Salus Electorum, Sanguis Jesu: OR THE DEATH OF DEATH In the Death of CHRIST. A TREATISE Of the Redemption and Reconciliation that is in the blood of Christ with the merit thereof, and the satisfaction wrought thereby. wherein the proper end of the Death of Christ is asserted: the immediate effects and fruits thereof assigned, with their extent in respect of it's object; and the whole controversy about universal REDEMPTION fully discussed. In four parts, whereof The 1. Declareth the eternal counsel, and distinct actual concurrence of Father, son, and holy Spirit unto the work of Redemption in the blood of Christ; with the covenanted int●ndment, and accomplishd end of God therein. 2. Removeth false and supposed ends of the death of Christ; with the distinctions invented to salue the manifold contradictions of the pretended universal atonement; rightly stating the controversy. 3. Containeth arguments against universal Redemption from the word; with an assertion of the satisfaction and merit of Christ. 4. Answereth all considerable objections as yet brought to light either by Arminians, or others,( their late followers as to this point) in the behalf of universal Redemption; with a large unfolding of all the Texts of Scripture by any produced and wrested to that purpose. By JOHN own Pastor of the Church of God which is at Coggeshall in ESSEX. The son of man came not to be ministered unto, but to minister, and to give his life a ransom for Many. Mat. 20. 28. In whom we have Redemption through his blood, the forgiveness of sins according to the riches of his grace. Ephes. 1. 7. London, Printed by W. W. for Philemon Stephens; and are to be sold at his Shop at the Gilded lion in St Pauls Church-yard. 1648. TO THE RIGHT honourable ROBERT earl of WARVVICK, &c. My Lord, IT is not for the benefit of any protection to the ensuing Treatise, let it stand or fall, as it shall be found in the judgements of men: nor that I might take advantage to set forth any of that worth and honour which being personal have truly ennobled your Lordship, and made a way for the delivering over of your family unto posterity; with an eminent lustre added to the roll of your worthy progenitors; which if by myself desired, my unfitness to perform, must needs render unacceptable in the performance; neither yet have I the least desire to attempt a further advancement of myself into your Lordships favour, being much beneath what I have already received;& fully resolved to own no other esteem among the sons of men, but what shall be accounted due( be it more or less) to the discharge of my duty to my Master Jesus Christ, whose wholly I would be: it is not all, nor one of these, nor any such as these, the usual subjects and ends of Dedications, real or pretended, that prevailed upon me, unto this boldness of prefixing your Honoured name to this ensuing Treatise,( which yet for the matters sake contained in it, I cannot judge unworthy of any Christian eye) but onely that I might take the advantage, to testify( as I do) to all the world, the answering of my heart unto that Obligation, which your Lordship was pleased to put upon me in the undeserved undesired favour, of opening that door wherewith you are entrusted, to give me an entrance to that place for the preaching of the gospel, whither I was directed by the Providence of the most high, and where I was sought by his people. In which place this I dare say by the grace of God, that such a stock of Prayers and thankfulness, as your heart, which hath learned to value the least of Christ in whomsoever it be, will not despise, is tendered for and to your Lordship, even on his behalf who is less than the least of all the Saints of God, and unworthy the name which yet he is bold to subscribe himself by, Your Honours most obliged Servant in the service of Jesus Christ, JOHN OWEN. Two Attestations touching the ensuig Treatise. Reader, THere are two rotten pillars on which the fabric of late arminianism( an egg of the old pelagianism, which we had well hoped had been long since chilled, but is sit upon,& brooded by the wanton wits of our degenerate& apostate spirits) doth principally stand. The one is, That God loveth all alike, Cain as well as Abel, Judas as the rest of the Apostles. The other is, That God giveth( nay is bound EX DEBITO so to do) both Christ the great gift of his eternal love, for all alike to work out their redemption: and VIRES CREDENDI, power to believe in Christ to all alike to whom he gives the Gospel: whereby that redemption may effectually be applied for their salvation, if they please to make right use of that which is so put into their power. The former destroys the free and special grace of God, by making it universal. The latter gives cause to man of glorying in himself rather then in God; God concurring no further to the salvation of a believer than a reprobate. Christ dyed for both alike, God giving power of accepting Christ to both alike: men themselves determining the whole matter by their free-will: Christ making both savable, themselves make them to be saved. This Cursed doctrine of theirs, crosseth th main drift of the holy scripture, which is to abase and pull down the pride of man, to make him even to despair of himself, and to advance and set up the glory of Gods free grace from the beginning to the end of mans salvation. His hand hath laid the foundation of his spiritual house his hand shall also finish it. The reverend and learned Author of this book, hath received strength from God,( like another Samson) to pull down this rotten house upon the head of those philistines who would uphold it. red it diligently, and I doubt not but you will say with me, there is such variety of choice matter running through ever vein of each discourse here handled, and carried along with such strength of sound and deep judgement, and with such life and power of an heavenly spirit, and all expressed in such pithy and pregnant words of wisdom, that you will both delight in the reading, and praise God for the writer. That both he and it may be more and more profitable: shall be my hearty prayers The unworthiest of the Ministers of the Gospel. STANLEY GOWER. Christian Reader, unto such alone are these directed. If all and every one in the world in this Gospel-day did bear this precious name of Christian, or if the name of Christ were known to all, then were this compellation very improper, because it is distinguishing: but if God distinguish men and men, choose we or refuse we, so it is, and so it will be, there is a difference; a difference which God and christ doth make of mere good pleasure. This book contends earnestly for this truth against the error of Universall redemption. With thy leave I cannot but call it an error, unless it had been, it were, and while the world continueth it should be found indeed, that Adam and all that come of him, in a natural way of generation, are first set by Christ the second Adam in an estate of redeemed ones and made Christians, and then they fall whole nations of them, and forfeit that estate also, and lose their christendom, and thereby it is come to pass, that they are become Atheists, without God in the world, and heathen Jews and Turkes, as we see they are at this day. The Author of this book I know not so much as by name: It is of the book itself that I take upon me the boldness to writ these few lines. It being delivered unto me to peruse, I did red it with delight and profit: With delight, in the keenenesse of argument, clearness and fullness of answers, and candour in language: With profit in the vindication of abused Scriptures, the opening of obscure places, and chiefly in disclosing the hide mystery of God and the Father, and of Christ, in the glorious and gracious work of Redemption. The like pleasure and profit this Tractate promiseth to all diligent readers thereof. For the present controversy is so managed, that the doctrine of Faith, which we ought to believe is with dexterity plentifully taught, yea, the glory of each person in the unity of the Godhead about the work of redemption is distinctly held forth with shining splendour, and the error of the Anminians smitten in the jaw-bone, and the broachers of it, bridled with bit and curb. When on earth the blood can be without the Water,& the Spirit; can witness alone, or can witness there, where the Water and the Spirit agree not to the record: when in heaven, the Word shall witness without the Father, and the Holy Ghost: when the Father, the Word, and the Holy-Ghost shall not be one, as in essence, so in willing, working, witnessing the redemption of Sinners: then shall universal Redemption of all and every sinner by Christ be found a truth, though the Father elect them not, nor the Spirit of Grace, neither sanctify nor seal them. The Glory of Gods free and severing grace, and the salvation of the Elect through the redemption that is in Jesus Christ,( which is external, or none at all:) are the unfeigned desires and utmost amies of all that are truly Christian. In pursuit of which desire and aims, I profess myself to be, for ever to serve thee. Thine in Christ Jesus, RICHARD BYFIELD. Imprimatur, John Cranford. Jan. 22. 1647. The Author of this book hath published the Treatises following. 1. A Display of Arminianisme-Discovering the old Pelagian idol Free-will, with the new goddesse contingency, advancing themselves to the prejudice of Gods Grace, Providence, and supreme Dominion over the children of men. 2. The Duty of Pastors and People distinguished, showing the bounds prescribed to the people of God( distinct from Church-Officers) for their performances for increasing of divine knowledge in themselves as others; without abridgement of their just Liberties therein. Also touching extraordinary calling to the office of public teaching-assurance, and evidence of such calling 3. The Principles of the Doctrine of Christ unfolded in two short catechisms. 4. A Vision of the unchangeable free mercy of God in sending the means of Grace to sinners, in a Sermon before the House of Commons, April 29. 1646. on Acts 16. 11. whereunto is annexed a defensative about Church Government; with an Essay for practise thereof in the country. 5. Eschol. or Rules of Direction for the walking of the Saints in fellowship according to the order of the Gospel. To the Reader. Reader, IF thou intendest to go any farther, I would entreat thee to stay here a little. If thou art, as many in this pretending age, a sign or Title-gazer, and comest into books as Cato into the theatre, to go out again, thou hast had thy entertainment; farewell. With him that resolves a serious view of the following Discourse, and really desireth satisfaction from the Word and Christian reason, about the great things contained therein, I desire a few words in the portal. Divers things there are, of no small consideration to the business we have in hand, which I am persuaded thou canst not bee unacquainted with, and therefore I will not trouble thee with a needless repetition of them. I shall onely crave thy leave, to Preface a little to the point in hand, and my present undertaking therein, with the result of some of my thoughts concerning the whole, after a more than seven yeares serious enquiry,( bottomed I hope upon the strength of Christ, and guided by his Spirit) into the mind of God about these things, with a serious perusal of all which I could attain, that the wit of man in former, or latter dayes, hath published in opposition to the truth; which I desire according to the measure of the gift received here to assert. Some things then as to the chief point in hand I would desire the Reader to observe: As, 1. That the assertion of universal Redemption, or the general ransom, so as to make it in the least measure beneficial for the end intended, goes not alone. Election of free-grace, as the fountain of all following dispensations, all discriminating purposes of the Almighty, depending on his own good pleasure and will, must be removed out of the way. Hence those who would for the present, Populo ut placerent quas fecêre fabulas, desirously retain some show of asserting the liberty of eternally distinguishing Free-grace, do themselves utterly raze, in respect of any fruit or profitable issue, the whole imaginary fabric of general Redemption, which they had before erected. Some of these make the Decree of Election to be antecedanous to the death of Christ,( as themselves absurdly speak) or the Decree of the death of Christ: then frame a two-fold Election, one, of some to be the Sons, the other, of the rest to be servants: But this T. M. Universality of free grace. election of some to be servants, the Scripture calls Reprobation, and speaks of it as the issue of hatred, or a purpose of Rejection, Rom. 9. 11, 12. To be a servant, in opposition to children and their liberty, is as high a curse as can be expressed, Gen. 9. 25. Is this Scripture Election? Besides, if Christ dyed to bring those he dyed for, unto the Adoption and inheritance of Children, what good could possibly redound to them thereby, who were predestinated before to be onely servants? Others make a Comro. Amirald. &c. general conditionate Decree of Redemption to be antecedanous to election, which they assert to be the first Diseriminating purpose concerning the sons of men, and to depend on the alone good pleasure of God: that any others shall partake of the Death of Christ or the fruits thereof, either unto grace or glory, but onely those persons so elected, that they deny. cvi bono now? to what purpose serves the general ransom? but onely to assert, that Almighty God would have the precious blood of his dear son, poured out for innumerable souls, whom he will not have to share in any drop thereof; and so in respect of them to be spilled in vain, or else to be shed for them, onely that they might bee the deeper damned. This fountain then of Free-grace, this foundation of the new Covenant, this bottom of all Gospell-dispensations, this fruitless wambe of all eternally distinguishing mercies, the purpose of God according to Election, must be opposed, slighted, blasphemed, that the figment of the Sons of men may not appear to be truncus ficulnus, inutile lignum, an unprofitable stock; and all the thoughts of the most High, differencing between man and man, must be made to take occasion, say some, to bee caused, say others, by their holy-selfe-spirituall endeavours; Gratum opus agricolis, a savoury sacrifice to the Roman Belus, a sacred orgie to the long bewailed manes of St. Pelagius. And here secondly, Free will, amor& delitiae humani generis, corrupted natures deformed darling, the Pallas or beloved selfe-conception of darkened mindes, finds open hearts and arms, for its adulterous embraces; yea, the die being cast, and Rubico passed over, eo devenere fata Ecclesiae, that having opposed the free distinguishing grace of God, as the sole sworn enemy thereof, it advanceth itself, or an in-bred native ability, in every one to embrace a portion of generally exposed mercy, under the name of Free grace. Tantáne nos tenuit generis fiducia vestri? This, this is Universalists Free grace, which in the Scripture phrase is cursed, corrupted nature. Neither can it otherwise be A general ransom without Free-will, is but phantasiae inutile pondus, a burdensome fancy: the merit of the death of Christ being to them as an ointment in a box, that hath neither virtue nor power, to act or reach out its own application unto particulars, being onely set out in the gospel to the view of all, that those who will, by their own strength lay hold on it, and apply it to themselves, may be healed. Hence the dear esteem, and high valuation which this old idol free-will hath atained in these dayes, being so useful to the general ransom, that it cannot live a day without it. Should it pass for true what the Scripture affirms, viz. that we are by nature dead in trespasses and sins, &c. there would not be left of the general ransom a sherd to take fire from the hearth: like the wood of the Vine, it would not yield a pin to hang a garment upon: all which you shall find fully declared in the ensuing Treatise. But here, as though all the undertakings and Babylonish attempts of the old Pelagians, with their varnished offspring the late Arminians, were slight and easy, I shall show you greater abominations than these, and further discoveries of the imagery of the hearts of the sons of men. In pursuance of this persuasion of universal Redemption, not a few have arrived( whither it naturally leads them) to deny the satisfaction and merit of Christ. witness P. H. who not being able to untie, ventured boldly to cut this Gordian knot, but so as to make both ends of the chain useless. To the Question, Whether Christ dyed for all men or no? he Answers, that he dyed neither for all, nor any, so as to purchase life and salvation for them. {αβγδ}? shall cursed socinianism, be worded into a glorious discovery of Free grace? ask now for proofs of this Assertion, as you might justly expect Anchillean Arguments from those who delight {αβγδ}, and throw down such foundations,( as shall put all the righteous in the world to a loss thereby) Projicit ampullas& sesquipedalia verba, {αβγδ}, great swelling words of vanity, drummy expressions, a noise from emptiness, the usual language of men, who know not what they speak, nor whereof they do affirm, is all that is produced: such contemptible products, have our tympanous mountaines. poor creatures, whose souls are merchandized by the painted faces of novelty and vanity; whilst these Joabs salute you with the kisses of Free grace, you see not the sword that is in their hands, whereby they smite you under the fift Rib, in the very heart blood of faith and all Christian consolation. It seems our blessed Redeemers deep humiliation, in bearing the chastisement of our peace, and the punishment of our transgressions being made a curse and sin, deserted under wrath, and the power of death, procuring redemption and the remission of sins, through the effusion of his blood, offering himself up a sacrifice to God, to make reconciliation and purchase an atonement, his pursuing this undertaking with continued Intercession in the Holiest of holies, with all the benefits of his Mediatorship, do no way procure either life and salvation, or remission of sins, but onely serve to declare, that we are not indeed, what his word affirms we are, viz. cursed, guilty, defiled, and onely not actually cast into hell. Judas betrayest thou the son of man with a kiss? See this at large confuted lib. 3. Now this last assertion thoroughly fancied, hath opened a door, and given an inlet to all those pretended heights, and new-named glorious attainements, which have metamorphosed the person and mediation of Christ, into an imaginary diffused goodness& love, communicated from the Creator unto the new creation; than which familistical iron l. 2. c. 67. 14. 15, &c. Clē. storm. 3 Ep. Haeres. 31. Tertul. ad Valen. Fables, Cerdons two principles were not more absurd, the platonic numbers, nor the Valentinian Aeones, flowing from the teeming wombs of {αβγδ}, and the rest, vented for high and glorious attainements in Christian Religion near 1500 yeares ago, were less intelligible; neither did the corroding of Scriptures by that pontic vermin martion, equalize the contempt and scorn cast upon them, by these impotent impostors, exempting their whisperd discoveries from their trial,& exalting their revelations above their authority. Neither do some stay here: but his gradibus itur in Coelum, Heaven itself is broken open for all: from universal Redemption, through universal Justification, in a general Covenant, they have arrived ( haud ignota loquor) at universal Salvation: neither can any forfeiture be made of the purcased inheritance: Ergo agite o juvenes, tantarum in munere laudum, Cingite frond comas,& pocula porgite dextris: Communemque vocate Deum,& dare vina volentes. March on brave youths, 'ith praise of such free-grace, Surround your locks with bays; and full cups place In your right hands: drink freely on, then call Oth' public faith, the ransom general. These and the like persuasions, I no way dislike, because wholly new to the men of this generation: that I may add this by the way: Every Age hath its employment in the discovery of truth. Wee are not come to the bottom of 'vice or virtue: the whole world hath been employed in the practise of iniquity 5000 yeares and upwards, and yet aspice hoc novum, may be set on many villainies; behold daily new inventions. No wonder then, if all truth be not yet discovered. Something may be revealed to them, who as yet sit by. Admire not if Saul also be among the Prophets, for who is their Father? Is he not free in his dispensations? Are all the depths of Scripture where the Elephants may swim, just fathomed to the bottom? let any man observe the progress of the last century in unfolding the truths of God, and he will scarce be obstinate, that no more is left, as yet discovered. Onely the itching of corrupted fancies, the boldness of darkened minds, and lascivious wanton wits, in venting new created nothings, insignificant vanities, with an intermixed dash of blasphemy, is that which I desire to oppose. And that especially considering the genius( if I may so speak) of the dayes wherein we live, in which what by one means, what by another, there is almost a general deflection after novelty, grown amongst us, some are credulous, some negligent, Quidam creduli, quidam negligentes sunt, quibusdam menda●ium obrepit quibusdam placet. some fall into errors, some seek them, a great suspicion also every day, grows upon me, which would thank any one upon solid grounds, to free me from, that pride of spirit, with an Herostratus-like desine, to grow big in the mouths of men, hath acted many in the conception, and publication of some easily invented false opinions. Is it not to be thought also, that it is from the same humour possessing many, that every one of them almost strives to put on beyond his companions, in framing some singular Artifice? To be a follower of others, though in desperate engagements, is to mean an undertaking. and aliquid brevibus giaris vel carcere dignum In tam occupata civitate sab●las vulgaris nequitia non invenit. Sen. Ep. 120. Si vis esse aliquid: probitas landatur& alget, Ju. And let it be no small peccadillo; no underling opinion friends, if in these busy times, you would have it taken notice of: of ordinary errors you may cry — quis leget haec? nemo hercule nemo, aut dvo, aut nemo, They must be glorious attainements beyond the understanding of men, and above the wisdom of the word, which attract the eyes of poor deluded souls. The great shepherd of the sheep our Lord Jesus Christ, recover his poor wanderers to his own fold. But to return thither from whence we have digressed. This is that fatal Helena, a useless, barren fruitless fancy, for whose enthroning such irksome, tedious contentions have been caused to the Churches of God, a mere Rome, a desolate dirty place of Cottages, until all the world be robbed and spoyled to adorn it: suppose Christ dyed for all, yet if God in his free purpose, hath choson some to obtain life and salvation, passing by others: will it be profitable onely to the former, or unto all? surely the purpose of God must stand, and he will do all his pleasure, wherefore election either with Huberus by a wild contradiction must be made universal or the thoughts of the most high suspended on the free-will of man. add this borrowed feather to the general ransom, that at lest it may have some colour of pompous ostentation: yet if the free grace of God work effectually in some, not in others, can those others passed by in its powerful operation, have any benefit by universal Redemption? no more than the egyptians had, in the Angels passing over those houses, whose doors were not sprinkled with blood, leaving some dead behind him. Almighty powerful free grace then must strike its sail, that free-will like the Alexandrian ships to the Roman havens, may come in with top and top gallant; for without it, the whole teritory of universal Redemption will certainly be famished, but let these doctrines, of Gods eternal Election, the free grace of conversion: perseverance, and their necessary consequents, be asserted movet cornicula risum, furtivis nudata coloribus; it hath not the least appearance of profit or consolation, but what it robs from the sovereignty and grace of God, but of these things more afterwards. Some flourishing pretences, are usually held out by the abetters of the general ransom, which by thy patience courteous Reader, we will a little view in the entrance, to remove some prejudice that may lie in the way of truth. First, The glory of God, they say is exceedingly exalted by it, his good will and kindness towards men abundantly manifested in this enlargement of its extent, and his free grace by others restrained, set out with a powerful endearement. This they say which is in effect, All things will be well, when God is contented with that portion of glory which is of our assigning. The prisoners of the earth account it their greatest wisdom, to varnish over their favours, and to set out with a full mouth, what they have done with half a hand, but will it be acceptable to lie for God, by extending his bounty beyond the marks and eternal bounds fixed to it in his word? change first a hair of your own heads, or add a cubit to your own statures, before you come in with an addition of glory, not owned by him, to the Almighty. But so for the most part is it with corrupted nature, in all such mysterious things, discovering the baseness and vileness thereof. If God be apprehended, to be as large in grace, as that is in offence( I mean inrespect of particular offenders, for in respect of his, he is larger) though it be free, and he hath proclaimed to all, that he may do what he will with his own, giving no account of his matters, all shall be well, he is gracious, merciful, &c but if once the Scripture is conceived, to hold out his sovereignty, and free distinguishing grace, suited in its dispensation to his own purpose according to election, he is immanis truculentus, diabolo, Triberio, tetrior,( horresco refferens) The learned know well where to find this Language, and I will not be instrumental to propagate their blasphemies to others, si deus homini non placuerit, deus non erit, said Tertullian of the heathen deityes, and shall it be so with Natura sic apparet viriata ut hoc maioris vitij sit non videre Aug. us? God forbid, This pride is inbred; it is a part of our corruption to defend it. If we maintain then the glory of God, let us speak in his own Language, or be for ever silent. That is glorious in him which he ascribes unto himself. Our inventions though never so splendid in our own eyes, are unto him an abomination: a striving to pull him down from his eternal excellency, to make him altogether like unto us. God would never allow that the will of the Creature, should be the measure of his honour. The obedience of paradise was to have been regulated, Gods prescription, hath been the bottom of his acceptation of any duty, ever since he had a Creature to worship him: the very heathen knew, that that service alone was welcome to God, which himself required, and that glory owned, which himself had revealed that he would appear glorious in it. Hence as Epimenides advised the Athenians in a time of Laert. in vit. Epimen. danger to sacrifice, {αβγδ} to him to whom it was meet and due, which gave occasion to the altar, which Paul saw bearing the superscription of {αβγδ} to the unknown God, so Socrates tells us in Plato, that every God will be worshipped {αβγδ} in that way which pleaseth best his own mind, and in Christianity, jerome sets it down for a rule, that honos Plto de legib. lib. 7 praeter mandatum est dedecus, God is dishonoured by that honour, which is ascribed to him beyond his own prescription: and one wittily on the second commandement, non imago, non simulachrum damnatur, said non facies tibi, assigning to God any thing, by him not assumed, is a making to ourselves a deifying of our own imaginations. Let all men then cease squaring the glory of God, by their own corrupted principles, and more corrupted persuasions: The word alone is to be arbitrator in the things of God, which also I hope will appear by the following Treatise, to hold out nothing in the matter in hand, contrary to those natural notions of God and his goodness, which in the sad ruins of innocency have been retained. On these grounds we affirm, that all that glory of God which is pretended to be asserted by the general ransom: how ever it may seem glorious to purblind nature is indeed a sinful flourish, for the obscuring of that glory wherein God is delighted. Secondly, it is strongly pretended, that the worth and value of the satisfaction of Christ by the opposite opinion limited to a few, are exceedingly magnified in this extending of them to all: when, besides which was said before, unto human extending of the things of God, beyond the bounds by himself fixed unto them, the merit of the death of Christ, consisting in its own internal worth& sufficiency, with that obligation, which by his obedience unto death, was put upon the justice of God for its application unto them for whom he dyed, is quiter enervated and overthrown by it, made of no account,& such as never produced of itself absolutely the least good to any particular soul, which is so fully manifested in the following Treatise, as I cannot but desire the Readers sincere consideration of it, it being a matter of no small importance. Thirdly, aseeming smile cast upon the opinion of universal Redemption, by many texts of Scripture, with the ambiguity of some words, which though in themselves either figurative or indefinite, yet seem to be of an universal extent, maketh the abetters of it exceeding ly rejoice: now concerning this, I shall only desire the Reader not to be startled at the multitude of places of Scripture which he may find heaped up by some of late about this business,( especially by Tho. More, in his universality of free grace) as though they proved and confirmed that, for which they are produced, but rather prepare himself, to admire at the confidence of men, particularly of him now name, to make such a flourish with colours and drums, having indeed no souldiers at all: for notwithstandig all their pretences, it will appear, that they hang the whole weight of their building on three or four texts of Scripture, viz. 1 Tim. 2. 5. 6. Joh. 3. 16. 17. Heb. 2. 9. 1 Joh. 2. 2. with some few others, and the ambiguity of two or three words which themselves cannot deny to be of exceeding various acceptations. All which are at large discussed in the ensuing Treatise, no one place, that hath with the least show or colour, been brought forth by any of our adversaries in their own defence, or for the opposing of the effectual Redemption of the elect only, being omitted: The book of Thomas More, being in all the strength thereof fully met with all and enervated. Fourthly, some men have by I know not what mispression, entertained a persuasion, that the opinion of the universalists, serves exceedingly to set forth the love and free grace of God, yea they make free grace, that glorious expression, to be that alone which is couched in their persuasion, viz. that God loves all alike, gave Christ to die for all, and is ready to save all, if they will lay hold on him: under which notion how greedily the hook, as well as the bait is swallowed by many, we have daily experience: when the truth is, it is utterly destructive to the free distinguishing grace of God, in all the dispensations and workings thereof. It evidently opposeth Gods free grace of Election, as hath been declared, and therein, that very love from which God sent his son: his free distinguishing grace also of effectual calling, must be made by it, to give place to natures darling, free-will: yea and the whole Covenant of grace made voided, by holding it out no otherwise; but as a general removing of the wrath, which was due to the breach of the Covenant of works: for what else can be imagined( though this certainly they have not, John 3. 36) to be granted to the most, of those all, with whom they affirm this Covenant to bee made. Yea, notwithstanding their flourish of Free-grace, as themselves are forced to grant, that after all, that was effected by the death of Christ, it was possible that none should be saved; so I hope I have clearly proved, that if he accomplished by his death no more than they ascribe unto it, it is utterly impossible that any one should be saved. Quid dignum tanto? Fiftly, the opinion of universal redemption is not a little advantaged by presenting to convinced men, a seeming ready way, to extricate themselves out of all their doubts and perplexities, and to give them all the comfort the death of Christ can afford, before they feel any power of that death, working within them, or find any efficacy of free-grace, drawing their hearts to the embracing of Christ in the promise, or obtaining a particular interest in him, which are tedious things to flesh and blood to attend upto, and wait upon: some boast that by this persuasion, that hath been effected in an hour, which they waited for before seven year without success. To dispel this poor empty flourish, I shall show in the progress, that it is very ready and apt to deceive multitudes with a plausible delusion, but really undermines the very foundations of that strong unfailing consolation which God hath shewed himself abundantly willing that the heires of promise should receive. These and the like are the general pretences, wherewith the abetters of a general ransom do seek to commend themselves and opinion to the affections of credulous souls, through them making an open and easy passage into their belief, for the swallowing and digesting that bitter potion which lurks in the bottom of their cup: of these, I thought meet to give the Reader a brief view in the entrance, to take off his mind from empty generalls, that he might be the better prepared to weigh all things carefully in an equal balance, when he shall come to consider those particulars afterwards insisted on, wherein the great pretended strength of our Adversaries lies. It remaineth onely, that I give the Christian Reader a brief account of my call unto, and undertaking in this work, and so close this Preface. First, then I will assure thee, it is not the least thirst in my affections to be drinking of the waters of Meribah, nor the least desire to have a share in Ishmaels portion, to have my hand against others, and theirs against me, that put me upon this task. I never like myself worse, than when faced with a vizard of disputing in controversies. The complexion of my soul is much more pleasant unto me in the waters of Shiloah. — Nuper me in littore vidi Cum placidum ventis staret mere— What invitation there can be in itself, for any one to lodge, much less abide in this quarrelsome scambling Ad Mar. territory, where, as Tertullian says of Pontus, omne quod flit Aquilo est, no wind blows but what is sharp and keen, I know not. Small pleasure in those walks, which are attended with dangerous precipices, and unpleasing difficulties on every side. Utque viam teneas nulloque error traharis, Per tamen adversi gradiendum cornua Tauri, Aemoniosque Arcus violentaque or a Leonis. Ovid. No quiet nor peace in these things and ways, but continual brawls and dissensions. — Non hospes ab hospite tutus, Non socer à genero, fratrum quoque gratia rara est. The strongest bonds of nearest relations, are too commonly broken by them. Were it not for that Precept judas 3. and the like of contending earnestly for the faith once delivered unto the Saints, with the sounding of my bowels for the loss of poor seduced souls, I could willingly engage myself into an unchangeable resolution, to fly all wordy battles, and paper combats, for the residue of my few and evil dayes. It is not then( that I may return) any Salamandrian complexion that was the motive to this undertaking. Neither secondly, was it any conceit of my own abilities for this work, as though I were the fittest among many to undertake it; I know that as in all things, I am less than the least of all Saints, so in these I am — {αβγδ} {αβγδ}. Abler Vindic. Redempt. by my reverend and learned brother M. John Stalham, Mr. Ruther. Christ drawing sinners. Pens have had within these few yeares the discussing and ventilating of some of these Questions, in our own language: some have come to my hands, but none of weight, before I had well nigh finished this heap of mine own, which was some 12 moneths since and upwards. In some of these, at least in all of them, I had restend fully satisfied, but that I observed they had all, tied up themselves to some certain parts of the controversy, especially the removing of Objections, neither compassing nor methodizing the whole: whereby I discerned, that the nature of the things under debate, viz. Satisfaction, Reconciliation, Redemption, and the like, was left exceedingly in the dark, and the strong foundation of the whole building not so much as once discovered. It was always upon my desires, that some one would undertake the main, and unfold out of the Word from the bottom, the whole dispensation of the love of God to his Elect in Jesus Christ, with the conveyance of it through the promises of the gospel, being in all the fruits thereof purchased and procured by the oblation and intercession of Jesus Christ: by which it could not but be made apparent, what was the great design of the blessed Trinity in this great work of Redemption, with how vain an attempt and fruitless endeavour, it must needs be, to extend it beyond the bounds and limits assigned unto it by the principal Agents therein: that Arguments also might be produced for the confirmation of the truth we assert, in opposition to the error opposed; and so the weak established, and dissenters convinced, was much in my wishes. The doctrine of the satisfaction of Christ, his merit, and the reconciliation wrought thereby, understood aright by few, and of late oppugned by some, being so nearly related to the point of Redemption, I desired also to have seen cleared, unfolded, vindicated by some able Pen: but now after long waiting, finding none to Answer my expectation, although of myself I can truly say with him in the comedian, Ego me neque tam astutum esse, neque it a perspicacem id scio, that I should bee fit for such an undertaking: the counsel of the Poet also running much in my mind, Sumite materiam vestris qui scribitis aequam, Viribus& versate diu quid far recusant quid valeant humeri. — Horat. Yet at the last, laying aside all such thoughts, by looking up to him who supplieth seed to the sour, and doth all our works for us, I suffered myself to be overcome unto the work, with that of another, ab alio quovis hoc fieri mallem quàm à me: said â me tamen potius quàm a nemine: I had rather it should have been done by any than myself, of myself only, rather than of none; especially considering the industrious diligence of the opposers of truth in these daies. — Scribunt indocti doctique Ut jugulent homines surgunt de nocte latrones, Ut te ipsum serves non expergisceris. Hor. add unto the former desire, a consideration of the the frequent conferences, I had been invited unto, about these things, the daily spreading of the opinions here opposed, about the parts where I live, and a greater noise concerning their prevailing in other places, with the advantage they had obtained by some military abettors, with the stirring up of divers eminent and learned friends, and you have the sum of what I desire to hold forth as the cause of my undertaking this task. What the Lord hath enabled me to perform therein, must bee left to the judgement of others: altogether hopeless of success I am not; but fully resolved that I shall not live to see a solid answer given unto it: if any shall undertake to vellicate, and pluck some of the branches, rent from the roots and principles of the whole discourse, I shall freely give them leave, to enjoy their own wisdom, and imaginary conquest: if any shall seriously undertake to debate the whole cause, if I live to see it effected, I engage myself by the Lords assistance, to be their humble convert, or faire Antagonist. In that which is already accomplished, by the good hand of the Lord, I hope the learned may find something for their contentment, and the weak for their strengthening and satisfaction; that in all some glory may redound to him, whose it is, and whose truth ishere unfolded; by the unworthiest Labourer in his Vineyard, J. O. CONTENTS. BOOK. I. CHAP. I. OF the end of the death of Christ in general, what it is and how in the Scripture proposed, as in the intention of Father and son. The several particulars whereinto that general end is branched: laid down severally from the word. The opposition made by some hereunto, because as so proposed it is destructive to universal Redemption. CHAP. II. The nature of an end and a means: Their reference and relation to one another, set out by reason and examples: Sundry distinctions about the end of any thing. As also concerning the means conducing to an end: an application of those distinctions to the present business. CHAP. III. Of the Agent in the great work of Redemption: The blessed Trinity, in it the several persons considered working distinctly: The act of the Father, first in sending of his son, imposing his office on him: 1. in his eternal counsel, 2. in actual admission of him thereunto by several acts according to his pre-engaged promise. Secondly, furnishing him with a plenitude of gifts and graces for his work: Of the fullness that was in Christ: the divers kindes of it. Thirdly, entering into Covenant& compact with him: that compact declared from the word in the several branches and particulars thereof. 2. Laying on him the the punishment due to sin, how that was done, and wherein it consisted. Dilemma to universalists. CHAP. IIII. The undertaking and actions of the son the second person of the Trinity in the work of Redemption, his Incarnation, Oblation, and Intercession: his oblation and intercession intending the same persons, with an argument against universal Redemption. CHAP. V. The concurrence of the Holy Spirit, the third person of the Trinity to this work with his peculiar actions. CHAP. VI. The means used by these Agents in this work. The oblation of Christ, what it is, as also his intercession: how these two are distinguished, and wherein united. CHAP. VII. Argument to prove the Oblation and Intercesson of Christ to respect the same persons: Their perpetual conjunction in the Scripture: Christs Priesthood perfected in them: they both belong to the same Priestly Office. The nature of the intercession of Christ, and wherein it consisteth. The end aimed at in both these, one and the same, in their union and no otherwise, a ground of strong consolation. CHAP. VIII. The Reply of Thomas More to the former Arguments considered. The senselessness of his exceptions laid open: the several parts of them considered. Christ not a double Mediator, a general and special. All the acts of his Mediatorship restrained to his Elect. 1 Tim. 2. 5. with 1 Tim. 4. 10. discussed. God how the Saviour of all, and in what sense. The pretended twofold intercession of Christ, as Mediator everted. Isay 53. 12. with Luke 23. 24. discussed. How Christ prayed for his crucifiers: A twofold praying in our Saviour granted. John 17. 21. 23. considered and explained. Christ a Priest in respect of the end why he sacrificed himself only for his elect. book. II. CHAP. I. THe end of the death of Christ, distinguished into supreme, and subordinate, what these are. Faith and Salvation how procured by his death. CHAP. II. The end of the death of Christ in respect of himself, his own exaltation not meritoriously procured by it. The end of it in respect of his Father: not that God might save sinners his justice being satisfied. God can forgive sin by his absolute power without satisfaction: The end of the death of Christ in respect of God( assigned by Arminians) totally destructive to Redemption; The whole work made thereby fruitless. The opinion of universalists. CHAP. III. The immediate end of the death of Christ discovered, places of Scripture considered, holding out the intention and counsel of God in respect of the end of the death of Christ: other places holding out the actual accomplishment of his death: others likewise designing the persons for whom he dyed. The force of the word Many▪ The argument from thence vindicated from the exceptions of Thomas More Of Rom. 5. 19. Who the sheep of Christ, who not, John 10. 10, 11. 15. 26. opened and vindicated, with the vanity of the distinctions invented to wave the force of this argument, laid open. CHAP. IIII. Of Impetration and application, the sense wherein this distinction is used by our Adversaries: their various expressions about it. The true meaning of it. Application the end of impetration: their strict connection, and the way whereby in the Scripture they are held forth. The sense of the adversaries in it explained. Their whole opinion discovered in sundry observations: and the main question rightly stated, in the sense of the several parties at variance. CHAP. V. again of Impetration and Application, the exposition of the Arminians enervated by sundry arguments: the whole bottom of their fabric everted. book. III. CHAP. I. THe first argument against universal Redemption: The nature of the Covenant of grace. The main difference between the old covenant and new. The seccond argument against universal Redemption: the death of Christ not revealed to all. The whole undertaking fruitless without Revelation, This not done, therefore not intended. CHAP. II. The third argument against universal Redemption: Christ purchased Redemption either absolutely or on condition: neither way suitable to universal Redemption. Christs intention at his death according to our adversaries. The purport of Gods commands to believe. The fourth Argument against universal Redemption. Gods eternal purposes distinguishing all the sons of men into two sorts. Christ dyed onely for the elect. The fifth argument against universal Redemption: Christ no where in the word said to die for All men. CHAP. III. The sixth Argument against universal Redemption, Christ in dying for men a surety. The nature of a surety. Satisfaction attends suretyship. The intention of Christ, in being a surety. The necessary consequents of such an undertaking. Dilemma to univesality. The seventh Argument from Christ, his being a Mediator for them for whom he dyed. CHAP. IIII. The Eighth Argument against universal Redemption: the blood of Christ the cause of sanctification, and how. The sacrifice of Expiation with what was signified by it: vain attempt of Arminius to evade this Argument. Rom. 6. 5. 6. considered: how the promises are confirmed in Christ. Sanctification. The intendment& procurement of the death of Christ, in what kind it is the cause therof: the spirit of holiness the efficient cause of it. The death of Christ the meritorious: both total in their several kinds: simile of a prisoner. Argument the Ninth against universal Redemption: Faith the fruit of the death of Christ. The necessity of faith to salvation. Option and choice yielded our adversaries as to this particular: In what sense Faith is not a fruit of the death of Christ. Dilemma to universalists: absurd consequences of denying faith subjective to bee a fruit of Christs death. Five Arguments from Scripture to prove it so to be. The tenth Argument against universal Redemption: who and what persons were typed by the Iraelites in their deliverance, and entrance into Canaan. CHAP. V. The Eleventh Argument against universal Redemption universal Redemption inconsistent with those expressions whereby that which Christ wrought by his death is set out in the Scripture. Those expessions. Redemption, the nature of it, and wherein it consisteth Difference between civill and spiritual Redemption, wherein they agree: definition of it, and arguments from thence. CHAP. VI. The Twelfth Argument against universal Redemption: Reconciliation, what it is, wherein it consisteth. Sense of the word Corruption of the Socinians: what is required to perfect reconciliation. Rom. 5. 10. 11. opened. What is required to the completing of this work Dilemma from thence. CHAP. VII. The thirteenth Argument against universal redemption: of the satisfaction of Christ: the use and importance of the word, whence derived; what is required thereunto. 6. Things herein necessary, the satisfaction of Christ proved from the old Testament and new. Words in the original languages answering that in ours. That Christ by satisfaction paid the same thing that was the debt, proved against Grotius: his reasons to the contrary discussed and answered. Pardon of sin, not inconsistent with such satisfaction Wherein the free grace of pardon lieth. The act of God in this work of satisfaction. 1. of creditorship by severe justice exacting the due debt. 2. of supreme dominion or sovereignty. Both these proved against Grotius. Arguments from hence CHAP. VIII. Digression about the satisfaction of Christ. The occasion of it. The ground of a great error in this business: Gods eternal unchangeable love not inconsistent with satisfaction. Sundry observations thereabouts. What that eternal love is. What alteration wrought thereby in the person loved. Apprehension of Gods eternal love, not justification. How those who are eternally loved, do actually lie under effects of wrath. What those essects are. Joh. 3. 36. considered. CHAP. IX. Further of the satisfaction of Christ: 6 Arguments to confirm it from Scripture, how Christ bare our sins. He underwent punishment in our stead. A commutation of persons asserted. ransom paid into the hands of God. The ransom is also a sacrifice. Christ a Surety. atonement made for sin, and God reconciled. Rom. 5. 11. The Priestly office of Christ, and the exercise of it, overthrown by denial of his satisfaction. That Christ underwent the wrath of God, proved by three arguments. Satisfaction of Christ, the only bottom for distressed souls. 2 Corin. 5. 21. considered: as also Isa, 53. 5. objections against this Doctrine weak. CHAP. X. The fourteenth argument against universal redemption. Of the merit of Christ: the word what it means. How expressed in the Scripture. What it is. The fruits of the merit of Christ. The consequence of merit in the rigour of justice. The fifteenth argument against universal redemption: to die for another what in the scripture sense. The force of the Prepositions {αβγδ} and {αβγδ}, arguments from thence. CHAP. XI. The sixteenth Argument against universal redemption. Genesis 3. 15. Matth. 7. 33. Matth. 11. 25, John 10. 11. 15, 16 27. 28. Rom. 8. 32, 33, 34. Ephes. 1. 7. 2 Cor. 5. 21. John 17. 9. Eph 5. 25. urged and explained. The close of the Arguments. BOOK. IIII. CHAP. I. ENtrance into general Answers to Arguments for universal Redemption: the ground of the whole mistake. fundamental principles as to this business laid down. The first, the sufficiency and infinite virtue of the blood of Christ, proved from the word. The rise and causes of it. Whence it is a price. The distinction of the sufficiency and efficacy of the death of Christ discussed. The slight esteem universalists have of the innate efficacy of Christs death. The general publishing of the gospel grounded on the fullness of the value of Christs oblation. The bottom of calling all to believe. The second, of the economy of the new Testament in the times of the Gospel Consequences of its enlargement to the Gentiles. Scripture expressions thereby occasioned. The third, mans duty and Gods purpose distinguished. No connexion between them. Commands not declarative of Gods intentions. The offer in the gospel what it discovers. Some to be saved where the gospel comes. 3 things declared by the offer. The fourth, the persuasion of the Jews concerning deliverance by the messiah. Their esteem of all the world beside themselves. The Apostles seasoned with the leaven. By what means it was to be removed. The fifth, general terms taken indefinitely. The letter of the word how a rule. Of the word world A Scheme of the several acceptations of that word. Those distinctions proved from Scriptue, {αβγδ} frequent in the scripture. Instances of it in the word world. How only an argument may be taken from this word. Of the term all. Christ not said to die for all men. Different usage and acceptations of the word all: instances of its being taken distributively: so most usually. Observations about the word all. Predictions of the old Testament, and accomplishments in the new set out under the same expressions: Scripture speaking of things and persons according to outward appearance and estimation. privileges peculiar to believers, ascribed promiscuously to others, by profession onely among them. Of the judgement of charity: instances thereof. The infallible connexion between faith and salvation: The reason of a general proffer from hence. Whether a conditionate tender, bee declarative of Gods purpose and intention. Of the mixed distribution of Elect and Reprobates: The tender of Christ thereon. Men unacquainted with the particulars of that distribution. The sundry acts of faith: the way, order, and method of acting faith on Christ. CHAP. II. Answers unto particular arguments. Some things premised. The first general Argument of our opposers. Its absurd inconsequency as ordinarily held forth: no conclusion to be drawn from the word World. John 3. 16. at large considered. Universallists interpretation of this place. Ours opposed unto it: both these severally weighed. What love here mentioned. A general natural propensity in God to the good of the creature disproved. The love which was the cause of sending Christ, manifested: who meant by the world in this place. Proved that they are the Elect onely, not considered as such: five reasons to confirm this: exceptions removed. Who meant by, Whosoever believeth. The intention of God laid down in these words. CHAP. III. 1 John 2 1. 2 considered: The argument of our adversaries from this place: A brief answer to it. Three things considerable about this Text: this Epistle written to the Jews, proved by sundry reasons. The aim of the Apostle in this place what it is. Of the word Propitiation: what in the original, and whence derived. Of that phrase the whole world: terms equivolent thereunto, how to be understood: reasons to prove that particularity of redemption from this text, exceptions removed: John 6. 5. 1. considered. 2 Cor. 5. 19. Exceptions of Tho. More refuted. John 1. 9 opened. John 1. 29. explained. John 3. 18. John 4 47. 2. 1 John 4. 14. Answer to the first Argument closed. CHAP. IIII. The second general Argument of our opposers: the places by them urged 1 Tim. 2. 4. 6. considered. Objection from thence answered. Who meant by al men; of the will of God: distinctions about it: acceptations of the word: how taken here. Of the sense of the word all: not taken collectively in this place. 5 Reasons to prove it. The full Answer to this objection: T. M. his enforcements waved. 2 Pet. 3. 9. considered, vindicated from corrupt glosses: who the all in that place, proved from the context. Hebr. 2. 9. considered; the text opened by reasons and deductions from the context, 2 Cor 5, 14, 15: opened, an objection thence enforced and answered. Argument from the Text against the universality of Redemption, 1 Cor, 15, 22. opened, and vindicated, Rom 5, 18 at large vindicated: Christ for whom a public person: divers errors discovered in the discourse of T, More on this place: seven arguments about the representation of others CHAP. V. Last Argument from scripture for universal Redemption: the precious blood of Christ undervalued by universalists. Rom. 14. 15: explained: The vanity of the objection from this place. 1 Cor, 8. 10, 11, considered: how believers are said to perish. 2 Pet. 2. 1. explained. Heb. 10 29, opened: the mind and intention of the Apostle therein: different affirmations concerning professors and others: declaration upon conditions how fulfiled: the outward profession of back sliders: initiated persons how esteemed of old: total perishing of believers not to be allowed: what it is to be sanctified by the blood of the Covenant: the close of answers with the arguments of the Arminians from scripture. CHAP. VI. Answer to the argument of T. More for universal redemption: universal redemption contradictious to Christian reason: his first argument: The plain words of the scripture, to be followed for the plain sense: rules of interpretation allowable: who meant by every man in the scripture Heb. 2. 9, considered: M. More his logic, his second argument, scripture interpretative of itself: a vain flourish of misallegations and useless quotations discovered, the places retorted: number of arguments vainly pretended: manner of arguing rectified: sophism of turning indefinite propositions into universalls: answer to the second argument: The 3 M. More his ignorance in arguing: the utter inconsequence of this argument: the vanity and emptiness of the matter of it. Rom. 14 9. 11, 12 considered: Dominion of Christ over all, proves not that he dyed for all: his 4 argument: the irregularity of his reasoning herein, the whole answered: his 5 argument answered: his 6 argument considered in general: his first proof of his main assertion, 1 joh 4. 14. joh. 1. 4, 7 considered: so also 1 Tim. 2, 4, the will of God to have all saved: what of sufficient grace: His second proof answered: his third proof, one ever asserted to maintain another: the pretended proof everted: his fourth proof considered& answered, joh. 16, 7, &c unfolded: that testimony removed, his 5 proof, the word boldly corrupted, false glosses removed Eze, 18, 23, unfolded: The scope of the place miserable mistaken: the aim of the Prophet, and intention of the words: his sixth proof: Answer thereunto, words and phrases needlessly repeated. Sense of the word all, every man, &c. The gospel how preached to all Nations. The ransom of Christ how purposed to all: several words interpreting one another: his seventh proof Answered. No tolerable collection herein: The death of Christ, a privilege peculiar to the Elect, the ransom not extended to all individuals, the ransom paid in the death of Christ, and other fruits united in the Scripture: his eight proof considered. Adam and Christ how compared, wberein that comparison lies: the intention of it in 1 Cor. 15. 22 Christ and Adam two common stocks: roots communicate onely to their own branches. proof the ninteh, Considered, no strength at all herein appeareth: The preaching of the gospel to all, substance of the gospel offers: life and salvation proposed conditionally: Ministers not entrusted with Gods secrets: proof tenth, Considered many vain suppositions, whether we must pray for all or no? what we may pray for in respect to all individuals: our duty not in conformity to Gods secret will: proofs, 11, 12, 13. Considered, God with his people preaching and praying: what may be proved about the extent of the death of Christ, from the event: the powerful influence of love and free grace into conversion: as made universal quit enervate, no such common love in God, as by some assigned efficacy of Gods love in Christ: proof 14 Considered, what unbelief the cause of destruction, Christ rejected in loving darkness rather than light: of Joh. 1. 12. in what sense, light in Christ, for all all men not in a restored condition by Christ: hard hearts further hardening themselves, how men not saved in Christ loose their own souls, arguments to disprove a pretended restauration in Christ: absurd consequences of that false assertion: proof 15 Answered, Expostulations about the abuse of temporal mercies, no arguments for a general ransom, no desires properly in God, expostulations merely declarative of our duty, proof, 16. What it is to turn the grace of God into wantonness, men of old ordained to condemnation, not redeemed by Christ in time. proof, 17, 18. Considered and removed, the conclusion to Mr. More. CHAP. VII. sophism removed, the remonstrants Achilles, The first grand sophism from the obligation to believe considered: the sense of the objection: what meant by believing, the Minor proposition denied, reasons of that denial: the objection reinforced and answered again, no safe disputing from what might have been: what faith required in the preaching of the gospel, the order of believing: generals before particulars, the arguments rightly framed and granted, deductions whence. Contradiction in the way of believing from thence, a second sophism; Answered, doubts and scruples in and about believing according to universality, no occasion of scruple given, by the particularity of Redemption, that proposals whereby the doctrine removes all scruples: free grace enervated by the general ransom, instances in every part of it: the whole Covenant of distinguishing grace made useless. Free grace made useless, free grace exalted by the effectual Redemption of the Elect, the sundry particulars instanced. The merit of Christ, enervated, by the pretended general ransom, exalted by the opposers of it, as also our own consolation: which is demonstrated by making good four positions, 1. That the extending the death of Christ to an universality in the object cannot comfort those whom God would have. 2. That denying the efficacy of the death of Christ toward those for whom he dyed cuts the nerves of their comforts. 3. Nothing in confining Redemption to the Elect, doth hinder comfort. 4. The doctrine of effectual Redemption is the true foundation of all comfort. Some few Testimonies of the Ancients touching the question in hand. THE DEATH OF DEATH In the Death of CHRIST. A Treatise of the Redemption and Reconciliation that is in the blood of Christ, with the merit thereof, and the satisfaction wrought thereby. CHAP. I. In general of the end of the Death of Christ, as it is in the Scripture proposed. BY the end of the death of Christ, we mean in general, both first, that which his Father, and himself intended in it; and secondly, that which was effecttually The end of the death of Christ in Scripture. fulfilled and accomplished by it. Concerning either, we may take a brief view of the expressions used by the Holy Ghost. For 1 Laid down in general. the first: will you know the end wherefore, and the intention wherewith Christ came into the world? Let us ask himself( who knew his own mind, as also all the secrets of his Fathers bosom) and he will tell us, that the son of man came to save that which was lost, Mat. 18. 11. to recover and save poor lost sinners; that was his intent and design, as is again asserted, Luk. 19. 10. ask also his Apostles, who know his mind, and they will tell you the same. So Paul 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners. Now if you will ask who these sinners are, towards whom he hath this gracious intent and purpose, himself tells you, Mat. 20 28. that he came to give his life a ransom for many; in other places called us, believers, distinguished from the world; for he gave himself, for our sins, that he might deliver us from this present evil 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 himself 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 himself for it, that he might sanctify and cleanse it, with the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish. Which last words express also the very aim, and end of Christ, in giving himself for any, even that they may be made fit for God, and brought nigh unto him: the like whereof is also asserted, Tit. 2. 14. he gave himself for us, that he might redeem us from all iniquities, and purify unto himself, a peculiar people zealous of good works. Thus clear then and apparent, is the intention and design of Christ and his father in this great work, even what it was, and towards whom, viz. to save us, to deliver us from the evil world, to purge and wash us, to make us holy, zealous, fruitful in good works, to render us acceptable, and to bring us unto God, for through him we have access into the grace wherein we stand, Rom. 5. 2. The effect also, and actual product of the work itself, or what is accomplished and fulfilled by the death, bloodshedding, or oblation of Jesus Christ is no less clearly manifested; but is as 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 between him and us: for when we were enemies, we were reconciled unto God by the death of his son, Rom. 5. 10. God was in him reconciling the world unto himself, not imputing their sins unto them. 2 Cor. 5. 19. yea he hath reconciled us to himself by Jesus Christ verse 18. and if you would know how this reconciliation was effected, the Apostle will tell you, that he abolished in himself, the enmity, the law of Commandements consisting in ordinances, for to make in himself of twain, one new man, so making peace. And that he might reconcile both unto God, in one body by the cross, having slain the enmity thereby, Ephes. 2. 15, 16. so that he is our peace, ver. 14. Col. Secondly, Justification, by taking away the guilt of sin, procuring remission and pardon of them, redeeming us from their power, with the curse and wrath due unto us for them, for by his own blood he is entred into the holy place, having obtained eternal redemption for us, Heb. 9. 13. he redeemed us from the curse being made a curse for us. Gal. 3. 13. his own self bearing our sins in his own body on the three, 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 righteousness for the remission of sins, Rom. 3. 23, 24, 25. for in him we have redemption through his blood even the forgiveness of sins, Col. 1. 13. Thirdly, Sanctification, by the purging away of the uncleanness and pollution of our sins, renewing in us the image of God, and supplying us with the graces of the spirit of holinesse for the blood of Christ, who through the eternal spirit offered himself unto God, purgeth our consciences from dead works that we may serve the living God. Heb. 9. 14. yea the blood of Jesus Christ, cleanseth us from all our sins. 1 Joh. 1. 7. by himself he purged our sins. Heb. 1. 3. to sanctify the people with his own blood he suffered without the gate. Heb. 13. 12. he gave himself for his Church to sanctify 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 {αβγδ} for Christs sake to believe on him. Phil. 1. 29. God blessing us in him, with all spiritual blessings in he avenly places. Eph. 1. 31. Fourthly Adoption, with that evangelicall liberty, and all those glorious privileges which appertain to the sonsof God; for God sent his son made of a woman, made under the law; to redeem them thatwere under the law, that we might receive the Adoption of sons. Gal. 4. 4. 5. 5ly. Neither, do the effects of the death Christ, rest here, they leave us not, until we are settled in heaven, in glory and immortality for ever, our inheritance is a purchased possession, Eph. 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 eternal inheritance. Heb. 9. 15. The sum of all is: the death and bloodshedding of Jesus Christ hath wrought, and doth effectually procure, for all those that are concerned in it, eternal redemption, consisting in grace here, and glory hereafter. Thus, full, clear, and evident are the expressions in the Scripture concerning, the end and effects of the death of Christ, that a man would think every one might run and red: By some opposed with. but we must stay: Among all things in Christian Religion, there is scarce any thing more questioned, than this which seems to be a most fundamental principle, a spreading persuasion there is of a general ransom to be paid by Christ for all, that he died to redeem all and every one, not only for many, his Church, the Elect of God, but for every one also of the posterity of Adam. The reasons of that opposition. Now the Masters of this opinion, do 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 necessary follow: that either, First, God and Christ failed of their end proposed, and did not accomplish that which they intended; the death of Christ being not a fitly proportioned means, for the attaining of that end,( for any cause of failing cannot be assigned) which to assert, seems to us blasphemously injurious to the wisdom, power and perfection of God, as likewise derogatory, to the worth and value of the death of Christ, or else, that all men, all the posterity of Adam, must be saved, purged, sanctified,& glorified, which surely they will not maintain, at least the Scripture, and the woeful experience of millions will not allow: wherefore to cast a tolerable colour upon their persuasion, they must, and do deny that God, or his son, had any such absolute aim or end, in the death or bloodshedding of Jesus Christ: or that any such thing, was immediately procured and purchased by it, as we before recounted: but that God intended nothing, neither was any thing effected by Christ, that no benefit ariseth to any immediately by his death, but what is common to all and every soul, though never so cursedly unbeleiving here,& eternally damned hereafter, until an act of some, not procured for them by Christ:( for if it were, why have they it not all alike?) to wit, faith, do distinguish them from others. Now this seeming to me, to enervate the virtue, value, fruits, and effects of the satisfaction and death of Christ, serving besides for a basis and foundation, to a dangerous uncomfortable, erroneous persuasion, 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 proof thereof: desiring the Lord by his spirit to led us into all truth, to give us understanding in all things, and if any one be otherwise minded, to reveal that also unto him. CHAP. II. Of the nature of an end in general, 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 its nature, and which it applieth itself unto: that which any one aimeth at, and designeth in himself to attain, as a thing good and desirable unto him, in the state and condition wherein he is: so the end which Noah proposed unto himself in the building of the ark, was the preservation of himself and others, according to the will of God, he made an ark to preserve himself and his family from the flood, according to all that God commanded him so did he. Gen. 6. 22. that which the Agent doth, or whereto he applieth himself, for the compassing his proposed end, is called the means, which two do complete the whole reason of working in free intellectual Agents, for I speak onely of such as work according to choice or election: so Absolom intending a revolt from his father to procure the crown and kingdom for himself, he prepared him horses and chariots, and fifty men to run before him. 2 Sam. 15. 1. and further, by faire words and glozing compliances, he stolen 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 means, there is this Their mutual relation, set forth by, Relation, that( though in sundry kinds) they are mutually causes one of another: the end is the first principal moving cause of the whole: it is that, for whose sake the whole work is, no Agent applies itself to action but for an end: and were it not by that, determined to some certain effect, thing, way, or manner of working, it 1. Reas. would no more do 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 storm, they cry, go to, let us build us a City and a Tower, whose top may reach unto heaven, and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Gen. 11. 4. First they lay down their aim and design, and then let out the means in their apprehension conducing thereunto, and manifest then it is that the whole reason and method of affairs, that a wise-worker, or Agent according to counsel proposeth to himself, is taken from the end which he aims at, that is in intention and continuance the beginning of all that order which is in working. Now the means are all those things which are used for the attaining of the end proposed:( as meate, for the preservation of life: sailing in a ship, for him that would pass the sea: laws for the quiet continuance of human society,) and they are the procuring cause of the end in one kind or another, 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 moral. a moral sense, when the action& the end, are to be measured or considered in reference to a moral rule, or Law prescribed to the Agent, then the means are the deserving, or meritorious 2 natural. cause of the end: as if Adam, had continued in his innocency, and done all things according to the Law given unto him, the end procured thereby, had been a blessed life to eternity: as now the end of any sinful act, is death, the curse of the law. Secondly, when the means are considered onely in their natural relation, then they are the instrumentally efficient cause of the end: so Joab intending the death of Abner, he smote him with his speere under the fifth rib, 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 moral consideration, their ends follow their deservings, in respect of conformity The end being occasionally distinguished into that which is, 1 operis, of the work 2 operantis of the work-man which again is. to the rule, and so there is {αβγδ} between them. The former consideration, by reason of the defect and perverseness of some Agents,( for otherwise these things are coincident) holds out a two-fold end of things. First of the work,& Secondly of the workman: of the act, and the agent, for when the means assigned for the attaining of any end, are not proportioned unto it, nor fitted for it, according to that rule which the agent is to work by, then it cannot be, but that he must aim at one thing, and another follow in respect of the morality of the work, so Adam is enticed into a desire to be like God: this now he makes his aim which to effect, he eats the forbidden fruit, and that contracts a guilt which he aimed not at. But when the Agent acts aright, and as it should do: when it aims at an end that is proper to it, belonging to its proper perfection and condition, and worketh by such means as are fit, and suitable to the end proposed, the end of the work, and the workman, are one and the same: as when Abel intended the worship of the Lord, he offered a sacrifice through faith acceptable unto him: or as a man desiring salvation through Christ, applieth himself to get an interest in him. Now the sole reason of this diversity is, that secondary Agents, such as men are, have an end set and appointed to their actions, by him which giveth them an external rule or Law to work by; which shall always attend them in their working, whither they will or no. God onely, whose will and good pleasure is the sole rule of all those works which outwardly are of him, can never deviate in his actions, nor have any end attend or follow his acts, not precisely by him intended. again the end of every free Agent h is either that which he effecteth, or that for whose sake he doth effect it, when a man builds 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 do it, is love of gain. The Physician cures the patient, and is moved to it, by his reward: the end which Judas aimed at, in his going to the Priests, 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 foot, was the obtaining of the 30. pieces of silver: what will you give me and I will do it? the end which God effected by the death of Christ, was the satisfaction of his justice, the end for whose sake he did it, was either supreme, or his own glory, or subordinate, ours with him. Moreover the means are of two sorts, First, as also the means into those which are in themselves. 1 good and profitable. 2. onely so as conducible, with, such as have a true goodness in themselves, without reference to any further kind; though not so considered as we use them for means: no means as a means, is considered as good in itself, but onely as conducible to a further: end it is repugnant to the nature of means, as such, to be considered as good in themselves: study is in itself the most noble employment of the soul; but aiming at wisdom or knowledge, we consider it as good, onely in as much as it conduceth to that end; otherwise as a weariness to the flesh. Eccl. 12. 12 Secondly, such as have no good at all, in any kind as in themselves considered, but merely as conducing to that end, which they are fit to attain, they receive all their goodness( which is but relative) from that whereunto they are appointed; in themselves no way desirable: as the cutting off a leg or an arm for the preservation of life; taking a bitter portion for health sake, throwing corn& lading into the sea to prevent shipwreck: 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 general, our next task must bee to accommodate them to the present business in hand, which we shall do in order, by laying down the Agent working, the means wrought, and the end effected in the great work of our Redemption; for those three must be orderly considered and distinctly, that we may have a right apprehension of the whole, into the first whereof {αβγδ} we make an entrance in. CHAP. III. Of the Agent or chief Author of the work 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 chief Author of this great work of our Redemption, is the whole blessed Trinity, 1 jointly. for all the works which outwardly are of the deity are undevided,& belong equally to each person; their distinct manner of subsistence and order being observed, it is true, there were other sundry instrumental causes in the oblation, or rather passion of Christ; but the work cannot in any sense be ascribed unto them: for in respect of God the Father, the issue of their endeavour was exceeding contrary to their own intentions; and in the close they did nothing, but what the hand and counsel of God had before determined should bee done, Acts 4. 28. and in respect of Christ, they were no way able to accomplish what they aimed at, for he himself laid down his life, and none was able to take it from him, Joh 10. 17, 18. so that they are to be excluded from this consideration. In 2 Distinct for. several persons of the holy Trinity, the joint Author of the whole work, the Scripture proposeth distinct and sundry acts or operations peculiarly assigned To the Father is ascribed 1 the sending of his son, consisting in, unto them, which, according to our weak manner of apprehension, we are to consider severally and apart: which also wee shall do, beginning with them that are ascribed to the Father. Two peculiar acts there are in this work of our Redemption by the blood of Jesus, which may be and are properly assigned to the person of the Father. First the sending of his Son into the world, for this employment. Secondly a laying the punishment due to our sin upon him. The Father loves the world and sends his Son to die. He sent his Son into the world that the world through him might be saved, John 3. 16, 17. he sent his Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, Rom. 8. 3. he set him forth to be a propitiation through faith in his blood Rom. 3. 25. for when the fullness 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 twenty times in the Gospel of John, there is mention of this sending; and our Saviour describes himself by this Periphrasis, him whom the Father hath sent 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 sand 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 {αβγδ} of God our Saviour: some copies indeed red it, {αβγδ} of God and our Saviour; but the interposition of that particle {αβγδ}, arose doubtless from a misprision, that Christ alone is called Saviour. But directly this is the same with that parallel place of Titus 1. 3. {αβγδ}, 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 rejoiced 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 believe: though in this last place, it be not ascribed unto him, with reference to his redeeming us by Christ, but his saving and preserving all by his providence. So also 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 which places, have reference to his sending of Christ, which is also distinguished into three several acts which; in order we must lay down. First, 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 had and exercised a kind 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 counsel so to do. purposed imposition of his counsel; or his eternal counsel for the setting apart of his son, incarnate to this office: saying unto him, thou art my son, this day have I begotten thee, Ask of me, and I will give thee the nations for thine inheritance, and the utmost parts of the earth for thy possession Psal: 2. 78. He said unto him, sit thou at my right hand until I make thine enemies thy footstool, for the Lord swore 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 {αβγδ} 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 mind 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 fullness 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 unusual form of speaking, that the purpose should also be comprehended in that which holds out the accomplishment of it, aiming at truth and not exactness, we pass it thus. Secondly the actual His actual admission of his son to his office by Inauguration, or solemn admission of Christ unto his office, committing all judgement unto the son; Joh. 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 oil of gladness above his fellowes Psal. 45. 7. for the actual setting apart of Christ to his office, is said to be by Unction, because all those holy things which were Types of him, as the Ark, the Altar &c. were set apart and consecrated by anointing, Exod. 30. 25. 26, 27. &c. To this also belongs that public testification by innumerable Angels from heaven of his nativity, declared by one of them to the shepherds; behold saith he, I bring you good tidings of joy, which shall be unto all people, for unto you is born this day in the city of David a Saviour which is Christ the Lord Luke 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 men goodwill. v. 14. with that redoubted noise which afterwards came from the excellent glory, this is my beloved son 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 own order, they may be considered in these three several 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 proclaim the message which we before recounted. Secondly, 2. Plenary unction and justification at his baptism. sending the spirit visibly in the form of a dove, to light upon him, at the time of his baptism, Matth. 3. 16. when he was endued with a fullness thereof, for the accomplishment of the work, and discharge of the office whereunto he was designed; attended with that noise, whereby he owned him from heaven as his onely beloved. Thirdly, 3. His actual coronation at his ascention: all which was The crowning of him with glory and honour, in his resurrection ascention, and sitting down 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. himself 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 several acts and degrees thereof God saying unto him, it is a light thing that thou shouldst 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 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 break the Serpents head, and the sceptre shall not depart from Judah, nor a Lawgiver from between his feet, till Shiloh come, and unto him shall the gathering of the people be, Gen. 49. 10. Which he also foresignified by many sacrifices, and other types with prophetical predictions, for of this salvation the Prophets have inquired and preached diligently, who prophesied of the grace that should come unto you, searching what or what manner of time the spirit of Christ which was in them did signify, when it testified 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 down from Heaven, which thing the Angels desire to look 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 believe on him, to be given in fullness of time, according to the former promises; telling Abraham, that in his seed the nations of the earth should be blessed, and justifying himself by the same faith, Gen. 15. 6. But these things belong rather to the application wholly, which was equal both before and after his actual mission. The second act of the Fathers sending the son, is the furnishing of him in his sending, with a Secondly in furnishing him with a fullness which Christ was twofold. fullness of all gifts and graces, that might any way be requisite for the office he was to undertake, the work he was to undergo, and the charge he had over the house of God. There was indeed in Christ a two-fold fullness and perfection of all spiritual excellencies; 1 {αβγδ} of the Deity. first the natural all-sufficient perfection of his Deity, as one with his Father in respect of his Divine nature: for his glory was the glory of the only begotten of the Father, John 1. 14. he was in the form of God and counted it no robbery to be equal 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 cried 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 doors moved at the noise of him that cried, and the house was filled with smoke, and the Prophet cried mine eyes have seen the King the Lord of hosts, verse 4. even concerning this vision, the Apostle saith, Isaiah saw him and spake of his glory, John 12. 41. of which glory {αβγδ} he as it were emptied himself for a season, when he was found in the form or condition of a servant humbling himself unto death, Phil. 2. 7, 8. laying aside that glory which attended his Deity, outwardly appearing to have neither form, nor beauty, nor comeliness that he should be desired, Isay 53. 2. But this fullness we do 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 {αβγδ} of divine gifts properly intended. second fullness that was in Christ, was a communicated fullness, which was in him by dispensation from his Father bestowed upon him to fit him for his work& Office, as he was& is the Mediator between God and man, the man Christ Jesus, 1 Tim. 2. 5. not as he is the Lord of hosts, but as he is Immanuel God with us, as he was a son given to us, called wonderful, counsellor, the mighty God, the everlasting father, the Prince of peace, upon whose shoulders the government was to be. Isay. 9. 6. it is a fullness of grace, not that essential; which is of the nature of the Deity, but that which is habitual and infused into the humanity, as personally united to the other: which though it be not absolutely infinite as the other is, yet it extends itself to all perfections of grace, both in respect of parts and degrees, there is no grace that is not in Christ, and every grace is in him in the highest degree; so that whatsoever the perfection of grace, either for the several kinds, or respective advancements thereof, requireth, is in him habitually by the collation of his father, for this very purpose, and for the accomplishment of the work designed; which though( as before) it cannot properly be said to be infinite, yet it is boundless and endless: it is in him as the light in the beams of the Sun, and as water in a living fountain, which can never fail, he is the candlestick from whence the golden pipes do empty the golden oil through themselves. Zach. 4. 12. into all that are his; for he is the beginning, the first born from the dead, in all things having the pre-eminence, for it pleased the father that in him should all fullness dwell. Col. 1. 18. 19. in him he caused to be hide all the treasures of wisdom and knowledge. Col. 2. 3. and in him dwelled all the fullness of the Godhead {αβγδ} substantially or personally. v. 9. that of his fullness we might all receive grace for grace. Joh. 1. 16. in a continual supply: so that setting upon the work of redemption he looks upon this, in the first place the spirit of the Lord God( saith he) is upon me, because the Lord God hath anointed me, to preach the glad tidings to the meek, he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound, to proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn. Isa. 61. 1. 2. and this was the anointing with the oil of gladness which he had above his fellows, Psal. 45. it was upon his head and ran down to his beard, yea down to the skirts of his clothing. Psal. 133. 2. that every one covered with the garment of his righteousness might be made partaker of it. The spirit of the Lord did rest upon him, the spirit of wisdom and understanding, the spirit of council and might, the spirit of knowledge and of the fear of the Lord. Isay. 11. 2. and that not in parcels and beginnings as in us, proportioned to our measure and degrees of sanctification, but in a fullness, for he received not the spirit by measure. 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 wisdom 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 eternal 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 entering into Covenant with him. 1. To protect and as sit him, in, Covenant, 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 business 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 trials, strength against oppositions, encouragement against temptations, and strong consolation in the midst of terrors, which might be any way necessary or requisite to carry him on through all difficulties to the end of so great an employment. 1. trials. Vpon which he undertakes this heavy burden, so full of misery and trouble: for the Father before this engagement, requires no less of him, than that he should become a Saviour, and be afflicted in the afflictions of his people Isa. 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 winepress alone, until he became read in his apparel Isa. 61. 2. 3. yea to be strike, smitten of God, and afflicted, wounded for our transgressions, and bruised for our iniquities: to be bruised and put to grief, to make his soul an offering for sin, and to bear the iniquity of many 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 hid him in the shadow of his hand, to make him a polished shaft, and to hid 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 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 he would lay him for a foundation, a ston, a tried ston, a precious corner ston, a sure foundation Isay 28. 16. that whosoever should fall upon him, should be broken, but upon whomsoever he should fall, he should grind them to powder. Hence, arose that confidence of our Saviour in his greatest and utmost trials, being assured by 1 Confidence. virtue 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 hair, I hide not my face from shane and spitting Isay. 50. 6. But with what confidence( blessed Saviour) didst thou undergo all this shane 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 near that justifieth me, who will contend with me? let us stand together; who is mine adversary? let him come near to me; behold! the Lord God will 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 dumb, so opened he not his mouth. Isay. 3. 7. for when he was reviled, he reviled not again, when he suffered he threatened not, but committed himself to him that judgeth rightly. 1 Pet. 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 success, or a 2 to give him good success good issue out of all his sufferings, and a happy accomplishment& attaimment 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 clear without the former considerations: for whatsoever it was that God promised his son, should be fulfilled and attained by him, that certainly was it, at which the son aimed in the whole undertakeing, and designed it as the end of the work, that was committed to him, and which alone he could and did claim upon the accomplishment of his 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 Jacob, and to restore the preserved of Israel, I will also give thee for a light to the Gentiles, that thou mayst be my salvation to the end of the earth: Kings shall see and arise, Princes also shall worship because of the Lord that is faithful: And he will certainly accomplish this engagement) I will preserve thee and give thee for a covenant of the people to establish the earth, to cause to inherit the desolate heritage, that thou mayst say to the Prisoners go forth, to them that are in darkness show yourselves, they shall feed in the ways, and their pasture shall be in all high places, they shall not be hungry neither shall they be thirsty, neither shall the heat smite them, nor the Sun, for he that hath compassion on them, shall led 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 far, and lo 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 clearly engageth himself to his son, that he should gather to himself a glorious Church of believers, from among Jews and Gentiles through all the world, that should be brought unto him, and certainly fed in full pasture, and refreshed by the springs of water, all the spiritual springs of living water, which flow from God in Christ for their everlasting salvation. This then our Saviour certainly aimed at, as being the promise upon which he undertook the work, the gathering of the sons of God together, their bringing unto God, and passing to eternal salvation; which being well considered, it will utterly overthrow the general ransom, or universal redemption, as afterward will appear. In the 53. chap. of the same prophecy, the Lord is more express and punctual in these promises to his son, assuring him, that when he made his soul 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 travail of his soul and be satisfied: by his knowledge he should justify many that he should divide a portion with the great, and the spoil with the strong. v. 10. 11. 12. he was( you see) to see his seed by covenant, and to raise up a spiritual seed unto God, a faithful people to be prolonged& preserved throughout all generations: which how well it consists with their persuasion, who in terms have affirmed, that the death of Christ might have had its full and utmost effect, and yet none be saved; I cannot see, though some have boldly affirmed it and all the asserters of universal redemption, do tacitly grant, when they come to the assigning of the proper ends and effects of the death of Christ. The pleasure also of the Lord was to prosper in his hand: which what it was he declares, Heb. 2. 10. even bringing of many sons unto glory, for God sent his onely begotten son 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 own aim and intention may be seen in nothing more manifestly, than in the request that our Saviour makes upon the accomplishment of the work about which he was sent, which certainly was neither for more, nor less, then God had engaged himself to him for: I have( saith he) glorified thee on earth, I have finished the work which thou gavest me to do, John 17. 3. and now what doth he require after the manifestation of his eternal glory, of which for a season he had emptied himself, ver. 4. clearly a full confluence of the love of God, and fruits of that love upon all his elect in faith, sanctification and glory; God gave them unto him, and he sanctified himself to be a sacrifice for their sake, praying for their sanctification, 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 believe on me through their word, that they all may be one, as thou father art in me, and I in thee, that they also may be one in us: and lastly their glory, 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 several 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 expressly the contrary, Joh. 17. 9. Let this then be diligently observed, that the promise of God unto his son, and the request of the son unto his Father are directed to this peculiar end of bringing sons unto God. And this is the first act, consisting of these three particulars. The second is of laying upon him the 2 By the la●ing the punishment due to our sin upon him. punishment of sins, every where ascribed unto the father: Awake O sword against my shepherd, against the man that is my fellow( saith the Lord of hosts) smite the shepherd and the sheep shall bee scattered, Zach. 13. 7. What here is set down imparatively by way of command, I will smite the shepherd, and the sheep of the flock shall bee scattered abroad, Math. 26. 31. he was strike, smitten of God, and afflicted, yea the Lord laid upon him the iniquity of us all, yea it pleased the Lord to bruise him, and to put him to grief, Isay 53. 4. 6. 10. he made him to bee sin for us, who knew no sin, that we might be made the righteousness 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 righteousness declareth: him who knew no sin that is who deserved noe punishment, him hath he made to be sin, or laid the punishment due to sin upon him; or perhaps in the latter place, sin may be taken for an offering or sacrifice for the expiation of sin, {αβγδ} answering in this place to the word {αβγδ} in the old Testament which signifieth both sin and the sacrifice for it. And this the Lord did, for as for Herod, Pontius Pilate, with the Gentiles and the people of Israel, when they were gathered together they did nothing but what his hand and council 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 burden which by himself 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 sorrowful even unto death, Mat. 26. 37, 38. to wit when he was in the garden with his three choice Apostles, before the traitor or any of his complyces appeared; then was he sore amazed and very heavy, Mark. 14. 34. that was the time in the dayes of his flesh when he offered up prayers and supplications with strong cries and tears unto him that was able to save him from death, Heb. 5. 7. which how he performed the Apostle describeth, Luk. 22. 43, 44. there appeared an angel 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 down to the ground: surely it was a close and strong trial and that immediately from his father he now underwent: for how meekly and cheerfully doth he submit without any regret or trouble of spirit, to all the cruelty of men, and violence offered to his body, until this conflict being renewed again, he cries, My God, my God, why hast thou forsaken me? And this by the way will be worth our observation, that we may know with whom our Saviour chiefly had to do, and what was that which he underwent for sinners, which also will give some light to the grand quaere, concerning the persons of them for whom he undertook all this: his sufferings were far from consisting in mere corporal perpessions and afflictions, with such impressions upon his soul and spirit, as were the effects and idues onely of them: it was no more, nor less, than the curse of the Law of God, which he underwent for us, for he freed us from the curse by being made a curse, Gal. 3. 13. which contained all the punishment that was due to sin, 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 temporal death, as the law was considered to be the instrument of the jewish polity, and serving that economy or dispensation, is true; but that it should be no more as it is the universal rule of obedience and the bond of the covenant between God& man, is a foolish dream. Nay but in dying for us Christ did not onely aim at our good, but also directly died in our stead: the punishment due to our sin and the chastisement of our peace was upon him: which that it was the pains of hell in their nature and being, in their weight and pressure, though not in 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 pains to eternity upon sinners? it is true indeed, there is a relaxation of the Law, in respect of the persons suffering, God admitting of commutation: as in the old Law when in their sacrifices, the life of the beast was accepted( in respect to the carnal part of the ordinances) for the life of the man; this is fully revealed, and we believe it: but for any change of the punishment, in respect of the nature of it, where is the least intimation of any alteration? We conclude then this second Act of God, in laying the punishment on him for us, with that of the Prophet: All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all. Isay. 53. 6. And add thereunto this observation, that it seems strange to me, that Christ should undergo the pains of hell in their stead, who lay in the pains of hell before he underwent those pains, and shall continue in them to eternity, for their worm death not, neither is their fire quenched. To which I may add this dilemma to our Universalists: Thereby freeing all he died for God imposed his wrath due unto, and Christ underwent the pains of hell for, either all the sins of all men, or all the sins of some men, or some sins of all men? if the last, some sins of all men, than have all men some sins 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 sin no flesh should be justified in his sight: if the Lord should mark iniquities who should stand? Psal. 130. 3. We might all go to cast all that we have, to the moles and to the bats, to go into the clefts of the rocks, and the tops of the ragged rocks for fear of the Lord and for the glory of his Majesty. Isay. 2. 20. 21. If the second; that is it which we affirm, that Christ in their stead, and room, suffered for all the sins of all the elect in the world. If the first, why then are not all freed from the punishment of all their sins? you will say, because of their unbelief, they will not believe, but this unbelief, is it a sin or not? if not why should they be punished for it? If it be, then Christ underwent the punishment due to it, or not, if so, then why must that hinder them more than their other sins for which he died, from partaking of the fruit of his death: if he did not, then did he not dy for all their sins. 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 son. 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 (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 sin he had no pleasure, then said Christ, lo I come, in the volume of the book it is written of me to do thy will O God, Heb. 10. 17. 18. all other ways 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 about my Fathers business 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 goodness in itself, 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, a His Incarnation. and pitching his tentamongst us. John 1. 4. his being made of a woman. Gal. 4. 4. is usually called his {αβγδ} or incarnation, for this was the mystery of godliness, that God should be manifested in the flesh, 1 Tim. 3. 13. thereby assuming not any singular person but our human nature into personal union with himself; for, for as much as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil, 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 eternal counsel. Secondly, his oblation or offering himself up to God for us 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 sanctify 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, which when they were to have an end then said Christ lo I come to do thy will: now though the perfecting or consummating of this oblation, be set out in the scripture chiefly in respect of what Christ suffered, and not so much in respect of what he did, because it is chiefly considered as the means used by these three blessed Agents, for the attaining of a 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 been in it, it could never have purged our sins) therefore in that regard, I refer it to his actions. He was the Lamb of God that takes away the sins of the world John. 1. 29. the lamb of God, which himself had provided for a sacrifice; and how did this lamb behave himself in it? with unwillingness, and struggling? no, he opened not his mouth, he was brought as a lamb to the slaughter, and as a sheep before the Shearers is dumb, so he opened not his mouth Isay. 53. 7. whence he saith, I lay down my life, no man taketh it from me, but I lay it down of myself, 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 mind, 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 cheerfully, lo 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 three, 1 Pet. 2. 24. Now this oblation or offering of Christ, I would not tie up to any one thing, action, or passion, performance or suffering, but it compriseth the whole economy and dispensation of God manifested in the flesh, and conversing among us, with all those things which he performed in the dayes of his flesh, when he offered up prayers and supplications, with strong cries and tears, until 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 ministering, until he had given his soul a price of redemption for many Mat. 26. but for his entering into the holiest of holies, sprinkled with his own blood, and appearing so for us, before the majesty of God, by some accounted as the continuation of his oblation we may refer unto 3ly. His His Intercession which two last are Intercession, For all& every one of those, for whom he gave himself for an oblation, he did not suffer for them, and then refuse to intercede for them, he did not do the greater, and omit the less, The price of our redemption is more precious in the eyes of God and his son, then that it should( as it were) be cast away on perishing souls, without any care taken, of what becomes of them afterwards, nay this also is imposed on Christ, with a promise annexed. ask of me( saith the Lord) and I will give thee the nations, for thine inheritance, and the utmost parts of the earth for thy possession. Psal. 2. 8. Who accordingly tells his disciples, that he had more work to do for them in heaven, I go saith he to prepare a place for you, that I may come again and receive you unto myself, Joh. 14. 2. 3. for as the high priest went into the second alone, once every year, not without blood, which he offered for himself and the errors of the people. Heb. 9. 7. so Christ bebeing come an high Priest of good things to come, by his own blood entred once into the holy place having obtained for us eternal redemption, Heb. 9. 11. 12. Now what was this holy place whereinto he entred, thus sprinkled with the blood 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 itself now to appear in the presence of God for us, v. 24. and what doth he there appear for? why; to be our advocate to pled 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 sin we have an Advocate with the Father, even Jesus Christ the righteous, 1 John 2. 1. why? how comes that to pass? he is a propitiation for our sins. v. 2. his being {αβγδ} a propitiatory sacrifice for our fins, 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 {αβγδ} for them. again, we know the father always heareth the son, For I know saith he, that he heareth me always. Joh. 11. 42. that is so to grant his request, Restrained to the same person. according to the forementioned engagement, Psa. 2. 8. and therefore if he should intercede for all; all should undoubtedly be saved: For he is able to save to the utmost, them that come unto God by him, seeing he ever liveth to make intercession for them. Heb. 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 again, 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 breaks the neck of the general ransom, for according to that, he dyed for millions, that have no interest in his intercession, who shall have their sins laid to their charge, and perish under them: which might be further cleared up, from the very nature of this intercession, which is not an humble dejected supplication, which beseems not that glorious state of advancement, which he is possessed of, that sits at the right hand of the Majesty on high; but an authoratitive presenting himself before the throne of his Father, sprinkled with his own blood, for the making out to his people all spiritual 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 appears for them in heaven with his satisfaction and merit. Here also, we must call to mind what the Father promised his son, upon his undertaking of this employment; for there is no doubt, but that for that, and that alone doth Christ upon the accomplishment of the whole, intercede with him about, which was in sum, that he might be the captain of salvation to all that believe on him, and effectually bring many sons to glory. And hence it is, having such an high Priest over the house of God, we may draw near with the full assurance of faith, for by one offering he hath perfected them that are sanctified, Heb. 10. 13. But of this more must be said afterwards. CHAP. V. The peculiar actions of the holy Spirit in this business. 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 holy Spirit, who is evidently concurring in his own distinct operation, to all the several chief or grand parts of this work, we may refer them to three heads. First, the Incarnation of the Son, with his plenary assistance in the course of his conversation whilst he dwelled amongst us; for his 1 Incarnation. mother was found {αβγδ} to have conceived in her womb of the holy Ghost, Matth. 18. It you ask with Mary, how that could be, the angel resolves both her and us, as far as it is lawful for us to be 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 son of God: it was an overshadowing power in the Spirit, so called by an allusion taken from fowles that coverr their eggs, that so by their warmth young 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 process as this child was conceived by the power, so he was filled with the Spirit, and waxed stronger in it, Luk. 1. 80. until having received a fullness thereof, and not by any limited measure in the gifts and graces of it, he was thoroughly furnished and fitted for his great undertaking. Secondly in his oblation or passion, for they are both the same, with several respects, one to what he suffered, the other to what 2 Oblation he did with, by, and under those sufferings, how by the eternal Spirit he offered himself without spot unto God, Heb. 9. 14. whether it be meant of the offering himself a bloody sacrifice on the cross, or his presentation of himself continually before his Father, it is by the eternal Spirit. The willing offering himself through that Spirit, was the eternal fire under this sacrifice, which made it acceptable unto God. That which some contend, that by the eternal Spirit is here meant our Saviours own deity, I see no great ground for; some Greek and latin copies red, not as we commonly, {αβγδ} but {αβγδ}, and so the doubt is quiter removed: and I see no reason, why he may not as well be said to offer himself, through the holy Spirit, as to be decreed to be the son of God, according to the Spirit of 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. 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 mortal bodies by his spirit that dwelleth in you, and thus have we discovered the blessed agents, and undertakers in this work, their several actions and orderly concurrence unto the whole, which though they may be thus distinguished, yet they are not so divided, but that every one must be ascribed to the whole nature, whereof each person is in solidum partaker. And as they begin it, so they will jointly carry along the application of it unto its ultimate issue, and accomplishment, for we must give thanks to the father who hath made us meet( that is by his spirit) to be partakers of the inheritance of the Saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son, in whom we have redemption through his blood even the forgiveness of sins. Col. 1. 11. 12. 13. CHAP. VI. The means used by the fore recounted Agents in this work. OUR next employment following the order of execution, not intention, will be the discovery or laying down of the means in ● 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 means ordained for the obtaining of a proposed end, of which afterwards. Now because the several 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 means in this work, the several concurrences of both the other persons before mentioned, being presupposed as necessary antecedent or concomitant. The means then used or ordained by these agents for the end proposed, is that whole economy or dispensation carried along to the end from whence our Saviour Jesus Christ is called a mediator; 1 b The oblation. in, 1 Initiation. in the humility 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 design onely the particular offering of himself upon the cross, an offering to his Father, as the lamb of God without spot or blemish, when he bare our sins or carried them up with him in his own body on the three, which was the sum and compliment of his oblation, and that wherein it did 2 o●nsummation in he bitterness of his death. chiefly consist, but also his whole humiliation, or state of emptying himself, whether by yielding voluntary obedience unto the Law, as being made under it, that he might be the end thereof to them that believe, Rom. 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 cross: for no action of his as mediator is to be excluded, from a concurrence to make up the whole means in this work. Neither by his c Intercession, do I understand onely that heavenly appearance of his in the most holy 2 Inter session 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 sin 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 sins, and rose for our justification: Rom. 4. 25. where, and in such other places, by his resurrection the whole following dispensation and the perpetual intercession of Christ for us in heaven is intended, for God raised up his son Jesus to bless us, in turning every one of us from our iniquities. Acts 3. 26. Now this whole dispensation, with especial regard to the death and bloodshedding of Christ, is the means we speak of agreeable e with special respect unto his death. to what we said before, of such in general. For it is not a thing in itself desirable, for its own sake, the death of Christ had nothing in it,( we speak of his suffering distinguished from his obedience) that was good, but 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 villainy,& cruelty gather themselves together against Gods holy child whom he had anointed, Acts 4. 27. or what good was it, that the son of God should be made sin, and a curse to be bruised, afflicted, and to undergo such wrath as the whole frame of nature, as it were trembled to behold; what good, what beauty and form is in all this, that it should be desired in itself, and for itself? doubtless none at all. It must then be looked upon, as a means conducing to such an end, the glory and lustre thereof must quiter take away all the darkness and confusion that was about the thing itself. And even so it was intended by the blessed Agents in it, by whose determinate counsel and foreknowledge he was delivered and slain, Acts 12. 12. 23. there being done unto him, whatsoever his hand and counsel 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 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 should have any respect to any persons, or any thing, which the other also doth not in its kind equally respect: but there is this manifold union between them. First, in that they are both alike intended for the obtaining and accomplishing the same entire and complete 1 end intended. end proposed; to wit, the effectual 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 brief 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 sanctify myself( to be an oblation) that they also might be sanctified through the truth, Joh. 17. 19. Thirdly, that 3 mutual 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 sum is, that the oblation and intercession of Jesus Christ, are one entire means for the producing of the same effect, the very end of the oblation, being that all those things, which are bestowed by the intercession of Christ, and without whose application it should certainly fail of the end proposed in it, be effected accordingly, so that it cannot be affirmed, that the death or offering of Christ, concerned any one person or thing, more in respect of procuring any good, than his intercession doth for the collating of it for interceding there for all good purchased, and prevailing in all his intercessions,( for the Father always hears his Son) it is evident that every one for whom Christ 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 proof of it lies in our following proposal of assigning the proper end, intended and effected by the death of Christ, so that the chief proof must be deferred until then, I shall now only propose those reasons which may be handled apart, not merely depending upon that. CHAP. VII. Containing reasons to prove that the oblation and intercession of Christ to be one entire means respecting the accomplishment of the same proposed end, and to have the same personal object. OUr first reason is taken from that 1 From their perpetual conjunction in the scriptures. powerful union which the Scripture maketh of both these, almost always joining them together, and so manifesting those things to be most inseparable, which are looked upon as the distinct fruits and effects of them: By his knowledge shall my righteous servant justify many for he shall bear their iniquities, Isa. 53. 11. the actual justification of sinners, the immediate fruit of his Intercession, certainly follows his bearing of their iniquities. And in the next verse, they are of God so put together, that surely none ought to presume to put them asunder; he bare the sin of many( behold his oblation) and made intercession for the transgressors: even for those many transgressors, whose sin he bears, And there is one expression in that Chapter 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 total 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 again for our justification; for whose offences he dyed, for their justification he rose: and therefore if he died for all, all must also be justified, or the Lord faileth in his aim& design, both in the death and resurrection of his son, which though some have boldly affirmed, yet for my part I cannot but abhor the owning of so blasphemous a fancy. Rather let us close with that of the Apostle, grounding the assurance of our eternal glory, and freedom from all accusations, upon the death of Christ, and that because his intercession also for us doth inseparably and necessary follow it; Who( saith he) shall lay any thing to the charge of Gods elect,( it seems 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 general ransom?) yea rather who is risen again, who is even at the right hand of God, who also maketh intercession for us. Rom. 8. 33 34. here is an equal extent of the one, and the other: those persons who are concerned in the one, are all of them concerned in the other, That he died for all, and intercedeth 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 infers a kind of impossibility in not giving us all good things in him, which how it can be reconciled with their opinion, who affirm that he gave his son for millions, to whom he will give neither grace nor glory, I cannot see: but we rest in that of the same Apostle, when we were yet without strength, in due time Christ died for the ungodly, so that being justified by his blood, we shall be saved from the wrath by him: Rom. 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 sacerdotal office, and both required in him who is a Priest, so that if he omit either of these, he cannot be a faithful Priest for them; if either he doth not offer for them, or not intercede for the access of his oblation on their behalf, he is wanting in the discharge of his office by him undertaken. Both these we find conjoined( us before) in Jesus Christ. 1 John 2. 1, 2 if any man sin we have an Advocate with the father Jesus Christ the righteous, and he is a propitiation for our sins: he must be an advocate to intercede, as well as offer a propitiatory sacrifice, if he will be such a merciful High Priest over the house of God, as that the children should be encouraged to go to God by him. This the Apostle exceedingly clears, and evidently pr●ves in the Epistle to the Hebrews describing the Priest-hood of Christ in the execution thereof, of offering up himself in, and by the shedding of his blood, and interceding for us to the utmost; upon the performance of both which, he presseth an exhortation to draw near with confidence to the throne of grace, for, he is come an High-Priest of good things to come, not by the blood of goats and calves, but by his own blood he entred into the holy place, having obtained for us eternal 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 blood of Bulls and Goats upon him. v. 12. 13.( which doubtless was to pray for them in whose behalf he had offered, v. 1.) so presenting himself before his father that his former oblation might have its efficacy: and hence he is said to have {αβγδ} 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 boldness to enter into the holiest 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 faithful in the discharge of his function to the utmost, in the behalf of the sinners for whom he undertakes. These two then Oblation and Intercession, must in respect of their objects be of equal extent, and can by no means be separated. And here by the way( the thing being by this argument in my apprehension made so clear) I cannot but demand of those who oppose us about the death of Christ, 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 error, that all shall be saved; or own this Blasphemy that Christ is not heard of his Father, nor can prevail in his Intercession; which yet the Saints on earth are sure to do, when they make their supplications according to the will of God: Rom. 8. besides that of our Saviour, it is expressly said that the Father always 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 less 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 vocal, by the way of entreaty, but merely real, by the presentation of himself sprinkled with the blood of the Covenant before the throne of Grace in our behalf. For Christ( saith the Apostle) is not entered into the the holy place made with hands, but into heaven itself, 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 bulls and Goats upon him v. 12. 13, our Saviours being with his own blood, so presenting himself, that his former oblation might have its perpetual efficacy, until the many sons given unto him are brought to glory. And herein his Intercession consisteth, being nothing( as it were) but his oblation continued. He was a Lamb slain from the foundation of the world Revel. 13. 3. now his Intercession before his actual oblation in the fullness of times, being nothing but a presenting of the engagement that was upon him for the work in due time to be accomplished, certainly that which follows it, is nothing but a presenting of what according to that engagement is fulfilled, so that it is nothing but a continuation of his oblation, in postulating by remembrance and declaration of it, those things which by it were procured. How then is it possible, that the one of these should be of larger compass and extent than the other? Can he be said to offer for them for whom he doth not intercede when his Intercession is nothing but a presenting of his oblation in the behalf of them for whom he suffered, and for the bestowing of those good things which by that were purchased. Again 4. the same end aimed 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 conferred by the intervening of his Intercession, then they have both of them the same aim, and are both means tending to one and the same end. Now for the proof of this supposal, we must remember that which we delivered before, concerning the compact& agreement, that was between the father and his son, upon his voluntary engaging of himself unto this great work of redemption: for upon that engagement the Lord proposed unto him as the end of his sufferings, and promised unto him as the reward of his labours, the fruit of his deservings, every thing which he afterwards intercedeth for. Many particulars I before instanced in, and therefore now to avoid repetition will wholly omit them, referring 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 entreaty, either virtual or formal, as it may be conceived to be either real or oral, for the obtaining of any thing, must it not rest upon some promise made unto him? or is there any good bestowed, that is not promised? is it not apparent that the intercession of Christ doth rest on such a promise, as Psal. 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 counsel 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 counsel 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 until they are bestowed, it hath not its full fruits and effects, for that which some say, viz. that the death of Christ doth procure that which is never 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 them they may not. Now these things concerning which we treat Being joined in one by Christ himself, and ( the oblation and intercession of Christ) are by himself conjoined, 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 cross: and as perfectly intercede as now in heaven, who then can divide these things, or put them asunder? especially considering that the Scripture affirmeth that the one of them without the other would have been unprofitable 1 Cor. 15. 17. for complete remission and redemption could not be obtained for us without the entering of our high priest into the most holy place. Heb. 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 which any soul might hope to attain by an assurance that Christ died for him: that the doctrine of the general ransom is an uncomfortable doctrine, cutting all the nerves and sinews of that strong consolation which God is so abundantly willing that we should receive, shall be afterwards declared: for the present I will onely show, 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 sins but follows them into every court, until they be fully pardonned, and clearly expiated, Heb. 9. 26. he will never leave us until 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 several procurements of the one or the other, it will yield us but little consolation, but in this connexion it is a sure bottom for a soul to build upon, Heb. 7 25. What good will it do me to be persuaded that Christ died for my sins, if, notwithstanding that, my sins may appear against me for my condemnation, where? and when Christ will not appear for my justification? if you will ask with the Apostle, who is he that condemneth, it is Christ that died? Rom. 8. 34. It may easily be answered; why, God by his Law may condemn 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 sins 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 proposal, answered. BY what was said in the last Chapter it clearly appeareth, that the Oblation and intercession of Christ are of equal compass and extent, in respect of their objects, or the persons for whom he once offered himself, and doth continually intercede, and so are to be looked on, as one joint means for the attaining of a certain proposed end: which, what it is comes next to be considered: 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 until it be all gone. The sum of one of our former arguments was that to sacrifice and intercede belong both to the same person as high Priest, which name none can answer, neither hath any performed that office until both by him be accomplished. 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 weak typical representation, doth perform both these in the behalf of them for whose sakes he was such. An argument not unlike to this I find by some to be undertaken to be answered, being in these words proposed. ( The ransom and Mediation of Christ is no larger than his office of Priest, Prophet and King, but those offices pertain to his Church and chosen, therefore his ransom pertains to them 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 seems to have in their proposal, whose interest it is, to present it as slightly as possible, that they may seem fairly to have waved it; but the evasion, such as it is, let us look upon. This( saith the answerer) is a sober objection, which friendly term I imagined at first, he had given this reason, because he found it kind and easy to be satisfied: but reading the Answer and finding that, so wide from yielding any colour or appearance of what was pretended, that it onely served him some new weak false conceptions, I imagined that it must be some other kindness that caused him to give this objection( as he calls it) so much milder an entertainment, than those others, which equally gull him, which hear nothing, but this is horrid, that blasphemy that detestable abominable and false, as being indeed by those of his persuasion, neither to be endured nor avoided: and at 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 ransom and mediation for all men. Now truly if it be so, I am not of his judgement, but so far from thinking it a sober objection, that I cannot be persuaded that any man in his right wits would once propose it; that Christ should die for all, and yet not be a ransom for all, himself affirming, that he came to give his life a ransom for many. Matth. 20. 28. is to me a plain contradiction. The death of Christ, in the first most general notion and apprehension thereof, is a ransom. Nay do not this answer, and those who are of the same persuasion with him, make the ransom of as 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 ransom, but also intercedeth for them, which he doth not for all for whom he paid a ransom: will they now go a step backward and say, that for some he not onely dyed, but also paid a ransom 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 ransom? but let us see what he says further, in so easy a cause as this, it is a shane to take advantages. TheAnswer 8 The first is, TheAnswer to this objetion( saith he) is easy and plain in the Scripture, for the mediation of Christ, is both more general, and more special, more general as he is the one mediator between God and man: 1 Tim. 2. 5. and more special as he is the mediator of the New-Testament that they which are called may receive the promise of eternal inheritance. Heb. 9. 14. according to that it is said he is the Saviour of all men especially of those that believe. 1 Tim. 4. 10. so in all the offices of Christ the Priest the Prophet the King, there is that which is more general and that which is more special and peculiar. Answered by, And this is that, which he calls a clear and plain answer from the Scripture, leaving the application of it, unto the argument, to other mens conjecture, which as far as I can conceive must be thus. 1 Examination. It is true, Christ paid a ransom for none but those for whom he is a mediator and Priest, but Christ is to be considered two ways, First, as a general mediator and Priest for all. Secondly, as a special mediator and Priest for some, now he pays the ransom as a general mediator: this I conceive may be some part of his meaning, for in itself, the whole is in expression so barbarous, and remote from common sense, in substance such a wild unchristian madness: as contempt would far better svit it, than a reply: the truth is; for sense and expression, in men who from their manual Trades leap into the office of Preaching, and employment of writing, I know no reason why we should expect. Onely it can never enough be lamented that wildness, in such tattered rags should find entertainment, whilst sober truth is shut out of doors, for what I pray you is the meaning of this distinction, Christ is either a general mediator between God and man, or a special mediator of the New Testament, was it ever heard before, that Christ was any way a Mediator, but as he is so of the New Testament? a Mediator is not of one, all mediation respects an agreement of several parties, and every mediator, is the mediator of a Covenant; now if Christ be a mediator more generally, 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 canceled 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 catechised than to preach? but we must not let it pass thus, the man harps upon something that he hath heard from some Arminian Doctor, though he hath had the ill hap, so poorly to make out his conceptions? wherefore being in some measure acquainted with their occasions which they colour with those texts of Scripture which are here produced, I shall briefly remove the poor shift, that so our former argument, may stand unshaken. The poverty of the answer as before expressed, hath been sufficiently already declared: the fruits of Christs mediation have Second confutation been distinguished by some, into those that are more general, and those which are more peculiar, which in some sense may be tolerable: but that the offices of Christ should be said to be either general or peculiar,& himself in relation to them so considered is a gross unshapen fancy. I answer then to the thing intended, that we deny any such general mediation, or function of office in general, in Christ, as should extend itself beyond his Church or chosen. It was his Church which he redeemed with his own blood Acts 20. 28. his Church that he loved and gave himself for it, that be might sanctify 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 down 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 sanctify myself 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, Heb. 7. 25? not one word of this general mediation for all. Nay if you will hear himself, he denies in plain terms to mediate for all; for I pray not saith he 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 God and one mediator between God and man, the man Christ Jesus, what then I pray? what will be concluded hence? cannot Christ be a mediator between God and man, but he must be a mediator for all men? are not the elect, men? do not the children partake of flesh and blood? doth not his Church consist of men? what reason is there to assert out of an indefinite proposition an universal conclusion? because Christ was a mediator 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 proof 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 believe, had it been who is the mediator of all men especially of them that believe, it had been more likely: but the consciences, or at least the foreheads of these men! is there any word here spoken of Christ as mediator? is it not the living God in whom we trust that is the Saviour here mentioned, as the words going before in the same verse are? and is Christ called so in respect of his Mediation? that God the Father is often called Saviour I shewed before, and that he is here intended, as is agreed upon by all sound interpreters, so also it is clear from the matter in hand, which is the protecting providence of God, general towards all, special and peculiar towards his Church, thus is he said to save man and beast, Psal. 36. 6. {αβγδ} rendering the Hebrew {αβγδ} by {αβγδ}, thou shalt save or preserve. It is God then that is here called the Saviour of all by To sang. 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 universal mediation I know not. Now the very context in this place will not admit of any other interpretation, for the words render a reason why, notwithstanding all the injury& reproaches, wherewith the people of God are continually assaulted, yet they should cheerfully go forward to run with joy the race that is set before them, even because as God preserveth all, for in him we live and move and have our being, Acts 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 encouragement being that which the Apostle was to lay down, what motive would it be hereunto, to tell believers, that God would have those saved, who neither do, nor ever will, or shall believe? that I say nothing how strange it seems, that Christ should be the Saviour of them who are never saved, to whom he never gives grace to believe, for whom he denies to Intercede, Joh. 17. 9. which yet is no small part of his mediation whereby he saves sinners. Neither the subject then, nor the predicate proposition( he is the Saviour of all men) is rightly apprehended, by them who would wrest it to the maintenance of universal redemption. For the subject He it is God the Father, and not Christ the mediator, and for the predicate it is a provincial preservation, and not a purchased salvation that is intimated that is the providence of God, protecting and governing all, but watching in an especial manner for the good of them that are his, that they be not always unjustly and cruelly traduced and reviled, with other pressures that the Apostle here rests upon: as also he shows that it was his course to do, 2 Cor. 1. 9. 10. but we had the sentence of death in ourselves, that we spould not trust in ourselves, 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 sum of that doctrine, for which he was so turmoiled and afflicted, I will not much oppose it, for then also it includes nothing but an assertion of the true God and dependence 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 saves his people Mat. 1. 21. 2 Of those who never hear one word of saving or a Saviour; 3. That he should be a Saviour in a twofold sense. 1. For all, 2. For believers. 4. That to believe is the condition whereby Christ becomes a Saviour in an especial manner unto any, and that condition not procured nor purchased by him; that this I say, is the sense of this place credat sudare Apella; to me nothing is more certain, then that to whom Christ is in any sense a Saviour in the work of redemption, he saves them to the uttermost from all their sins of infidelity and disobedience, with the saving of grace here, and glory hereafter. Further attempts also there are to give strength to this evasion,& 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 sons of men, yet in, and of the world, that the Spirit may so still unite and bless those that believe on him, and so go forth in 4 Uncouth distinctions invented, overthrown. 1 Queries. their confessions and conversations, and in the ministration of his gospel by his servants, that those among whom they dwell, and converse might be convinced and brought to believe the report of the Gospel 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 alured 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 special manner doth he intercede, &c. Here is a twofold intercession of Christ as mediator, 1 For all sinners, that they may believe,( for that is it which is intended by the many cloudy expressions wherein it is involved,) 2 For believers that they may bee saved, it is the first member of the distinction which we oppose, and therefore must insist a little upon it. First our author saith, it is an interceding in some sort, I ask in what sort? is it directly, or indirectly? is it by virtue of his 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 queries must be clearly answered before this general 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 aim of the prayer of Christ, but as a reflex arising from a blessing obtained by others: for the Prayer set down, is that God would so bless believers, that those amongst whom they dwell, may believe the report of the gospel. It is believers that are the direct object of this intercession, and others onely glanced at through them: the good also so desired for them is considered, either as an accident that may come to pass, or follow the flourishing of believers, {αβγδ}, or as an end intended to be accomplished by it: if the first, then their good is no more intended than their evil; if the latter why is it not effected? why is not the intention of our Saviour accomplished? is it for want of wisdom to choose suitable and proportionable means to the end proposed, or is it for want of power to effect what he intendeth? Secondly, is it by virtue 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 asserters of universal redemption will sustain; among all the ends of the death of Christ by them assigned, the effectual 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 entreateth for it, why is it not actually bestowed on them? is not a concurrence of both these sufficient for the making out of that one spiritual blessing? but Secondly, If it be not founded on his death, and bloodshedding, then we desire, that they would describe unto us this intercession of Christ, differing from his appearing for us in heaven sprinkled with his own blood. Thirdly, doth he intercede for them that they should believe Thirdly, with an intention or desire that they should be so, or no? if not, it is but a mock intercession, and an entreaty for that which he would not have granted: if so, why is it not accomplished? why do not all believe? yea if he died for all, and prayed for all that they might believe, why are not all saved? for Christ is always heard of his Father. John 12. 42. Fourthly, is it for all and every one in the world, that Christ, Fourthly, 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 general 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 led, guide and bless believers? and so go forth in the ministration of the gospel by his servants, that others( that is all and every one in the world) may be convinced and brought to believe? how I say can this be spoken with any reference to those millions of souls that never see a believer, that hear no report of the gospel? Fifthly, if his intercession be for faith, then either Christ intercedeth for it absolutely, that they may certainly have it, or upon condition; and that, either on the part of God, or man; if absolutely, then all do actually believe, or that is not true, the Father always hears him, Joh. 12. 42. If upon condition on the part of God, it can be nothing but this, if he will or please, now the adding of this condition may denote in our Saviour two things. 1 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 virtue whereof all must believe. Secondly is it a condition on the part of those for whom he doth intercede? Now I beseech you what condition is that, where in the Scripture assigned; where is it said that Christ doth intercede for men that they may have faith, if they do such and such things? Nay what condition can rationally be assigned of this desire? some often intimate that it is, if they suffer the spirit to have its work upon their hearts, and obey the grace of God: Now what is it to obey the grace of God? is it not to believe? therefore it seems that Christ intercedeth for them that they may believe, upon condition that they do believe: 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 ill. 3ly. Christ prays that they may use the means of grace well, or he doth not: if not, then how can he pray, that they may believe, seeing to use well the means of grace, by yielding obedience unto them, is indeed to believe? if he do, then he doth it absolutely or upon condition, and so the argument is renewed again as in the entrance. Many more reasons might be easily produced to show the madness of this assertion, but those may suffice. Onely we must look upon the proof and confirmations of it. First, then the words of the people 2 Answers to places alleged. 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 description 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 do. Answer. The conclusion which from these words is inferred, being, therefore there is a general 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 weakness, but because the ablest of that side, have usually insisted much on this place, for a general succeslesse Intercession, I will a little consider the inference, in its dependence 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 handful of the Jews by whom he was crucified, now from a Secondly. prayer for them, to infer a prayer for all and every man, that ever were, are, or shall be, is a wild deduction. It doth not appear that he prayed for all his crucificers neither, but onely for those who did it out of ignorance, as appears by the reason annexed to his supplication, for they know not what they do. And though Acts. 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 certain from that place, and so it is that some of them were 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 sins, who crucified him out of ignorance, as some of them did, that therefore he intercedeth for all that they may believe? crucifiers who never once heard of his crucifying. 3ly. Christ in those words doth not so much as pray for those men that they might believe but only, that that sin of them in crucifying of him might be forgiven, not laid to their charge: hence to conclude therefore he intercedeth for all men that they may believe, even because he prayed that the sin of crucifying himself might be forgiven them that did it, is a strange inference. Fourthly, There is another evident limitation in the business; for among his crucifyers he prays onely for them that were present at his death, amongst whom doubtless, many came more out of curiosity to see and observe, as is usual in such cases, than out of malice and despite, so that whereas some urge that notwithstanding this prayer, yet the chief of the Priests, continued in their unbelief, it is not to the purpose, for it cannot be proved that they were present at his crucifying. Fifthly, It cannot be 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 sin unto death, &c. to pray for them whom we know to be finally impenitent, and to sin unto death. Sixthly, It seems to me that this supplication was effectual and successful, that the son was heard in this request also: faith and forgiveness being granted to them for whom he prayed: so that this makes nothing for a general ineffectual Intercession, it being both special and effectual. For Acts 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 compass of the fruits of this prayer, 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 virtue of his office as he was mediator, the other in answer of his duty, as he was subject to the law and a private person. It is true, he who was mediator 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 mediator, though of him who was mediator: now as he was subject to the Law, our Saviour was bound to forgive offences, and wrongs done unto him, and to pray for his enemies, as also he had taught us to do, whereof, in this he gave us an example, Mat. 5 44. I say unto you love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, which doubtless he infereth from that Law Lev. 19. 18. thou shalt not avenge nor bear any grudge against the children of thy people, but shalt love thy neighbour as thyself, quiter contrary to the wicked gloss put upon it by the Pharisees: and in this sense, our Saviour here, as a private person, to whom revenge was forbidden, pardon enjoined, prayer commended, prays for his very enemies and crucifiers: which doth not at all concern his interceding for us as mediator, wherein he was always heard, and so is nothing to the purpose in hand. Again 3d place removed by Joh. 17. 21, 23. is urged to confirm this general Intercession, which we have exploded, our Saviour praying that by the unity, concord, and flourishing of his servants, the world might believe and know, that God had sent him, 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 effectual 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 find that ever he prayed for, or that God hath granted it; nay he blessed his Father that so it was not, because so it seemed good in his sight, Math. 11. 25, 26. Secondly, such a gloss or interpretation must not be put upon the place, as should run cross to the express words of our Saviour 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 privilege for the world, as any he procured, or Interceded for, for his own. Wherefore Thirdly, say some, 2 Exposition one sense 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 continent, 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 seldom 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 several generations. But this exposition though it hath great authors, 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 kind of conviction and acknowledgement 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 3ly 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 glorify God) is certainly brought in to make up a show of a number, as very many other places are, the author not once considering, what is to be proved by them, nor to what end they are used, and therefore without further inquiry may well be laid aside as not at all belonging to the business in hand, nor to be dragged within many leagues of the conclusion, by all the strength and skill of Mr More. Neither is that other place of 4ly with Joh. 1. 9. any thing more advisedly or seasonably urged, though wretchedly glossed, and rendered in some measure enlightening every one that comes into the world: the scripture says that Christ is the true light, that lighteth every man that cometh into the world in some measure says Mr More; now I beseech you in what measure is this? how far, into what degree, in what measure, is illumination from Christ? by whom, or by what means separated from him, independent off him, is the rest made up? who supplies the defect of Christ. I know your aim is, to hug in your illumination by the light of nature, and I know not what common helps, that you dream of, towards them, who are utterly deprived of all gospel means of grace, and that not onely for the knowledge of Gods as creator, 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 enlightened, receiveth his light from him, who is the sum, the fountain thereof. And so the general defence, of this general ineffectual Intercession is vanished, but yet further, it is particularly replied concerning the Priest-hood of Christ, that Asa 5ly a reply, which is, Asa 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 mind of the Author out of them, so far are they from being a clear answer to the argument as was pretended. Words of Scripture indeed are used, but wrested; and corrupted, not onely to the countenance of error, but to bear a part in unreasonable expressions. For what I pray is the meaning of these words, he offered sacrifice in respect of one end, then of all ends, then of the uttermost end in all? To inquire backward, 1. What is this uttermost end in all? is that in all, in, or among all the end proposed and accomplished? or in all those for whom he offered sacrifice? or is it the uttermost end and proposal of God and Christ in his oblation? if this latter, that is the glory of God, now there is no such thing once intimated in the places of Scripture quoted. Heb. 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 blood for the remission of sins is expressed? Now all this you affirm to be the first end of the death of Christ, in the first words used in this place, calling it propitiation, that is, an atonement for the remission of sins, which remission of sins 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, spoiling indeed and casting down( as you may lawfully do, for it is your own) the whole frame and building, whose foundation is this, that there be several and divers ends of the death of Christ, towards several persons, so that some of them belong unto all, and all of them only to some, which is the {αβγδ} of the whole Book. Thirdly, Christs offering himself to put away sin, out of Heb. 9. 26. the place for the first end of the death of Christ,& his shedding of his blood for the remission of sins, from Math. 26. 26. to be the last, pray when you writ next, give us the difference between these two. Fourthly, you say, he offered sacrifice, in respect of one end, that is propitiation for all men: now truly, if ye know the meaning of sacrifice and propitiation, this will scarce appear sense unto you upon a second view. But 2. confuted and removed. to leave your words and take your meaning, it seems to be this in respect of one end, that Christ proposed to himself, in his sacrifice, he is a Priest for all, he aimed to attain and accomplish it for them, but in respect of other ends, he is so onely for his chosen and called. Now truly this is an easy kind of answering, which if it will pass for good and warrantable, you may easily disappoint all your adversaries, even first by laying down their arguments, then saying your one opinion is otherwise, for the very thing that is here imposed on us for an answer is the {αβγδ} 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 denial 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& show, nothing at all being to be found in them to the business 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 sin, 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 paschal lamb, by which there was a typical ceremonial purification, and cleansing of sin, which was proper only to the people of Israel, the type of the elect of God, and not of all in the world, of all sorts, reprobates and unbelievers also. Those other two places of Heb. 2. 9. 1 John 2. 2 shall be considered apart, because they seem to have some strength for the main of the cause; though apparently there is no word in them that can be wrested to give the least colour to such an uncouth distinction, as that which we oppose And thus our argument from the equal objective extent of the oblation and intercession of Jesus Christ, is confirmed and vindicated: and withall, the means used by the blessed Trinity for the accomplishment of the proposed end, unfolded: which end what it was is next to be considered. The Second Book. CHAP. I. Some precious considerations to a more particular inquiry after the proper end and effect of the death of Christ. THe main thing upon which the whole controversy about the death of Christ turneth, and upon which the greatest weight of the business dependeth, comes 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 been 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 days-man, and umpire in the whole contestation; for, if it be the end of Christs death, which most of our Adversaries assign, wee will not deny, but that Christ dyed for all and every one; and if that be the end of it, which we maintain so to be, they will not extend it beyond the elect, beyond believers. This then must be fully cleared, and solidly confirmed by them who hope for any success in their undertakings. The end of the death of Christ we asserted in the beginning of our Discourse to be our approximation or drawing nigh unto God, that being a general expression for the whole reduction and recovery of sinners from the state of alienation, misery and wrath, into grace, peace, and eternal communion with him. Now there being a two-fold end in things, one of the worker, the other of the work wrought, we have manifested, how, that unless it bee, either for want of wisdom and certitude of mind in the Agent, in choosing and using unsuitable means for the attaining of the end proposed, or for want of skill and power to make use of, and rightly to improve, well-proportioned means to the best advantage, those things are always coincident; the work effecteth, what the workman intendeth. In the business in hand, the Agent is the blessed Three in One, as was before declared; and the means whereby they collimed and aimed at the end proposed, was the Oblation and Intercession of Jesus Christ, which are united, intending the same object, as was also cleared. Now unless wee will blasphemously ascribe want of wisdom, power, perfection, and sufficiency in working unto the Agent, or affirm that the death and intercession of Christ, was not suitable and proportioned for the attaining the end, proposed by it to be effected, we must grant that the end of these is one and the same, whatsoever the Blessed Trinity intended by them, that was effected; and whatsoever we find in the issue ascribed unto them, that by them the Blessed Trinity intended. So that we shall have no cause, to consider these apart, unless it be sometimes to argue from the one to the other; as where we find any thing ascribed to the death of Christ, as the fruit thereof, we may conclude, that, that God intended to effect by it, and so also on the contrary. Now the end of the death of Christ is either supreme and ultimate. supreme and ultimate, or intermediate and subservient to that last end. The first, is the glory of God, or the manifestation of his glorious Attributes, especially of his justice, and mercy, tempered with justice unto us. The Lord doth necessary aim himself 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 works, especially in this which we have in hand the chiefest of all, he first intends the manifestation of his own glory, which also he fully accomplisheth in the close, to every point and degree by him intended, he maketh all things for himself, Prov. 16. 4. and every thing in the end must redound to the glory of God, 2 Cor. 4. 15. wherein Christ himself 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 spiritual 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 righteousness, 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 confess that Iesus Christ is Lord, to the glory of God the Father. This the Apostle fully clears in the ninth to the Romans; where he so asserts the supreme Dominion and independency of God in all his actions, his absolute freedom from taking rise, cause or occasion, to his purposes, from any thing among us sons of men, doing all things for his own sake, and aiming onely at his own glory. And this is that which in the close of all, shall be accomplished, when every creature shall say, Blessing, Honour, Glory and Power, be unto him that sitteth upon the Throne, and unto the lamb for ever and ever, Rev. 5. 13. but this is {αβγδ}. 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 supreme, even the effects which it hath in respect of us, and that is it of which we now treat; which as we before affirmed, is, the bringing of us unto God. Now this though in reference to the Oblation and Intercession of Christ, it be one entire end, yet in itself, and in respect of the relation which the several acts therein have one to another, it may bee considered distinctly, in two parts, whereof one is the end,& the other the means for the attaining of that end, both, the complete end of the mediation of Christ in respect of us. The ground and cause of this is, the appointment of the Lord, that there should be such a connexion and coherence, between the things purchased for us by Jesus Christ, that the one should be a means and way of attaining the other, the one the condition, and the other the thing promised upon that condition, but both equally and alike procured for us by Jesus Christ; for if either be omitted in his purchase, the other would be vain and fruitless, as wee shall afterwards declare. Now both these consist in a communication of God and his goodness unto us,( and our participation of him by virtue thereof) and that either to grace or glory, holinesse or blessedness, faith or salvation. In this last way, they are usually called, faith being the means of which we speak, and salvation the end; faith the condition, salvation the promised inheritance: under the name of Faith we comprise 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 blessedness which consisteth, in an eternal fruition of the blessed God. With faith go all the effectual means thereof, both external and internal, the Word and Almighty sanctifying Spirit: all advancement of state and condition attending it, as Justification, Reconciliation, and Adoption into the family of God: all fruits flowing from it in sanctification, and universal holinesse, with all other privileges and enjoyments of believers, here, which follow the redemption and reconciliation purchased for them by the oblation of Christ. 1. Positively. A real effectual and infallible bestowing, and applying of all these things, as well those that are the means, as those that are the end, the condition, as the thing conditioned about, faith and grace, as salvation& glory, unto al,& every one, for whom he died do we maintain 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 inseparably conjoined, so that every one for whom he died, and offered up himself, hath, by virtue of his death, or oblation, a right purchased for him, unto all these things, which in due time he shall certainly and infallibly enjoy, or, which is all one, the end of Christs obtaining grace& glory with his Father was, that they might be certainly bestowed upon all those for whom he died, some of them, upon condition that they do believe, but faith itself absolutely upon no condition at all: all which we shall further illustrate and confirm after we have removed some false ends assigned. CHAP. II. Containing a removal of some mistakes and false assignations of the end of the death of Christ. THat 2. Negatively removal of false ends assigned, the death, oblation, and blood shedding of Jesus Christ is to be considered as the means for the compassing of an appointed end, was before abundantly declared; and that such a means, as is not in itself any way desirable, but for the attaining of that end: Now, because that which is the end of any thing, must also be good, for unless it be so, it cannot be an end,( for bonum& 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 merely his own, is exceedingly apparent; for in his divine nature, he was eternally and essentially partaker of all that glory which is proper to the Deity, which though in respect of us it be capable of more or less manifestation, yet in itself it is always alike eternally and absolutely perfect. And in this regard, at the close of all, he desires and requests no other glory, but that which he had with his Father before the world was John 17. ●. And in respect of his human nature, as he was eternally predestinated, without any foresight of doing or suffering to be personally united; from the instant of his conception with the second Person of the Trinity; So neither while he was in the way, did he merit any thing for himself by his death and oblation: he needed not to suffer for himself, being perfectly and legally righteous, and the glory that he aimed at, by enduring the curse, and despising the shane, was not so much his own, in respect of possession, by the exaltation of his own nature, as the bringing of many children to glory, even as it was in the promise set before him; as we before at large declared: 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 sin, 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 heir of them, and upholding them all by the word of his power. Heb. 1. 3. 4. he is set over the works 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 die for all these things? Nay hath he not power over the Angels, are not principalities and powers made subject to him? shall he not at the last day, judge the Angels, for with him the Saints shall do it, by giving attestation to his righteous judgements. 1 Cor. 6. And yet, is it not expressly said that the Angels have no share in the whole dispensation of God manifested in the flesh, so as to die for them to redeem them from their sins? of which some had no need, and the other, are eternally excluded. Heb. 2. 16. He took not to him the nature of Angels, but he took upon him the seed of Abraham: God setting him King upon his Holy hill of Sion, in despite of his enemies to bruise them and to rule them with a rod of iron. Psal. 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 son John 3. 35. Math. 11. 27. That is the foundation of all this sovereignty and dominion over all creatures, with his power of judging that is put into his hand. 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 beneficial to the proving of the general ransom for all? No doubtless, this dominion and power of judging is a power of condemning as well as saving, it is all judgement that is committed to him. John 5. 22. He hath authority given unto him to execute judgement, because he is the son of man, that is at that hour when all that are in their graves, shal hear his voice,& come forth, they that have done good unto the resurrection of life, and they that have done evil 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, do not these two overthrow one another? If he redeemed thē by his death, then he did not aim at the obtaining of any power to condemn 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 supreme end of 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 obtaining of any thing unto God, but of all good things from God to us. Arminius with his followers, with the other universalists of our dayes, affirm this to be the end proposed, that God might, his justice being satisfied, save sinners, the hindrance being removed by the satisfaction of Christ, he had by his death a right and liberty obtained, of pardoning sin upon what condition he pleased: so that after the satisfaction of Christ yielded and considered, integrum Deo fuit,( as his words are) as it was holy in Gods free disposal, whether he would save any or no, and upon what condition he would, whether of faith, or of works, God( say they) had a good mind and will to do good to human kind, but could not by reason of sin, his justice lying in the way: whereupon he sent Christ to remove that obstacle, that so he might upon the prescribing of what condition he pleased and its being by them fulfilled have merry on them: Now because in this they place their chief, if not the sole end of the oblation of Christ, I must a little show the falseness and folly of it, which may be done plainly by these following reasons. First the 1 The false bottom 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, unless satisfaction were made by his son: it is true indeed, supposing the decree, purpose and constitution of God, that so it should be, that so he would manifest his glory by the way of vindicative justice, it was impossible that it should otherwise be, for with the Lord, there is neither change nor shadow of turning. james 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 ways of saving us were not wanting to his infinite wisdom, yet certainly the way which he did proceed in, was the most convenient, because we find he proceeded therein. Secondly 2 The false tendance of it. this would make the cause this would make the cause of sending his son to dy, to be a common love, or rather wishing that he might do good, or show 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 evil 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 inclined him to, and not that we might be freed from that condition, wherein, without this freedom purchased, it could not be but we must perish; if this be so, I see no reason why Christ should be said to come and redeem his people from their sins, but rather plainly to purchase this right and liberty for his Father: now where is there any such assertion, wherein is any thing of this nature, in the Scripture? doth the Lord say that he sent his son 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 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 real right to the thing procured by it in them, by whom or for whom it is procured, when the labourer hath wrought all day, do we say now his wages may be 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 fullness 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 complete end of the Death of Christ, which being accomplished, it had, not onely been possible, that not one soul might be saved, but also impossible that by virtue of it any sinful soul should be saved for sure the Scripture is exceedingly full in declaring that through Christ 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 eternal life upon all, upon what conditions he would, it might very well stand, that not one of those should enjoy eternal life; for suppose the Father would not bestow it, as he is by no engagement according to this persuasion bound to do, he had a right to do it, it is true; but that which is any ones right he may use, or not use at his pleasure: again, suppose he had prescribed a condition of works, which it had been impossible for them to fulfil, the death of Christ might have had its full end, and yet not one been saved: Was this his coming to save sinners, to save that which was lost? or could he upon such an accomplishment as this pray as he did, Father I will; that those whom thou hast given me, may be where I am to behold my glory? 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 door towards it: but I shall use them in assigning the right end of the death of Christ. ask 1. The opinion of our adversaries is discovered now of these, what it is that the Father can do, and will do upon the death of Christ, by which means his justice, that before hindered the execution of his good will towards them is satisfied? and they tell you, it is the entering into a new Covenant of grace with them, upon the performance of whose condition, they shall have all the benefits of the death of Christ applied to them: But to us it seemeth that Christ himself, with his death and passion, is the chief promise of the new Covenant itself, as Gen. 3. 15. and so the Covenant cannot be said to be procured by his Death: Besides the nature of the Covenant overthrows this proposal, that they that are Covenanted withall shall have such and such good things, if they fulfil the condition, as though that all depended on this obedience, when that obedience itself, and the whole condition of it, is a promise of the Covenant. Jer. 31. 32. Which is confirmed and sealed by the blood 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 sons to glory wherewith he was betrusted, was to the manifestation and praise of his glorious grace, that so his love to his elect might gloriously appear, his salvation being 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 blood that he might be just, and the justifier of them that believe in Jesus. Rom. 3. 25. Is all that which accrued to the Lord by the death of his son, and not any right and liberty of doing that which before he would have done, but could not for his justice. In respect of us the end of the oblation and blood shedding of Jesus Christ was, not that God might, if he would, but that he should by virtue of that compact and covenant, which was the foundation of the Merit of Christ, bestow upon us all the good things, which Christ aimed at, and intended to purchase and procure by his offering of himself for us unto God, which is in the next place to be declared. CHAP III. More particularly of the immediate end of the death of Christ, with the several ways whereby it is designed. WHat the Scripture affirms in this particular, we laid down in the entrance of the whole discourse; which, now having enlarged in explication of our sense and meaning therein, must be more particularly asserted by an application of the particular places( which are very many) to our Thesis as before declared, whereof this is the sum: The main assertion laid down and proved by clearing out of the Scripture. Jesus Christ according to the counsel and will of his Father, did offer himself upon the cross, to the procurement of those things before recounted, and maketh continual 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 counsel of God: Let us now see what the Scripture saith hereunto, the sundry places whereof we shall range under these heads. First, those that hold our the intention and counsel of God, with our Saviours own mind, whose will was one with his Fathers in this business. Secondly, those that lay down the actual 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 counsel and intention of, 1. The Father, 2. The Son in this business. those which hold out the counsel, purpose, mind, intention, and will of God, and our Saviour in this work. Math. 18. 11. the son of man came to save that which was lost, which words he repeateth again upon another occasion. Luke 19. 10. In the first place they are in the front of the parable of seeking the lost sheep, in the other, they are in the close of the recovery of lost Zaccheus, and in both places set forth the end of 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 son of Abraham; or as the lost sheep, which he lays upon his shoulder, and bringeth home; so that unless he findeth that which he seeketh for, unless he recover that which he cometh to save, he faileth of his purpose. 2ly Math. 1. 21. where the angel 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 sins. Whatsoever is required for a complete and perfect saving of his peculiar people from their sins, was intended by his coming; to say that he did but in part, or in some regard effect the work of salvation, is of ill report to Christian ears. Thirdly, The like expression is that also of Paul, 1 Tim. 1. 15, evidently declaring the end of our Saviours coming according to the will and counsel of his Father. viz. To save sinners; not to open a door for them to come in, if they will or can; not to make a way passable, that they may be saved: not to purchase reconciliation and pardon of his Father, which perhaps they shall never enjoy; but actually to save them from all the guilt and power of sin, and from the wrath of God for sin, which if he doth not accomplish, he fails of the end of his coming; and if that ought not to be affirmed, surely he came for no more 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 sin, and is the end and aim thereof. Fourthly, As the Apostle further declareth, Heb. 2. 14. 15. For as much as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death, &c. Then which words nothing can more clearly set forth the entire end of that whole dispensation of the incarnation and offering of Jesus Christ, even a deliverance of the children whom God gave him from the power of death, Hell, and the devil, so bringing them nigh unto God: Nothing at 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 himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish. As also Titus 2. 14. He gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. I think nothing can be clearer than those two places, nor is it possible for the wit of man to invent expressions so fully, and lively to set out the thing we intend, as it is in both these places by the holy Ghost. Sixthly, what did Christ do? he gave himself say both these places alike; for whom? for his Church, saith one; for us, saith the other; both words of equal extent and force, as all men know: to what end did he this? to sanctify and cleanse it, to present it to himself an holy and glorious Church without spot or wrinkle, saith he to the Ephesians, to redeem us from all iniquity, and to purify to himself a peculiar people zealous of good works, saith he to Titus. I ask now, are all men of this Church? Are all in that rank of men, among whom Paul placeth himself and Titus? are all purged, purified, sanctified, made glorious, brought nigh unto Christ? or doth Christ fail in his aim towards the greatest part of men? 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 design, and purpose, and affirming the end of his death? John 17. 19. For their sakes I sanctify myself, 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 sanctify myself; whereunto? to the work I am now going about, even to be an oblation; and to what end? {αβγδ} that they also may be truly sanctified, that {αβγδ} there( that they) signifies the intent and purpose of Christ, it designs out the end he aimed at, which our hope is, and that is the hope of the Gospel, that he hath accomplished, for the deliverer that comes out of Sion, turns away ungodliness from Jacob, Rom. 11. 26. and that herein there was a concurrence of the will of his Father, yea that this his purpose was to fulfil the will of his Father, which he came to do. Eightly, And that this also was his counsel, is apparent, Gal. 1. 4. For our Lord Iesus gave himself for our Sin, that he might deliver us from this present evil world according to the will of God, and our Father, which will and purpose of his, the Apostle 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 sons: and because sons, our deliverance from the Law, and thereby our freedom from the guilt of sin; our adoption to sons, receiving the Spirit, and drawing nigh unto God, are all of them in the purpose of the Father, giving his onely son for us. Ninthly, I shall add but one place more, of the very many more that might be cited to this purpose, and that in 2 Cor. 5. 21. He hath made him to be sin for us that knew no sin, that we might be made the righteousness of God in him: the purpose of God in making his son to be sin is, that those for whom he was made sin might become righteousness: that was the end of Gods sending Christ to be so, and Christs willingness to become so; now if the Lord did not purpose what is not fulfilled, yea what he knew should never be fulfilled, and what he would not work at all, that it might be fulfilled,( either of which are most atheistical expressions) then he made Christ sin for no more, than do in the effect become actually righteousness in him, so that the counsel and will of God, with the purpose and intention of Christ by his oblation and blood shedding, was to fulfil that will and counsel, is from these places made apparent: from all which we draw this argument: That which the Father and the son intended to accomplish, in, and towards all those for whom Christ died by his death, that is most certainly effected;( if any shall deny this proposition, I will at any time by the Lords assistance take up the assertion of it) But the Father and his Son intended by the death of Christ, to redeem purge, sanctify, purify, deliver from death, satan, the curse of the Law, to quit off all sin, to make righteousness in Christ, to bring nigh unto God, all those for whom he died, as was above proved: Therefore Christ died for all, and only those in and towards whom, all these things recounted are effected: which whether they are all and every one, I leave to all and every one to judge that hath any knowledge in these things. Secondly, The second rank contains those places, which lay down the actual 2 The effect and actual accomplishment of that intention with 1 accomplishment, and effect of this oblation, or what it doth really produce and effect in and towards them, for whom it is an oblation. Such are 1 Heb. 9. 12. 14. By his own blood he entred in once into the holy place, having obtained eternal redemption for us— the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God. Two things are here observed to the blood of Christ, one referring to God, it obtains eternal redemption, the other respecting us, it purgeth our consciences from dead works: so that justification with God by procuring for us an eternal redemption from the guilt of our sins, and his wrath due unto them, with sanctification in ourselves,( or as it is called Heb. 1. 3. purging our sins,) is the immediate product of that blood, by which he entred into the holy place, of that oblation which through the eternal Spirit he presented to God. Yea this meritorious purging of our sins is peculiarly ascribed to his offering, as performed before his ascension, Heb. 1. 13. for when he had by himself purged our sins, he sat down on the right hand of the majesty on high; and again most expressly, Heb. 9. 26. He hath appeared to put away sin by the sacrifice of himself, which expiation or putting away of sin by the way of sacrifice, must needs be the actual sanctification of them for whom he was a sacrifice, even as the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the 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 legal cleansing and sanctifying to the purifying of the flesh; and secondly, freedom from the punishment which was due to the breach of the law, as it was the rule of conversation to 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 spiritually for all them for whom it was a sacrifice, what ever the other could typify out, that is spiritual cleansing by sanctification, and freedom from the guilt of sin, which the places produced do evidently prove. Now whether this be accomplished in all, and for them all, let all that are able judge. Again, Christ by his death and in it is said to bear our sins: so 1. Pet. 2. 24. His own self bare our sins; where you have, both what he did, bare oursins {αβγδ} he carried them up with him upon the cross, and what he intended, that we being dead unto sin, should live to righteousness, and what was the effect, by his stripes we are healed: which latter as it is taken from the same place of the Prophet, where our Saviour is affirmed to bear our iniquities& 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 he underwent for us. To which also you may refer all those places which evidently hold out a communtation in this point of suffering between Christ and us, Gal. 3. 13. he 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, actual peace by the removal 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 mind 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 cross, having slain the enmity thereby. To which add all those places wherein plenary deliverances from anger, wrath, death, and him that had the power of it, is likewise asserted as the fruit thereof, as Rom. 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; 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 truly say, Who shall lay any thing to our charge? it is God that justifieth; who is he that condemneth? it is Christ that died, yea, rather that is risen again, who is even 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 rejoicing in full assurance, cannot be made appear; and yet evident it is that so it is with all for whom he died, that these are the effects of his death in and towards them for whom he underwent it; for by his being slain he redeemed them to God by his blood out of every tribe and tongue and people and nation, and made them Kings and Priests unto our God, Rev. 5. 9, 10. for he made an end of their sins, he made reconciliation for their iniquity, and brought in everlasting righteousness, Dan. 9. 24. add 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 he gave his life; it is the world of his sheep for which he layeth down his life, John 10. 15. even that he might give unto them eternal 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 general ransom 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 general argument. If the death and oblation of Jesus Christ( as a sacrifice to his Father) doth sanctify all them for whom it was a sacrifice, doth purge away their sin, redeem them from wrath, curse, and guilt, work for them peace and reconciliation with God, procure for them life and immortality, bearing their iniquities and healing all their diseases, then 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 supposal 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 aim and purpose of God; of which, some we will briefly 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 justify many, for he shall bear their iniquities, Isay, 53. 11. For the son of man came not to be ministered to, but to minister, and give his life a ransom for many. Mark 10. 45. and Matth. 20. 28. he was to bring many sons unto glory, and so was to be the captain of their salvation through suffering, Heb. 2. 10. And though perhaps the word Many itself be not sufficient to restrain 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 sheep 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 sanctify, 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, do 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 hindrances that are laid in the way, by some pretended answers, e and evasions used to escape the force of the argument, drawn from the Scripture, affirming Christ to have died for many, his sheep, his Secondly, by removal of all objections to the contrary whereof elect, and the like. More univers: of free Grace. Now to this it is replied, that this reason, as it is called, is weak and of no force, equivocal, subtle, fraudulent, false, ungodly, deceitful and erroneous; for all these several epithets are accumulated to adorn it withall( universality of free Grace, pag. 16.) now this variety of terms,( as I conceive) serves onely to declare with what copia verborum the unlearned eloquence of the author 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 devil and Samaritan. Waters that make a noise are usually but shallow. It is a proverb among the Scythians, that the dogs which bark most, bite least. But let us see quid dignum tanto feret hic responsor hiatu, and hear him speak in his own language, he says 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 greatness 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 less then all men. Reply. First Removed by 1. demonstration of its weakness. that if the proof 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 several 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 poor and rich, those that want, and those that abound, afterward affirming that he will bestow his bounty on many at London, on the poor, on those that want, will easily be be understood to give it unto, and bestow it upon them only. Secondly, 2. Consideration of places of Scripture urged. neither of the places quoted prove directly, that many must necessary in them be taken for all, in Dan. 12. 2. a distribution of the word to the several parts of the affirmation must be allowed, and not an application of it to the whole, as such: and so the sense is, the dead shall arise, many to life, and many to shane: as in another language it would have been expressed: neither are such Hebraismes unusual, besides perhaps it is not improbable, that many are said to rise to life, because as the Apostle says all shall not die: the like also may be said of Rom. 5. 19. though the many there seem to be all, yet certainly they are not called so, with any intent to denote all, with an amplification,( which that many should be to all, is not likely) for there is no comparison there instituted at all, between number, and number, of those that died by Adams disobedience, and those that were made alive, by the righteousness of Christ, but onely in the effects of the sin of Adam, and the righteousness 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 author 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 material to infring our argument, as appeareth by what was said before. Secondly, this The second, by, reason( he adds) is equivocal subtle and fraudulent, seeing where all men and every man is affirmed of, the death of Christ, as the ransom and propitiation, and the fruits thereof onely is assumed for them; but where the word many is in any place used in this business, there are more ends of the death of Christ, than this one affirmed off. Repl. 1 expressed negation of opposite assertion. It is denied that the death of Christ, in any place of Scripture is said to be for all men, or for every man, which with so much confidence is supposed and imposed on us, as a thing acknowledged. 2. 2 Demonstration of, 1. Its absurdity, That there is any other end of the death of Christ, besides the fruit of his ransom and propitiation, directly intended, and not by accident attending it, is utterly false; yea what other end, the ransom paid by Christ, and the atonement made by him, can have but the fruits of them, is not imaginable; the end of any work, is the same with the fruit, effect, or product of it: so that this wild distinction, of the ransom and propitiation of Christ with the fruits of them to be for all, and other ends of his death to be onely for many; is an assertion neither equivocal, subtle nor fraudulent, But— I speak to what I conceive the meaning of the place, for the words themselves bear notable sense. 3. 2. falseness and self contradiction, as likewise The observation, that where the word many, is used, many ends are designed, but where all are spoken of, there onely the ransom is intimated, is, 1. disadvantageous to the authors persuasion, yielding the whole argument in hand, by acknowledging that where many are mentioned, there all cannot be understood, because more ends of the death of Christ, than do belong to all are mentioned, and so confessedly all the other answers, to prove that by many, all, are to be understood, are against the 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 ransom. 3. It is false, for where the death of Christ is spoken of as for many, he is said to give his life a ransom for them, Matth. 20. 28. Which are the very words where he is said to die 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. 10th. Is spent to prove, that wherever there is mention of the Redemption purchased by the oblation of Christ, there they for whom it is purchased are always spoken of in the third Person, as by, all, the world, or the like, when yet Chap. 1. of his book, himself produceth many places to prove this general Redemption, where the persons for whom Christ is said to suffer, are mentioned in the first or second persons. 1 Pet. 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 himself a ransom but for many, or onely for many, or onely for his sheep, and it is ungodliness to add to, or diminish from, the words of God in Scripture. Rep. To pass by the loving terms of the author, and allowing a grain 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 sheep being said to die for his Church, and innumerable places of Scripture witnessing, that all men are not of his sheep, of his Church, we argue and conclude, by just and undeniable consequence, that he 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 guiltless. Secondly, Let 2. Further confirmation with, it be observed, that in the very place where our Saviour says, that he gave his life for his sheep, he presently adds, that some are not of his sheep, John 20. 26. which if it be not equivalent, to his sheep only, I know not which is. Thirdly, It were easy to recriminate, but Fourthly, But says he, The reason The fourth, by, is deceitful and erroneous, for the scripture doth no where say, a 2. Those many he dyed for are his sheep,( much less his elect as the reason intends it.) As for the place, Joh. 10. 15. Usually 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 hear his voice and follow him, the other not, d Nor did our Saviour here set forth the privileges 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 gospel, and so to know him, and approach to God, and enter the kingdom by him, v. 3. 4. 9. 27. e Nor was our Saviour here setting forth the excellency of those for whom he dyed, or dyed for so only, wherein they are preferred before others, but the excellency of his own 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 ransom giving and propitiation making, as of his ministration of the gospel, and so of his love and faithfulness therein, wherein he laid down his life, for those ministered too, and therein gave us example, not to make propitiation for sin, but to testify love in suffering. Rep. I am 1. Evidencing its weakness in general persuaded 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 precious 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, cloudy, windy Phrases, all tending to raise such a mighty fog as that the business in hand might not be perceived, being lost in this smoke and vapour cast out to darken the eyes, and amuse the sences of poor seduced souls, The argument undertaken to be answered, being, that Christ is said to die for many, and those many are described, and designed to be his sheep, as John 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 might safely pass 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 heap 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 marks wherewith we have noted it; leaving the full vindication of the place, until I come to the pressing of our arguments. I say, then First, 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 die, calling the first his sheep, v. 15. Those to whom he would give eternal life v. 28. Those given him by his Father. Cha. 17. evidently distinguishing them from others who were not so. Neither is it material what was the primary intention of our Saviour in this place from which we do not argue, but from the intention and aim of the words he uses, and the truths he reveals, 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 confess he puts none, for we suppose that this so and so, doth neither express, nor intimate any thing that may be suitable to any purpose of God, or intent of our Saviour in this business, to us for whom he 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, sheep and not sheep, the thing wherein they are thus differenced, being the believing of the one, called hearing of his voice 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 sheep, and my sheep hear my voice: First, there is a distinction put in the act, of believing, 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 sheep, the other being so, even them whom he loved, and gave his life for. Fourthly, d First it is nothing to the business before us, what privileges our Saviour here expresseth, our question is for whom he says he would give his life, and that onely. Secondly, This frequent repetition of that useless, so and so, serves for nothing but to puzzle the poor ignorant Reader. Thirdly, We deny that Christ dyed for any but those who shall certainly be brought unto him by the ministration of the gospel. 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 sheep, and his sheep hear his voice, they for whom he dyed, and those that come into him, may receive different qualifications, but they are not several 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 expressly said to be his sheep, which all are not. Secondly, His intention is to declare the giving of his life for a ransom, and that according to the commandement received of his Father. v. 18. 6. f First, The love and faithfulness of Jesus Christ, in the ministration of the Gospel, that is, his performing the office of the mediator of the New-Covenant, is seen in nothing more, then in giving his life for a ransom. 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 adds divers other evasions which follow. Besides,( saith he) the opposition appears here to be, not so much between elect, and not elect, as between Jews called and Gentiles uncalled. 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 truly such evasions from the force of truth as this, by so foul corrupting of the word of God, is no small provocation of the eye of his glory. But he adds. Besides, there is in Scripture, great difference between sheep, and sheep of his flock and pasture, of which he here speaketh, verses. 4, 5. 11. 15, 16. Rep. First, This unrighteous distinction well explained must needs no doubt,( if any know how) give a great deal of light to the business in hand. 2. If there be a distance to be allowed, it can be nothing, but that the sheep who are simply so called, are those who are onely so to Christ, from the donation of his Father, and the sheep of his pasture, those who by the effectual working of the Spirit are actually brought home to Christ, and then of both sorts we have mention in this Chapter, Verse 16. Verse 27. both making up the number of those sheep for whom he gave his life, to whom he giveth life. But he proceeds; Besides sheep, 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 ministereth 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 terms contradictory to Verse 15. I lay down my life for my sheep. 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 room of an answer. 4. That bringing in, which is here mentioned to believe and enjoy the benefit of the death of Christ, is a most special fruit and benefit of that death, certainly to bee conferred on all them for whom he dyed, or else most certainly his death will do them no good at all. Once more and we have done. Besides, here is more ends of his death mentioned, than ransom or propitiation onely, and yet it is not said onely for his sheep, and when the ransom or propitiation onely is mentioned, it is said for all men. So that this Reason appears weak, 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 being a propitiation, and making his death a ransom for us, with the fruits which certainly and infallibly spring therefrom. 2. if more ends, than one of the death of Christ are here mentioned, and such as belong not unto all, why do you deny, that he speaks here of his Sheep 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 ransom, and that only mentioned where it is not said for all, as Matth. 20. 28. Matth. 10. 45. and so from those brief Annotations I hope any indifferent Reader will be able to judge, whether the reason opposed, or the exceptions against it devised, be to be accounted weak, fraudulent, ungodly and erroneous. Although An appendix to the Answer and removal of the former exceptions. I fear that in the particular I have already entrenched upon the Readers patience, yet I cannot let pass the Discourse immediately following in the same Author, to those exceptions which we last removed, laid by him against the arguments we had in hand without an obilist, as also an observation of his great abilities, to cast down a man of Clouds, which himself had set up to manifest his skill in its direction. To the preceding discourse he adds another exception which he imposeth on those that oppose universal redemption, as though it were laid by them against the understanding of the general expressions in the Scripture in that way and sense wherein he conceives them; and it is, that those words were fitted for the time of Christ and his Apostles, having another meaning in them than they seem to import. Now having thus gaily trimmed and set up this man of straw, to whose framing I dare boldly say, not one of his adversaries did ever contribute a penfull of ink, to show his rare skill, he chargeth it with I know not how many errors, blasphemies, lies, set on with exclamations, and vehement outcrys, until it tumble to the ground, had he not sometimes answered an argument, he would have been thought a most unhappy disputant. Now to make sure that once he would do it, I believe he was very careful that the objection of his own framing, should not be too strong for his own defacing, in the mean time, how blind are they, who admire him for a combatant, who is skilful, only at fencing with his own shadow& yet with such empty janglings as these, proving what none denies, 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 adversaries upon the whole matter in controversy unfolded, and the question on both sides stated. THe further reasons whereby the precedent discourse may be a A distinction used for the waving of the former scriptural Assertions. confirmed, I defer, until I come to oppose some argument to the general ransom: for the present I shall onely take away that general answer, which is usually given to the places of Scripture produced to wave the sense of them, which is {αβγδ} to our adversaries, and serves them as they suppose, to bear up all the weight, wherewith in this case they are urged. They say then, that in the oblation of Christ, and concerning the good things by him procured, two things are to be considered. 1 Explained according to the mind of our Adversaries. 1 In general. First the impetration or obtaining of them; and secondly the application of them to particular persons: The first( say they) is general, in respect of all, Christ obtained and procured all good things by his death of his Father, reconciliation, redemption, forgiveness of sins for all and every man in the world, if they will believe and lay hold upon him; but in respect 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 do 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 terms, and divers dresses, according as it seems best to them that use it, and most subservient to their several opinions; for, First, some of them say, that Christ by his death and passion, did absolutely, according to the intention of God, purchase for 2 In particular. all and every man,, dying for them, Remission of sins, and reconciliation with God, or a restitution into a state of grace, 1 Of the Arminians. and favour, all which shall be actually beneficial to them, provided that they do believe. So the Arminians. Secondly, 1 Comero, 2 Testardus, Amiraldus. some again, that Christ dyed for all indeed, but conditionally for some, if they do believe, or will so do( which he knows they cannot of themselves) and absolutely for his own, even them on whom he purposeth to bestow Faith and Grace, so actually to be made possessors of the good things by him purchased. So Camero, and the Divines of France, which follow a new method by him devised. Thirdly 3. More, with some others of late. some distinguish of a two fold reconciliation and redemption; one wrought by Christ with God for man, which( say they) is general for all and every man: Secondly, a reconciliation wrought by Christ in man unto God, bringing them actually into peace with him. And sundry other ways there are, whereby men express their conceptions in this business, the all summed up in one sum of all comes to this, and the weight of all lies 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 do believe, and continue therein: Their arguments whereby they prove the generality of the ransom and universality of the reconciliation, must afterwards be considered: for the present we handle onely the distinction itself, the meaning and misapplication whereof I shall briefly 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 the true use thereof: for we do aclowledge that it may be used in a sound sense and right meaning, which way soever you express it, either by impetration and application, or by procuring reconciliation with God and a working of reconciliation in us For by impetration, we mean the meritorious purchase of all good things made by Christ for us, with and of his Father; and by application, the actual enjoyment of those good things upon our believing, as if a man pay a price for the redeeming of captives, the paying of the price supplieth the room of the impetration of which we speak, and the freeing of the captives, is as the application of it; yet then we must observe First, that this distinction hath no place in the 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 aim being to deliver us from all evil, and procure all good actually to be bestowed upon us; but in respect of the things themselves they may be considered either as procured by Christ, or as bestowed on us. Secondly, that the will of God is not at all conditional in this business, as though he gave Christ to obtain peace, reconciliation, and forgiveness of sins upon condition that we do believe; there is a condition in the things, but none in the will of God; that is absolute, that such things should be procured, and bestowed. Thirdly, that all the things which Christ obtained for us, are not bestowed upon condition, but some of them absolutely: and as for those that are bestowed upon condition, the condition on which they are bestowed, is actually purchased and procured for us, upon no condition, but onely by virtue of the purchase. For instance: Christ hath purchased remission of sins, and eternal life for us, to be enjoyed on our believing, upon the condition of faith; but faith itself which is the condition of them, on whose performance they are bestowed, that he hath procured for us absolutely, on no condition at all; for, what condition soever can be proposed, on which the Lord should bestow faith, I shall afterward show it vain, and to run into a circled. Fourthly, that both these, Impetration and Application, have for their objects, the same individual persons; that look for whomsoever Christ obtained any good thing by his death, unto them it shall certainly be applied, upon them it shall actually be bestowed; so that it cannot be said, that he obtained any thing for any one, which that one, shall not, or doth not in due time enjoy. For whomsoever he wrought reconciliation with God, in them doth he work reconciliation unto God. The one is not extended to some, to whom the other doth not reach. Now because this being established, the opposite interpretation, and misapplication of this distinction vanisheth, I shall briefly confirm it with reasons. First, 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 applied to all for whom they are obtained: for otherwise Christ faileth of his end and aim: which must not be granted. But that this application was the end of the obtaining of all good things for us, appeareth, first, because if it were otherwise, and Christ did not aim 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 might have perished eternally: which whether it can stand with the dignity and sufficiency of his Oblation, with the purpose of his Father, and his own intention, who came into the world to save sinners, that which was lost, and to bring many sons unto glory, let all judge. Secondly, God in that action of sending his son, laying the weight of iniquity upon him, and giving him up to an accursed death, must bee affirmed to bee altogether uncertain, what event all this should have in respect of us: For did he intend that we should bee saved by it? then the application of it is that which he aimed at, as we insert: Did he not? certainly, he was uncertain what end it should have, which is blasphemy, and exceeding contrary to Scripture, and right reason. Did he appoint a Saviour, without thought of them that were to be saved? a Redeemer, not determining who should be redeemed? Did he resolve of a means not determining the end? It is an assertion opposite to all the glorious properties of God. Secondly, 2 From right reason& the use of these things and words in other affairs. if that which is obtained by any, do by virtue of that action, whereby it is obtained, become his in right for whom it is obtained, then for whomsoever any thing is by Christ obtained, it is to them applied: for that must bee made theirs in fact, which is theirs in right: but it is most certain, that whatsoever is obtained for any, is theirs by right, for whom it is obtained; the very sense of the word, whether you call it Merit, Impetration, Purchase, Acquisition, or Obtaining, doth bespeak a right in them, for whose good the merit is effected, and the purchase made: can that be said to be obtained for me, which is no ways mine? When I obtain any thing by Prayer or entreaty of any one, it being obtained it is mine own; that which is obtained by one, is granted by him, of whom it is obtained; and if granted, it is granted by him to them for whom it is obtained. But they will say it is obtained upon condition, and until the condition be fulfilled no right doth acrew. I answer, if this condition be equally purchased and obtained with other things that are to bee bestowed on that condition, then this hinders not but that every thing is to bee applied, that is procured; but if it bee uncertain whether this condition will bee fulfilled or not, then first, this makes God uncertain, what end the death of his son will have: Secondly, this doth not answer but deny the thing we are in proving which is confirmed. Thirdly, because the 3 From the Scripture. Scripture perpetually conjoining these two things together, will not suffer us so to sever them, as that the one should belong to some and not to others, as though they could have several persons for their objects, as Isa. 53. 11. By his knowledge shall my righteous servant justify many, there is the application of all good things, for he shall bear their iniquities, there is the Impetration; he justifieth all, whose iniquities he bore: as also 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. he was delivered for our offences, and was raised again for our justification. So Rom. 5. 18. By the righteousness of one( that is his Impetration) the free gift comes upon all men to justification of life, in the application. See there who are called All men, most clearly, Rom. 8. 32, 33, 34. He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of Gods Elect? It is God that justifieth, who is he that condemneth? It is Christ that dyed, yea rather that is risen again, who is even at the right hand of God, who also maketh Intercession for us: From which words wee have these several Reasons of our assertion; First, that for whom God gives his son, to them, in him, he freely gives all things, therefore all things obtained by his death must be bestowed, and are, on them for whom he 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 applied to them, for by virtue 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 confessed, and therein he is always heard: those, to whom the one belongs, theirs also is the other: So John 10. 10. the coming of Christ is, that his might have life, and have it abundantly; as also 1 John 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 means of Impetration, for by one offering he hath perfected them that are sanctified. Heb. 10. 14. In brief, it is proved by all those places which we produced, rightly to assign the end of the death of Christ. So that this may be restend on, as I conceive, as firm and immovable, that the interpretation of good things by Christ, and the application of them, respect the same individual 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 universal redemption by this distinction in it, and to what use they do apply it. 1 in general. Christ( say they) died for all men, and by his death purchased reconciliation with God for them, and forgiveness of sins, which to some is applied, and they become actually reconciled to God, and have their sins forgiven them, but to others not, who therefore perish in the state of irreconciliation and enmity under the guilt of their sins; this application( say they) is not procured nor purchased by Christ, for then he dying for all, all must be actually reconciled, and have their sins forgiven them and be saved: but it attends the fulfilling of the condition which God is pleased to prescribe unto them, that is, believing, which( say some) they can do by their own strength, though not in terms, yet by direct consequence: others not, but God must give it; so that when it is said in the Scripture, Christ hath reconciled us to God, redeemed us, saved us by his blood, underwent the punishment of our sins, and so made satisfaction for us, they assert that no more is meant, but that Christ did that which, upon the fulfilling of the condition, that is of us required, these things will follow. To the death of Christ indeed, they assign many glorious things, but what they give on the one hand, they take away with the other, by suspending the enjoyment of them on a condition by us to be fulfilled, not by him procured, and in 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 door of grace might be opened to all that would come in, and not that actual justification and remission of sins, life and immortality were procured by him, but 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 seen what we do oppose. First, God( say they) considering all mankind as fallen from that 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 controversy. from the attaimment of salvation by virtue of the covenant of works, which was at the first made with him, yet by his infinite goodness was inclined to desire the happiness of them all and every one, that they might be delivered from misery and be brought unto himself; which inclination of his they call his universal love, and antecedent will, whereby he would desirously have them all to be saved, out of which love he sendeth Christ. That God hath any natural or necessary inclination by his goodness, or any other property to do good to us, or any of his creatures, we do deny: every thing that concerns us is an act of his free will, and good pleasure, and not a natural necessary act of his Deity, as shall be declared. Secondly, the ascribing an antecedent conditional will unto God, whose fulfilling and accomplishment should depend on any free contingent act or work of ours, is injurious to his wisdom, power, and sovereignty, and cannot well be excused from Blasphemy, and is contrary to Rom. 9. 19. Who hath resisted his will? I say, Thirdly, A common affection and inclination to do good to all doth not seem to set out the freedom, fullness, and dimensions of that most intense love of God, which is asserted in the Scripture to be the cause of sending his son, as Joh. 3. 16. God so loved the world that he gave his onely begotten son, Eph. 1. 6. Having made known to us the Mystery of his will according to his good pleasure, which he hath purposed in himself. Col. 1. 19. It pleased the Father that in him should all fullness 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 clear, 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 of God, which moved him to sand his son to die, God having made some for the day of evil, Prov. 16. 4. Hated them before they were born, Rom. 9. 12. Before of old ordained them to condemnation, judas 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 sin, unless something 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 eternal residence in the bosom of God without any effect produced. That neither scripture, nor right reason, will enforce, nor prove an utter and absolute want of power in God to save sinners by his own absolute will without satisfaction to his justice, supposing his purpose that so it should be, indeed it could not be otherwise but, without the consideration of that, certainly he could have effected it, it doth not imply any violating of his holy nature. An actual and necessary vellei●y, for the doing of any thing which cannot possibly be accomplished without some work fulfilled outwardly of him, is opposite to his eternal blessedness and all-sufficiency. Thirdly, God therefore do fulfil that general love and good will of his toward all, and that it might put forth itself in such away as should seem good to him, to satisfy his justice which stood in the way, and was the only hindrance, he sent his Son into the world to die. The failing of this assertion we shall lay forth, when we come to declare that love, whereof the sending of Christ was the proper issue and effect. Fourthly, Wherefore the proper and immediate end and aim of the purpose of God, in sending his son to die for all men was, that he might what way it pleased him, save sinners, his justice which hindered being satisfied, as Arminius; or that he might will to save sinners, as Corvinus; and the intention of Christ was to make such satisfaction to the justice of God, as that he might obtain to himself, a power of saving, upon what conditions it seemed good to his Father to prescribe. Whether this was the intention of the Father in sending his son, or no, let it be judged; something was said before upon the examination of those places of Scripture, which describe his purpose, let it be known from them whether God in sending of his son intended to procure to himself a liberty to save us, if he would, or to obtain certain salvation for his elect. That such a possibility of salvation, or at the utmost a velleity or willing of it upon an uncertain condition, to be by us fulfilled, should be the full proper and onely immediate end of the death of Christ, will yet scarcely down with tender spirits. The expression of procuring to himself ability to save, upon a condition to be prescribed, seems not to answer that certain purpose of our Saviour in laying down his life, which the Scripture saith was to save his sheep, and to bring many sons to glory, as before, nor hath it any ground in Scripture. Fifthly, Christ therefore obtained for all and every one reconciliation with God, remission of sins, life and salvation, not that they should actually be partakers of these things, but that God( his justice now not hindering) might and would prescribe a condition, to be by them fulfilled, whereupon 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 far, that all men are thereby received into a new Covenant; in which redemption, Adam was a common person as well as in his fall from the old, and all we again restored in him, so that none shall be damned, that do not sin actually against the condition, wherein they are born, and fall from the state whereinto all men are assumed through the death of Christ: So Borreus, Corvinus and one of late in plain terms, 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 until 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. again, some say that Christ by this satisfaction removed original sin 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, whereby God may save all upon a new condition. But others of them( more warily) observing, that the blood of Christ is said to purge all our sins, 1 Joh. 1. 8. 1 Pet. 1. 18 Isay 53. 6. they say he dyed for all sins alike, absolutely for none, but conditionally for all. Further some of them affirm that after the satisfaction of Christ or the consideration of it in science it was absolutely undetermined, what condition should be prescribed, so that the Lord might have reduced all again to the Law and covenant of works, so 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. again, some of them, that the condition prescribed is by our own strength, with the help of such means, as God at all times and in all places, and unto all is ready to afford, to be performed: Others deny this, and affirm that effectual grace flowing peculiarly from election is necessary to believing; the first establishing the idol of free-will, to maintain their own assertion, others overthrowing their own assertion for the establishment of grace. So Amiraldus, Camero, &c. Moreover, some say that the love of God in sending of Christ, is equal to all: others go a strain higher, and maintain an inequality in the love of God, although he sand his son to die for all, and though greater love there cannot bee than that whereby the Lord sent his son to die for us, as Romans 8. 32. and so they say that Christ purchased a greater good for some and less for others; and here they put themselves upon innumerable uncouth Distinctions, or rather( as one calleth them) extinctions, blotting out all sense and reason, and true meaning of the Scripture; witness Testardus, Amirald: and as every one may see that can but red English in T. M. Hence that multiplicity of the several ends of the death of Christ; some that are the fruits of his ransom, and satisfaction, and some that are I know not what, besides his dying for some so and so, for others so and so, this way& that way, hiding themselves in innumerable unintelligible expressions, that it is a most difficult thing to know what they mean, and harder to find out their mind, than to answer their Reasons. In one particular they agree well enough, viz. in denying that Faith is procured or merited for us by the death of Christ; so far they are all of them constant to their own principles; for once to grant it would overturn the whole fabric of universal redemption; but in assigning the cause of faith they go asunder again. Some say, that God sent Christ to die for all men, but 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 the act the cause of its own object: other some, that he dyed absolutely for all, to procure all good things for them, which yet they should not enjoy; until they fulfil the condition, that was to be prescribed unto them; yet all conclude, that in his Death Christ had no more respect unto the Elect than others, to sustain their persons, or to be in their room: but that he was a public person, in the room of all mankind. Concerning the close of all this, in respect of the event and immediate product of the death of Christ, divers have diversely expressed themselves, some placing it in the power, some in the will of God, some in the opening of a door of grace, some in a right purchased to himself of saving whom he pleased: some that in respect of us he had no end at all, but that all mankind might have perished after he had done all. Others make divers and distinct ends not almost to be reckoned, of this one act of Christ, according to the diversity of the persons for whom he dyed; whom they grant to be distinguished and differenced by a foregoing Decree: but to what purpose the Lord should sand his son to die for them, whom he himself had determined not to save, but at least to pass by and leave to irremedilesse ruin for their sins, I cannot see, nor the meaning of the twofold destination by some invented. Such is the powerful force and evidence of truth, that it scatters all its opposers, and makes them fly to several hiding corners, who if they are not willing to yield, and submit themselves, they shall surely lie down in darkness and error; none of these or the like intricate and involved impedite distinctions, hath itself need of, into none of such poor shifts and devices, doth it compel its abettors, it needeth not any windings and turnings to bring itself into a defensible posture: it is not liable to contradictions in its own fundamentals, for without any further circumstances, the whole of it in this business may bee thus summed up. God out of his infinite love to his Elect, sent his dear son in the With our own in opposition thereunto. fullness of time, whom he had promised in the beginning of the world, and made effectual by that promise, to die, pay a ransom of infinite value, and dignity, for the purchasing of eternal redemption, and bringing unto himself, all and every one of these whom he had before ordained to eternal life, for the praise of his own glory: So that freedom from all the evil, from which we are delivered, and an enjoyment of all the good things that are bestowed on us, in our traduction from death to life, from hell and wrath, to heaven and glory, are the proper issues and effects of the death of Christ, as the meritorious cause of them all: which may in all the parts of it be cleared by these few assertions. First, the fountain and cause of Gods sending Christ, is his eternal love to his Elect, and to them alone, which I shall not now further confirm, reserving it for the second general head of this whole controversy. Secondly, the Value, Worth, and Dignity of the ransom, which Christ gave himself to be, and of the price which he paid, was infinite and 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 been Millions of men more than ever were created: of this also afterwards, see Acts 20. 28. God purchased his Church with his own blood; 1 Pet. 1. 18. redeemed not with silver and gold, but with the precious blood of Christ, and that answering— the mind and intention of Almighty God, John 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 economy and dispensation of his love and grace which he intended, and of the way whereby he would have it dispensed, Acts 13. 38, 39. Through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses, 2 Cor. 5. 20, 21. Wee are ambassadors 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 sin for us, who knew no sin; that we might be made the righteonsnesse of God in him. Thirdly, the Intention and aim of the Father, in this great work, was, a bringing of those many sons to glory, viz. his Elect, whom by his free grace he had chosen, from amongst all men, of all sorts, Nations, and Conditions, to take them into a new Covenant of grace with himself, the former being as to them in respect of the event null and abolished; of which Covenant Jesus Christ is the first and chief promise, as he that was to procure for them all other good things promised therein; as shall bee proved. Fourthly, the things purchased or procured for those persons, which are the proper effects of the death and ransom of Christ, in due time time certainly to become theirs, in possession and enjoyment, are remission of sin, freedom from wrath, and curse of the Law, Justification, Sanctification, and Reconciliation with God, and eternal life: for the will of his Father sending him for these, his own intention in laying down his life for them, and the truth of the purchase made by him, is the foundation of his Intercession, begun on earth, and continued in heaven, whereby he whom his Father always hears, desires and demands that the good things procured by him, may 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 business is exceedingly clear, and apparent without any intricacy, or the least difficulty at all, not clouded with strange expressions, and unnecessary divulsions and tearings of one thing from another, as is the opposite opinion, which in the next place shall bee dealt withall by arguments, confirming the one, and everting the other. But because the whole strength thereof lieth in, and the weight of all lieth on that one distinction we before spake of, by our Adversaries diversely 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 a sound sense, the several ways whereby men have expressed the thing, which in these words is intimated, and some Arguments for the overthrowing of the false use of it, however expressed, we have before intimated and declared; now The former distinction as under misapplication opposed 1. as opposite to seeing that this is the {αβγδ} of the opposite opinion understood in the sense, and according to the use they make of it, I shall give it one blow more, and leave it I hope a dying; I shall then briefly declare, that although these two things may admit of a distinction, yet they cannot of a separation, but that for whomsoever Christ obtained good, to them it might be applied, and for whomsoever he wrought reconciliation with God, they must actually unto God be reconciled; so that the blood of Christ and his death in the virtue of it cannot bee looked on( as some do) as a Medicine in a Box laid up for all that shall come to have any of it, and so applied now to one, then to another, without any 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 choose 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 usual form of speaking, which must be wrested, and our understandings forced to apprehended 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 applied to any one, that shall have no share in the merits of that death: Gods will that Christ should die for any, is his intention, that he shall have a share in the death of Christ, that it should belong to him, that is, be applied to him, for that is in this case said to bee applied to any, that is his in any respect, according to the will of God; but now the death of Christ according to the opinion we oppose, is so applied to all, and yet the fruits of this death are never so much as once made known to far the greatest part of those all. Secondly, that a ransom should be paid for captives, upon compact for their deliverance, and yet upon the payment those captives not be made free, and set at liberty: the death of Christ is a ransom, Math. 20. 28. paid by compact for the deliverance of captives for whom it was a ransom, and the promise wherein his Father stood engaged to him, at his undertaking to be a Saviour, and undergoing the office imposed on him was their deliverance,( as was before declared) upon his performance of the things on that the 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 in this kind to vanish, c and that is this, Its true( say they) all 2. By removal of another shift invented to maintain it. things that are absolutely procured and obtained for any, do presently becomes theirs in right for whom they are obtained; but things that are obtained upon condition, become not theirs until the condition be fulfilled; now Christ hath purchased by his death, for all, all good things, not absolutely, but upon condition, and until that condition come to be fulfilled, unless they perform what is required, they have neither part nor portion, right unto nor possession of them: Also, what this condition is, they give in, in sundry terms, some call it A not resisting of this redemption, offered to them; some, A yielding to the invitation of the Gospel; some in plain terms, Faith. Now be it so that Christ purchaseth all things for us, to be bestowed on this condition, that we do believe it; then I affirm, that, First, certainly this condition ought to be revealed to all for whom this purchase is made, if it be intended for them in good earnest; all for whom he dyed must have means to know that his death will do them good, if they believe, especially it being in his power alone to grant them these means, who intends good to them by his death. If I should entreat a physician, that could cure such a disease, to cure all that came unto him, but should let many rest ignorant of the grant, which I had procured of the physician, and none but myself could acquaint them with it, whereby they might go to him and be healed, could I be supposed to intend the healing of those people? doubtless no; the application is easy. Secondly, This condition of them to be required, is in their power to perform, or it is not: if it be, then have all men power to believe: which is false; if it be not, then the Lord will grant them grace to perform it, or he will not; if he will, why then do not all believe? why are not all saved? if he will not, then this impetration or obtaining salvation and redemption for all by the blood of Jesus Christ, comes at length to this, God intendeth that he shall die for all, to procure for them remission of sins, reconciliation with him, eternal redemption and glory, but yet so, that they shall never have the least good by these glorious things, unless they perform that, which he knows they are no ways able to do, and which none but himself can enable them to perform, and which concerning for the greatest part of them he is resolved not to do. Is this to intend that Christ should die for them, for their good? or rather that he should die for them to expose them to shane and misery? is it not all one, as if a man should promise a blind man a 1000l. upon condition that he will see? Thirdly, This condition of faith, is procured for us by the death of Christ, or it is not: if they say it be not, then the chiefest grace, and without which redemption itself,( expressed how you please) is of no value, doth not depend on the grace of Christ, as the meritorious procuring cause thereof; which, first, is exceedingly injurious to our blessed Saviour, and serves 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 sin for us, that we might be made the righteousness of God in him: and how we can become the righteousness of God, but by believing, I know not: yea expressly saith the Apostle, It is given to us for Christs sake, on the behalf of Christ, to believe on him, Phil. 1. 29. God blessing us with all spiritual 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 do 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 do not refuse or resist the means of grace: then I ask, if the fruit of the death of Christ shall be applied to all, that fulfil this condition of not refusing or not resisting the means of grace; if not, then why is that produced? if so, then must all be saved, that have not or do not resist the means of grace, that is, all Pagans, Infidels, and those Infants, to whom the gospel was never preached. Fourthly, this whole assertion tends to make Christ, but an half mediator, that should procure the end, but not the means conducing thereunto. So that notwithstanding this exception and new distinction, our assertion stands firm, that the fruits of the death of Christ in respect of impetration of good and application to us ought not to be divided, and our arguments to confirm it are unshaken. For a close of all, that which in this cause we affirm may be summed up in this: Christ did not die for any upon condition if they do believe, but he died for all Gods elect, that they should believe, and believing have eternal life; faith itself is among the principal effects and fruits of the death of Christ, as shall be declared: it is no where said in Scripture, nor can it reasonably be affirmed, that if we believe, Christ 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 controversy made known, we proceed in the next place to draw forth some of those arguments, demonstrations, testimonies and proofs, where by the truth we maintain is established, in which it is contained, and upon which it is firmly founded, only desiring the Reader to retain some notions, in his mind, of those fundamentals which in general we laid down before, they standing in such relation to the arguments which we shall use, that I confident not one of them can be thoroughly answered before they be everted. The Third Book. CHAP. I. Arguments against the universality 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 of the Covenant of Grace, which was established, ratified, and confirmed, in, and by the death of Christ, that was the Testament whereof He was the Testator, which was ratified in his death, and whence his blood is called the blood of the new Testament, Matth. 26. 28. Neither can any effects thereof be extended beyond the compass of this Covenant; but now this Covenant was not made universally with all, but particularly onely with some, and therefore those alone were intended in the benefits of the death of Christ. The assumption appears, from the nature of the Covenant itself, described clearly 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 took them by the hand, to bring them out of the Land of Egypt, ( which my Covenant they broke, 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 took them by the hand to led 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 laws in their mind, and writ 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 fear in their hearts: And this is the main difference between the old Covenant of works, and the new one of Grace, that in that, the Lord did onely require the fulfilling of the condition prescribed, but in this, he promiseth to effect it in them himself, with whom the Covenant is made. And without this spiritual efficacy, the truth is, the new Covenant would bee as weak and unprofitable for the end of a Covenant( the bringing of us and binding of us to God) as the old. For in what consisted the weakness and unprofitableness of the old Covenant for which God in his mercy abolished it? was it not in this, because by reason of sin we were no way able to fulfil the condition thereof, do this and live! otherwise the connextion is still true, that he that doth these things shall live: and are we of ourselves any way more able to fulfil the condition of the new covenant? is it not as easy, for a man by his own strength to fulfil the whole Law, as to repent and savingly believe the promise of the Gospel? This then is one main 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 work and effect it also in us, the new Covenant would be a show, to increase our misery, and not a serious imparting and communicating of grace and mercy. If then, this be the nature of the New-Testament, as appears from the very words of it, and might abundantly 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 compass thereof to bee extended beyond the remnant that are according to Election. Yea every blessing of the new covenant being certainly common, and to be communicated to all the covenantees; either faith is none of them, or all must have it, if the covenant itself be general. But some may say, that it is true, God promiseth to writ his Law in our hearts, and put his fear in our inward parts; but it is upon condition: give me that condition& I will yield the cause, is it if they do believe? Nothing else can be Imagined; that is, if they have the Law written in their hearts,( as every one that believes hath) then God promiseth to writ his Law in their hearts; is this probable, friends? is it likely? I cannot then be persuaded, that God hath made a covenant of grace with all, especially those who never heard word of covenant, grace, or condition of it; much less received grace for the fulfilling of the condition, without which the whole would bee altogether unprofitable and useless. The covenant is made with Adam, and he is acquainted with it, Gen. 3. 15. renewed with Noah, and not hidden from him. again established with Abraham, accompanied with a full and rich Declaration of the chief promises of it, Gen. 12. which is most certain not to be effected towards all, as afterwards will appear: yea that first distinction between the seed of the woman, and the seed of the serpent, is enough to overthrow the pretended universality of the covenant of grace; for who dares affirm 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 blood of Jesus Christ, being the blood of this covenant, and his oblation intended onely for the procurement of the good things intended and promised thereby, for he 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 he should, and by his death did procure pardon of sin, and reconciliation with God, for all and every one to be actually enjoyed upon condition that they do believe, then ought this good will and intention of God, with this purchase in their behalf, by Jesus Christ, to be made known to them, by the word, that they might believe, 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 unless he be revealed to them) which is false, and proved so; or else secondly, that this good will of God, and this purchase made by Jesus Christ is plainly in vain, and frustrate in respect of them: yea a plain mocking of them, that will neither do them any good to help them out of misery, nor serve the justice of God to leave them inexcusable, for what blame can redound to them, for not embracing and well using a benefit, which they never heard of in their lives? doth it become the wisdom of God to sand Christ to die for men, that they might be saved, and never cause these men to hear of any such thing, and yet to purpose and declare that unless they do hear of it and believe it, they shall never be saved? What wiseman would pay a ransom for the delivery of those captives, which he is sure shall never come to the knowledge of any such payment made, and so never bee the better for it? Is it answerable to the goodness of God to deal thus with his poor creatures? to hold out towards them all in pretence, the most intense love imaginable, beyond all compare and illustration, as his love in sending his Son is set forth to be, and yet never let them know of any such thing, but in the end to damn them for not believing it? Is it answerable to the love and kindness of Christ to us, to assign unto him at his death such a resolution as this: I will now by the oblation of myself, obtain for all and every one, peace and reconciliation with God, redemption and everlasting salvation, eternal glory in the high heavens, even for all these poor miserable wretched worms, condemned Caitiffs, that every hour ought to expect the sentence of condemnation; and all these shall truly and really be communicated to them, if they will believe; but yet withall I will so order things, that innumberable souls shall never hear one word of all this that I have done for them, never be persuaded to believe, nor have the object of faith that is to be believed proposed to them: whereby they might indeed possibly partake of these things? Was this the mind and will, this the design and purpose of our merciful high Priest? God forbid: it is all one as if a Prince should say and proclaim, that whereas there be a number of Captives held in sore bondage in such a place, and he hath a full treasure, he is resolved to redeem them every one; so that every one of them shall come out of Prison that will thank him for his good will; and in the mean time, never take care to let these poor captives know his mind and pleasure; and yet be fully assured, that unless he effect it himself it will never bee done: would not this be conceived a vain and ostentatious flourish, without any good intent indeed towards the poor captives? Or as if a physician should say, that he hath a medicine that will cure all Diseases, and he intends to cure the diseases of all, but lets but very few know his mind, or any thing of his medicine, and yet is assured that without his relation, and particular information it will be known to very few, and shall he be supposed to desire, intend, or aim at the recovery of all? Now it is most clear, from the Scripture and experience of all ages, both under the old dispensation of the covenant, and the new, that innumerable men, whole Nations, for a long season are passed by in the declaration of this mystery: the Lord doth not procure that it shall by any means in the least measure be made out to all; they hear not so much as a rumour or report of any such thing. Under the old Testament in Judah was God known, and his name was great in Israel, at Salem was his Tabernacle and his dwelling place at Sion. Psal. 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 mountain of the Lord; so many as to be called, all people, all nations, yea the world, the whole world in comparison of the small precinct of the Church of the Jews, yet now also Scripture and experience do make it clear, that many are passed by, yea millions of souls, that never hear word of Christ, nor reconciliation by him, of which we can give no other reason; but, yea, oh Father because it seemed good to thee, Math. 11. 25. 26. For the Scripture, Acts 16. ye have the holy Ghost expressly forbidding the Apostles to go to sundry places with the word, but sending them another way, answerable to the former dispensation in some particulars, wherein he suffered all men to walk in their own ways, Act. 14. 16. And for experience, not to multiply particulars, do but ask any of our brethren who have been at any time in the signifies and they will easily resolve ye in the truth thereof. The exceptions against this argument are poor and frivolous, which we reserve for a reply: in brief, how is it, revealed to those thousands of the off-spring of Infidels, whom the Lord cuts off in their infancy, that they may not pester the world, persecute his Church, nor disturb human society? how to your Parents, of whom Paul affirms, that by the work of God they might be led to the knowledge of his eternal 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 mind and will of God, all those things which we recounted and the Scripture setteth forth to be the effects and fruits of his death, which may be summed up in this one phrase, eternal redemption, 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 actual partakers of that eternal redemption so purchased: for what I pray, should hinder the enjoyment of that to any, which God absolutely intended, and Christ absolutely purchased for them. If upon condition, then he did either procure this 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 again or upon a condition; if absolutely, then are we, as we were before, for to procure any thing for another, to be conferred on him, upon such a condition, and withall, to procure that condition absolutely to be bestowed on them, is equivalent to the absolute procuring of the thing itself: for so we affirm in this very business: Christ procured salvation for us, to be bestowed conditionally if we do believe, but faith itself, that he hath absolutely procured without prescribing of any condition. Whence we affirm 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 conditional; and so never rest until they come to fix somewhere, or still run into a circled. But on the otherside, is not this condition procured by him, on whose performance all the good things purchased by him, are to be actually enjoyed? then first, this condition must be made known to all, as arg. 2. Secondly, All men are able of themselves to perform this condition, or they are not? if they are, then seeing that condition, is faith in the promises, as is on all sides confessed, then are all men of themselves by the power of their own free will able to believe: which is contrary to the Scriptures, as by the 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 son to die for them, to procure eternal Redemption for them all upon condition that they did believe, he either purposed to work faith in them all by his grace, that they might believe, or he did not? if he did? why doth not he actually perform it, seeing he is of one mind: and who can turn him? why do not all believe? why have not all men faith? or doth he fail of his purpose? if he did not purpose to bestow faith on them all, or( which is all one) if he purposed not to bestow faith on all( for the will of God doth not consist in a pure negation of any thing, what he doth not will that it should be, he wils, that it should not be) then the sum of it comes to this: that God gave Christ to die for all men, but upon this condition, that they perform that, which of themselves, without him they cannot perform, and purposed, that for his part, he would not accomplish it in them. Now if this be not extreme madness, to assign a will unto God of doing that which himself knows, and orders that it shall never be done, of granting a thing upon a condition, which without his help cannot be fulfilled,& which help he purposed not to grant, let all judge. Is this any thing but to delude poor creatures? is it possible that any good at all should arise to any by such a purpose as this, such a giving of a Redeemer? is it agreeable to the goodness of God, to intend so great a good as is the Redemption purchased by Christ, and to pretend that he would have it profitable for them, when he knows that they can no more fulfil the condition, which he requires, that it may be by them enjoyed, then Lazarus could of himself come out of the grave? doth it beseem the wisdom of God to purpose that which he knows shall never be fulfilled? If a man should promise to give a 1000l, to a blind man upon condition, that he will open his eyes and see, which he knows well enough he cannot do: were that promise, to be supposed to come from an heart pitying of his poverty, and not rather from a mind to illude and mock at his misery? if the King should promise to pay a ransom for the captives at Algiers, upon condition that they would conquer their Tyrants, and come away which he knows full well they cannot do, were this a Kingly act? or as if a man should pay a price to redeem captives, but not that their chains may be taken away, without which they cannot come out of prison? to promise dead men great rewards upon condition they live again of themselves? are not these to as much end, as the obtaining of salvation: for men upon condition that they do believe, without obtaining that condition for them? were not this the assigning such a will and purpose as this to Jesus Christ; I will obtain eternal life to be bestowed on men, and become theirs by the application of the benefits of my death, but upon this condition that they do believe, but as I will not reveal my mind and will in this business, nor this condition itself to innumerable of them, so concerning the rest I know they are no ways able of themselves, no more than Lazarus was to rise, or a blind man is to see, to perform the condition that I do require, and without which none of the good things intended for them can ever become theirs: neither will I procure that condition ever to be fulfilled in them; that is, I do will that, that shall be done, which I do not onely know shall never be done, but that it cannot be done, because I will not do that, without which it can never be accomplished. Now whether such a will and purpose as this, beseems the wisdom and goodness of our Saviour, let the Reader judge. In brief, an intention of doing good, unto any one, upon the performance of such a condition as the intender knows 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 actual accomplishment of it, is a vain fruitless flourish, that Christ then should obtain of his Father eternal Redemption, and the Lord should through his son intend it for them, who shall never be made partakers of it) because they cannot perform, and God and Christ have purposed not to bestow the condition, on which alone it is to be made actually theirs, is unworthy of Christ, and unprofitable to them for whom it is obtained; which that any thing, that Christ obtained for the sons of men should be so unto them, is an hard saying indeed. Again, if God through Christ purpose to save all if they do 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 pass that any are saved? God bestows faith on some, not on others. I reply, is this distinguishing Grace purchased for those some comparatively in respect of those that are passed by without it? if it be? then did not Christ die equally for all, for he dyed that some might have faith, not others; yea in comparison, he cannot be said to die for those other some at all, not dying that they might have faith, without which he knew that all the rest would be unprofitable and fruitless: but is it not purchased for them by Christ, then have those that he saved no more to thank Christ for, 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 do conceive that Christ hath obtained salvation for men, not upon condition if they would receive it, but so fully and perfectly that certainly they should receive it; he purchased salvation, to be bestowed on them that do believe, but 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 do, yea faith to believe in Christ: for first, commands do not signify what is Gods intention should be done, but what is our duty to do, which may be made known to us, whether we be able to perform it or not: it signifieth no in tention or purpose of God 2. For the promises which are proposed together with the command to believe; they do not hold out the intent and purpose of God, that Christ should die for us if we do believe, which is absurd, that the act should be the 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 do believe, which we before confuted: but thirdly onely that faith is the way to salvation, which God hath appointed: So that all that do believe shall undoubtedly be saved, these two things, faith and salvation being inseparably linked together, as shall be declared. If all mankind, be in, and by the eternal purpose of God, distinguished into two sorts, and conditions, severally and distinctly described and set forth in the Scripture, and Christ be peculiarly affirmed, to die for one of these sorts, and no where for them of the other, then did he not die for all; for of the one sort he dies for all and every one, and of the other for no one at all: but first, there is such a discriminating distinguishment among men by the eternal purpose of God, as those whom he loves and those whom he hates. Rom. 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 he did foreknow. Rom. 11. 2. The people whom he fore knew: I know you not Math. 7. 33. so John 13. 18. I speak 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 eternal 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 eternal 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 find fault? for who hath resisted his will? nay but oh man, who art thou that repliest against God? shall the thing formed say to him that formed it, why hast thou made me thus? hath not the Potter power over the day, of the same lump to make one vessel to honour and another to dishonour? judas 4. Ordained to this condemnation. 2. Pet. 2. 12. Made to be taken and destroyed: sheep 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 hide 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 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 younger. Ver 16. 17. So then it is not of him that willeth nor of him that runneth, but of God that sheweth mercy, for the Scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I might show 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 from the scripture; ●ow Christ is said expressly& 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 from 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 show mercy, who were before of old ordained to condemnation, in a word for a reprobate, for the world, for which he would not pray. That which some except, that though Christ be said to die for his sheep, for his elect, his chosen, yet he is not said to die for them onely: that term is no where expressed, is of no value: for is it not without any forced interpretation in common sense and according to the usual course of speaking, to distinguish men into two such opposite conditions, as elect and reprobate, sheep and goats; and then affirming that he dyed for his elect, equivalent to this, he dyed for his elect onely? is not the sense as clearly restrained as if that restrictive term had been added? or is that term always added in the Scripture in every indefinite assertion, which yet must of necessity be limited, and restrained, as if it were expressly added, as where our Saviour saith I am the way, and the life, and the resurrection John 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 fullness dwell, He doth not express the limitation onely and yet it were no less 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: Which also might be further urged by a more large explication of Gods purpose of election and reprobation, showing 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 eternal counsel he did determine should perish for their sins, and so never be made partakers of the benefits thereof. But of this more must be spoken, if the Lord preserve us and give assistance for the other part of this controversy concerning the cause of sending Christ. That is not to bee asserted, and affirmed, which the Scripture doth not any where go before us in: but the Scripture no where saith Christ dyed for all men, much less for all and every man,( between 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 ransom for all, but no where for all men; and because it is affirmed expressly 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 expressly, yet clearly in terms equivalent, Rev 5, 9, 10. it must bee clearly proved, that where all is mentioned, that, it cannot be taken for all believers, all his Elect, his whole Church, all the Children that God gave him; some of all sorts, before an universal affirmative can bee thence concluded: and if men will but consider the particular places, and contain themselves, until they have done what is required, we shall be at quiet I am persuaded, in this business. CHAP. III. Containing two other Arguments from the person, Christ sustained in this business. FOr whom Christ dyed, he dyed as a sponsour in their stead, as is 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 one die, yet peradventure for a good man some would even dare to die; 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 sin for us. All which places do plainly signify and hold out a change or commutation of persons, one being accepted in the room of the other. Now if he dyed as the sponsour or surety of them for whom he dyed, in their stead, then these two things at least will follow: First, that he freed them from that anger, and wrath, and guilt of death which he underwent for them, that they should in and for him 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 undergo 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 expressly intimated, when our Saviour is said to bee {αβγδ} a surety of a better Testament, Heb. 7. 22. that is, by being our Priest, undergoing the chastisement of our peace and the burden of our iniquities, Isa 53. 5, 6, 7. He was made sin for us, that we might bee made the righteousness 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 righteousness, and a non-imputation of iniquities; for until men come to Christ, the wrath of God abideth on them, Joh. 3. 36. which argueth and intimateth a not removal of wrath by reason of not believing. he doth not say it comes on them, as though by 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 {αβγδ} it remaineth or abideth: it was never removed; and to them the gospel is a savour of death to death, bringing a new death, and a sore condemnation by its being despised, unto that death the guilt whereof they before lay under. Some have indeed affirmed that all and every one are redeemed, restored, justified, and made righteous in Christ, and by his death: but truly this is so wretched, 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 fruitless, and lost labour to go about to remove such exceptions ( More page. 45.) Secondly, it follows that Christ made satisfaction for the sins 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 sins, so to redeem us to himself, neither can any other be assigned: but Christ hath not satisfied the justice of God for all the sins of all and every man, which may be made evident by divers reasons: for, First, for whose sins he made satisfaction to the justice of God, for their sins the justice is satisfied, or else his satisfaction was rejected as insufficient: for no other reason can bee assigned of such a fruitless attempt; which to aver is blasphemy in the highest degree: but now the justice of God is not satisfied for all the sins of all and every man, which also is no less apparent than the former: for they that must undergo eternal punishment themselves for their sins that the justice of God may be satisfied, for their sins, the justice of God was not satisfied without their own punishment, by the punishment of Christ; for they are not healed by his stripes,: but that innumerable souls shall to eternity undergo the punishment due to their own sins, I hope needs with Christians no proving: Now how can the justice of God require satisfaction of them for their sins, if it were before satisfied for them in Christ. To be satisfied, and to require satisfaction that it may be satisfied, are contradictory and cannot bee affirmed of the same in respect of the same; but that the Lord will require of some the utmost farthing is most clear Matth. 5. 26. Secondly, Christ by undergoing death for us, as our surety, satisfied for no more than he intended so to do: so great a thing as satisfaction for the sins of men could not accidentally happen besides his intention, will, and purpose; especially considering that his intention and good will, sanctifying himself to be an oblation, was of absolute necessity to make his death an acceptable offering: but now Christ did not intend to satisfy for the sins of all and every man: for innumerable souls were in hell under the punishment and weight of their own sins, from whence there is no redemption before, and actually then, when our Saviour made himself an Oblation for sin; now shall wee suppose that Christ would make himself an offering for their sins, whom he knew to be past recovery, and that it was utterly impossible that ever they should have any fruit or benefit by his offering? Shall we think that the blood of the covenant was cast away upon them, for whom our Saviour intended no good at all? to intend good to them he could not, without a direct opposition to the eternal Decree of his Father, and therein of his own eternal Deity. Did God sand his son, did Christ come to die for cain and pharaoh, damned so many ages before his Suffering? credat Apella? the exception that Christ dyed for them, and his Death would have been available to them, if they had believed& fulfilled the condition required, is in my judgement of no force at all. For first, for the most part they never heard of any such condition. Secondly, Christ at his death knew full well, that they had not fulfilled the condition, and were actually cut off from any possibility ever so to do; so that any intention to do them good by his death, must needs be vain and frustrate, which must not be assigned to the Son of God. Thirdly, this Redemption conditionate if they believe, we shall reject anon. Neither is that other exception, that Christ might as well satisfy for them, that were eternally damned at the time of his suffering( for whom it could not be useful) as for them that were then actually saved( for whom it was not needful) of any more value. For first, those that were saved, were saved upon this ground, that Christ should certainly suffer for them in due time, which suffering of his was as effectual in the purpose and promise, as in the execution and accomplishment. It was in the mind of God accounted for them as accomplished: the compact and covenant with Christ about it being surely ratified upon mutual unchangeable promises,( according to our conception) and so our Saviour was to perform it, and so it was needful for them that were actually saved: but for those that were actually damned, there was no such inducement to it, or ground for it, or issue to be expected out of it. Secondly, a simile will clear the whole: if a man should sand word to a place where Captives were in prison, that he would pay the price and ransom that was due for their delivery, and to desire the Prisoners to come forth, for he that detains them accepts of his word and engagement; when he comes to make payment, according to his promise, if he find some to have gone forth according as was proposed, and others continued obstinate in their Dungeon, some hearing of what he had done, others not, and that according to his own appointment, and were now long since dead; doth he in the payment of his promised ransom intend it for them that dyed stubbornly and obstinately in the prison? or onely for them who went forth? doubtless 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 sin and corruption before the payment of his ransom; though it might full well be for them that were delivered by virtue of his engagement for the payment of such a ransom. Thirdly, if Christ dyed in the stead of all men, and made satisfaction for their sins, then he did it for all their sins, or onely for some of their sins; 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 unbelief, they will not believe, and therefore are not saved: that unbelief, is it a sin, 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 sins 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 die for their unbelief, or rather, did not by his death remove their unbelief, because they would not believe, or because they would not themselves remove their unbelief; or he dyed for their unbelief conditionally, that they were not unbelievers. These do not seem to me to bee sober assertions. For whom Christ dyed, for them he is a Mediator, which is apparent; for the Oblation or offering of Christ, which he made of himself unto God, in the shedding of his blood, was one of the chiefest acts of his mediation. But he is not a Mediator for all, and every one, which also is no less evident, because as Mediator he is the Priest for them, for whom he is a Mediator: now to a Priest it belongs as was declared before, to sacrifice and intercede, to procure good things and to apply them, to those for whom they are procured, as is evident Heb. 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 proof: experience sufficiently evinceth it, besides innumerable places of Scripture. It is I confess replied by some, that Christ is a Mediator for some, in respect of some acts, and not in respect of others; but truly this, if I am able to judge, is a dishonest subterfuge that hath no ground in Scripture, and would make our Saviour a half Mediator in respect of some, which is an unsavoury expression. But this Argument was vindicated before. CHAP. 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: if the blood of Jesus Christ, doth wash, purge, cleanse, and sanctify them for whom it was shed, or for whom he was a sacrifice; then certainly he dyed, shed his blood, 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 undeniable, and not to be avoided with any distinctions: but now we shall make it evident that the blood of Christ, is effectual for all those ends of washing, purging, and sanctifying, which wee before recounted; and this we shall do first from the types of it, and secondly by plain expressions, concerning the thing itself. First, for the type, that which we shall now consider in the sacrifice of expiation, which the Apostle so expressly compareth— with the sacrifice and oblation of Christ: of this he affirmeth Hebr. 9. 13. that it legally sanctified them, for whom it was a sacrifice; for saith he, The blood of Bulls and Goats, and the ashes of an Heifer sprinkling the unclean 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 bloody sacrifice of Beasts. This the Apostle asserteth in the verse following: How much more( saith he) shall the blood of Christ, who through the eternal spirit offered himself without spot unto God, purge the conscience from dead works to serve the living God? If I know any thing, that Answer of Arminius, and some others to this, viz. that the sacrifice did sanctify not as offered, but as sprinkled: and the blood of Christ, not in respect of the oblation, but of its application answereth it, is weak and unsatisfactory: for it onely asserts— a division between the Oblation and Application of the blood 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 easy facile way of answering: We grant, that the blood of Christ sanctifieth in respect of the Application of the good things procured by it, but withall prove, that it is so applied to all, for whom it was an oblation, and that because it is said to sanctify and purge, and must answer the type which did sanctify to the purifying of the flesh. Secondly, it is expressly in divers places affirmed of the bloodshedding, and death of our Saviour, that it doth effect these things, and that it was intended for that purpose: many places for the clearing of this were before recounted. I shall now repeat so many of them, as shall 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 likeness of his death, we shall bee also in the likeness of his resurrection, knowing this that our old man is crucified with him, that the body of sin might bee destroyed, that henceforth we should not serve sin. The words of the latter Verse yield a reason of the the former Assertion in verse 5. viz. That a participation in the death of Christ, shall certainly be accompanied with conformity to him in his resurrection: That is both to life spiritual, as also to eternal; Because our old man is crucified with him, that the body of sin might be destroyed, that is, our sinful corruption and depravation of nature, are by his death and crucifying, effectually and meritoriously slain, and disabled from such a rule and dominion, over us, as that we should be servants any longer unto them: which is apparently the sense of the place, being it is laid a foundation, to press forward unto all degrees of sanctification, and freedom from the power of sin. The same Apostle also tells us: 2 Cor. 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 bloodshedding, 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 us, and established by the blood of Christ? The sum 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 blood 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 circunctsing 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 spiritual things being purified with that sacrifice of his, Heb. 9. 23. For we have redemption by his blood, even the forgiveness of sins, 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 clear 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 certain effect of his death and oblation, which was the work, as was before proved: and I shall add but one place more, to prove that, which I am sorry— that I need produce any one to do; to wit, that the blood of Christ purgeth us from all our sin, and it is: 1 Cor. 1. 30. Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption, of which because it is clear enough, I need not spend time to prove, that he was thus made unto us of God, in as much as he set him forth to be a propitiation through faith in his blood, 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 sum, sanctification and holinesse, is the certain 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, cleansing, and working of holinesse, therefore Christ dyed not for all and every one, quod erat demonstrandum. It is altogether in vain to except, as some do, that the death of Christ is not the sole cause of these things, for they are not actually wrought in any, without the intervention of the spirits working in them, and faith apprehending the death of Christ. For first, though many total causes of the same kind, cannot concur to the producing of the same effect, yet several causes of several kinds; may concur to one effect and be the sole causes, in that kind wherein they are causes. The Spirit of God is the cause of sanctification, and 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 sin, but what cause? in what kind? why merely as an instrument, apprehending the righteousness of Christ: now do these causes whereof one is efficient, the other instrumental, both natural and real, hinder that the blood of Christ, may not onely concur, but also be the sole cause moral and meritorious of these things? doubtless they do not: Nay they do suppose it so to be: or else they would in this work be neither instrumental nor efficient, that being the sole foundation of the Spirits operation, and efficience, and the sole cause of faiths being and existence. A man is detained captive by his enemy, and one goeth to him, that detains him, and pays a ransom for his delivery, who, thereupon grants a warrant to the keepers of the prison, that they shall knock off his shackles, take away his rags, let him have new clothes, according to the agreement, saying, deliver him for I have found a ransom: 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 ransom which was paid, was not the cause, yea the sole cause of his delivery? considering that none of these latter had been, had not the ransom been paid; they are no less the effect of that ransom, than his own delivery: in our delivery from the bondage of sin, it is true there are other things, in other kinds, do concur besides the death of Christ, as the operation of the spirit and the grace of God, but these being in one kind, and that in another, these also being no less the fruit, and effect of the death of Christ, than our deliverance wrought by them, it is most apparent that, that is, the onely main cause of the whole. Secondly, to take off utterly this exception, with all of the like kind, we affirm that faith itself is a proper immediate fruit, and procurement of the death of Christ in all them for whom he dyed: which because if it be true, it utterly overthrows the general ransom, or universal redemption; and if it be not true, I will very willingly lay down this whole controversy, and be very indifferent which way it be determined, for go it which way it will, free will must be established, I will prove a part by itself, in the next argument. Before I come to press the argument intended, I must premise some few things, as What ever is freely bestowed upon us, in and through Christ, that is all wholly the procurement and merit of the death of Christ: nothing is bestowed through him, on those that are his, which he hath not purchased, the price whereby he made his purchase being his own blood. 1 Cor. 6. for the Covenant between his Father and him, of making out all spiritual blessings to them that were given unto him, was expressly founded on this condition, that he should make his soul an offering for sin. Isay. 53. That confessedly on all sides, faith is in men of understanding, of such absolute indispensible 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 son, 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 increase and aggravate condemnation: for whatsoever is accomplished besides, that is most certainly true, He that believeth not shall be damned. Mar. 16. 16.( So that if there is in ourselves a power of believing, and the act of it do proceed from that power, and is our own also, then certainly and undeniably, it is in our power, to make the love of God, and death of Christ, effectual towards us or not, and that by believing we actually do the one, by an act of our own: which is so evident that the most ingenious Display of Armini: & perspicacious of our adversaries have in terms confessed it,* as I have declared else where) This being then the absolute necessity of faith, it seems 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 whole is, and is effectual. I shall give those, that to us in this are contrary minded, their choice and option, so that they will answer directly categorically, and without uncouth insignificant cloudy distinctions, whither our Saviour by his death and intercession( which we proved to be conjoined) did merit or procure faith for us, or no? or which is all one, 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 always that they do not wilfully equivocate, and when I speak 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 immortality to light by the Gospel in Christ, to be procured for us by Christ, himself being the chiefest part of this way, yea the way itself; and that he should himself be procured by his own death and oblation, is a very strange contradictory assertion, beseeming them 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 maintain it against all, but the granting of that way, was of the same free grace and unprocured love, which was also the cause of granting himself unto us, Gen. 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 means soever, who can hinder that it should not be his? but this is contrary to that of the Apostle, all men have not faith, and faith is of the elect of God. Tit. 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 terms— without equivocation, or blind distinctions, assign that condition, that we may know what it is, being it is a thing of so infinite concernment to all our souls: let me know this condition which ye will maintain, and en herbam amici, the cause is yours. Is it as some say, if they do not resist the grace of God? now what is it not to resist the grace of God? is it not to obey it? and what is it to obey the grace of God? is it not to believe? so the condition of faith is faith itself. Christ procured that they should believe upon condition that they do believe: are these things so? but they can assign a condition on our part required of faith, that is not faith itself: can they do it? let us hear it then, and we will renew our iniquity concerning that condition, whither it be procured by Christ or no. If not? then is the cause of faith still resolved into ourselves, Christ is not the author and finisher of it. If it be? then are we just where we were before, and must follow with our queries whither that condition was procured absolutely, or upon condition: depinge ubi sistam. But secondly, if they will answer negatively, as, agreeably to their own principles, they ought to do, and deny that faith is procured by the death of Christ; then, 1. They must maintain, that it is an act of their own wills, so our own, as not to be wrought in us by Grace, and that it is wholly sited in our power to perform that spiritual act; nothing being bestowed upon us by free Grace, in and through Christ( as was before declared) but what by him in his death and oblation and was procured: which, first, is contrary to express Scripture in exceeding many places, which I shall not recount. 2. To the very nature of the being of the new Covenant, which doth not prescribe and require the condition of it, but effectually work it in all the covenanters Jer. 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 slighting and undervaluing thereof. 4. To the received doctrine of our natural depravedness& disability to any thing that is good: yea by evident unstrained consequence overthrowing that fundamental article of original sin. Yea, fiftly to right reason, which will never grant that natural faculty is able of itself without some spiritual elevation, to produce an act purely spiritual as 1 Cor. 2. 14. Secondly, they must resolve, almost the sole cause of our salvation into ourselves ultimately; it being in our own power to make all, that God and Christ do unto that end, effectual; or to frustrate their utmost endeavours for that purpose: for all that is done, whither in the Fathers loving us and sending his son to die for us, or in the sons offering himself for an oblation in our stead, or for us,( in our behalf) is confessedly( as before) of no value nor worth in respect of any profitable issue, unless we believe, which that we shall do, Christ hath not effected, nor procured by his death, neither can the Lord so work it in us but that the sole casting voice( if I may so say)— whither we will believe or no, is left to ourselves. Now whither this be not to assign unto ourselves, the cause of our own happiness, 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 denied viz. That faith is procured for us by the death of Christ, and so consequently he died not for all and every one, for all men have not faith: and this we may do by these following reasons. 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 grace of the spirit inhaerent in us, is formally a part of our sanctification and holinesse, there fore he procured faith for us. The assumption is most certain and not denied; the proposition was sufficiently confirmed in the foregoing argument, and I see not what may be excepted against the truth of the whole: if any shall except and say that Christ might procure for us some part of holinesse( for we speak of parts and not of degrees and measure) but not all, as the sanctification of hope, love, meekness and the like, lask, first, what warrant have we for any such distinction, between the graces of the spirit, that some of them should be of the purchasing of Christ, others of our own store? Secondly, whither we are more prove of ourselves to believe, and more able, than to love,& hope? and where may we have a ground for that? All the fruits of election, are purchased for us by Jesus Christ, for, we are chosen in him, Eph. 1 4. as the only cause and fountain of all those good things, which the Lord chooseth us to, for the praise of his glorious Grace, that in all things he might have the pre-eminence: I hope I need not be solicit ous about the proving of this, that the Lord Jesus, is the onely way and means by, and for whom, the Lord will certainly and actually collate upon his elect, all the fruits and effects or intendments of that love, whereby, he choose 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 in them, by the mighty operation of his Spirit, according to the exceeding greatness of his power, Ephes. 1. 19. and so they believe( God making them differ from others, 1 Cor. 4. 7. in the enjoyment of the means) who are ordained to eternal life, Acts 13. 48. they being ordained to eternal life, was the fountain from whence their faith did flow: and so the election obtained, when the rest are hardened, Rom. 11. Thirdly, all the blessings of the new covenant, are procured and purchased by him, in whom the promises thereof are ratified, and to whom they are made; for all the good things thereof are contained in and exhibited by those promises, through the working of the Spirit of God. Now concerning the promises of the Covenant, and their being 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 clearly be manifested, if we affencted copiousness 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 we are fully and effectually saved: let them that can, declare how he can be said to procure salvation fully and effectually for us, and not be the author and purchaser of that,( for he is the author of our salvation by the way of purchase) without which it is utterly impossible we should attain salvation, now without faith it is utterly impossible that ever any should attain salvation. Heb. 11. 6. Mark 16. 16. But Jesus Christ( according to his name) doth perfectly save us, Mat. 1. 21. procuring for us eternal 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 compass of those things that are procured by him. Fiftly, the Scripture is clear in express terms, and such as are so equivolent that they are not liable to any evasion, as Phil. 1. 29. It is given unto us, {αβγδ} on the behalf of Christ, for Christs sake, to helieve on him. Faith or belief is the gift, and Christ the procurer of it; God hath blessed us with all spiritual blessings in him in heavenly places, Ephes. 1. 3. If faith be a spiritual 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 look 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 sum of the whole reason may be reduced to this head. If the fruit and effect procured and wrought by the death of Christ, absolutely, not depending on any condition in man to be fulfilled, be not common to all, then did not Christ die for all; but the supposal is true, as is evident in the grace of faith, which being procured by the death of Christ to bee absolutely bestowed on them for whom he dyed, is not common to all, therefore our Saviour did not die for all. We argue from the type to the antitipe, or the thing signified by it, which will evidently restrain the oblation of Christ to Gods elect. The people of Israel were certainly, in all remarkable things that happened unto them, typical— of the Church of God, as the Apostle at large, 1 Cor. 10. 11. especially their Institutions and Ordinances, were all representative of the spiritual things of the gospel, their Priests, Altar, Sacrifices, were but all shadows of the good things to come in Jesus Christ: their Canaan was a type of Heaven, Heb. 4. 3. 9. as also jerusalem or Sion, Gal. 4. 26. Hebr. 12. 22. The whole people itself was a type of Gods Church, his elect, his chosen and called people, whence as they were called an holy people, a royal Priest-hood, so also in allusion to them are believers, 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 believer, John 1. 47. and he is a Jew who is so in the hidden man of the heart. I hope, it need not bee proved that that people, as delivered from bondage, preserved, taken nigh unto God, brought into Canaan, was typical of Gods spiritual church, of Elect, believers. 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 carnal, typical Redemption,( for no reason in the world can be rendered, why some should bee typed out, in the same condition partakers of the same good, and not others) but by the people of the Jews, in their deliverance from Egypt, bringing into Canaan, with all their Ordinances and Institutions, onely the Elect, the Church of God was typed out, as was before proved. And in truth, it is the most senseless thing in the world, to imagine that the Jews were under a type to all the whole world, or indeed to any but Gods chosen ones, as is proved at large, Hebr. 9. 10. were the Jews and their ordinances, types to the seven Nations whom they destroyed and supplanted in Canaan, were they so to Egyptians, infidels, and haters of God, and his Christ: we conclude then assuredly, from that just proportion that ought to be observed between the types, and the things typified, that 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 means svit with, nor be made conformable to the thing signified by it, and the expression literal and deductive, whereby in Scripture it is held out unto us, but implies evident contradictions unto them, cannot possibly be found and sincere, as is the milk of the Word: but now such is this persuasion of universal Redemption, it can never be suited nor fitted to the thing itself or redemption, nor to those expressions whereby in the Scripture it is held out unto us, universal Redemption, and yet many to die in captivity, is a contradiction irreconcilable in itself. To manifest this, let us consider some of the 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 sins, suretyship, his being God, a common Person, a Jesus, saving to the utmost, a Sacrifice putting away fin, and the like; to which we may add the importance of some prepositions, and other words used in the original about this business, and doubt not but we shall easily find that the general ransom, or rather universal Redemption, will hardly svit to any of them, but it is too long for the bed, and must be crapped at head or heels. Begin we with the word Redemption itself, which we will consider, name and thing. Redemption, which in the Scripture is {αβγδ} sometimes, but most frequently {αβγδ}, is, the delivery of any one from captivity and misery by the intervention {αβγδ} of a price or ransom: that this ransom or price of our deliverance was the blood of Christ, is evident, he calls it {αβγδ} Matth. 20. 28. and {αβγδ}, 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 payment of this price, is the deliverance of those, from the evil wherewith they were oppressed, for whom the price is paid; it being in this spiritual redemption, as it is in corporal and civill, onely with the alteration of some circumstances, as the nature of the thing enforceth. This the holy spirit manifesteth, by comparing the blood of Christ in this work of Redemption with silver and gold, and such other things as are the intervening ransom in civill Redemption, 1 Pet. 1. 18. The evil 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 payment 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 blood even the forgiveness of sins, Eph. 1. 7. Col. 1. 14. Free justification from the guilt and pardon of sin, in the deliverance from the punishment due unto it, is the effect of the redemption procured by the payment of the price we before mentioned. As if a man should have his friend in bondage, and he should go and lay out his estate, to pay the price of his freedom that is set upon his head, by him that detains him, and so set him at Liberty: onely, as was before intimated, this spiritual redemption hath some supereminent things in it, that are not to be found in other deliverances; as, First, He that receives the ransom doth also give it, Christ is a propitiation to appease and atone the Lord; but the Lord himself set him forth so to bee, Rom. 3. 24, 25. Where he himself is often said to redeem us; his love is the cause of the price in respect of its procurement, and his justice accepts of the price in respect of its merit; for Christ came down from heaven to do the will of him that sent him, John 6. 38. Heb. 10. 9, 10. it is otherwise in the redemption amongst men, where he that receives the ransom, hath no hand in the providing of it. Secondly, the captive or prisoner, is not so much freed from his power, who detains him, as brought into his favour: when a captive amongst men, is redeemed by the payment of a ransom, he is instantly to bee set free from the power and authority of him that did detain him: but in this spiritual redemption, upon the payment of the ransom for us, which is the blood of Jesus, 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 thraldom. 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 thraldom by us rightly deserved, Heb. 2. 14. Col. 2. and he lost his power, as strong as he was, for striving to grasp more than he could hold. For the foundation of his kingdom being sin, assaulting Christ who did no sin, he lost his power over them that Christ came to redeem, having no part in him, so was the strong man bound, and his house spoyled. In these and some other few circumstances is our spiritual redemption diversified from civill, but for the main, it answers the word in the propriety thereof, according to the use that it hath amongst men: now there is a two-fold way, whereby this is in the Scripture expressed: for sometimes our Saviour is said, to die for our Redemption, and sometimes for the redemption of our transgressions, both tending to the same purpose; yea both expressions as I conceive, signify the same thing. Of the latter you have an example, Hebrewes 9. 15. he dyed {αβγδ}. 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 evil of our transgressions: the other expression you have Ephes. 1, 7. and in divers other places, where the words {αβγδ}& {αβγδ} do concur; as also Matth. 20. 28. and Mark 10. 45. Now these words especially that of {αβγδ} 1 Tim. 2. 6. do always denote by the, not to be wrested, genuine signification of them, the payment of a price, or an equal compensation in lieu of some thing to be done, or grant made for him to whom that price is paid. Having given these few Notions concerning Redemption in general, let us now see how applicable it is unto general redemption. Redemption is the freeing of a man from misery by the intervention of a ransom, as appeareth: now when a ransom is paid for the liberty of a prisoner, is it not all the justice in the world, that he should have, and enjoy the liberty so purchased for him by a valuable consideration? If I should pay a thousand pounds for a mans deliverance from bondage to him that detains him, who hath power to set him free, and is contented with the price I give; were it not injurious to me, and the poor Prisoner, that his deliverance be not accomplished? can it possibly 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 universal 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 enthralled: doubtless universal, and Redemption, where the greatest part of men perish, are as irreconcilable as Roman and catholic; if there be an universal Redemption of all, then all men are redeemed; if they are redeemed, then are they delivered from all misery virtually or actually whereunto they were enthralled,& that by the intervention of a ransom; why then are not all saved? in a word, the redemption wrought by Christ, being the full deliverance of the persons redeemed from all misery, wherein they were enwrapped, by the price of his blood, it cannot possibly be conceived to bee universal, unless all be saved: so that the opinion of the universalists, is unsuitable 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 itself unto all for whom he dyed 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 bloodshedding of Jesus Christ; for those who were enemies, he reconciled in the body of his flesh through death, Col. 1. 21. 22. And doubtless these things do exactly answer one another, all those to whom he hath reconciled God, he doth also reconcile unto God, for unless both be effected, it cannot be said to be a perfect reconciliation. For how can it be if peace be made 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 clear this we must a little consider the nature of Reconciliation, as it is proposed to us in the gospel, unto which also some light may be given, from the nature of the thing itself, and the use of the word in civil things. Reconciliation is the renewing of friendship between parties before at variance: both parties being properly said to be reconciled, even both he that offendeth, and he that was offended: God and man were set at distance, at enmity and variance by sin; man was the party offending, God offended,& the alienation was mutual on either side: but yet with this difference, that man was alienated in respect of affections the ground and cause of anger and enmity, God in respect of the effects and issue of anger and enmity: the word in the new Testament, is {αβγδ} and the verb {αβγδ} reconciliation, to reconcile both from {αβγδ} to change, or to turn from one thing, one mind to another; whence the first native signification of those words, is permutatio and permutare, so Arist. Eth. 3. {αβγδ}, because most commonly those that are reconciled, are changed, in respect of their affections, always in respect of the distance and variance and in respect of the effects, thence it signifieth reconciliation and to reconcile: and the word may not be affirmed of any business, or of any men, until both parties are actually reconciled, and all differences removed in respect of any former grudge and ill will: if one be well pleased with the other, and that other continue {αβγδ} inappeased and implacable, there is no reconciliation. When our Saviour gives that command, that he that brought his gift to the altar, and there remembered that his brother had ought against him, were offended with him, for any cause, he should go and be reconciled to him, fully intendeth a mutual returning of mindes one to another, especially respecting the appeasing and atoning of him that was offended: Neither are these words used among men in any other sense; but always denote even in common speech, a full redintegration of friendship between dissenting parties, with reference most times to some compensation made to the offended party. The reconciling of one party and the other may be distinguished, but both are required to make up an entire reconciliation. As then the folly of Socinus and his Sectaries is remarkable, who would have the reconciliation mentioned in the Scripture, to be nothing but our conversion to God, without the appeasing of his anger and turning away his wrath from us, which is a reconciliation hoping on one leg; so, that distinction of some between the reconciliation of God to man, making that to be universal towards all; and the reconciliation of man to God, making that to be onely of a small number of those to whom God is reconciled, is a no less monstrous figment. mutual alienation, must have mutual reconciliation being they are correlata. The state between God and man, before the reconciliation made by Christ was a state of enmity, man was at enmity with God, we were his enemies Col. 1. 20. 21. Rom. 5. 10. Hating him, and opposing ourselves to him in the highest rebellions to the utmost of our power. God also was thus far an enemy to us, that his wrath was on us Ephes. 2. 3. which remaineth on us until we do believe. John 3. 36. To make perfect reconciliation( which Christ is said in many places to do) it is required first, that the wrath of God be turned away, his anger removed and all the effects of enmity on his part toward us. Secondly, that we be turned away from our opposition to him, and brought into voluntary obedience: until both these be effected: reconciliation is not perfected: now both these are in the Scripture assigned to our Saviour, as the effects of his death and sacrifice 1. He turned away the wrath of God from us, and so appeased him towards us, that was the reconciling of God by his death, for when we were enemies we were reconciled to God by the death of his son. Rom. 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 whereby God chiefly commendeth his love to us, which certainly is in the forgiveness of sin, by the aversion of his anger due to it; as also opposed to, our being saved from the wrath to come, in the latter end of the verse, which compriseth our conversion and whole reconciliation to God: besides vers. 11. We are said to receive {αβγδ} this reconciliation( which, I know not by what means, we have translated, atonement) which cannot be meant of our reconciliation to God, or conversion, which we cannot properly be said to accept, or receive; but of him to us, which we receive when it is apprehended by faith. Secondly, He turneth us away from our enmity towards God, redeeming and reconciling us to God, by the blood of his cross, Col. 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 ye have jointly 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 sins, which is the end of the ministry, v. 20. As the same is also at large declared, Ephes. 2. 13. 14. 15. The actual, then, and effectual accomplishment of both these, simul& semel, in respect of procurement by continuance, and in process of time, in the ordinances of the Gospel, in respect of final accomplishment, on the par of men, do make up that reconciliation, which is the effect of the death of Christ; for so it is in many places assigned to be, We are reconciled to God by the death of his son, Rom. 5. 10. And ye 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 universal redemption, I am no way able to discern: for if reconciliation be the proper effect of the death of Christ, as is confessed by all, then if he died for all, I ask. First, How cometh it to pass, that God is not reconciled to all? as he is not, for his wrath abideth on some, John 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 do 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 born children of wrath? Sixthly, Seeing that reconciliation on the part of God consists in the turning away of his wrath and not imputing of iniquity, 2 Cor. 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 sin? They who have found out a Redemption: where none are redeemed, and a reconciliation, where none are reconciled, can easily answer these and such other questions: which to do I leave them to their leisure, and in the mean time, conclude this part of our argument, that reconciliation which is the renewing of lost friendship, the slaying of enmity, the making up of peace, the appeasing of God and turning away of his wrath, attended with a non-imputation of iniquities; and on our part, conversion to God by faith, and repentance: this I say being that reconciliation which is the effect of the death and blood of Christ, it cannot be asserted in reference to any, nor Christ said to die for any other, but onely those concerning whom all the properties of it, and acts wherein it doth consist, may be truly 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 to the justice of God for their sins, for whom he dyed, that so they might go free: It is true the word Satisfaction is not found in the latin or English Bibles, applied to the death of Christ: in the new Testament it is not at all, and in the Old but twice, Numbers 35. 31. 32. But the thing itself intended by that word, is every where ascribed to the death of our Saviour; there being also other words, in the original Languages, equivalent to that, whereby we express the thing in hand. Now that Christ did thus make satisfaction for all them, or rather for their sins for whom he dyed, is( as far as I know) confessed by all that are but outwardly called after his name, the wretched Socinians excepted, with whom at this time we have not to do. Let us then first see, what this satisfaction is, then how inconsistent it is with universal redemption. Satisfaction is a term borrowed from the Law, applied properly to things, thence translated and accommodated unto persons: and it is a full compensation of the creditor from the Debtor: to whom any thing is due, from any man, he is in that regard that mans creditor, and the other is his Debtor, upon whom, there is an obligation to pay, or restore what is so due from him, until he be freed by a lawful breaking of that obligation, by making it null and voided: which must be done, by yielding satisfaction to what his creditor can requireby virtue of that obligation: as, if I owe a man an 100l, I am his debtor, by virtue of the bond wherein I am bound, until some such thing be done as recompenseth him, and moveth him to cancel the bond; which is called satisfaction: Hence, from things real, it was and is translated to things personal; personal debts are injuries and faults: which when a man hath committed, he is liable to punishment: he that is to inflict that punishment, or upon whom it lieth to see that it be done, is or may be the creditor, which he must do unless satisfaction be made, now there may be a two fold satisfaction, first, by a solution, or paying the very thing that is in the obligation, either by the party himself that is bound, or by some other in his stead: as, if I owe a man 20l, and my friend goeth and payeth it, my creditor is fully satisfied, Secondly, by a solution or paying of so much although in another kind, not the same that is in the obligation, which by the creditours acceptation, stands in the lieu of it; upon which also, freedom from the obligation followeth, not necessary, but by virtue of an act of favour. In the business in hand, first, the Debtor is man, he oweth the 1000 talents, Math. 18. Secondly, The Debt is sin, forgive us our debts, Matthew. 6. 3ly. 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 sin is death, Rom. 6. Fourthly, The obligation whereby the debtor is tied 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 creditor that requireth this of us is God, considered as the party offended; severe Judge, and supreme Lord of all things. Sixthly, that which interveneth to the destruction of the obligation is the ransom paid by Christ, Rom. 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 made by Christ, but onely so far clear it, as is necessary to give light to the matter in hand. To this end two things must be cleared; first, that Christ did make such satisfaction, as whereof we entreat, as also wherein it doth consist. Secondly, What is that act of God toward man, the debtor, which doth and ought to follow the satisfaction made. For the first, I told you the word itself doth not occur in this business in the Scripture, the thing signified by it,( being a compensation made to God by Christ for our debts) most frequently for to make satisfaction to God for our sins, it is required onely: that he undergo the punishment due to them: for that is the satisfaction required, where sin is the debt. Now this Christ hath certainly effected for his own self bare our sins in his own body on the three, 1 Pet. 2. 24. By his knowledge shall my righteous servant justify many, for he shal bear their iniquities, Isay 53. 11. The word Nasa also v. 12, arguing a taking of the punishment {αβγδ} of sin from us, and translating it to himself, signifieth as much, yea all, that we do by the word satisfaction; so also doth that of {αβγδ} used by Peter in the room thereof: for to bear 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 sins, 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 {αβγδ} for instruction or {αβγδ} for example, punishment and correction: the first, can have no place in our Saviour, the son of God had no need to be taught with such thorns and briars: it must therefore be for punishment and correction, and that for our sins then upon him, whereby our peace or freedom from punishment was procured. Moreover in the new Testament there be divers words and expressions concerning the death of our Saviour, holding out that thing which by satisfaction we do intend; as when first, it is termed {αβγδ} Ephes. 5. 2. {αβγδ} 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 {αβγδ} Isay 53. 10. Lev. 7. 2. He made his soul an offering for sin, a piacular sacrifice for the removing of it away, which the Apostle abundantly cleareth, in saying that he was made {αβγδ} sin itself 2 Cor. 5. 21. sin being there put for the adjunct of it, or the punishment due unto it: so also is he termed {αβγδ} 1 John 2. 2. Whereunto answers the Hebrew chitta used {αβγδ} 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 divers other words, which in part shall be afterwards considered, do declare the very same thing which we intend by satisfaction; even a taking upon him the whole punishment due to sin, and in the offering of himself, doing that which God, who was offended, was more delighted& 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 complete 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 son, then displeased with the sins and rebellions of all the elect. As, if a good King should have a company of his Subjects stand out in rebellion against him, and he were thereby moved to destroy them, because they would not have him reign over them, and the onely son of that King, should put in for their pardon, making a tender to his father of some excellent conquest, by him lately achieved, beseeching him to accept of it, and be pleased with his poor subjects so as to receive them into favour again: or, which is nearer should offer himself to undergo that punishment, which his justice had allotted for the Rebells, and should accordingly do it, he should properly make satisfaction for their offence, and in strict justice they ought to be pardonned. This was Christ, as that one Hircus {αβγδ}, 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 debtor is freed from the Obligation that is upon him; the one being solutio ejusdem, payment of the same thing that was in the obligation; the other solutio tantidem, of that which is not the same, nor equivalent unto it, but onely in the gracious acceptation of the Creditor; it is worth our inquiry, which of these it was that our Saviour did perform. He, who is esteemed by many, to have handled this Argument with most exactness, denieth that the payment made by Christ for us( by the payment of the debt of sin, 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 actual freedom from the obligation. Secondly, because where such a solution is made, there is no room for Remission or Pardon. It is true( saith he) deliverance followeth upon it, but this deliverance cannot bee by way of gracious pardon; for there needeth not the interceding of any such act of grace. But now( saith he) that satisfaction whereby some other thing is offered, than that which was in the Obligation, may 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 truly, none of these reasons, seem of so much weight to me, as to draw me into that persuasion. For the first reason rests upon that for the confirmation of it, which cannot bee granted, viz. that actual freedom from the obligation, doth not follow the satisfaction made by Christ; for by his death he did deliver us from death, and that actually so far as that the Elect are said to die and rise with him; he did actually or ipso facto deliver us from the curse by being made a curse for us, and the hand-writing that was against us, even the whole Obligation was taken out of the way and nailed to his cross: it is true, all for whom he did this, do not instantly actually apprehended and perceive it, which is impossible; but yet that hinders not, but that they have all the fruits of his death in actual right, though not in actual possession, which last they cannot have, until at least it bee made known to thē. As, if a man pay a ransom for a Prisoner detained in a foreign country; the very day of the payment and acceptation of it, the prisoner hath right to his liberty, although he cannot enjoy it, until such time as tidings of it is brought unto him, and a warrant produced for his delivery; so that, that Reason is nothing but a begging {αβγδ} Secondly, the satisfaction of Christ by the payment of the same thing, that was required in the Obligation, is no way prejudicial to that free gracious condonation of sin, so often mentioned. Gods gracious pardoning of sin compriseth the whole dispensation of grace towards us in Christ, whereof there are two parts: First, the laying of our sin on Christ, or making him to be sin for us, which was merely and purely an act of free grace, which he did for his ownesake. Secondly, the gracious imputation of the righteousness of Christ to us, or making us the righteousness of God in him: which is no less of grace& mercy; and that because the very merit of Christ himself hath its foundation in a free compact and covenant: however, that remission, grace and pardon, which is in God for sinners, is not opposed to Christs merits, but ours; he pardoneth all to us, but he spared not his onely son, he bated him not one farthing. The freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of Christ, but in three other things. First, the will of God, freely appointing this satisfaction of Christ, 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 sin, 2 Cor. 5. 21 he underwent death, that we might be delivered from death, all our debt was in the curse of the Law, which he wholly underwent. Neither do we red of any relaxation of the punishment in the Scripture, but only a commutation of the person; which being done, God condemned sin in the flesh of his son, Rom. 8. 3, Christ standing in our stead, and so reparation was made unto God, and satisfaction given, for all the detriment that might accrue to him, by the sin and rebellion of them for whom, this satisfaction was made: his Justice was violated, and he sets forth Christ to bee a propitiation for our sins, that he might be just, and the justifier of him that believeth 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 righteousness, Rom. 10. 3. Our offence and disobedience was to him distasteful; 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 sins of all those for whom he made satisfaction, by undergoing that punishment, which, by reason of the Obligation that was upon them, they themselves were bound to undergo: when I say the same, I mean essentially the same, in weight, and pressure, though not in all accidents of duration and the like, for it was impossible that he should be detained by death, Now, 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 complete satisfaction, we shall presently inquire, and this is the first thing that we are to consider in this business. Secondly, we must look what act of God it is, that is exercised either toward us, or our Saviour, in this business: that God in the whole is the party offended by our sins, is by all confessed: it is his law that is broken, his glory that is impaired, his honour that is abased by our sin; If I be a Father,( saith he) where is my honour? Mal. 1. 6. Now the Law of Nature and universal right requireth, that the party offended be recompensed in whatsoever he is injured by the fault of another: being thus offended, the Lord is to be considered under a 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 talents, Matth. 18. 23. And our Saviour hath taught us to call our sins 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 punishment of us all, to make our iniquity to meet upon him, not sparing him, but requiring the debt at his hands to the utmost farthing; God is considered as the supreme Lord and governor of all, the onely Law-giver, who alone had power so far 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 business. First, an act of severe justice, as a creditor exacting the payment of the debt at the hand of the Debtor; which, where sin is the debt, is punishment, as was before declared; the justice of God being repaired thereby in whatsoever it was before violated. Secondly, an act of sovereignty or supreme dominion, in translating the punishment from the principal Debtor, to the surety, which of his free grace he himself had given and bestowed on the Debtor; He spared not his own son, but delivered him up to death for us all: Hence let these two things be observed. First, that God accepteth of the punishment of Christ, as a creditor accepteth of his due Debt, when he spares not the Debtor, but requires the uttermost farthing: it is true of punishment, as punishment, there is no creditor properly; for, Delicta puniri 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 do Gods will, Hebr. 10. 9. and to satisfy him, as John 6. 38. Neither indeed do the Arguments, that some have used to prove that God as a creditor cannot inflict punishment, nor yet by virtue of supreme Dominion, seem to me of any great weight: Divers I find urged by him, whose great skill in the Law, and such terms as these, might well give him Sanctuary from such weak Examiners— as myself: but he that hath so foully betrayed the truth of God, in other things, and corrupted his Word; deserves not our assent in any thing, but what by evidence of reason is extorted: let us then see what there is, of that, 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 own sake, who hath them, but the right of punishing is for the good of community. Answ. refer this reason unto God, which is the aim of it, and it will appear 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 himself: his {αβγδ} or selfe-sufficiency will not allow, that he should do any thing with an ultimate respect to any thing but himself: and whereas he saith, that the right of punishing is for the good of community, we answer that 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 itself desirable, but onely for communities sake; now the right of Dominion, and the right of a Creditor, are things in themselves expetible and desirable, without the consideration of any public aim. Answ. First, that the comparison ought not to bee, between punishment and the right of Dominion, but between the right of punishment, and the right of dominion; the fact of one, is not to be compared with the right of the other. Secondly, God desireth nothing, neither is there any thing desirable to him, but onely for himself: to suppose a good, desirable to God for its own sake, is intolerable. Thirdly, there bee some acts of supreme dominion in themselves, and for their own sake, as little desirable as any act of punishment, as the annihilation of an innocent creature, which Grotius will not deny but that God may do. Thirdly, he proceedeth, Any one may without any wrong, go off from the right of supreme Dominion or Creditorship, but the Lord cannot omit the Act of punishment to some sins, as of the impenitent. Answ: God may by virtue of his supreme Dominion omit punishment without any wrong or prejudice to his justice; it is as great a thing, to impute sin where it is not, and to inflict punishment upon that imputation, as not to impute sin where it is, and to remove, or not to inflict punishment upon that non-imputation: now the first of these God did towards Christ; and therefore he may do the latter. Secondly, the wrong or injustice of not punishing any sin or sins, doth not arise from any natural obligation, but the consideration of an affirmative positive act of Gods will, whereby he hath purposed that he will do it. Fourthly, he adds, None can bee called just, for using his own Right, or Lordship; but God is called just for punishing or not remitting sin. 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 own will is the onely rule of justice. Secondly, we do not say punishing is an act of dominion, but an act of exacting a due debt, the requiring this of Christ in our stead, supposing the intervention of an act of supreme Dominion. Fiftly, his last reason is, Because that virtue, whereby one goeth off from his Dominion, or remitteth his debt is liberality; but that virtue whereby a man abstaineth from punishing is clemency; so that punishment can be no act of exacting a debt or acting a dominion. Answ. The virtue whereby a man goeth off from the exacting of that which is due universally considered, is not always liberality; for as Grotius himself confesseth, a debt may arise& accrue to any by the injury of his famed, credit, or name, by a lie, slander, or otherwise. Now that virtue 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 gospel for which Moralists have no name: and so it is with every party offended, so often as he hath a right of requiring punishment from his offendor, which yet he doth not. So that notwithstanding these exceptions; this is eminently seen in this business of satisfaction, that God as a Creditor, doth exactly require the payment of the debt by the way of punishment. The second thing eminent in it is, an act of supreme sovereignty and Dominion, requiring the punishment of Christ, for the full complete answering of the obligation, and fulfilling of the Law, Rom. 8. 3. Rom. 10. 4. Now these things, being thus at large unfolded, wee may see in brief some natural consequences, following and attending them as they are laid down: As first, that the full and due debt of all those for whom Jesus Christ was responsible was fully paid in to God according to the utmost extent of the obligation. Secondly, that the Lord who is a just creditor, ought in all equity to cancel the bond, to surcease all suits, actions, and molestations against the Debtor, full payment being made unto him for the Debt. Thirdly, that the Debt thus paid, was not this or that sin, but all the sins of all those for whom, and in whose name this payment was made, 1 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 sins. 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 he hath put upon himself, grant them a discharge. sixthly, that considering that relaxation of the Law, which by the supreme power of the Law-giver was effected, as to the persons suffering the punishment required, such actual satisfaction is made thereto, that it can lay no more to their charge for whom Christ 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 clearly following the Doctrine of Christs satisfaction before declared) are with universal redemption is easily discernible. For first, if the full debt of all bee paid to the utmost extent of the obligation, how comes it to pass that so many are shut up in prison to eternity, never freed from their Debts? Secondly, if the Lord as a just Creditor ought to cancel all Obligations, and surcease all suits against such as have their Debts so paid; whence is it that his wrath smokes against some to all eternity? Let none tell me, that it is because they walk not worthy of the benefit bestowed, for that not walking worthy is part of the debt, which is fully paid, for( as it is in the third Inference) the debt so paid is all our sins. Thirdly, is it probable that God calls any to a second payment, and requires satisfaction of them, for whom, by his own 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 souls, though their debts bee paid? Fiftly, whence is it that any one soul lives and dyes under the condemning power of the Law, never released, if that be fully satisfied in his behalf; so as it had been all one, as if they had done whatsoever it could require? Let them, that can, reconcile these things; I am no Oedipus for them, the poor beggarly distinctions, whereby it is attempted, I have already discussed. And so much for satisfaction. CHAP. VIII. A digression containing the substance of an occasional conference concerning the satisfaction of Christ. MUch about the time that I was composing that part of the last Argument, which is taken from the satisfaction of Christ, there came one( whose name and all things else concerning him, for the respect I bear to his parts and modesty shall bee concealed) to the place where I live, and in a private exercise, about the sufferings of Christ, seemed to those that heard him to enervate, yea overthrow the satisfaction of Christ: which I apprehending to be of dangerous consequence; to prevent a further inconvenience, set myself briefly and plainly to oppose; and also a little after willingly entertained a Conference and Debate( desired by the Gentleman) about the point in question: which being carried along with that quietness and sobriety of spirit, which beseemed lovers of and searchers after truth: I easily perceived not onely what was his persuasion, in the thing in hand, but also what was the ground and sole cause of his misapprehension: and it was briefly this, That the eternal unchangeable love of God to his elect, did actually instate them in such a condition, as wherein they were in an incapacity of having any satisfaction made for them▪ the end of that, being to remove the wrath due unto them, and to make an atonement for their sins; which, by reason of the former love of God, they stood in no need of, but onely wanted a clear manifestation of that love unto their souls, whereby they might be delivered from all that dread, darkness, guilt, and fear, which was in and upon their Consciences, by reason of a not-understanding of this love, which came upon them through the fall of Adam. Now to remove this, Jesus Christ was sent to manifest this love, and declare this eternal good will of God towards them, so bearing, and taking away their sins, by removing from their consciences that misapprehension of God and their own condition, which by reason of sin they had before; and not to make any satisfaction to the justice of God for their sins, he being eternally well pleased with them. The sum is, election is asserted,) to the overthrow of Redemption, which followed in our conference, with what success by Gods blessing it did obtain, shall for my part rest in the minds and judgments of those that heard it, for whose sake alone it was intended. The things themselves being, First, Of great weight and importance of singular concernment to all christians. Secondly, Containing in them a mixture of undoubted truth, and no less undoubted errors, true propositions, and false inferences, assertions of necessary verityes, to the exclusion of others no less necessary, and Thirdly, Directly belonging to the business in hand, I shall briefly declare and confirm the whole truth in this business, so far as occasion was given, by the exercise, and debate before mentioned: beginning with the first part of it, concerning the eternal love of God to his elect, with the state and condition they are placed in thereby, concerning which you may observe. First, that which is now by some made to be a new doctrine of free grace, is indeed an old objection against it, that a non-necessity of satisfaction by Christ, was a consequent of eternal election was more then once for the substance of it objected to Austine by the old Pelagian heretics upon his clearing and vindicating that doctrine, is most apparent: the same objection renewed by others is also answered by Calvin Institut: lib. 2. cap. 16: As also divers school-men had before in their way proposed it to themselves, as Thom: 3. g: 49: a: 4: yet, notwithstanding the apparent senselessness of the thing itself, together with the many solid answers, whereby it was long before removed, the Arminians at the Synod of Dort greedily snatched it up again, and placed it in the very front of their arguments, against the effectual redemption of the elect by Jesus Christ. Now that, which was in them 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 denial of satisfaction. Secondly, observe, that there is the same reason of election and reprobation:( in things so opposed, so it must be) Jacob have I loved, and Esau have I hated, Rom. 9. 13. By the one, men are ordained to eternal life, Acts 13. By the other, before of old ordained unto condemnation. judas 4. Now if the elect are justified and sanctified and saved, because of Gods decree, that so they shall be, whereby they need nothing but the manifestation thereof: then likewise are the reprobates, as soon as they are, finally impenitent, damned, burned, and want nothing but a manifestation thereof: which whither it be true or no, consult the whole dispensation of God towards them. Thirdly consider, what is the eternal love of God; is it an affection in his eternal nature as love is in ours? it were no less than blasphemy once so to conceive, his pure and holy nature wherein there is neither change nor shadow of turning, is not subject to any such passion, it must be then an eternal act of his will, and that alone in the Scripture it is called, his good pleasure Math. 11. 26. His purpose according to election Rom. 9. 12. the foundation of God 2 Tim. 2. 19. Now every eternal 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 until some external act of Gods power do make it out. For instance, God decreed from eternity that he would make the world, yet we know the world was not made until about five thousand five hundred yeers ago. 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 universal day of judgement already? God purposeth that he will, in and through Christ, justify and save such and such certain persons; are they therefore justified, because God purposeth it? it is true they shall be so, because he hath purposed it, but that they are so is denied. The consequence is good from the divine purpose to the futurition of any thing, and the certainty of its event, not to its actual existence: as when the Lordin the beginning went actually to make the world there was no world, so when he comes to bestow faith and actually to justify a man, until he hath so done he is not justified. The sum is, First, the eternal love of God towards his elect, is nothing but his purpose, good pleasure, a pure act of his will, whereby he determines to do such and such things for them in his own time and way. Secondly, no purpose of God, no immanent eternal act of his will, doth produce any outward effect, or change any thing, in nature and condition of that thing, concerning which his purpose is; but onely make the event and success necessary in respect of that purpose. Thirdly, the wrath and anger of God, that sinners lye under, is not any passion in God, but onely the outward effects of anger, as guilt, bondage, &c. Fourthly, an act of Gods eternal love which is immanent in himself, doth not exempt the creature, from the condition wherein he is under anger and wrath, until some temporal act of free grace do really change its state and condition: for example, God beholding the lump of mankind in his own power, as the day 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, until some actual thing be accomplished, for the bringing of them nigh unto himself: so that notwithstanding his eternal purpose, his wrath in respect of the effects abideth on them, until that eternal purpose do make out itself, in some distinguishing act of free grace, which may receive further manifestation by these ensuing arguments. First, If the sinner want nothing to acceptation and peace, but a manifestation of Gods eternal love, then evangelicall justification is nothing but an apprehension of Gods eternal decree and purpose: but this cannot be made out from the Scripture, viz. that Gods justifying of a person, is his making known 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 be absolved from the guilt of sin, and interested in the all-sufficient righteousness of Christ, so God justifies the ungodly, Rom. 4. 5. man by the righteousness of God, which is by the faith of Christ unto them, Rom. 3. 22. making Christ to become righteousness to them, who were in themselves sin; but of this manifestation of eternal love, there is not the least foundation, as to be the form of justification, which yet is not without sense and perception of the love of God, in the improvement thereof. Secondly, The Scripture is exceeding clear in making all men before actual reconciliation, to be in the like state and condition, without any real difference at all; the Lord reserving to himself his distinguishing purpose of the alteration he will afterwards by his free grace effect. There is none that doth good no not one, Rom. 3. for we have proved that Jews and Gentiles, are all under sin. v. 9. 10. All mankind is in the same condition in respect of themselves and their own real state, which truth is not at all prejudiced by the relation they are in, to the eternal decrees. For every mouth is stopped, and all the world is become guilty before God, Rom. 3. 19 {αβγδ}, 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 actual 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 himself. Now I ask, whither Reprobates in that condition lie 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 actual distinguishment we have: proved there is not: produce some difference, that hath a real existence, or the cause is lost. Thirdly, Consider what it is to lie under the effects of Gods wrath according to the declaration of the scripture, and then see how the elect are delivered therefrom, before their actual calling. Now this consists in 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 things unclean unto them. Tit. 1 15. 3ly. To be under the power of satan, who rules at his pleasure in the children of disobedience, Eph. 2. 2. 4ly. To be in bondage unto death, Heb. 2. 14. 5ly. To be under the curse and condemning power of the Law, Gal. 3. 13. 6ly. To be obnoxious to the judgement of God, and to be guilty of eternal death and damnation, Rom. 3. 19. 7. To be under the power and damnation of sin, reigning 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 lye under more? and do not all the elect until their actual reconciliation in and by Christ, lye 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. 2ly. Are they not under the power of satan? if not, how comes Christ in, and for them to destroy the works of the Devil, did not he come to deliver his, from him that had the power of death, that is the Devil? Heb. 2. 14. Eph. 2. 2. 3ly. Are there enjoyments sanctified unto them? hath any thing a sanctified relation without faith? see 1 Cor. 7. 14. 4ly. Are they not under bondage unto death? the Apostle affirms plainly that they are so all their lives, until they are actually freed by Jesus Christ, Heb. 2. 14. 5ly. Are they not obnoxious unto judgement, and guilty of eternal death? how is it then that Paul says, 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. 6ly. 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, says Paul, ye were the servants of sin, but have obeied, &c. Rom. 6. 17. In brief, the Scripture is in nothing more plentiful, than in laying and charging, all the misery and wrath of and due to an unreconciled condition, upon the elect of God until they actually partake in the deliverance by Christ. But now, some men think to wipe away all that hath been said in a word, and tell us, that all this is so, but onely in their own apprehension, not that those things are so indeed and in themselves, 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 miserable captived under a misapprehension of their own condition; that is, let them say the Scripture is a fable, and the terror of the Almighty a scarecrow to fright children, that sin is onely in conceit, and so square their conversation to their blasphemous fancies: some mens words eat as a canker. Fourthly, Of particular places of Scripture, which might abundantly be produced to our purpose, I shall content myself to name onely one: John 3. 36. He that believeth not the son the wrath of God abideth on him: it abideth, there it was, and there it shall remain, 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 denies 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 do it: are they therefore free before he doth it? but are we not in Christ from all eternity? yes chosen in him we are, therfore in some sense in him: but how? even as we are? actually a man cannot be in Christ until he be: now how are we from eternity? are we eternal? no? onely God from eternity hath purposed that we shall be: doth this give us an eternal being? alas we are of yesterday, our being in Christ, respecteth 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 election to the overthrow of Christs merit and satisfaction, the Redemption wrought by Jesus Christ, being indeed the chief means of carrying along that purpose unto execution, the pleasure of the Lord prospering in his hand, yea the argument may be retorted {αβγδ} 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 spiritual blessings in heavenly places, sets also apart Jesus Christ to be the purchaser and procurer of all those spiritual blessings, as also to make satisfaction for al their sins, which that he did( being the main thing opposed) we prove by these ensuing arguments. CHAP. IX. Being a second part of the former digression. Arguments to prove the satisfaction of Christ. IF Christ so took our sins, and had them by God so laid and imposed on him, as that he underwent the punishment due unto them in our stead, then he made satisfaction to the justice of God for them that the sinners might go free: but Christ so took and bare our sins, 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 took and bare our sins, God laying them on him. Secondly, That he so took them, as to undergo the punishment due unto them. 3ly. That he did this in our stead. For the first that he took and bare our sins, ye have it, 1 John 1. 29. {αβγδ} &c. who taketh away the sins of the world, 1 Aufert. sustulit. ipbajulabit. tulit. Pet. 2. 24. {αβγδ} who his own self bare our sins in his own body. Isay. 53. 11. {αβγδ} their iniquities he shall bear, and v. 12. {αβγδ} he bare the sin of many. That God also laid or imposed our sins on him is no less apparent. Isay. 53. 6. the Lord {αβγδ} made to meet on him the iniquity of us all. 2 Cor. 5. 21. {αβγδ}, he made him to be sin for us. The second branch is, that in thus doing our Saviour underwent the punishment due to the sins which he bare, which were laid upon him; which may be thus made manifest: death, and the curse of the Law, contain the whole of the punishment due to sin. Gen. 3. 17. {αβγδ} dying thou shalt die, is that which was threatened. Death was that which entred by sin, 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 sins, underwent both these, for by the grace of God he tasted of death. Heb. 2. 9. By death delivering from death, v. 14. 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. {αβγδ} he was made a curse for us, and {αβγδ}, cursed. And this by the way of undergoing the punishment that was in death and curse: for by these, it pleased the Lord to bruise him, and put him to grief, Esa. 53. 10. yea {αβγδ}, he spared him not, Rom. 8. 32. but condemned sin in his flesh, Rom. 8. 3. it remaineth onely to show that he did this in our steads, and the whole Argument is confirmed. Now this also our Saviour himself maketh apparent, Matth 20. 28. He came {αβγδ}, to give himself a ransom for many, the word {αβγδ} always 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 psalm 69. 4. I restored or paid that which I did not take, viz. our debt so far 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 several parts of this first Argument are confirmed. If Jesus Christ paid into his Fathers hands, a valuable price and ransom for our sins, as our Surety, so discharging the debt that we lay under that we might go free; then did he bear the punishment due to our sins, and make satisfaction to the justice of God for them;( for to pay such a ransom, is to make such satisfaction) but Jesus Christ paid such a price and ransom as our surety into his Fathers hands, &c. Ergo, There be four things to bee proved in the Assumption, or second Proposition: First, that Christ paid such a price and ransom. Secondly, that he paid it into the hands of his Father. Thirdly, that he did it as our surety. Fourthly, that we might go free. All which we shall prove in order. First, for the first, our Saviour himself affirms it, Matth. 20. 1. 28. He came to give his life {αβγδ} a ransom or price of Redemption for many, Mat. 10. 45. which the Apostle terms, {αβγδ} 2 Tim. 2. 6. a ransom to bee accepted in the stead of others, whence we are said to have deliverance {αβγδ}, by the ransom paying of Christ, Rom. 3. 24. He bought us with a price, 1 Cor. 6. 20. which price was his own blood, Acts 20. 28. compared to, and exalted above silver and gold in this work of Redemption. 1 Pet. 1. 18. So that this first part is most clear and evident. Secondly, he paid this price into the hands of his father; a price must be paid to 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 devil: to say the latter, were the highest blasphemy: satan was to be conquered, not satisfied. For the former, the Scripture is clear: it was his wrath that was on us, John 3. 36. it was he that had shut us up all under sin, Rom. 3. he is the great King to whom the debt is owing, Mat. 18. 23. 34. He is the only Law-giver that can kill and make alive, Ja. 4. 12. Nay, the ways, whereby this ransome-paying is in the Scripture expressed, abundantly enforce the payment of it into the hands of his Father. For his death and bloodshedding is said to be {αβγδ}& {αβγδ} an Oblation and Sacrifice, Eph. 5. 2. and his soul to be {αβγδ} a Sacrifice or offering for sin: 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 {αβγδ}, a Surety of a better Testament: and in performance of the duty which lay upon him as such, he paid that which he never took, Psal. 69. 4. All which could not possibly have any other end, but that we might go free. To make an atonement for sin, and to reconcile God unto the sinners, is in effect to make satisfaction unto the justice of God for sin▪ and all that wee understand thereby. But Jesus Christ by his Death and Oblation did make an atonement for sin, and reconcile God unto sinners; Ergo, The first Proposition is in itself evident, the assumption is confirmed Rom. 3. 24, 25. we are justified freely by the ransome-paying that is in Christ, whom God hath set forth to be {αβγδ}, a Propitiation, an atonement, a mercy seat, a covering of iniquity, and that {αβγδ}, 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, {αβγδ} to make reconciliation for the sins of the people, to reconci●e God unto the people; the meaning of the words being {αβγδ} to reconcile God who was offended with the sins of his people; which reconciliation we are said to receive, Rom. 5. 11( the word {αβγδ} there, in our common Translation rendered atonement, is in other places in the same rendered Reconciliation: being indeed the onely word used for it in the New Testament.) And all this is said to be accomplished {αβγδ}, by one righteousness or satisfaction that is of Christ;( the words will not bear that sense wherein they are usually rendered by the righteousness of one, for then must it have been {αβγδ}) 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 whilst he was on earth doth consist, cannot be rejected nor denied without damnable error: But the exercise of the Priestly Office of Jesus Christ whilst he was upon the earth, consisted in this, to bear the punishment due to our sins, to make atonement with God, by undergoing his wrath, and reconciling him to sinners upon the satisfaction made to his justice. Therefore cannot these things be denied without damnable error. That in the things before recounted, the exercise of Christs Priestly Office, did consist, is most apparent, first from all the types& sacrifices whereby it was prefigured; their chief end being, propitiation,& atonement. 2ly. from the very nature of the sacerdotal office appointed for sacrificing, Christ having nothing to offer but his own blood, through the eternal Spirit. And 3ly. 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 will content myself with one or two places, wherein all those testimonies are comprised, as Hebr. 9. 13, 14. If the blood of Bulls and Goats, &c. how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God? &c. Here the death of Christ is compared to, exalted above, and in the Antitype answereth the sacrifices of expiation, which were made by the blood of Bulls and Goats: and so must, at least spiritually, effect what they did carnally accomplish, and typically prefigure, viz. deliverance from the guilt of sin by expiation and atonement. For as in them the life and blood of the sacrifice, was accepted in the stead of the offerer, who was to die, for the breach of the Law according to the rigour of it: so in this of Christ was his blood accepted as an atonement and propitiation for us, himself being Priest, Altar, and Sacrifice. So Hebr. 10. 10, 12. he is said expressly in the room of all old insufficient carnal Sacrifices which could not make the comers thereunto perfect, to offer up his own body a sacrifice for sins, for the remission and pardon of sins, through that offering of himself, as it is verse 19. And in the performance also do we affirm, that our Saviour underwent the the wrath of God, which was due unto us. This, because it is by some questioned, I shall briefly confirm, and that with these following Reasons. First, the punishment due to sin, is the wrath of God, Rom. 1. 18. The wrath of God is revealed against all ungodliness, chapped. 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 sin, 2. Cor 5. 21. Made sin for us, Isa. 53. 6. Iniquity was laid upon him, 1 Peter 2. 24. he bare our sins in his own body on the three: 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 underwent the curse of the Law, Gal. 3. 13. made a curse for us, the curse that they lie under which are out of Christ, who are of the works of the Law, verse 10. therefore he underwent the wrath of God Thirdly, the death that sinners are to undergo, is the wrath of God: Jesus Christ did taste of that death, which sinners for themselves were to undergo; for he dyed as our Surety, Hebr. 7. 22. and in our stead, Matth. 20. 28. Hence his fear, Hebr. 5. 7. agony, Luk. 22. 44. astonishment, and amazement, Mat. 14. 33. dereliction, Matth. 27. 46. sorrow, heaviness, and unexpressible pressures. That Doctrine cannot bee true nor agreeable to the gospel, which strikes at the root of gospel faith, and plucks away the foundation of all that strong consolation which God is so abundantly willing we should receive: but such is that of denying the satisfaction made by Christ, his answering the justice, and undergoing the wrath of his Father. It makes the poor soul to bee like Noah's Dove in its distress, not knowing where to rest the sole of her feet; when a soul is turned out of its self-righteousnesse, and begins to look abroad, and view heaven and earth for a resting place, and perceives an Ocean, a flood, an Inundation of wrath to cover all the world; the wrath of God revealing itself from heaven, against all ungodliness, so that it can obtain no rest nor abiding, heaven it cannot reach by its own flight, and to hell it is unwilling to fall: if now the Lord Jesus Christ do not appear as an ark in the midst of the waters,( upon whom the floods have fallen, and yet is got above them all) for a refuge, alas what shall it do? When the flood fell, there were many Mountaines, glorious in the eye, far higher than the ark, but yet those Mountaines were all drowned, whilst the ark still kept on the top of the waters. Many appearing hills and Mountaines of selfe-righteousnesse, and general mercy at the first view seem to the soul much higher than Jesus Christ; but when the flood of wrath once comes and spreads itself, all those mountaines are quickly covered; onely the ark, the Lord Jesus Christ, though the flood fall on him also, yet he gets above it quiter, and gives safety to them that rest upon him. Let me now ask any of those poor souls, who ever have been wandring, and tossed with the fear of the wrath to come, whether ever they found a resting place, until they came to this: God spared not his onely son, but gave him up to death for us all: that he made him to bee sin for us: that he put all the sins of all the Elect into that Cup which he was to drink of: that the wrath and flood which they feared, did fall upon Jesus Christ( though now as the ark he be above it, so that if they could get into him they should bee safe) the storm hath been his, and the safety shall be theirs: as all the Waters which would have fallen upon them that were in the ark fell upon the ark, they being dry and safe; so all the wrath that should have fallen upon them, fell on Christ, which alone causeth their souls to dwell in safety? Hath not I say, this been your bottom? your foundation? your resting place? if not;( for the substance of it) I fear you have but rotten bottoms. Now what would you say, if a man should come and pull this ark from under you, and give you an old rotten post to swim upon in the flood of wrath. It is too late to tell you, no wrath is due unto you; the word of truth, and your own consciences have given you other information: you know, The wages of sin is death, in whomsoever it bee; he must die on whomsoever it is found; so that truly the soul may well say, bereave me of the satisfaction of Christ, and I am bereaved. If he fulfilled not justice, I must; if he underwent not wrath, I must to eternity. O rob me not of my onely pearl. Denying the satisfaction of Christ, destroys the foundation of faith and comfort. Another Argument wee may take from some few particular places of Scripture, which in stead of many I shall produce: as first, 2 Cor. 5 21. He made him to be sin for us, who knew no sin. he made him to be sin for us; how could that be? are not the next words, he knew no sin? was be not a lamb without spot, and without blemish? doubtless he did no sin, neither was guile found in his mouth. What then is this, God made him to bee sin? it cannot be that God made him sinful, or a sinner by any inherent sin; that will not stand with the justice of God, nor with the holinesse of the person of our Redeemer. What is it then? he made him to be sin who knew no sin? why clearly, by dispensation and consent he laid that to his charge, whereof he was not guilty. He charged upon him, and imputed unto him all the sins of all the elect, and proceeded against him accordingly. He stood as our Surety; really charged with the whole debt, and was to pay the uttermost farthing, as a Surety is to do if it be required of him: though he borrow not the money, nor have one penny of that which is in the Obligation, yet if he bee sued to an execution, he 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 sin, which we proved before to be death, wrath, and curse. If it be excepted( as it is) that God was always well pleased with his son, he testified it again and again from heaven, how then could he lay his wrath upon him? Answ. It is true he was always well-pleased with him, yet it pleased him to bruise him and put him to grief. He was always well pleased with the holinesse of his Person, the excellency and perfectness of his righteousness, and the sweetness of his obedience; but he was displeased with the sins that were charged on him, and therefore it pleased him to bruise and put him to grief, with whom he was always well pleased. Nor is that other exception of any more value, That Christ underwent no more than the Elect lay under; but they lay not under wrath and the punishment due to sin. 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 he born it for them: he delivered them from the wrath to come. Secondly, the Elect do in their several Generations, lie under all the wrath of God in respect of merit and procurement, though not in respect of actual endurance; in respect of guilt, not present punishment, so that notwithstanding these exceptions, it stands firm, That he was made sin for us, who knew no sin. Isaiah 53. 5. He was wounded for our Transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. Of this place something was said before, I shall add 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 go free; our sins being the cause of his wounding, and our iniquities of his being bruised, all our sins meeting upon him, as verse 6. That is, he bare our sins, in Peters interpretation: He bare our sins( not as some think by declaring that we were never truly sinful, but) by being wounded for them, bruised for them, undergoing the chastisement due unto them, consisting in death, wrath, and curse; so making his soul an offering for sin: he bare our sins; that is, say some, he declared that wee have an eternal righteousness in God, because of his eternal purpose to do us good: but is this, to interpret Scripture? or to corrupt the Word of God? ask the Word what it means by Christs bearing of sin, it will tell you: his being smitten for our Transgressions, Isaiah 53. 8. his being cut off for our sins, Dan. 9. 26. Neither hath the expression of bearing sins any other signification in the word, Lev. 5. 1. He that heareth swearing and doth not reveal it, shall bear his iniquity. What is that, he shall declare himself or others to bee free from sin? No doubtless, but he shall undergo the punishment due to sin, as our Saviour did in bearing our iniquities. He must be a cunning gamester indeed that shall cheat a believer of this foundation. More Arguments, or Texts on this Subject, I shall not urge or produce, though the cause itself will enforce the most unskilful to abound. I have proceeded as far as the nature of a digression will well bear: Neither shall I undertake at this time the answering of Objections to the contrary: a full discussion of the whole business of the satisfaction of Christ, which should cause me to search for, draw forth, and confute all objections to the contrary, being not by me intended: and for those which were made at that debate, which gave occasion to this discourse, I dare not produce them, lest happily I should not be able to restrain the conjectures of men, that I purposely framed such weak objections, that I might obtain an easy conquest over a man of straw of mine own erection; so weak were they, and of so little force to the shaking of so fundamental a truth, as that is which we do maintain so of this Argument hitherto. CHAP X. Of the merit of Christ: with arguments from thence. A fourth thing ascribed to the death of Christ, is merit, or that worth and value of his death, whereby he purchased and procured unto us and for us, all those good things, which we find in the Scripture for his death to be bestowed upon us: of this, much I shall not speak, having considered the thing itself under the notion of impetration already: onely I shall add some few observations proper to that particular of the controversy which we have in hand. The word merit, is not at all to be found in the new Testament, in no translation out of the original that I have seen: The vulgar latin once reads promeretur Heb. 13. 16. and the Rhemists to preserve the sound, have rendered it it promerited. But these words in both languages are uncouth and barbarous, besides that they no way answer {αβγδ}, the word in the original, which gives no colour to merit name or thing, nay, I suppose it will prove a difficult thing to find out any one word in either of the languages, wherein the holy Scripture was written, that doth, properly and immediately in its first native importance, signify merit; so that about the name we shall not trouble ourselves; if the thing itself intended thereby be made apparent, which it is both in the old and new Testament. As 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. {αβγδ} obtaining by his blood eternal redemption, is as much as we intend to signify by the merit of Christ. The word which comes nearest it in signification we have Acts 20. 28. {αβγδ}, purchased with his own blood; purchase and impetration, merit and acquisition being in this business terms equivalent: which latter word is used in divers other places as 1 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 proving if it imposed on us by our adversaries seeming to aclowledge it no less themselves. So that we may take it for granted( until our adversaries close with the Socinians in this also.) Christ then by his death, did merit and purchase for all those, for whom he died, all those things, which in the Scripture are assigned to be the fruits and effects of his death: These are the things purchased and merited by his bloodshedding and death; which may be referred unto two heads, first such as are privative, as 1. deliverance from the hands of our enemies Luke 1. 74. From the wrath to come. 1. Thes. 1. ult. 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. sixthly 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 atoning 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 sand Jesus Christ to die for any, it was of free grace for whom he would sand him to die; it is of free grace, that the good things procured by his death be bestowed on any person in respect of those persons on whom they are bestowed; but considering his own appointment and constitution, that Jesus Christ by his death should merit and procure grace and glory for those for whom he died, it is of debt in respect of Christ that they be communicated to them; Now that which is thus merited, which is of debt to be bestowed, we do not say that it may be bestowed, but it ought so to be; and it is injustice if it be not. Having said this little of the nature of merit and of the merit of Christ, the procurement of his death for them, in whose stead he died, it will quickly be apparent how unreconcilable the general ransom is therewith. For the demonstration whereof we need no more but the proposing of this one question, viz. if Christ hath merited grace and glory for all those, for whom he died: if he died for all, how comes it to pass that these things are not communicated to, and bestowed upon all? is the defect in the merit of Christ, or in the justice of of God? how vain is it to except that these things are not bestowed absolutely upon us, but upon condition, and therefore was so procured, seeing that the very condition itself is also merited and procured as 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 ransom for all. To die for another, is in Scripture to die in that others stead that he might go 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 undergo the danger, that the other may be delivered. So David wishing that he had dyed for his Son Absalom 2. Sam. 18. 33. intended doubtless 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 die for another, no doubt alluding to the Decii, Menecaeus, Euriolus and such others whom we find mentioned in the stories of the heathen, who voluntarily cast themselves into death, for the deliverance of their country, or friends: continuing their liberty and freedom from death, who were to undergo it, by taking it upon themselves, to whom it was not directly due: and this plainly is the meaning of that phrase, Christ 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 word {αβγδ} 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 kind in other causes doth confessedly intimate a commutation, as Rom. 9. 3. Where Paul affirms that he could wish himself accursd from Christ {αβγδ} for his brethren, that is in their stead, that they might be united to him, so also 2. Cor. 5. 20 {αβγδ} we are ambassadors in Christs stead so the same Apostle. 1. Cor. 1. 13. Asking, and strongly denying by way of interrogation {αβγδ} was Pauls crucified for you? plainly sheweth that the word 〈◇〉 used about the crucifying of Christ for his church, doth argue a commutation or change, and not only designs the good of them, for whom he died: for plainly, he might himself have been crucified for the good of the church, but in the stead thereof he abhorreth the least thought of it. But concerning the word {αβγδ} which also is used, there is no doubt, nor can any exception be made, it always signifieth a commutation and change whither it be applied to things or persons 80 Luke 11 11 {αβγδ} a serpent in stead of a fish so Matth. 5. 38. {αβγδ} an eye for an eye, so Heb. 12. 16. and for persons Arc●el●●s is said to reign {αβγδ} 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 {αβγδ} which words are repeated again mark. 10. 45. That is to give his life a ransom in the stead of the lives of many; so that plainly, Christ dying for us as a surety, Heb. 7. 22. and thereby and therein bearing our sins in his own 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 room 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 room and stead of all, so that his person was substituted in the room of theirs? as, whether he dyed in the stead of Cain and pharaoh 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 bearing their iniquities, should themselves also die 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 cross in the room 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 die in their stead? if so, why are they not all delivered? I shall add no more but this, that, to affirm Christ to die for all men is the readiest way to prove that he dyed for no man, in the sense christians have hitherto believed, and to hurry poor souls into the bottom of Socinian blasphemies. CHAP. XI. The last general argument. OUr next argument is taken from some particular places of Scripture clearly and distinctly in themselves holding out the truth of what we do affirm: out of the great number of them I shall take a few to nisist upon, and therewith to close our arguments. The first that I shall begin withall is, the first mentioning of Jesus Christ, and the first revelation of the mind of God concerning a discrimination between the people of Christ, and his enemies, Gen. 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 kingdom and body of Jesus Christ: That by the first part, or the seed of the woman, is meant Christ with all the elect, is most apparent: for they in whom all things, that are here foretold of the seed of the woman, do concur, they are the seed of the woman:( for the properties of any thing do prove the thing itself) but now in the elect, believers, in and through Christ, are to be found all the properties of the seed of the woman; for for them, in them, and by them is the head of the serpent broken, and satan trodden down under their feet, the Devil disappointed in his temptations, and the devils agents frustrated in their undertakings: principally and especially this is spoken of Christ himself, collectively of his whole body, which beareth a continual hatred to the serpent and his seed. Secondly, By the seed of the serpent is meant all the reprobate, men of the world, impenitent, unbelievers. For first, the enmity of the serpent lives and exerciseth itself in them, they hate and oppose the seed of the woman, they have a perpetual enmity with it, and every thing that is said of the seed of the serpent belongs properly to them. Secondly, They are often so called in the Scripture, 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 devil, and his works ye will do, John 8. 44. So again the child of the Devil, Act. 13. 10. That is the seed of the Serpent, for he that committeth sin, 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 die for: but God did not promise him to all, as that he should die for them, for he did not promise the seed of the woman, to the seed of the serpent, Christ to reprobates, but in the first word of him, he promiseth an enmity against them: in sum the seed of the woman dyed not for the seed of the serpent. Secondly, Matth. 7. 33. I profess unto you I never knew you, Christ at the last day professeth to some he never knew them: Christ saith directly that he knows his own whom he layeth down his life for, John 10. 14. 17. And surely he knows whom, and what he hath bought; were it not strange that Christ should die for them, and buy them, that he will not own, but profess he never knew them? if they are bought with a price, surely they are his own? 1 Cor. 6. ult, If Christ did so buy them, and lay out the price of his precious blood for them, and then at last deny that he ever knew them, might they not well reply, ah Lord! was not thy soul heavy unto death for our sakes? didst thou not for us undergo that wrath that made thee sweat drops of blood? didst thou not bathe thyself in thine own blood, that our bloods might be spared? didst thou not sanctify thyself to be an offering for us as well as for any of thy Apostles? was not thy precious blood by stripes by sweat, by nailes, by thorns, by spear poured out for us? didst thou not remember us, when thou hungest upon the cross? and now dost thou say thou never knewest us? Good Lord though we be unworthy sinners, yet thine own blood hath not deserved to be despised: why is it that none can lay any thing to the charge of Gods elect? is it not because thou diedst for them? and didst thou not do the same for us? why then are we thus charged, thus rejected? could not thy blood satisfy thy Father, but we ourselves must be punished? could not justice content itself with that sacrifice, but we must now hear, depart, I never knew you? what can be answered to this plea, upon the granting of the general ransom, I know not. Thirdly, Mat. 11. 25. I thank thee O Father Lord of heaven and earth because thou hast hide these things from the wise& prudent& ●●st revealed them unto babes; even so O Father for so it seemed good in thy sight: those men, from whom God, in his sovereignty as Lord of heaven and earth of his own good pleasure, hideth the gospel, either in respect of the outward preaching of it, or the inward revelation of the power of it in their hearts, those certainly Christ dyed not for: for to what end should the Father sand his onely son, to die for the redemption of those, whom he for his own good pleasure had determined should be everlasting strangers from it, and never so much as hear of it, in the power thereof revealed to them. Now that such there are our Saviour here affirms and thankes his Father for that dispensation, at which so many do at this day repined. Fourthly, John 10. 11. 15. 16. 27. 28. This clear place, which of itself is sufficient to evert the general ransom, hath been a little considered before, and therefore I shall pass it over the more briefly: First, that all men are not the sheep of Christ is most apparent. For first, he himself saith so 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 separated. Thirdly the properties of the sheep here, that they hear the voice of Christ, that they know him and the like, are not in all: Secondly, that the sheep here mentioned are all his elect, as well those that were to be called as those that were then already called, 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 says that he laid down his life for his sheep, that plainly he excludes all others. For first, he lays down his life for them as sheep; now that which belongs to them as such, belongs onely to such: if he lays down his life for sheep as sheep, certainly he doth it not for goates and wolves and doggs. Secondly, He lays down his life as a shepherd, v. 11. Therefore for them as the sheep: what hath the shepherd to do with the wolves, unless it be to destroy them? Thirdly, dividing all into sheep and others v 26. he saith, he lays down his life for his sheep, which is all one as if he had said he did it for them only. Fourthly, he describes them for whom he died by this, his Father gave them to him, 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 he gives unto them eternal life and they shall never perish, v. 28. Let but the sheep of Christ keep close to this evidence, and all the world shall never deprive them of their inheritance; further to confirm this place add Matth. 20. 28. John 11. 52. Fifthly, Rom. 8. 32, 33, 34. the intention of the Apostle in this place is to hold out consolation to believers in affliction, or under any distress, which he doth, v. 31. in general, from the assurance of the presence of God with them, and his assistance at all times, enough to conquer all oppositions, and to make all difficulty indeed contemptible by the assurance of his loving kindness, which is better than life itself; if God be with us, who shall bee against us? to manifest this his presence and kindness, the Apostle minds them of that most excellent, transcendent and singular act of love towards them, in sending his son to die for them, not sparing him, but requiring their debt at his hand, whereupon he argues from the greater to the less, that if he have done that for us, surely he will do every thing else that shall bee requisite: If he did the greater, will he not do the less? If he give his son to death, will he not also freely give us all things? whence wee may observe; First, that the greatest and most eximious expression of the love of God towards believers, is in sending his son to die for them, not sparing him for their sake, this is made the chief of all: Now if God sent his son to die for all, he had as great an act of love, and hath made as great a manifestation of it to them that perish as to those that are saved. Secondly, that for whomsoever he hath given, and not spared his son, unto them he will assuredly freely give all things; but now he doth not give all things that are good for them unto all, as faith, grace, and glory: from whence wee conclude, that Christ died not for all. Again, v. 33, he gives us a description of those that have a share in the consolation here intended, for whom God gave his son, to whom he freely gives all things, and that is, that they are his Elect; not all, but only those whom he hath chosen before the foundation of the world, that they should be holy, which gives another confirmation of the restraint of the death of Christ to them alone, which he yet further confirms, v 34. by declaring that those of whom he speaks, 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 he dyed, affording us two invincible arguments to the business 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 between 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. sixthly, Ephes. 1. 7. In whom wee have Redemption: if his blood were shed for all, then all must have a share in those things that are to be had in his blood; now amongst these is that redemption that consists in the forgiveness of sins, which certainly all have not, for they that have are blessed, Rom. 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. he made him to be sin for us, that wee might become the righteousness 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 sin, they are made the righteousness of God in him, by his stripes we are healed, Isay 53. John 15. 13. greater love hath none than this, that he lay down his life for his friend Then to intercede is not of greater love than to die, nor any thing else that he doth for his Elect; if then he laid down his life for all, which is the greatest, why doth he not also the rest for them, and save them to the uttermost, Eighthly, John 17. 9. I pray for them, I pray not for the world, but for them, which thou hast given me, for they are thine. And v. 19. For their sakes I sanctify myself. Ninthly, Ephes. 5. 25. Husbands love your wives even as Christ also loved his Church and gave himself 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 own wife is the only allowed object of his conjugal affections: And if Christ had a love to others so as to die for them, then is there in the exhortation a latitude left unto men in conjugal affections for other women besides their wives, I thought to have added other arguments as intending a clear discussing of the whole controversy, but upon a review of what hath been said, I do with confidence take up and conclude, that these which have been already urged will be enough to satisfy them who will be satisfied with any thing,& those that are obstinate will not bee satisfied with more. So of our arguments here shall bee an end. The Fourth Book. CHAP. I. Things previously to be considered to the solution of objections. THere being sundry places in holy Scripture, wherein the ransom and propitation made by the blood of Some general principles laid down as, Christ is set forth in general, and in definite expressions; as also a fruitlessness or want of success in respect of some through their own default, for whom he dyed seemingly, intimated; with general proffers, promises and exhortations made for the embracing of the fruits of the death of Christ, even to them who do never actually perform it; whence some have taken occasion to maintain 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 fountains from whence are drawn( but with violence) all the arguments that are opposed to the peculiar effectual 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 fundamental principles, as are agreeable to the word,& largely held forth in it, and no way disagreeable to our judgement in this particular, which do and have given occasion to those general and indefinite affirmations as they are laid down in the word, and upon which they are founded; having their truth in them, and not in an universal ransom 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 maliciously imposed on us. The first thing that we shall lay down is concerning 1 Of the dignity and innate sufficiency of the death of Christ, with, the dignity, worth, preciousness and infinite value of the blood and death of Jesus Christ. The maintaining and declaring of this, is doubtless especially to be considered: and every opinion that doth but seemingly clash against it, is exceedingly prejudiced, at least deservedly suspected, yea presently to be rejected by christians, if upon search it be found to do so really and indeed, as that which is injurious& derogatory to the merit and honour of Jesus Christ. The Scripture also to this purpose is exceeding full and frequent in setting forth the excellency and dignity of his death and sacrifice, calling his blood, by reason of the unity of his person, Gods own blood, Act. 20. 28 Exalting it infinitely above all other sacrifices, as having for its principle the eternal Spirit, and being itself without spot, Heb. 9. 14. Transcendently more precious than silver or gold or corruptible 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 itself, such was it intended by his Father it should be: it was then the purpose and intention of God that his son should offer a sacrifice of infinite worth, value, and dignity, sufficient in itself for the redeeming of all and every man, if it had pleased the Lord to employ it to that purpose; yea and of other worlds also, if the Lord should freely make them, and would redeem them. Sufficient we say then was the sacrifice of Christ for the redemption of the whole world, and for the expiation of all the sins of all and every man in the world, The several causes of it, as 1 The dignity of his person. 2 The greatness 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 greatness of the pain he endured, by which he was able to bear, and did undergo, the whole curse of the Law and wrath of God due to sin: and this sets out the innate real true worth and value of the bloudsheding of Jesus Christ: This is its own true internal perfection and sufficiency: that it should be applied unto any, made a price for them, and become beneficial to them, according to the worth that is in it, is external to it, doth not arise from it, but merely depends upon the intention and will of God. It was in itself of infinite value and sufficiency to have been made a price, to have bought and purchased all and every man in the world. That it did formally become a price, for any, is solely to be ascribed to the purpose of God, 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 external: but the value, and fitness of it to be made a price, ariseth from its own internal sufficiency. Hency may appear what c All laid out in an old distinction, which is, is to be thought of that old distinction of the schoolmen, embraced and used by divers Protestant Divines, though by others again rejected: viz. that Christ died for all in respect of the sufficiency of the ransom he paid; but not in respect of the efficacy of its application; d 1 Examined or, the blood of Christ was a sufficient price for the sins of all the world; which last expression is corrected by some, and thus asserted, 2 Cleared. That the blood of Christ was sufficient to have been made a price for all, which is most true, as was before declared: for its being a price for all, or some, doth not arise from its own sufficiency, worth, or dignity, but from the intention of God and Christ, using it to that purpose, as was declared; and therefore it is denied that the blood of Christ was a sufficient price and ransom for all, and every one, not because it was not sufficient, but because it was not a ransom. And so it easily appears what is to be owned in the distinction itself before expressed; if it intend no more, but that the blood of our 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 die for them) holds out the intention of our Saviour in the laying down of the price to have been their redemption; which we deny,& affirm that then it could not be, but that they must be made actual partakers of the eternal redemption purchased for them, unless God failed in his design, through the defect of the ransom paid by Christ, his justice refusing to give a dismission upon the delivery of the ransom. Now the infinite value and worth which we assert to be in the death of Christ, we conceive to be exceedingly undervalued by the asserters of universal redemption, for that it should be extended to this or that object, fewer or more, we shewed before to bee extrinsical to it, but its true worth consists in the immediate effects, products and issues of it, with what in its own nature it is fit and able to do, which they openly and apparently undervalue, yea, almost annihilate. f Hence those expressions concerning it, First, that by it a door of grace was opened for sinners, where( I suppose) they know not; but that any were effectually carried in at the door by it, that they deny. Secondly, That God might, if he would,& upon what condition he pleased, save those for whom Christ died: that a right of salvation was by him purchased for any, they deny; hence they grant, that after the death of Christ, First, God might have dealt with man upon a legal condition again; Secondly, that all and every man might have been damned, and yet the death of Christ have had its full effect: as also moreover, that faith and sanctification are not purchased by his death; yea, no more for any( as before) than what he may go to hell withall; and divers other ways do they express their low thoughts& slight imaginations concerning the innate value and sufficiency of the death& bloodshedding of Jesus Christ. Asserted& maintained, with consequences thence inferred, which are To the honor then of Jesus Christ our mediator, God and man, our all-sufficient Redeemer, we affirm, such& so great was the dignity and worth of his death& bloodshedding, of so precious a value, of such an infinite fullness and sufficiency was this oblation of himself, that it was every way able, and perfectly sufficient to redeem, justify and reconcile and save all the sinners in the world, and to satisfy the justice of God for all the sins of all mankind, and to bring them every one to everlasting glory. Now this fullness and sufficiency of the merit of the death of Christ is a foundation unto two things. First, the general publishing of the gospel unto all nations 1. The indefinite preaching of the word to all. with the right that it hath to be preached to every creature, Matth. 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 heal 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 virtue from him by touching him in faith, the onely way to draw refreshment from this fountain of salvation. It is then altogether in vain which some object, that the preaching of the gospel to all, is altogether needless, and useless, if Christ 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 gospel is sent, there are some to be saved, ( I have much people) which they cannot be, in the way that God hath appointed to do it, unless the Gospel be preached to others, as well as themselves: and besides, Secondly, that the economy and dispensation of the new Covenant, by which all external differences and privileges of people, tongues and nations being abolished, and taken away, the word of grace was to be preached without distinction, and all men called every where to repent: and Thirdly, That when God calleth upon men to believe, he doth not in the first place call upon them to believe that Christ 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 certain truths, fully taking off that objection, this one thing, of which we speak, is a sufficient basis and ground for all those general precepts of preaching the gospel unto all men, even that sufficiency which we have described. Secondly, That the 2. The pressing of all to believe. Preachers of the gospel in their particular congregations, being utterly unacquainted with the purpose and secret counsel of God, being also forbidden to prie 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 persuaded of this, that there is enough in the death of Christ, to save every one that shall so do; leaving the purpose and counsel of God, on whom he will bestow faith, and for whom in particular Christ dyed,( even as they are commanded) to himself. And this is one principle thing, which, being well observed, will crush many of the vain flourishes of our adversaries, as will in particular hereafter appear. A second thing to be considered, is the 2. The nature of the Administration of the new Covenant: with the economy or administration of the New-Covenant, in the times of the Gospel; with the amplitude and enlargement of the kingdom and dominion of Christ, after his appearance in the flesh; whereby all external differences being taken away, the name of Gentiles removed, the partition Wall broken down, the promise to Abraham, that he should be heir of the world, as he was father of the faithful, was now fully to be accomplished: now this administration is so opposite to that dispensation, which was restrained to one people and family who were Gods peculiar, and all the rest of the world excluded, that it gives occasion to many general expressions in the scripture, which are far enough from comprehending an universality of all individuals, but denote onely a removal of all such restraining exceptions, as were before in force: so scriptural expressions occasioned thereby: that a consideration of the end whereunto these general expressions are used, and at what is aimed by them, will clearly manifest their nature, and how they are to be understood, with who they are, that are intended by them, and comprehended in them. For it being onely this enlargement, of the visible kingdom of Christ to all nations in respect of right, and to many in respect of fact( God having elect in all those nations to be brought forth, in the several generations wherein the means of grace are in those places employed) that is intended, it is evident, that they import only a distribution of men through all differences whatsoever, and not an universal collection of all and every one, the thing intended by them, requiring the one, and not the other: Hence those objections which are made against the particularity of the ransom of Christ, and the restraining of it onely to the elect, from the terms of all, all men, all nations, the world, the whole world, and the like, are all of them exceeding weak and invalid, as wresting the general expressions of the Scripture beyond their aim and intent, they being used by the holy Ghost onely to evidence the removal of all personal& national distinction, the breaking up of all the narrow bounds of the old Testament, the enlarging the kingdom 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 fullness of the Gentiles to come in, there being now neither greek, Jew, circumcision, nor uncircumcision, Barbarian, Scythian, bond or free, but Christ is all and in all, Col. 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 several nations, Act. 2. 17. Having received grace and Apostleship for obedience to the faith among all nations, Rom. 1. 5. Not the Jews only, but some among all nations, the gospel being the power of God unto salvation to every one that believeth, the Jew and also the Greek, 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 down; 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, are those many places to be taken, which are usually urged for universal grace and redemption as shall afterwards be declared in particular. Thirdly, we must exactly distinguish between The distinction between mans duty and Gods purpose. mans duty and Gods purpose, there being no connexion between them. The purpose and decree of God is not the rule of our duty, neither is the performance of our duty in doing what we are commanded, any declaration of what is Gods purpose to do, or his decree that it should be done: especially is this to be seen and considered in the duty of the Ministers of the gospel, in the dispensing of the Word, in exhortations, invitations, precepts, and threatenings, committed unto them; all which are perpetual declaratives of our duty, and do manifest the approbation of the thing exhorted and invited to, with the truth of the connexion between one thing and another, but not of the counsel and purpose of God in respect of individual persons in the ministry of the Word: a Minister is not to make enquiry after, nor to trouble himself about those secrets of the eternal mind of God, viz. whom he purposeth to save, and whom he hath sent Christ to die for in particular: it is enough for them to search his revealed will, and thence take their directions; from whence they have their Commissions: Wherefore there is no sequel between the universal precepts from the word concerning the things, unto Gods purpose in himself 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 work of faith with power: and when they make proffers and tenders in the name of God to all, they do not say to all, it is the purpose and intention of God, that ye should believe: Who gave them any such power? but that it is his command, which makes it their duty, to do what is required of them; and do not declare his mind what himself in particular will do: the external offer is such, as from which every man may conclude his own duty: none, Gods purpose, which yet may bee known upon performance of his duty. Their objection then is vain, who affirm that God hath given Christ for all to whom he offers Christ in the preaching of the gospel: for his offer in the preaching of the gospel is not declarative to any in particular, neither of what God hath done, nor of what he will do in reference to him, but of what he ought to do, if he would bee approved of God, and obtain the good things promised; whence it will follow, First, that God always intends to save some among them to whom he sends the gospel in its power: and the Ministers of it being, first, unacquainted with his particular purpose; Secondly, bound to seek the good of all and every one as much as in them lies; Thirdly, to hope and judge well of all, even as it is meet for them; they may make a proffer of Jesus Christ with life and salvation in him, notwithstanding that the Lord hath given his son onely to his elect. Secondly, that this offer is neither vain nor fruitless, being declarative of their duty, and of what is acceptable to God, if it be performed as it ought to be, even as it is required: and if any ask, what it is of the mind and will of God that is declared and made known, when men are commanded to believe for whom Christ did not die? I answer first, what they ought to do, if they will do that which is acceptable to God. Secondly, the sufficiency of salvation that is in Jesus Christ to all that believe on him. Thirdly, the certain, infallible, inviolable connexion that is between faith and salvation; so that whosoever performs the one shall surely enjoy the other; for whoever come to Christ, he will in no wise cast out of which more afterwards. Fourthly, The engrafted erroneous persuasion of the The common error of the jewish nation to whom the gospel was first preached. Jews, which for a while had a strong influence upon the Apostles themselves, restraining salvation and deliverance by the messiah, 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 general expressions and enlargements of the objects of Redemption, which yet being so occasioned, give no colour of any unlimited universality: That the 1 Proved. Jews 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 coming to the Preaching of Paul, they were filled with Envy, contradicting, blaspheming, and stirring up Persecution against them, Acts 13. 45, 50. which the Apostle again relates of them, 1 Thes. 2. 15, 16. They please not God, saith he, and are contrary to all men, forbidding us to speak to the Gentiles that they might be saved: being not with any thing more enraged in the preaching of our Saviour, than his Prediction of letting out his Vineyard to others: that the Apostles themselves also had deeply drunk in this opinion, learned by Tradition from their Fathers, appeareth, not onely in their questioning about the Restauration of the kingdom 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, mark 16. and were endowed with power from above so to do, according to promise, Acts 1. 8. yet they seem 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 Jews, 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 soon persuaded to this, it being the great mystery that was made known 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 gospel, Ephes. 3. 5, 6. But now, this being so made known unto them by the Spirit, and that the time was come, wherein the little Sister was to be considered, the prodigal brought home, and Japhet persuaded to dwell in the Tents of Shem, they laboured by all means to root it out of the mindes of their brethren, according to the flesh, of whom they had a special care, as also to leave no scruple in the mind of the Eunuch, that he was a dry three, or of the gentle, that he was cut off from the people of God: To which end they use divers general expressions, carrying a direct opposition to that former error, which was absolutely destructive to the kingdom of Jesus Christ; hence are those terms of the world, all men, all nations, every creature, and the like, used in the business of Redemption, and preaching of the Gospel, these things being not restrained, according as they supposed, to one certain nation and family, but extended to the universality of Gods people scattered abroad in every Region under Heaven, especially are these expressions used by John: who living to see the first coming of the Lord, in that fearful judgement, and vengeance which he 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. he signified that Jesus should die for that Nation; and not for that Nation onely, but that also he should gather together in one the children of God, that were scattered abroad: conformable whereunto he tells the believing Jews that Christ is not a Propitiation for them onely, but for the sins of the whole World, 1 Job. 2. 2. or the people of God scattered throughout the whole world, not tied to any one Nation, as they sometime vainly imagined. 2 applied to the business in hand. And this may and doth give much light, into the sense and meaning of those places, where the words world and all are used, in the business of Redemption; they do not hold out a collective universality, but a general distribution into men of all sorts, in opposition to the before recounted erroneous persuasion. Fiftly, the The proper signifification of divers general terms in the scripture: as, extent, nature, and signification of those general terms which we have frequently used indefinitely in the Scripture, to set out the object of the Redemption by Christ, must seriously be weighed: upon these expressions hangs the whole weight of the opposite cause, the chief, it not onely Argument for the universality of Redemption, being taken from words which seem to bee of a latitude in their signification, equal to such an Assertion; as the world, the whole world, all, and the like: which terms when they have once fastened upon, they run with, jo, triumph, as though the victory were surely theirs: The world, the whole world, all, all men, who can oppose it? call them to the context, in the several places, where the words are, appeal to rules of Interpretation, mind them of the circumstances and scope of the place, the sense of the same words in other places, with other fore-named helps and assistances, which the Lord hath acquainted us with, for the discovery of his mind and will in his word; they presently cry out, the bare word, the letter is theirs, away with the gloss and interpretation, give us leave to believe what the Word expressly saith: little( as I hope) imagining, being deluded with the love of their own darling, that if this Assertion bee general, and they will not allow us the gift of Interpretation agreeable to the proportion of faith, that at one clap they confirm the cursed madness of the Anthropomorphites, assigning a human body, form and shape unto GOD, who hath none; and the alike cursed figment of Transubstantiation, overthrowing the body of CHRIST, who hath one; with divers other most pernicious errors: Let them then, as long as they please, continue such empty Clamours, fit to terrify and shake weak and unstable men, for the Truths sake we will not be silent, and I hope wee shall very easily make it appear, that the general terms, that are used in this business, will indeed give no colour to any Argument for universal Redemption, whether absolute or conditionate. Two words there are that are mightily stuck upon, or stumbled at; First, the 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 show that the words themselves, according to the Scripture use, do not necessary hold out any collective universality of those, concerning whom they are affirmed: but, being words of various significations, must be interpnted 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 {αβγδ},( for there is another word sometime translated World, viz. {αβγδ}, that belongs not to this matter, noting rather the duration of time, than the thing in that space continuing) he that doth not aclowledge it to bee {αβγδ}, need say no more to manifest his unacquaintednesse in the Book of God: I shall briefly give you so many various significations of it, as shall make it apparent, that from the bare usage of a word, so exceedingly equivocal, no Argument can bee taken, until it bee distinguished, and the meaning thereof in that particular place evinced, from whence the Argument is taken. Mundus sumitur. 1 Subjective. 1 {αβγδ}. 2 {αβγδ}. pro 1 Coelo aspectabili. 2 Terra habitabili. 2 Adjunctive ratione 1 Incolorum idque 1 Collective. {αβγδ}. 1 Quibusvis. 2 Multis. 2 Destributive pro 3 Signantur pro 1 Bonis seu electis. 2 Malis seu reprobis. Communiter. 4 {αβγδ} seu 2 Accidentium. 5 Restrictive. {αβγδ} pro 1 Praecipuis. 2 romans. 1 Corruptionis unde sumit pro 1 Ipsa corruptione. 2 seed 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 general taken four ways. First, pro mundo continent, and that first generally, {αβγδ} for the whole fabric 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, psalm 90. 2. Secondly, the habitable earth, and this very frequently, as psalm 24. 1. psalm 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 usual acceptation of the word, Mat. 18. 7. John 4. 42. John 12. 19. John 16. 8. John 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. sixthly, for men distinguished in their several qualifications, as first, for the good, Gods people either in designation or possession, psalm 22. 27. John 3. 16. John 6. 36. 51. Romans 4. 13.& 11. 12. 15. 2 Cor. 5. 19. Col. 1. 6. 1 John 2. 2. Secondly, for the evil, wicked, rejected men of the World, Isay 13. 11. John 7. 7. John 14. 17. 22. John 15. 19. John 17. 25. 1 Corinth. 6. 2. 1 Corinth. 11. 32. Hebr. 9. 11. Hebr. 11. 38. 2 Pet. 2. 5. 1 John 5. 19. Rev. 13. 3. Thirdly, for the world corrupted, or that universal corruption which is in all things in it; as Galat. 1. 4.& 4. 1. 4.& 6. 14. Ephesians 2. 2. james 1. 27. James 4. 4. 1 John 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, psalm 73. 12. Luke 16. 8. John 18. 36. 1 John 4. 5. and very many other places. Fiftly, for the world accursed as under the power of satan, joh. 7. 7. John 14. 30. John 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 needless to recount: These I have rehearsed to show the vanity of that clamour, wherewith some men fill their mouths, and frighten unstable souls with the Scripture mentioning-world, so often in the business of Redemption, as though some strength might be taken thence for the upholding of the general ransom: Parvus habet spes Troja, si tales habet; if their greatest strength be but sophistical craft, taken from the ambiguity of an equivocal word, their whole endeavour is like to prove fruitless▪ Now as I have declared that it hath divers other acceptations in the Scripture; so when I come to a consideration of their Objections, that use the word for this purpose, I hope by Gods assistance to show, that in no one place, wherein it is used in this business 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 clear, if to what hath been said ye add these observations. First, That t as in other words so in there, this is in the Scripture usually an {αβγδ} Whereby the same word is ingeminated in a different sense and acceptation, so Matth. 8. 22. Let the applied in sundry observarions, the 1. dead bury their dead; dead in the first place denoting them that are spiritually dead in sin, in the next, those that are naturally dead, by a dissolution of soul and body, so John. 1. 11. He came {αβγδ} To his own, even all things that he had made {αβγδ} His own, that is the greatest part of the people received him not, so again Joh. 3. 6. That which is born of the spirit is spirit; Spirit in the the first place is the Almighty spirit of God, in the latter a spiritual life of grace received from him. Now in such places as these to argue that such is the signification of the word in one place therefore in the other, were violently to pervert the mind of the holy Ghost: Thus also is the word world usually changed in the meaning thereof, so John. 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 plainly signifieth some part of the habitable earth, and is taken subjective {αβγδ} in the second, the whole frame of heaven and earth, and is taken subjective {αβγδ}, and in the third for some men living in the earth, viz. unbelievers, who may be said to be the world adjunctive: so again, Joh. 3. 17. God sent not his son into the world to condemn the world, but that the world through him might be saved, where by the world in the first, is necessary to be understood that part of the habitable world, wherein our Saviour conversed, in the second, all men in the world, as some suppose, so also there is a truth in it, for our Saviour came, not to condemn all men in the world: for first, condemnation of any, was not the prime aim of his coming; Secondly, He came to save his own people, and so not to condemn all: in the third, Gods elect or believers living in the world in their several generations, who were they, whom he intended to save, and none else, or he faileth of his purpose; and the endeavour of Christ is insufficient for the accomplishment of that whereunto it is designed. Secondly, That no argument can be taken from a phrase of speech in the Scripture in any particular place, if in other places thereof, where it is used, the signification pressed from that place is evidently denied, unless the scope of the place, or subject matter do enforce it, For instance God is said to love the world, and sand his son, to be in Christ reconciling the world to himself, and Christ to be a propitiation for the sins of the whole world; if the scope of the places where these assertions are, or the subject matter of which they treat, will enforce an universallity of all persons to be meant by the word world, so let it be without control: but if not, if there be no enforcement of any such interpretation from the places themselves, why should the world there more signify all and every one, then in John 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 roman Empire can be understood: or in John 8. 26. I speak to the world those things which I have heard of him, understanding the Jews to whom he spake, who then lived in the world, and not every one to whom he was not sent: or in John 12. 19. Perceive ye 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 lieth in wickedness, from which notwithstanding all believers are to be understood as exempted: or in Rev. 13. 3, All the world wandered after the hest; which whether it be affirmed of the whole universality of individuals, in the world, let all judge. That all nations, an expression of equal extent with that of the world, is in like manner to be understood, is apparent. Rom. 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, do, where taken adjunctively for men in the world, usually and almost always denote only some, or many men in the world, distinguished into good or bad believers or unbelievers, elect or reprobate: by what is immediately in the several places affirmed of them, I see no reason in the world why they should be wrested to any other meaning or sense in the places that are in controversy between us and our opponents. The particular places we shall 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 causeless boastings are raised from it: That it is no where affirmed in the Scripture that Christ dyed for all men, or gave himself a ransom for all men, much less for all and every man, wee have before declared: That he gave himself a ransom for all is expressly 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 affirm the last, and the main reason they bring to assert their interpretation is from the importance of the word itself; for, that the circumstances of the place, the analogy of faith, and other helps for exposition, do not at all favour their gloss, wee shall show when wee come to the particular places urged. For the present let us look upon the word in its usual acceptation in the Scripture, and search whether it always necessary 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 general without exception, or distributively for some of all sorts, excluding none, is more apparent than that it can require any illustration. That it is sometimes taken in the first sense, for all collectively, is granted, and I need not prove it; they whom 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 book of God; but that it is commonly, and indeed properly used in the latter sense, for some of all sorts, concerning whatsoever it is affirmed, a few instances for many that might be urged, will make it clear: thus then ye have it, John 12. 32. And I, if I be lifted up from the earth, I will draw all unto me: that we translate it all men, as in other places( for though I know the sense may be the same, yet the word men being not in the original but onely {αβγδ}) I cannot approve. But who( I pray) are these all? are they all and every one? then are all and every one drawn to Christ, made believers, and truly converted, and shall be certainly saved; for those that come unto him by his, and his 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 interpnted in Revelations 5. 9. Thou hast redeemed us out of every kindred, tongue, and people, and nation; these are the All he draws to him: which exposition of this phrase is with me of more value and esteem, than a thousand glosses of the sons of men: So also Luke 11. 42. where our Translators have made the word to signify immediately and properly( for Translators are to keep close to the propriety and native signification of every word) what we assert to bee the right Interpretation of it: for they render {αβγδ}, which {αβγδ} is every herb, all manner of herbs, taking the word ( as it must bee) distributively for herbs of all sorts, and not for any individual herb, which the Pharisees did not, could not tithe: and in the very same sense is the word used again, Luke 18. 12, I give tithe of all that I have, where it cannot signify every individual thing as is apparent: Most evident also is this restrained signification of the word Acts 2. 17. I will poure out of my spirit {αβγδ}. which whether it compriseth every man or no, let every man judge; and not rather men of several and sundry sorts: the same course of Interpretation as formerly, is follow●●● by our Translators, Acts 10. 12. rendering {αβγδ} literally all Beasts or four footed creatures, all manner of beasts or, beasts of sundry several sorts: in the same sense also must it bee understood, Rom. 14. 2. One believeth that he may eat 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 {αβγδ}, which that it cannot signify every individual place in Heaven, Earth and Hell is of all confessed, and needeth no proof. No more than when our Saviour is said to cure {αβγδ}, as Matth. 8. 35. there, is to prove that he 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 usual and frequent signification of the word All in holy Scripture, and therefore from the bare word nothing can be inferred to enforce an absolute unlimited universality of all individuals to be intimated thereby. The particular places insisted on, wee shall afterwards consider. I shall conclude all concerning these general expressions that are used in the Scripture about this business in these observations. First, the word 2 Applied. All, is certainly and unquestionably sometimes 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 believers, 1 Cor. 15. 22. Ephes. 4. 10. Rom. 5. 18. The free gift came upon all men to the justification of life: which all men, that are so actually justified, are no more nor less than those that are Christs, that is believers, for certainly justification is not without faith. Secondly, the word all is sometime used for some of all sorts, jer. 31. 34. the word {αβγδ} is by Paul rendered {αβγδ}, Heb. 8. 11. So John 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 appear to all that the word must be taken in one of these senses in every place where it is used in the business of Redemption, as shall bee proved. Thirdly, let a diligent comparison bee made between the general expressions of the new, with the predictions of the old Testament, and they will be found to be answerable to, and expositary of one another. The Lord affirming in the New, that, that was done, which in the old he foretold should be done: Now in the Predictions and 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 mountain 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 mind of the Holy Ghost? In fine, as when the Lord is said to wipe tears from all faces, it hinders not but the Reprobates shall be cast out to eternity, where there is weeping and wailing, &c. So when Christ is said to die for all, it hinders not, but those Reprobates may perish to eternity for their sins, without any effectual remedy intended for them, though occasionally proposed to some of them. sixthly, observe that the Scripture often speaketh of things and persons according to the appearance they have, and the account The affirmation of things in Scripture according to their appearance that is of them amotgst men, or that esteem, that they have of them, to whom it speaketh, frequently speaking of men, and unto men as in the condition wherein they are, according to outward appearance, upon which human 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, 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 thieves: and 2 Chron. 28. 23. it is said of Ahaz, that wicked King of Judah, that he sacrificed to the Gods of Damascus that smote him: it was the Lord alone that smote him, and those idols to whom he sacrificed were but stocks and stones the work of mens hands, which could no way help themselves, much less smite their enemies; yet the holy Ghost useth an expression answering his idolatrous persuasion, and saith, they smote him: Nay is it not said of Christ, jom 5. 18 That he had broken the sabbath, which yet he onely did in the corrupt opinion of the blinded Pharesi●s? add moreover to what hath been said, that which is of no less an undeniable truth, viz. that many things which are proper and peculiar to the children of God, are out and frequently assigned to them, who live in the same outward communion with them, and are partakers of the same external privileges, though in lead aliens in respect of the participation of the grace of the promise: put, I say these two things, which are most evident, together, and it will easily appear that those places, which seem to express a possibility of perishing and eternal destruction to them, who are said to be redeemed by the blood of Christ, are no ways advantageous to the adversaries of the effectual redemption of Gods elect by the blood of Christ▪ because such may be said to be redeemed {αβγδ} 〈◇〉 ●●t {αβγδ} in respect of appearance, not reality, as is the use of the Scripture in divers other things. Seventhly, That Expressions suited to the judgement of Charity. which is spoken according to the judgement of charity, on our parts, must not always be exactly squared and made answerable to verity in respect of them, of whom any thing is affirmed; for the rectitude of our judgement 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 writ unto men, and term them holy, Saints, yea elected, but from thence positively to conclude that they were so all indeed, we have no warrant. So Peter 1. Pet. 1. 2. calls all the strangers to whom he wrote, scattered throughout Pontus, Galatia, Capadocia, Asia, and Bythinia elect according to the fore-knowledge of God the Father, &c. and yet that I have any warrant to conclude de fide, that all were such, none dare affirm: So Paul tells the Thessalonians, the whole Church to whom he wrote, that he knew their election of God, 1 Thes. 1. 4. and 2 Thes. 2. 13. He blesseth God who had chosen them to Salvation: Now did not Paul make this judgement of them by the rule of charity? according as he affirms 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 concluded, that they were al elected? if some of these should be found to fall away from the gospel& 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 judgement of charity, not that they were so indeed? and why is not this answer as sufficient and satisfying, when it is given to the objection, taken from the perishing of some, who were said to be redeemed merely in the judgement of charity, as they were said to be elected? Eightly, The The connexion of faith and salvation. infallible connexion according to Gods purpose and will of faith and salvation, which is frequently the thing intended in gospel proposals, must be considered; the Lord hath in his counsel established it, and revealed in his word, that there is an indissoluble bond, between these two things, so that whosoever believeth shall be saved, mark. 16 16. Which indeed is the substance of the Gospel in the outward promulgation thereof; this is the Testimony of God that eternal life is in his son, which whoso believeth, he sets to his seal that God is true, he who believes not, doing what in him lieth to make God a liar, 1 John 5. 9. 10. 11. Now this connexion of the means and the end, faith and life, is the onely thing which is signified and held out to innumerable, to whom the gospel is preached; all the commands, proffers, and promises that are made to them, intimating no more than this will of God, that believers shall certainly be saved, which is an unquestionable Divine verity, and a sufficient object for supernatural faith to rest upon; and which, being not closed with, is a sufficient cause of damnation, Joh. 8. 24. If you believe not that I am he( that is the way, the truth and the life) ye shall die in your sins: it is a vain imagination of some, that when the command and promise of believing are made out to any man, that though he be of the number of them that shall certainly perish, yet the Lord hath a conditional will of his salvation, and intends that he shall be saved, on condition that he will believe, when the condition lieth not at all in the will of God, which is always absolute, but is onely between the things to them proposed, as was before declared: And those poor deluded things, who will be standing upon their own legs, before they are well able to crawl, and might justly be persuaded to hold by men of more strength, do exceedingly betray their own conceited ignorance, when with great pomp they hold out the broken pieces of an old Arminian sophism, with acclamations of grace, to this new discovery( for so they think of all that's new to them) viz. that, as is Gods proffer so is his intention; but he calls to all to believe and be saved, therefore he intends it to all: for first, God doth not proffer life to all upon the condition of faith, passing by a great part of mankind without any such proffer made at them at all: Secondly, If by Gods proffer, they understand his command and promise; who told them that these things were declarative of his will and purpose, or intention? he commands pharaoh to let his people go, but did he intend he should so do according to his command? had he not fore told, that he would so order things, that he should not let them go? I thought always that Gods commands and promises had revealed our duty, and not his purpose; what God would have us to do, and not what he will do. His promises indeed, as particularly applied, hold out his mind to the persons to whom they are applied; but as indefinitely proposed, they reveal no other intentions of God, but what we before discovered, which concerns things not persons, even his determinate purpose infallibly to connect faith and salvation. Thirdly, If the proffer be( as they say) universal, and the intention of God be answerable thereunto, that is he intends the salvation of them, to whom the tender of it upon faith is made, or may be so; then first, what becomes of election and reprobation? neither of them certainly can consist with this universal purpose of saving of all. Secondly, If he intends it, why is it then not accomplished, doth he fail of his purpose? dum vitant vitium stulti— is not this certain 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 proposal was made or not? if not, where is his prescience, his omniscience? if he did, how can he be said to intend salvation to them, of whom he certainly knew, that they would never fulfil the condition, on which it was to be attained; and moreover knew it with this circumstance, that the condition was not to be attained without his bestowing; and that he had determined not to bestow it? would they ascribe such a will and purpose to a wise man, as they do 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 jewel as he hath not, nor can have unless he bestow it upon him, which he is resolved never to do? Oh whither will blindness and ignorance, esteemed light and knowledge, carry poor deluded souls? this then is the main thing demonstrated and held out in the promulgation of the gospel, especially for what concerns unbelievers, even the strict connexion between the duty of faith assigned, and the benefit of life promised, which hath a truth of universal 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 mystery of the universalists( though the lowest part)( as it is by M. S. pag. 202.) that the gospel could not be preached to all, unless Christ dyed for all; which with what is mentioned before concerning another and higher part of it, is an old rotten, carnal and long since-confuted sophism, arising out of the ignorance of the word and right reason, which are no way contrary. Ninthly, the 9. The mixture of the Elect and reprobates: with the consequences thereof the, mixed distribution of the Elect and Reprobates, Believers and Unbelievers, according to the purpose and mind of God throughout the whole world, and in the several places thereof, in all or most of the single Congregations, is another ground of holding out a tender of the blood of Jesus Christ, to them for whom it was never shed, as is apparent in the event by the ineffectualnesse of its proposals: The Ministers of the Gospel, who are Stewards of the mysteries of Christ,, and to whom the word of Reconciliation is committed, being acquainted onely with revealed things,( the Lord lodging his purposes and intentions towards particular persons in the secret ark of his own bosom, not to be pried into) are bound to admonish all, and warn all men, to whom they are sent, giving the same commands, proposing the same promises, making tenders of Jesus Christ in the same manner to all, that the Elect whom they know not but by the event, may obtain, while the rest are hardened: Now these things being thus ordered by him who hath the supreme disposal of all ( viz. first, that there should be such a mixture of Elect& 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 eternal discriminating purposes) there is an absolute necessity of two other things, First, that the promises must have a kind 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 proposal by their mixture in this world with the elect of God. So that from the general proposition of Christ in the promises, nothing can be concluded concerning his death for all, to whom it is proposed, as having another rise and occasion. The sum is, the word of reconciliation being committed to men unacquainted with Gods distinguishing counsels, to bee preached to men of a various mixed condition in respect of his purpose, and the way whereby he hath determined to bring his own home to himself, being by exhortations, entreaties, promises, and the like means accommodated to the reasonable nature, whereof all are partakers to whom the word is sent, which are suited also to the accomplishment of other ends, towards the rest, as conviction, restraint, hardening, inexcusablenesse, it cannot bee, but the proposal and offer must necessary bee made to some upon condition, who intentionally and in respect of the purpose of God, have no right unto it, in the just aim and intendment thereof. Onely for a close observe these two things; First, that the proffer itself neither is, nor ever was absolutely universal 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 he pleaseth, it is manifest that he never intendeth Christ to them, on whom he will not bestow faith. Tenthly, the faith which is enjoined and commanded in the gospel hath divers several acts, and different degrees; in the exercise 10. The several acts and degrees of faith: the, whereof it proceedeth orderly according to the natural method of the proposal of the objects to bee believed: the consideration whereof is of much use in the business in hand, our adversaries pretending that if Christ dyed not for all, then in vain are they exhorted to believe, there being indeed no proper object for the faith of innumerable, because Christ did not die for them: as though the gospel did hold out this Doctrine, in the very entrance of all, that Christ dyed for every one, Elect and Reprobate; or as though that the first thing which any one living under the means of grace is exhorted to believe, were, that Christ 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 several acts of faith, whereby it will appear, that no one in the world is commanded or invited to believe, but that he hath a sufficient object to fix the act of faith on, of truth enough for its foundation, and latitude enough for its utmost exercise, which is enjoined him. First then, the first thing which the gospel enjoineth sinners, and which it persuades and commands them to believe, is, that salvation is not to be had in themselves, in as much as all have sinned, and come short of the glory of God, nor by the works of the Law, by which no flesh living can be justified: here is a saving gospel truth for sinners to believe, which the Apostle dwells upon wholly, Rom. chapped. 1. 2. 3. to prepare a way for justification by Christ. Now what numberless numbers are they to whom the gospel is preached, who never come so far as to believe so much as this? amongst whom you may reckon almost the whole nation of the Jews,, as is apparent Rom 9. 10. 3. 4. Now not to go one step further with any proposal, a contempt of this object of faith is the sin of infidelity. Secondly, the gospel requires faith to this, that there is salvation to be had in the promised seed, in him who was before ordained to bee a captain of salvation to them that do believe: and here also at this trial, some Millions of the great Army of men outwardly called, drop off, and do never believe with true divine faith that God hath provided a way for the saving of sinners. Thirdly, that Jesus of Nazareth who was crucified by the Jews, was this Saviour, promised before: and that there is no name under heaven given whereby they may be saved, besides his: And this was the main point upon which the Jews broken 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 unbelief; the question was not between Christ, and them, whether he dyed for them all or no; but whether he was that messiah promised, which they denied, and perished in their unbelief. Now, before these three acts of faith bee performed, in vain is the soul exhorted, further to climb uppermost steps, and miss all the bottom foundaon ones. Fourthly, the gospel requires a resting upon this Christ so discovered, and believed on to be the promised Redeemer, as an all-sufficient Saviour, with whom is plenteous Redemption, and who is able to save to the utmost them that come to God by him, and to bear the burden of all weary labouring souls, that come by faith to him: in which proposal, there is a certain infallible truth grounded upon the superabundant sufficiency of the Oblation of Christ in itself for whomsoever( fewer or more) it bee intended. Now much selfe-knowledge, much conviction, much sense of sin, God's justice, and free grace is required to the exercise of this act of faith. Good Lord! how many thousand poor souls within the pale of the Church, can never be brought unto it? The truth is, without the help of Gods spirit none of those three before, much less this last, can be performed, which worketh freely, when, how and in whom it pleaseth. Fiftly, these things being firmly seated in the soul( and not before, we are every one called in particular to believe the efficacy of the Redemption, that is in the blood of Jesus toward our own souls in particular, which every one may assuredly do, in whom the free grace of God hath wrought the former acts of faith, and doth work this also, without either doubt, or fear of want of a right object to believe, if they should so do; for certainly Christ 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 proposal that is held forth in the gospel. Now according to this order( as by some it is observed) are the Articles of our faith disposed in the Apostles Creed;( that ancient summary of Christian Religion commonly so called) the remission of our sins and life eternal being in the last place proposed to be believed; for before wee attain so far, the rest must be firmly rooted: So that it is a senseless vanity to cry out of the nullity of the object to 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 gospel. And so I have proposed the general foundations of those Answers, which we shall give to the ensuing Objections, whereunto to make particular Application of them will be an easy task, as I hope will be made apparent unto all. CHAP. II. An entrance to the Answer unto particular Arguments NOw wee Some cautions premised to particular Answers: the; come to the consideration of the Objections wherewith the Doctrine, wee have from the Word of God undeniably confirmed, is usually with great noise and clamour assaulted. Concerning which I must give you these three cautions, before I come to lay them down; The first whereof is this, that for mine own part I had rather they were all butted, than once brought to light in opposition to the truth of God, which they seem to deface; and therefore were it left to my choice, I would not produce any one of them; not that there is any difficulty or weight in them, that the removal should be operous or burdensome, but onely that I am not willing to be any way instrumental to give breath or light to that which opposeth the truth of God: but because in these times of liberty, and error, I suppose the most of them have been objected to the reader already, by men lying in wait to deceive, or are likely to be, I shall therefore show 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 ye, that when ye hear an objection, ye would not be carried away with the sound of words, nor suffer it to take impression upon your Spirits, remembering with how many demonstrations, and innumerable places of Scripture the truth opposed by them, hath been confirmed, but rest yourselves until the places be well weighed, the Arguments pondered the answers set down, and then the Lord direct you to try all things and hold fast that which is good. Thirdly, That you would diligently observe, what comes near the stress of the controversy, and the thing wherein the difference lieth, leaving all other flourishes and swelling words of vanity as of no weight, of no importance. Now the objections laid against the truth maintained, are of two sorts, the first, taken from Scripture perverted, the other from reason abused, we begin with the first, the objections taken from Scripture, all the places whereof that may any way seem to contradict our assertion are by our Remon scripta synod. strongest adversaries 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 business of redemption. Secondly, Those that mention all and every man either in the work of Christ's dying for them, or where God is said to will their salvation. Thirdly, Those which affirm Christ bought, or dyed for them that perish. Hence they draw out three principal arguments or sophisms, on which they much insist: all which we shall by the Lords assistance consider in their several order, with the places of Scripture brought to confirm and strengthen them, the first whereof is taken from the word world, and is thus proposed by them, to whom our poor pretenders, are indeed very children. He that is given out of the love, wherewith God loved the world, as John 3. 16. That gave himself for the life of the world, as John. 6. 51. and was a propitiation for the sins of the whole world, 1 John 2. 2.( to The first principal Argument of the Arminians proposed. which add 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 appears by the places before alleged. Therefore he dyed for all& every one. Remon. act. Synod. pag. 300. and to this they say their adversaries have not any colour of answer. But granting them the liberty of boasting, we flatly deny without seeking for colours the consequent of the first proposition, and will by the Lords help at any time put it to the trial whither we 2. Considered. have not just cause so to do or no. There be two ways whereby they go about to prove this consequent from the world, to all and every one: First, by reason and the sense of the word, Secondly, From the consideration of the particular places of Scripture urged: we will true them in both. First, If they will make it out by the way of reasoning, I conceive they must argue thus: The whole world contains all and every man in the world: Christ dyed for the whole world, Therefore, Answ. Here are manifestly four terms in this syllogism, arising from the ambiguity of the word world, and so no true medium on which the weight of the conclusion should hang; the world in the first proposition being taken for the world containing, in the second for the world contained, or men in the world, as is too apparent to be made a thing to be proved; so that unless ye render the conclusion, 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 fabric of the habitable earth( which is a frenzy) this syllogism is most sophistically false, if then ye will take any proof from the word world, it must not be from the thing itself, but from the signification of the word in the Scripture, as thus, This word world in the Scripture signifieth all and every man in the world, But Christ is said to die for the world. Ergo, Answ. The first proposition concerning the signification and meaning of the word world, is either universal, comprehending all places where it is used, or particular, intending 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 die for the world, Ergo. Answ. That this syllogism is no better than the former is most evident: an universal 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, as hath been already discovered, by those many texts of Scripture before produced, restraining the death of Christ to his elect, his sheep, his Church, in comparison whereof these are but few: if the second, then the argument must run thus, In some few places of Scripture the word world, doth signify all and every man in the world: But in some few places Christ is said to die for the world( though not in express words, yet in terms equivalent) Ergo. Answ. This Argument is so weak, ridiculous and sophistically false, that it cannot but be evident to any one; and yet clearly from the word world itself, it will not be made any better, and none need desire that it should be worse: it concludes an universal, upon particular affirmatives, and besides with four terms apparently in the syllogism, unless the some places in the first, be proved to be the very some places in the assumption, which is the thing in question, so that if any strength be taken from this word it must be an argument in this form; If the word world doth signify all and every man, that ever were or shall be in those places, where Christ is said to die for the world, then Christ dyed for all and every man: But the word world in all those places where Christ is said to die, for the world doth signify all and every man in the world: Therefore Christ dyed for them. Answ. 1. 3 Answered. 1. In general. 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 of our Saviour: all the other places seem onely to hold out the sufficiency of his oblation for all, which we also maintain. Secondly, We absolutely deny the assumption and appeal for trial to a consideration of all those particular places, wherein such mention is made. Thus have I called this argument to rule and measure, that it might be evident where the great strength of it lieth,( which is indeed very weakness) and that for their sakes who having caught hold of the word world, run presently away with the bait, as though all were clear for universal redemption; when yet if ye desire them to lay out, and manifest the strength of their reason, they know not what to say but the world and the whole world, understanding indeed neither what they say, nor whereof they do affirm, and now, quid dignum tanto? what cause of the great boast mentioned in the entrance? a weaker argument I dare say was never by rational men produced in so weighty a cause; which will further be manifested by the consideration of the several particular places produced to give it countenance, which we shall do in order. The first place we pitch upon, is that which by our adversaries is first propounded, and not a little restend upon: and yet notwithstanding 2. In particular by examination of particular texts urged to enforce it, whereof, their clamorous claim, there are not a few, who think that very text, as fit and ready to overthrow their whole opinion, as Goliah's sword to cut off his own head; many unanswerable arguments against the universality of redemption being easily deduced from the words of that text. The great peaceable King of his Church, guide us to make good the interest of truth to the place in controversy, which through him we shall attempt, first, by opening the words, and secondly, by balancing of reasonings and arguments, from them and this place is John 3. 16. God so loved the world that he sent his onely begotten son, that whosoever believeth on him should not perish, but have everlasting life. This place ( I say) the universalists exceedingly boast in, for which we are persuaded they have so little cause, that we doubt The first is John 2. 16 not but with the Lords assistance to demonstrate that it is destructive to their whole defence, to which end I will give you in brief, a double paraphrase of the words, the first containing their sense, the latter ours: thus then our adversaries explain these words; ( God so loved) had such a natural inclination, veliety, and propensity to the good of ( the world) Adam with all and every Paraphrased according to the mind of our adversaries. 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 son) causing him to be incarnate in the fullness of time, ( to die) not with a purpose and resolution to save any, but that( whosoever) what persons soever of those which he had propensity unto ( believeth on him) should not perish but have life everlasting, should have this fruit and issue, that he should escape death and hell, and live eternally. In which explication of the sense of the place these things are to be observed. First, What is that love which was the cause of sending or give king of Christ, which they make to be a natural 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 find, whether they mean by it, the appointment of Christ to be a recoverer, or his actual exhibition in the flesh, for the accomplishment of his ministration. Fourthly, Whosoever, They make distributive of the persons in the world, and so not restructive in the intention to some. Fifthly, That life eternal, is the fruit obtained by believers, but not the end intended by God. Now look a little in the second place, what we conceive to be the mind of God in those words, whose aim we take to be 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 eternal redemption, as may appear in this following paraphrase. ( God) the Father ( so loved) had such a peculiar transcendent love, being an unchangeable purpose and act of his will concerning their salvation towards ( the world) miserable sinful lost men of all sorts, not onely Jews but Gentiles also, which he peculiarly loved, ( that) intending their salvation as in the last words for the praise of his glorious grace ( he gave) he prepared a way to prevent their everlasting destruction by appointing and sending ( his onely begotten son) to be an all-sufficient Saviour to all that look 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 son 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 son for their redemption: notwithstanding, I would have it observed, that I do not make the purpose of sending or giving Christ, to be absolutely subordinate to 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 supreme end, or the manifestation of Gods glory by the way of mercy, tempered with justice: but in respect of our apprehension, that is, the relation wherein they stand one to another: Now this love we say to be that, greater than which there is none. Secondly, By the world, we understand the elect of God 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 tied to Jews, or Greeks, but dispersed in any nation, kindred and language under heaven. Thirdly, {αβγδ} is to us, that every believer, and is declarative of the intention of God, in sending or giving his son, containing no distribution of the world beloved, but a 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, contains an expression of the particular aim and intention of God in this business, which is the certain salvation of believers by Christ: and this in general is the interpretation of the words, which we adhere unto, which will yield us sundry arguments, sufficient each of them, to evert the general ransom; which that they may be the better bottomed, and the more clearly convincing, we will lay down and compare the several words and expressions of this place, about whose interpretation we differ, with the reason of our rejecting the one sense and embracing the other. First, The first difference in the interpretation of this place is about the cause of sending Christ, called here love. Secondly, The 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 son. said to be that believers might be saved. For the first, by love in this place all our adversaries agree, that a natural affection and propensity in God to the good of the creature, lost under sin in general, which moved him to take some way, whereby it might possibly be remedied, is intended. We on the contrary, that by love here, is not meant an inclination or propensity of his nature, but an act of his will( where we conceive his love to be sealed) and eternal purpose to do 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 mind of the holy Ghost, I shall give you, first, some of the reasons whereby we oppose the former interpretation; and, Secondly, those whereby we confirm our own. First, If no natural affection whereby he should necessary be carried to any thing without himself, 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 natural affection in God, is most apparent, and may be evidenced by many demonstrations, I shall briefly recount a few of them. First, Nothing that includes any imperfection is to be assigned to Almighty God, he is God all-sufficient, he is our rock, and his work is perfect; but a natural affection in God, to the good and salvation of all, being never completed nor perfected, carrieth along with it a great deal of imperfection and weakness, and not onely so, but it must also needs be exceedingly prejudicial to the absolute blessedness and happiness of Almighty God. Look how much any thing wants, of the fulfilling of that whereunto it is carried out with any desire natural or voluntary, so much it wanteth of blessedness and happiness; so that without impairing of the infinite blessedness of the ever blessed God, no natural affection unto any thing, never to be accomplished, can be ascribed unto him, such as this general love to all, is supposed to be. Secondly, If the Lord hath a natural affection to all, as to love them so far, as to sand his son to die for them; whence is it that this affection of his doth not receive accomplishment? whence is it that it is hindered, and doth not produce its effects? why doth not the Lord engage his power for the fulfilling of his desire? It doth not seem good to his infinite wisdom( say they) so to do. Then is there an affection in God to that, which in his wisdom he cannot prosecute; this among the sons of men the worms of the earth, would be called a brutish affection. Thirdly, No affection or natural propensity to good is to be ascribed to God, which the Scripture no where assigns to him, and is contrary to what the Scripture doth assign unto him: now the Scripture doth no where assign unto God any natural affection, whereby his should be naturally inclined to the good of the creature: the place to prove it clearly, is yet to be produced: and that it is contrary to what the Scripture assigns him is apparent; for it describes him to be free in showing mercy; every act of it, being by him performed freely, even as he pleaseth, for he hath mercy on whom he will have mercy: now if every act of mercy, shewed unto any, do proceed from the free distinguishing will of God,( as is apparent) certainly there can be in him no such natural affection: and the truth is, if the Lord should not show mercy, and be carried out towards the creature, merely upon his own distinguishing will, but should naturally be moved to show mercy to the miserable, he should, first, be no more merciful to men than to Divels: nor, Secondly, to those that are saved than to those that are damned, for that which is natural must be equal in all its operations; and that which is natural to God must be eternal. Many more effectual reasons are produced by our Divines for the denial of this natural affection in God in the resolution of the Arminian distinction,( I call it so, as now by them abused) of Gods antecedent and consequent will, to whom the learned Reader may repair for satisfaction: so that the love mentioned in this place, is not that natural affection to all in general, which is not: But, Secondly, It is the special love of God to his elect, as we affirm, and so consequently not any such thing as our adversaries suppose to be intended by it, viz. a velleity or natural inclination to the good of 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 emphatical expressions of it used in this place: The particles So, that, declare no less, pointing out an eximiousnesse, peculiarly remarkable in the thing whereof the affirmation is, above any other thing in the same kind: expositors usually lay weight upon almost every particular word of the verse, for the exaltation and demonstration of the love here mentioned. ( So) that is, in such a degree, to such a remarkable astonishable height: ( God) the glorious all-sufficient God, that could have manifested his justice to eternity in the condemnation of all sinners, and no way wanted them to be partakers of his blessedness: ( loved) with such an earnest intense affection consisting in an eternal unchangeable act and purpose of his will, for the bestowing of the chiefest good( the choicest effectual love:) ( the world) men in the world, of the world, subject to the iniquities, and miseries of the world, lying in the their blood, 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, speak the word and it was done, but proceeded higher to the performance of a great deal more, and longer work, wherein he was to do more than exercise an act of his Almighty power as before, and therefore gave: ( his son) not any favourite or other well pleasing creature, not sun, moon, or stars, not the rich treasure of his creation, all too mean& coming short of expressing this love, but his Son:( begotten Son)& that not so called by reason of some near approaches to him,& filial obediential reverence of him, as the Angels are called the sons of God, for it was not an angel that he gave, which yet had been an expression of most intense love, nor yet any son by adoption, as believers are the sons of God, but his begotten son, begotten of his own person from eternity: and that ( his onely begotten son) not any one of his sons, but where as he had, or hath, but one onely begotten son, always in his bosom, his Isaac, he gave him, than which how could the infinite wisdom of God make or give any higher testimony of his love? especially if ye will add what is here evidently included, though the time was not as yet come, that it should be openly expressed, 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 design and purpose in this whole business and ye shall find, that it was, that believers, those whom he thus loved, might not perish, that is undergo the utmost misery and wrath to eternity which they had deserved, but have everlasting life, eternal glory with himself, which of themselves they could no way attain, and ye will easily grant that greater love hath no man than this: Now if the love here mentioned be the greatest, highest and chiefest of all, certainly it cannot be that common affection towards all, that we discussed before; for the love whereby men are actually, and eternally saved, is greater than that, which may consist with the perishing of men to eternity. Secondly, the Scripture positively asserts this very love as the chiefest act of the love of God, and that which he would have us take notice of in the first place, Rom. 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 son 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 son to be the propitiation for our sins: in both which places, the eminency of this love is set forth exceeding emphatically to believers, with such expressions as can no way be accommodated to a natural velleity to the good of all. Thirdly, That seeing all love in God, is but velle alicui bonum, to will good to them, that are beloved; they certainly are the object of his love, to whom he intends that good, which is the issue and effect of that love: but now the issue of this love or good intended, being, not perishing, and obtaining eternal life through Christ, happens alone to, and is bestowed on, onely elect, believers, therefore they certainly are the object of this love, and they alone, which was the thing we had to declare. Fourthly, That love which is the cause of giving Christ is also always the cause of the bestowing of all other good things. Rom. 8. He that spared not his son 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 believers: who else have grace here, or glory hereafter? Fiftly, the word here, which is {αβγδ}, signifieth in its native importance, valde dilexit, to love so as to rest in that love, which how it can stand with hatred, and an eternal purpose of not bestowing effectual grace, which is in the Lord towards some, will not easily be made apparent. And now let the christian Reader judge, whether by the love of God in this place mentioned, be to be understood a natural 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 fountain of the chiefest good that ever was bestowed on the sons of men; this is the first difference about the interpretation of these words. Secondly, the second thing controverted is the object of this love, pressed by the word world, which our adversaries would have to The life as formerly in the second difference. signify 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 actual exhibition of Christ in the flesh, had all the benefits of the promises appropriated to them, Rom. 9. 4. in which privilege now, all nations were to have an equal share. To confirm 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 itself: for neither the love mentioned in the beginning, nor the design pointed at in the end of the word, will possibly agree with the sense which they impose on that word in the middle: Besides, how weak and infirm, an inference, from the word world by reason of its ambigious and wonderful various acceptations, is, we have at large declared before. Three poor shifts I find in the great champions of this cause, to prove that the word world, doth not signify the elect: justly we might have expected some reasons to prove, that it signified or implied, 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 do not say, that they are here so considered, but rather under another notion as men scattered over all the world in themselves subject to misery and sin: so that whosoever will oppose our exposition of this place, must either first, prove, that by the world here must be necessary 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 vain flourishes, which some men make with these words, by putting the word elect into the room of the word world, and then coining absurd consequences, are quiter beside the business 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 bugbear to frighten weak ones: for suppose we should red it thus, God so loved the elect that he gave his onely begotten son that whosoever believeth on him should not perish: what inconvenience will now follow? Why( say they) that some of the Elect, whom God so loved as to sand his son for, may perish: Why I pray? is it because he sent his son that they might not perish? or what other cause? no, but because it is said, that whosoever of them believeth on him should not perish; which intimates that some of them might not believe: Very good! but where is any such intimation? God designs the salvation of all them in express words, for whom he sends his son, and certainly all, that shall 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 do not restrain the love of God, intending the salvation of some, then it is not distributive of the forementioned object of it, and if it do restrain it, then all are not intended in the love which moved God to give his Son. 2ly. I deny that the word here is distributive of the object of Gods love, but only declarative of his end& aim in giving Christ in the pursuit of that love, to wit, that all Believers might be saved: So that the sense is, God so loved his Elect throughout the world, that he gave his Son with this intention, that by him Believers might be saved. And this is all that is by any( besides a few worthless cavils) objected from this place to disprove our Interpretation, which we shall now confirm both positively and negatively. First, our first reason is taken from what was before proved, concerning the nature of that love, which is here said to have the world for its object, which cannot 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 eternal 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 fountain 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 the sense of this, and is a continuation of the same matter, being a discovery of the intention of God in giving his son, must needs signify the Elect and believers, at least 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 unusual in the Scripture, as was before declared: it is the latter place, that this hath reference to, and is of the same signification with the World in verse 16. That the World through him might be saved {αβγδ}; that it should bee saved, it discovers the aim, 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 believers, God failes of his aim and intention, which as yet we dare not grant. Thirdly, it is not unusual 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 general expressions; and therefore no wonder if here they are so called; the intention of the place being to exalt and magnify the love of God towards them, which receives no small advancement from their being every way a world, so are they termed where Christ is said to be their Saviour, John 4. 42. which certainly he is onely of them who are saved: A Saviour of men not saved is strange, John 6. 51. Where he is said to give himself for their life: clearly 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 himself affirms that he gives life onely to his sheep, 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 heir of the World, which verse 11. is called to be oh Father of the faithful, and Rom. 11, 12. the fall of the Jews is said to be the riches of the world, which world compriseth onely believers 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 himself, not imputing to them their trespasses, 2 Cor 5. 19. Which is attended with blessedness 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 angelical which utterly perished in all the fallen individuals, which the Scripture also carefully doth in express terms, Hebr. 2. 16. and by calling this love of God {αβγδ}, Titus 2. 4. Secondly, to evert and reject the boasting of the Jews, as though all the means of grace, and all the benefits intended were to them appropriated. Thirdly, to denote that great difference and distinction between the old administration of the Covenant, when it was tied up to the people, family and nation, and the new, when all bounderies being broken up, the fullness of the Gentiles, and the corners of the world were to be made obedient to the sceptre of Christ. Fourthly, to manifest the condition of the elect themselves, who are thus beloved, for the declaration of the free grace of God toward them, they being divested of all qualifications but onely those that bespeak them terrene, earthly, lost, miserable, corrupted: so that thus much at least may easily be obtained, that from the word itself nothing can be opposed justly to our Exposition of this place, as hath been already declared, and shall be further made manifest. Fourthly, if every one in the world be intended, why doth not the Lord in the pursuit of this love reveal Jesus Christ to every one whom he so loved? Strange! that the Lord should so love men as to give his onely begotten son for them, and yet not once by any means signify this his love to them, as to innumerable he doth not: that he should love them, and yet order things so in his wise dispensation, that this love should be altogether in vain and fruitless; love them, and yet determine that they shall receive no good by his love, though his love indeed be a willing of the greatest good to them: Fiftly, unless ye will grant, first some to be beloved and hated also from eternity, Secondly, the love of God towards innumerable, to be fruitless and vain, Thirdly, the son of God to be given to them, who, first, never hear word of him. 2ly 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 he doth not give all things to them, to whom he gives his Son, contrary to Romans 8. 32. sixthly, that he knows not certainly before hand who shall believe and be saved: unless( 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. 3. The third difference about these words, is concerning the means, 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, {αβγδ}, 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 son. To this something was said before, having proved that the term whosoever, is not distributive of the object of the love of God: to which also, we may add these following reasons; First, if the object be here restrained, so that some 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 sense of the place, as to this particular, to be, God so loved all, as that but some of them should partake of the fruits of his love. To what end then I pray did he love those other some? Is not this, out with the sword, and run the Dragon through with the spear? Secondly, seeing that these words, that whosoever believeth, do peculiarly point out the aim and intention of God in this business; if it do restrain the object beloved, then the salvation of Believers, is confessedly the aim of God in this business, and that distinguished from others; and if so, the general ransom is an empty sound, having no dependence 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, unless you will assign unto him a nescience of them that should believe. These words then, whosoever believeth, containing a designation of the means, whereby the Lord will bring us to a participation of life, through his son whom he gave for us; and the following words of having life everlasting, making out the whole counsel of God in this matter subordinate to his own glory, it followeth: That God gave not his Son, 1. or them who never do believe; 2. Much less for them who never hear of him, and so invincibly want means of faith, 3. For them on whom he hath determined not to bestow effectual grace that they might believe. Let now the Reader take up the several parts of these opposite expositions, weigh all, try all things, especially that which is especially to be considered, the love of God; and so inquire seriously whether it be onely a general affection, and a natural 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 down; and then determine, whether a general ransom, fruitless in respect of the most for whom it was paid, or the effectual Redemption of the elect onely have the firmest and strongest foundation in these words of our Saviour: withall remembering that they are produced as the strongest supportment of the adverse cause, with which, it is most apparent both the cause of sending Christ, and the end intended by the Lord in so doing, as they are here expressed, are altogether inconsistent. CHAP. III. An unfolding of the remaining texts of Scripture produced for the confirmation of the first general Argument for universal Redemption. NExt to the place before considered, that which is urged with most confidence, and pressed with most importunity for the defence of the general ransom in the prosecution of the former Argument, is 1 John 2. 1. 2. If any man sin, we have an Advocate 1 Joh. 2. 1, 2. urged. with the Father, Jesus Christ the righteous, and he is a propitiation for our sins, and not for ours onely, but also for the sins of the whole world. Now these words and the deductions from thence have been set out in various dresses, with great variety of observations, to make them appear advantageous to the cause in hand. The weight of the whole hangs upon this, that the Apostle affirms Christ to be a propitiation for the sins of the whole world; which, say they, manifoldly appears to be all and every one in the world, and that, First, From the words themselves without any wresting: for what can be signified by the whole world, but all men in the world? Secondly, From the opposition that is made between world and believers; all believers being comprised in the first part of the Apostles assertion, that Christ is a propitiation for our sins, and therefore by the world opposed unto them, all others are understood: if there be any thing of moment further excepted, we shall meet with it, in our following opening of the place. Before I come to the further clearing of the mind of the holy Ghost in these words, I must tell you, that I might answer the objection from hence very briefly, and yet so solidly as quiter to The Argument from thence briefly answered, and cut off all the cavilling exceptions of our adversaries, viz. that as by the world in other places, men living in the world are denoted, so by the whole world in this, can nothing be understood, but men living throughout the whole world, in all the parts and Regions thereof( in opposition to the inhabitants of any one Nation, Place, or country as such) as the redeemed of Christ are said to be. Rev. 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 appear 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 The place at large opened, with a declaration of and aim in this particular place. 3. The meaning of those two expressions. 1. Christ being a propitiation. 2. The whole world: which having done, according to the analogy of faith, the scope of this, and other 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 universal 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 aiming at some things, to be taught, reproved, removed, or established, with direct reference to those peculiar persons and Churches, need no labour to prove. Now though we have nothing written, expressly nominating them, to whom this Epistle was primarily directed, to make an assertion thereof, infallibly true, and de fide, yet by clear 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, james, Cephas, and John, gave to Paul and Barnabas the right hand of fellowship that they should go 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 speaks who wrote the Epistle, the brother of John being slain before) in the prosecution of their Apostleship towards them, wrote Epistles unto them in their dispersion, Iam. 1. 1. 1 Pet. 1. 1. As Paul did to all the chief Churches among the Gentiles by him planted: so it is more than probable, that John 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 gospel had its beginning among the Jews, and its first entrance with them, before the conversion of any of the Gentiles, which was a mystery for a season, is apparent from the story of the Acts of the Apostles chap. 1, 2, 3, 4, 5, 6. 12. To the jew first, and then to the greek, 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 jew, he reckoneth himself with, and among the believing Iewes, to whom he wrote: and sets himself with them, in opposition to the residue of believers in the world, and this is usual with this Apostle, wherein, how he is to be understood, he declares in his gospel, John 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 ecclesiastical story; of whom the Apostle said that they went out from them chap. 4.) evidently declares that to them in especial was this Epistle directed, who lay more open, and were more obnoxious to the seducements of their countrymen than others. Now this being thus cleared, if withall, ye will remind what was said before concerning the inveterate hatred of that people towards the Gentiles, and the engrafted opinion they had concerning their own sole interest, in the Redemption procured& purchased by their Messiah, it will be no difficult thing for any, to discern the aim of the Apostle in this place, in the expression so much stuck at. He( saith he) is a propitiation for our sins, that is, our sins who are believers of the Iewes; and lest by this assertion, they should take occasion to confirm themselves in their former error, he adds, and not for ours onely, but for the sins 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 effectual salvation of all believers, and the effectual Redemption which belonged to the Iewes believers, to all other believers, or children of God throughout the whole world. Secondly, For the aim and intention of the Apostle in these words, it is to give consolation to believers against their sins and failings. If any man sin we have an Advocate with the Father 2 What is his aim and scope in these words. Jesus Christ the Righteous, and he is a propitiation for our sins: the very order and series of the words, without further enlargement, proves this to be so, that they were believers onely, to whom he intended this consolation, that they should not despair, nor utterly faint under their infirmities, because of a sufficient, yea effectual remedy provided, is no less evident; for, 1. They 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. joh. 3. 36. 3ly. They are the little children to whom he writes, v. 1. whom he describes, v. 12. 1. 3 To have their sins forgiven them for his names sake, and to know the Father. So that the aim of the Apostle being to make out consolation to believers in their failings, he can speak of none but them onely: and if he should extend that whereof he speaks, viz. that Christ was a propitiation, to all and every one, I cannot perceive, how this can possibly make any thing to the end proposed, or the consolation of believers; for what comfort can arise from hence to them, by telling them that Christ dyed for innumerable that shall be damned? Will that be any refreshment unto me, which is common unto me with them that perish eternally? is not this rather a Pumice ston, than a breast of consolation? If you ask how comfort can be given to all, and every one, unless Christ dyed for them: I say, if by all and every one, you mean all Believers; Christ is, as in the Text asserted, a propitiation and an Advocate for them all: if all others, reprobates and unbelievers, we say, that there is neither in the death of Christ, nor in the word of God, any solid spiritual consolation prepared for them; the Childrens bread must not be cast to Dogs. The meaning and purport of the word Propitiation, which 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 original is {αβγδ}, twice onely used in the new Testament. Here, and Chap. 4. Verse 10. of this same Epistle; the verb also {αβγδ} 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, {αβγδ}, be merciful to me. There is also another word of the same original,& alike signification, viz {αβγδ} twice also used, Rom. 3. 25. there Translated a Propitiation; and Hebr. 9. 5. where it is used for, and also rendered the mercy seat; which will give some light into the meaning of the Word. That which Exodus 25. 17. is called Capporeth, from Caphar, properly to cover, is here called {αβγδ}, that which Christ is said to bee Rom. 3. 25. Now this mercy seat was a Plate of pure gold, two Cubits and an half long, and a Cubit and a half broad, like the uppermost plate or board of a Table, that was laid upon the Ark, shadowed over with the wings of the Cherubim. Now this word {αβγδ} comes as was said from {αβγδ} whose first native and genuine sense is to cover,( though most commonly used to expiate.) This Plate or Mercy seat, was so called, because it was placed upon the ark and covered it, as the wings of the Cherubim hovered over that: the mystical use hereof, being to hid( as it were) the Law or rigid tenor of the Covenant of works, which was in the ark; God thereby declaring himself to bee pacified or reconciled, the cause of anger and enmity being hidden. Hence the word cometh to have its second acceptation: even that which is rendered by the Apostle {αβγδ} placamen, or placamentum, that whereby God is appeased. This, that did plainly signify, being shadowed with the wings of the Cherubim, denoting Gods presence in power and goodness, which were made crouching over it, as the wings of an Hen over her Chickens. Hence that prayer of David, to be hide 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, truly and really Jesus Christ, as is expressly 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 mind of the Holy Ghost therein: {αβγδ} and {αβγδ}, both translated a propitiation, with the verb of the same original,( the bottom of them all being {αβγδ} not used in the New Testament, which in Eustathius is from {αβγδ}, intently and with care to look upon any thing, like the Oracle on the mercy seat) do signify that which was done or typically effected by the mercy seat, viz. to appease, pacify, and reconcile God, in respect of aversation for sin. Hence that phrase, Hebr. 2. 17. {αβγδ}; which the Latinist, render expiare peccata populi, to expiate the sins of the people. ( Expiare, is in this business to turn away anger by an atonement; 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 sins of the people. The word will bear both; the meaning being to appease or pacify, or satisfy God for sin, that it might not bee imputed to them, towards whom he was so appeased. {αβγδ}, is as much as, {αβγδ} to pacify God concerning sin. Hence the word receiveth another signification, that wherein it is used by the the Publican, Luke 18. 13. {αβγδ}, be merciful to me; that is, let me enjoy that mercy from whence flows the pardon of sin, by thy being appeased towards me, and reconciled unto me. From all which it appeareth, that the meaning of the word {αβγδ} or propitiation which Christ is said to be, is that, whereby the Law is covered, God appeased, and reconciled, sin expiated, and the sinner pardonned: whence pardon and remission of sin, 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 sense of the place is evident to be, that Christ hath so expiated sin, and reconciled to God, that the sinner is pardonned, and received to mercy for his sake, and that the law shall never be produced, or brought forth for his condemnation. Now whether this can be tolerably applied to the whole world( taking it for all and every man in the world) let all the men in the world, that are able, Judge. Are the sins of every one expiated? is God reconciled to every one? is every sinner pardonned, shall no one have the transgression of the law charged on him? why then is not every one saved? doubtless all these are true of every believer, and of no one else in the whole world: for them, the Apostle affirmed that Christ is a propitiation, that he might show, from whence ariseth, and wherein chiefly, if not onely, that Advocation for them, which he promiseth as the fountain of their consolation did consist, even in a presentation of the atonement made by his blood: he is also a propitiation 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 says {αβγδ}, I will be propitious, the great word of the new Covenant Hebr. 8. 12. They alone being covenanters. Fourthly, Let us consider, the phrase {αβγδ} of the whole world, I shall not declare how the word world is in the Scripture 2. Of the whole world. {αβγδ}, of divers significations: partly because I have in some measure already performed it, partly because it is not in itself so much here insisted on, but only with reverence to its general adjunct, whole, the whole world; and therefore we must speak to the whole phrase together: now concerning this expression I say, First, That whereas, with that which is equivalent unto it,( all the world) it is used seven or eight times in the new Testament, it cannot be made appear clearly and undeniably, that in any place( save perhaps one where it is used in re necessaria) it compriseth all and every man in the world: so that unless some circumstance in this place, enforce that sense,( which it doth not) it will be a plain wresting of the words, to force that interpretation upon them: let us then briefly look upon the places, beginning with the last, and so ascending: now that is Revel. 3. 10. I will keep thee from the hour of temptation, which shall come {αβγδ} upon the whole world:( the world word is other in the original here, than in the place we have before us; there being divers words to express the same thing, considered under several notions,) where that it cannot signify all and every one is evident, because some are promised to be preserved from that which is said to come upon it. Passing the place of which we treat, the next is, Col. 1. 6. Which is, come unto you {αβγδ} as in all the world: where. 1. All and every man cannot be understood; for they had not all then received the gospel. 2. Onely believers are here signified, living abroad in the world, because the gospel is said to bring forth fruit in them to whom it comes, and there is no true gospel fruit, without faith and repentance. Another place is Rom. 1. 8. their faith is declared {αβγδ} in the whole world; did every one in the world hear, and speak of the Roman faith? you have it also, Luk. 2. 1. There went a decree from Augustus Caesar {αβγδ} that the whole world should be taxed: which yet was but the roman Empire, short enough of comprising all singular persons in the world. It were needless to repeat the rest, being all of the same indefinite importance and signification. If then the expression itself, doth not hold out any such universallity as is pretended, unless the matter concerning which it is used, and the circumstances of the place do require it( neither of which enforcements have any appearance in this place) there is no colour to fasten such an acceptation upon it; rather may we conclude, that, all the world and the whole world, being in other places taken indefinitely for men of all sorts, throughout the world, the same words are no otherwise here to be understood, so that {αβγδ}, is here no more than {αβγδ}. Secondly, The whole world, can signify no more than, all nations, all the families of the earth, all flesh, all men, all the ends of the world; These surely are expressions equivalent unto, and as comprehensive of particulars, as the whole world. But now all these expressions we find frequently, to bear out believers 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 seen the salvation of our God, psalm 93. 3. All the ends of the world shall remember and turn to the Lord, and all the kindreds of the Nations shall worship before thee, psalm 22. 27. All Nations shall serve thee, psalm 72. 11. Which general expressions, do yet denote no more, but onely the Believers of all the several nations of the world, who alone see the salvation of God; remember and turn to him and serve him. So Joel 2. 18. I will poure out of my Spirit upon all flesh, as the words are again 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 been 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 signify the worse part of the world; and why may it not by a like synecdoche signify the better part thereof? Revel. 12. 9. The devil and satan who deceiveth the whole world is cast out. That is, the wicked and reprobate in the whole world, others rejoicing in his overthrow, verse 10. 1 John 5. 19. {αβγδ}, The whole world lieth in evil: where the whole world is opposed to them which are of God in the beginning of the Verse. The contrary sense you have Col. 1. 6. This then being spoken, to clear the signification of the expression here insisted on, will make it evident, that there is nothing at all in the words themselves, that should enforce any to conceive, that all and every man in the world are denoted by them, but rather Believers, even all that did or should believe, throughout the whole world, in opposition onely to believers of the Jewish Nation. Which, that it is the meaning of the place, besides what hath been clearly demonstrated, I prove by these Reasons: First, this place treateth not of the ransom of Christ, in respect of impetration, but of application: for it affirms Christ to be that by his death, which he is onely by faith, as was manifested With reasons to confirm 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 universal: therefore this place cannot have regard to all and every one. Secondly, Christ is here said to be a propitiation only for such, as are intended in the place; which is apparent. But now Believers 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 kind 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 alleged. To which add, Matthew, 3. 5. Then went out unto him, {αβγδ}, all Judea, and all the Region about Jordan: among whom notwithstanding the pharisees rejected his baptism. Why then should it be so understood here, especially all circumstances( as hath been shewed) being contrary to such an Interpretation? Fourthly, the most clear parallel places in the Scripture are opposite to such a sense, as is imposed. See Colos 1. 6. John 11. 52. Fiftly, if the words are to be understood to signify all and every one in the world, then is the whole Assertion useless, as to the chief end intended, viz. to administer consolation to believers. For what consolation can arise from hence unto any believer, that Christ was a propitiation for them that perish? yea to say that he was a sufficient propitiation for them, though not effectual, will yield them no more comfort, than it would have done Jacob and his sons, to have heard from Joseph, that he had corn enough, sufficient to sustain them; but that he would do so, was altogether uncertain: for had he told them, he would sustain them sufficiently, though not effectually, they might have starved notwithstanding his courtesy. The whole world then in this place, is the whole people of God,( opposed to the Jewish Nation) scattered abroad throughout the 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 general Redemption. Some few Objections there are, which are usually laid against our interpretation of this passage of the Apostle; but they are all Some Objections removed. prevented or removed in the explication itself; 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 fears and doubts; but every one in the world may bee in fears and doubts: therefore he proposeth this, that they all may bee comforted. Answ. The All that may bee in fears and doubts, in the business 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 sins; and therefore in the increase and extension of the Assertion, by adding, for the sins of the whole world, all others are intended. Answ. 1. In the first part, the believing Jews 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 main 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 affirms, that he will give his flesh for the life of the world. Joh. 6. 51. cleared. This giving of himself, was the sanctifying and offering up himself, an acceptable Oblation, for the sins of them, for whom he suffered, his intention being that they, for whom, dying, he so offered himself, might have life eternal thereby: which because it was not for the Jews onely, but also for all the Elect of God every where, he calleth them the world. That the World here cannot signify all and every one, that ever were, or should be, is as manifest as if it were written with the beams of the sun; and that because it is 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 spiritual and natural sense, can imagine, that Christ in his Oblation, intended to purchase life and salvation for all them, whom he knew to be damned many ages before, the irreversible Decree of wrath being gone forth against them? Or who dares once affirm, that Christ gave himself for the life of them, who notwithstanding that, by his disappointment do come short of it to eternity? so that if we had no other place, to manifest that the word World doth not always signify all, but 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 find produced by T. M. chap. 14. of the universality of free grace, to the pretended end in hand: which with that whole Chapter shall be briefly considered, The first insisted on by him is 2 Cor. 5. 19. God was in Christ Reconciling the World unto himself, not imputing their Trespasses unto 2 Cor 5. 19 considered. them. Answ. Really, he must have no small confidence of his own strength, and his Readers weakness, who from this place shall undertake to conclude the universality of Redemption; and that the World, doth here signify all and every one therein. They who are called the World, verse 19. are termed us, verse 18. He hath reconciled us to himself by Christ. As also verse 21. where they are further described, by Christs being made sin for them, and their being made the righteousness of God in him. Are these things true of all in the world? If this Text may receive any light, from what is antecedent and consequent unto it; if the word any interpretation from those expressions, which are directly expositary of it; by the world here, can be meant none but Elect believers. 2 Gods reconciling the world unto himself, is described evidently either to consist in, or necessary to infer a non-imputation of sin, to them, or that world; which is further interpnted to bee, an imputation of the righteousness of Christ, verse 21. Now in these two things consisteth the blessedness of Justification in Christ, Rom. 4. 7. Therefore this whole world, which God in Christ reconcileth to himself, is a blessed justified world: not all and every one of the sons of men, that ever were, are, or shall be in the world, the greatest part of whom, lie in evil. 3. This, God in Christ reconciling, holdeth out an actual work of reconciliation: Now this must be either an absolute Reconciliation, or a conditionate: if absolute, why are not all actually and absolutely reconciled, pardonned, justified? if conditionate; then, first, how can a conditionate reconciliation, be reconciled with that which is actual? Secondly, why is no condition here mentioned? Thirdly, what is that condition? Is it faith and believing? Then the sense of the words must be, either, first, God was in Christ, reconciling a believing world unto himself, of which there is no need; for Believers are reconciled: or, secondly, God was in Christ, reconciling an unbelieving world unto himself, upon condition that it do belief, that is, upon condition that it bee not unbelieving, that is, that it be reconciled: is this the mind of the holy Spirit? Fourthly, if this reconciliation of the world consist( as it doth) in a not imputation of sin, then this is either of all their sins, or onely of some sins: if of some only, then Christ saves onely from some sins; if of all, then of unbelief also, or it is no sin: then all the men in the World must needs be saved, as whose unbelief is pardonned: The World here then, is onely the world of blessed pardonned Believers, who are made the righteousness of God in Christ. That which T. M. bringeth to enforce the opposite signification of the word, is in many words very little. Much time he 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 do not divide them, but make them several parts of the same Reconciliation: The former being the rule of the latter; for look to whomsoever God is reconciled in and by Christ, they shall certainly every one of them be Reconciled to God by the Spirit. 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 chief motive unto the latter: being the subject, or matter of the message in the gospel, whereby it is effected. So that the Assertion of this two-fold Reconciliation; or rather two branches of the same complete work of Reconciliation, establisheth our persuasion, 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 appear 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 easy is it for some men, to prove what they please? onely let me tell ye, one thing more is to be done, that the Cause may be yours; viz. a proving that the Elect of God are not men, that they must not appear before the judgement seat of Christ; that they were not dead, that they ought not to live to Christ: this do or ye lose the reward. But he adds first, of these some are reconciled to God, vers. 18. Answ. Most false, that there is any limitation or restriction of Reconciliation to some of those, concerning whom he treats: it is rather evidently extended to all of them. 2. But some are not reconciled, 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 he urgeth, is John. 1. 9. he is the true light that lighteneth every man that cometh into the world. This world( saith he) is the world of mankind, verse 4. Made by Christ, verse 3. Which John 1. 9. was his own, 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 coming into the World, cannot possibly be otherwise apprehended. It is as much as born, and coming to breath the common air. Now among the expositions of this place, that seems most consonant and agreeable to the discourse of the Apostle, with other expressions here used, which refers the word {αβγδ} coming, unto {αβγδ} light, and not to {αβγδ} man, with which it is vulgarly esteemed to agree: so that the words should be rendered, that was the true light which coming into the world, lighteth every man. So Joh. 3. 19. the light came into the world, and Joh. 12. 46. I am the light which came into the world: parallel expressions unto this. So that from the word world; nothing can hence be extorted, for the universality of grace or ransom. The whole weight must lie on the words, every man: which yet T. M. doth not at all insist upon: and if any other should, the word holding out actual illumination, can be extended in its subject, to no more than indeed are illuminated. Christ then, coming into the world, is said, to enlighten every man, partly, because every one that hath any light, hath it from him; partly, because he is the onely true light, and fountain of illumination, so that he doth enlighten every one that is enlightened, which is all, the text avers, and is by none denied; but whether all, and every one in the world, before and after his incarnatition, were, are, and shall be actually enlightened with the knowledge of Christ, by his coming into the world, let Scripture, experience, reason and sense determine. And this in brief may suffice to manifest the weakness of the Argument for universal Redemption, from this place: waving for the present, not denying or opposing, another interpretation of the words, rendering the enlightening here mentioned, to be that of reason and understanding communicated to all, Christ being proposed, as in his divine nature, the light of all, even the eternal wisdom of his Father. A third place is John 1. 29. Behold the Lamb of God which taketh away the sin of the world. And this( saith he) is spoken of the John 1. 29. world in general. Answ. If it should be spoken of the world in general, yet nothing could thence be inferred to an universality of individuals. 2. That Christ is he, {αβγδ}, that taketh away, beareth, purgeth pardoneth,( as the word is used 1 Kings. 5.) taketh away by justification that it should not condemn, by sanctification that it should not reign, by glorification, that it should not be, {αβγδ}, the sin, great sin, original sin, {αβγδ} of the world, common to all, is most certain, but that he taketh it away from, beareth it for, pardoneth it unto, purgeth it out of all and every man in the world, is not in the least manner intimated in the text, and is in itself exceeding false. John. 3. 17. is by him in the next place urged, God sent not his son into the world to condemn the world, but that the world through him might be saved. Joh 3. 17. Answ. 1. A notable {αβγδ} 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 condemn any, but to save his own, much less to condemn all, and every one in the world, out of which he was to save his elect, in the third place, they onely are designed, whom God sent his son on purpose to save, as the words eminently hold out. The saving of them, who then are called the world, was the very purpose and design of God in sending his son. Now that these are not all men, but onely believers of jews and Gentiles throughout the world, is evident, 1. Because all are not saved, and the Lord hath said he will do all his pleasure and his purpose shall stand. 2. Because the most of men were at the instant actually damned: did he sand his son 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 actual exhibition and sending in the flesh, is not opposite to any of Gods eternal decrees, which were eternally fixed concerning the condemnation of some for their sins; did he sand his son to save such? doth he act contrary to his own purposes, or fail in his undertakings? The saved world, is the people of God, scattered abroad throughout the world. John 4. 42. and 1 joh. 4. 14. with John 6. 51.( which was before 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, {αβγδ} we are still where we were. The urging of John 12. 46. I am come, a light into the world, in this business, 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 extremely useless to the business 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 principal 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 try all things, and hold fast that which is good. CHAP. IV. Answer to the second general Argument for the universality of Redemption. THe second Argument wherewith our adversaties make no less flourish than with the former, is raised from those places of The second general Argument proposed, Scripture, where there is mention made of all men, and every man in the business of Redemption. With those bare& naked words, attended with swelling vain expressions of their own, they commonly rather proclaim a victory, than study how to prevail. Their Argument needs not to be drawn to any head or form, seeing they pretend to pled from express words of Scripture: wherefore we shall onely consider the several places by them in this kind usually produced, with such enforcements of their sense from them, as by the ablest of that persuasion have been used. The chief places insisted on are, 1 Tim. 2. ver. 4, 5, 6, 2 Pet. 3. 9. 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 needless for me to insist upon it. Something also to this purpose, hath been spoken before: and that abundantly sufficient to manifest, that no strength of Argument can be taken from the word itself, wherefore I shall apply myself 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 himself a ransom 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 knowledge 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 interpnted suiteably to the matter in hand, and the things and persons, whereof it is spoken, the whole may be granted, or several propositions denied, according as the acceptation of the word is enforced on us. That all, or all men, do not always comprehend, all and every man that were, are or shall be, may be made apparent by near five hundred instances from the Scripture. Taking then All and All men, distributively for some of all sorts, we grant the 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 denial of this, appear to be an evident truth, and agreeable to the mind of the holy Ghost in this place, two things must be considered: 1. What is that will of God, here mentioned, whereby he willeth all to be saved. 2. Who are the all, of whom the Apostle is 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 God, in this two fold notion: 1. For his purpose, what he will The different acceptations of the will of God, do, 2. For his approbation of what we do, with his command thereof. Let now our opposers take their option, in whether signification the will of God, shall be here understood, or how he willeth the salvation of all: if they say he doth it, voluntate signi, with his will commanding, requiring, approving, then the sense of the words is this: God commandeth all men, to use the means whereby they may obtain the end, or salvation, the performance whereof is acceptable to God, in any or all, and so it is the same with that of the Apostle in another place, God commandeth all men every where to repent. Now if this be the way whereby God willeth the salvation of all, here mentioned, then certainly those all can possibly be no more, than to whom he granteth and revealeth the means of grace: which are indeed a great many, but yet not the one hundereth part of the posterity of Adam. Besides, taking Gods willing the salvation of men in this sense, wee deny the sequel 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 means granted them, is not Christs dying for them in particular, but the connexion which himself by his Decree hath firmed, between these two things, faith and salvation. The death of Christ being abundantly sufficient, for the holding out of that connexion unto all, there being enough in it to save all believers. Secondly, if the will of God, be taken for his efficacious will' the will of his purpose and good pleasure,( as truly to me it seems exceedingly evident, that, that is here intended, because the will of God is made the ground and bottom of our supplications; as if in these our prayers, we should say 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 ask 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 effectual or rather efficacious will, which is always accomplished.) If it be( I say) thus taken, then certainly it must be fulfilled, and all those saved, whom he would have saved. For whatsoever God can do, and will do, that shall certainly come to pass, and be effected. That God can save all,( not considering his Decree) none doubts; and that he will save all it is here affirmed: therefore if these all here, be all and every one, all and every one shall certainly be saved. Let us eat and drink for to morrow wee shall die: who hath resisted Gods will? Rom. 9. he doth whatsoever he pleaseth in heaven and earth, psalm 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 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 gospel, will not suffer it to be denied. This he lays down as a foundation of our praying for all, because the means of grace, and the habitation of the Church, is now no longer confined, to the narrow bounds of one Nation; but promiscuously, and indefinitely extended unto all people, tongues, and languages, and to all sorts of men amongst them, high and low, rich and poor, one with another. We say then that by the words, all men, are here intended, onely of all sorts of men, suitable to the purpose of the Apostle, which was to show, that all external difference between the sons of men is now taken away; which ex abundanti we further confirm by these following Reasons: First, The word all, being in the Scripture most commonly used in this sense,( that is for many of all sorts) and there being nothing in the subject matter, of which it is here affirmed, that should in the least measure impel to another acceptation of the word, especially for an universal collection of every individual, we hold it safe to cleave to the most usual sense and meaning of it. Thus our Saviour is said to cure all diseases, and the pharisees to tithe {αβγδ}, Luke 11. Secondly, Paui himself, plainly leadeth us to this Interpretation of it: for after he hath enjoined us to pray for all, because the Lord will have all to be saved, he expressly intimates that by all men, he understandeth men of all sorts, ranks, conditions, and orders, by distributing those all into several kiuds, expressly mentioning some of them, as Kings and all in authority. Not unlike that expression we have Jerem. 29. 31. nabuchadnezzar 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 interpnted to be some of all sorts, by a distribution of them, into the several orders, causes and conditions whereof they were. No otherwise doth the Apostle interpret, the all m●n, by him mentioned, in giving us the names of some of those orders and conditions whom he intendeth. Pray for all men( saith he) that is all sorts of men, as Magistrates, all that are in authority, the time being now come, wherein, without such distinctions as formerly have been observed, the Lord will save some of all sorts and Nations. Thirdly, we are bound to pray for all, whom God would have to be saved. Now we ought not to pray for all and every one, as knowing that some are Reprobates, and sin unto death; concerning whom, wee have an express 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 certain, 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 he would have come to the knowledge of the truth. These two things are of equal latitude, and conjoined in the Text. But it is not the will of the Lord, that all and every one, in all ages should come to the knowledge of the truth. Of old, he shewed his word unto Jacob, his statutes and his laws unto Israel; he dealt not so with any Nation, and for his judgements they knew them not, psalm 147. 19, 20. If he would have had them all come to the knowledge of the the truth, why did he show his word to some, and not to others, without which they could not attain thereunto? He suffered the Gentiles, in former ages, to walk in their own ways, and winked at the time of their ignorance; Acts 17. 30. Hiding the mystery of salvation from those former ages; Col. 1. 26. continuing the same dispensation, even until 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 compel us to understand by all men, verse 4. whom God would have to bee saved, men of all sorts, do also prevail, for the same acceptation of the word all, verse 6. where Christ is said to give himself a ransom for all. Whereunto you may also add all those, whereby wee before declared, that it was of absolute necessity, and just equity, that all they for whom a ransom was paid, should have a part and portion in that ransom, and, if that be accepted as sufficient, be set at liberty: paying and accepting of a ransom intimate a commutation and setting free, of all them, for whom the ransom is paid and accepted. By all then, can none be understood but the Redeemed, Ransomed ones of Jesus Christ, such as for him and by virtue of the price of his blood, are vindicated into the glorious liberty of the Children of God: which as some of all sorts are expressly said to 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 mere fallacy from the ambiguous sense of the word all) is easy and facile: for if by all The Objection dissolved and removed. men, you mean 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 mean all universally, we absolutely deny the minor or Assumption; having sufficiently proved that there is no such all in the Text. The enforcing of an Objection from this place, T. M. in his universality of Grace, makes the subject of one whole Chapter; it is also one of the two places which he lays for the bottom and foundation of the whole building, and whereunto at a dead lift he always retires. Wherefore I thought to have considered that Chapter of his at large; but upon second considerations, have laid aside that resolution, and that for three reasons: First, because I desired not actum agere, to do that which hath already been done, especially the thing itself being such, as scarce deserveth to be meddled with at all. Now much about the time, that I was proceeding in this particular, the learned work of Master Rutherford, about the death of Christ, and the drawing of sinners thereby, came to my hand; wherein he hath fully answered that Chapter of Master M. his Book, whither I remit the Reader. Secondly, I find that he hath not once attempted to meddle with any of those Reasons and Arguments, whereby wee confirm our Answer to the Objection from the place, and prove undeniably 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 he flourisheth, is a poor fallacy running through the whole. The strength of all his Argumentations, consisting in this, that, by all we are to pray for, are not meant onely all who are( at present) Believers; which as no man in his right wits will affirm; so he that will conclude from thence, that because they are not onely all present believers, therefore they are all the individuals of mankind, is not to be esteemed very sober. proceed wee then to the next place urged for the general ransom from the word All; which is: 2 Pet. 3. 9. The Lord is long-suffering to us-ward, not willing that any should perish, but that all should come to Repentance. The will of Of 2 Pet. 3. 9. And the odjection fromthence. God( say some) for the salvation of all, is here set down both negatively, that he would not have any perish; and positively, that he would have all come to repentance. Now seeing there is no coming to repentance, nor escaping destruction, but onely by the blood of Christ, it is manifest, that that blood was shed for all. Answ. Many words need not be spent in Answer to this Objection, wrested from the misunderstanding, and palpable corrupting of the sense of these words of the Apostle. That indefinite and general expressions, are to bee interpnted 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 complete and full? viz. Not willing that any of us should perish, but that all of us should come to Repentance? Now who are these of whom the Apostle speaks, to whom he writes? such as had received great and precious promises, chapped. 1. 4. whom he calls Brethren, chapped. 3. 1. whom he opposeth to the scoffers of the last dayes, verse 3. to whom the Lord hath respect in the disposal of these dayes, who are said to be elect, Matth. 24. Now truly to argue, that, because God would have none of those to perish, but all of them to come to repentance, therefore he hath the same will and mind, towards all, and every one in the world,( even those to whom he never makes known his will, nor ever calls to repentance, if never once hear of his way of salvation) comes not much short of extreme madness and folly. Neither is it of any weight to the contrary, that they were not all Elect to whom Peter wrote: for in the judgement of Charity he esteemed them so; desiring them, to give all diligence to make their calling and election sure, Chap. 1. 10. even as he expressly calleth those to whom he wrote his former Epistle, Elect, chapped. 1. 2. and chosen Generation, as well as a purchased people, chapped. 2. 9. I shall not need add any thing concerning the contradictions, and inextricable difficulties, wherewith the opposite interpretation is accompanied:( as, that God should will such to come to Repentance, as he cuts off in their infancy out of the Covenant, such, as he hateth from eternity, from whom he hideth the means of grace, to whom he will not give repentance, and yet knoweth that it is utterly impossible they should have it, without his bestowing) The Text is clear, that it is all, and onely the Elect whom he would not have to perish. A place supposed parallel 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. Ans. That {αβγδ}, for every one, is here used for {αβγδ}, 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 signify men under some restriction, cannot be denied. 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 gospel, 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 endowed 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 behalf of universal Redemption; but never once had the happiness to find any endeavour from the Text, or any other way, that all here is to be taken for all and every one, although they cannot but know, that the usual 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 pick out any thing, which might seem in the least measure to tend that way. viz. to the proving that all and every one, are in that place by the Apostle intended but concerning any such endeavour you have deep silence: so that with abundance of smooth words he doth nothing in that chap. but humbly and hearty beg the thing in question: unto which his petition though he be exceeding earnest, we cannot consent, and that because of these following reasons. First, To taste death, being to drink up the cup due to sinners, certainly for whomsoever our Saviour did taste of it, he left not one drop for them to drink after him: he tasted, or underwent death in their stead, that the cup might pass from them, which passed not from him. Now the cup of death, passeth 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 persuasion, that all the benefits purchased by the Messia, belonged alone to men of their nation, excluding all others: to root out which pernicious opinion it behoved the Apostle to mention the extent of free grace under the gospel, and to hold out 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, will not svit to all& every one, or any but only the elect of God, for v. 10. they are called, many sons 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 born, live and die the children of the wicked one. Christ is not a captain of salvation, as he is here styled, to any but those that obey him, Heb. 5. 9. righteousness coming by him, unto all, and upon all that believe, Rom. ●. 22. for these and the like reasons, we cannot be induced to harken to our adversaries petition, being fully persuaded that by every 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, 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 equal extent: if All were dead, then Christ dyed for All: that is for as many as were dead: again, 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 individuals is clear from v. 10. where they are affirmed, to be all that must appear 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 adversaries, yet, it doth not appear from the texture of the Apostles arguing, that the two alls of v. 14. are of equal 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 speaks. The extent of the words, is to be taken from the first all, and not the latter. The Apostle affirms, so many to be dead, as Christ 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 merely regulated by this. 2ly. 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 spiritual life, in and with him; all others are under previous obligations. 3ly. It is true, all& every one must appear 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 speaks 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 appears, that by All here, is meant any, but the elect of God, al believers: and that they only are intended, I prove by these following reasons drawn from the Text. First, The resurrection of Christ, is here conjoined with his death, he dyed for them and rose again. 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 adversaries themselves have always confessed, that the fruits of the Resurrection of Christ, are peculiar to believers. Secondly, He speaks onely of those, who by virtue 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 righteousness of God in Christ, v. 21. which are onely believers. All do not attain hereunto. Thirdly, The article {αβγδ} joined with {αβγδ}, 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 natural, but spiritual; and of death, which comes under that name, not that which is in sin, but that which is unto sin: for first, The greatest Champions of the Arminian cause, as Vorstius, and Grotius,( on the place) convinced by the evidence of truth, aclowledge, that it is a death unto sin, by virtue of the death of Christ, that is here spoken of, and accordingly held out that for the sense of the place. 2ly. It is apparent from the text; the intention of the Apostle being to prove, that those, for whom Christ dyed, are so dead to sin, 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 fin, by being planted together in the likeness of the death of Christ; from whence, there, as here, he presseth them to newness of life. These words then, if Christ dyed for all, then were all dead; are concerning the death of them unto sin for whom Christ dyed, at least of those concerning whom he there speaketh: and what is this to the general ransom? Fifthly, The Apostle speaks of the death of Christ in respect of application; The effectualness thereof towards those for whom he 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 virtue or efficacy in his applied oblation for that end. In sum here is no mention of Christs dying for any, but those that are dead to sin and live to him. A fifth place urged to prove universal Redemption from the word All, is 1 Cor. 15. 22. for as in Adam all men die 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 speak much to this, neither will I at all turn 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, joined to him, as the members to the head, receiving a glorious Resurrection by virtue 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 confirm it, being such as are of force onely with believers: taken they are from the resurrection of Christ, the hope, faith, customs, and expected rewards of Christians: All which; as they are of unconquerable power, to confirm and establish believers in the faith of the Resurrection, so they would have been, all and every one of them, exceedingly ridiculous, had they been held out to the men of the world, to prove the resurrection of the dead in general. Further, the very word {αβγδ}, denotes, such a living again as is to a good life and glory, a blessed Resurrection, and not the quickening of them who are raised to a second death. The son is said {αβγδ} John 5. 21. to quicken and make alive( not all but) whom he will; so he useth the word again, chap. 6. 63. it is the spirit {αβγδ} that( thus) maketh alive, in like manner, Rom 4. 7. and not any where is it used to show forth, that common resurrection which al shall have at the last day. All then, who by virtue of the resurrection of Christ that shall be made alive: are all those who are partakers of the nature of Christ, who v. 23. are expressly called, those that are Christs: and of whom, v. 20. Christ is said to be the first fruits, and certainly Christ is not the first-fruits of the damned: yea though it be true, that all, and every one 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 express limitation of the sense, in the clause following. Lastly granting all that can be desired, viz. the universality of the word all in both places, yet I am no way able to discern a medium, that may serve for an argument, to prove the general ransom. Rom. 5. 18. is the last place urged in this kind, and by some most insisted on. As by the offence of one, judgement came upon all men Ro. 5. 18. cleared. unto condemnation, even so by the righteousness 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 receive abundance of grace, and the free-gift of righteousness, and so to reign in one by Christ, and by his obedience to be made Righteous, v. 19. which certainly, if any thing be true and certain in the truth of God, all are not: some believe not, all men have not faith: on some the wrath of God abideth. John. 3. 36. upon whom surely grace doth not rain through righteousness to eternal 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 clear manifest intention of the Apostle, comparing Adam and Christ, in the efficacy of the sin of the one unto condemnation, and of the righteousness of the other unto justification and life, in respect of those who are the natural seed of the one by propagation, and the spiritual seed of the other, by regeneration, have laboured to rest this place, to the maintenance of the error we oppose, with more than ordinary endeavours, and confidence of success, it may not be unnecessary to consider what is brought by them to this end and purpose. Verse 14, Adam is call {αβγδ} the type and figure of him that was for to come: not that he was an instituted type, ordained for 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 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 showing 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 public 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 righteousness, obedience, and death of the other; for the absolution, justification, and salvation of all them to whom he was a spiritual head, by divine Institution, and in whose room he was a public person) is by him in divers particulars asserted. That these last were all, and every one of the first, there is not the least mention. The comparison is solely to be considered intensively, in respect of efficacy, not extensively in respect of object: though the all of Adam be called his many, and the many of Christ be called his all, as indeed they are, even all the seed which is given unto him. T. M. in his universality of free grace, chap. 8. p. 41. lays down this comparison instituted by the Apostle, between Adam and Christ, as one of the main foundations of his universal Redemption; Vindicated. and this( after some strange mixtures of truth and errors promised, which, to avoid tediousness, we let pass) he affirmeth to consist in four things. First, That Adam in his first sin and transgression was a public person in the room and place of all mankind, by virtue of the Covenant between God and him; so that what ever he did therein, all were alike sharers with him: so also was Christ a public person in his obedience and death, in the room and place of all mankind, represented by him, even every one of the posterity of Adam. Ans. To that which concerneth Adam, we grant he was a public person in respect of all his, that were to proceed from him, by natural propagation. That Christ also was a public person in the room of his, and herein prefigured by Adam. But that Christ in his obedience, death and sacrifice was a public person, and stood in the room and stead of all and every one in the world, of all ages and times, that is not 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 hide from them the mysteries of salvation, whom he refused to pray for, who were the greatest part of them already damned in hell, and irrevocably gone beyond the limits of Redemption, before he actually yielded any obedience, is to us such a monstrous assertion, as cannot once be apprehended or thought on without horror or detestation: that any should perish in whose room or stead, the son of God appeared before his Father with his perfect obedience, that any of those for whom he is a Mediator, and Advocate, to whom he is a King, Priest, and Prophet( for all these he is as he was a public person, a sponser, a surety and undertaker for them) should bee taken from him, plucked out of his arms, his satisfaction and advocation in their behalf being refused, I suppose is a Doctrine that will scarce bee owned among those, who strive to preserve the witness and testimony of the Lord Jesus. But let us a little consider the Reasons whereby Master More undertakes to maintain this strange Assertion, which as far as I can gather are these, page. 44. First, He stood not in the room onely of the Elect, because Adam lost not election, being not entrusted with it, Secondly, If he stood not in the room of all, then he had come short of his figure. Thirdly, It is said he was to restore all men lost by Adam, Hebr. 2. 9. Fourthly, He took flesh, was subjected to mortality, became under the Law, and bare the sins of mankind. Fiftly, he did it in the room of all mankind, once given unto him, Rom. 14. 9. Phil. 2. 8. 11. sixthly, Because he is called the last Adam. And seventhly, is said to bee a public person in the room 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 error, since the name of Christian was known; a man would think it quiter lost, but that it is so very easy a labour, to remove such Hay and Stubble. I answer them to the first, That though Adam lost not Election; and the eternal decrees of the Almighty are not committed to the keeping of the sons of men, yet in him all the Elect were lost, whom Christ came to seek, whom he found, in whose room he was a public person. To the second, Christ is no where compared to Adam, in respect of the extent of the object of his death, but 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 blood because the children were partakers of the same. Fiftly, no such thing is once affirmed in the whole Book of God, that all the sons of men were given unto Christ to redeem, so that he should be a public person in their room: nay himself plainly affirms the contrary, John 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. sixthly, he is called the last Adam in respect of the efficacy of his death, unto the justification of the seed promised and given unto him, as the sin of the first Adam, was effectual to bring the guilt of condemnation on the seed propagated from him; which proves not at all that he stood in the room of all those to whom his death was never known, nor any ways profitable. Seventhly, that he was a public person is confessed; that he was so in the room of all, is not proved, neither by what hath been already said, nor by the texts, that there follow, alleged, all which have been considered: This being all that is produced by Master More to justify his Assertion, it may be an instance what weighty inferences, he usually asserts from such weak 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 sin, 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 spiritual, 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 privilege of Believers, the Gospel hath already declared, and God will one day determine. Another strange Assertion is, his affirming the end of the Death of Christ, to be his presenting himself alive and just before his Father: as though it were the ultimate thing by him intended; the Holy Ghost expressly affirming, that he loved his Church, and gave himself for it, that he might present it a glorious Church unto himself. Ephes. 5. 25, 26, 27. The following parallels, which he instituted between Adam and Christ have nothing of proof in them to the business in hand, With a further discovery of errors. viz. that Christ was a public person standing in his obedience in the room of all and every one that were concerned in the disobedience of Adam: there is, I say, nothing at all of proof in them, being a confused medley of some truths, and divers unsavoury Heresies. I shall onely give the Reader a taste of some of them, whereby he may judge of the rest, not troubling myself or others with the transcribing and reading of such empty vanities, as no way relate to the business in hand. First then, in the second part of his parallel, he affirms, that when Christ finished his obedience in dying and rising, and offering himself a sacrifice, and making satisfaction, it was by virtue of the account of God in Christ, and for Christ, with God,( that is accepted with God for 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 business by him undertaken. Now, but that I cannot but with trembling consider what the Apostle affirms, 2 Thes. 2. 11, 12. I should be exceedingly amazed, that any man in the world should be so far forsaken of sense, reason, faith, and all reverence of God and man, as to publish, maintain, and seek to propagate such abominable, blasphemous, senseless, contradictious errors. That the death of Christ should be accepted of, and accounted before God, as the death of all; and yet the greatest part of these all, bee adjudged to eternal death in their own persons by the same righteous God: that all and every one should arise in and with Jesus Christ, and yet most of them continue dead in their sins, and die for sin eternally, that satisfaction should be made and accepted for them, who are never spared, nor shall be, one farthing of their debt, that atonement should be made by Sacrifices, for such as ever lie undelivered under Wrath: that all the Reprobates, cain, pharaoh, Ahab, and the rest, who were actually damned in hell, and under death and torments, then, when Christ dyed, suffered, made satisfaction, and rose again, should be esteemed with God, to have dyed, suffered, made satisfaction and risen again with Christ: that I say such senseless contradictions, horrid errors, and abominable Assertions, should be thus nakedly thrust upon Christians, without the least colour, pretence, or show of proof, but the naked authority of him who hath already embraced such things as these, were enough to make any man admire, and be amazed; but that wee know the judgements of God are oft-times hide, and far above out of our sights. Secondly, in the third of his parallels, he goeth one step higher, comparing Christ with Adam in respect of the efficacy, effect, and fruit of his obedience: he affirms that as by the sin of Adam, all his posterity were deprived of life, and fell under sin and death, whence judgement and condemnation passed upon all, though this be done secretly and invisibly, and in some sort inexpressibly( what he means 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 clearly, plainly, and fully expressed, be Judge whether it bee so or no) So saith he by the efficacy of the obedience of Christ, all men without exception are redeemed, restored, made righteous, justified freely by the grace of Christ, through the redemption that is in Jesus Christ, the righteousness that is by the faith of Jesus Christ, being unto all, Rom. 3. 22.( where the impostor wickedly corrupteth the word of God, like the devil, 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 expressly 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 remain detestably wicked, and wholly abominable: that they should be justifified, freely by the grace of God, and always lie under the condemning sentence of the Law of God: that the righteousness of God by the faith of Jesus Christ should be upon all unbelievers, are not onely things exceedingly opposite to the gospel of Jesus Christ; but so absolutely at variance and distance one with another, that the poor salue of M. Mores following cautions will not serve to heal their mutual wounds. I cannot but fear that it would bee tedious and offensive to rak any longer in such a Dung-hill: let them that have a mind to be captivated to error and falsehood by corruption of Scripture, and denial of common sense and reason, because they cannot receive the truth in the love thereof, delight themselves with such husks as these. What weaker Arguments we have had to maintain, that Christ in his obedience to the death was a public person in the room of all& every one, hath been already demonstrated. I shal now by the Readers leave, a little transgress 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 public person in the room of all and every man in the world, elect and reprobate, believers and infidels or unbelievers; which are briefly these. First, the seed of the woman was not to bee a public person in the place, stead, and room of the seed of the serpent; Jesus Christ Reasons ro prove that Christ was not a public person in the room of all. is the seed of the woman {αβγδ}, all the Reprobates( as was before proved) are the seed of the Serpent; therefore Jesus Christ was not in his Oblation and suffering, when he broke the head of the Father of the seed, a public person in their room. Secondly, Christ as a public person representeth onely them, for whose sake he set himself apart to that office and employment, wherein he was such a representative; but upon his own testimony which we have John 17. 19. he set himself a part to the service and employment, wherein he was a public person for the sakes onely of some, that were given him out of the world, and not of all and every one; therefore he was not a public person in the room of all. Thirdly, Christ was a surety as he was a public person, Hebr. 7. 22. But he was not a surety for all: for first, all are not taken into that covenant, whereof he was a surety, whose conditions are effected in all the covenanters, as before. Secondly, none can perish for whom Christ is a surety, unless he be not able to pay the debt; therefore he was not a public person in the room of all. Fourthly, for whom he was a public person, in their rooms he suffered, and for them he made satisfaction, Isa. 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 public person did nothing in vain, in respect of any for whom he was a public person, but many things which Christ as a public person did perform, was altogether in vain and fruitless in respect of the greatest part of the sons of men, being under an incapability of receiving any good by any thing he did, to wit, all that then were actually damned: in respect of whom, redemption, reconciliation, satisfaction, and the like, could possibly be no other than empty names. sixthly, if God were well pleased with his son in what he did as a public person in his representation of others,( as he 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 sons of men, God, in the representation of his Son, was not well pleased neither absolutely nor conditionally, to wit, with cain, Pharaoh, Saul, Ahab, and others dead and damned before; therefore Christ did not as a public 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. John 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 this point) Successors, do strive to maintain their figment of Objection the third proposed. universal Redemption; and it is taken from such Texts of Scripture, as seem to hold out the perishing of some of them, for whom Christ dyed, and the fruitlessness of his blood in respect of divers, for whom it was shed; And on this theme, their wits are wonderfully luxuriant, and they are full of rhetorical streines, to set out the unsuccesfulnesse and fruitlessness of the blood 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 persuasion, tends to the consolation of poor souls, whose strongest defence lieth in making vile the precious blood of the lamb; yea trampling upon it, and esteeming it as a common thing? but friends, let me tell you, I am persuaded it was not so unvaluable in the eyes of his Father, as to cause it to be poured out in vain, in respect of any one soul: but seeing we must be put to this defence, wherein we cannot but rejoice, it tending so evidently to the honour of our blessed Saviour; let us consider what can be said by Christians( at least in name) to enervate the efficacy of the bloodshedding, of the death of him, after whose name they desire to be called, thus then they argue. If Christ 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 do, what we conceive was fit for all the Elect of God to do, positively deny it( taking the death of Christ, here said to be for them, to be considered not in respect of its own internal worth and sufficiency, but as it was intended by the Father and son in respect of them for whom he dyed) we deny then( I say) that Christ by the command of his Father and with intention to make satisfaction for sins, did lay down his life for Reprobates, and them that perish. This then they prove from Rom. 14. 15. 1 Cor. 8. 11. 2 Pet. 2. 1. Heb. 10. 29. Now that no such thing as is pretended is proved from any of the places alleged we shall show 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 nimbleness of our adversaries Ro. 14. 15 considered in framing arguments for their cause, I should despair to find 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 do not grieve the spirit of the weak ones, that were believers also( professors, all called Saints, elect believers, redeemed and so in charity esteemed) and so give them occasion of stumbling, and falling off from the gospel, therefore Jesus Christ died for all Reprobates, even all those that never heard word nor syllable of him, or the doctrine of the gospel. Must he not be very quick sighted, that can see the 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 do 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 do that which he could no way do 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 soldier, who ran a spear into the side of our dead Redeemer, that therewith he broke none of his bones: Besides, is every one damned, that one attempts to destroy by grieving him with uncharitable walking? such arguments as these are poor men of straw: and yet notwithstanding, we do not deny, but that many may perish and that utterly, whom we in our walking towards them, and converse with them, are 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 gospel; and this is most certain that no one place makes mention of such to be bought or redeemed by our Saviour, but those which had the qualifications of being members of 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 through thy knowledge shall thy weak brother perish for whom Christ 1 Cor. 8. 10. 11. dyed. This seemeth to have more colour, but really yieldeth no more strength to the persuasion for whose confirmation it is produced than the former. A brother is said to perish, for whom Christ dyed: that by perishing here, is understood eternal destruction and damnation, I cannot apprehended. That which the Apostle intimates whereby it is done, is eating of things offered to an idol with conscience or regard of an idol, by the example of others who pretended to know that an idol was nothing, and so to eat freely of the things offered to them. That so doing was a sin in its own nature damnable, none can doubt; all sin is so, every time we sin, for any thing that lieth in us, we perish, we are destroyed; so did the eater of things offered to idols: but that God always revengeth sin with damnation, on all in whom it is, we deny: he hath otherwise revealed himself in the blood of Jesus; 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 die for him; that a true believer cannot finally perish may easily be proved, therefore he who doth perish is manifestly declared never to have been 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 persuasion, it being meet for us to think so of them all. As he is said to be a brother, so Christ is said to die for him, even in that judgement which the Scripture allows to us of men. We cannot count a man a brother, and not esteem 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 gospel, not manifesting the contrary: yet of these that many may perish, none ever denied. Further, this, so shall he perish, referreth to the sin of him that layeth the offence, for ought that lieth 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 ruins, 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 equal saith the Apostle, that ye should do such things as will be stumbling blocks in the way of the weak brother, at which he might stumble and fall? therefore Christ dyed for all: we do not deny but that some may perish and that eternally, concerning whom we ought to judge that Christ dyed for them, whilst they live and converse with us according to the rule of the Gospel. The next place is much insisted on, viz. 2 Pet 2. 1. There shall 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 proof of the business in hand, are exceedingly dark, uncertain and doubtful, uncertain that by the Lord is meant the Lord Christ; the word in the original being {αβγδ} seldom or never ascribed to him; uncertain whether the purchase or buying of these false teachers refer to the eternal Redemption by the the blood of Christ, or a deliverance by Gods goodness from the defilement of the world in idolatry or the like, by the knowledge of the truth, which last the text expressly affirms: uncertain, whether the Apostle speaketh of this purchase according to the reality of the thing, according to their apprehension and their profession: On the other side it is most certain, first, that there are no spiritual distinguishing fruits of Redemption ascribed to those false teachers, but onely common gifts of light and knowledge, which Christ hath purchased for many for whom he did not make his soul a ransom. Secondly, That according to our adversaries, the Redemption of any by the blood of Christ, cannot be a peculiar aggravation of the sins of any, because they say he dyed for all: and yet this buying of the false teachers is held out, as an aggravation of their sin in particular. Of the former uncertanties whereon our adversaries build their inference of universal Redemption( which yet can by no means be wire-drawne thence, were they most certain in their sense) I shall give a brief account, and then speak something as to the proper intendment of the place. For the first, it is most uncertain whether Christ as mediator be here intended by Lord or no: there is not any thing in the text to enforce us so to conceive: Nay the contrary seems apparent: first, because in the following verses, God onely, as God, with his dealings towards such as these, is mentioned: of Christ not a word. Secondly the name {αβγδ} properly Herus, attended by dominion and sovereignty is not usually, if at all, given to our Saviour in the new-Testament, he is every where called {αβγδ} no where clearly {αβγδ}, as is the Father, Luke 2. 29. Acts 4. 24. and in divers other places: besides if it should appear that this name were given our Saviour in any one place, doth it therefore follow, that it must be so here? Nay is the name proper for our Saviour in the work of Redemption? {αβγδ} is such a Lord or Master as refers to the servants and subjection; the end of Christs purchasing any by his blood being in the Scripture always and constantly expressed in other terms of more endearment, it is then most uncertain that Christ should be here under-stood by the word Lord. But suppose he should, it is most uncertain, that by buying of these false teachers, is meant his purchasing of them with the ransom of his blood; for first, the Apostle 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 divers examples out of the old Testament, in the whole chapter following; now the word {αβγδ} here used, signifieth primarily the buying of things; translatitiously, the redemption of persons; and the word {αβγδ} 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 blood, death, price, or offering of Jesus Christ, as in other places, where proper redemption is treated on, especially some such expression is added, where the word {αβγδ} is used to express it as, 1 Cor. 6. 20. Rev. 5. 9. which otherwise holds out of itself deliverance in common from any trouble. Thirdly, The Apostle setting forth at large the deliverance they had, and the means thereof, verse 20. affirms it, to consist in the escaping of the pollution of the world, as idolatry, false worship, and the like by the knowledge of our Lord, and Saviour Jesus Christ, plainly declaring that their buying, was onely in respect of this separation from the world, in respect of the enjoyment of the knowledge of the truth; but of washing in the blood of the Lamb he is the wholly silent: plainly, there is no purchase mentioned of these false teachers, but a deliverance by Gods dispensations towards them, from the blindness of judaism or paganism, by the knowledge of the gospel; whereby the Lord bought them to be servants to him as their supreme head. So that our Adversaries Argument from this place is this; God the Lord by imparting the knowledge of the gospel, and working them to a professed acknowledgement of it, and subjection unto it, separated and delivered from the world divers that were Saints in show, really Wolves and Hypocrites, of old ordained to condemnation; therefore Jesus Christ shed his blood for the redemption and salvation of all Reprobates and damned persons in the whole world: Who would not admire our Adversaries chemistry? Thirdly, neither is it more certain, that the Apostle speaketh of the purchase of the wolves and hypocrites, in respect of the reality of the purchase, and not rather in respect of that estimation which others had of them, and by reason of their outward seeming profession, ought to have had, and of the profession that themselves made, to be purchased by him, whom they pretended to preach to others; as the Scripture saith, the Gods of Damascus smote him, because he himself so imagined and professed. 2 Chron. 28. 23. The latter hath this also to render it probable, viz. That it is the perpetual course of the Scripture, to ascribe all those things to every one that is in the fellowship of the Church, which are proper to them onely, who are true spiritual members of the same, as to be Saints, Elect, Redeemed, &c. Now the truth is, from this their profession, that they Were bought by Christ, might the Apostle justly, and that according to the opinion of our Adversaries, press these false Teachers by the way of aggravating their sin: for the thing itself, their being bought, it could bee no more urged to them than to Heathens and infidels that never heard of the name of the Lord Jesus. Now after all this, if our adversaries can prove universal Redemption from this Text, let them never despair of success in any thing they undertake, be it never so absurd, fond or foolish: but when they have wrought up the work already cut out for them, and proved first, that the Lord is meant Christ as Mediator. Secondly, that by buying, is meant spiritual Redemption by the blood of the lamb. 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 express Scripture Revel. 14. 4. Fiftly, manifest, the strength of this inference, some in the Church, who have acknowledged Christ to be their purchaser, fall away to blaspheme him and perish for ever; therfore Christ bought and redeemed all that ever did or shal perish. sixthly, that that which is common to all, is a peculiar aggravation to the sin of any one more than others, I will assure them they shall have more work provided for them, which themselves know for a good part already where to find. The last place produced for the confirmation of the Argument in hand is Hebr, 10. 29. Of how much sorer punishment suppose ye Heb. 10 29 shall he be thought worthy, who hath trodden under foot the son of God, and counted the blood of the Covenant wherewith he was sanctified, an unholy thing, and hath done despite to the spirit of grace. Nothing( say our Adversaries) could be affirmed of all this concerning Apostates, viz. That they trod under foot, &c. unless the blood of Christ was in some sense shed for them. Answ. The intention of the Apostle in this place, is the same with the general aim and scope of the whole Epistle; to persuade and urge the Jews, who had embraced the doctrine of the gospel, to perseverance and continuance therein; this as he doth perform in other places, with divers and various Arguments, the most of them taken from a comparison, at large instituted between the Gospel in its administration, and those legal shadows, which, before their profession, they lived under, and were in bondage unto: so here, he urgeth a strong argument to the same purpose ab incommodo, seu effectu pernitioso, from the miserable dangerous effects and consequences of the sin of back-sliding, and wilful renunciation of the truth known and professed, upon any motives& inducements whatsoever; which he assureth to be no less, than a total casting off, and depriving themselves of all hopes and means of recovery, with dreadful horror of Conscience in expectation of judgement to come, verse 26, 27. Now this he confirms, as his manner is, in this Epistle from some thing, way and practise which was known to them, and wherewith they were all acquainted, by that administration of the covenant under which they had before lived in their judaism; and so makes up his inference from a comparison of the less; taking his example, from the punishment due by Gods own appointment, to all them who transgressed Moses Law, in such a manner as Apostates sin against the gospel: that is, with an high hand and contemptuously; for such a one was to die without mercy, Numb. 15. 30. 31. Whereupon, having abundantly proved, that the gospel and the manifestation of grace therein, is exceedingly preferred to, and exalted above, the old Ceremonies of the Law, he concludes, that certainly( which he leaves to their judgement to determine) that much sorer punishment, awaits for them, who wilfully violate the holy gospel, and despise the declaration of grace therein contained, and by it revealed: which further also to manifest, he sets forth the nature and quality of this sin, in all such as, professing redemption and deliverance by the blood of Christ, shall wilfully cast themselves thereinto: it is, saith he, no less than to tread under foot, or contemn the Son of God, to esteem the blood of the covenant, by which he was set a part and sanctified in the profession of the Gospel, to be as the blood of a vile man, and thereby to despite the spirit of grace. This being( as is confessed) the plain meaning and aim of the Apostle; we may observe sundry things for the vindication of this place from the abuse of our adversaries: as, First, he speaketh here onely of those that were professors of the faith of the gospel, separated from the world, brought into a Church, State and Fellowship, professing themselves to be sanctified by the blood of Christ, receiving and owning Jesus Christ as the son of God, and endowed with the gifts of the holy Spirit,( as Chapter 6.) Now it is most certain, that these things are peculiar onely to some, yea to a very few, in comparison of the universality of the sons of men: so that what is affirmed of such onely, can by no means bee so extended as to bee applied unto all. Now, if any one may bee exempted, universal 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 adds a commination upon a supposition of a thing; his main aim being, to deter from the thing, rather than to signify that it may be, by showing the misery that must needs follow, if it should so come to pass; when Paul told the Souldiers, Acts 27. that if the Mariners fled away in the Boat, they could not be saved, he did not intend to signify to them, that in respect of the event they should be drowned; for God had declared the contrary unto him the night before, and he to them; but onely to exhort them to prevent that, which of itself was a likely way for their ruin and perishing. Neither shall the Remonstrants, with all their rhetoric, ever persuade us that it is in vain and altogether fruitless to forewarn men of an evil, and to exhort them to take heed of those ways, whereby it is naturally, and according to the order among the things themselves to be incurred, although in respect of the purpose of God the thing itself have no futurition, nor shall ever come to pass: a commination of the judgement due to apostasy, being an appointed means for the preserving of the Saints from that sin may be held out to them, though it be impossible the Elect should be seduced. Now that Paul here deals onely upon a supposition,( not giving being to the thing, but onely showing the connexion between apostasy and condemnation, thereby to stir up all the Saints to take heed lest there should be in any of them an evil heart of unbelief to depart from the living God) is apparent from v. 26. where he makes an entrance upon this Argument, and motive to perseverance; for if we sin wilfully: that believers may do so, he speaks not one word: but if they should do so, he shows 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 pass if the means of prevention were not used: now if this be the intention of the Apostle, as it is most likely, by his speaking in the first person if we sin wilfully, then not any thing in the world can be hence concluded, either for the universality of redemption, or the apostasy of Saints, to both which ends this place is usually urged; for, suppositio nile ponit in esse. Thirdly, it is most certain that these of whom he speaks, did make profession of all these things whereof here is mention, viz. that Jesus Christ was the son of God, that they were sanctified by the blood of the Covenant, and enlightened by the spirit of grace, yea, as it is apparent from the parallel place, Heb. 6. 4, 5. had many gifts of illumination, besides their initiation by baptism, wherein, open profession and demonstration was made of these things: so that a renunciation of all these, with open detestation of them, as was the manner of Apostates, accursing the name of Christ, was a sin of so deep an abomination, attended with so many aggravations, as might well have annexed to it this remarkable commination, though the Apostates never had themselves any true effectual interest in the blood of Jesus. Fourthly, that it was the manner of the Saints and the Apostles themselves to esteem of all baptized initiated Persons, engrafted 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 charity were to bee considered: whether they were true Believers, or no, but onely temporary, to whom this Argument against apostasy is proposed, according to the usual manner of speech used by the Holy Ghost, they could not be otherwise described. Fiftly, if the Text be interpnted positively, and according to the truth of the thing itself, in both parts thereof, viz. 1. that these of whom the Apostle speaketh were truly sanctified, 2ly. 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 find to bee owned by our new Universalists, though both contended for by our old Arminians. sixthly, there is nothing in the Text of force to persuade that the persons here spoken of, must needs be truly justified and regenerated believers, much less that Christ dyed for them, which comes in onely by strained consequences; one expression onely seems to give any colour hereunto: that they were said to bee sanctified by the blood of the Covenant: Now concerning this, if we do but consider, first the manner and custom 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 {αβγδ} illumination; sometime {αβγδ} sanctification) wherein by a solemn aspersion of the symbol of the blood of Christ, they were externally sanctified, separated and set apart, and were by all esteemed as Saints and Believers. Thirdly, the various signification of the word {αβγδ}( 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 ways of the Christian Church, unto the old legal 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, real, internal, effectual sanctification, proper to Gods elect at all intimated, but onely a common external setting apart( with repute and esteem of real holinesse) from the ways of the world, and customs of the old Synagogue, to an enjoyment of the Ordinance of Christ, representing the blood of the Covenant; so that this commination being made to all, so externally and apparently sanctified, to them that were truly so, it declared the certain connexion between apostasy and condemnation, thereby warning them to avoid it, as Joseph warned to fly into Egypt, lest Herod should slay the child; which yet in respect of Gods purpose could not bee effected, in respect of them that were onely apparently so, it held out the odiousness of the sin, with their own certain inevitable destruction, if they fell into it, which it was possible they might do. And thus by the Lords assistance, have I given you( as I hope) a clear solution to all the arguments which heretofore the Arminians pretended to draw from the Scripture in the defence of their Cause: some other sophisms shall hereafter be removed; but because of late we have had a multiplication of Arguments on this subject, some whereof, at least in form, appear to be new, and may cause some trouble to the unskilful: I shall in the next place remove all those Objections which T. M. in his book of the universality of free grace, hath gathered together against our main Thesis, of Christs dying onely for the Elect, which himself puts together in one bundle, Chapter 26. and calleth them Reasons. CHAP. VI. An answer, to the twentieth chapter of the book entitled, the universality of Gods free grace, &c. being a collection of all the Arguments used by the Author, throughout the whole book to prove the universality of Redemption. THe title pretends satisfaction to them who desire to have reason satisfied, which that it is a great undertaking, I easily grant; but for the performance of it, hic labour, hoc opus. That ever Christian reason rightly informed by the word of God, should be satisfied with any doctrine, so discrepant from the word, so full of contradiction in itself, and to its own principles, as the doctrine of universal Redemption is, I should much marvel. Therefore I am persuaded that the author of the arguments following,( which least you should mistake them for other, he calleth reasons) will fail of his intention with all, that have so much reason, as to know how to make use of reason, and so much grace, as not to love darkness more than light. The onely reason, as far 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 supposal that he hath given them a logical argumentative form in this place: I shall briefly consider them, and by the way take notice of his skill, in a regular framing of arguments, to which here he evidently pretends. His first reason then is as followeth. That which the Scripture oft and plainly affirmeth in plain words, is certainly true and to be believed, Prov. 22. 20. 21, Isa. 8. 20. 2 Pet. 1. 19, 20. But that Jesus Christ gave himself a ransom, and by the grace of God tasted death for every man, is oft and plainly affirmed in Scripture, as is before shown chapped. 7. to the 13. Therefore the same is certainly a truth to be believed, John 20. 31. Acts 26. 27. The proposition of this Argument, is clear, evident, and acknowledged by all, professing the name of Christ; but yet universally with this caution and proviso; that, by the Scripture, affirming any thing in plain words that is to be believed, you understand the plain sense of those words, which is clear by rules of interpretation so to be: it is the thing signified, that is to be believed, and not the words onely, which are the sign thereof: and therefore the plain sense and meaning is that which we must inquire after, and is intended, when we speak of believing plain words of the Scripture. But now if by plain words you understand the literal importance of the words, which may perhaps 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 blasphemous folly of the Anthropomorphites, assigning a body and human shape unto God; the plain words of the Scripture, often mentioning his eyes, hands, ears, &c, it being apparent to every child, that the true importance of those expressions answer not at all their gross carnal conception? will not also Transubstantiation, or its younger brother Consubstantiation, be an Article of our Creed? With this limitation then we pass the Proposition, with the places of Scripture brought to confirm it; onely with this Observation, that there is not one of them to the purpose in hand, which, because they do not relate to the Argument in consideration, 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 himself a ransom for every man; it being neither often, nor once, nor plainly, nor obscurely affirmed in the Scripture, nor at all proved in the place referred unto: so that this is but an empty flourishing: for the other expression, of tasting death for every man, we grant that the words are found Hebr. 2. 9. but we deny that every man, doth always necessary signify all and every man in the world: {αβγδ}, 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 gospel. Secondly, in the original there is onely {αβγδ}, for every, without the Substantive man, which might be supplied by other words as well as man, as elect, or believer. Thirdly, that every one, is there clearly restrained to all the members of Christ, and the children by him brought to glory, we have before declared: so that this place is no way useful for the confirmation of the Assumption, which we deny in the sense intended, and are sure we shall never see a clear, or so much as a probable testimony for the confirming of it. To the conclusion of the syllogism, the Author to manifest his skill in disputing such an Argumentative way as he undertaketh, addeth some further proofs. Conscious it seems he was to himself, that it had little strength from the Propositions, from which it is enforced; and therefore thought to give some new supportments to it, although with very ill success, as will easily appear to any one that shall but consult the places quoted, and consider the business in hand: in the mean time this new logic of filling proofs to the conclusion which are suitable to neither proposition, and striving to give strength to that, by new testimony which it hath not from the premises, deserves our notice in this age of learned Writers; heu quantum est sapere●; such logic is fit to maintain such Divinity. And so much for the first Argument. Those, for whom Jesus Christ and his Apostles in plain terms without any exception or restraint affirm that Christ came, to save, and to that end dyed, and gave himself a ransom for, and is a propitiation for the sin he certainly did come to save, and gave himself a ransom for them, and is the propitiation for their sins, 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 plain terms 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 himself a ransom for all men, 1 Tim. 2. 6. And is the propitiation for the sins 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 himself a ransom for all men, and is the propitiation for their sins, John 1. 29, To the proposition of this argument I desire onely to observe, that we do not affirm, that the Scripture doth in any place lay an exception or restraint upon those persons for whom Christ is said to die, as though in one place it should be affirmed he dyed for all men, and in another some exception against it, as though some, of those all men were excluded, which were to feign a repugnancy and contradiction in the word of God. Onely we say, one place of Scripture interprets another, and declares that sense, which before in one place was ambiguous and doubtful. For instance, when the Scripture sheweth that Christ dyed or gave himself a ransom for all, we believe it: and when in another place it declares, that all, to be his Church, his Elect, his sheep, all believers, some of all sorts, out of all Kindreds and Nations, and Tongues, under heaven, this is not to lay an exception or restraint upon what was said of all before, but onely to declare that the all for which he gave himself for a ransom, were all his Church, all his elect, all his sheep, some of all sorts, and so we believe that he dyed for all:( with this observation we let pass the proposition, taking out its meaning as well as the phrase where it is expressed will afford it: together with the vain flourish& pompous show of many texts of Scripture brought to confirm it, whereof not one is any thing to the purpose; so that I am persuaded he put down names and figures at a venture, without once consulting the texts having no small cause to be confident, that none would trace him, in his flourish, and yet that some eyes might dazzle at his supernumerary quotations: let me desire the Reader to turn to those places, and if any one of them be any thing to the purpose or business in hand, let the 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 blood for many; in John 6. he mistook, verse 38. for 39. where our Saviour affirms that he came to save that which his Father gave him, that none should be lost, which certainly are the elect. In 1 Cor. 5. 3. 4. He was not much amiss; the Apostle conjoining in those verses the death and resurrection of Christ which he saith was for us: and how far this advantageth his cause in hand, we have before declared. By Hebr. 10. 7. suppose he meant verse 10. of the chapter, affirming that by the will of God, which Christ came to do, we are sanctified, even through the offering of the body of Jesus, ascribing our sanctification to his death, which is not effected in all An adverb sig. once onely with an emphasis for all not being in the greek. 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 {αβγδ} the like may be observed of the other places, that in them is nothing at all to the proposition in hand, and nigh them, at least is enough to evert it: and so his proposition in sum is all those for whom the Scripture affirms that Christ did die, for them he dyed which is true and doubtless, granted. The assumption affirms; 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 change the outward appearance, and so to make show of a number. Secondly, That the whole strength of this Argument, lies in turning indefinite propositions, into 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 darkness 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 knows him. Fourthly, The whole world lies in evil, 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, 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 sinful men, in their several generations living therein: but if you intend an universality collective of all, in the conclusion then the syllogism is sophistical 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 clearness, for a more restrained sense, in those places where they are expounded to be meant of all his own people, and the children of God scattered throughout the world. Fourthly, for particular places of Scripture urged, 1 Tim. 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, prove 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 plain to the confirmation of the position which he intends to oppose. That which the Scripture layeth forth as one end of the death of Christ, and one ground and cause of Gods exalting Christ to be the Lord and judge of all, and of the equity of his judging, that is certainly to bee believed, psalm 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 he 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 again for all, is a truth to bee believed. 1 Tim. 2. 6, 7. The unlearned framing of this Argument, the uncouth expressions of the thing intended, and failing in particulars by the by, being to be ascribed to the person, and not the cause, I shall not much trouble myself withall. As 1. to his artificial regularity in bringing his minor Proposition, viz. Christ being made Lord and judge of all, into the mayor, so continuing one term in all three Propositions, and making the whole almost unintelligible. 2ly. his interpreting, for this cause God exalted Christ, to be his death and resurrection; when his resurrection, wherein he was declared to be the son of God with power; Rom. 1. 4. was a glorious part of his exaltation: To examine and lay open the weakness and folly of innumerable such things as these, which every where occur, were to be lavish of precious moments: those that have the least taste of learning, or the way of reasoning, do easily see their vanity, and for the rest, especially the poor adjurers of these foggy sophisms, 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 again, that he would cease expressing his mind by syllogisms, and to speak in his own manner, which by its confusion in innumerable tautolligies, may a little puzzle his Reader: for truly, this kind of arguing here used, for want of logic, whereby he is himself deceived, and delight in Sophistry, whereby he deceiveth others, is exceedingly ridiculous; for none can be so blind, but that at first reading of the Argument, he will see that he asserts and infers that in the conclusion, strengthening it with a new testimony which was not once dreamed of, in either of the premises, they speaking of the exaltation of Christ to bee Judge of all, which refers to his own glory, the conclusion of his dying for all, which necessary aims at and intends their good: Were it not a noble design to banish all human learning, and to establish such a way of arguing in the room thereof. Hoc Ithacus nollet hoc magno mercentur Atridae. Thirdly, the force and sum of the Argument is this; Christ dyed and rose again that he might bee Lord and Judge of all; therefore Christ dyed for all. Now ask what he means by dying for all, and the whole Treatisy answers, that it is a paying a ransom 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 he dyed not. Let them that can understand it, rejoice in their quick apprehension, I confess it flies my thoughts. Fourthly, the manner of arguing being so vain, let us see a little whether there be any more weight in the matter of the Argument. Many Texts of Scripture are heaped up, and distributed to the several Propositions: In those out of psalm 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 business 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 causelessly as hath been shewed oft: Those which are annexed to the minor Proposition, 2 Cor. 5. 14, 15. as I have already cleared the mind of the Holy Ghost in it, and made it manifest that no such thing as universal Redemption can be wrested from it; so unto this present argument it hath no reference at all, not containing any one syllable concerning the judging of Christ, and his power over all, which was the medium insisted on. Phil. 2. 7. 11. Acts 17. 31. Rom. 2. 16. mention indeed Christs exaltation, and his judging all at the last day, but because he shall judge all at the last day, therefore he dyed for all, will ask more pains to prove, than our Adversary intends to take in this cause. The weight on the whole must depend on Rom. 14. 9. 11, 12. which being the onely place that gives any colour to this kind of arguing, shall a little be considered. It is the Lordship and Dominion of Christ over all, which the Apostle in that place at large insists on, and evidenceth to believers, that they might thereby be proved to walk blameless, and without offence one towards another, knowing the terror of the Lord, and how that all men, even themselves and others must come to appear before his judgement seat, when it will be but a sad thing, to have an account to make of scandals and ofences: further, to over-reached 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 design he had as to this particular, in undertaking the Office of mediation, there expressed by dying, rising, and reviving, to wit, that he might have the execution of judging over all committed to him, that being part of the glory set before him, which caused him to endure the cross and despise the shane, 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 himself, not any thing of what was his intention towards them for whom he dyed. To die for others does at least denote to die for their good, and in the Scripture always to die in their stead; now that any such thing can bee hence deducted, that Christ dyed for all, because by his death himself made way for the enjoyment of that power, whereby he is Lord over all, and will judge them all, casting the greatest part of men into hell, by the sentence of his righteous judgement, I profess sincerely that I am no way able to perceive: if men will contend and have it so, that Christ must be said to die for all, because by his death and resurrection he attained the power of judging all, then I shall onely leave with them these three things. First, that innumerable souls shall be judged by him, for not walking according to the light of nature, left unto them, directing them to seek after the eternal power and God-head of their Creator, without the least rumour— of the Gospel, to direct them to a Redeemer, once arriving at their ears, Ro. 2. And what good will 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 blood, this return, about those he will one day judge: questio est de aliis responsio de cepis. That which the Scripture so sets forth in general for the world of mankind as a truth for them all, that whosoever of the particulars, so believe as to come into Christ, and receive the same, shall not perish, but have everlasting life, is certainly a truth to be believed, Acts 5. 20. But that God sent forth his son to bee the Saviour of the world is in Scripture so set forth in general for all men that whosoever of the particulars so believe as they come into Christ, and receive the same, they shall not perish but have everlasting life. John 3. 16, 17, 18, 36.& 1. 4, 11, 12. Therefore that God sent his son to be the Saviour of the world is a certain truth, 1 John 4. 14. I hope no ingenious man, that knows any thing of the controversy in hand, and to what head it is driven, between us and our Adversary, or is in any measure acquainted with the way of arguing, will expect that we should spend many words about such poor flourishes, vain 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 undergo the tediousness of the review of such things as these; but that eundum est quo trabunt fata Ecclesiae; not then any more to trouble the Reader, with a Declaration of that in particulars, which he 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 knows not how tolerably to express his own conceptions, nor to infer one thing from another in any regular way; I answer, First, that whatsoever the Scripture holds forth as a truth to be believed, is certainly so, and to bee embraced. Secondly, that the Scripture sets forth the death of Christ, to all whom the gospel is preached, as an all-sufficient means for the bringing of sinners unto God, so as that whosoever believe it, and come in unto him, shall certainly be saved. Thirdly, what can be concluded hence, but that the death of Christ is of such infinite value, as that it is able to save to the utmost, every one to whom it is made known, if by true faith they obtain an interest therein, and a right thereunto? We cannot perceive( this truth we have formerly confirmed by many testimonies of Scripture) and do conceive that this inate sufficiency of the death of Christ, is the foundation of its promiscuous proposal to elect and reprobate. Fourthly, that the conclusion, if he would have the reason to have any colour or show of an Argument, should at least include and express the whole and entire Assertion, contained in the Proposition, viz. That Christ is so set forth to be the Saviour of the world, that whosoever of the particulars believe, &c. And then it is by us fully granted, as making nothing at all for the universality of Redemption; but onely for the fullness and sufficiency of his satisfaction. Of the word world enough hath been said before. That which God will one day cause every man confess to the glory of God, is certainly a truth, for God will own no lie, for his glory, John 13. 3. 9. Rom. 3. 3, 4. But God will one day cause every man to confess Jesus( by virtue of his death and ransom given) to be the Lord, even to the glory of God, Phil. 2. 7, 8, 9, 10, 11. Isay 45. 22, 23. Rom. 14. 9. 12. Psal. 86. 9. Therefore it is certainly a truth that Jesus Christ hath given himself a ransom for all men, and hath thereby the right of lordship over them, and if any will not believe and come into this government, yet he abideth faithful, and cannot deny himself, but will one day bring them before him and cause them to confess him Lord to the glory of God, when they shall be denied by him, for denying him in the 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 receive any strength from the premises: Therefore, that Jesus Christ is the Lord and to be confessed to the glory of God, is certainly a truth. This I say is all the conclusion that this argument ought to have had unless in stead of a syllogism, you intend three independent propositions, every one standing upon his own strength. That which is inserted, concerning his giving himself a ransom for all, and that which follows of the conviction and condemnation of them who believe not nor obey the Gospel, confirmed from, 2 Tim. 2. 12, 13, 14. is altogether heterogeneous to the business in hand. Now this being the conclusion intended, if our Author suppose that the deniers of universal Redemption, do question the truth of it: I wonder not at all, why he left all other employment to fall a writing controversies, having such apparent advantages against his adversaries, as such small mistakes as this are able to furnish his conceit with all. But it may be an act of charity to part him and his own shadow, so terribly at variance as here and in other places: wherefore I beseech him to hear a word in his heat, and to take notice, that though we do not ascribe, a fruitless ineffectual Redemption to Jesus Christ, nor say, that he loved any, with that entire love which moved him to lay down his life, but his own Church, and that all his Elect are effectually redeemed by him, yet we deny not but that he shall also judge the Reprobates, viz. even all them that know not, that deny, that disobey and corrupt— the truth of his gospel: and that all shall be convinced, that he is Lord of all, at the last day; so that he may spare his pains, of proving such unquestionable things: something else is extremely desirous to follow but indignation must be a bridled Secondly, For that cause in the second proposition,( by virtue of his death and ransom given) we deny that it is any where in the Scripture, once intimated that the ransom paid by Christ in his death for us, was the cause of his exaltation to be Lord of 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 plain 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 himself a ransom for all men, and by the grace of God tasted death for every man, may be proved in and by the Scripture both by plain sentences therein and necessary consequences imported thereby, without 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 several proofs, therefore that Jesus Christ gave himself for all men, and by the grace of God tasted death for every man is a truth to be believed, Mark. 1. 15. and 16. 15. 18. 1 Joh. 4. 14. The meaning of this argument is, that universal Redemption may be proved by the Scripture: which being the very thing in question, and the Thoesis undertaken to be proved, there is no reason why its self should make an argument, but onely to make up a number, and for my part they should pass, without any other answer, viz. that they are a number; but that those who are the number, are to be considered. Secondly, Concerning the argument its self( seeing it must go 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 ways of interpretation, of affirmation, and consequences, as by which the Spirit of God leadeth us into the knowledge of the truth, is certainly to be believed: which is granted of all, though not proved by the places he quoteth ( Matth. 22. 32. Rom. 11. 3. 5, 6.) and is the onely foundation of that article of faith which you seek to oppose. Secondly, To the second that Christ gave himself a ransom {αβγδ} for all and stasted death {αβγδ} for all, is the very word of Scripture, and was never denied by any, the making of all, to be all men, and every man in both the places aimed at, is your addition, and not the Scriptures assertion: if you intend then to prove that Christ gave himself a ransom for all, and tasted death for all, you may save your labours, it is confessed on all hands, none ever denied it: but if you intend to prove those all to be all, and every man, of all ages, and kinds, elect, and reprobate, and not all his 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 join issue with you, or any man breathing, to search out the meaning of the word and mind of God in it, holding ourselves to the proportion of faith, essentiality of the doctrine of Redemption, scope of the place where such assertions are, comparing them with other places and the like ways, labouring in all humility, to find the mind of the Lord according to his own appointment, and of the success of such a trial, laying aside such failings as will adhere to my personal weakness, I am by the grace of God exceedingly confident, having by his goodness received some strength& opportunity to search into,& seriously to weigh what ever the most famous asserters of universal Redemption whether Lutherans or Arminians, have been able to say in this cause: for the present I address myself to what is before me, only desiring the Reader to observe that the assertion to be proved is, that Jesus Christ according to the counsel and will of his Father, suitable, to his purpose of salvation, in his own mind and intention, did, by his death and oblation, pay a ransom for all and every man, Elect, and Reprobate, both those that are saved and those that perish, to redeem them from sin, death, and hell, to recover salvation life and immortality for them, and not onely for his Elect, or Church chosen to an inheritance before the foundation of the world. To confirm this we have divers places produced, which by the Lords assistance we shall consider in order. proof 1. Of Argument 6. God so loved the world that he gave his son to be the Saviour of the world, 1 John 4. 14. and sends his servant to bear witness of his Son that all men through him might believe, John 1. 4. 7. That whosoever believes on him might have everlasting life, John 3. 16. 17. And he is willing that all should come to the knowledge of the truth, 1 Tim. 2. 24. And be saved, 1 Tim. 1. 15. Nor will he be wanting in the sufficiency of helpfulness to them, if as light comes they will suffer themselves to be wrought on and to receive it, Pro. 1. 23. and 8. 4. 5. and is not this plain in Scripture? ANSWER. First, The main, yea indeed only thing to be proved as we before observed is, that those indefinite propositions, which we find in the Scripture concerning the death of Christ, are to be understood universally, that the terms all, and world, do signify in this business when they deny the object of the death of Christ, all and every man in the world: unless this be done, all other labour is altogether useless and fruitless. Now to this there is nothing at all urged in this pretended proof, but onely a few ambiguous places barely recited, with a false collection from them, or observation upon them which they give no colour to. Secondly, 1 joh. 4. 14. of Gods sending his son to be the Saviour of the world, and his servants to testify it, is nothing but to be the Saviour of men living in the world which his Elect are an 100. such places as these, so clearly interpnted as they are in other places, would make nought at all to the purpose The next thing is, from John. 1. 4. 7. Verse 4. is that Christ was the life of men, which is most true, nor life being to be had for any man, but onely in and through him, this not being at all to the question, the next words of verse 7. that all men through him might believe,; which words being thrust in, to piece— up a sense with another fraction of Scripture seem to have some weight; as though Christ were sent that all men through him might believe, a goodly show, seeming no less to make for universal Redemption than the Scripture, cited by the devil, after he had cut off part it, did for our Saviours casting himself from the pinnacle of the Temple, but if you cast aside the sophistry of the old Serpent, the expression of this place is not a little avaliable, to invalidate the Thesis sought to be maintained by it. The words are, there was a man sent from God, whose name was John, the same came for a witness, to bear witness of the light, that all men through him might believe: now who do you think is there meant by {αβγδ} through him? is it not Christ think you the light, or John the witness of the light? certainly John, as almost all expostors do agree, except certain among the Papish, and Grotius that Ismaell: so the Syriack interpreter, reading by his hand, or ministry, so the word inferts, for we are not said to believe {αβγδ} by Christ, or as it should be here {αβγδ} by the light, but {αβγδ} John 12. 12. in the light not by it, and {αβγδ} Act. 9. 42. believd on the Lord, so also Rom. 9 33. {αβγδ} every one that believeth on him, so {αβγδ} in divers places in him: but no mention of believing by him, which rather denotes the instrument of believing, as is the ministry of the word, than the object of faith, as Christ is. This being apparent let us see what is affirmed of John, why he was sent, that all through him might believe; Now this word all here hath all the qualifications which our Author requireth for it to be all ways esteemed a certain expression of a collective universality that it is spoken of God, &c. and who I pray you were these all, that were intended to be brought to the faith by the ministry of John? were they not onely all those that lived throughout the world in his dayes, who preached( a few yeares) in judea onely; but also all those that were dead before his nativity, and that were born after his death, and shall be to the end of the world, in any place under heaven. Let them that can believe it, enjoy their persuasion with this assurance that I will never be their rival, being fully persuaded, that by all men here, is meant onely some of all sorts to whom his word did come: so that the necessary sense of the word all, here is wholly destructive to the proposition. For what, Thirdly, is urged from John 3. 16. 17. That God so sent his son, that whosoever believed on him, might have everlasting life, as far as I know is not under debate, as to the sense of it among Christians; For Gods willingness that all should be saved from 1 Tim. 2. 4. To which a word is needlesey added to make a show, the text being quiter to another purpose, from 1 Tim. 1. 15. Taking all men there, for the universality of individuals then I ask, first, what act it is of God wherein this his willingness doth consist? is it in the eternal purpose of his will that all should be saved? why is it not accomplished? who hath resisted his will? is it in an antecedent desire that it should be so, though he failes in the end? then is the blessed God most miserable, it being not in him, to accomplish his just and holy desires: is it some temporary act of his, whereby he hath declared himself unto them? Then I say, grant that salvation is onely to be had in a Redeemer, in Jesus Christ, and give me an instance how God in any act whatsoever, hath declared his mind, and revealed himself to all men of all times and places, concerning his willingness of their salvation by Jesus Christ a redeemer, and I will never more trouble▪ you in this cause. Secondly, doth this will equally respect the all intended, or doth it not? if it doth; why hath it not equal effects towards all? what reason can be assigned? if it doth not; whence shall that appear? There is nothing in the Text to intimate any such diversity. For our parts, by all men, we understand some of all sorts through out the world, not doubting, but that to the equal Reader, wee have made it so appear from the context and circumstances of the place; the will of God there, being that mentioned by our Saviour, John 6. 40. That which follows in the close of this proof, of Gods not being wanting in the sufficiency of helpfulness to them, who as light comes, suffer themselves to bee wrought upon and receive it, is poisonous sting in the tail of the Serpent, wherein is couched the whole Pelagian poison of free-will, and Popish merit of Congruity, with Arminian sufficient grace, in its whole extent and universality: To neither of which, there is the least witness given in the place produced. The sum and meaning of the whole Assertion is, that there is an universality of sufficient grace granted to all, even of grace subjective, enabling them to obedience, which receives addition, increase, degrees, and augmentation, according as they who have it, do make use of what they presently enjoy: which is a position so contradictory to innumerable places of Scripture, so deregatory to the free grace of God, so destructive to the efficacy of it, such a clear exaltation, of the old idol free-will, into the throne of God, as any thing, that the decaying estate of Christianity hath invented and broached. So far is it from being plain and clear in Scripture, that it is universally repugnant to the whole dispensation of the new Covenant, revealed to us therein, which if ever the Lord call me to, I hope very clearly to demonstrate; for the present it belongs not immediately to the business in hand, and therefore I leave it; coming to proof 2d. Jesus Christ the son of God came into the world to save the World, John 12. 47. to save sinners, 1 Tim. 1. 15. To take away our sins, and destroy the works of the devil, 1 John 3. 5. 8. to take away the sins of the world, John 1. 29. and therefore dyed for all, 2 Cor. 5. 14. 15. and gave himself a ransom for all, 1 Tim. 2. 6. to save that which was lost, Mat. 18. 11 and so his Propitiation made was for the world, 2 Cor. 5. 19. the whole world, 1 John 2. 2. and all this is full and plain in Scripture. ANSWER. Those places of this proof, where there is mention of all, or world, as John 12. 47. John 1. 29. 2 Cor. 5. 14, 15. 1 Tim. 2. 6. 2 Cor. 5. 19. 1 John 2. 2. have been all already, considered, and I am unwilling to trouble the Reader with repetitions: see the places, and I doubt not but you will find that they are so far from giving any strength to the thing intended, to be proved by him, that they much rather evert it. For the rest, 1 Tim. 1. 15. Matth. 18. 11. 1 John 3. 5. 8. how any thing can be extracted from them, to give colour to the universality of Redemption, I cannot see: what they make against it hath been declared. pass we then to the proof 3d. God in Christ doth, in some means or other of his appointment, give some witness to all men of his mercy and goodness procured by Christ, psalm 19. 6. Rom. 10 8. Acts 14. 17. and there-through at one time or other sendeth forth some stirrings of his Spirit to move in and knock at the hearts of men, to invite them to repentance and seeking God, and so to lay hold on the grace and salvation offered; and this not in a show or pretence, but in truth and good will ready to bestow it on them: and this is all fully testified in Scripture, Gen. 6. 3. Isa 45. 22. Acts 17. 30, 31. John 1. 19. ANSWER. Parvas habet spes Troja, si tales habet: If the universality of redemption have need of such proofs as these, it hath indeed great need, and little hope of supportment. Universall vocation is here asserted to maintain Universall Redemption; Manus manum fricat; or rather, Muli se mutuo scabiunt: this being called in oftentimes to support the other; and they are both the 2 legs of that Idol, free-will, which is set up for men to worship; and when one stumbles, the other steps forward to uphold the Babel. Of Universall vocation( a gross figment) I shall not now entreat: but onely say for the present, that it is true that God at all times, ever since the Creation hath called men to the knowledge of himself as the great Creator, in those things which of him, by the means of the visible creation might be known; even his eternal power and God-head, Rom. 1. 19, 20▪ psalm 19. 1, 2. Acts 14. 17. 2ly. that after the death of Christ, he did by the preaching of the gospel, extended far and wide, call home to himself the children of God, scattered abroad in the world: whereas his elect were before confined almost to one nation; giving a right to the Gospel to be preached to every creature, Mat. 16. 15. Rom. 10. 18. Isa. 4. 5. 22. Acts 17. 30, 31. But 3ly. that God should at all times, in all places, in all ages, grant means of grace, or call to Christ as a Redeemer, or to a participation of his mercy and goodness in him manifested, with strivings and motions of his Spirit; for men to close with those invitations, is so gross and groundless an imagination, so opposite to Gods distinguishing mercy, so contradictory to express places of Scripture, and the experience of all ages, as I wonder how any man hath the boldness to assert it, much more to produce it as a proof of an untruth more gross than its self: Were I not resolved to tie myself to the present controversy, I should not hold from producing some reasons to evert this fancy: something may be done hereafter if the Lord prevent not: in the mean time let the Reader consult psalm 147. 19, 20. Matthew 11. 25. Matth 22. 14. Acts 14. 16. Acts 16. 7. Rom. 10. 14, 15. We pass to proof 4th. The Holy Ghost that cometh from the Father and the son shall reprove the world of sin( even that part of the world that refuseth now to believe, that they are under sin) because they believe not on Christ, and that it is their sin that they have not believed on him: and how could it bee their sin not to believe in Christ, and they for that cause under sin, if there were neither enough in the atonement made by Christ for them, nor truth in Gods offer of mercy to them, nor will, nor power in the Spirits moving in any sort sufficient, to have brought them to believe at one time or other: And yet is this evident in Scripture, and shall bee by the Holy Spirit to bee their great sin, that fastens all other sins on them, John 3. 18, 19.& 8. 24.& 12. 48.& 15. 22. 24.& 16. 8, 9, 10, 11. ANSWER. The intention of this proof, is to show that men shall bee condemned for their unbelief, for not believing in Christ; which saith the Author cannot be, unless three things be granted. First, that there be enough in the atonement made by Christ for them. Secondly, that there bee truth in Gods offer of mercy to them. Thirdly, that there be sufficient will and power, given them by the Spirit at some time or other to believe. Now though I believe no mant can perceive what may be concluded hence for the universality of Redemption; yet I shall observe some few things; and to the first thing required, do say; that if by enough in the attonemen for them, you understand that the atonement which was made for them, hath enough in it, we deny it, not because the atonement hath not enough in it, for them, but because the atonement was not for them: If you mean that, there is a sufficiency in the merit of Christ to save them; if they should believe, we grant it, and affirm that this sufficiency is the chief ground of the proposing it unto them.( understanding those to whom it is proposed, that is those to whom the gospel is preached.) To the second, that there is truth as in all the ways and words of God, so in his offer of mercy to whomsoever it is offered: if we take the command to believe with the promise of life upon so doing for an offer of mercy, there is an eternal truth in it, which is, that God will assuredly bestow life and salvation upon all believers, the proffers being immediately declarative of our duty: 2ly, of the concatination of faith and life, and not at all of Gods intention towards the particular soul to whom the proffer is made; for who hath known the mind of God, and who hath been his counsellor? To the third, the spirits giving will or power, I say first, that ye set the Cart before the horse, placing will before power: 2. I deny that any internal assistance is required to render a man inexcusable for not believing, if he have the object of faith propounded to him, though of himself he have neither power nor will so to do, having lost both in Adam; 3. how a man may have given him a will to believe, and yet not believe, I pray declare the next controversy ye undertake. This being observed, I shall take leave to put this proof into such form, as alone it is capable of, that the strength thereof may appear, and it is this: if the Spirit shall convince all those of sin to whom the gospel is preached, that do not believe; then Christ dyed for all men, both those that have the gospel preached unto them, and those that have not: but the first is true, for their unbelief is their great sin, ergo, Jesus Christ dyed for all: which if any, is an Argument a baculo ad angulum, from the beam to the Shuttle. The places of Scripture John 3. 18, 19.& 8. 24.& 12. 48.& 15. 22. 24. prove that unbelief is a soul condemning sin, and that for which they shall bee condemned, in whom it is privative, by their having the gospel preached to them: but quid ad nos? One place is more urged, and consequently more abused than the rest, and therefore must be a little cleared; it is John 16. 7, 8, 9, 10, 11. The words are, I will sand the Comforter to you, and when he is come, he will reprove the world of sin, and of righteousness, and of judgement: of sin, because they believe not in me: of righteousness, because I go to my Father, and ye see me no more: of judgement, because the Prince of this world is judged. First, it is uncertain, whether our Author understands the words of the spirit, in and with Christ, at the last day, or in and with the ministry of the word now in the dayes of the gospel: if the first, he is foully mistaken; if the latter, then the conviction here meant, intends onely those to whom the gospel is preached, and what that will advantage universal Redemption, which compriseth all as well before as after the death of Christ, I know not. But 2, it is uncertain whether he supposeth this conviction of the spirit to attend the preaching of the gospel only, or else to consist in strivings and motions even in them, who never hear the word of the gospel; if he mind the latter, we wait for a proof: 3. It is uncertain, whether he supposeth those thus convinced to be converted, and brought to the faith by that conviction, and that attending effectualness of grace or no. But omitting those things, that Text being brought forth and insisted on, further to manifest how little reason there was for its producing, I shal briefly open the meaning of the words: Our Saviour Christ intending in this his last Sermon to comfort his Apostles in their present sad condition, whereto they were brought by his telling them that he must leave them, and go to his Father; which sorrow and sadness he knew full well would be much increased, when they should behold the vile ignominious way whereby their Lord and Master should be taken from them, with all those reproaches and persecutions, which would attend them so deprived of him, bids them not bee troubled, nor filled with sorrow and fear, for all this: assuring them, that all this loss, shane, and reproach, should be abundantly made up by what he would do for them, and bestow upon them, when his bodily presence should bee removed from them; and as to that particular, which was the head of all, that he should be so vilely rejected and taken out of the world as a false teacher and seducer, he telleth them he will sand them {αβγδ}, John 14. 16. another Comforter, one that shall vicariam navare operam, as Tertul. be unto them in his stead, to fill them with all that consolation, whereof by his absence they might be deprived; and not onely so, but also to be present with them in other greater things, than any he had as yet employed them about. This again he puts them in mind of, Chapter 16. 6. Now {αβγδ} who is there promised, is properly an Advocate; that is, one that pleadeth the cause of a person, that is guilty or accused before any Tribunal, and is opposed {αβγδ}, Rev. 12. 10. and so is this word by us translated, 1 Joh. 2. 1. Christ then here telleth them, that as he will be their Advocate with the Father, so he will sand them an Advocate to pled his cause, which they professed, with the world, that is, those men in the world, which had so vilely traduced and condemned him as a Seducer, laying it as a reproach upon all his followers▪ this doubtless, though( in some respect) it be continued to all ages in the ministry of the Word; yet it principally intended the plentiful effusion of the Spirit upon the Apostles at pentecost, after the ascension of our Saviour: which also is made more apparent by the consideration of what he affirmeth that the Advocate so sent shall do, viz. he shall reprove, or rather evidently convince the world of sin, because they believed not on him: which surely it abundantly did in that Sermon of Peter, Act. 3. when the enemies themselves and haters of Christ, were so reproved and convinced of their sin, that upon the pressing urgency of that conviction, they cried out, Men and Brethren what shall we do to bee saved? Then was the World brought to a voluntary confusion of the sin of murdering Jesus Christ. 2. It shall do the same of righteousness, because he went to his Father; not of its own righteousness reprove it for that, because it is not; but it shall convince the men of the world, who condemned Christ as a seducer, of his righteousness; that he was not a blasphemer as they pretended, but the son of God, as himself witnessed, which they shall be forced to aclowledge, when by the effusion and pouring out of the spirit upon his Apostles, it shall be made evident, that he is gone to, and received of his father, and owned by him, as the Centurian did presently upon his death. Thirdly, It shall convince the world of judgement, because the Prince of the world is judged, manifesting to all those of whom he speaketh, that he whom they despised as the Carpenters son and bad come down from the cross, if he could, is exalted to the right hand of God, having all judgement committed to him, having before hand in his death, judged, sentenced,& overcome satan the Prince of this World, the chief instigatour of his crucisiers, who had the power of death. And this I take to be the clear genuine meaning of this place; not excluding the efficacy of the Spirit, working in the same manner, though not to the same degree for the same end in the majesty of the word to the end of the world: but what this is to universal Redemption, let them, that can understand it, keep it to themselves, for I am confident they will never be able to make it out to others. proof. 5th. God hath testified both by his word and his oath, that he would, that his son should so far save, as to work a Redemption for all men; and likewise that he should bring all to the knowledge of the truth, that there through Redemption might be wrought in and upon them, 1 Tim. 2. 4. with John 3. 17. So he willeth not, nor hath any pleasure in the death of him( even the wicked) that dieth, but rather that he turn and live, Ezek. 18. 23. 32.& 33. 11. And dare any of us say, the God of truth saith and sweareth that, of which he hath no inward and serious meaning? oh far be such blasphemy, from us. ANSWER. This assertion first, that God testifieth by his word and oath, that he would that Christ should so far save us, &c. is a bold calling of God to witness that, which he never affirmed, nor did it ever enter into his heart: for he hath revealed his will that Christ should save to the utmost them, that come to him, and not save so far, or so far, as is boldly, ignorantly, and falsely, intimated. Let men beware of provoking God to their own confusion, he will not be a witness to the lie of false hearts. Secondly, That Christ should so bring all to the knowledge of the truth, that there through Redemption might be wrought in& upon them, is another bold corruption of the word, and false witness bearing in the name of God: is it a small thing for you to weary and seduce men, will you weary our God also? Thirdly, for places of Scripture corrupted to the sense imposed; in John 3. 17. God is said to sand his son, that the world through him might be saved, not be saved so far, or so far, but saved from their sins, Matth. 1. 21. and to the uttermost, Heb. 7. 25. So that the world of Gods Elect, who onely are so saved, is onely there to be understood as hath been proved. In 1 Tim. 2. 4. there is something of the will of God for the saving of all sorts of men, as hath been declared, nothing conducing to the bold assertion, used in this place. Fourthly, To those are added that of Ezek. 18. 23. that God hath no pleasure in the death of him that dieth, and verse 32. That he willeth not the death of the sinner: Now though these texts are exceeding useless to the business in hand, and might probably have some colour of universal vocation, but none possibly of universal Redemption, there being no mention of Christ, or his death in the place, from whence they are cited, yet because our adversaries are frequently knitting knots from this place to inveigle and hamper the simplo, I shall add some few observations upon it to clear the meaning of the text, and demonstrate how it belongs nothing at all to the business in hand. First, then let us consider to whom, and of whom these words are spoken. Is it to and of all men, or onely to the house of Israel? doubtless these last; they are onely intended, they only are spoken to, hear now oh house of Israel, ver. 25. now will it follow, that because God saith he delights not in the death of the house of Israel, to whom he revealed his mind, and required their repentance and conversion, that therefore he saith so of all, even those to whom he never revealed his will by such ways as to to them, nor called to repentance, Psal. 147. 19, 20. So that the very ground work of the whole conclusion is removed by this first observation. Secondly, God willeth not the death of a sinner, is, either God purposeth and determineth he shall not die, or God commandeth that he shall do those things, wherein he may live: if the first, why are they not all saved? why do the sinners die? for there is an immutability in the counsel of God, Heb. 6. 17. His counsel shall stand, and he will do all his pleasure, Isay 46. if the latter way by commanding, then the sense is that the Lord commandeth, that those whom he calleth, should do their duty that they may not die( although he knows, that thus they cannot do without his assistance) now what this makes to general Redemption, I know not. Thirdly, To add no more, this whole place, with the scope, aim, and intention of the Prophet in it, is miserable mistaken by our adversaries, and wrested to that, whereof there is not the least thought in the Text: the words are a part of the answer which the Lord gives to the repining Jews, concerning their Proverb, The fathers have eaten sour grapes, and the childrens teeth are set on edge. Now about what did they use this Proverb? Why? concerning the land of Israel v. 2, the land of their habitation which was laid waste by the sword( as they affirmed) for the sins of their fathers, themselves being innocent; so that it is about Gods temporal judgements in overturning their land and nation that this dispute is, wherein the Lord justifieth himself by declaring the equity of these judgments by reason of their sins, even those sins for which the land devoured them, and spewed them out▪ telling them that his justice is, that for such things they should surely die, their blood should be upon them, ver. 13. they shall be slain with the sword, and cut off by those judgements, which they had deserved; not that the shedding of their blood, and casting out of their carcasces, was a thing in itself so pleasurable or desirable to him, as that he did it onely for his own will: for let them leave their abominations, and try whether their lives were not prolonged in peace. This being the plain genuine scope and meaning of this place at the first view presenting itself to every unprejudiced man, I have often admired how so many strange conclusions for a general purpose of showing mercy to all, universal vocation, and Redemption have been wrested from it: as also how it came to be produced to give colour to that heap of blasphemy, which our Author calleth his fifth proof. proof. 6th. The very words and phrases used by the holy Ghost in Scripture, speaking of the death of Christ, and the ransom and propitiation; to whom it belongs, and who may seek it, and in believing find life, implies no less than all men. As to instance; all Nations, Matth 28. 19. 20. The ends of the earth,, Isay, 45. 22.& 49. 6 Every creature, Mark 16. 15. All, 2 Cor. 5. 14. 15. 1 Tim. 2. 6. Every man, Heb. 2. 9. The world, John 3. 16. 17. 2 Cor. 5. 19. The whole world, 1 John 2. 2. That which was lost, Luke 19. 10. Sinners, Matth. 9. 13. Vnjust, 1 Pet. 3. 18. Ungodly, Rom. 5. 6. And that whosoever of these repent, and believe in Christ shall receive his grace, John 3. 16. 18. Act. 10. 43. Now all these so often and indifferently used, were it not pride and error to device glosses to restrain the sense, the Scripture holdeth forth, so full and large for all men? ANSWER. First, This argument, taken from the words and phrases, whereby the object of the death of Christ is in the Scripture expressed, is that which filleth up both pages of this book, being repeated, and most of the places here cited urged an hundred times over: and yet it is so far from being any pressing argument, as that indeed it is nothing but a bare naked repetition of the thing in debate, concluding according to his own persuasion; for the main quaere between us, is whither the words All and the world, be to be taken universally: he saith so,& he saith so, which is all the proof we have, repeating over the thing to be proved, instead of a proof. Secondly, For those places which affirm Christ to die for sinners, ungodly, that which is lost, &c, as Luke 19. 10. Matth. 9. 13. 1 Pet. 3. 18 Rom. 5. 6. I have before declared how exceedingly unserviceable they are to universal Redemption Thirdly, For those places where the words All, every man, the world, the whole world are used we have had them over and over, and they likewise have been considered. Fourthly, for those expressions of all Nations, Matth. 28. 19. 20. every creature, Matth. 16. 15. used concerning them, to whom the gospel is preached, I say first, that they do not comprise all individuals, nay not all nations at all times, much less all singular persons of all nations, if we look upon the accomplishment, and fulfilling of that command; neither de facto was the gospel ever so preached to all, although there be a fitness and a cleanness in the dispensation thereof to be so preached to all, as was declared. Secondly, The command of preaching the gospel to all, doth not in the least manner prove, that Christ dyed with an intention to redeem all, but it hath other grounds, and other ends as hath been manifested. Thirdly, That the ransom belongs to all, to whom it is proposed we deny; there be other ends of that proposal: and Christ will say to some of them, that he never knew them, therefore certainly he did not lay down his life for them. Fifthly, The ends of the earth, Isay 45. 22. are those that look up to God, from all parts, and are saved, which surely are not all and every one: and Christ being given to be a salvation to the end of the earth, chapter 49. 6. Is to do no more among the Gentiles, than Gop promiseth in the same place that he shall do for his own people, even gather the preserved of Israel, so shall he bear forth the salvation of God, and gather the preserved remnant of his Elect to the ends of the earth. And now I hope I need not mind the intelligent Reader, that the author of these collections could not have invented a more ready way for the ruin of the Thesis, which he seeks to maintain, than by producing these places of Scripture last recounted for the confirmation of: it granting that All and the world, are no more than all the ends of the earth mentioned in Isay 45. 22. Isay 49 6. it being evident beyond denial, that by these expressions in both these places, onely the Elect of God, and believers are clearly intimated, so that interpreting the one by the other in those places where All and the world are spoken, those onely are intended. If pride and error had not taken full possession of the mindes of men, they could not so far deny their own sense and reason, as to contradict themselves, and the plain texts of Scripture, for the maintenance of their false and corrupt opinions. proof 7th. That whereas there are certain high and peculiar privileges of the spirit contained in the new Testament; sealed by the blood of Christ, which belongs not to all men, but onely to the Saints, the called and chosen of the Lord, and when they are alone distinctly mentioned, they are even so spoken off, as belonging to them onely, Matth. 13. 11. John 14. 17. 21. 22. 23.& 16. 13. 14. 15.& 17. 19. 20. Act. 2. 38. 39. 1 Cor. 2. 9. 14. Heb. 9. 15.& 8. tot. 1 Pet. 2. 3. 9. Yet many of these peculiar privileges, are so spoken of as joined together with the ransom and propitiation which belongs to all, then are they not spoken of in such a restraining and exclusive manner or with such appropriating words: but so and with such words as room is left to apply the ransom to all men, in speech. And withall so hold out the privileges to them that believe, that are proper to them, that they may both have their comfort and especial hope, and also hold forth the ransom and keep open the door for others. In belief& receipt of the propitiation to come in& partake with them. And so it is said for his sheep, and for many. But no where, onely but for his sheepo, or but onely for many, which is a strong proof of the ransom for all men, as is shown chapter. 3. 10. ANSWER. The strength of this proof, as to the business in hand, is wholly had from me, neither do I perceive how it may receive any such tolerable application, as to deserve the name of a proof, as to the main Thesis intended to be maintained; the force which it hath, is in an observation, which if it hath any sense is neither true, nor once attempted to be made good, for first, that there are peculiar high privileges belonging to the Saints and called of God, is a thing which needs no proof, amongst these are the death of Christ for them, not as Saints, but as Elect, which by the benefit of that death and blood shedding are to be made Saints, and accounted to be the holy one of God, for he redeemed his Church with his own blood, Act. 20. 28. loved and gave himself for it, Ephes. 5. 25. 26. even us, Titus 2. 14. even as divers of those here intimated, are expressly assigned unto them: as elect, such as those, Joh. 17. 19. 20. amongst which also as in the same rank with them, is reckoned Jesus, sanctifying himself for their sake, that is to be an oblation, v. 19. in a word all peculiar saving privileges belong onely to Gods elect purchased for them, and them alone by the blood of Jesus Christ, Ephes. 1. 3. 4. Secondly, For the other part of the observation, that where mention is made of these together with the ransom there is room left to extend the ransom to all. I answer, First, This is said indeed, but not once attempted to be proved, we have but small cause to believe the author in a thing of this importance upon his bare word. Secondly, for the leaving of room for the application, I perceive that if it be not left, ye will make it, though ye justle the true sense of the Scripture quiter out of its place. Thirdly, I have already shewed, that where many are mentioned, the ransom onely( as ye use to speak) is expressed, as also where sheep are spoken of, ye like is said where the word all is used, so that there is not the least difference. Fourthly, In divers places of the ransom of Christ, and those other peculiar privileges,( which indeed are fruits of it) are so united together, as is impossible to apply the latter to some, and the other to all, being all of them restrained to his saved ones, onely, Rev. 5. 9. 10. The redemption of his people by the ransom of his blood, and their making Kings and Priests are united, and no room left for the extending of the ransom to all; it being punctually assigned to those saved crwoned ones, distinguished from the rest of the nations and languages, from among whom they were taken, who were passed by in the payment of the ransom: which is directly opposite to all the sense, which I can observe in this observation. 5. Of sheep, and sheep onely, enough before. proof 8. The restauration wrought by Christ in his own body for mankind, is set forth in Scripture to be as large and full for all men, and of as much force as the fall of the fall of the first Adam by& in himself for all men: in which respect the first Adam is said to have been a figure of Christ the second Adam, Rom 3. 22, 23, 24.& 5. 12, 14, 18. 1 Cor. 15. 21, 22, 45, 46, 47. As is before shown, Chap. 8. ANSWER. It is most true that Christ and Adam are compared together, in respect of the righteousness of the one, communicated to them that are his, and the disobedience and transgression of the other, in like manner communicated to all them that are of him in some of the places here mentioned: as Rom. 5 12. 18. but evidently the comparison is not instituted between the righteousness of Christ, and the disobedience of Adam, extensively in respect of the object, but intensively in respect of the efficacy of the one and the other; the Apostle asserting the effectualness of the righteousness of Christ unto justification, to answer the prevalency of the sin of Adam unto condemnation; that even as the transgression of Adam brought a guilt of condemnation upon all them that are his natural seed; so the righteousness of Christ, procured the free gift of grace unto justification, towards all them that are his, his spiritual seed, that were the children given unto him of his Father. 2ly. 1 Cor. 15. 22, 23. speaketh of the resurrection from the dead, and that onely of Believers; for though he mentions them as all, Verse 22. In Christ all shall be made alive; yet Verse 23. he plainly interprets those all to be all that are Christs; not but that the other dead shall rise also, but that it is a resurrection to glory by virtue of the resurrection of Christ, which the Apostle here treats of, which certainly all shall not have. 3. The con parison between Christ and Adam, verse 45. to speak nothing of the various reading of that place, is onely in respect of the principles, which they had and were entrusted withall to communicate to others, Adam a living soul, or a living creature; there was in him a principle of life natural, to bee communicated to his posterity, Christ a quickening Spirit, giving life, grace and spirit to his: And here I would desire that it may be observed that all the comparison, that is any where instituted between Christ and Adam, still comes to one head, and aims at one thing, viz. that they were as two common stocks or roots, communicating to them that are engrafted into them( that is into Adam naturally by generation; into Christ, spiritually by regeneration) that wherewith they were replenished, Adam, sin, guilt, and disobedience; Christ, righteousness, peace, and justification, for the number of those that do thus receive these things, from one and the other, the consideration of it is exceedingly alien from the scope, aim, and end of the Apostle in the places where the comparison is instituted. 4. It is true Rom. 3. 23 it is said, All have sinned, and come short of the glory of God, which the Apostle had at large proved before, thereby to manifest, that there was no salvation to be attained, but onely by Jesus Christ: but if ye will ask to whom this righteousness of Christ is extended, and that redemption which is in his blood, he telleth ye plainly, it is unto all, and upon all them that believe, verse 22. whether they be Jew or gentle, there is no difference. proof 9. The Lord Jesus Christ hath sent and commanded his servants to preach the gospel to all Nations, to every creature, and to tell them withall, that whoever believeth and is baptized, shall be saved, Matth. 28. 19, 20. Mark 16. 15, 16. and his servants have so preached to all, 2 Cor. 5. 19. Rom. 10. 13. 18. And our Lord Jesus Christ will make it to appear one day, that he hath not sent his servants upon a false errand, nor put a lie in their mouths, nor wished them to dissemble, in offering that to all, which they knew belonged but to some, even to fewest of all; but to speak truth, Isa. 44. 26.& 61. 8. 1 Tim. 1. 12. ANSWER. The strength of this proof is not easily apparent, nor manifest wherein it lieth, in what part, or words of it: For first it is true, Christ commanded his Apostles to preach the gospel to all Nations, and every creature; to tell them, that whosoever believeth shall bee saved, Matth. 28. 19, 20. Mark 16. 15, 16. that is without distinction of persons or nations, to call all men to whom the providence of God should direct them, and from whom the Spirit of God should not with-hold them, as from them, Acts 16. 6, 7. warning them to repent and believe the gospel. 2. It is also true, that in obedience unto this command, his servants did beseech men so to do, and to bee reconciled unto God, even all over the nations, without dictinction of any, but where they were forbidden, as above, labouring to spread the gospel to the ends of the earth, and not to tie it up to the confines of Jewry, 2 Cor. 5. 19, 20. Rom. 10. 18. Most certain also it is, that the Lord Jesus Christ sent not his servants with a lie to offer that to all, which belonged onely to some, but to speak the truth, of which there needs no proof. But now what can be concluded from hence for universal redemption, is not easily discernible: perhaps some will say it is in this, that if Christ did not die for all, to whom the word is preached, then how can they offer Christ to all that preach it? A poor proof God wot; For first, the gospel was never preached to all and every one; nor is there any such thing affirmed in the places cited; and ye are to prove that Christ dyed for all, as well those that never hear of the gospel as those that do. 2. What do the Preachers of the gospel offer to them, to whom the Word is preached? is it not life and salvation through Christ, upon the condition of faith and repentance? And doth not the truth of this offer consist in this, that every one that believeth shal be saved? And doth not that truth stand firm and inviolable, so long as there is an all-sufficiency in Christ, to save all that come unto him? hath God entrusted the Ministers of the gospel with his intentions, purpose and counsels, or with his commands and promises? Is it a lie to tell men, that he that believeth shall be saved, though Christ did not die for some of them? Such proofs as these had need be well proved themselves, or they will conclude the thing intended very weakly. proof 10. The Lord willeth believers to pray even for the unjust and their persecutors, Matth. 5. 44. 48. Luke 6. 28. yea even for all men, yea even for Kings and all in authority, when few in authority loved Christianity, yet he said, not some of that sort, but for all in authority, and that on this greund: It is good in the sight of God, who will have all men saved, and come to the knowledge of the truth, Luke 10. 5. 1 Tim. 2. 1. 4. Surely there is a door of life opened for all men, 2 Tim. 1. 10. For God hath not said to the seed of Israel, seek ye me in vain. Isa. 44. 19. He will not have his children pray for vain things. ANSWER. The strength of this proof lieth in supposing. First, that indefinite Assertions are to be interpnted as equivalent to universal, which is false, Rom. 4. 5. 2ly, that by All: 1 Tim. 2. 1. is not meant all sorts of men, and the word All not to be taken distributively, when the Apostle by an annumeration of divers sorts gives an evident demonstration of the distribution intended. 3ly, that we are bound to pray for every singular man that he may bee saved; which 1. wee have no warrant, rule, precept, or example for. 2. It is contrary to the apostolical precept, 1 John 5. 16. 3. To our Saviours example, John 17. 9. 4. To the counsel and purpose of God in the general made known to us, Rom. 9. 11, 12, 15. and Chap. 11. 7. where evidently our praying for all, is but for all sorts of men excluding none, and that those may believe, who are ordained to eternal life. 4ly, it supposeth, that there is nothing else that we are to pray for men, but that they may bee saved by Christ, which is apparently false, Jerem. 29. 7. 5ly, that our ground of praying for any, is an assurance that Christ dyed for them in particular, which is not true, Acts 8. 22. 24. 6ly, It most splendidly takes for granted, that our duty is to bee conformed to Gods secret mind, his purpose and counsel, until every one of these supposalls be made good, which never a one of them will be very suddenly; there is no help in this proof, nor strength in this Argument, we must pray for all, therefore God intends by the Death of Christ to save all and every one, its Sophistry and weakness being apparent; from our Duty to Gods purpose is no good conclusion, though from his command to our duty be most certain. proof 11. The Lord hath given forth his word and promise to be with his servants so preaching the gospel to all; and with his people so praying for all where they came; that they may go on with confidence in both, Math. 28. 20. 1 Tim. 2. 3. 8. Luke 10. 6. Isa. 54. 17. ANSWER. That God will be with his people whether preaching or praying according to his will and their own duty is as apparent as it is, that this makes nothing for universal redemption; than which what can be more evident? proof 12. The Lord hath already performed and made good his word to his Servants and People, upon some of all sorts of men, and all sorts of sinners; showing them mercy to the very end, that none might exclude themselves, but all be encouraged to repent, believe, and hope thereby Acts 2.& 3.& 8.& 9.& 10.& 11.& 16.& 19. 28. 1 Cor. 6. 10, 11. 1 Tim. 1. 13, 14, 15, 16, 17. ANSWER. If ye had told us, that God had already made good his word to his servants, in saving all and every man, and proved it clearly, ye had evidently and undeniably confirmed the main opinion: but now affirming onely that he hath shewed mercy to some of all sorts, and all sorts of sinners, that others of the like sort( as are the remainder of his Elect, yet uncalled) might bee induced to believe, ye have evidently betrayed your own cause, and established that of your Adversaries; showing how the Lord in the event declareth on their side, saving in the blood of Jesus, onely some of all sorts, as they affirm; not all and every one, which your tenant leads you to. proof 13. The blessing of life hath streamed in this Doctrine of the love of God to mankind, yea in the tender and spiritual discovery of the grace of God to mankind( in the ransom given, and atonement made, by Christ for all men, with the fruits thereof) hath God in the first place overcommed his chosen ones to believe and turn to God, Acts 13. 48. Titus 2. 11. 13.& 3. 4. 5. ANSWER. First, that the freedom of Gods grace, and the transcendency of his eternal love towards man, with the sending of his son to die for them, to recover them to himself from sin and satan, is a most effectual motive, and( when set on by the Spirit of grace) a most certain operative principle of the conversion of Gods elect, we most willingly aclowledge: it is that wherein our hearts rejoice, whereby they were endeared, and for which, we desire to return thankful obedience every moment: but that ever this was effectual, extending this love to all, or at least that any effectuallnes is in that aggravation of it, we utterly deny: and that first, because it is false,& a corrupting of the Word of God, as hath been shewed; and of a lie there can bee no good consequence. 2. It quiter enervates and plucks out the efficacy of this heavenly motive, by turning the most intense& incomparable love of God towards his Elect, into a common desire, wishing,& affection of his nature,( which indeed is opposite to his nature) failing of its end& purpose, which might consist with the eternal destruction of all of all mankind, as I shal abundantly demonstrate, if Providence call me to the other part of this controversy concerning the cause of sending Jesus Christ. 3. There is nothing of this common love to all in the places urged; for first, the grace mentioned Tit. 2. 11, 13. is the grace that certainly brings salvation, which that common love doth not, and was the cause of sending Christ that he might redeem us from all iniquity, and purify to himself a peculiar people zealous of good works; where our redemption and sanctification, is asserted to be the immediate end of the oblation of Jesus Christ, which how destructive it is to universal Redemption, hath been formerly declared. 2. So also is that love and kindness mentioned, chapped. 3, 4, 5. such as by which, wee receive the washing of regeneration, and renewing of the Holy Ghost, verse 5. justification and adoption to heireship of eternal life, verse 7. which, whether it be a common or a peculiar love, let all men judge. 3. Acts 13 47.( for verse 48. there cited, contains a clear restriction of this love of God to his elect as can be desired) sets out the extent of the mercy of God, in Christ, through the preaching of the gospel to the Gentiles also, and not onely to the Jews, as was foretold by Isaiah 49. 6. which is far enough from giving any colour to the universality of grace, it being nothing but the same affirmation which ye have John 11. 52. of gathering together in one the Children of God that were scattered abroad. proof 14. Those that when the gospel comes and any spiritual light therein to them, when they refuse to believe, and suffer themselves to bee withdrawn by other things, they are affirmed to love or choose darkness rather than light, John 3. 19.( which how could it be, if no light in truth were for them?) in following lying vanities, to forsake their own mercies, Jonah 2. 8. to harden their own hearts, Rom. 2. 5. to lose their souls, Matth. 16. 26. and to destroy themselves, Hos. 13. 9. and they being from, Adam fallen into darkness, hardness, and their souls and death passed on them: how could these things bee, if by Jesus Christ no life had been attained, no atonement made, no restauration of their souls, nor means procured and used that they might bee saved? God is no hard Master to gather where he hath not strowne. ANSWER. First, the sum of this Argument is, that those who do not believe upon the preaching of the gospel are the causes of their own ruin and destruction; therefore Jesus Christ dyed for all and every man in the world. Now though it cannot but be apprehended, that it is time cast away and labour lost to answer such consequences as these; yet I must add a few observations, lest any scruple should remain with the weakest Reader; as first, all have not the gospel preached to them, nay from the beginning of the world, the greatest part of men have been passed by in the dispensation of the means of grace, Rom. 2. Acts winked at: all these then must be left out in this conclusion, which renders it altogether useless to the business in hand; for the universality of redemption falls to the ground, if any one soul be not intended in the payment of the ransom. 2. It is not the disbelieving the death of Christ for every individual soul that ever was or shall be( which to believe is no where in Scripture required) that is the cause of mans destruction, but a not-believing in the all-sufficiency of the passion and oblation of Jesus Christ for sinners, so as to accept of the mercy procured thereby upon those terms and conditions, that it is held forth in the Gospel, which doth not attend the purpose and intention of God, for whom Christ should die, but the sufficiency and efficacy of his death, for all that receive him in a due manner, he being only the true way, life, and light, no other name being given under heaven whereby men may be saved: it is a loving darkness rather than light, as in John 3. 19. the place urged in the proof; which word {αβγδ}, rather there, doth not institute a comparison, between their love of darkness and light, as though they loved both, but darkness chiefly; but plainly intimates an opposition unto the love of light, by a full love of darkness. And this men are said to do, which being spoken indefinitely, according to the rules of Interpreting Scripture followed by this Author, should be taken universally, for all men: but we are contented, that it be the most of those men to whom Christ preached, for some also of them received him, to whom he gave this privilege that they should become the sons of God, John 1. 12. why ye should interpret love here, by choose, as though either the words were equivalent, or the word in the original would signify either, I can see no reason, for both those are exceeding false. There is a difference between loving and choosing, and as for {αβγδ} he would be as bad a translator, as ye are an interpreter that should render it they choose. Now what is this loving of darkness more than light, but a following, and cleaving in affection and practise to the ways wherein they were, being alienated from the life of God, labouring in the unfruitful works of darkness, and refusing to embrace the heavenly doctrine of the gospel, holding forth peace and reconciliation with God through Christ, with life and immortality thereby. To conclude from hence, therefore Christ dyed for all and every man in the world, because the greatest part of them to whom he preached the gospel did not believe, is a wild kind of reasoning: much better may we infer, that therefore he dyed not for all men, because it is not given unto them for his sake to believe on him, Phil. 1. 29. Neither will that parenthesis ( which how could it be if no light in truth were for them?) give any light to the former inference, for if the word ( For) should denote the intention and purpose of God, the truth is, we dare not say, that God intends and purposeth that they should receive light who do not, lest by so saying we should make the strength of Israel to be like to ourselves, and contradict him who hath said, his counsel shall stand and he will do all his pleasure, Isay 46. 10. that the counsel of the Lord standeth for ever, Psal. 33. 12. he being the Lord and changing not, Mal. 3. 6. James 1. 17. 2 Tim. 2. 19. Rom. 9. 11. If by ( for them) ye mean such a stock— and fullness of light and grace, as there is of light in the Sun, for all the men in the world, though some be blind and cannot see it, then we say that such a light there is for all in the gospel, to whom it is preached, and their own blindness is the sole cause of their not receiving it, so that this hath not got the ston a step forward, which still rolls back upon him. Thirdly, The other Scriptures urged have not so much as any colour that should give advantage to consider them, as with any reference to the business in hand, that of Jonah. 2. 8. is concerning such as forsake the true God to follow idols, so forsitting the mercies temporal and spiritual, which from the true God they had before received, Rom. 2. 5. speaks of the Gentiles who had the works of God to teach them; and the patience of God to wait upon them, yet made no other use of them both, than by vile rebellions to add new degrees of further hardness upon their own heart. That if mens▪ losing their souls, Matth. 16. 26. and destroying themselves( Hos. 13. 9.) by sin, is of equal force with what went before. But Fourthly, The close of this reason seems to intimate a further view of the author, which at the first view, doth not appear, viz. that all men are in a restored condition by Christ; not a door of mercy opened for them all, but that they are all actually restored into grace and favour, from which if they do not fall, they shall surely be saved; and the argument whereby he proves this is, because being lost in Adam, they could not be said to lose themselves, unless they were restored by Christ: being darkness and hardness in him, unless all were enlightened and mollified by Christ, they could not be said to love darkness, nor to harden themselves. Now if this be his intention( as it is too apparent that so it is) I must say something, first, to the argument, secondly, to the thing itself. And first, for the argument, it is this, because by original sin men are guilty of death and damnation, therefore they cannot by actual sins make sure of, and aggravate that condemnation, and so bring upon themselves a death unto death: or because there is a native imbred hardness of heart in man, therefore none can add further degrees of contracted hardness and induration by actual rebellions; that because men are blind, therefore they cannot undervalue light,( when indeed the reason why they do so, is because they are blind,) that men who have time& opportunity& means to save their souls, cannot be said to lose them, that is to be condemned, unless their souls were in a saved condition before. Now this is one of the proofs, which in the close is called plain and according to Scripture; when indeed nothing can be more contrary to reason, Scripture and the principles of the oracles of God, than this and some other of them are. I shall add no more, knowing that no Reader can be so weak as to conceive that the refusing of a proposed remedy accompanied with infinite other despites done to the Lord, is not sufficient to make men guilty of their own condemnation, I speak of those, that enjoy the preaching of the gospel. Secondly, For the thing itself, or an actual restauration of all men by Christ into such a state, as is intimated, as they had at the first in Adam( I mean in respect of Covenant not innocency) which I take to be the meaning of the Author, and that because in another place he positively affirms that it is so, and that all are justified by Christ, though how it should be so, he is not able to declare. To this then I say, first, that there is nothing in the Scripture that should give the least colour to this gross error, nor can any thing be produced so much as probably sounding that way. Secondly, It is contrary, first, to very many places, affirming that we are dead in trespasses and sins, Ephes. 2. 1. that unless we be born again, we cannot see the kingdom of God, Joh. 3. 3. that until we come by faith to Christ, the wrath of God abideth on us, John 3. 36. with those innumerable places which discover the universal alienation of all men from God, until actual peace and reconciliation be made through Christ. Thirdly, To the very nature and essence of the new covenant of grace, proceeding from the free mercy of God to his Elect, carried along with distinguishing promises from the first, putting a difference between the seed of the woman and between the seed of the serpent, as well in the members, as in the head, to the last of them, being effective and really working every good thing it, promised in and towards all to whom it doth belong( which certainly it doth not in all) being every where said to be made with the people of God, or those whom he will own in opposition to the world, of all which and divers other things, so plentifully affirmed of it in the Scripture, not one can be true, if all men receive a restauration by Christ into covenant. Thirdly, To the eternal purpose of God in election and reprobation, of which the latter is a resolution to leave men in their fallen condition without any reparation by Christ. Fourthly, It is attended with very many strange absurd groundless consequences: as first, that all infants dying before they come to the use of reason, and the committing of actual sin, must necessary be saved,( although our Saviour hath said, that unless a man be born again he cannot see the kingdom of God, John 3. 3, and Paul from him, that the children of infidels are unclean, 1 Cor. 7. 14. Now noe unclean thing shall enter the new Jerusalem. Rev. 21. 17.) whereby, the infants of Turkes, Pagans, Infidels, persecutors, are placed in a far more happy condition than the Apostles of Christ, if they depart in their infancy than the best of believers, who are not( according to the authors of this doctrine) out of danger of eternal perishing. Secondly, That there is no more required of any to be saved, then a continuance in the estate, wherein he was born,( that is in covenant actually restored by Christ thereunto,) when the whole word of God crieth out, that all such as so abide shall certainly perish everlastingly. Thirdly, That every one that perisheth in the whole world, falls away from the grace of the new Covenant, though the promises thereof are, that there shall never be any total falling away of them that are in Covenant. Fourthly, That none can come unto Christ, but such as have in their own persons fallen from him, for all others abide in him. Innumerable other such consequences as these, do necessary attend this false heretical assertion, that is so absolutely destructive to the free grace of God. I doubt not but such proofs as these, will make considering men further search into the matter intended to be proved, and yield them good advantages to discover the wretched lie of the whole. Fifthly, To the last words of the proof I answer, that God sowed that seed in Adam, and watered it with innumerable temporal blessings towards all, and spiritual in some, whose fruit he will come to require from the world of unbelievers, and not in the blood of Jesus Christ, any further, than as it it hath been certainly proposed to some of them and despised. proof. 15th. Gods earnest expostulations, contendings, charges, and protestations, even to such as whereof many perished, Rom. 11. 27. Isay 10. 22. As to instance, Oh! that there were such an heart in them, that they would fear me &c. that it might be well with them, Deut. 5. 29. What could have been done more for my Vineyard that I have not done in it? &c. Isa. 5. 4. 5. What iniquity have your fathers found in me, that they are gone far from me? Jer. 2. 5. Have I been a wilderness to Israel, a land of darkness? Wherefore say my people we are Lords, we will come no more unto thee? v. 31. Oh my people! what have I done unto thee? wherein have I wearied thee? testify against me, Mic. 6. 3. How often would I have gathered, &c. and you would not, Mat. 23. 37. Oh that my people had harkened unto me, &c. I should soon have subdued their enemies, &c. Psal. 81. 12. 13. 14. Because I have called and ye refused, and no man regarded, &c. Prov. 1. 24. 25. 32. Because when they knew God they glorified him not as God, and Rom. 1. 21. 28. Therefore thou art in excusable, oh man, &c. Thou after thy hardness and impenitent heart, treasurest up unto thyself wrath& c.? Rom 2. 1. 5. No Christian I hope will reply against God and say, thou never meantest us good, there was no ransom given for us, no atonement made for us, no good done us, no mercy shows us, nothing in truth whereby we might have been saved, nothing but an empty show, a bare pretence. But if any should reason so evilly, yet shall not such answers stand. ANSWER. To this collection of expostulations, I shall very briefly answer with some few observations, manifesting of how little use it is to the business in hand. As first, that in all these expostulations, there is no mention of any ransom given, or atonement made for them that perish( which is the thing pretended in the close) but they are all about temporal mercies, with the out ward means of grace, to which what we observed in the argument last foregoing, viz that as God doth not expostulate with them about it, no more shall they with God about it at the last day:( not that I deny that there is sufficient matter of expostulation with sinners about the blood of Christ, and the ransom paid thereby, that so his Elect may be drawn, and wrought upon to faith and repentance, and believers more and more endeared to forsake all ungodliness, and worldly lusts, to live unto him, who dyed for them, and that others may be left more unexcusable only for the present there are no such expostulations here expressed, nor can any be found holding out the purpose and intention of God in Christ towards them that perish) Secondly, That all these places urged( excepting onely those of Rom. 1. 28.& 2. 5. which apparently and evidently lay the inexcusablenesse of sin upon that knowledge which they might have had by the work of creation and providence of God as eternal, almighty, and powerful, without the least intimation of any ransom, atonement and redemption) that all the rest I say, are spoken to and of those, that enjoined the means of grace, who, in the dayes, wherein those expostulations were used towards them, was a very small portion of all men, so that from what is said to them, nothing can be concluded of the mind and purpose of God towards all others, ( Psal. 147. 19. 20.) which is destructive to the general ransom. Thirdly, That there are no men, especially none of those that enjoy the means of grace, but do receive so many mercies from God, as that he may justly pled with them about their unthankfulness and not returning of obedience proportionable to the mercies and light which they received. Fourthly, It is confessed I hope by all, that there are none of those things for the want whereof, God expostulateth with the sons of men, but that he could if it so seemed good before him effectually work them in their hearts, at least by the exceeding greatness of his power, so that these things cannot be declarative of his purpose, which he might if he pleased fulfil for who hath resisted his will, Rom. 9. Fifthly, That desires and wishings should properly be ascribed unto God, is exceedingly opposite to his all-sufficiency,& the perfection of his nature; they are no more in him, than he hath eyes, ears and hands, these things are to be understood {αβγδ}. Sixthly, It is evident that all these are nothing but pathetical declarations of our duty, in the enjoynment of the means of grace, strong convictions of the stubborn and disobedient, with a full justification of the excellency of Gods ways, to draw us to the performance of our duties, Ergo. Christ dyed for all men, {αβγδ}. Seventhly, Some particular places that seem to be of more weight than the rest, have been already examined. proof 16. The Scriptures manner of setting forth the sin of such as despise and refuse this grace,— and their estate, and the persons perishing, as to say they turn the grace of God into wantonness, judas 4. Tread under foot the son of God: profane the blood of the Covenant, with which they were sanctified: offer despite to the spirit of grace, Heb. 10. 29. Deny the Lord that bought them, 2 Pet. 2. 1. They perish, for whom Christ dyed, 1 Cor. 8. 11. Trees twice dead, plucked up by the roots, judas 12. 13. And bring upon themselves swift destruction, 2 Pet. 2. 1. And how could all this be, if God had given his son in no sort for them? if Christ had shed no blood to procure remission for them? if he had not bought them, nor had any grace or life by his Spirit to bestow on them? ANSWER. First, There are in this proof three places of Scripture, which are frequently urged in this cause, viz. Heb. 10. 29. 2 Pet. 2. 1. 1 Cor. 8. 11. And therefore they have been considered already apart at large, where it was evidenced, that they no way incline to the assertion of that, whereunto they are violently wrested, and their sense for that end perverted. Secondly, for those other places out of judas v. 4. 12. 13. I cannot perceive how they can be hooked into the business in hand, some are said v. 4. to turn the grace of God into wantonness, that is to abuse the doctrine of the gospel, and the mercy of God revealed thereby, to encourage themselves in sin; whence to conclude, that therefore Jesus Christ dyed for all men is an uncouth inference; especially the Apostle intimating that he dyed not for these abusers of his grace, affirming that they were before of old ordained to condemnation, which ordination standeth in direct opposition to that love which moved the Lord to sand his son Christ to procure the salvation of any: the strength of the proof lieth in the other places, which have been already considered. proof 17. Jesus Christ by virtue of his death shall be their Judge, and by the Gospel in which they might have been saved, will he judge them to a second death, and how can that be if he never dyed the first death for them, and if there were not truth in his gospel, preached to them? Rom. 14. 9, 10, 11, 12. Phil. 2. 7. 11. Rom. 2. 16. John 12. 47. 48. 50. ANSWER. First, That Jesus Christ shall be Judge of all, and that all judgement is already committed to him, is confessed: that it doth not hence follow, that he dyed for all, hath been already declared, unless ye will affirm that he dyed for the Divels also, because they also must be judged by him. Secondly, That all shall be judged by the gospel, even such as never heard word of it, is directly contrary to the gospel, for as many as have sinned without the Law, shall also perish without the Law, and as many as have sinned in the Law, shall be judged by the Law, Rom. 2. 12. Every man doubtless, shall be judged according to the light and rule, which he did or might have enjoyed, and not according to that whereof he was invincibly deprived. Thirdly, That Christ should be said to die onely the first death, is neither an expression of the word, nor can be collected from thence: he dyed the death which was in the curse of the Law, but of this onely by the way. Fourthly, Ye intimate as though there were no truth in the gospel preached, unless Christ dyed for all, when indeed there is no assertion more opposite to the truth of the gospel; the places urged mention Christ being Lord of all, exalted above all, being Judge of all, judging men according to the gospel, that is those men who enjoy it; but how they may be wrested to the end proposed I know not. proof 18. Believers are exhorted to contend for the faith of this common salvation which was once delivered to the Saints, which some having heard, oppose,& others turn the offers of it into wantonness:& through not heeding& not walking in the faith of this salvation already wrought by Christ for men they deprive themselves of,& wind out themselves from that salvation, which Christ by his Spirit in application of the former hath wrought in them, and so deprive themselves of the salvation to come judas 3. 4. 5. And every of these proofs be plain, and according to scripture, and each of force, how much more altogether, still justifying the sense, That 1 Tim. 2. 6. & Heb. 2. 9. importeth, and the truth of the proposition in the beginning? ANSWER. I can see nothing in this proof, but onely that the salvation purchased by Christ is called common salvation, which if ye conclude from thence to be common to all, ye may as well conclude so of faith that it belongs to all, because it is called the common faith, Tit. 1. 4. Though termed the faith of Gods elect, v. 1. doubtless there is a community of believers, and that is common amongst them, which is extended to the whole Church of God: there is, totus mundus ex toto mundo, and that common salvation is that whereby they are all saved: without any colour of that strange common salvation, whereby no one is saved, maintained by this disputer. The remainder of this proof is a fullness of words, suitable to the persuasion of the author, but in no small part of them exceedingly unsuitable to the word of God and derogatory to the merits of Christ, making the salvation purchased by him to be in itself of no effect, but left to the will of sinful corrupted accursed men to make available or to reject. And these are the proofs, which this author calls plain, and according to Scripture, being a recapitulation of almost al that he hath said in his whole book, at least for the argumentative part thereof, there is not any thing of weight omitted: and therefore this Chapter I fixed on to return a full and punctual answer unto. Now whither the thing intended to be proved, viz the payings of a ransom by Christ for all and every man, be plainly, clearly and evidently from the Scripture confirmed, as he would bear us in hand; or whither all this heap of words, called arguments reasons and proofs, be not, for their manner of expression, obscure, uncouth,& oft times unintelligible, for their way of inference, childish, weak& ridiculous, in their allegations and interpretations of Scripture, perverse violent, mistaken, through ignorance, heedlessness, and corruption of judgement, in direct opposition to the mind and will of God revealed therein, is left to the judgement of the Christian Reader, that shall peruse them, with the answers annexed. CHAP. VII. The removal of other remaining objections. THe removal of some usual sophism, and captious Arguments, of the Arminians, of late made common and vulgar, shall be the close of our treatise, and wind up the whole controvercy, which hath drawn us with violence thus far: and in this performance, I shall labour to be as brief as possible; partly because these things have been handled at large by others, partly because all colour of opposition to the truth by us maintained from the Scriptures, being removed, all other objections will indeed naturally sink of themselves: yet because great boastings and sweling words of vanity, have been used concerning some that follow, it is necessary that some thing be said to show the emptiness of such flourishes that the weakest may not be entangled by them. That which we shall begin withall, is an Argument of as great famed, and as little merit, as any that in this cause, or indeed in any other controversy, 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 weakness of the rest of their arguments, the Arminians and their friends never use, but withall they add some notable encomium of it, with some terms of affront and threatening to their adversaries, in so much as by consent on both sides it hath obtained, the name of the Remonstrants Achilles. Now truly for my part, as I shall not transcribe any thing hither out of the many full answers, given to it by our Divines, by which this Achilles, or rather goliath hath been often cast to the ground. So I hearty wish, that the many operous prolix answers, which the boasting of our adversaries hath drawn forth, had not got this poor nothing more repute a thousand times then its own strength, or any addition of force from the managers of it, could have procured unto it. Supposing then, first, that the term believe, be used in the same sense in both propositions,( for if otherwise, the syllogism is false in the form of it,) Secondly, That by believing is understood a saving application of Christ to the soul as held out in the promise, for to believe that Christ 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 business 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 universality▪ is by us opposed.( Fourthly, for the term ( every one) it must relate unto all men as considered in an alike condition, for several respects and conditions of the same persons, may cause them to come under several obligations unto duties, now there is no one condition common unto all, but only the state of wrath and death, 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 die for every one of them in particular: now not to say any thing to the mayor proposition, which yet is false, that which men are bound to believe in this sense being as hath been observed by many, neither true, nor false, but good, the assumption is absolutely false, and hath not the least colour of reason, or Scriptures to support it, and taking every man for every individual in the world when our adversaries prove it, I engage myself to be their proselyte: For first then must some be bound to believe that which is false, which cannot be, every obligation to believe being from the God of truth: now it is false, that Christ dyed for all and every indivividuall of human kind, as hath been before proved at large: Secondly, Then should men be bound immediately to believe that which is not revealed, though divine Revelation bee the object of all faith: for the Scriptures do 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 own purchased obedience: neither indeed is the intention and purpose of God, concerning which we now inquire, proposed as the object of the faith of any, but onely his command, promises, and threatenings: the other being left to be collected, and assured to the soul, by an experience and sense of some sweet infallible issue and effect thereof in the heart, actually enjoyed. Nor, fourthly, can any command in the Scripture to believe be interpnted by the purpose and intention of God, as though the meaning of it should bee, God intended, that Christ should die for thee in particular: nor doth any promise contain that sense. Besides fiftly, which of itself is enough to break 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 unless they hear? 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 own place, without hearing the least report of Jesus Christ, or his sufferings for them or others, even in these dayes of the gospel? how much more then before the coming of Christ, in the flesh, when the means of Grace were restrained to one small nation, with some few Proselytes? were all these, are they that remain, all and every one bound to believe that Christ dyed for them all and every one in particular? these that think so, are doubtless bound to go tell all of them so, I mean those that are yet in the Land of the living: is not unbelief the great damning sin where faith is required, John 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, if they intend to have any colour or show of strength left unto this 1 Reply. Argument, that they mean 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 gospel 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 this reformed Argument, all the rest stand in their full force, which are sufficient to evert it.( 2ly, who seeth not that this very reforming of the Argument, hath made it altogether useless to the cause in whose defence it was produced: For if any one, much more the greatest part of men be excepted, which are now excluded from the Verge of this Argument, the general ransom falls to the ground. From the 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: 2ly, 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 bottom for any Arguments that they could have been otherwise disposed.( 3ly, that if the Gospel should be preached to al the world, or all in the world this is al the mind and will 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 perform the former: If the gospel should now bee preached to the Turkes, and Indians, and they should reject it, certainly 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 doubtless! 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 gospel, Acts 4. 12. For rejecting the counsel and wisdom of God to save sinners, by the blood of Jesus; for not believing the necessity of a Redeemer, that Jesus of Nazareth was that Redeemer, according to his own word to the Jews, If they believe not that I am he, they shall die in their sins; as indeed the peculiar infidelity of that people, was that not believing him to be their Messiah, whom they saw to be declared to bee the son 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 gospel, and not a refusing to believe that Christ dyed for every one of them in particular, which could not by the rule of the gospel bee proposed unto them, and which they never come so far as to question, or esteem. Still then we deny the minor proposition of the reduced syllogism, and that partly for the reasons before produced: partly for these subjoined. First, they to whom the gospel is preached, are bound to believe, with that faith which is required to justification onely: Now this is not a full persuasion 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, natural in its self, and established by Gods appointment, in the things that are to be believed; so that until some of them are believed, the rest are not required.( A man is not commanded, nor can be reasonably, to get the top of a Ladder, by skipping all the lower Rounds) viz. 1. Repent, and believe the gospel to be the word of God, to contain his Will, and that Iesus Christ therein revealed, is the wisdom and power of God unto salvation. 2ly that there is an inseparable connexion by Gods appointment, between faith and salvation; Gospell-faith carrying a sinner quiter out of himself, and from off his own righteousness. 3. That there be a particular conviction by the Spirit, of the necessity of a Redeemer, to their souls in particular, whereby they become weary, heavy laden, and burdened. 4. A serious full recumbancy, and rolling of the soul, upon Christ in the promise of the gospel, as an all-sufficient Saviour, able to deliver and save to the utmost, them that come to God by him; ready, able, and willing, through the preciousness of his blood, and sufficiency of his ransom to save every soul, that shall freely give up themselves unto him for that end, amongst whom he is resolved to be. And in doing of all this, there is none called on by the Gospel, once to inquire after the purpose and intention of God, concerning the particular object of the death of Christ; every one being fully assured, that his death shall be profitable to them that believe in him, and obey him: Now 4ly, after all this, and not before, it lies upon a Believer, to assure his soul, according as he finds the fruit of the death of Christ in him, and towards him, of the good will, and eternal love of God to him, in sending his son to die for him in particular: what a preposterous course, and how opposite to the rule of the gospel were it, to call upon a man to believe, that it was the intention and purpose of God that Christ should die for him in particular, and desire him to assure his soul thereof, before he be convinced either 1. of the truth of the gospel in general, or 2. that faith is the onely way of salvation; or 3. that himself standeth in need of a Saviour; or 4. that there is enough in Christ to save and recover him, if he give up himself unto him in his own way? now it is most apparent, that it is onely such as these that are bound to believe that, whereof we discourse. The Argument then must bee once again reformed, and thus proposed. That, which every one, convinced of the necessity of a Saviour, and of the right way of salvation, hungering, thirsting, and panting after 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 sin, but as it is in the root and habit of unbelief, or not turning to God in Christ for mercy. 3. That no Reprobate for whom Christ 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, obligatory unto any but upon fulfilling of the conditions thereto required. 5. To believe on the name of Jesus Christ, which is the command 1 John 3. 23. is not to believe, that it was the intention of God, that Christ should die for us, 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 seal that it is true, any other but this, he that hath the son hath life, but he that hath not the son of God hath not life, 1 John 5. 12. which reprobates disbelieving, do what in them lies, to make God a liar, and are justly condemned for it. He that desireth to see more of this argument let him consult if he please piscator, Perkins, Twisse, Synod Dort, Moulin; Baronius, Rhotorford, Sparhomius, Amesius, others, &c. Object. 11. That doctrine which fills the mindes and souls of poor miserable sinners, with doubts and scruples, whether they ought to believe or no, when God calls them thereunto, cannot be agreeable to the gospel: but this, doth the doctring of the particularity of Redemption, it fills the minds of sinners with scruples and fears, whether they may believe or no, and that because they are uncertain, whether it was the intention of God that Christ should die for them in particular or no, seeing it is supposed that he dyed not for all, but onely for his Elect; whereupon the soul, when it is called upon to believe, may justly fall a questioning, whether it will be avaliable or no, for him so to do, 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 fears, the proper issue of unconquered remaining unbelief; will often arise in the hearts of sinners, sometimes against, sometimes taking occasion from the truth of the gospel, is too too evident upon experience: all the question is whether the doctrine itself scrupled or stumbled at, do of itself in its— own nature, give cause thereto-unto those who rightly perform their duty, or whether all those fears and scruples be the natural product and issue of corruption and unbelief; setting up themselves against the truth as it is in Jesus: The first we deny, concerning the doctrine of the particularity of effectual Redemption: the latter God alone can remedy. Secondly, This objection supposeth that a man is bound to know and be persuaded,( that is, to believe) that Jesus Christ dyed by the appointment of God for him in particular before he believe in Jesus Christ: nay this they make the bottom of their argument, that men according to our persuasion, 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 of God: now if this be not to involve themselves, in a plain 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 spiritual love of God, shed abroad in our hearts? is it not the top of the Apostles consolation, Rom. 8. 34? and the bottom of all his joyful assurance Gal. 2. 20? So that they evidently require that a man must believe before he do believe: that he cannot believe and shall exceedingly fear whether he ought to do so or no, unless he believe, before be believe. Me thinks such removing of scruples, were the ready way to entangle doubting consciences, in further inextricable perplexities. Thirdly, we deny, that a persuasion that it was the will of God that Christ should die for him in particular, either is or can be any way necessary that a sinner be drawn to believe: for 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 threat of unbelief. ibid. the all-sufficiency of the blood 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 fears, and are all that the Scripture holds out for that purpose. Fourthly, That persuasion which asserts the certainty of salvation by the death of Christ unto all believers whatsoever. Secondly, That affirm the command of God, and the call of Christ, to be infallibly declarative of that duty which is required of the person commanded, and called, which if it be performed will be assuredly— acceptable to God. Thirdly, That holds out purchased free grace to all distressed burdened consciences in general, Fourthly, That discovers a fountain of blood, all-sufficient to purge all the sin of every one in the world that will use the appointed means, for coming unto it: that doctrine I say cannot possibly be the cause of any doubt or scruple in the mindes of convinced burdened sinners, whether they ought to believe or no; now all this is held forth by the doctrine of particular effectual Redemption in the dispensation of the gospel suitable thereto. I shall then let go this objection, without further pursuit, onely attended, with this, Quaere, what it is that, according to the authors of universal Redemption, men are bound to believe, when they know before hand that Christ dyed for them in particular? A persuasion 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, plainly their faith in Christ, will at length appear to be Socinian obedience. There be two things that remain about which there is no small contention: both things in themselves excellent& valuable, The third objection about freegrace. both laid claim to by the several persuasions concerning which we treat: but with some an unequal 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 souls, let us consider them in order, and let each persuasion take its due. For the first, or the exaltation of Gods free grace: I know not how it comes to pass, but so it is, men have entertained a persuasion, that the opinion of universal Redemption serveth exceedingly to 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 die 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 chains up the love and grace of God to a few: but stay a little: what I pray is this your grace, free grace, that is universal? is it the grace of election? truly no, God hath not choose all to salvation, Rom. 6. 11. 12 Eph. 1. 4. Rom. 8. 28. is it the grace of effectual vocation? no neither, doubtless 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 blood of Jesus? or is it the 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 universal? are all pardonned, are all accepted? see Rom. 1. 17.& 3. 22.& 5. 1. is it the grace of Redemption in the blood of Christ? see I pray, Rev. 5. 9. what then I pray is this your universal free grace? is it not universally a figment of your own brains, or is it not a new name for that old idol free will? is it not destructive to free grace in every branch 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 virtue of the promise of the Covenant? are not the two great aims of their free grace, to mock God, and exalt themselves? do not they propose the Lord as making a pretence of love, good will, free grace and pardon unto all, yet never once acquainting 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, do they not by their universal grace fain the Lord to pretend that he loves them all? has sent his son to die for them all? and to desire that they all may be saved, yet upon such a condition, as without him they can no more effect, than to climb to heaven by a ladder, which yet he will not do? do not they openly make God to say, such is this my love, my universal grace, that by it I will freely love them, I dare joyfully embrace them in all things, but onely that which will do them good? would not they affirm him to be a grossly counterfitting hypocrite, that should go to a poor blind man, and tell him, alas poor 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 assign such a deportment to the most holy God of truth? is their universal grace any thing but a mock, did that ever do good to any, as to salvation which is common to all? are they not the two properties of the grace of God in the Scripture, that it is discriminating and effectual? and is not their grace any thing else but these, let it be granted that all is true which they say concerning the extent of grace, is it such grace as that ever any soul was saved by? why I pray then are not all? why? they will say, because they do not believe, so then, the bestowing of faith is no part of this free grace. See your second aim, even to exalt yourselves, and your free will in the room of grace, or at least leaving room, to come in, to have the best share in the work of salvation, viz. believing itself, that makes all the rest profitable: see now, what your universality of free grace leads& 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 universal, you deny it to be effectual: that all may have a share of it, they deny any to be saved by it: for saving grace must be restrained. On the other side, in what one tittle, I pray, you doth the doctrine of the effectual Redemption of Gods elect onely, in the blood of Jesus, impair the free grace of God? is it in its freedom? 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 work of our recovery and bringing to God, in solidum them to. Is it in its extent? we affirm it to be extended to every one, that is, was, or ever shall be delivered from the pit: It is true, we do not call grace that goeth into hell, free grace in a gospel notion, for wee deem the free grace of God so powerful, that wherever it hath designed and chosen out itself a subject, that it brings God and Christ and salvation with it to eternity; but you do not extend it unto all? you tie it up to a few, de te largitor puer, is the extending of the love and favour of God in our power? hath he not mercy on whom he will have mercy, and doth he not harden whom he will? yet, do not we affirm that it is extended, to the universality of the saved ones? should we throw the 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 blood, are all effectually wrought in the heart of every covenanter, that there is no love of God that is not effectual, that the blood of Christ was not shed in vain, that of ourselves we are dead in trespasses and sins, and can do nothing but what the free grace of God worketh in us: and therefore we cannot conceive, that it can be extended to all, for you, who affirm that millions of those, that are taken into a new covenant of grace do perish eternally; that it is left to men to believe, that the will of God may be frustrate, and his love ineffectual, that we distinguish ourselves, one from another; you may extend it whether you please. For it is indifferent to you, whether the objects of it go to heaven or to hell, but in the mean while, I beseech you friends give me leave to question, whether this you talk of, be Gods free grace, or your fond figment? his love, or your wills? for truly for the present it seems 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 ineffectual universal grace wherewith you so flourish: onely we shall labour, that poor souls be not seduced by you, with the specious pretences of free grace to all, not knowing that this your free grace, is a mere painted cloth— that will give them no assistance at all, to deliver them from that condition wherein they are, but onely give them leave to be saved if they can, whereas they are ready, by the name you have given to the brat of your own brain, to suppose you intend an effectual almighty saving grace, that will certainly bring all to God to whom it is extended, of which they have heard in the Scripture: whilst you laugh in your sleevs to think how simply these poor souls are deluded, with that empty show, the substance whereof is this, go your ways, be saved if you can, in the way revealed, God will not hinder you. 2. Each party contests about the exaltation of the merit of Christ; for so are their mutual pretences, 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 denied, and this plea, will suddenly be at an end. There is but one onely thing, that concerns the death of Christ in which the( Authors) of the general ransom 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 adversaries 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 his name and merit, above the pitch that they aim at, who assert the effectual Redemption of the elect onely; the truth is, the measure of the honour of Jesus Christ, is not to be assigned by us poor worms of the dust: that he takes to be honour which he gives and ascribes unto himself and nothing else, he hath no need of our lie, for his glory: so that if this did in our eyes, seem for the exaltation of the glory of Christ, yet arising from a lie of our own hearts, it would be an abomination unto him. Secondly, We deny that this doth any way serve to set out the nature and dignity of the death of Christ; because the extent of its efficacy to all( if any such thing should be) doth not arise from its own innate sufficiency, but from the 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 own native sufficiency and worth unto any purpose whereunto it is to be employed: which the maintainers of effectual Redemption do assert in the death of Christ, to be much above what any of their adversaries ascribe unto it. Should I now go about to declare in how many things, the honour of Christ, and the excellency of his death and passion with the fruits of it, is held forth in that doctrine which we have Retorted. sought to open from the Scriptures, above all that can be assigned to it, agreeable to their own principle maxims who maintain universal Redemption;( and that according to truth itself) I should be forced to repeat much that hath already been spoken so that it shall suffice me to present the Reader with this following antithesis. 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 hear one word, of his death. scriptural Redemption. 1. Christ dyed for the elect onely. 2. All those for whom Christ dyed are certainly saved 3. Christ by his death purchased all saving grace for them for whom he dyed. 4. Christ sends the means and reveals the ways of life to all them for whom he dyed. Vniversalists. 5. Christ in his death did not ratify nor confirm 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 redeem his Church any more than the wicked seed of the Serpent: 8. Christ dyed not for the infidelity of any. scriptural Redemption. 5. The new covenant of grace was confirmed to all the Elect in the blood of Jesus. 6. Christ by his death purchased upon covenant and compact, an assured peculiar people, the pleasure of the Lord, prospering to the end in his hand. 7. Christ loved his Church and gave himself for it. 8. Christ 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 little the general ransom 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 gospel consolation which God in Christ is abundantly A fifth objection Answered willing we should receive: a short disquisition, whether of the two opinions treated on, do give the firmest, basis, and soundest foundation hereunto,& will by the Lords assistance led 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 clear 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, is no less crime, than to hid 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 strait, which God hath made crooked, and most opposite to the gospel. 4. That doctrine which holds out consolation from the death of Christ to unbelievers crys peace, peace, when God says there is no peace. These things being premised, I shall briefly demonstrate these four following positions. 1. That the extending of the death of Christ unto an universality in respect of the object, cannot give the least ground of consolation to them, whom God would have to be comforted by the gospel. 2. That the denying of the efficacy of the death of Christ, toward them for whom he dyed, cuts the nerves and sinews of all strong consolation, even such as is proper to believers to receive, and peculiar to the gospel to give. 3. That there is nothing in the Doctrine of Redemption of the elect onely, that is yet in the least measure to debar them, from consolation, to whom comfort is due. 4. That the Doctrine of the effectual Redemption of the sheep general ransom no ground of consolation. of Christ by the blood of the Covenant, is the true solid foundation of all durable consolation. Begin we with the first, that the extending of the death of Christ unto 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 actual Reconciliation with God, is proper and peculiar onely to believers, I laid down before, and suppose it to be a truth out of all question and debate. Now that no Consolation can be made out to them as such, from any thing, which is peculiar to the persuasion of a general ransom, is easily proved by these following reasons. 1. No consolation can arise unto believers, from that, which is no where in the Scripture proposed as a ground, cause, or matter of consolation, as the general ransom is not: for first, that which hath no being can have no affection nor operation. Secondly, all the foundations and materials of consolation, are things particular, and peculiar onely to some, as shall bee declared. 2. No consolation can accrue unto Believers, from that which is common unto them, with those, whom, first, God would not have comforted; 2, that shall assuredly perish to eternity; 3, that stand in open Rebellion against Christ, 4, that never hear one word of gospel or consolation. Now to all these, and such as these, doth the foundation of Consolation, as proposed with, and arising from the general ransom, equally appertain, with the choicest of believers. 3. Let a man try in the time( not of disputation, but) desertion and temptation, what consolation or peace to his soul, he can obtain 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 himself, as that he doth not once reveal himself, or his son unto them? What good will it do me 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 which all enjoy, which will satisfy my desires, which are carried out after assurance of the love of God in Christ? if you give me no more to comfort me, than what you give, or might have given to Judas, can you expect I should receive settlement and consolation? truly miserable comforters are you all, Physitians of no value, Jobs visitors, skilful onely to add affliction unto the afflicted. But bee of good comfort will Arminians say, Christ is a propitiation for all sinners, and now thou knowest thyself so to be. Answ. True: But is Christ a propitiation for all the sins of those sinners? If so; how can any of them perish? If not: what good will this do me, whose sins perhaps( as unbelief) are such, as for which Christ was not a propitiation? But, exclude not thyself, God excludeth none, the love which caused him to sand his son was general towards all: Tell not me of Gods excluding, I have sufficiently excluded myself, will he powerfully take me in? hath Christ not onely purchased that I shall be admitted, but procured me ability to enter in his Fathers arms? Why, he hath opened a door of Salvation to all: Alas! is it not a vain endeavour to open a grave, for a dead man to come out? Who lights a Candle for a blind man to see by? To open a door for him to come out of Prison, who is blind and lame and bound, yea dead, is rather to deride his misery, than to procure him liberty: Never tell me that will yield me strong consolation, under the enjoyment whereof, the greatest portion of men perish everlastingly. Secondly, the opinion concerning a general ransom, is so general far from yielding firm consolation unto Believers from the ransom an enemy to comfort. death of Christ, that it quiter overthrows all the choice ingredients of strong consolation, which flow therehence: and that first, by strange divisions and divulsions, of one thing from another, which ought to bee conjoined, to make up one certain Foundation of confidence. Secondly, by denying the efficacy of his death towards them for whom he dyed: both which are necessary attendants of that persuasion. First, They so divide the impetration of Redemption, and the Application thereof, the first being, in their 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 applied unto them, as to be saved thereby. Now the first of these, such as it is, an ineffectual possible Redemption, notwithstanding which, all the Sons of men might perish everlastingly, being the whole object of the death of Christ( as is asserted) separated and divided from all such Application of Redemption unto any, as might make it profitable and useful in the least measure,( for they deny this Application to be a fruit of the death of Christ: if it were, why is it not common to all for whom he dyed?) What comfort this can in the least degree afford to any poor soul, will not dive into my apprehension. What shall I do saith the sinner, the iniquity of my heels compasseth me about, I have no rest in my bones, by reason of my sin; and now whither shall I cause my sorrow to go? Be of good cheer, Christ dyed for sinners; yea, but shall the fruits of his death bee certainly applied unto all them for whom he dyed? If not, I may perish for ever. Here let them that can, answer him according to the principles, of universalists, without sending him to his own strength in believing or that which in the close will be resolved into it, & erit mihi magnus Apollo: and if they sand him thither they aclowledge the consolation concerning which they boast, properly to proceed from ourselves, and not from the death of Christ. Secondly, Their separating between the oblation and intercession of Jesus Christ, makes little for the consolation of believers; yea indeed quiter evertsit. There are amongst others, two eminent places of Scripture wherein the holy Ghost, holdeth forth consolation to believers, against those two general causes, of all their troubles and sorrows, viz. their afflictions, and their sins, the first is, Rom. 8. 32, 33, 34. the 1 Joh. 2. 1, 2. In both which places, the Apostles make the bottom of the consolation which they hold out to believers, in their afflictions and failings, to be that strait bond and inseparable 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 find, that on this, lies the stress and herein consists the strength, of the several proposals, for the consolation of believers, which in both places, is principally intended; a more direct undertaking for this end and purpose cannot be produced. Now the authors of universal Redemption, do all of them divide and separate these two; they allow of no connection between them, nor dependence 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 separated from his Resurrection and Intercession, being no where proposed as a ground of consolation, yea positively declared to be unsuitable to any such purpose, 1 Cor. 15. 14. certainly they who hold it out as so done, are no friends to christian consolation. 3ly. Their denial 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 appear to be so suitable an assertion, for to raise consolation from his cross, as is vainly pretended. I pray what solid consolation can be drawn from such dry breasts, as from whence none of these things do flow? That they have not immediate dependence on the death of Christ, according to the persuasion of the asserters of universal grace, hath been before declared, and is by themselves, not onely confessed, but undertaken to be proved. Now where should a soul look for these things, but in the purchase of Christ? whence should they flow, but from his side? or is there any consolation to be had without them? is not the strongest plea for these things, at the throne of grace, the procurement of the Lord Jesus, what promise is there of any thing without him? are not all the promises of God yea and Amen in him? is there any attainment of these things in our own strength? is this the consolation you afford us, to sand us from free grace, to free will? whether I pray according to the persuasion, should a poor soul go, that finds himself in want of these things? To God who gives all freely: but doth God bless us with any spiritual blessings, but onely in Jesus Christ? doth he bless 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 mediator? is this a way to comfort a soul, and that from the death of Christ, to let him know that Christ did not procure those things for him, without which, he cannot be comforted? credat Apella: it is then most apparent that the general ransom( which is pretended) is so far from being the bottom of any solid consolation unto them whose due it is, that it is directly destructive of,& diametrily opposed unto, all those ways whereby the Lord hath declared himself willing that we should receive comfort from the death of his son: drying up the breast from whence, and poisoning the streams whereby it should be convaid unto our souls. Thirdly, the next things we have to do, is to manifest that the doctrine of the effectual Redemption of the elect onely by the blood of Jesus, is not liable to any just exception, as to this particular, or doth any way abridge believers of any part or portion of that consolation which God is willing they should receive. That alone which by the opposers of it with any colour of reason is objected,( for as for the exclamation of shutting out innumerable souls, from any share in the blood of Christ seeing confessedly they are Reprobate, unbelievers and persons finally impenitent, wee are not at all moved at) comes to this head. That there is nothing in the Scripture whereby any man can assure himself that Christ dyed for him in particular, unless 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 universal Redemption, is a sufficient testimony. Secondly, that the assurance arising from a practical syllogism, whereof one Proposition is true in the word; and the second by the witness of the spirit in the heart, is infallible, hath hitherto been acknowledged by all. Now such assurance may all Believers have, that Christ dyed for them, with an intention and purpose to save their souls. For instance, all Believers may draw out the truth of the Word, and the faith created in their hearts into this conclusion. Christ 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 he dyed for all Believers, but for all the Elect, as Elect, who by the benefit of his death, do become Believers, and so obtain assurance that he 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 foul 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 down, is true in the Word, in innumerable places. Secondly, the heart of a Believer in the witness of the Spirit assumes, but I believe in Christ; that is, I choose him for my Saviour, cast and roll myself on him alone for salvation, and give up myself unto him to be disposed of unto mercy in his own way. Of the truth of this Proposition in the heart of a Believer, and the infallibility of it, there are also many testimonies in the Word, as is known to all: from whence the conclusion is; therefore the Lord Jesus Christ dyed for me in particular, with an intention and purpose to save me. This is such a collection as all Believers, and none but Believers, can justly make; so that it is peculiar to them alone: and unto those 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 entreaties of the gospel, unto sinners to induce them to believe: which when by the grace of Christ they do, closing with the promise, and fore-mentioned infallible assurance, of the intention and purpose of Christ, to redeem them by his death, Mat. 1. 21. is made known unto them. Now whether this bee not a better bottom and foundation for a man to assure his soul unto rest and peace upon, than that reasoning which our opposers in this business, must suitable to their own principles, lay as a common ston, 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 persuasion, 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 itself to give consolation, which God alone for the sovereignty of his free grace can and doth create; but only to show what principles are suitable to the means whereby he worketh on and towards his elect. Fourthly, the drawing of Gospell-consolation from the Death of Christ, as held out to bee effectual 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 faithful Labourers, in the Vineyard of the Lord already. Secondly, how it is the daily task of the Preachers of the gospel to make it out to the people of God. Thirdly, how it would carry me out besides my purpose, to speak of things in a practical so aterologicall way, having designed this Discourse to bee purely polemical: and fourthly, that such things are no more expected nor welcome, to wise and learned men, in controversies of this nature, than knotty crabbed scholastical Objections, in popular Sermons, and doctrinal Discourses, intended merely for edification, I shall not proceed therein. Onely 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 he will, if not infected with the Leaven of the error opposed, conclude with me, 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 blood 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, drawn to believe, and preserved in believing, to the obtaining of an immortal crown of Glory that shall not fade away. {αβγδ}. Some few Testimonies of the Ancients. THe confession of the holy Church of Smyrna, a little after the commendation given it by the Holy Ghost, Revel. 2. upon the martyrdom of Policarpus. {αβγδ}▪ Euseb. Hist. Eccles. lib. 4 cap. 15. Neither can we ever forsake Christ, him who suffered for the salvation of the world, of them that are saved nor worship any other. The witness of holy Ignatius, as he was carrying to Rome from Antioch, to bee cast to Beasts for the testimony of Jesus. Epist. ad Phil. {αβγδ} This is the way leading to the Father, this the Rocks, the Folds,— the Key; he is the shepherd, the Sacpifice, the door of Knowledge, by which entred Abraham, Isaac, Jacob, moses, and the whole company of Prophebs, and the Pillars of the World the Apostles, and the spouse of Christ, for which instead of a Dowry te powred out his own blood, that he might redeem her. Surely Jesus Christ gives not a Dowry for any, but his own Spouse. Clemens whose name was in the book of life, Phil. 4. 3. with the whole Church at Rome in his dayes in the Epist. to the Church of Corinth. {αβγδ}. For the love which he had unto us, he gave his blood for us, according to his purpose, and his flesh for our flesh, and his life for our lives. Where you have assigned 1, the cause of Christs death, his love to us; 2, the object of it, us or believers; 3, the manner how he redeemed us, even by commutation. This triple Testimony is taken from the very prime of undoubted Antiquity. Cyprian Epist. 63. to Caecilius, an holy, learned, and famous Martyr. Ann. 250. Nos omnes portabat Christus, qui& peccata nostra portabat. He bare all us, who bare our sins.( that is) he sustained their persons on the cross for whom he dyed. The same to Demetrian. Hanc gratiam Christus impertit subigendo mortem tropheo crucis, redimendo credentem prelio sanguinis sui. This grace hath Christ communicated, subduing death in the trophy of his cross, redeeming believers with the price of his blood, The same, or some other ancient and pious writer of the cardinal works of Christ, Serm. 7. second. Rivet. Cat. Sac. in Cyp. Scultel. Medel. pa. Erasm. praefat. ad lib. The same Author also in express terms mentions the sufficiency of the ransom paid by Christ, arising from the dignity of his person. Tantae dignitatis illa una redemptionis nostri fuit oblatio; ut una ad tollenda mundi peccatum sufficeret. Of so great dignity was the oblation of our Redeemer, that it alone was sufficient to take away the sins of the world. And cyril of jerusalem. Catacles. 13. {αβγδ}. Wonder not if the whole world be redeemed; for he was not a mere man, but the onely begotten son of God that dyed: If then through the eating of the three( forbidden) they were cast cast out of Paradise, certainly now by the three( or cross) of Jesus shall believers more easily enter into Paradise. So also doth another of them make it manifest in what sense they use the word all. Athanasius of the Incarnation of the Word of God. {αβγδ}. He is the life of all, and as a sheep he delivered his body a price for the souls of all, that they might be saved. All in both places can be none but the Elect: as, Ambrose de vocal. Gen. lib 1. cap. 3. Or rather Prosper. lib. 1. cap. 9. Edit. Olivar. Si non credis, non descendit tibi Christus non tibi passus est. Ambr. de fide ad Gratianum. Habet populus Dei plenitudinem suam in electis enim& praescitis, atque ab omnium generalitate discretis, specialis quaedam censetur universitas, ut de toto mundo, totus mundus liberatus,& de omnibus hominibus, omnes homines videantur assumpti. The people of God hath its own fullness— in the elect and foreknown, distinguished from the generality of all, there is accounted a certain special universality: so that the whole world, seems to be delivered from the whole world, and all men to be taken out of all men. In which place he proceedeth at large to declare the reasons, why in this business all, and the world, are so often used for some of all sorts. These that follow wrote after the rising of the Pelagian heresy, which gave occasion to more diligence of search and warinesse of expression than had formerly been used by some. Augustines de Co.& grat. cap. 11. Per hunc mediatorem Deus ostendit eos, quos ejus sanguine redemit facere se ex malis in aeternum bonos. By him the Mediator, the Lord declareth himself to make those whom he hath redeemed with his blood, of evil, good to eternity. Vult possidere Christus quod emit, tanti emit ut possideat. Christ will possess what he bought, he bought it with such a price that he might possess it. Idem Serm. 44. de verbis Apost. Qui nos tanto pretio emit non vult perire quos emit. He that bought us with such a price, will have none perish whom he he hath bought. Idem Tracta. 87. in Johan. Ecclesiam plerumque etiam ipsam mundi nomine appellat: sicut est illud, Deus erat in Christo mundum reconcilians sibi: itemque illud, non venit filius hoins ut judicet mundum, said ut salvetur mundus per ipsum,& in Epistola sua Johannes ait, advocatum habemus ad patrem Jesum Christum justum,& ipse propitiator est peccatorum nostrorum, non tantum nostrorum said etiam totius mundi: totus ergo mundus est Ecclesia,& totus mundus odit Ecclesiam. Mundus igitur odit mundum: inimicus reconciliatum, damnatus salvatum, inquinatus mundatum: said iste mundus, quem Deus in Christo reconciliat fibi,& qui per Christum salvatur, de mundo electus est inimico damnato contaminato. He often calleth the Church itself the name of the world, as in that, God was in Christ reconciling the world to himself: and that the son of man came not to condemn the world, but that the world through him might be saved. And John in his Epist. saith, we have an advocate, &c. for the sins of the whole world: the whole world therefore is the Church, the whole world hateth the Church: the world then hateth the world. That which is at enmity, the reconciled; the condemned, the saved; the polluted, the cleansed world: and that world which God in Christ reconcileth to himself, and which is saved by Christ, is chosen out of the opposite condemned defiled world. Much more to this purpose might be easily cited out of Augustine, but his judgement in these things is known to all. Prosperus Respon. ad Capit. Gal. cap. 9. Non est crucifixus in Christo, qui non est membrum corpori Christi: cum itaque dicatur salvator pro totius mundi redempti one crucifixus, propter veram humanae naturae susceptionem, potest tamen dici pro his tantum crucifixus quibus mors ipsius pro fuit. Diversa ab istis sors eorum est, qui inter illos censentur de quibus dicitur, mundus enim non cognovit. He is not crucified with Christ, who is not a member of the body of Christ. As— so may he bee said to be crucified onely for them unto whom his death was profitable. Divers from these is their lot, who are reckoned amongst them of whom it is said, the world knew him not. Idem Resp. Object. Vincent. Res. 1. Redemptionis proprietas, haud dubie penes illos est, de quibus princeps mundi missus est foras: mors Christi non itaimpensa est humano generi, ut ad redemptionem ejus, etiam qui regenerandi non erant pertinerent. doubtless the propriety of Redemption is theirs from whom the Prince of this world is cast out. The death of Christ is not so laid out for human kind, that they also should belong unto his Redemption, who were not to be regenerated. Idem de ingrat. cap. 9. said tamen haec aliqua sivis ratione tueri Et credi tam stulta cupis; jam pande quid haec fit; Quod bonus omnipotensque Deus, non omnia subdit Corda sibi, pariterque omnes jubet esse fideles? Nam si nemo usquam est quem non velit esse redemptum, Haud dubie impletur quicquid vult summa potestas. Non omnes autem salvantur— If there be none whom God would not have Redeemed, why are not all saved? council. Valen. Can. 4. Precium mortis Christi, datum est pro illis tantum quibus Dominus ipse dixit, sicut Moses exaltavit serpentem in deserto, ita exaltari oportet, filius hoins, ut omnis qui credit in ipso non pereat, said habeat vitam eternam. The price of the death of Christ, is given for them alone, of whom the Lord himself said, as Moses lifted up the Serpent in the wilderness, so must the son of man bee lifted up, that whosoever believeth on him should not perish. An Appendix upon occasion of a late book published by Master Ioshua sprig, containing erroneous Doctrine. READER, I do earnestly entreat thy serious perusal of this short Appendix: The total finishing, and Printing; not onely of the body of the Discourse, but also the Preface, before occasion was given to those thoughts which I now desire to communicate, is the rise of this ataxy. This being irrecoverable, will admit of no further Apology. In the third division of this Treatise, there are sundry Chapters, viz. 7, 8, 9, &c. about the satisfaction of Christ; in which the Doctrine is cleared and vindicated from the Objections of some. The first aim I had therein was to show the inconsistency of that, with the general ransom, principally now opposed. In handling of it, my eye was chiefly on the Socinians, the noted known opposers of the person, grace, and merit of Christ; the most wretched prevaricators in Christian Religion, which any age ever yet produced. In the manner of asserting it, I looked not besides the scriptural proposal of it, nor turned to any controversalls, but onely for the remarking some {αβγδ} and( I fear wilful) failings and mistakes of Grotius, in stating this business: his Lib. de satisfac. Christi. Vos. def. Grot alii. wretched apostasy into the very dregs of the error by himself( in the judgement of some) strongly opposed, sufficiently authorizeth any to lay open his treacherous dealing, in his first undertaking; if any doubt of this, let him but compare the Exposition of sundry Texts of Scripture in that book against Socinus, with those which the same person hath since given in his so much admired( indeed in very many things so much to be abhorred) Annotations on the Bible, and by their inconsistency, he will quickly perceive the steadfastness of that man to his first Principles: Great as he was, he was not big enough, to contend with truth. Moreover, I had it in my thoughts to endeavour the removal of( as I then thought) a scruple from the mindes of some well-meaning persons, who weakly apprehended, that the eternal love of God to his elect, was inconsistent with the satisfaction of Christ, and therefore began to apprehended, and instantly to divulge abroad( for that is the manner of our dayes for every one to cast upon others the crudities of their own stomach; and scatter abroad undigested conceptions, waiting for some to lick their deformed issues, and to see what other capricious brains can make of that which themselves know not how to improve) that Christ came onely to declare the love of the Father, and to make it manifest to us, that we in the apprehension thereof might bee drawn to him: so that as for satisfaction and merit they are but empty names, obscuring the gospel, which holds out no such things. Now concerning this I know: 1. That this new name Free-grace, this glorious height and attainment, this varnished Deity, was at first in its original truncus ficulnus, an old, rotten, overworne Arminian objection raised out of the obs. and sols. of the old schoolmen, to oppose the Doctrine of effectual Redemption by Christ, or else to ooverthrow the Doctrine of eternal Election, for they framed it to look both ways,( either we are not so chosen, or not so redeemed) not caring which part of their work it did, so it were in any measure useful. This was the birth and rise of this glorious discovery. 2. That of its own accord it tends to the very bottom of Socinian folly, yea indeed, is the very same opinion for substance, with that whereby they have so long vexed the Churches of God, and are themselves deservedly by them all esteemed accursed, for preaching another Gospel. Doth not the sum of this discovery come hither, that there is no vindicative justice in God, no wrath or anger against sin, nothing requiring satisfaction for it, that Christ came to declare this, and to make known the way of going to the Father? And is not this that very Helena for which the Socinians have with so much fraud and subtlety, with so many Synonian Arts, so long contended. 3. That it is extremely to the dishonour of Jesus Christ, destructive to the Gospel faith, and all solid consolation, and forced men either to a familisticall contempt, or sophistical corrupting of the word of God in its defence. Upon these and the like considerations and apprehensions, I deemed it might not be in vain, to disprove the main Assertion, as also to manifest the miserable inconsequence, from the asserting of Gods eternal love, to the denial of satisfaction, which in what manner the Lord enabled me to perform, you must know, Reader in the place above mentioned; at that time I had only had one conference with one about it, and for Books I had onely seen some few, and those so exceedingly inconsiderable, and so fully Familisticall, forced with so much contempt of the Word, that I was not willing to cast away the least moment on them. But now some few dayes ago,( to come to the occasion of this Appendix, there came to my hands a book writien by Mr sprig, who both in his Preface to the Reader, and in divers passages in the Treatise itself, labours to commend to the world this glorious discovery, that Christ did not purchase, but onely preach peace unto us; that he came onely to reveal and declare the love of God, not to procure it: that we onely are reconciled to God by him; which he proves from Rom. 5. 11. That no reconciliation with God is procured; that this discovery and the like are that which we have prayed for all this while. Pref. to the red. So also in many places of the Treatise itself, pag. 65. pag. 101. Indeed every where it is his main scope: He bids us not think the heart of God was set upon the having a little blood,( see Ephes. 5. 2.) For the sins of his people, pag. 59. These things are but pleasant tales and childish things to 'allure us withall, pag. 46. In short, one main aim of the book, is to make the whole ministration of Christ to be the discovery of a mystery, no where revealed in the word. It is not my purpose here to view the whole, or to separate the chaff from the wheat in it, to distinguish between the spiritual truths, and smoky vapours that are interwoven in it, but only to cautionate the Reader a little about that one thing I before intimated, with some brief expostulations about it. Onely let me inform thee a little also, that my motive hereunto is not onely from the book itself, but also from the pretended Imprimatur annexed to it: the truth itself, in opposition to this dangerous notion,( with a discovery of the whole fallacy) thou wilt find sufficiently confirmed from the Scripture, in the foregoing Treatise, and Christians will not easily I hope be shaken from the truth of the word, by any pretended Revelations whatsoever. Onely whereas The reverend Licenser being informed of this book of M. Sprigges, disclaimeth the licencing of any more thereof than that Serm. on Cant. 1. 1. tantum nomen( as is that of the Reverend and Learned Licenser) is( I know not whether duly) affixed to the Treatise I speak of, until he shall have vindicated himself, lest it should insinuate itself by the help of his name into others,( as upon that score without further view, it was left with commendation by myself in the hand wherein I first saw it) I desire to give thee these few observations, here as a fore-taste, reserving thee for full satisfaction, unto what is held out from the word herein, in the fore-going Treatise. First, then observe, that that absurd consequence, deduced from this position, that Christ is not the cause, but the effect of love, viz. ergo he did not purchase life, peace, and salvation for us, flows merely from ignorance of the love of God, and confounding those things which ought to be distinguished. Some look upon love in God as an unchangeable affection: when the truth is, as an affection or passion it hath no place in God at all: all agree, that love in spirits, yea partly in men is in appetitu intellectivo, in the will, the intellectual appetite, and there defined to be {αβγδ}: to will good to any one: certainly, then in God his love is but a pure act of his will: that love which was the cause of sending his Son, is( I say) an act of his will: his good pleasure: not a natural affection to the creature: no such affection is there in God, as I have abundantly proved in this Treatise. Now this love, this act of Gods will, was not purchased, not procured by Christ. Very true, who ever was so mad as to affirm it? can a temporal thing be the cause of that which is eternal? this is not at all the sense of them who affirm that Christ procured the love of his Father for us: No, but the effects of this purpose, the fruits of this love, commonly called in the Scripture love; as affections are ascribed to God in respect of their effects. Now that Christ purchased these for us, see afterwards: this eternal act of Gods will, this love which was the rise of sending Jesus Christ, tended to his glory in these two Acts; first, the removing of Wrath, Death, Curse, Guilt, from them for whom he was sent, by satisfaction to his vindicative justice; secondly, the actual procuring of grace and glory for them by merit and impetration: these things though they are not the love of God, which is imminent in himself, yet they are those alone whereby wee enjoy his love, and are purchased by Christ, which here I must not prove, lest I should actum agere. Secondly, an eternal act of Gods will immanent in himself, puts no change of condition into the Creature; see what the Scripture says of the Elect notwithstanding this, Ephesians 2. 3. Joh. 3. 36. Let not the Word be despised, nor corrupted: be not wise above what is written: if an angel, &c. Gal. 1. 8. until he draws us, the fruit of his death, is kept for us in the justice and fidelity of God. Thirdly, these things being premised, to clear the truth in this point, I desire a faire and candid answer to these queries. First, what is the meaning of that phrase, Hebrewes 2. 17. {αβγδ}, to make reconciliation for the sins of the people, and this being done as a Priest towards God, Hebr. 5. 1. Whether the meaning of it bee declared love from God to man? Secondly, Is not the end of sundry typical Sacrifices to make an atonement with God on their behalf for whom they were Sacrifices? Exod. 29. 33. 36. Exo. 30. 10, 15, 16. Lev. 6. 7. Num. 16. 46. and very many other places And whether this were to turn away the wrath of God, or to reconcile men to him? Thirdly, is not the death of Christ a proper Sacrifice? Ephes. 5. 2. Hebr. 9. 25. 28. John 1. 29. The antytipe of all sacrifices? in which they have their accomplishment? and did it not really effect, what they carnally and typically figured? Hebr. 9. 11, 12, 13 14, &c. Hebr. 10. 1, 2, 3, 4, 5, 6, 7, &c, And was it not offered to God? Fourthly, was not Jesus Christ a Priest for his people in their behalf to deal with God; Hebr. 2. 17. Hebr. 5, 1, 2. Hebr. 7. 26, 27, 28. as well as a Prophet to deal with them in the behalf of God? and whether the acts of his Priestly office do not all of them immediately tend towards God, for the procuring good things for those in whose behalf he is a Priest? Fiftly, whether Christ by his Intercession doth appear before God to declare the love of God to his? or whether it bee to procure further fruits of love for his? Rom. 8. 34. Hebr. 7. 25. Hebr. 9. 24. sixthly, did not Christ by and in the oblation of himself through the eternal Spirit, pay a ransom or valuable price of Redemption into the hand of his Father, for the sins of the people? Matth. 28. 28. Mark 10. 46. 1 Timothy 2. 6. Ephes. 5. 2. Job 33. 24. And whether a ransom be a price of deliverance arguing a commutation, Exod. 21. 30. chap. 30. 12. Or whether Christ payed a ransom to his Father, for the souls and sins of his people, thereby to declare to his people, that there was no need of any such thing? And what think you of the old saying of Tertullian, omnia in imagines vertunt, imagenari ipsi Christiani? Seventhly, Did not Christ in his death bear our sins? John 1. 29. 1 Pet. 2. 24. Isa. 53. 6, 11. 2 Cor. 5. 21. And whether to bear sin in the Scripture, be not to bear the punishment due to sin? Lev 5. 1. &c. And is not to undergo the punishment due to sin, to make satisfaction for sin? Eighthly, did not Christ as our surety, undergo all that is any where threatened against sin, and by the Justice of God is due unto it? Heb. 7. 22. Heb. 4. 14▪ Gal. 3. 13. 2 Cor. 5. 21. Hebr. 5. 7. Luke 22. 44. &c. Ninthly, is there not a purchase and procurement of good things assigned to the death of Christ? Isaiah 53. 5. Hebrewes 9. 12, Acts 20. 28. 1 Thess. 5. 9. Luke 1. 74. Romans 5. 10. Eph. 2. 16. &c. Tenthly, seeing that place of Rom. 5. 11. by whom we have now received the atonement, is urged to disprove the purchase of peace and reconciliation with God for us, whether by the atonement there be meant our reconciliation to God? and whether it be proper to say we have received or accepted of our conversion or reconciliation? Eleventhly, whether to affirm that all that was done in and by Christ, was but a sign and representation, of what is done spiritually in us, be not to overthrow the first promise, Genesis 3. 15. yea the whole gospel; and to make it, as it is called, a childish thing. Twelfthly, whether it be faire and allowable for men professing the name of Christ, in the trial of truth to decline the Word of God? And whether such declension bee not an invincible demonstration of a guilt of falsehood, Deut. 4. 2. chapped. 12. 32. Josh. 1. 7. psalm 19. 7. Proverbs 30. 5, 6. Isa. 8. 19, 20, Luke 16. 29. Luke 1. 4. John 5. 39. John 20. 30, 31. Gal. 1. 8, 9. 2 Thes. 2. 2. 1 Tim. 6. 20. 2 Timothy 3. 16, 17. 2 Peter 1. 19. &c. Thus much, courteous Reader, I thought good to promise unto thee, though something out of order, upon the discovery of a new opposition made to a precious truth of God, which thou wilt find explained and asserted in the following Treatise: and this liberty I hope I have assumed without the offence of any: it is not about trifles, that I contend,( I abhor such ways) but for the faith once delivered to the Saints: Now peace bee to the Brethren, and love with faith from God the Father, and the Lord Jesus Christ: grace bee with all them that love our Lord Jesus Christ in sincerity. Amen. Coggeshall. April 25. 1648. A brief Table of some of the chief Heads of this Treatise. A. ABsolutely what purchased by Christ: what upon condition, page. 109. 110. Adam how a type of Christ, page. 239. 240. Adam and Christ how compared, and in what p. 285. 286. Men not in that estate by Christ which was lost in Adam. 294. Administration of new covenant after Christs coming in the flesh. page. 176. The spirit how an Advocate. p. 278. Agents in the work of redemption. page. 8. All, All men, who in the business of redemption. p. 171. Why the elect are called all. p. 177. The words all, and all men, how used in the scripture, 185. Sundry observations about these words. p. 186, 187. 228, 229 &c. Christ no where said to die for all men p. 114. all, every one; who p. 234. 235. Anointing of Christ, what. p. 10. How all Nations, every creature, every man taken. p. 281, 282. and the ends of the earth. 283. Arguments against universal redemption. p 19, 20, 29, 30, 31, 32, 33, 43, 44, 66. irrefragable, p. 77. p. 90. 97, 98. Series of Arguments from p. 103. to p. 172. Alienation between God and man before reconciliation: with wherein it consisted on both sides. p. 133, 134. Apostates from the gospel, who, p. 253, 254. Christ as the ark, bare all the floods to preserve them safe that were in it. p. 159. B. Bearing of our sins by Christ, what it was, and wherein it did consist. p. 65, how Christ performed it. 154. 161. Believe, who obliged thereunto. pa. 106, 107. p. 236. Whether every one bound to believe that Christ dyed for him. p. 301, 302, 303, 304. Buying by Christ in what sense used. p. 251. C. Charity, the rule of judgement to be made thereby. p. 188. How far to be extended, p. 249. How men are esteemed thereby. 252. 256. Christ his undertaking in the work of redemption, p. 21. the several acts thereof. p. 21, 22. Christ& Adam compared, 285, 286. Christ the Judge of all. p. 298. What men shall be judged by, ibid. Commands nor declarative of Gods purpose but our duty. p. 178. command to believe what it purporteth. 111. Comparison between Adam and Christ how instituted. 240. 242. Condition of faith none to be assigned, p. 124. promises and intentions of doing good upon conditions nor profitable always fruitless. p. 111. Condition of the new Covenant required, but yet promised p. 103 125. Comminations upon condition how fulfilled. 255. Consolation to believers by the spirits conviction in the word▪ 278. Covenant between Father and Son, about the redemption of the Elect explained. p. 14, 15, 16. Old Covenant how weak, p. 104. the connexion of condition and promise still true. ibid. Covenant of grace with whom made. p. 103. the nature of it p. 104. Difference between that of works& it, ib. as useless as the old▪ without the efficacy of the grace promised. ib. Covenant not made with the seed of the Serpent. p. 105. Curse of the Law, what, and wherein it consists. p 19. 155. 158. D. Death unto sin, and in sin. p 237. Death of Christ, and spirit of grace, total causes of faith in divers kindes. p. 122. Death of Christ must be revealed to all them for whom he died. p. 105, 106 Death how tasted by Christ, and for whom. p. 234, 235. Dilemma to universallists. p. 19. 20. another p. 100, 101, 102. Another 104. Also p. 105. Another pressing, 108. Another 118. 123, 124. Dilemma by Queres. p. 146. also 164, 165, 166. Distinction of persons by Election everreth universal Redemption. p. 112. Christ dyed not for Reprobates. p 113 Dominion of Christ whence. p. 265. 266. die for another what it is in the phrase of the Scripture. p. 164 Christs dying for us was by commutation, and subrogation of his person for ours. p. 156 E. Elect and reprobates mixed in this world. p. 191. Consequences thereon. p. 192. Elect whence, called the world. p. 206, 207. and all. 177. Christ dyed for the Elect onely, p. 113. Elect in the judgement of charity pag. 234. End; the nature of it, p. 5. its relation to means, ib natural, and moral. p. 6. several kindes of it p. 6, 7. the End of the death of Christ, p. 1, 2, 3. how opposed and why, p. 4, supreme p. 52. Subordinate. p. 53. that a serted. p. 54. false ends of the death of Christ removed, p. 55. The end of the death of Christ not his own good. p. 56. nor a liberty to his father of showing mercy. p. 57, 58. immediate End the death of Christ, asserted. p. 60, 61, 62, 63, 64, 65, &c Error of the Jews, about preaching the gospel. p. 235. eternal acts of Gods will, what they are, p. 149. No change made by them in the things concerning which they are. ib.& 150. all men notwithstanding them in the same condition before actual reconciliation. p. 151, 152. 153. Exaltation of Christ, and power of judging whence p. 55. p. 268. 269. Expostulations declarative of our duty, not Gods desires. p. 296, 297. F. Faith, the purchase of the death of Christ. p. 101. the promise of the covenant, p 104. how procured by Christ, absolutely, or conditionally, p. 111. of indisposable necessity to salvation. 123. The cause of faith the prime cause of salvation ib. Faith as taken objectively: for the doctrine of faith not properly a fruit of the death of Christ, p. 124 faith procured for all by the death of Christ, neither absolutely, nor on condition. ib. That faith is a fruit of the death of Christ, proved by five Arguments, p. 126, 127. 128. The command of faith how published to all p. 176. What is the intent of that command, p. 179. The several acts of faith whereunto we are called. p. 193, 194. fullness in Christ two sold, p. 12. of the daily and divine gifts, p. 13. Fruits and immediate effects of the death of Christ, p. 65, 66. Fruits of Election, all purchased by Christ. 126 Free grace effectual for conversion p. 290. enervated and overthrown by the general ransom. p. 308, 300. G. general expressions, why used in the administration of the new covenant. 177. God how considered in the business of satisfaction by Christ, p. 138. in respect of us, 142. in respect of Christ, ib and 143. the acts God exercised in the matter of satisfaction. ib. God, how he is our creditor p. 143, 144. and how he exerciseth his supreme dominion p 145 Gospel how, and upon what grounds preached to all, p. 175, 175. p. 275. I. Impetration and application, that distinction discussed, p. 86. The true meaning of it. p. 87. the abuse of it opposed, p. 88, 89. the nature of impetration, p. 89. 90. A further opposition of the abuse of this distinction by sundry Arguments, p 99. 100. Imposition of Christs Office, what, and wherein it consists p 9. The acts of it, in erernall counsel, and actual inauguration, p. 10, 11. Intention of Christ at his death, according to universasists, vain and fruitless p. 106. Intercession of Christ, what, for whom, and wherein it consists p: 23, 24 27. 31, &c. manifold union with his oblation, p. 28, 29, 30, 31. The nature of it further described, p 32. How represented by the High Priests entering into the holy place, ib. How distingui shed before and after his incarnation, p. 33. Proved to bee of equal compass with his oblation, 35. vindicared from objections, p. 36. 57. the mediators Intercession of Christ not twofold, p. 41, 42. he doth not intercede for all that they may believe, p 42, 43. 44 objections to this answered, p. 45. Justification what it is, and wherein it consists, p 150. 151. Israel or the people of the Iewes, types of the church in their delivetances and ordinances, p. 128. L. Love of God pleaded to overthrow satisfaction, p. 147. the vanity of that sophism p. 148. What is the eternal Love of God, and into what estate the Elect are put thereby, p. 148, 149. not actually changed by it. p. 150. Love of God that was the cause of ending Christ, what. p. 203, 204, 205. M. Christ died for Many only, p. 77. in what sense the word many is used. p. 68. 79 an argument from thence vindicated. p 79 80. Mediation of Christ, for whom, p. 37. the several acts of his mediation. p. 38. What Christ did as Mediator, what as a private person. p. 46. he died for no more than he is a mediator for, and who they are p. 118. means, the nature of them. p. 5. their respect to the end. ibid. not good in themselves, but as conducible, p. 7. means used in the work of Redemption. p. 26. Merit, wherein it consisteth. p. 58. the same with impetration. p. 89. the result of it ibid. Merit of Christ procureth whatsoever is bestowed on us in him, p. 123. 162. the word Merit, of what importance, and what in the original, p. 162, 163. che merit of Christ proved, with what he merited. p. 163. things merited how of due debt. p. 164. Merit of Christ, not reconcilable with the general ransom ibid. Ministers their duty in inviting men to faith. p. 178. what rule therein they proceed by, p. 179. N. Nations not acquainted with the Gospel, p 107. natural affections in God to the good of the creature disproved, p. 202, 203. O. Obedience of Christ, did more please God, than he is displeased with all the sins of the Elect, p. 139. Offer of Christ, how to all, p. 178. the intention of God in that offer, p. 179. 277. how it is said to be general, and on what ground, p. 190. 191. Opinion of Arminians about the end of the death of Christ, p. 58, 59. about impertration and application, p, 86, 87. 91, 92. the emptiness of it, and contradictions discovered, p. 94, 95, 96. Order of believing in the proposal of objects, p. 301, 302, &c. P. Particular Redemption more comfortable than universal. p. 306. 307 more exalting free grace, p. 308. 309. and Christs Merit, 311, 312, 313. Pardon of sin, what it is, and wherein pardoning mercy consisteth, p. 141. How believers are said to perish, p. 248, 249. Plea of Reprobates upon the general ransom, p. 167, 168. How the Father was pleased with Christ, though it pleased him to bruise him, p. 160. In what sense the Gospel preached to to all, 287. Priestly office of Christ, wherein it consists, p. 157. Types of his sacrifice. ibid. How we are to pray for all, p. 288. Price of Redemption given by Gods love, accepted by his justice. p. 130. paid into his hand, as a ransom to a Judge, p. 155, 156. Proper object of the death of Christ, p 77. Propitiation what it is, p. 215. Christ how a public person, and for whom, p. ●41. proved by sundry arguments, p. 245. Punishment is satisfaction where sin is debt, p. 130. the proper debt, paid by Christ, p. 140. Purchase of Christ, with fruits of his death, p. 91. 98. 130. Apostates how purchased, by Christ, p. 251. Preachers of the Gospel, with what they are entrusted& what they offer. p. 287. R. Reconciliation two fold, p. 132 both making up one entire work, p. 133. The true nature of Reconciliation. ibi. how Christ made Reconciliation, p. 134. how it is fully accomplished. p. 135, queries upon Reconciliation against universal Redemption, p. 136. all men in the same condition before actual Reconciliation, p. 151, 152. Redemption, what it is, the nature and force of the word, p 130 spiritual and civill Redemption wherein they agree, and wherein they do not, ibid, the supereminent excellency of spiritual Redemption, p. 131 why in Redemption we are not delivered from God but brought nigh unto him p. 131. our Redemption and the Redemption of transgressions how they agree. ibid. Redemption universal, where many perish, a contradiction. p. 132. The Merit of Christ exalted by effectual Redemption. The comfort of Christians advanced by effectual Redemption. Reperation fully made by the blood of Christ to the justice of God, p. 142. Resurrection of Christ, for whom, p. 30. p. 238. Resurrection of believers how distinguished from others, p. 238. Rules of interpretation of Scripture, p. 270. S Sanctification, a proper fruit and effect of the death of Christ, p. 119. following his oblation. ibi. 120. 121. Sanctified by the blood of the Covenant, what p. 256. Satisfaction of Christ, not for all, p. 116 how Christ satisfied for them who were saved before his sufferings, but could not for them who were damned, p. 117. a triple difference observed ibid. the word satisfaction, not in our English Bibels in this business, p 136. the thing itself cleared from equivalent words p. 137. the meaning of the word, and nature of the thing itself ibid. application of satisfaction to the death of Christ. p. 137. 138. words in the original, importing satisfaction, p. 138, 139. Christ in his satisfaction, paid the very sume that was of us required, p. 140. satisfaction of Christ, incompatible with the general ransom, p, 145, 146 the satisfaction of Christ maintained by Arguments from the word, p. 154. the only ground of the Lords consolation, 158, 159. Scruples not caused by the doctrine of effectual Redemption. p 307. The Fathers sending of the son wherein it consists, p. 8. the several acts in that work, p. 9. 10. 11. the orderly distribution of those acts. p. 13, 14, 15, 16, 17, 18, 19, 20. Seed of the woman who, p. 166. seed of the Serpent, who p. 177. seed of the Serpent not redeemed. ibid. p. 245. The holy spirits concurrence and actings in the work of Redemption, p. 25. Christ was a sponsour for them for whom he dyed, p. 114. what is required sponsour, sour. p. 115. whom he was a of a sponsor p. 241. Sufferings of Christ, what, and from whom, p. 19. Sufficient grace exploded. p. 273. Sufficiency of the death of Christ, p. 173. whence it ariseth, p. 174 the things that depend thereon, p. 175. Christ for whom he was a surety, 164. 245, 246. V. Value and worth of the death of Christ proved, p 97. how the foundation of gospel dispensations ibid. union between the Oblation and Intercession of Christ, p. 28. universal Redemption a doctrine uncomfortable, p. 54. without an universal Revelation of Christ, unprofitable and contradictious, p. 105. Gods intention in it, made illusory, p 106. itself full of contradictions, p. 129. universal vocation exploded, p. 274 275. universal grace falsely pretended to work on men, p. 290. unbelief, in what kind damning. p: 291. 292. W. Will of God always active and affirmative, p. 109. distinctions about the will of God, p. 228, 229. the will of God to have all saved, p. 272. good will of Christ, necessary to his oblation, p. 116. World, the occasion of the use of that word in the business of Redemption, p. 180, 181, 182. the various acceptations of it in the Scripture, p. 183, 184 185, 186. how and why put for the Elect therein, p, 206, 207. of the whole world, p. 217. Wrath of God. what it is to lie under it in respect of its effects, p. 151, 152 that Christ underwent the wrath of God, proved, p. 158. An Appendix touching Errors, published by Mr. Jos. Sprig. 327. The Texts of Scripture opened, explained and vindicated in this Treatise. GEnesis, 3. 15. And I will put enmity between thee and the woman, and between thy seed and her seed, it shall bruise thy head, and thou shall bruise his heel, pag. 166. Psal. 2. 8. ask of me and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession, pag. 33. Isaiah 6. 3. And one cried unto another and said, Holy, Hoy, Holy is the Lord of Hosts, the whole earth is full of his glory. pag. 10. Isa. 45. 22. look unto me, and be ye saved all the ends of the earth. p. 283. Isaiah 53. 5. But he was wounded for our transgression, he was bruised for our iniquity, the chastisement of our peace was upon him, and with his stripes we are healed, p. 138. 161. Verse 11. 12. He shall see the travel of his soul, and shall be satisfied, by his knowledge shall my righteous servant justify many, for he shall bear their iniquities. Therefore will I divide him a portion with the great,& he shall divide the spoil with the strong, because he hath poured out his soul unto death, and he was numbered with the transgressors, and he bare the sin of many, and made intercession for the transgressors. p. 44. 65. Ezek. 18. 23. 32. have I any pleasure at all that the wicked should die, &c. p. 280. 281. &c. Dan. 9. 24, 26, 24. To finish the transgression, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophesy, and to anoint the most holy. And he shall confirm the Covenant with many. p 120. Mat. 7. 23. And then will I profess unto them, I never knew you; depart from me ye workers of iniquity. p. 167. Mat. 11. 25. At that time Jesus said, I thank thee O Father, Lord of heaven and earth, because thou hast hide these things from the wise and prudent, and revealed them unto babes, p. 168. Matth. 1. 21. Thou shalt call his name Jesus, for he shall save his people from their sins. p. 61. Matth. 18. 11. The son of man is come to save that which was lost. P. 6. Luke 19. 10. For the son of man is come to seek and to save that which was lost. p. 60. Chap. 23. v. 34. Then said Jesus, Father forgive them, for they know not what they do. p. 44, 45, 46. John 1. 4. In him was life. 7. that all men through him might believe, p. 271, 272. John. 1. 19. That was the true light, that lighteth every man, that cometh into the world. p. 48. 224. Verse 29. Behold the lamb of God which taketh away the sin of the World. p. 225. John 3. 16. God so loved the world, that he gave his onely begotten son, &c. p. 201, 202, 203, 204. to p. 211. Verse 36. He that believeth on the son hath everlasting life? And he that believeth not the Son shall not see life, but the wrath of God abideth on him. p. 115. 153. John 3. 19. And men loved darkness better than light opened. p. 291, 292. John 4. 42. We know that this is indeed the Christ, the Saviour of the World, p. 126, 127. John 5. 22. The Father judgeth no man, but hath committed all judgement unto the son. p. 56. John 6. 51. The bread which I will give, is my flesh, which I will give for the life of the world. p. 221, 222. John 10. 11. 15. The good shepherd giveth his life for his sheep. And I lay down my life for my sheep. page. 66. 80, 81, 82, 83, 84, 168, 169. Verse 17. Therefore doth my Father love me, because I lay down my life, that I may take it again, &c. v. 18. p. 22. John 16. 7, 8, 9, 10 I will sand the comforter; he shall convince the world of sin, &c. p. 277, 278. joh. 17. 9. I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine, p. 170, 171. Verse 21, 23. That they all may be one, &c. that the world may believe that thou hast sent me. I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast loved them, as thou hast loved me. page. 46, 47. Acts 20. 28. Feed the Church of God which he hath purchased with his own blood. p. 97. Rom. 3. 24. Justified freely by his grace, through the redemption that is in Jesus Christ, p. 155. Chap. 5. 5, 6. The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For when we were yet without strength, Christ dyed for the ungodly, p. 120. Verse 10. For if when we were enemies wee were reconciled to God by the death of his son, much more being reconciled, wee shall be saved by his life, p. 134. Verse 11. Wee joy in God through our Lord Jesus Christ, by whom we have now received the atonement p. 156. Vers. 18. As by the offence of one,— so by the righteousness of one, &c. p. 239. 240. 241, 242, 243, 244, 245, 246. Ver. 22, 23, 24. For we know that the whole creation groaneth and traveleth in pain together until now: And not onely they, but ourselves also which have the first fruits of the spirit, even we ourselves groan within ourselves, &c. p. 24, 35. 90. 169, 170. Rom. 14. 9, 10, 11. For to this end Christ both dyed and rose, and revived, that he might be the Lord both of dead and living: but why dost thou, &c. p. 265, 266. V. 15. Destroy not him with thy meat for whom Christ dyed. p. 247, 248. 1 Cor 8. 10. 11. But if any man see thee &c. and through thy knowledge, shall the weak brother perish for whom Christ died p. 248, 249. Chap. 15. 22. For as in Adam all die, even so by Christ shall all be made alive. p. 238. 239. 2 Cor. 1. 20. All the promises of God in him are yea, and in him Amen: unto the glory of God by us. page. 120. 135. 2 Cor. 5. ver. 14, 15. For the love of Christ constraineth us because we thus judge, that if one dyed for all, then were all dead, and that he died for all. &c. pag. 236, 237. Chap. 5. 19. God was in Christ reconciling the world unto himself, &c. p. 222, 223. Ver. 21. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him p. 18. 63. 139. 160 170. Gal. 1. 4. Who gave himself for our sins, that he might delivers us from this present evil world, &c. p. 63, Ephes. 1. 4. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love, pag. 126. Chap. 5. 2. walk in love, as Christ hath loved us, and given himself for us, &c. p. 156, Ver. 25, 26, 27. Husbands love your wives, as Christ loved the Church, and gave himself for it, that he might sanctify it, &c. p. 2. 21. 62. 121. 171. Philip 1. 29. unto you it is given in the behalf of Christ, not onely to believe on him, but also to suffer for his sake, page. 127. Col. 1. 19, 20, It pleased the Father that in him should all fullness dwell, and( having made peace through the blood of his cross) by him to reconcile all things to himself, &c. p. 113. Verse 21. And you that were enemies in your mind, hath he now reconciled in the body of his flesh through death. &c. p. 135. 1 Tim. 1. 15. This is a faithful saying, &c. that Christ came to save sinners, &c. p. 61. Chap. 2. 4. 6. Who will have all men to be saved, &c. Who gave himself a ransom for all, &c. p. 228, 229, 230. 231, 232. 272, 273. Ver. 5. There is one Mediator between God and men, the man Christ Jesus. p. 39. Chap. 4. 10. Wee trust in the living God, who is the Saviour of al men, but especially of them that believe. p. 39. 40, 47. Tit. 2. 14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, &c. p. 62. 112, 127. Hebr. 1. 3. 4. Who being the brightness of his glory, &c, when he had by himself purged our sins, sate down on the right hand of the Majesty on high, &c. p. 55. Hebr. 2. 9. That he by the grace of God should taste death for every man. p. 234, 235, 259. Hebr. 2. 17. In all things it behoved him to be made like unto his brethren, that he might be a merciful High Priest, in things pertaining to God to make reconciliation for the sins of the people. p. 156. V. 14. For as much then as the children are partakers of flesh and blood, he also took part of the same, that through death, &c p. 21. 14. 18. 60. Chap. 8. 9, 10, 11. Not according to the covenant that I made with their Fathers in the day when I took them by the hand to led them out of the Land of Egypt, &c. p. 103. Chap. 9. 13. If the blood of bulls and Goats, &c sanctifieth to the purifying of the flesh. p. 119. V. 14. How much more shall the blood of Christ, &c. purge your consciences from dead works to serve the living God? p. 25. 11, 12. 31. 64. V. 15. 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 might receive the promise of eternal inheritance, p. 131. V. 26. Now once hath he appeared in the end of the world, to put away sin by the sacrifice of himself, p. 64. 1. Pet. 2. 24. Who his own self bare our sins in his own body on the three, that we being dead to sins should live unto righteousness, &c. p. 138. 1 John 2. 1, 2. if any man sin we have an Advocate with the Father, &c. And he is the propitiation for our sins, &c. p. 211, 212, 213. to p. 221. Chap. 4. 14. We testify that the Father sent the son to bee the Saviour of the world. p. 227. Hebr. 10. 29. Of how much sorer punishment suppose ye, that he shall bee thought worthy, who hath trodden under foot the son of God, and counted the blood of the Covenant wherewith he was sanctified and unholy thing, p. 253, 254, 255, 256. 2 Pet. 2. 1. But, even as there shall be false Teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them. p. 250, 251, 252, 253. Chap. 3. 9. The Lord is long-suffering to us ward, not willing that any should perish, but that all should come to repent. p. 233, 234, &c. THe subject matter of this Treatise, being of weight and concernment, the manner of the handling of it, being in a great part scholastical: I must inform the Reader, that I cannot own any of his censures, until he shall have corrected these erratas, and allowed besides many grains for literal faults, viz Parius for parvus, let for set, him for them, and the like:— also mispointing, and false accenting of Greek words, occasioned by my distance from the press, and something else of which it would be too much tyranny, in making the Printer instrumental in the divulging. pag. lin. Errata. Corrected. 6 5 continuance contrivance 10 14 {αβγδ} {αβγδ} 11 1 redoubted noise redoubled voice 17 ult command is in the Gospel indicatively expounded. 29 20 powerful I perpetual 31 5 thereof to consist in these two acts 33 18 add third 35 31 where wherefore 36 17 add to vent some 39 30 {αβγδ} {αβγδ} bis 40 19 provincial providential 41 6 sudare Judaeus 44 9 people prophet 79 38 notable no tolerable 86 1 is an and 91 2 interpretation impetration 127 13 confined confirmed 130 34 where whence 143 34 read of that, in this       which 148 1 which what 150 38 satisfaction justification     The Scheme of the word world. p. 183. is here reprinted. 114 15 and ineffectual redemption of all others, but an extending of the same effectual. 215 16 2 Heb. 2. 1. Heb. 2. 17. 230 34 Jeremiah Zedekiah 239 15 Iege comes upon 250 19 add or 264 10 adjurers admires 278 34 confusion confession Scheme. Mundus sumitur. 1 Subjective 1 {αβγδ} 2 {αβγδ} idque vel pro The Scheme 1 Coelo aspectabili. 2 Terra habitabili. Adjunctive ratione 1 Incolarum idque 1 Collective seu {αβγδ}. 2 Distributive pro 1 Quibusvis. 2 Multis. 3 Signanter, pro 1 Bonis seu electis. 2 Malis seu reprobis. 4 {αβγδ} seu Communiter. 5 Restrictive seu {αβγδ} pro 1 praecipuis. 2 romans. 2 Accidentium 1 Corruptionis unde sumitur pro 1 Ipsa corruptione 2 seed corruptionis 3 Terrena conditione 2 Maledictionis. FINIS.