: partly because I have in some measure already performed it, partly because it is not in it selfe so much here insisted on, but only with reverence to its general ad­junct, whole, the whole world; and therefore we must speake 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 appeare cleerely and undeniably, that in any place (save perhaps one where it is used in re necessaria) it comprizeth all and every man in the world: so that unlesse some [Page 218] circumstance in this place, enforce that sense, (which it doth not) it will be a plaine wresting of the words, to force that interpreta­tion upon them: let us then briefly looke upon the places, be­ginning with the last, and so ascending: now that is Revel. 3. 10. I will keep thee from the houre of temptation, which shall come [...] upon the whole world: (the world word is other in the o­riginall here, than in the place we have before us; there being divers words to expresse the same thing, considered under severall notions,) where that it cannot signifie 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 treate, the next is, Col. 1. 6. Which is, come unto you [...] as in all the world: where. 1. All and every man cannot be understood; for they had not all then received the Gospell. 2. Onely believers are here signified, living abroad in the world, because the Gospell is said to bring forth fruit in them to whom it comes, and there is no true Gospell fruit, without faith and repentance. Another place is Rom. 1. 8. their faith is declared [...] in the whole world; did every one in the world heare, and speake of the Roman faith? you have it also, Luk. 2. 1. There went a decree from Au­gustus Caesar [...] that the whole world should be taxed: which yet was but the Romane Empire, short enough of comprizing all singular persons in the world. It were needlesse to repeate the rest, being all of the same indefinite importance and signification. If then the expression it selfe, doth not hold out any such universallity as is pretended, unlesse the matter concerning which it is used, and the circumstances of the place doe require it (neither of which inforcements 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 [...], is here no more than [...].

Secondly, The whole world, can signifie no more than, all nati­ons, all the families of the earth, all flesh, all men, all the ends of the § VII world; These surely are expressions equivalent unto, and as com­prehensive [Page 219] of particulars, as the whole world. But now all these ex­pressions we finde frequently, to beare out believers onely, 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 seene the salvation of our God, Psalme 93. 3. All the ends of the world shall remember and turne to the Lord, and all the kindreds of the Nations shall worship before thee, Psalme 22. 27. All Nations shall serve thee, Psalme 72. 11. Which generall expressi­ons, doe yet denote no more, but onely the Believers of all the severall nations of the world, who alone see the salvation of God; remember and turne to him and serve him. So Joel 2. 18. I will poure out of my Spirit upon all flesh, as the words are againe repeated, on the accomplishment of the promise, Acts 2. 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 beene any where affirmed, that Christ dyed for all flesh, all nations, all kindreds, &c? which yet are but Liveries of Believers, though garments as wide and large as this expression, the whole world. Believers are called all nations, Isa. 2. 2. Chap. 66. 18. Yea all men, Titus 2. 11. For to them a­lone the salvation-bringing-grace of God is manifest. If they then, the children of God, bee, 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 sometime signifie the worser part of the world; and why may it not by a like Synechdoche signi­fie the better part thereof? Revel. 12. 9. The Devill and Sathan who deceiveth the whole world is cast out. That is, the wicked and re­probate in the whole world, others rejoycing in his overthrow, verse 10. 1 John 5. 19. [...], The whole world lyeth in evill: where the whole world is opposed to them which are of God in the beginning of the Verse. The contrary sense you have Col. 1. 6. This then being spoken, to cleare 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 onely to [Page 220] 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 ransome of Christ, in respect of impetration, but of application: for it affirmes Christ § VIII to be that by his death, which he is onely by faith, as was mani­fested With rea­sons to con­firme our Interpre­tation. from Romans 3. 25. also from application onely, ariseth consolation. Now never any said, that the application of the death of Christ was universall: 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 onely are here intended; for, it is to give them consolation in their failings: in which case, consolation belongeth to them alone. Therefore it is believers onely, though of all sorts, times, places and conditions, for whom Christ is said to be a pro­pitiation.

Thirdly, this kinde of phrase and expression in other places, cannot possibly betortured to such an extension, as to comprehend all and every one, as was apparent from the places before alledg­ed. To which adde, Matthew, 3. 5. Then went out unto him, [...], all Judea, and all the Region about Jordan: among whom notwithstanding the Pharisies rejected his Baptisme. Why then should it be so under­stood here, especially all circumstances (as hath been shewed) being contrary to such an Interpretation?

Fourthly, the most cleare parallell places in the Scripture are opposite to such a sense, as is imposed. See Colos 1. 6. John 11. 52.

Fiftly, if the words are to be understood to signifie all and every one in the world, then is the whole Assertion uselesse, as to the chiefe 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 sufficient propitiation for them, though not ef­fectuall, will yeeld them no more comfort, than it would have done Jacob and his Sonnes, to have heard from Joseph, that hee had corne enough, sufficient to sustaine them; but that he would doe so, was altogether uncertain: for had he told them, he would [Page 221] sustaine them sufficiently, though not effectually, they might have starved notwithstanding his curtesie. The whole world then in this place, is the whole people of God, (opposed to the Jewish Nation) scattered abroad throughout the whole world, of what Nation, Kindred, Tongue, or Family soever, who are some of all sorts, not all of every sort: so that this place makes nothing for ge­nerall Redemption.

Some few Objections there are, which are usually laid against our interpretation of this passage of the Apostle; but they are all § IX Some Ob­jections re­moved. prevented or removed in the explication it selfe; so that it shall suffice us to name one or two of them:

Object. 1. It is the intention of the Apostle to comfort all, in their feares and doubts; but every one in the world may bee in feares and doubts: therefore he proposeth this, that they all may bee comforted.

Answ. The All that may bee in feares and doubts, in the bu­sinesse of consolation, must of necessity be restrained to believers; as was before declared.

Object. 2. All Believers are comprehended in the first branch, for our sinnes; and therefore in the increase and extension of the Assertion, by adding, for the sinnes of the whole world, all others are intended.

Answ. 1. In the first part, the believing Jewes 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 one­ly 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, onely those, who were to bee, 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 17. should believe on his name to the end of the world. And thus the two maine places produced for the confir­mation of the first Argument, are vindicated from the false glos­ses and violent wrestings of our aduersaries; the rest will be easi­ly cleared.

The next place urged in the Argument is John 6. 51. where our Saviour affirmes, that he will give his flesh for the life of the world. § X Joh. 6. 51. cleared. This giving of himselfe, was the sanctifying and offering up him­selfe, [Page 222] an acceptable Oblation, for the sinnes of them, for whom he suffered, his intention being that they, for whom, dying, hee so offered himselfe, might have life eternall thereby: which be­cause it was not for the Jewes onely, but also for all the Elect of God every where, hee calleth them the world. That the World here cannot signifie all and every one, that ever were, or should be, is as manifest as if it were written with the beames of the Sunne; and that because it is made the object of Christs intendments, to purchase for them, and bestow upon them life and salvation. Now, I ask, whether any man, not bereaved of all spirituall and naturall 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 affirme, that Christ gave himselfe for the life of them, who notwithstanding that, by his disappointment doe come short of it to eternity? so that if we had no other place, to manifest that the word World doth not alwayes signifie all, but onely 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 finde produced by T. M. chap. 14. of the § XI: universality of free grace, to the pretended end in hand: which with that whole Chapter shall be briefely considered,

The first insisted on by him is 2 Cor. 5. 19. God was in Christ Reconciling the World unto himselfe, not imputing their Trespasses unto 2 Cor 5. 19 considered. them.

Answ. Really, hee must have no small confidence of his owne strength, and his Readers weaknesse, who from this place shall undertake to conclude the universality of Redemption; and that the World, doth here signifie all and every one therein. They who are called the World, verse 19. are termed us, verse 18. He hath re­conciled us to himselfe by Christ. As also verse 21. where they are further described, by Christs being made sinne for them, and their be­ing made the Righteousnesse 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 expositary of it; by the world here, can be meant none but Elect Beleevers. 2 Gods [Page 233] reconciling the world unto himselfe, is described evidently either to consist in, or necessarily to inferre a non-imputation of sinne, to them, or that world; which is further interpreted to bee, an imputation of the righteousnesse of Christ, verse 21. Now in these two things consisteth the blessednesse of Justification in Christ, Rom. 4. 7. Therefore this whole world, which God in Christ reconcileth to himselfe, is a blessed justified world: not all and every one of the sonnes of men, that ever were, are, or shall be in the world, the greatest part of whom, lye in evill. 3. This, God in Christ reconciling, holdeth out an actuall worke of reconci­liation: Now this must be either an absolute Reconciliation, or a conditionate: 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 himselfe, of which there is no need; for Believers are reconciled: or, secondly, God was in Christ, reconciling an unbelieving world unto himselfe, upon condition that it doe beliefe, that is, upon condition that it bee not unbelieving, that is, that it be reconciled: is this the minde of the holy Spirit? Fourthly, if this reconciliation of the world consist (as it doth) in a not imputation of sinne, then this is ei­ther of all their sinnes, or onely of some sinnes: if of some only, then Christ saves onely from some sinnes; if of all, then of unbeliefe also, or it is no sinne: then all the men in the World must needes be saved, as whose unbeliefe is par­doned: The World here then, is onely the world of blessed pardoned Believers, who are made the Righteousnesse of God in Christ.

That which T. M. bringeth to enforce the opposite significa­tion § XII of the word, is in many words very little. Much time hee And vindi­cated from exceptions. spends with many uncouth expressions, to prove a two-fold Re­conciliation intimated in the Text: the first of God to us by Christ, the other of us, to God, by the Spirit: which wee also grant, though we doe not divide them, but make them severall parts of the same Reconciliation: The former being the rule of the latter; for looke to whomsoever God is reconciled in and by [Page 224] Christ, they shall certainly every one of them be Reconciled to God by the Spirit. Gods Reconciliation to them, consisting in a not-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 it is the chiefe motive unto the latter: being the subject, or matter of the message in the Gospell, whereby it is effected. So that the Assertion of this two-fold Reconciliation; or rather two branches of the same compleat worke of Reconci­liation, establisheth our perswasion, that the world can bee taken onely 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, verse 11. Men that must appeare before the judgement seat of Christ, verse 10. that were dead, verse 14. That ought to live un­to Christ, verse 15. Therefore all men. Now homini homo quid interest? How easie is it for some men, to prove what they please? onely let me tell yee, 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 appeare before the judgement seat of Christ; that they were not dead, that they ought not to live to Christ: this doe or yee lose the reward. But hee addes first, of these some are reconciled to God, vers. 18.

Answ. Most false, that there is any limitation or restriction of Reconciliation to some of those, concerning whom hee treats: it is rather evidently extended to all of them. 2. But some are not reconciled, verse 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 hee urgeth, is Iohn. 1. 9. Hee is the true light that lightneth every man that cometh into the world. This world (saith he) § XIII is the world of mankind, verse 4. Made by Christ, verse 3. Which John 1. 9. was his owne, by creation, mercy, and purchase, yet received him not, verse 3, 4. Therefore it is manifest that there is life—and that Christ dyed for all.

Answ. That by the World 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 comming into the World, cannot possibly be otherwise apprehended. It is as much as borne, and comming to breath the common Aire. [Page 225] Now among the expositions of this place, that seemes most con­sonant and agreeable to the discourse of the Apostle, with other expressions here used, which referres the word [...] coming, unto [...] light, and not to [...] man, with which it is vulgarly esteemed to agree: so that the words should be rendred, that was the true light which coming into the world, lighteth every man. So Joh. 3. 19. the light came into the world, and Joh. 12. 46. I am the light which came into the world: paralell expressions unto this. So that from the word world; nothing can hence be extorted, for the universality of grace or ransome. The whole weight must lye on the words, every man: which yet T. M. doth not at all insist upon: and if any other should, the word holding out actuall 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 onely true light, and fountaine of illumination, so that he doth enlighten every one that is enlighte­ned, which is all, the text avers, and is by none denyed; but whe­ther all, and every one in the world, before and after his incarnati­tion, were, are, and shall be actually enlightned 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 weaknesse of the Argument for universall Redemp­tion, from this place: waving for the present, not denying or op­posing, another interpretation of the words, rendring the enlight­ning 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 eternall wisedome of his Father.

A third place is John 1. 29. Behold the Lamb of God which taketh away the sinne of the world. And this (saith he) is spoken of the § XIV Iohn 1. 29. world in generall.

Answ. If it should be spoken of the world in generall, yet no­thing could thence be inferred to an universality of individualls. 2. That Christ is he, [...], that taketh away, beareth, purgeth pardoneth, (as the word is used 1 Kings. 5.) taketh away by justification that it should not condemne, by sanctification that it should not raigne, by glorification, that it should not be, [...], the sinne, great sinne, originall sinne, [...] of the [Page 226] world, common to all, is most certaine, 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 it selfe exceeding false.

John. 3. 17. is by him in the next place urged, God sent not his Sonne into the world to condemne the world, but that the world through § XV him might be saved. Joh 3. 17.

Answ. 1. A notable [...] or eminent inversion of the word world, in this place, was before observed: like that of chap. 1. 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 Saviours coming, was not to condemne any, but to save his owne, much lesse to condemne all, and every one in the world, out of which he was to save his elect, in the third place, they onely are designed, whom God sent his Sonne on purpose to save, as the words eminently hold out. The saving of them, who then are called the world, was the very purpose and designe of God in sending his Sonne. Now that these are not all men, but onely believers of Iews and Gen­tiles throughout the world, is evident, 1. Because all are not sa­ved, and the Lord hath said he will doe all his pleasure and his purpose shall stand. 2. Because the most of men were at the instant actually damned: did he send his Sonne that they might be saved? 3. Because Christ was appointed for the fall of some, Luke. 1. And therefore not that all and every one might be saved. 4. The end of Christs actuall exhibition and sending in the flesh, is not oppo­site to any of Gods eternall decrees, which were eternally fixed concerning the condemnation of some for their sinnes; did he send his Sonne to save such? doth he act contrary to his owne purposes, or faile in his undertakings? The saved world, is the peo­ple of God, scattered abroad throughout the world.

John 4. 42. and 1 Ioh. 4. 14. with John 6. 51. (which was be­fore § XVI considered) are also produced by T. M. in all which places, Joh. 4. 44. 1 Joh. 4. 14. Joh. 6. 52. Christ is called the Saviour of the world.

Answ. Christ is said to be 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 onely) 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, [...] we are still where we were. The urging of John 12. 46. I am come, a light into the world, in this businesse, deserves to be noted, but not answered. The following places of John 3. 16. 18. 1 John 2. 1. 2. have been al­ready considered: some other texts are produced, but so exceed­ingly wrested, strangely perverted, and so extreamly uselesse to the businesse in hand, that I dare not make so bold with the Rea­ders patience, as once to give him a repetition of them.

And this is our defence, & answer to the first principall Argument 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 trye all things, and hold fast that which is good.

CHAP. IV.
Answer to the second generall Argument for the universality of Re­demption.

THe second Argument wherwith our adversaties make no lesse § I flourish than with the former, is raised from those places of The second generall Argument proposed, Scripture, where there is mention made of all men, and every man in the businesse of Redemption. With those bare & naked words, attended with swelling vaine expressions of their owne, they com­monly rather proclaime a victory, than study how to prevaile. Their Argument needs not to be drawne to any head or forme, seeing they pretend to plead from expresse words of Scripture: wherefore we shall onely consider the severall places by them in this kind usually produced, with such inforcements of their sense from them, as by the ablest of that perswasion have been used. The chief places insisted on are, 1 Tim. 2. ver. 4, 5, 6, 2 Pet. 3. 9. § II Heb. 2. 9. 2 Cor. 5. 14, 15. 1 Cor. 15. 22. Rom. 5. 18. Considered in the texts urged, whereof the first is,

For the use and signification of the word all in Scripture, so much hath been said already by many, that it were needlesse for me to insist upon it. Something also to this purpose, hath been [Page 228] spoken before: and that abundantly sufficient to manifest, that no strength of Argument can be taken from the word it selfe, wherefore I shall apply my selfe onely to the examination of the particular places urged, and the objections from them raised.

The first and chief place is, 1 Tim. 2. 4. 6. God will have all men to be saved and come to the knowledge of the truth, Christ gave himselfe a ransome for all to be testified in due time, hence they draw this Argu­ment. 1 Tim. 2. 4. 6. Rom. acla. synod.

If God will have all men to be saved, than Christ dyed for all; but God will have all men to be saved, and come to the knowledg of the truth: therefore Christ dyed for all men.

Answ. The whole strength of this Argument, lies in the ambi­guity of the word All: which being of various significations, and to be interpreted suiteably to the matter in hand, and the things and persons, whereof it is spoken, the whole may be granted, or se­verall propositions denyed, according as the acceptation of the word is enforced on us. That all, or all men, doe not alwayes comprehend, all and every man that were, are or shall be, may be made apparent by neere five hundred instances from the Scripture. Taking then All and All men, distributively for some of all sorts, we grant the whole; taking them collectively for all, of all sorts, we we deny the minor; viz. that God will have them all to be saved. To make our deniall of this, appeare to be an evident truth, and agreable 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 this place treating.

The will of God is usually distinguished into his will intending, & his will commanding or rather that word is used in reference unto § III God, in this two fold notion: 1. For his purpose, what he will The diffe­rent accep­tations of the will of God, doe, 2. For his approbation of what we doe, 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 meanes whereby they may obtaine 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 [Page 229] every where to repent. Now if this be the way whereby God will­eth the salvation of all, here mentioned, then certainely those all can possibly be no more, than to whom he granteth and revea­leth the meanes of grace: which are indeed a great many, but yet not the one hundereth part of the posterity of Adam. Besides, taking Gods willing the salvation of men in this sense, wee deny the sequele of the first proposition, viz. that Christ dyed for as many, as God thus willeth should be saved. The foundation of Gods command unto men, to use the meanes granted them, is not Christs dying for them in particular, but the connexion which himselfe by his Decree hath firmed, betweene 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 truely to mee it seemes exceedingly evident, that, that is here intended, because the will of God is made the ground and bottome of our supplicati­ons; as if in these our prayers, we should say onely, thy will bee done, which is to have them all to be saved. Now we have a pro­mise to receive of God, whatsoever wee aske according to his will, 1 John 4. 22. and 5. 14. and therefore this will of God, which is here proposed, as the ground of our prayers, must needs be his effectuall or rather efficacious will, which is alwayes accomplished.) If it be (I say) thus taken, then certainely it must be fulfilled, and all those saved, whom he would have saved. For whatsoever God can doe, and will doe, that shall certainely come to passe, 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 certainely be saved. Let us eate and drinke for to mor­row wee shall dye: who hath resisted Gods will? Rom. 9. Hee doth whatsoever he pleaseth in heaven and earth, Psalme 115. He doth ac­cording to his will, in the host of heaven, and among the inhabiters of the earth, Dan. 4. 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 pus us upon the second thing, considerable in the words, viz. who are meant by all men, in this place.

By all men, the Apostle here intendeth all sorts of men, indefi­nitely § V living under the Gospel, or in these latter times under the And mea­ning of the expression, All men. enlarged dispensation of the means of grace. That men of these times onely, are intended, is the acknowledgement 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 Gospell, will not suffer it to be denyed. This he layes downe as a founda­tion of our praying for all, because the meanes 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 poore, one with another. We say then that by the words, all men, are here intended, onely of all sorts of men, suitable to the purpose of the Apostle, which was to shew, that all externall difference between the sonnes of men is now taken away; which ex abundanti we further con­firme 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 impell to another acceptation of the word, especially for an universall collection of every individuall, we hold it safe to cleave to the most usuall sense and meaning of it. Thus our Saviour is said to cure all diseases, and the Pharisies to tithe [...], Luke 11.

Secondly, Paui himselfe, plainely leadeth us to this Interpreta­tion of it: for after he hath enjoyned us to pray for all, because the Lord will have all to be saved, he expressely intimates that by all men, he understandeth men of all sorts, ranks, conditions, and orders, by distributing those all into severall kiuds, expressely mentioning some of them, as Kings and all in authority. Not unlike that expression we have Jerem. 29. 31. Nebuchadnezzar car­ried away all the people captive, to Babylon, Jeremiah 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 severall or­ders, causes and conditions whereof they were. No otherwise doth the Apostle interpret, the all m [...]n, by him mentioned, in gi­ving [Page 231] 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 beene 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 we ought not to pray for all and every one, as knowing that some are Reprobates, and sinne unto death; concerning whom, wee have an expresse Caution not to pray for them.

Fourthly, All shall be saved whom God will have to bee saved; this we dare not deny; for who hath resisted his will? seeing then it is most certaine, that all shall not be saved, (for some shall stand on the left hand) it cannot be, that the universality of men should be intended in this place.

Fiftly, God would have no more to bee saved, than hee would have come to the knowledge of the truth. These two things are of equal latitude, and conjoyned 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, Hee shewed his word unto Jacob, his statutes and his lawes unto Israel; Hee dealt not so with any Nation, and for his judgements they knew them not, Psalme 147. 19, 20. If hee would have had them all come to the knowledge of the the truth, why did he shew his word to some, and not to others, without which they could not attaine thereunto? He suffered the Gentiles, in former ages, to walke in their owne wayes, and winked at the time of their ignorance; Acts 17. 30. Hiding the mystery of sal­vation from those former ages; Col. 1. 26. continuing the same dispensation, even untill this day, in respect of some, and that because, so it seemeth good in his sight, Matth. 11, 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 onely all sorts of men without difference, and therefore they onely are here intended.

These, and the like reasons, which compell us to understand by § VI all men, verse 4. whom God would have to bee saved, men of all sorts, doe also prevaile, for the same acceptation of the word all, verse 6. where Christ is said to give himselfe a ransome for all. [Page 232] Whereunto you may also adde all those, whereby wee before de­clared, that it was of absolute necessity, and just equity, that all they for whom a ransome was paid, should have a part and porti­on in that ransome, and, if that be accepted as sufficient, be set at li­berty: paying and accepting of a ransome intimate a commu­tation and setting free, of all them, for whom the ransome 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 vertue of the price of his bloud, are vindicated into the glo­rious liberty of the Children of God: which as some of all sorts are expressely said to bee, Revel. 5. 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 meere falacy from the § VII ambiguous sense of the word all) is easie and facile: for if by all The Obje­ction dis­solved and removed. men, you meane the all in the Text, that is, all sorts of men, wee grant the whole. viz. that Christ dyed for all; but if by all men, you meane all universally, we absolutely deny the minor or As­sumption; having sufficiently proved that there is no such all in the Text.

The inforcing 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 hee layes for the bottome and foundation of the whole building, and whereunto at a dead lift he alwayes 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 doe that which hath already been done, especially the thing it selfe being such, as scarce deserveth to be medled with at all. Now much about the time, that I was proceeding in this particular, the learned Worke 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. his Book, whither I re­mit the Reader.

Secondly, I finde that hee hath not once attempted to meddle with any of those Reasons and Arguments, whereby wee confirme our Answer to the Objection from the place, and [Page 233] prove undenyably that by all men, is meant onely men of all sorts.

Thirdly, because, setting aside those bare naked assertions of his own, whereby he seeks to strengthen his Argument from, & inter­pretation of this place, the residue wherewith hee flourisheth, is a poore 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 onely all who are (at present) Believers; which as no man in his right wits will affirme; so he that will conclude from thence, that because they are not onely all present belie­vers, therefore they are all the individualls of man-kinde, is not to be esteemed very sober. Proceede wee then to the next place urged for the Generall Ransome from the word All; which is:

2 Pet. 3. 9. The Lord is long-suffering to us-ward, not willing that § VIII any should perish, but that all should come to Repentance. The will of Of 2 Pet. 3. 9. And the odjection fromthēce. God (say some) for the salvation of all, is here set downe both negatively, that he would not have any perish; and positively, that hee would have all come to repentance. Now seeing there is no comming to repentance, nor escaping destruction, but one­ly by the bloud of Christ, it is manifest, that that bloud was shed for all.

Answ. Many words need not be spent in Answer to this Obje­ction, § IX wrested from the misunderstanding, and palpable corrupt­ing of the sense of these words of the Apostle. That indefinite and generall expressions, are to bee 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 us-ward, not willing that any should perish. Will not common sense teach us, that [us] is to bee repeated in both the following Clauses, to make them up compleat 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 speakes, to whom he writes? such as had received great and precious promises, Chapt. 1. 4. whom hee calls Brethren, Chapt. 3. 1. whom he opposeth to the scoffers of the last dayes, verse 3. to whom the Lord hath respect in the disposall of these dayes, who are said to be elect, Matth. 24. Now truely to argue, that, because God would have none of those to perish, [Page 234] but all of them to come to repentance, therefore he hath the same will and minde, towards all, and every one in the world, (even those to whom he never makes knowne his will, nor ever calls to repentance, if never once heare of his way of salvation) comes not much short of extreame madnesse and folly. Neither is it of any weight to the contrary, that they were not all Elect to whom Peter wrote: for in the judgement of Charity hee esteemed them so; desiring them, to give all diligence to make their calling and ele­ction sure, Chap. 1. 10. even as hee expressely calleth those to whom he wrote his former Epistle, Elect, Chapt. 1. 2. and chosen Gene­ration, as well as a purchased people, Chapt. 2. 9. I shall not need adde any thing concerning the contradictions, and inextri­cable difficulties, wherewith the opposite interpretation is ac­companyed: (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 meanes 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 cleare, that it is all, and onely the E­lect whom he would not have to perish. A place supposed paral­lell to this we have in Ezekiel 18. which shall be afterwards consi­dered: the next is:

Hebr. 2. 9. That he by the grace of God, should taste death for every man. § X

Ans. That [...], for every one, is here used for [...], Heb. 2. 9. conside­red. for all by an Enallage of the number, is by all acknowledged. The The whole question is, who these all are, whether all men univer­sally, or onely all those of whom the Apostle there treateth. That this expression every man, is commonly in the Scripture used to signifie men under some restriction, cannot be denyed. So in that of the Apostle, warning every man, and teaching every man, Col. 1. 28. That is, all those to whom he preached the Gospell, of whom he is there speaking. The manifestation of the Spirit is given to every man to profit withall, 1 Cor. 12. 7. viz. to all, and every one of those, who were endued with the gifts there mentioned, whether in the Church at Corinth, or else where. The present place I have frequently met withall, produced in the behalfe of universall Re­demption; but never once had the happinesse to find any endea­vour from the Text, or any other way, that all here is to be taken [Page 235] for all and every one, although they cannot but know, that the usuall acceptation of the word, is against their purpose. Mr. M. spends a whole chapter about this place, which I seriously considered, to see if I could picke out any thing, which might seeme 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 indeavour you have deep silence: so that with abundance of smooth words he doth nothing in that chap. but humbly and heartily begge 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 drinke up the cup due to sinners, certainely for whomsoever our Saviour did taste of it, he left not one drop for them to drinke after him: he tasted, or underwent death in their stead, that the cup might passe from them, which passed not from him. Now the cup of death, passeth onely 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 dyed All, viz. because he wrote to the Hebrews who were deeply tainted with an erroneous perswasion, that all the benifits purchased by the Messia, belonged alone to men of their nation, excluding all o­thers: to root out which pernitious opinion it behoved the A­postle to mention the extent of free grace under the Gospell, and to hold out an universality of Gods elect throughout the world.

Thirdly, The present description of the All; for whom Christ tasted death by the grace of God, wil not suit to all & every one, or any but only the elect of God, for v. 10. they are called, many Sonnes to be brought to glory, v. 11. those that are sanctified, his brethren the children that God gave him. v. 13. those that are delivered from the bondage of death, v. 15. none of which can be af­firmed of them, who are borne, live and dye the children of the wicked one. Christ is not a Captaine of salvation, as he is here styled, to any but those that obey him, Heb. 5. 9. Righteous­nesse coming by him, unto all, and upon all that believe, Rom. [...]. 22. for these and the like reasons, we cannot be induced to hearken to our adversaryes petition, being fully perswaded that by every [Page 236] one here, is meant all and onely Gods elect, in whose stead Christ, by the grace of God, tasted death.

Another place is 2 Cor. 5. 14, 15. for the love of Christ constraineth us, because we thus judge, that if one dyed for all, then were all dead, § XI 2 Cor. 5. 14, 15. Considered with the objections thence, and that he dyed for all, that they which live, should not henceforth live unto themselves, but to him that dyed for them. Here say they v. 14. you have two alls, which must be both of an equall extent: if All were dead, then Christ dyed for All: that is for as many as were dead: againe, he dyed for all, that must live unto him; but that is the duty of every one in the world, and therefore he dyed for them all. Further, that All are all individualls is cleare from v. 10. where they are affirmed, to be all that must appeare before the judgement seat of Christ, from which appearance, not any shall be exempted.

Answ. 1. Taking the words as to this particular in the sense of some of our adversaryes, yet, it doth not appeare from the tex­ture § XII of the Apostles arguing, that the two alls of v. 14. are of e­quall Which are answered, and, extent, he doth not say, that Christ dyed for all that were dead, but onely, that all were dead which Christ dyed for: which proves no more but this, that all they whom Christ dyed for, were dead, with that kind of death, of which he speakes. The extent of the words, is to be taken from the first all, and not the latter. The Apostle affirmes, so many to be dead, as Christ dyed for, not that Christ dyed for so many as were dead. This the words plain­ly teach us, if he dyed for all: then were all dead: that is, all he dy­ed for, so that the All that were dead, can give no light to the ex­tent of the all that Christ dyed for, being meerely regulated by this. 2^ly. That all and every one, are morally bound to live unto Christ, virtute praecepti, we deny; onely they, are bound to live to him, to whom he is revealed; indeed onely they who live by him; that have a spirituall life, in and with him; all others are under previous obligations. 3^ly. It is true, all & every one must ap­peare before the judgement seat of Christ: he is ordained to be Judge of the world: but that they are intented. v. 10. of this chapter is not true. The Apostle speakes of us all, all believers, es­pecially all Preachers of the Gospel, neither of which, all men are: notwithstanding then any thing that hath been said, it no way appeares, that by All here, is meant any, but the elect of God, al believers: and that they only are intended, I prove by these [Page 237] following reasons drawne from the Text.

First, The resurrection of Christ, is here conjoyned with § XIV his death, he dyed for them and rose againe. Now for whomsoever The text cleared. Christ riseth, he riseth for their justification, Ro. 4. last. & they must be justified, Rom. 8. 34. yea our adversaryes themselves have al­wayes confessed, that the fruits of the Resurrection of Christ, are peculiar to believers.

Secondly, He speakes onely of those, who by vertue of the death of Christ, live unto him, v. 15. Who are new creatures, v. 17. To whom the Lord imputeth not their trespasses, v. 19. Who become the Righteousnesse of God in Christ, v. 21. which are onely believers. All doe not attaine hereunto.

Thirdly, The article [...] joyned with [...], evidently restrain­eth 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 dyed for them: if one dyed for all, than were all dead. What death is it, which here is spoken of? not a death naturall, but spirituall; and of death, which comes under that name, not that which is in sinne, but that which is unto sinne: 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 sinne, by vertue of the death of Christ, that is here spoken of, and accordingly held out that for the sense of the place. 2^ly. It is apparent from the text; the intention of the Apostle being to prove, that those, for whom Christ dyed, are so dead to sinne, that henceforth they should live no more thereunto, but to him that dyed for them. The subject he hath in hand is the same with that he handleth more at large, Rom. 6. 5. where, we are said to be dead unto finne, by being planted together in the likenesse of the death of Christ; from whence, there, as here, he presseth them to newnesse of life. These words then, if Christ dyed for all, then were all dead; are concerning the death of them unto sinne for whom Christ dyed, at least of those concerning whom he there speaketh: and what is this to the generall ransome?

Fifthly, The Apostle speakes of the death of Christ in respect of application; The effectualnesse thereof towards those for [Page 238] whom he dyed, to cause them to live unto him, is insisted on. That Christ dyed 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 vertue or efficacy in his applied oblation for that end. In summe here is no mention of Christs dying for any, but those that are dead to sinne and live to him.

A fifth place urged to prove universall Redemption from the § XIV word All, is 1 Cor. 15. 22. for as in Adam all men dye so in Christ 1 Cor. 15. 22. opened shall all be made alive.

Answ. 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 speake much to this, neither will I at all turne from the common exposition of the place. Those, concerning whom Paul speaketh in this chap. are in this verse called All: those are they, who are implanted into Christ, joyned to him, as the members to the head, receiving a glorious Resurrection by vertue of his: thus are they by the A­postle described. That Paul in this whole chap. discourseth of the Resurrection of believers, is manifest from the arguments, which he bringeth to confirme it, being such as are of force onely with believers: taken they are from the resurrection of Christ, the hope, faith, customes, and expected rewards of Christians: All which; as they are of unconquerable power, to confirme 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 generall. Further, the very word [...], denotes, such a living againe as is to a good life and glory, a blessed Resurrection, and not the quickning of them who are raised to a second death. The Sonne is said [...] John 5. 21. to quicken and make alive (not all but) whom he will; so he useth the word againe, chap. 6. 63. it is the spirit [...] that (thus) maketh alive, in like manner, Rom 4. 7. and not any where is it used to shew forth, that common resur­rection which al shall have at the last day. All then, who by vertue of the resurrection of Christ that shall be made alive: are all those who are partakers of the nature of Christ, who v. 23. are ex­presly called, those that are Christs: and of whom, v. 20. Christ is [Page 239] said to be the first fruits, and certainely Christ is not the first-fruits of the damned: yea though it be true, that all, and every one dyed in Adam, yet that it is here asserted, (the Apostle speaking of none but believers) is not true: and yet, if it were so to be taken here, it could not prove the thing intented, because of the expresse 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 discerne a medium, that may serve for an argument, to prove the generall ransome.

Rom. 5. 18. is the last place urged in this kind, and by some § XV most insisted on. As by the offence of one, judgement came upon all men Ro. 5. 18. cleared. unto condemnation, even so by the Righteousnesse of one, the free-gift came upon all men to justification of life. It might suffice as briefly to declare, that by all men in the latter place, can none be under­stood, but those, whom the free-gift actually comes unto justi­fication of life: who are said v. 17, to recieve abundance of grace, and the free-gift of Righteousnesse, and so to raigne in one by Christ, and by his obedience to be made Righteous, v. 19. which certain­ly, if any thing be true and certaine in the truth of God, all are not: some believe not, all men have not faith: on some the wrath of God abideth. John. 3. 36. upon whom surely grace doth not raine through righteousnesse to eternall life, by Jesus Christ, as it doth upon all those, on whom the free gift comes to justification, v. 27. we might I say thus answer onely, but seeing some contrary to the cleare manifest intention of the A­postle, comparing Adam and Christ, in the efficacy of the sinne of the one unto condemnation, and of the righteousnesse of the other unto justification and life, in respect of those who are the naturall seed of the one by propagation, and the spirituall seed of the other, by regeneration, have laboured to rest this place, to the maintenance of the errour we oppose, with more than ordinary indeavours, and confidence of successe, it may not be unnecessary to consider what is brought by them to this end and purpose.

Verse 14, Adam is call [...] the type and figure of him that was for to come: not that he was an instituted type, ordained for § XVI that onely end and purpose, but onely, that in what he was, explained and, and what he did, with what followed thereupon, there was a resemblance between him and Jesus Christ. Hence by him, and [Page 240] what he did, by reason of the resemblance, many things by way of opposition, concerning the obedience of Christ, and the efficacy 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 10000) of the de­merit, sin, disobedience, guilt, transgression of the one, to con­demn, orbring the guilt of condemnation upon all them, in whose room he was a publick person (being the head & natural fountain of them all, they all being wrapped up in the same condition with him by divine Institution, and the righteousnesse, obedience, and death of the other; for the absolution, justification, and salvation of all them to whom he was a spirituall head, by divine Institu­tion, and in whose room he was a publick 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. layes down this comparison instituted by the Apostle, between Adam and § XVII Christ, as one of the maine foundations of his universall Re­demption; Vindica­ted. and this (after some strange mixtures of truth and er­rors promised, which, to avoid tediousnesse, we let passe) he affir­meth to consist in foure things.

First, That Adam in his first sinne and transgression was a publicke person in the roome and place of all mankinde, by vertue of the Cove­nant between God and him; so that what ever hee did therein, all were alike sharers with him: so also was Christ a publick person in his obedi­ence and death, in the roome and place of all mankinde, represented by him, even every one of the posterity of Adam.

Ans. To that which concerneth Adam, we grant he was a publick person in respect of all his, that were to proceed from him, by naturall propagation. That Christ also was a publike person in the roome of his, and herein prefigured by Adam. But that Christ in his obedience, death and sacrifice was a publick person, and stood in the roome and stead of all and every one in the world, [Page 241] of all ages and times, that is not onely 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, con­concerning whom in the dayes of his flesh, he thanked his Father that he had hid from them the mysteries of salvation, whom hee 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 yeelded any obedience, is to us such a monstrous assertion, as cannot once be apprehended or thought on without horrour or detestation: that any should pe­rish in whose roome or stead, the Sonne of God appeared before his Father with his perfect obedience, that any of those for whom he is a Mediator, and Advocate, to whom hee is a King, Priest, and Prophet (for all these he is as he was a publick person, a sponser, a surety and undertaker for them) should bee taken from him, plucked out of his armes, his satisfaction and advocation in their behalfe being refused, I suppose is a Doctrine that will scarce bee owned among those, who strive to preserve the witnesse and testimony of the Lord Jesus. But let us a little consider the Reasons whereby Master More undertakes to maintaine this strange Assertion, which as farre as I can gather are these, page 44.

First, He stood not in the roome onely of the Elect, because Adam lost § XVIII not election, being not entrusted with it, Secondly, If hee stood not Reply 1 in the roome of all, then he had come short of his figure. Thirdly, It is said hee was to restore all men lost by Adam, Hebr. 2. 9. Fourthly, He tooke flesh, was subjected to mortality, became under the Law, and bare the sinnes of mankinde. Fiftly, Hee did it in the roome of all mankinde, once given unto him, Rom. 14. 9. Phil. 2. 8. 11. Sixtly, Be­cause he is called the last Adam. And seventhly, is said to bee a pub­licke person in the roome of all, ever since the first Adam. 1. Cor. 15. 45. 47. 1 Tim. 2. 5. Rom. 5.

Answ. Never surely was a rotten conclusion, bottomed upon Removed. more loose and tottering principles, nor the word of God more boldly corrupted for the maintenance of any errour, since the name of Christian was knowne; a man would thinke it quite lost, but that it is so very easie a labour, to remove such Hay and Stubble. I answer them to the first, That though Adam lost not Election; and the eternall decrees of the Almighty are not com­mitted [Page 242] to the keeping of the sonnes of men, yet in him all the Elect were lost, whom Christ came to seek, whom he found, in whose roome he was a publick person. To the second, Christ is no where compared to Adam, in respect of the extent of the object of his death, but onely of the efficacy of his obedience. Thirdly, the third is a false Assertion; see our foregoing consideration of Heb. 2. 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 bloud be­cause the children were partakers of the same. Fiftly, no such thing is once affirmed in the whole Book of God, that all the sonnes of men were given unto Christ to redeem, so that he should be a publick person in their room: nay himself plainly affirms the contrary, John 17. 6. 9. Some onely 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 af­terwards come under further consideration. Sixtly, hee 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 sinne of the first Adam, was effectuall 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 knowne, nor any wayes profitable. Seventhly, that he was a publick person is confest; that he was so in the room of all, is not proved, neither by what hath beene already said, nor by the texts, that there follow, alledged, all which have been considered: This being all that is produced by Master More to justifie his Assertion, it may be an instance what weighty inferences, he usually asserts from such weake and invalid premises; wee 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 whereinto they were fal­len by Adam; now the death whereinto all fell in Adam being a a death in sinne, Ephes. 2. 1, 2, 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 spirituall, which onely is to be had and obtained by Jesus Christ: which whether that bee so or not, whether to live by Christ be not the peculiar priviledge of Believers, the Gospel hath already declared, and God wil one day determine. Another strange Assertion is, his affirming the end of [Page 243] 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 expressely affirming, that he loved his Church, and gave himselfe for it, that he might present it a glorious Church unto himselfe. Ephes. 5. 25, 26, 27.

The following paralells, which hee instituted betweene Adam § XIX and Christ have nothing of proof in them to the busines in hand, With a further discovery of errors. viz. that Christ was a publick person standing in his obedience in the roome of all and every one that were concerned in the diso­bedience of Adam: there is, I say, nothing at all of proofe in them, being a confused medley of some truths, and divers unsa­vorie Heresies. I shall onely give the Reader a taste of some of them, whereby he may judge of the rest, not troubling my selfe or others with the transcribing and reading of such empty vani­ties, as no way relate to the businesse in hand.

First then, in the second part of his paralell, he affirmes, that when Christ finished his obedience in dying and rising, and offe­ring himselfe a sacrifice, and making satisfaction, it was by vertue of the account of God in Christ, and for Christ, with God, (that is accepted with God for Christs sake) the death, resurre­ction, the sacrifice, and satisfaction, and the redemption of all; that is, all and every one: and therein he compares Christ to A­dam in the performance of the businesse by him undertaken. Now, but that I cannot but with trembling consider what the Apostle af­firmes, 2 Thes. 2. 11, 12. I should be exceedingly amazed, that a­ny man in the world should be so farre forsaken of sense, reason, faith, and all reverence of God and man, as to publish, maintain, and seek to propagate such abominable, blasphemous, sencelesse, contradictious errours. 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, bee adjudged to eternall death in their owne 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 sinnes, and dye for sinne eternally, that satisfa­ction should be made and accepted for them, who are never spared, nor shall be, one farthing of their debt, that attonement should be made by Sacrifices, for such as ever lye undelivered under Wrath: that all the Reprobates, Caine, Pharoah, Ahab, and the rest, who were actually damned in hell, and under death and tor­ments, [Page 244] then, when Christ dyed, suffered, made satisfaction, and rose againe, should be esteemed with God, to have dyed, suffered, made satisfaction and risen againe with Christ: that I say such senselesse contradictions, horrid errours, and abominable Asser­tions, should be thus nakedly thrust upon Christians, without the least colour, pretence, or shew 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 wee know the judgements of God are oft-times hid, and farre 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, § XX and fruit of his obedience: he affirms that as by the sinne of Adam, all his posterity were deprived of life, and fell under sinne and death, whence judgement and condemnation passed upon all, though this be done secretly and invisibly, and in some sort in­expressibly (what he meanes by secretly and invisibly, well I know not; surely he doth not suppose that these things might possibly be made the objects of our senses) and for unexpressibly, how that is, let Romans 5. 12. with other places, where all this and more is clearely, plainely, and fully expressed, be Judge whether it bee so or no) So saith hee 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 righteousnesse that is by the faith of Jesus Christ, being unto all, Rom. 3. 22. (where the Imposter wickedly corrupteth the word of God, like the de­vill, Matth. 4. by cutting off the following words, and upon all that believe, both alls answering to believers.) What remaines now but that all also should be saved? the Holy Ghost expressely affirming, that those whom God justifieth, he also glorifieth, Rom. 8. 30. Solvite mortales animas, curis [...]ue levate. Such Assertions as these, without all colour of proof, doth this Author labour to obtrude upon us. Now that men should bee restored, and yet continue lost: that they should be made righteous, and yet remaine detest­ably wicked, and wholly abominable: that they should be justifi­fied, freely by the grace of God, and alwayes lye under the con­demning sentence of the Law of God: that the righteousnesse of God by the faith of Jesus Christ should be upon all unbelievers, [Page 245] are not onely things exceedingly opposite to the Gospell of Jesus Christ; but so absolutely at variance and distance one with ano­ther, that the poore salve of M. Mores following cautions will not serve to heale their mutuall wounds. I cannot but feare that it would bee tedious and offensive to rake any longer in such a Dung-hill: let them that have a minde to be captivated to error and falsehood by corruption of Scripture, and denyall of com­mon sense and reason, because they cannot receive the truth in the love thereof, delight themselves with such Huskes as these. What weaker Arguments we have had to maintaine, that Christ in his obedience to the death was a publick person in the room of all & every one, hath been already demonstrated. I shal now by the Rea­ders leave, a little transgresse the rule of disputation, and taking up the opposite part of the Argument, 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 sacrifice which he offered, was not a publick person in the room of all and every man in the world, elect and reprobate, believers and infidells or unbelievers; which are briefely these.

First, the seed of the woman was not to bee a publike person in § XXI the place, stead, and room of the seed of the serpent; Jesus Christ Reasons ro prove that Christ was not a publicke person in the roome of all. is the seed of the woman [...], all the Reprobates (as was before proved) are the seede 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 publike person in their room.

Secondly, Christ as a publick person representeth onely them, for whose sake hee set himselfe apart to that office and employ­ment, wherein he was such a representative; but upon his owne testimony which we have John 17. 19. he set himselfe a part to the service and employment, wherein he was a publick person for the sakes onely of some, that were given him out of the world, and not of all and every one; therefore hee was not a publick person in the room of all.

Thirdly, Christ was a surety as he was a publick person, Hebr. 7. 22. But he was not a surety for all: for first, all are not taken into that covenant, whereof hee was a surety, whose conditions are effected in all the covenanters, as before. Secondly, none [Page 246] can perish for whom Christ is a surety, unlesse hee be not able to pay the debt; therefore he was not a publick person in the room of all.

Fourthly, for whom he was a publick person, in their roomes he suffered, and for them he made satisfaction, Isa. 53. 56. 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. 8. 33, 34. and secondly, the ju­stice of God requireth satisfaction from themselves to the pay­ment of the utmost farthing.

Fiftly, Jesus Christ as a publick person did nothing in vaine, in respect of any for whom he was a publick person, but many things which Christ as a publick person did performe, was alto­gether in vaine and fruitlesse in respect of the greatest part of the Sonnes 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.

Sixtly, if God were well pleased with his Sonne in what he did as a publick person in his representation of others, (as hee was Eph. 5. 2.) then must he also be well pleased with them, whom he did represent, either absolutely or conditionally: but with ma­ny of the sonnes of men, God, in the representation of his Son, was not well pleased neither absolutely nor condition­ally, to wit, with Caine, Pharaoh, Saul, Ahab, and others dead and damned before; therefore Christ did not as a publicke person represent all.

Seventhly, for testimonies, see John 17. 9. Matth. 20. 28. & 26. 26. 28. Matth. 10. 45. Hebr: 6. 20. Is. 53. 12. John 10. 15. Hebr. 13. 20. Mat. 1. 21. Heb. 2. 17. Iohn 11. 51, 52. Acts 20. 28. Eph. 5. 2. 23, 24, 25 verses. Rom. 8. 33, 34.

CHAP V.
The 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 § I this poynt) Successors, doe strive to maintaine their figment of Objection the third proposed. universall Redemption; and it is taken from such Texts of Scrip­ture, [Page 247] as seeme to hold out the perishing of some of them, for whom Christ dyed, and the fruitlesnesse of his bloud in respect of diverse, for whom it was shed; And on this theam, their wits are wonderfully luxuriant, and they are full of Rhetoricall streines, to set out the unsuccesfulnesse and fruitlesnesse of the bloud of Christ, in respect of the most, for whom it was shed, with the perishing of bought, purged, reconciled sinners: who can but believe that this perswasion, tends to the consolation of poore soules, whose strongest defence lyeth in making vile the precious bloud of the Lambe; yea trampling upon it, and esteeming it as a common thing? but friends, let me tell you, I am perswaded it was not so unvalua­ble in the eyes of his Father, as to cause it to be poured out in vaine, in respect of any one soule: but seeing we must be put to this defence, wherein we cannot but rejoyce, 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 bloud-shedding, of the death of him, after whose name they desire to be called, thus then they argue.

If Christ dyed for Reprobates and those that perish, then he dyed for all and every one, for confessedly he dyed for the elect, and those that are saved, but he dyed for Reprobates, and them that perish, therefore, &c.

Answ. For the assumption or second proposition of this argu­ment, we shall doe, what we conceive was fit for all the Elect of God to doe, positively deny it (taking the death of Christ, here said to be for them, to be considered not in respect of its owne internall worth and sufficiency, but as it was intended by the Father and Sonne in respect of them for whom he dyed) we de­ny then (I say) that Christ by the command of his Father and with intention to make satisfaction for sinnes, did lay downe his life for Reprobates, and them that perish.

This then they prove from Rom. 14. 15. 1 Cor. 8. 11. 2 Pet. 2. 1. Heb. 10. 29. Now that no such thing as is pretended is proved from § II any of the places alledged we shall shew by the consideration of Conside­red and an­swered. them in the order they are laid down in. The first is Rom. 14. 15 But if thy Brother be grieved with thy meat, then walkest thou not charitably, destroy not him with thy meat for whom Christ dyed.

Answ. Had we not experience, of the nimblenesse of our ad­versaries Ro. 14. 15 considered in framing arguments for their cause, I should despaire [Page 248] to finde their conclusion pressed out of this place: for what co­herence or dependence 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 doe not grieve the spirit of the weake ones, that were believers also (professours, all called Saints, elect believers, redeemed and so in charity esteemed) and so give them occasion of stumbling, and falling off from the Gospell, therefore Jesus Christ died for all Reprobates, even all those that never heard word nor sillable of him, or the doctrine of the Gospell. Must he not be very quick sighted, that can see the dependence of this inference on that exhortation of the Apostle? But ye will say is it not affirmed, that he may perish for whom Christ dyed? Answ. In this place there is no such thing at all once mentioned, or intimated; onely others are commanded not to doe that which goeth in a direct way to destroy him, by grie­ing him with their uncharitable walking. But why should the Apostle exhort him not to doe that which he could no way doe if he that Christ dyed for could not perish? Answ. 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 of that, which yet if he should attempt he could not effect? no thankes to the Soul­dier, who ran a speare 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 poore men of straw: and yet notwithstanding, we doe not deny, but that many may perish and that utterly, whom we in our walking towards them, and converse with them, are bound 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 prosessours of the Gospell; and this is most certaine 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 his visible Church, which come infinitely short of all and every one.

But let us see a second place which is, 1 Cor. 8. 10. 11. And § III through thy knowledge shall thy weake brother perish for whom Christ 1 Cor. 8. 10. 11. dyed. This seemeth to have more colour, but really yeildeth no [Page 249] more strength to the perswasion for whose confirmation it is pro­duced than the former. A brother is said to perish, for whom Christ dyed: that by perishing here, is understood eternall de­struction and damnation, I cannot apprehend. That which the Apostle intimates whereby it is done, is eating of things offered to an idoll with conscience or regard of an idoll, by the exam­ple of others who pretended to know that an idoll was nothing, and so to eate freely of the things offered to them. That so do­ing was a sinne in its owne nature damnable, none can doubt; all sinne is so, every time we sinne, for any thing that lyeth in us, we perish, we are destroyed; so did the eater of things offe­red to idolls: but that God alwayes revengeth sinne with dam­nation, on all in whom it is, we deny: he hath otherwise re­vealed himselfe in the bloud of Jesus; 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 onely by faith, whereby we come to have one Father. As he is said to be a brother, so Christ is said to dye 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 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 a brother? because he is so in profession, so in our judgement and perswasion, it being meet for us to thinke so of them all. As he is said to be a brother, so Christ is said to dye for him, even in that judgement which the Scripture allows to us of men. We cannot count a man a brother, and not esteeme that Christ dyed for him; we have no brother-hood with Reprobates, Christ dyed for all believers, John 17: so we esteem all men walking in the due profession of the Gospell, not manifesting the contrary: yet of these that many may perish, none ever denyed. Further, this, so shall he perish, referreth to the sin of him that layeth the offence, for ought that lyeth in him, he ru­ins him irrecoverably. 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 ruines, who are brethren acknowledged so by you, & such as for whom Christ dyed, therefore Christ dyed for all the repro­bates in the world: is it just and equall saith the Apostle, that ye [Page 250] should doe such things as will be stumbling blocks in the way of the weake brother, at which he might stumble and fall? therefore Christ dyed for all: we doe not deny but that some may perish and that eternally, concerning whom we ought to judge that Christ dyed for them, whilest they live and converse with us ac­cording to the rule of the Gospel.

The next place is much insisted on, viz. 2 Pet 2. 1. There shall § IV be false teachers denying the Lord that bought them and bringing on 2 Pet. 2. 1. themselves swift destruction: All things here as to any proofe of the businesse in hand, are exceedingly darke, uncer­taine and doubtfull, uncertaine that by the Lord is meant the Lord Christ; the word in the originall being [...] seldome or never ascribed to him; uncertaine whether the purchase or buying of these false teachers referre to the eternall Redemption by the the bloud of Christ, or a deliverance by Gods goodnesse from the defilement of the world in idolatry or the like, by the knowledge of the truth, which last the text expresly affirmes: un­certaine, whether the Apostle speaketh of this purchase according to the reality of the thing, according to their apprehension and their profession: On the other side it is most certaine, first, that there are no spirituall distinguishing fruits of Redemption ascri­bed to those false teachers, but onely common guifts of light and knowledg, which Christ hath purchased for many for whom he did not make his soul a ransome. Secondly, That according to our adversaries, the Redemption of any by the bloud of Christ, cannot be a peculiar aggravation of the sinnes of any, because they say he dyed for all: and yet this buying of the false teachers is held out, as an aggravation of their sinne in particular. Of the former uncertanties whereon our adversaries build their in­ference of universall Redemption (which yet can by no meanes be wire-drawne thence, were they most certaine in their sence) I shall give a briefe account, and then speake something as to the proper intendment of the place.

For the first, it is most uncertaine whether Christ as Mediatour be here intended by Lord or no: there is not any thing in the text § V to inforce us so to conceive: Nay the contrary seemes apparent: first, because in the following verses, God onely, as God, with his dealings towards such as these, is mentioned: of Christ not a word. Secondly the name [...] properly Herus, attended by [Page 251] dominion and soveraignety is not usually, if at all, given to our Saviour in the new-Testament, he is every where called [...] no where clearly [...], as is the Father, Luke 2. 29. Acts 4. 24. and in diverse other places: besides if it should appeare 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? [...] is such a Lord or Master as referres to the servants and subjection; the end of Christs purchasing any by his bloud being in the Scripture al­wayes and constantly exprest in other termes of more endear­ment, it is then most uncertaine that Christ should be here un­der-stood by the word Lord.

But suppose he should, it is most uncertaine, that by buying of these false teachers, is meant his purchasing of them with the ransome of his bloud; for first, the Apostle insisteth on a compa­rison with the times of the old Testament, and the false Pro­phets that were then amongst the people, backing his assertion with diverse examples out of the old Testament, in the whole chapter following; now the word [...] here used, signifieth primarily the buying of things; translatitiously, the redemption of persons; and the word [...] in the old Testament answering thereunto: signifieth any deliverance as Deut. 7. 8. & 15. 15. Jer. 15. 21. with innumerable other places, and therefore some such deliverance is here onely intimated. Secondly, Because here is no mention of bloud, 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 [...] is used to expresse it as, 1 Cor. 6. 20. Rev. 5. 9. which otherwise holds out of it selfe deliverance in common from any trouble. Thirdly, The Apostle setting forth at large the deliverance they had, and the meanes thereof, verse 20. affirmes 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 onely in re­spect of this seperation from the world, in respect of the enjoy­ment of the knowledge of the truth; but of washing in the bloud of the Lamb he is the wholy silent: plainly, there is no purchase mentioned of these false teachers, but a deliverance by Gods dis­pensations towards them, from the blindnesse of Judaisme or [Page 252] Paganisme, by the knowledge of the Gospell; whereby the Lord bought them to be servants to him as their supreame head. So that our Adversaries Argument from this place is this; God the Lord by imparting the knowledge of the Gospell, and working them to a professed acknowledgement of it, and subjection unto it, separated and delivered from the world divers that were Saints in shew, really Wolves and Hy­pocrites, of old ordained to condemnation; therefore Jesus Christ shed his bloud for the redemption and salvation of all Reprobates and dam­ned persons in the whole world: Who would not admire our Adversa­ries Chimistry?

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, because he himselfe so imagined and professed. 2 Chron. 28. 23. The latter hath this also to render it probable, viz. That it is the perpetuall 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 onely, who are true spirituall 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, presse these false Teachers by the way of aggravating their sinne: for the thing it selfe, their being bought, it could bee no more urged to them than to Heathens and Infidells that never heard of the name of the Lord Jesus. Now after all this, if our adversaries can prove universall Redemption from this Text, let them never despaire of successe in any thing they undertake, be it never so absurd, fond or foolish: but when they have wrought up the worke already cut out for them, and proved first, that the Lord is meant Christ as Mediator. Secondly, that by buying, is meant spirituall Redemption by the bloud of the Lambe. Third­ly, that these false Teachers were really and effectually so redeemed, and not onely so accounted, because of the Church. Fourthly, that those who are so redeemed may perish, contrary to the expresse Scripture Revel. 14. 4. Fiftly, manifest, the strength of this [Page 253] inference, some in the Church, who have acknowledged Christ to be their purchaser, fall away to blaspheme him and perish for ever; therfore Christ bought and redeemed all that ever did or shal perish. Sixtly, 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 worke provided for them, which them­selves know for a good part already where to finde.

The last place produced for the confirmation of the Argument § VI in hand is Hebr, 10. 29. Of how much sorer punishment suppose yee Heb. 10 29 shall he be thought worthy, who hath trodden under foot the Sonne of God, and counted the bloud of the Covenant wherewith he was sanctified, an unholy thing, and hath done despight to the spirit of grace. Nothing (say our Adversaries) could be affirmed of all this concerning A­postates, viz. That they trod under foot, &c. unlesse the bloud of Christ was in some sence shed for them.

Answ. The intention of the Apostle in this place, is the same with the generall aime and scope of the whole Epistle; to per­swade and urge the Jewes, who had embraced the doctrine of the Gospell, to perseverance and continuance therein; this as hee doth performe 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 legall sha­dowes, which, before their profession, they lived under, and were in bondage unto: so here, hee urgeth a strong argument to the same purpose ab incommodo, seu effectu pernitioso, from the miserable dangerous effects and consequences of the sinne of back-sliding, and wilfull renunciation of the truth knowne and professed, up­on any motives & inducements whatsoever; which he assureth to be no lesse, than a totall casting off, and depriving themselves of all hopes and meanes of recovery, with dreadfull horror of Conscience in expectation of judgement to come, verse 26, 27. Now this he confirmes, as his manner is, in this Epistle from some thing, way and practise which was knowne to them, and where­with they were all acquainted, by that administration of the co­venant under which they had before lived in their Judaisme; and so makes up his inference from a comparison of the lesse; taking his example, from the punishment due by Gods owne appoint­ment, to all them who transgressed Moses Law, in such a manner as Apostates sinne against the Gospell: that is, with an high hand and contemptuously; for such a one was to dye without mercy, [Page 254] Numb. 15. 30. 31. Whereupon, having abundantly proved, that the Gospell and the manifestation of grace therein, is exceedingly preferred to, and exalted above, the old Ceremonies of the Law, he concludes, that certainely (which he leaves to their judgement to determine) that much sorer punishment, awaits for them, who wilfully violate the holy Gospell, and despise the declara­tion of grace therein contained, and by it revealed: which fur­ther also to manifest, hee sets forth the nature and quality of this sinne, in all such as, professing redemption and deliverance by the bloud of Christ, shall wilfully cast themselves thereinto: it is, saith he, no lesse than to tread under foot, or contemne the Son of God, to esteem the bloud of the covenant, by which he was set a part and sanctified in the profession of the Gospel, to be as the bloud of a vile man, and thereby to despite the spirit of grace. This being (as is confessed) the plaine meaning and aime 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 onely of those that were professors of the faith of the Gospell, seperated from the world, brought into a Church, State and Fellowship, professing themselves to be san­ctified by the bloud of Christ, receiving and owning Jesus Christ as the Sonne of God, and endued with the gifts of the holy Spi­rit, (as Chapter 6.) Now it is most certaine, that these things are peculiar onely to some, yea to a very few, in comparison of the universality of the sonnes of men: so that what is affirmed of such onely, can by no meanes bee so extended as to bee applyed unto all. Now, if any one may bee exempted, universall Re­demption falleth to 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 onely addes a commination upon a sup­position of a thing; his maine aime being, to deterre from the thing, rather than to signifie that it may be, by shewing the mise­ry that must needs follow, if it should so come to passe; when Paul told the Souldiers, Acts 27. that if the Mariners fled away in the Boat, they could not be saved, hee did not intend to signifie 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 [Page 255] to them; but onely to exhort them to prevent that, which of it selfe was a likely way for their ruine and perishing. Neither shall the Remonstrants, with all their Rhetoricke, ever perswade us that it is in vain and altogether fruitlesse to forewarne men of an evill, and to exhort them to take heed of those wayes, 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 it selfe have no futurition, nor shall ever come to passe: a commination of the judgement due to Apostacy, being an ap­pointed means for the preserving of the Saints from that sinne may be held out to them, though it be impossible the Elect should be seduced. Now that Paul here deales onely upon a supposition, (not giving being to the thing, but onely shewing the connexion between apostacy and condemnation, thereby to stirre up all the Saints to take heed lest there should be in any of them an evill heart of unbeliefe to depart from the living God) is apparent from v. 26. where hee 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 shewes what would be the event; as that the souldiers in the ship should perish, Paul told them not, but yet shewed what must needs come to passe if the meanes 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, suppositio nil ponit in esse.

Thirdly, it is most certaine that these of whom he speakes, did make profession of all these things whereof here is mention, viz. that Jesus Christ was the Sonne of God, that they were sanctified by the bloud of the Covenant, and enlightned by the spirit of grace, yea, as it is apparent from the paralell place, Heb. 6. 4, 5. had many gifts of illumination, besides their initiation by baptisme, wherein, open profession and demonstration was made of these things: so that a renuntiation 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 [Page 256] commination, though the Apostates never had themselves any true effectuall interest in the bloud 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 judge­ment of charitie were to bee considered: whether they were true Believers, or no, but onely temporary, to whom this Argu­ment against Apostacy is proposed, according to the usuall man­ner of speech used by the Holy Ghost, they could not be otherwise described.

Fiftly, if the Text be interpreted positively, and according to the truth of the thing it selfe, in both parts thereof, viz. 1. that these of whom the Apostle speaketh were truely sanctified, 2^ly. 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 Believsrs may fall finally from Christ; neither of which I as yet finde to bee owned by our new Universalists, though both contended for by our old Ar­minians.

Sixtly, there is nothing in the Text of force to perswade that the persons here spoken of, must needs be truely justified and re­generated believers, much lesse that Christ dyed for them, which comes in onely by strained consequences; one expression onely seemes to give any colour hereunto: that they were said to bee sanctified by the bloud of the Covenant: Now concerning this, if we do but consider, first the manner and custome of the Apostles writing to the Churches, calling them all Saints, that were called, ascribing that to every one that belonged onely to some. Second­ly, that these persons were baptized; which ordinance among the tients, was sometime called [...] illumination; sometime [...] sanctification) wherein by a solemne aspersion of the sym­bole of the bloud of Christ, they were externally sanctified, sepera­ted and set apart, and were by all esteemed as Saints and Believers. Thirdly, the various signification of the word [...] (here u­sed) in the Scripture, whereof one most frequent, is to consecrate and set apart to any holy use, as 2 Chron. 29. 23. Levit. 16. 4.

Fourthly, that Paul useth in this Epistle many words and phra­ses in a temple sense, alluding in the things and wayes of the Chri­stian Church, unto the old legall observances. Fiftly, that suppo­sed and professed sanctity, is often called so, and esteemed to bee so indeed: if I say we shall consider these things, it will be most apparent, that here is indeed, no true, reall, internall, effectuall sanctification, proper to Gods elect at all intimated, but onely a common externall setting apart (with repute and esteeme of reall holinesse) from the wayes of the world, and customes of the old Synagogue, to an enjoyment of the Ordinance of Christ, re­presenting the bloud of the Covenant; so that this commination being made to all, so externally and apparently sanctified, to them that were truely so, it declared the certaine connexion betweene apostacy and condemnation, thereby warning them to avoid it, as Joseph warned to flye into Egypt, lest Herod should slay the childe; which yet in respect of Gods purpose could not bee effe­cted, in respect of them that were onely apparently so, it held out the odiousnesse of the sinne, with their owne certaine inevitable destruction, if they fell into it, which it was possible they might doe.

And thus by the Lords assistance, have I given you (as I hope) a cleare solution to all the arguments which heretofore the Armi­nians pretended to draw from the Scripture in the defence of their Cause: some other Sophismes shall hereafter be removed; but be­cause of late we have had a multiplication of Arguments on this subject, some whereof, at least in forme, appeare to be new, and may cause some trouble to the unskilfull: I shall in the next place remove all those Objections which T. M. in his Booke of the universality of free grace, hath gathered together against our maine Thesis, of Christs dying onely for the Elect, which himselfe puts together in one bundle, Chapter 26. and calleth them Reasons.

CHAP. VI.
An answer, to the twentieth chapter of the booke intituled, the uni­versality of Gods free grace, &c. being a collection of all the Arguments used by the Author, throughout the whole booke to proove 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, hic 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 it selfe, and to its owne principles, as the doctrine of universall Redemption is, I should much marvell. Therefore I am perswaded that the Authour of the arguments following, (which least you should mistake them for other, he calleth reasons) will faile 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 darknesse more than light. The one­ly reason, as farre as I can conceive, why he calls this collection of all the Arguments and texts of Scripture which he had before cited and produced at large, so many reasons, being a supposall that he hath given them a logicall argumentative forme 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 plainely affirmeth in plaine words, is Arg. 1 certainely true and to be believed, Prov. 22. 20. 21, Isa. 8. 20. 2 Pet. 1. 19, 20. But that Jesus Christ gave himselfe a ransome, and by the grace of God tasted death for every man, is oft and plainly affirmed in Scripture, as is before shewne Chapt. 7. to the 13.

Therefore the same is certainely a truth to be believed, John 20. 31. Acts 26. 27.

The proposition of this Argument, is cleare, evident, and ac­knowledged by all, professing the name of Christ; but yet univer­sally Answ. with this caution and proviso; that, by the Scripture, affirming any thing in plaine words that is to be believed, you understand the plaine sense of those words, which is cleare by rules of interpre­tation so to be: it is the thing signified, that is to be believed, and [Page 259] not the words onely, which are the signe thereof: and therefore the plaine sense and meaning is that which we must enquire after, and is intended, when we speake of believing plaine words of the Scripture. But now if by plaine words you understand the litte­rall importance of the words, which may perhaps be figurative, or at least of various signification, 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 blaspemous folly of the Anthropomorphites, assigning a body and humane shape unto God; the plaine words of the Scripture, often mentioning his eyes, hands, eares, &c, it being apparent to every childe, that the true importance of those expressions answer not at all their grosse carnall conception? will not also Transubstantiation, or its yon­ger brother Consubstantiation, be an Article of our Creed? With this limitation then we passe the Proposition, with the places of Scripture brought to confirme it; onely with this Observati­on, that there is not one of them to the purpose in hand, which, because they doe not relate to the Argument in con­sideration, wee onely leave to mens silent judgements.

Secondly, the Assumption, or minor Proposition, we absolutely deny as to some part of it; as that Christ should be said to give himselfe a Ransome 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 words are found Hebr. 2. 9. but we deny that every man, doth alwayes necessarily signifie all and every man in the world: [...], Col. 1. 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 onely of those to whom he had granted the Gospell. Secondly, in the originall there is onely [...], for every, without the Substantive man, which might be supplyed by other words as well as man, as elect, or be­liever.

Thirdly, that every one, is there clearely 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 usefull for the confirmation of the Assumption, which we deny in the sense intended, and are sure we shall never see a cleare, or so much as a probable testimony for the confirming of it.

To the conclusion of the syllogisme, the Author to manifest his skil in disputing such an Argumentative way as he undertak­eth, addeth some further proofs. Conscious it seems he was to him­selfe, that it had little strength from the Propositions, from which it is inforced; and therefore thought to give some new support­ments to it, although with very ill successe, as will easily appeare to any one that shall but consult the places quoted, and consider the businesse in hand: in the meane time this new logicke of fil­ling proofes 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 Logick is fit to maintaine such Divinity. And so much for the first Argu­ment.

Those, for whom Jesus Christ and his Apostles in plaine termes with­out any exception or restraint affirme that Christ came, to save, and to Arg. 2 that end dyed, and gave himselfe a ransome for, and is a propitiation for the sinne hee certainely did come to save, and gave himselfe a ransome for them, and is the propitiation for their sinnes, Natth. 26. 24. Joh. 6. 38. 1 Cor. 15. 3, 4. Hebr. 10. 7. John 8. 38. 45. 2 Pet. 1. 16. Hebr, 2. 3, 4.

But Jesus Christ and his Apostles have in plaine termes affirmed that Christ came to save sinners, 1 Tim. 1. 15. The world, John 3. 17. That he dyed for the unjust, 1 Pet. 3. 18. The ungodly, Rom. 5. 6. For every man, Heb. 2. 9. Gave himselfe a ransome for all men, 1 Tim. 2. 6. And is the propitiation for the sinnes of the whole world, 1 John 2. 2. And every of these affirmations without any exception or restraint all being unjust, ungodly, sinners and men and of the world, Rom. 3. 10. 09, 20. 23. Ephes. 2. 1, 2, 3. Tit. 3. 3. John 3. 4. 6.

Therefore Jesus Christ came to save, dyed and gave himselfe a ran­some for all men, and is the propitiation for their sinnes, John 1. 29,

To the proposition of this argument I desire onely to ob­serve, [Page 261] that we doe not affirme, that the Scripture doth in any place lay an exception or restraint upon those persons for whom Christ is said to dye, as though in one place it should be affirmed he dyed for all men, and in another some exception a­gainst it, as though some, of those all men were excluded, which were to feigne a repugnancy and contradiction in the word of God. Onely we say, one place of Scripture interprets another, and declares that sense, which before in one place was ambiguous and doubtfull. For instance, when the Scripture sheweth that Christ dyed or gave himselfe a ransome for all, we believe it: and when in another place it declares, that all, to be his Church, his Elect, his sheepe, 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 of all before, but onely to declare that the all for which he gave himselfe for a ransome, were all his Church, all his elect, all his sheep, some of all sorts, and so we believe that he dyed for all: (with this observation we let passe the proposition, takeing out its meaning as well as the phrase where it is expressed will afford it: together with the vaine flourish & pompeous shew of many texts of Scripture brought to confirme it, whereof not one is any thing to the purpose; so that I am perswaded he put downe 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 dazle at his supernumerary quotations: let me desire the Reader to turne to those places, and if any one of them be any thing to the purpose or businesse in hand, let the au­thors 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 Matth. 26. 24. he intendes verse 28. where, Christ is said to shed his bloud for many; in John 6. he mistooke, verse 38. for 39. where our Saviour affirmes that he came to save that which his Father gave him, that none should be lost, which certainely are the elect. In 1 Cor. 5. 3. 4. He was not much amisse; the Apostle conjoyning in those verses the death and resurrection of Christ which he saith was for us: and how farre this advantageth his cause in hand, we have before declared. By Hebr. 10. 7. suppose he meant verse 10. of the chapter, affirm­ing that by the will of God, which Christ came to doe, we are [Page 262] sanctified, even through the offering of the body of Jesus, ascrib­ing our sanctification to his death, which is not effected in all An adverb sig. once onely with an empha­sis for all not being in the Greeke. and every one: though perhaps he may suppose the last close 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 [...] 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 summe is all those for whom the Scripture affirmes that Christ did dye, for them he dyed which is true and doubtlesse, gran­ted.

The assumption affirmes; that Christ and his Apostles in the Scriptures, say that he dyed to save sinners, unjust, ungodly, the world, all, whereupon the conclusion ought barely to be, Therefore Christ dyed for sinners, unjust, ungodly, the world and the like. To which we say, first, that this is the very same argu­ment for substance, with that which went before, as also are some of those that follow, onely some words are varied to chang the outward appearance, and so to make shew of a number. Se­condly, That the whole strength of this Argument, lyes in turn­ing indefinite propositions, into universalls: concluding, that because Christ dyed for sinners, that therefore he dyed for all sinners, because he dyed for the unjust, ungodly, and the world, that therefore he dyed for every one that is unjust, or ungodly, and for every one in the world; because he dyed 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, God justifieth the ungodly, Rom. 4. 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 darknesse more than light, John 3. 19. There­fore all men did so and so none believed, Thirdly, The world knows not Christ, John 1. 10. Therefore no man in the world knowes him. Fourthly, The whole world lyes in evill, 1 John 5. Therefore every one in the world doth so. Such arguments as these, by turning indefinite propositions into universalls, I could easily furnish you with all for any purpose that you will use them to. Thirdly, If you extend the words in the conclusion, [Page 263] no further than the intention of them, in the places of Scripture recited in the Assumption, we may safely grant the whole, viz. that Christ dyed for sinners and the world, for sinfull men, in their severall generations living therein: but if you intend an u­niversality collective of all, in the conclusion then the syllogisme is sophisticall and false; no place of Scripture affirming so much that is produced. The assignation of the Object of the death of Christ in them being in terms indefinite receiving light and clear­nesse, for a more restrained sense, in those places where they are expounded to be meant of all his owne people, and the children of God scattered throughout the world.

Fourthly, for particular places of Scripture urged, 1 Tim. 1. 15. 1 Pet. 3. 18. Rom. 5. 6. in the beginning of the assumption, and not at all to the purpose in hand, 1 John 3. 17. Hebr. 2. 9. 1 John 2. 2. have been already considered, Rom. 3. 10. 19. 23. Ephes. 2. 1, 2, 3. Tit. 3. 3. John 3. 4. added in the close of the same Proposition, proove that all are sinners and children of wrath; but of Christs 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 plaine 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, Argu. 3 and one ground and cause of Gods exalting Christ to be the Lord and judge of all, and of the equity of his judging, that is certainly to bee be­lieved, Psalme 12. 1. and 18. 130. and 119. 40.

But the Scripture layeth forth this for one end of the death and resur­rection of Christ, That hee might be the Lord of all, Romans 14. 9. 2 Cor. 5. 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 judgements shall bee just, Romans 14. 9, 11, 12. 2 Corinth. 5. 10. Philip. 2. 7, 11. Acts 17. 31. Romans 2. 16. Therefore that Christ so dyed, and rose againe for all, is a truth to bee believed. 1 Tim. 2. 6, 7.

The unlearned framing of this Argument, the uncouth expressi­ons Answ. 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 my self withall. As 1. to his artificiall regularity in bring­ing his minor Proposition, viz. Christ being made Lord and judge [Page 264] of all, into the major, so continuing one Terme in all three Propo­sitions, and making the whole almost unintelligible. 2^ly. his inter­preting, for this cause God exalted Christ, to be his death and resur­rection; when his resurrection, wherein hee was declared to be the Sonne of God with power; Rom. 1. 4. was a glorious part of his exaltation: To examine and lay open the weaknesse and folly of innumerable such things as these, which every where occurre, were to be lavish of precious moments: those that have the least taste of learning, or the way of reasoning, doe easily see their va­nity, and for the rest, especially the poore adjurers of these foggy Sophismes, I shall not say, quoniam hic populus vult decipi, decipian­tur; but God give them understanding and repentance to the ac­knowledgement of the Truth.

Secondly, to this whole Argument as it lies before us, I have no­thing to say, but onely to entreat Master More, that if the misery of our times should be calling upon him to bee writing againe, that he would cease expressing his minde by syllogismes, and to speake in his owne manner, which by its confusion in innume­rable tautolligies, may a little puzzle his Reader: for truely, this kinde of arguing here used, for want of Logicke, whereby hee is himselfe deceived, and delight in Sophistry, whereby hee deceiveth others, is exceedingly ridiculous; for none can be so blinde, but that at first reading of the Argument, hee will see that he asserts and inferres that in the conclusion, strengthning it with a new testimony which was not once dreamed of, in either of the pre­mises, they speaking of the exaltation of Christ to bee Judge of all, which referres to his owne glory, the conclusion of his dying for all, which necessarily aimes at and intends their good: Were it not a noble designe to banish all humane learning, and to estab­lish such a way of arguing in the room thereof. Hoc Ithacus nollet hoc magno mercentur Atridae.

Thirdly, the force and summe of the Argument is this; Christ dyed and rose againe that hee might bee Lord and Judge of all; therefore Christ dyed for all. Now aske what he meanes by dying for all, and the whole Treatisy answers, that it is a paying a ransome for them all, that they might bee saved. Now how this can be extorted out of Christs dominion over all, with his power of judging all committed to him, which also is extended to the Angels, for whom hee dyed not. Let them that can under­stand [Page 265] it, rejoyce in their quick apprehension, I confesse it flyes my thoughts.

Fourthly, the manner of arguing being so vaine, 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 severall Propositions: In those out of Psalme 12. 6. 18. and 30. (as I suppose it should be not 130. as it is printed) 119. 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 businesse in hand I cannot perceive: That of 1 Tim. 2. 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 causelessely as hath been shew­ed oft: Those which are annexed to the minor Proposition, 2 Cor. 5. 14, 15. as I have already cleared the minde of the Holy Ghost in it, and made it manifest that no such thing as universall 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. 2. 7. 11. Acts 17. 31. Rom. 2. 16. mention indeed Christs exaltation, and his judging all at the last day, but because hee shall judge all at the last day, there­fore hee dyed for all, will aske more paines to prove, than our Adversary intends to take in this cause. The weight on the whole must depend on Rom. 14. 9. 11, 12. which being the onely place that gives any colour to this kinde 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 beleevers, that they might thereby be proved to walk blamelesse, 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 of­ences: further, to ingraft and fasten this upon them, he declares un­to them the way whereby the Lord Christ attained & came to this Dominion, and power of judging, all things being put under his feet together with what designe hee 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 over all committed to him, that being part of the glory [Page 266] set before him, which caused him to endure the crosse and despise the shame, Hebrewes 12. 2. So that all which here is intimated concerning the death of Christ, is about the end, effects, and issue that it had towards himselfe, not any thing of what was his in­tention towards them for whom he dyed. To dye for others does at least denote to dye for their good, and in the Scripture alwayes to dye in their stead; now that any such thing can bee hence de­ducted, that Christ dyed for all, because by his death himself made way for the enjoyment of that power, whereby hee is Lord over all, and will judge them all, casting the greatest part of men into hell, by the sentence of his righteous judgement, I professe sincere­ly that I am no way able to perceive: if men will contend and have it so, that Christ must be said to dye for all, because by his death and resurrection he attained the power of judging all, then I shall onely leave with them these three things. First, that innu­merable soules shall be judged by him, for not walking according to the light of nature, left unto them, directing them to seek after the eternall power and God-head of their Creator, without the least rumour—of the Gospel, to direct them to a Redeemer, once arriving at their eares, Ro. 2. And what good wil it be for such, that Christ so dyed for them? Secondly, that he also dyed for the De­vills, because he hath by his death and and resurrection attained a power of judging them also. Thirdly, that the whole Assertion is nothing to the business in hand, our enquiry being about them, whom our Saviour intended to redeem and save by his bloud, this returne, about those he will one day judge: questio est de aliis re­sponsio de cepis.

That which the Scripture so sets forth in generall for the world of mankinde as a truth for them all, that whosoever of the particulars, Argu. 4 so believe as to come into Christ, and receive the same, shall not perish, but have everlasting life, is certainely a truth to be believed, Acts 5. 20. But that God sent forth his Sonne to bee the Saviour of the world is in Scripture so set forth in generall 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. John 3. 16, 17, 18, 36. & 1. 4, 11, 12.

Therefore that God sent his Sonne to be the Saviour of the world is a certaine truth, 1 John 4. 14.

I hope no ingenious man, that knowes any thing of the con­troversie Answ. [Page 267] in hand, and to what head it is driven, betweene us and our Adversary, or is in any measure acquainted with the way of arguing, wil expect that we should spend many words about such poore flourishes, vaine repititions,, confused expressions, and il­logical deductins 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 under­goe the tediousnes 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 cannot but be sufficiently convinced of by a bare over-looking of these reasons. viz. that this Author is utterly ignorant of the way of reasoning, and knowes not how tollerably to expresse his owne conceptions, nor to inferre one thing from another in any regular way; I answer, First, that whatsoever the Scripture holds forth as a truth to be believed, is certainely so, and to bee embra­ced. Secondly, that the Scripture sets forth the death of Christ, to all whom the Gospell 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 certainely 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 knowne, if by true faith they obtaine an interest therein, and a right thereunto? We cannot perceive (this truth we have formerly confirmed by many testimonies of Scripture) and doe conceive that this inate sufficiency of the death of Christ, is the foundation of its promiscuous proposall to elect and repro­bate. Fourthly, that the conclusion, if he would have the reason to have any colour or shew of an Argument, should at least in­clude and expresse 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 onely for the fulnesse and suffi­ciency of his satisfaction. Of the word world enough hath been said before.

That which God will one day cause every man confesse to the glory of Argu. 5 God, is certainly a truth, for God will owne no lye, for his glory, John 13. 3. 9. Rom. 3. 3, 4.

But God will one day cause every man to confesse Jesus (by vertue of his death and ransome given) to be the Lord, even to the glory of God, Phil. 2. 7, 8, 9, 10, 11. Isay 45. 22, 23. Rom. 14. 9. 12. Psal. 86. 9.

Therefore it is certainely a truth that Jesus Christ hath given him­selfe a ransome for all men, and hath thereby the right of Lordshipp over them, and if any will not believe and come into this government, yet he abideth faithfull, and cannot deny himselfe, but will one day bring them before him and cause them to confesse him Lord to the glory of God, when they shall be denyed by him, for denying him in the dayes of his patience, 2 Tim. 2. 12, 13, 14 Matth. 10. 32. 33. 2 Cor. 5. 10.

Answ. The conclusion of this Argument, ought to be thus, and no otherwise, if you intend it should recieve any strength from the premises: Therefore, that Jesus Christ is the Lord and to be confessed to the glory of God, is certainely a truth. This I say is all the conclusion that this argument ought to have had unlesse in stead of a syllogisme, you intend three independent pro­positions, every one standing upon his own strength. That which is inserted, concerning his giving himselfe a ransome for all, and that which followes of the conviction and condemnation of them who believe not nor obey the Gospel, confirmed from, 2 Tim. 2. 12, 13, 14. is altogether Heterogenious to the businesse in hand. Now this being the conclusion intended, if our Author suppose that the deniers of universall Redemption, doe question the truth of it: I wonder not at all, why he left all other im­ployment to fall a writing controversies, having such apparent advantages against his adversaries, as such small mistakes as this are able to furnish his conceit with all. But it may be an act of charity to part him and his owne shaddow, so terribly at variance as here and in other places: wherefore I beseech him to heare a word in his heate, and to take notice, that though we doe not ascribe, a fruitlesse ineffectuall Redemption to Jesus Christ, nor say, that he loved any, with that entire love which moved him to lay downe his life, but his owne 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 disobey and corrupt—the truth of his Gospell: and that all shall be convinced, that he is Lord of all, at the last day; so that he may spare his paines, of proving such unquestio­nable [Page 269] things: something else is extreamly desirous to follow but indignation must be a bridled Secondly, For that cause in the se­cond proposition, (by vertue of his death and ransome given) we deny that it is any where in the Scripture, once intimated that the ransome paid by Christ in his death for us, was the cause of his exaltation to be Lord of all, it was his obedience to his Father in his death, & not his satisfaction for us, that is propo­sed as the antecedent of this exaltation, as is apparent, Phil. 2. 7. 8, 9, 10, 11.

That which may be proved in and by the Scripture both by plaine sen­tences therein and necessary consequences imported thereby, without wrestling, wrangling, adding to, taking from or altering the sentences and words of Scripture, is a truth to be believed, Matth. 22. 29. 32. Rom. 11. 2. 5. 6.

But, that Jesus Christ gave himselfe a ransome for all men, and by the grace of God tasted death for every man, may be proved in and by the Scripture both by plaine sentences therein and necessary consequences imported thereby, without wrestling, wrangling, adding, or taking a­way or altering the words and sentences as is already shewed chap. 7. 13. which will be now ordered into severall proofes, therefore that Jesus Christ gave himselfe for all men, and by the grace of God tasted death for every man is a truth to be believed, Mark. 1. 15. and 16. 15. 18. 1 Joh. 4. 14.

The meaning of this argument is, that universall Redempti­on may be proved by the Scripture: which being the very thing Answ. 1 in question, and the Thoesis undertaken to be proved, there is no reason why its selfe should make an argument, but onely to make up a number, and for my part they should passe, 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 its selfe (seeing it must goe for one) we say first, to the first proposition, that laying aside the necessary expressions, the meaning of it I take to be this. That which is affirmed in the Scripture, or may be deduced from thence by just consequence, following such wayes of interpretation, of affirmation, and con­sequences, as by which the Spirit of God leadeth us into the knowledge of the truth, is certainely to be believed: which is granted of all, though not proved by the places he quoteth (Matth. 22. 32. Rom. 11. 3. 5, 6.) and is the onely foundation of that arti­cle [Page 270] of faith which you seeke to oppose. Secondly, To the second that Christ gave himself a ransome [...] for all and stasted death [...] for all, is the very word of Scripture, and was never denyed by any, the making of all, to be all men, and every man in both the places aimed at, is your addition, and not the Scriptures assertion: if you intend then to prove that Christ gave himselfe a ransome for all, and tasted death for all, you may save your labours, it is confessed on all hands, none ever denyed 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 children, all his elect, all his sheep, all his people, all the children given him of God, some of all sorts, nations, tongues, and languages onely, I will by the Lords assistance, willingly joyne issue with you, or any man breathing, to search out the meaning of the word and minde of God in it, holding our selves to the proportion of faith, essentiality of the doctrin of Redemption, scope of the place where such assertions are, comparing them with other places and the like waies, labouring in all humility, to finde the minde of the Lord according to his owne appointment, and of the successe of such a tryall, laying aside such failings as will adhere to my per­sonall weaknesse, I am by the grace of God exceedingly confi­dent, having by his goodnesse received some strength & opportuni­ty to search into, & seriously to weigh what ever the most famous assertors of universall Redemption whether Lutherans or Armini­ans, have been able to say in this cause: for the present I addresse my selfe to what is before me, only desiring the Reader to observe that the assertion to be proved is, that Jesus Christ according to the counsell and will of his Father, suitable, to his purpose of salvation, in his owne minde and intention, did, by his death and oblation, pay a ransome for all and every man, Elect, and Reprobate, both those that are saved and those that perish, to re­deeme them from sinne, death, and hell, to recover salvation life and immortality for them, and not onely for his Elect, or Church chosen to an inheritance before the foundation of the world. To confirme this we have diverse places produced, which by the Lords assistance we shall consider in order.

CHAP. VII.
The Removall of other remaining objections.

THe removall of some usuall Sophisme, and captious Argu­ments, § I of the Arminians, of late made common and vulgar, shall be the close of our treatise, and winde up the whole contro­vercy, which hath drawne us with violence thus farre: and in this performance, I shall labour to be as briefe 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 remoued, all other objections will indeed na­turally sinke of themselves: yet because great boastings and swel­ing words of vanity, have been used concerning some that fol­low, it is necessary that some thing be said to shew the emptinesse of such flourishes that the weakest may not be intangled by them.

That which we shall beginne withall, is an Argument of as great fame, and as little merit, as any that in this cause, or indeed in any other controversie, hath been used of late dayes: and it is this. That which every one is bound to believe is true; But every one is bound to believe that Jesus Christ dyed for him: therefore it is true, viz. that Jesus Christ dyed for every one.

This is an argument, which to discover their conviction of the weaknesse of the rest of their arguments, the Arminians and their friends never use, but withall they adde some notable enco­mium of it, with some termes of affront and threatning to their adversaries, in so much as by consent on both sides it hath ob­tained, [Page 301] the name of the Remonstrants Achilles. Now truely for my part, as I shall not transcribe any thing hether 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 prolixe answers, which the boasting of our adversaries hath drawne forth, had not got this poore no­thing more repute a thousand tymes then its owne strength, or any addition of force from the managers of it, could have procu­red unto it. Supposing then, first, that the terme believe, be used in the same sense in both propositions, (for if otherwise, the syllogis­me is false in the forme 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 dyed 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 dyed for any, according to the businesse in question, must be with reference to the purpose of the Father, & intention of Jesus Christ himself, for that is it which with regard to any vniversality▪ is by us op­posed. (Fourthly, for the terme (every one) it must relate unto all men as considered in an alike condition, for severall respects and conditions of the same persons, may cause them to come under severall obligations unto dutyes, now there is no one con­dition common unto all, but only the state of wrath and death, Ephes. 2. 3. and therefore every man must be considered as in that condition; so that in some the sense of the minor proposition is al 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 dye 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 individuall in the world when our adversaries prove it, I ingage my selfe to be their proselite: 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 dyed for all and e­very indivividuall of humane kind, as hath been before proved at large: Secondly, Then should men be bound immediately to [Page 302] believe that which is not revealed, though divine Revelation bee the object of all faith: for the Scriptures doe not hold out any where, that Christ dyed for this or that particular man as such, but onely for sinners indeffinitely, specified oft-times antecedently by Gods purpose; and consequently by their owne purchased obe­dience: neither indeed is the intention and purpose of God, con­cerning which we now enquire, proposed as the object of the faith of any, but onely his command, promises, and threatnings: the other being left to be collected, and assured to the soule, by an experience and sense of some sweet infallible issue and effect 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 bee, God intended, that Christ should dye for thee in particular: nor doth any promise containe that sense. Besides fiftly, which of it selfe is enough to breake the neck of this Argument: all have not any such object of faith as Christs death at all proposed to them, how can they believe unlesse they heare? can they bee 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 owne place, without hearing the least report of Jesus Christ, or his sufferings for them or others, even in these dayes of the Gospell? how much more then before the comming of Christ, in the flesh, when the meanes of Grace were restrained to one small nation, with some few Proselytes? were all these, are they that remaine, all and every one bound to believe that Christ dyed for them all and every one in particular? these that thinke so, are doubtlesse bound to goe tell all of them so, I meane those that are yet in the Land of the living: is not unbeliefe the great dam­ning sinne where faith is required, John 3. 30? and yet doth not Paul prove that many shall be condemned for sinning against the light of nature, Rom. 2? 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, § III if they intend to have any colour or shew of strength left unto this 1 Reply. Argument, that they meane it onely 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 Gospell is preached, is bound to believe, is true.

But that Christ dyed for him in particular, every one so called is bound to believe; Ergo,

Answ. 1. Onely the last exception fore-going is taken off by § IIII this reformed Argument, all the rest stand in their full force, which Answered. are sufficient to evert it. (2^ly, who seeth not that this very refor­ming of the Argument, hath made it altogether useles 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 generall Ransome falls to the ground. From the innumerable multitudes of all, wee are come to the many that are called, and doubt not but that wee 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 bee true in respect of all, if it should be proposed to them. I answer by the way, first, that the Argument is to be taken from the Scriptural Obliga­tion to believe, and can be extended no further than it is actually extended: 2^ly, that it is no safe disputing of what would be, or should be, if things were not as God hath appoynted and ordai­ned them. We see the will of God for the present; neither are we to suppose ▪so as to make our supposal a bottome for any Arguments that they could have bin otherwise disposed. (3^ly, that if the Gospel should be preached to al the world, or all in the world this is al the minde and wil of God, that would or can in general be signi­fied to them by it; He that believeth and is baptized shall be saved, but he that believeth not, shall be damned: Or that God hath concatina­ted and knit these two things together, Faith, and Salvation; so that whosoever will enjoy the latter, must performe the former: If the Gospell should now bee preached to the Turkes, and Indi­ans, and they should reject it, certainely they should bee damned, for not believing that which they were, upon the preaching of it, bound to believe. Now what is this? that Christ dyed for every one of them in particular? no doubtlesse! but this, there is no name under heaven whereby men must be saved, but onely by the name of Christ made known to them in the Gospell, Acts 4. 12. For rejecting the counsell and wisedome of God to save sinners, by the bloud of Je­sus; for not believing the necessity of a Redeemer, that Jesus of Na­zareth was that Redeemer, according to his owne word to the Jewes, If they believe not that I am he, they shall dye in their sinnes; as indeed the peculiar infidelity of that people, was that not belie­ving [Page 304] him to be their Messiah, whom they saw to be declared to bee the Sonne of God with power. The not believing these things would be the soule-damning infidelity of such obstinate refusers to come in, upon the call of the Gospell, and not a refusing to be­lieve that Christ dyed for every one of them in particular, which could not by the rule of the Gospell bee proposed unto them, and which they never come so farre as to question, or esteem.

Still then we deny the minor proposition of the reduced Syl­logisme, § V and that partly for the reasons before produced: partly 2 for these subjoyned. First, they to whom the Gospell is preached, are bound to believe, with that faith which is required to justifica­tion onely: Now this is not a ful perswasion that Christ dyed for any one in particular, in the intention and purpose of God, which revealeth not the object of justification, nor the way whereby a sinner may be justified; 2. Because there is an order, naturall in its selfe, and established by Gods appointment, in the things that are to be believed; so that untill 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 Gospell to be the word of God, to containe his Will, and that Iesus Christ therein re­vealed, is the wisedome and power of God unto salvation. 2^ly that there is an inseperable connexion by Gods appointment, be­tweene faith and salvation; Gospell-faith carrying a sinner quite out of himself, and from off his own righteousnesse. 3. That there be a particular conviction by the Spirit, of the necessity of a Re­deemer, to their soules in particular, whereby they become wea­ry, heavy laden, and burdened. 4. A serious full recumbancy, and rolling of the soule, upon Christ in the promise of the Gospell, 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 preciousnesse of his bloud, and sufficiency of his ransome to save every soule, 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 enquire 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 4^ly, after all this, and not before, it lyes upon a Belie­ver, [Page 305] to assure his soule, according as he finds the fruit of the death of Christ in him, and towards him, of the good will, and eternall love of God to him, in sending his Sonne to dye for him in par­ticular: what a preposterous course, and how opposite to the rule of the Gospell were it, to call upon a man to believe, that it was the intention and purpose of God that Christ should dye for him in particular, and desire him to assure his soule thereof, before he be convinced either 1. of the truth of the Gospell in generall, or 2. that faith is the onely way of salvation; or 3. that himselfe standeth in need of a Saviour; or 4. that there is enough in Christ to save and recover him, if hee give up himselfe unto him in his owne way? now it is most apparent, that it is onely such as these that are bound to believe that, whereof we discourse. The Argument then must bee once againe reformed, and thus proposed.

That, which every one, convinced of the necessity of a Saviour, and § VI of the right way of salvation, hungring, thirsting, and panting after Ie­sus The Argu­guments rightly formed. 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 dyed 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 dyed for them by name, but onely such as are so qualified, as before described. 2. That the Precept of Believing with fiduciary confidence, that Christ dyed for any in particular, is not proposed; nor is obligatory to all that are called; nor is the not performance of it any otherwise a sinne, but as it is in the root and habit of unbeliefe, or not turning to God in Christ for mercy. 3. That no Reprobate for whom Christ dyed not, shall be condemned, for not believing that Christ dyed 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, obligatorie unto any but upon fulfilling of the conditions thereto required. 5. To believe on the name of Jesus Christ, which is the command 1 Iohn 3. 23. is not to believe, that it was the intention of God, that Christ should dye for us, [Page 306] in particular, but to rest upon him for savation as, Isay 50. 11. Neither Sixthly, is the testimony of God to which we ought to set our seale that it is true, any other but this, he that hath the Sonne hath life, but he that hath not the Sonne of God hath not life, 1 John 5. 12. which reprobates disbelieving, doe what in them lyes, to make God a lyar, and are justly condemned for it. He that desireth to see more of this argument let him consult if he please piscator, Perkins, Twisse, Synod Dort, Moulin; Baronius, Rho­torford, Sparhomius, Amesius, others, &c.

Object. 11. That doctrine which fills the mindes and soules of poore miserable sinners, with doubts and scruples, whether they ought to § VII believe or no, when God calls them thereunto, cannot be agreeable to the Gospell: but this, doth the doctring of the particularitie of Redemption, it fills the minds of sinners with scruples and feares, whether they may be­lieve or no, and that because they are uncertaine, whether it was the in­tention of God that Christ should dye for them in particular or no, seeing it is supposed that he dyed not for all, but onely for his Elect; whereupon the soule, when it is called upon to believe, may justly fall a questioning, whether it will be avaliable or no, for him so to doe, and whether it be his duty or no, seeing he knoweth not whether Christ dyed for him or no.

Answ. 1. That scruples doubts and feares, the proper issue of unconquered remaining unbeliefe; will often arise in the hearts § VIII of sinners, sometimes against, sometimes taking occasion from the truth of the Gospell, is too too evident upon experience: all the question is whether the doctrine it selfe scrupled or stumbled at, doe of it selfe in its—owne nature, give cause thereto-unto those who rightly performe their duty, or whether all those feares and scruples be the naturall product and issue of corruption and un­beliefe; setting up themselves against the truth as it is in Jesus: The first we deny, concerning the doctrine of the particularity of ef­fectuall Redemption: the latter God alone can remedy. Secondly, This objection supposeth that a man is bound to know and be perswaded, (that is, to believe) that Jesus Christ dyed by the ap­pointment of God for him in particular before he believe in Jesus Christ: nay this they make the bottome of their argument, that men according to our perswasion, may scruple whether they ought to believe or no, because they are not assured before, that Christ dyed for them in particular by the designation and ap­pointment [Page 307] of God: now if this be not to involve themselves, in a plaine contradiction I know not what is: for what I pray, is it according to Scripture for a man to be assured that Christ dyed for him in particular? is it not the very highest improvement of faith, doth it not include a sense of the spirituall love of God, shed abroad in our hearts? is it not the top of the Apostles conso­lation, Rom. 8. 34? and the bottome of all his joyfull assurance Gal. 2. 20? So that they evidently require that a man must believe before he doe believe: that he cannot believe and shall exceedingly feare whether he ought to doe so or no, unlesse he believe, before be believe. Me thinkes such removing of scruples, were the rea­dy way to intangle doubting consciences, in further inextricable perplexities. Thirdly, we deny, that a perswasion that it was the will of God that Christ should dye for him in particular, either is or can be any way necessary that a sinner be drawen to believe: for considering sinners as such whose duty it is to believe, the call of Christ, Matth. 11. 28. Esa. 55. 1. that command of God, John 3. 23. that promise of life upon believing, John 3. 36. that threate of unbeliefe. ibid. the alsufficiency of the bloud of Christ to save all believers, Acts. 20. 21. Ephes. 5. 2. The assured salvation of all believers without exception, Mar. 16. 16. and the life, are enough to remove all—doubts and feares, and are all that the Scripture holds out for that purpose. Fourthly, That per­swasion which asserts the certainety of salvation by the death of Christ unto all believers whatsoever. Secondly, That affirme 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 generall, Fourthly, That discovers a fountaine of bloud, alsufficient to purge all the sinne of every one in the world that will use the appointed meanes, for com­ing unto it: that doctrine I say cannot possibly be the cause of any doubt or scruple in the mindes of convinced burdened sinners, whether they ought to believe or no; now all this is held forth by the doctrine of particular effectuall Redemption in the dispen­sation of the Gospell sutable thereto. I shall then let goe this ob­jection, without further pursuit, onely attended, with this, Quaere, what it is that, according to the Authours of universall Re­demption, [Page 308] men are bound to believe, when they know before hand that Christ dyed for them in particular? A perswasion of the love of God, and good will of Christ it cannot be, that they have be­fore hand, John 3. 16. Rom. 5. 8. 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 Christ, can be nothing but that which is common to them with those that perish, plainely their faith in Christ, will at length ap­peare to be Socinian obedience.

There be two things that remaine about which there is no § IX small contention: both things in themselves excellent & valuable, The third objection about free­grace. both laid claime to by the severall perswasions concerning which we treate: but with some an unequall plea, that an easy judgement might serve to decide the controversy. Now these are first, the ex­altation of Gods free grace: the merit of Christ and the consola­tion of our soules, let us consider them in order, and let each per­swasion take its due.

For the first, or the exaltation of Gods free grace: I know not how it comes to passe, but so it is, men have entertained a per­swasion, § X that the opinion of universall Redemption serveth exceed­ingly Answered to set forth 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 all, and gave Christ to dye for all, and is ready to save all, if they will come to him, herein say they, is free grace and love magnified indeed: this is the universality of free grace, and such other flourishing expressions: whereas the contrary opinion chaines 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 universall? is it the grace of electi­on? truely no, God hath not chose all to salvation, Rom. 6. 11. 12 Eph. 1. 4. Rom. 8. 28. is it the grace of effectuall vocation? no neither, doubtlesse that it cannot be: for whom God calls he also justi­fies, Rom. 8. 30. and glorifies, Rom. 11. 28. 29. Rom. 11. 25. 26. Nay all have not been, are not outwardly called, 141. 19. 20. Rom. 10. 14. is it the grace of cleansing, and sanctification? why, are all purged, are all washed, in the bloud of Jesus? or is it the [Page 309] Church onely, Ephes. 5. 24. 25. 26. some sure are also defiled still Titus 1. 15. faith is the principle of the hearts purification, and all men have not faith: is it the grace of justification? the free love, & mercy of God, in pardoning, and accepting sinners? But friends, is this universall? are all pardoned, are all accepted? see Rom. 1. 17. & 3. 22. & 5. 1. is it the grace of Redemption in the bloud of Christ? see I pray, Rev. 5. 9. what then I pray is this your uni­versall free grace? is it not universally a figment of your owne braines, or is it not a new name for that old Idoll free will? is it not distructive to free grace in every branch 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 faederats, by vertue of the promise of the Covenant? are not the two great aymes of their free grace, to mock God, and exalt themselves? doe not they propose the Lord as making a pretence of love, good will, free grace and pardon unto all, yet never once acquainting in comparably 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 outward called to the knowledge of these things, doe they not by their universall grace faine the Lord to pretend that he loves them all? has sent his Sonne to dye for them all? and to desire that they all may be saved, yet up­pon such a condition, as without him they can no more effect, than to climbe to heaven by a ladder, which yet he will not doe? doe not they openly make God to say, such is this my love, my uni­versall grace, that by it I will freely love them, I dare joyfully imbrace them in all things, but onely that which will doe them good? would not they affirme him to be a grosly counterfitting hypocrite, that should goe to a poore blind man, and tell him, alasse poore man I pitty thy case, I see thy want, I love thee exceedingly, open thine eyes and I will give thee an hundred pounds? and dare they assigne such a deportment to the most holy God of truth? is their uni­versall grace any thing but a mocke, did that ever doe 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 effectuall? and is not their grace any thing else but these, let it be granted that all is true which they say concern­ing [Page 310] the extent of grace, is it such grace as that ever any soule was saved by? why I pray then are not all? why? they will say, be­cause they doe not believe, so then, the bestowing of faith is no part of this free grace. See your second aime, even to exalt your selves, and your free will in the roome of grace, or at least leaving roome, to come in, to have the best share in the work of salvation, viz. believing it selfe, that makes all the rest profitable: see now, what your universality of free grace leads & tends to, are not the very terms opposite to one another? In a word: to bring in reprobates to be objects of free grace, you deny, the free grace of God to the Elect, and to make it universall, you deny it to be effectuall: 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, I pray, you doth the doct­rine of the effectuall Redemption of Gods elect onely, in the § XI bloud of Jesus, impaire the free grace of God? is it in its free­dome? Retorted. 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 worke of our recovery and bringing to God, in solidum them to. Is it in its extent? we affirme it to be extended to every one, that is, was, or ever shall be delivered from the pit: It is true, we doe not call grace that go­eth into hell, free grace in a Gospell notion, for wee deeme the free grace of God so powerfull, that wherever it hath designed and chosen out it self a subject, that it brings God and Christ and salvation with it to eternity; but you doe not extend it unto all? you tye it up to a few, de te largitor puer, is the extēding 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, doe not we affirme that it is extended, to the universality of the saved ones? should we throw the childrens bread to doggs? friends we believe that the grace of God in Christ, worketh faith in every one, to whom it is extended; that the conditions of that covenant which is ratified in his bloud, 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 vaine, that of our selves we are dead in trespasses and sinnes, and can doe nothing but what the free grace of God worketh in us: and therefore we cannot conceive, that it can be extended to all, for [Page 311] you, who affirme that millions of those, that are taken into a new covenant of grace doe perish eternally; that it is left to men to believe, that the will of God may be frustrate, and his love in­effectuall, that we distinguish our selves, one from another; you may extend it whether you please. For it is indifferent to you, whether the objects of it goe to heaven or to hell, but in the meane while, I beseech you friends give me leave to question, whe­ther this you talke of, be Gods free grace, or your fond figment? his love, or your wills? for truly for the present it seemes to me the latter onely; but yet our prayers shall be, that God would give you infinitely more of his love, than is contained in that ineffectuall universall grace wherewith you so flourish: onely we shall labour, that poore soules be not seduced by you, with the specious pretences of free grace to all, not knowing that this your free grace, is a meere painted cloth—that will give them no assistance at all, to deliver them from that condition wherein they are, but onely give them leave to be saved if they can, where­as they are ready, by the name you have given to the bratt of your owne braine, to suppose you intend an effectuall almighty saving grace, that will certainely bring all to God to whom it is exten­ded, of which they have heard in the Scripture: whilest you laugh in your sleevs to thinke how simply these poore souls are deluded, with that empty shew, the substance whereof is this, goe your wayes, 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 mutuall pretences, some thing 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 denyed, and this plea, will suddenly be at an end.

There is but one onely thing, that concerns the death of Christ XII in which the (Authors) of the generall ransome are upon the af­firmative; A fourth objection removed. 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 adversaryes straighten—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 th [...], where [...] [...]ey pretend so exceedingly to advance [Page 312] his name and merit, above the pitch that they ayme at, who assert the effectuall Redemption of the elect onely; the truth is, the measure of the honour of Jesus Christ, is not to be as­signed by us poore wormes of the dust: that he takes to be ho­nour which he gives and ascribes unto himselfe and nothing else, he hath no need of our lye, for his glory: so that if this did in our eyes, seeme for the exaltation of the glory of Christ, yet arising from a lye of our owne 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 owne innate sufficiency, but from the free­pleasure 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 owne native sufficiency and worth unto any purpose whereunto it is to be employed: which the maintainers of effectuall Redemption doe assert in the death of Christ, to be much above what any of their adversaryes a­scribe unto it.

Should I now goe about to declare in how many things, the honour of Christ, and the excellency of his death and passion § XIII with the fruits of it, is held forth in that doctrine which we have Retorted. sought to open from the Scriptures, above all that can be assign­ed to it, agreeable to their owne principle maximes who man­taine universall Redemption; (and that according to truth it self) 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.

• Vniversalists.
  • 1. Christ dyed for all and every one elect and reprobate.
  • 2. Most of them for whom Christ dyed are damned.
  • 3. Christ by his death purchased not any saving grace for them for whom he dyed.
  • 4. Christ took no care for the greatest part of them for whom he dyed, that ever they should heare one word, of his death.
• Scripturall Redemption.
  • 1. Christ dyed for the elect onely.
  • 2. All those for whom Christ dyed are certainely saved
  • 3. Christ by his death purchased all saving grace for them for whom he dyed.
  • [Page 313]4. Christ sends the meanes and reveales the wayes of life to all them for whom he dyed.
• Vniversalists.
  • 5. Christ in his death did not ratifie nor confirme a covenant of grace with any faederats, but onely 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 dyed and yet no one saved.
  • 7. Christ had no intention to redeeme his Church any more than the wicked seed of the Serpent:
  • 8. Christ dyed not for the infidelity of any.
• Scripturall Redemption.
  • 5. The new covenant of grace was confirmed to all the Elect in the bloud 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 himselfe for it.
  • 8. Christ dyed 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 litle the generall ransome conduceth to the honour and glory of Jesus Christ: or to the setting forth of the wrath and dignity of his death and passion.

The next and last thing which comes under debate in this con­test, is gospell consolation which God in Christ is abundantly § XIV A fifth objection Answered willing we should receive: a short disquisition, whether of the two opinions treated on, doe give the firmest, basis, and soundest foundation hereunto, & will by the Lords 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 consolation: to cleare this, somethings are to be premised: as,

1. All true evangelicall consolation belongeth onely to believ­ers, Heb. 6. 17. 18. Gods people, Esa. 40. 1. 2. upon unbelievers the wrath of God abideth, Joh. 3. 36.

2. To make out consolation unto them to whom it is not due, [Page 314] is no lesse crime, than to hide it from them, to whom it doth be­long, Esa. 5. 20. Jer. 23. 14. Ezek. 13. 10.

3. T. M. His 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 gospell.

4. That doctrine which holds out consolation from the death of Christ to unbelievers crys peace, peace, when God sayes there is no peace.

These things being premised, I shall briefly demonstrate these foure following positions.

1. That the extending of the death of Christ unto an univer­sality § XV 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, to­ward them for whom he dyed, cuts the nerves and sinnews of all strong consolation, even such as is proper to believers to receive, and peculiar to the Gospell to give.

3. That there is nothing in the Doctrine of Redemption of the elect onely, that is yet in the least measure to debarre them, from consolation, to whom comfort is due. § XVI

4. That the Doctrine of the effectuall Redemption of the sheep Generall ransome no ground of conso­lation. of Christ by the bloud 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 an universality, 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 fruit of actuall Recon­ciliation with God, is proper and peculiar onely to believers, I laid downe 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 perswasion of a generall ransome, 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 generall ransome is not: for first, that which hath no being can have no affection nor operation. Second­ly, [Page 315] all the foundations and materialls of consolation, are things particular, and peculiar onely to some, as shall bee de­clared.

2. No consolation can accrew 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 heare one word of Gospell or consolation. Now to all these, and such as these, doth the foundation of Consolation, as proposed with, and arising from the general Ransome, equally appertain, with the choi­sest of beleevers.

3. Let a man try in the time (not of disputation, but) deserti­on and temptation, what consolation or peace to his soule, hee can obtaine from such a collection as this; Christ dyed for all men, I am a man, therefore Christ dyed for me. Will not his own heart tel 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 himselfe, as that hee doth not once reveale himselfe, or his Sonne unto them? What good will it doe mee to know that Christ dyed 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 w^ch all enjoy, which wil satisfie my desires, which are carryed out after assurance of the love of God in Christ? if you give me no more to comfort mee, than what you give, or might have given to Judas, can you expect I should receive settlement and consolation? truely miserable com­forters are you all, Physitians of no value, Jobs visiters, skilfull onely to adde affliction unto the afflicted. But bee of good com­fort will Arminians say, Christ is a propitiation for all sinners, and now thou knowest thy selfe so to be. Answ. True: But is Christ a pro­pitiation for all the sinnes of those sinners? If so; how can any of them perish? If not: what good will this doe me, whose sinnes perhaps (as unbeliefe) are such, as for which Christ was not a propitiation? But, exclude not thy selfe, God excludeth none, the love which caused him to send his Sonne was generall towards all: Tell not me of Gods excluding, I have sufficiently excluded my selfe, will [Page 316] he powerfully take me in? hath Christ not onely purchased that I shall be admitted, but procured me ability to enter in his Fathers Armes? Why, he hath opened a doore of Salvation to all: Alas! is it not a vaine endeavour to open a grave, for a dead man to come out? Who lights a Candle for a blinde man to see by? To open a doore for him to come out of Prison, who is blinde and lame and bound, yea dead, is rather to deride his misery, than to pro­cure him liberty: Never tell me that will yeeld me strong conso­lation, under the enjoyment whereof, the greatest portion of men perish everlastingly.

Secondly, the opinion concerning a generall Ransome, is so XVII Generall farre from yeelding firme consolation unto Believers from the ransome an enemy to comfort. death of Christ, that it quite overthrowes all the choise ingredi­ents of strong consolation, which flow therehence: and that first, by strange divisions and divulsions, of one thing from another, which ought to bee conjoyned, to make up one certaine Founda­tion of confidence. Secondly, by denying the efficacy of his death towards them for whom he dyed: both which are necessary at­tendants of that perswasion.

First, They so divide the impetration of Redemption, and the Application thereof, the first being, in their judgements, the onely 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 applyed unto them, as to be saved thereby. Now the first of these, such as it is, an ineffectuall possible Redemption, notwith­standing which, all the Sons of men might perish everlastingly, being the whole object of the death of Christ (as is asserted) se­perated and divided from all such Application of Redemption unto any, as might make it profitable and usefull 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 dy­ed?) What comfort this can in the least degree afford to any poore soule, will not dive into my apprehension. What shall I doe saith the sinner, the iniquity of my heeles compasseth mee about, I have no rest in my bones, by reason of my sinne; and now whither shall I cause my sorrow to goe? Be of good cheere, Christ dyed for sinners; yea, but shall the fruits of his death bee certainely applyed unto all them for whom he dyed? If not, I may perish for ever. Here [Page 317] let them that can, answer him according to the principles, of uni­versalists, without sending him to his owne strength in believing or that which in the close will be resolved into it, & erit mihi magnus Apollo: and if they send him thither they acknowledge the consolation concerning which they boast, properly to pro­ceed from our selves, and not from the death of Christ.

Secondly, Their seperating between the oblation and intercessi­on of Jesus Christ, makes little for the consolation of believers; yea indeed quite evertsit.

There are amongst others, two eminent places of Scripture wherein the holy Ghost, holdeth forth consolation to believers, against those two generall causes, of all their troubles and sor­rows, viz. their afflictions, and their sinnes, the first is, Rom. 8. 32, 33, 34. the 1 Joh. 2. 1, 2. In both which places, the Apostles make the bottome of the consolation which they hold out to be­lievers, in their afflictions and failings, to be that straight bond and inseperable connection, 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 finde, that on this, lyes the stresse and herein consists the strength, of the severall proposalls, 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 Authours of universall Redemption, doe all of them divide and seperate these two; they allow of no connection between them, nor dependance of one upon another, further than is effected by the will of man: his oblation they stretch to all, his Inter­cession to a few onely. Now the death of Christ seperated 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. 15. 14. certainly they who hold it out as so done, are no friends to christian consolation.

3^ly. Their denyall of the procurement of faith, grace, holinesse, the whole intendment of the new covenant, and perseverance therein, by the death and bloodsheeding of Jesus Christ, unto all them or any of them for whom he dyed, doth not appeare to be so suitable an assertion, for to raise consolation from his Crosse, as is vainely pretended. I pray what solid consolation [Page 318] can be drawn from such dry breasts, as from whence none of these things doe flow? That they have not immediate dependance on the death of Christ, according to the perswasion of the assertors of universall grace, hath been before declared, and is by them­selves, not onely confessed, but undertaken to be proved. Now where should a soule looke 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 attainement of these things in our owne strength? is this the consolation you afford us, to send us from free grace, to free will? whether I pray according to the perswasion, should a poore soule goe, that finds himselfe in want of these things? To God who gives all freely: but doth God blesse us with any spirituall blessings, but onely in Jesus Christ? doth he blesse us with any thing in him, but what he hath procured for us? is not all grace as well procured by, as dispensed in a Mediatour? is this a way to comfort a soule, 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 generall Ransome (which is pretended) is so farre from being the bottome of any solid consolation unto them whose due it is, that it is directly distructive of, & diametri­ly opposed unto, all those wayes whereby the Lord hath declar­ed himself willing that we should receive comfort from the death of his Sonne: drying up the brest from whence, and poy­soning the streames whereby it should be convaid unto our soules.

Thirdly, the next things we have to doe, is to manifest that the doctrine of the effectuall Redemption of the elect onely by § XVIII the bloud 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 coulour of reason is objected, (for as for the exclamation of shutting out innumerable soules, from any share in the bloud of Christ seeing [Page 319] confessedly they are Reprobate, unbelievers and persons final­ly impenitent, wee are not at all moved at) comes to this head.

That there is nothing in the Scripture whereby any man can assure him­selfe that Christ dyed for him in particular, unlesse we grant that he dyed 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 in Christ, as held out unto them in the promise, with­out the least thought of universall Redemption, is a sufficient testimony. Secondly, that the assurance arising from a practicall syllogisme, whereof one Proposition is true in the word; and the second by the witnesse of the spirit in the heart, is infallible, hath hitherto been acknowledged by all. Now such assurance may all Believers have, that Christ dyed for them, with an intention and purpose to save their soules. For instance, all Believers may draw out the truth of the Word, and the faith created in their hearts into this conclusion. Christ dyed for all believers, that is all who choose him and rest upon him, as an all-sufficient Saviour: not that he dyed for them as such, but that all such are of those for whom he dyed. He dyed not for Believers, as Believers, though hee dyed for all Believers, but for all the Elect, as Elect, who by the benefit of his death, doe become Believers, and so obtaine assurance that he dyed for them: for such of those that are elected, who are not yet Believers, though Christ dyed for them; yet we deny that they can have any assurance of it, whilst they continue such: you suppose it a foule contradiction, if a man should bee said to have assurance that Christ dyed for him in particular, and yet continue an unbeliever. This first Proposition as in the begin­ning laid downe, is true in the Word, in innumerable places. Secondly, the heart of a Believer in the witnesse of the Spirit as­sumes, but I believe in Christ; that is, I choose him for my Saviour, cast and roll my selfe on him alone for salvation, and give up my selfe unto him to be disposed of unto mercy in his owne 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 dyed for mee in particular, with an in­tention [Page 320] 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 onely is this Treasure of Consolation to bee imported. 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 intrea­ties of the Gospell, unto sinners to induce them to believe: which when by the grace of Christ they doe, closing with the promise, and fore-mentioned infallible assurance, of the inten­tion and purpose of Christ, to redeeme them by his death, Mat. 1. 21. is made knowne unto them. Now whether this bee not a better bottome and foundation for a man to assure his soule unto rest and peace upon, than that reasoning which our op­posers in this businesse, must suitable to their owne principles, lay as a common stone, viz. Christ dyed for all men, I am a man, therefore Christ dyed for me; let any man judge, especially con­sidering, that indeed the first Proposition is absolutely false, and the conclusion if it could bee true, yet according to their per­swasion, can be no more ground of consolation than Adams fall. All this is spoken, not as though either one opinion or other were able of it selfe to give consolation, which God alone for the soveraignty of his free grace can and doth create; but only to shew what principles are suitable to the meanes whereby he worketh on and towards his elect.

Fourthly, the drawing of Gospell-consolation from the § XIX Death of Christ, as held out to bee effectuall towards the Elect Conclusi­on. onely, for whom alone he dyed, should close up our discourse: But considering first, how abundantly this hath been done by di­vers eminent and faithfull Labourers, in the Vineyard of the Lord already. Secondly, how it is the dayly taske of the Prea­chers of the Gospell to make it out to the people of God. Third­ly, how it would carry me out besides my purpose, to speake of things in a practicall so aterologicall way, having designed this Discourse to bee purely Polemicall: and fourthly, that such things are no more expected nor welcome, to wise and learned men, in controversies of this nature, than knotty crabbed Scholasticall Objections, in popular Sermons, and doctrinall Discourses, in­tended meerely for edification, I shall not proceede therein. Onely [Page 321] for a close, I desire the Reader to peruse that one place, Romans 8. Verse 32, 33, 34. and I make no doubt but that hee will, if not infected with the Leaven of the error opposed, conclude with mee, that, if there bee any Comfort, any Consolation, any Assurance, any Rest, any Peace, any Joy, any Refresh­ment, any Exaltation of Spirit to bee obtained here below, it is all to be had in the bloud of Jesus, long since shed, and his Intercession still continued, as both united, and appropriated to the Elect of God, by the precious effects, and fruits of them both, drawne to believe, and preserved in be­lieving, to the obtaining of an immortall Crowne of Glory that shall not fade away.