TheDeathofDeathintheDeathof

Christ

byJohnOwen

ATREATISEOFTHEREDEMPTIONANDRECONCILIATIONTHATISINTHEBLOODOFCHRIST,

WITHTHEMERITTHEREOF,ANDSATISFACTIONWROUGHTTHEREBY.

TableofContents

IntroductoryEssaybyJ.I.Packer

BOOKI

Chapter1.IngeneraloftheendofthedeathofChrist,asitisintheScriptureproposed

Chapter2.Ofthenatureofanendingeneral,andsomedistinctionsaboutit

Chapter3.Oftheagentorchiefauthoroftheworkofourredemption,andofthefirstthingdistinctlyascribedtothepersonoftheFather

Chapter4.OfthosethingswhichintheworkofredemptionarepeculiarlyascribedtothepersonoftheSon

Chapter5.ThepeculiaractionsoftheHolySpiritinthisbusiness

Chapter6.Themeansusedbythefore-recountedagentsinthiswork

Chapter7.ContainingreasonstoprovetheoblationandintercessionofChristtobeoneentiremeansrespectingtheaccomplishmentofthesameproposedend,andtohavethesamepersonalobject

Chapter8.Objectionsagainsttheformerproposalanswered

BOOKII

Chapter9.SomepreviousconsiderationstoamoreparticularinquiryaftertheproperendandeffectofthedeathofChrist

Chapter10.ContainingaremovalofsomemistakesandfalseassignationsoftheendofthedeathofChrist

Chapter11.MoreparticularlyoftheimmediateendofthedeathofChrist,withtheseveralwayswherebyitisdesigned

Chapter12.Ofthedistinctionofimpetrationandapplication--Theuseandabusethereof;withtheopinionoftheadversariesuponthewholematterincontroversyunfolded;andthequestiononbothsidesstated

Chapter13.Ofapplicationandimpetration

BOOKIII

Chapter14.Argumentsagainsttheuniversalityofredemption-Thetwofirst;fromthenatureofthenewcovenant,andthedispensationthereof

Chapter15.Containingthreeotherarguments

Chapter16.Containing,twootherargumentsfromthepersonChristsustainedinthisbusiness

Chapter17.Ofsanctification,andofthecauseoffaith,andtheprocurementthereofbythedeathofChrist

Chapter18.Beingacontinuanceofargumentsfromthenatureanddescriptionofthethinginhand;andfirst,ofredemption

Chapter19.Ofthenatureofreconciliation,andtheargumenttakenfrom

thence

Chapter20.OfthenatureofthesatisfactionofChrist,withargumentsfromthence

Chapter21.Adigression,containingthesubstanceofanoccasionalconferenceconcerningthesatisfactionofChrist

Chapter22.Beingasecondpartoftheformerdigression--ArgumentstoprovethesatisfactionofChrist

Chapter23.OfthemeritofChrist,withargumentsfromthence

Chapter24.Thelastgeneralargument

BOOKIV

Chapter25.Thingspreviouslytobeconsidered,tothesolutionofobjections

Chapter26.Anentrancetotheansweruntoparticulararguments

Chapter27.AnunfoldingoftheremainingtextsofScriptureproducedfortheconfirmationofthefirstgeneralargumentforuniversalredemption

Chapter28Answertothesecondgeneralargumentfortheuniversalityofredemption

Chapter29.ThelastargumentfromScriptureanswered

Chapter30.Ananswertothetwentiethchapterofthebookentitled,"TheUniversalityofGod'sFreeGrace,"etc.,beingacollectionofalltheargumentsusedbytheauthorthroughoutthewholebooktoprovetheuniversalityofredemption

IntroductoryEssaytoJohnOwen’sDeathofDeathintheDeathofChrist

byJ.I.Packer

I.TheDeathofDeathintheDeathofChristisapolemicalwork,designedtoshow,amongotherthings,thatthedoctrineofuniversalredemptionisunscripturalanddestructiveofthegospel.Therearemany,therefore,towhomitisnotlikelytobeofinterest.Thosewhoseenoneedfordoctrinalexactness and have no time for theological debates which show updivisions between so-called Evangelicals may well regret itsreappearance. Some may find the very sound of Owen’s thesis soshockingthattheywillrefusetoreadhisbookatall;sopassionateathingisprejudice,andsoproudareweofourtheologicalshibboleths.Butitishopedthatthisreprintwill finditselfreadersofadifferentspirit.TherearesignstodayofanewupsurgeofinterestinthetheologyoftheBible:anew readiness to test traditions, to search the Scriptures and to thinkthrough the faith. It is to those who share this readiness that Owen’streatise is offered, in the belief that it will help us in one of themosturgent tasks facingEvangelicalChristendom today—the recovery of thegospel.

Thislastremarkmaycausesomeraisingofeyebrows,butitseemstobewarrantedbythefacts.

ThereisnodoubtthatEvangelicalismtodayisinastateofperplexityandunsettlement.Insuchmattersasthepracticeofevangelism,theteachingofholiness,thebuildingupoflocalchurchlife,thepastor’sdealingwithsouls and the exercise of discipline, there is evidence of widespreaddissatisfaction with things as they are and of equally widespreaduncertainty as to the road ahead. This is a complex phenomenon, towhich many factors have contributed; but, if we go to the root of thematter,weshallfindthattheseperplexitiesareallultimatelyduetoourhaving lostourgriponthebiblicalgospel.Withoutrealising it,wehaveduring the past century bartered that gospel for a substitute product

which,thoughitlookssimilarenoughinpointsofdetail,isasawholeadecidedlydifferentthing.Henceourtroubles; forthesubstituteproductdoesnotanswertheendsforwhichtheauthenticgospelhasinpastdaysproved itself somighty. The new gospel conspicuously fails to producedeep reverence, deep repentance, deep humility, a spirit of worship, aconcernforthechurch.Why?Wewouldsuggestthatthereasonliesinitsown character and content. It fails to make men God-centred in theirthoughts and God-fearing in their hearts because this is not primarilywhat it is tryingtodo.Onewayofstatingthedifferencebetween it andtheoldgospelistosaythatitistooexclusivelyconcernedtobe“helpful”toman—to bring peace, comfort, happiness, satisfaction—and too littleconcerned to glorify God. The old gospel was “helpful,” too—more so,indeed, than is the new—but (so to speak) incidentally, for its firstconcernwasalwaystogiveglorytoGod.ItwasalwaysandessentiallyaproclamationofDivinesovereignty inmercyand judgment,asummonstobowdownandworshipthemightyLordonwhommandependsforallgood, both in nature and in grace. Its centre of reference wasunambiguouslyGod.Butinthenewgospelthecentreofreferenceisman.Thisisjusttosaythattheoldgospelwasreligiousinawaythatthenewgospel is not. Whereas the chief aim of the old was to teach men toworshipGod,theconcernofthenewseemslimitedtomakingthemfeelbetter.ThesubjectoftheoldgospelwasGodandHiswayswithmen;thesubjectofthenewismanandthehelpGodgiveshim.Thereisaworldofdifference.Thewholeperspectiveandemphasisofgospelpreachinghaschanged.

Fromthischangeofinteresthassprungachangeofcontent,forthenewgospel has in effect reformulated the biblical message in the supposedinterests of “helpfulness.” Accordingly, the themes of man’s naturalinability to believe, of God’s free election being the ultimate cause ofsalvation,andofChristdyingspecificallyforHissheep,arenotpreached.These doctrines, it would be said, are not “helpful”; they would drivesinnerstodespair,bysuggestingtothemthatitisnotintheirownpowerto be saved throughChrist. (The possibility that such despairmightbesalutary is not considered; it is taken for granted that it cannot be,becauseitissoshatteringtoourself-esteem.)Howeverthismaybe(andweshallsaymoreaboutitlater),theresultoftheseomissionsisthatpart

of the biblical gospel is now preached as if it were the whole of thatgospel; and a half-truth masquerading as the whole truth becomes acompleteuntruth.Thus,weappealtomenasiftheyallhadtheabilitytoreceiveChristatanytime;wespeakofHisredeemingworkasifHehaddonenomorebydyingthanmakeitpossibleforustosaveourselvesbybelieving; we speak of God’s love as if it were nomore than a generalwillingness to receive any who will turn and trust; and we depict theFather and the Son, not as sovereignly active in drawing sinners tothemselves,butaswaitinginquietimpotence“atthedoorofourhearts”forustoletthemin.Itisundeniablethatthisishowwepreach;perhapsthisiswhatwereallybelieve.Butitneedstobesaidwithemphasisthatthissetoftwistedhalf-truthsissomethingotherthanthebiblicalgospel.TheBibleisagainstuswhenwepreachinthisway;andthefactthatsuchpreaching has become almost standard practice among us only showshowurgent it is thatwe should review thismatter. To recover the old,authentic,biblical gospel, and tobringourpreachingandpracticebackintolinewithit, isperhapsourmostpressingpresentneed.Andit isatthispointthatOwen’streatiseonredemptioncangiveushelp.

II. “Butwaitaminute,”sayssomeone,“it’sallverywell to talk like thisabout the gospel; but surely what Owen is doing is defending limitedatonement—one of the five points of Calvinism? When you speak ofrecoveringthegospel,don’tyoumeanthatyoujustwantusalltobecomeCalvinists?”

These questions areworth considering, for theywill no doubt occur tomany.Atthesametime,however,theyarequestionsthatreflectagreatdeal of prejudice and ignorance. “Defending limited atonement”—as ifthis was all that a Reformed theologian expounding the heart of thegospel could ever really want to do! “You just want us all to becomeCalvinists”—asifReformedtheologianshadnointerestbeyondrecruitingfor their party, and as if becoming a Calvinist was the last stage oftheologicaldepravity,andhadnothingtodowiththegospelatall.Beforeweanswerthesequestionsdirectly,wemusttrytoremovetheprejudiceswhich underlie them by making clear what Calvinism really is; andtherefore we would ask the reader to take note of the following facts,historical and theological, about Calvinism in general and the “five

points”inparticular.

First,itshouldbeobservedthatthe“fivepointsofCalvinism,”so-called,are simply the Calvinistic answer to a five-point manifesto (theRemonstrance) put out by certain “Belgic semi-Pelagians” in the earlyseventeenthcentury.Thetheologywhichitcontained(knowntohistoryasArminianism) stemmed from twophilosophical principles: first, thatdivinesovereigntyisnotcompatiblewithhumanfreedom,northereforewith human responsibility; second, that ability limits obligation. (Thecharge of semi-Pelagianism was thus fully justified.) From theseprinciples,theArminiansdrewtwodeductions:firstthatsincetheBibleregardsfaithasafreeandresponsiblehumanact,itcannotbecausedbyGod,butisexercisedindependentlyofHim;second,thatsincetheBibleregardsfaithasobligatoryonthepartofallwhohearthegospel,abilitytobelieve must be universal. Hence, they maintained, Scripture must beinterpreted as teaching the following positions: (1.) Man is never socompletely corrupted by sin that he cannot savingly believe the gospelwhenitisputbeforehim,nor(2.)isheeversocompletelycontrolledbyGod that he cannot reject it. (3.) God’s election of those who shall besaved is prompted byHis foreseeing that theywill of their own accordbelieve.(4.)Christ’sdeathdidnotensurethesalvationofanyone, for itdidnotsecurethegiftoffaithtoanyone(thereisnosuchgift);whatitdidwasrathertocreateapossibilityofsalvationforeveryoneiftheybelieve.(5.) It rests with believers to keep themselves in a state of grace bykeepingup their faith; thosewho failhere fall awayandare lost.Thus,Arminianismmademan’s salvation depend ultimately onman himself,savingfaithbeingviewedthroughoutasman’sownworkand,becausehisown,notGod’sinhim.

TheSynodofDortwasconvenedin1618topronounceonthistheology,and the “five points of Calvinism” represent its counter-affirmations.They stem from a very different principle—the biblical principle that“salvationisoftheLord”;andtheymaybesummarizedthus:(1.)Fallenmaninhisnaturalstate lacksallpower tobelieve thegospel, justashelacksallpower tobelieve the law,despiteall external inducements thatmay be extended to him. (2.) God’s election is a free, sovereign,unconditional choice of sinners, as sinners, to be redeemed by Christ,

givenfaithandbroughttoglory.(3.)TheredeemingworkofChristhadasitsendandgoalthesalvationoftheelect.(4.)TheworkoftheHolySpiritinbringingmentofaithneverfailstoachieveitsobject.(5.)BelieversarekeptinfaithandgracebytheunconquerablepowerofGodtilltheycometo glory. These five points are conveniently denoted by themnemonicTULIP: Total depravity, Unconditional election, Limited atonement,Irresistiblegrace,Preservationofthesaints.

Now,herearetwocoherent interpretationsof thebiblicalgospel,whichstandinevidentoppositiontoeachother.Thedifferencebetweenthemisnotprimarilyoneofemphasis,butofcontent.OneproclaimsaGodwhosaves;theotherspeaksofaGodWhoenablesmantosavehimself.OneviewpresentsthethreegreatactsoftheHolyTrinityfortherecoveringoflostmankind—electionbytheFather,redemptionbytheSon,callingbytheSpirit—asdirected towards the samepersons, and as securing theirsalvation infallibly. The other view gives each act a different reference(theobjectsofredemptionbeingallmankind,ofcalling,thosewhohearthegospel,andofelection,thosehearerswhorespond),anddeniesthatanyman’s salvation is securedbyanyof them.The two theologies thusconceive the plan of salvation in quite different terms. One makessalvationdependon theworkofGod, theotheronaworkofman;oneregards faith as part of God’s gift of salvation, the other asman’s owncontribution to salvation; one gives all the glory of saving believers toGod, theotherdivides thepraisebetweenGod,Who, so to speak, builtthe machinery of salvation, and man, who by believing operated it.Plainly,thesedifferencesareimportant,andthepermanentvalueofthe“five points,” as a summary of Calvinism, is that they make clear thepoints at which, and the extent to which, these two conceptions are atvariance.

However. it would not be correct simply to equate Calvinismwith the“fivepoints.”Fivepointsofourownwillmakethisclear.

In the first place, Calvinism is somethingmuch broader than the “fivepoints”indicate.Calvinismisawholeworld-view,stemmingfromaclearvision of God as the whole world’s Maker and King. Calvinism is theconsistentendeavourtoacknowledgetheCreatorastheLord,workingallthings after the counsel of His will. Calvinism is a theocentric way of

thinkingaboutalllifeunderthedirectionandcontrolofGod’sownWord.Calvinism, in otherwords, is the theologyof theBible viewed from theperspectiveoftheBible—theGod-centredoutlookwhichseestheCreatorasthesource,andmeans,andend,ofeverythingthat is,both innatureandingrace.Calvinismisthustheism(beliefinGodasthegroundofallthings), religion (dependence on God as the giver of all things), andevangelicalism (trust in God through Christ for all things), all in theirpurest and most highly developed form. And Calvinism is a unifiedphilosophy of history which sees the whole diversity of processes andevents that takeplace inGod’sworldasnomore,andno less, than theoutworking of His great preordained plan for His creatures and Hischurch. The five points assert no more than that God is sovereign insavingtheindividual,butCalvinism,assuch,isconcernedwiththemuchbroaderassertionthatHeissovereigneverywhere.

Then,inthesecondplace,the“fivepoints”presentCalvinisticsoteriologyin a negative and polemical form, whereas Calvinism in itself isessentiallyexpository,pastoralandconstructive.ItcandefineitspositionintermsofScripturewithoutanyreferencetoArminianism,anditdoesnotneed tobe forever fighting real or imaginaryArminians inorder tokeep itself alive. Calvinism has no interest in negatives, as such; whenCalvinists fight, they fight for positive Evangelical values. The negativecast of the “five points” is misleading chiefly with regard to the third(limitedatonement,orparticular redemption),which isoften readwithstress on the adjective and taken as indicating that Calvinists have aspecial interest in confining the limits of divinemercy. But in fact thepurposeof thisphraseology, aswe shall see, is to safeguard the centralaffirmation of the gospel—that Christ is a Redeemer who really doesredeem. Similarly, the denials of an election that is conditional and ofgracethatisresistible,areintendedtosafeguardthepositivetruththatitisGodWho saves.The real negations are those ofArminianism,whichdenies that election, redemption and calling are saving acts of God.Calvinismnegatesthesenegationsinordertoassertthepositivecontentofthegospel,forthepositivepurposeofstrengtheningfaithandbuildingupthechurch.

Thirdly, theveryactof settingoutCalvinisticsoteriology in the formof

fivedistinctpoints(anumberdue,aswesaw,merelytothefactthattherewere five Arminian points for the Synod of Dort to answer) tends toobscuretheorganiccharacterofCalvinistic thoughton thissubject.Forthe five points, though separately stated, are really inseparable. Theyhangtogether;youcannotrejectonewithoutrejectingthemall,atleastinthesenseinwhichtheSynodmeantthem.FortoCalvinismthereisreallyonlyonepointtobemadeinthefieldofsoteriology:thepointthatGodsaves sinners. God—the Triune Jehovah, Father, Son and Spirit; threePersonsworkingtogetherinsovereignwisdom,powerandlovetoachievethesalvationofachosenpeople,theFatherelecting,theSonfulfillingtheFather’swillbyredeeming,theSpiritexecutingthepurposeofFatherandSonbyrenewing.Saves—doeseverything,firsttolast,thatisinvolvedinbringing man from death in sin to life in glory: plans, achieves andcommunicatesredemption,callsandkeeps,justifies,sanctifies,glorifies.Sinners—menasGodfindsthem,guilty,vile,helpless,powerless,unableto lift a finger to do God’s will or better their spiritual lot. God savessinners—and the force of this confession may not be weakened bydisrupting the unity of the work of the Trinity, or by dividing theachievementofsalvationbetweenGodandmanandmakingthedecisivepartman’sown,orby soft-pedaling the sinner’s inability so as to allowhimtosharethepraiseofhissalvationwithhisSaviour.ThisistheonepointofCalvinistic soteriologywhich the “fivepoints”are concerned toestablishandArminianisminallitsformstodeny:namely,thatsinnersdonot save themselves in any sense at all, but that salvation, first andlast,wholeandentire,past,presentandfuture, isof theLord, towhombegloryforever;amen.

This leads to our fourth remark, which is this: the five-point formulaobscures the depth of the difference between Calvinistic and Arminiansoteriology.Thereseemsnodoubtthat itseriouslymisleadsmanyhere.Intheformula,thestressfallsontheadjectives,andthisnaturallygivesthe impression that in regard to the three great saving acts ofGod thedebateconcerns theadjectivesmerely—thatbothsidesagreeas towhatelection,redemption,andthegiftofinternalgraceare,anddifferonlyastothepositionofmaninrelationtothem:whetherthefirstisconditionalupon faith being foreseen or not; whether the second intends thesalvationofeverymanornot;whetherthethirdalwaysprovesinvincible

ornot.Butthis isacompletemisconception.Thechangeofadjective ineachcaseinvolveschangingthemeaningofthenoun.Anelectionthatisconditional, a redemption that is universal, an internal grace that isresistible,isnotthesamekindofelection,redemption,internalgrace,asCalvinism asserts. The real issue concerns, not the appropriateness ofadjectives,but thedefinitionofnouns.Bothsidessawthisclearlywhenthecontroversyfirstbegan,anditisimportantthatweshouldseeittoo,for otherwise we cannot discuss the Calvinist-Arminian debate to anypurposeatall.Itisworthsettingoutthedifferentdefinitionssidebyside.

(i.) God’s act of election was defined by the Arminians as a resolve toreceive sonship and glory a duly qualified class of people: believers inChrist.ThisbecomesaresolvetoreceiveindividualpersonsonlyinvirtueofGod’sforeseeingthecontingentfactthattheywilloftheirownaccordbelieve.Thereisnothinginthedecreeofelectiontoensurethattheclassofbelieverswilleverhaveanymembers;Goddoesnotdeterminetomakeanymanbelieve.ButCalvinistsdefine electionas a choiceofparticularundeservingpersons to be saved from sin andbrought to glory, and tothat end to be redeemed by the death of Christ and given faith by theSpirit’seffectualcalling.WheretheArminiansays:“Iowemyelectiontomy faith,” the Calvinist says: “I owemy faith to my election.” Clearly,thesetwoconceptsofelectionareveryfarapart.

(ii.) Christ’s work of redemption was defined by the Arminians as theremovingofanobstacle(theunsatisfiedclaimsofjustice)whichstoodinthe way of God’s offering pardon to sinners, as He desired to do, oncondition that they believe. Redemption, according to Arminianism,securedforGodarighttomakethisoffer,butdidnotofitselfensurethatanyonewouldeveracceptit;forfaith,beingaworkofman’sown,isnotagift that comes to him from Calvary. Christ’s death created anopportunity for the exercise of saving faith, but that is all it did.Calvinists,however,defineredemptionasChrist’sactualsubstitutionaryenduranceof thepenaltyofsin intheplaceofcertainspecifiedsinners,throughwhichGodwasreconciledtothem,theirliabilitytopunishmentwasforeverdestroyed,andatitletoeternallifewassecuredforthem.Inconsequence of this, they nowhave inGod’s sight a right to the gift offaith, as the means of entry into the enjoyment of their inheritance.

Calvary,inotherwords,notmerelymadepossiblethesalvationofthoseforwhomChristdied;itensuredthattheywouldbebroughttofaithandtheir salvationmade actual. The Cross saves.Where the Arminianwillonly say: “I could not have gained my salvation without Calvary,” theCalvinist will say: “Christ gainedmy salvation for me at Calvary.” TheformermakestheCrossthesinequanonofsalvation,thelatterseesitasthe actual procuring cause of salvation, and traces the source of everyspiritual blessing, faith included, back to the great transaction betweenGod and His Son carried through on Calvary’s hill. Clearly, these twoconceptsofredemptionarequiteatvariance.

(iii.) TheSpirit’s gift of internal gracewasdefinedby theArminians as“moral suasion,” thebare bestowal of an understanding ofGod’s truth.This, they granted—indeed, insisted—does not of itself ensure thatanyonewillevermaketheresponseoffaith.ButCalvinistsdefinethisgiftas notmerely an enlightening, but also a regenerating work of God inmen,“takingawaytheirheartofstone,andgivinguntothemaheartofflesh;renewingtheirwills,andbyHisalmightypowerdeterminingthemtothatwhichisgood;andeffectuallydrawingthemtoJesusChrist;yetsoastheycomemostfreely,beingmadewillingbyhisgrace.”Graceprovesirresistible just because it destroys the disposition to resist.Where theArminian,therefore,willbecontenttosay:“IdecidedforChrist,”“Imadeupmymind to be a Christian,” the Calvinist will wish to speak of hisconversion in more theological fashion, to make plain whose work itreallywas:

“LongmyimprisonedspiritlayFastboundinsinandnature’snight:Thineeyediffusedaquickeningray;Iwoke;thedungeonflamedwithlight;Mychainsfelloff:myheartwasfree:Irose,wentforth,andfollowedthee.”

Clearly, thesetwonotionsof internalgracearesharplyopposedtoeachother.

Now, the Calvinist contends that the Arminian idea of election,redemptionandcallingasactsofGodwhichdonotsavecutsatthevery

heartoftheirbiblicalmeaning;thattosayintheArminiansensethatGodelectsbelievers,andChristdiedforallmen,andtheSpiritquickensthosewhoreceivetheword,isreallytosaythatinthebiblicalsenseGodelectsnobody,andChristdiedfornobody,andtheSpiritquickensnobody.Thematteratissueinthiscontroversy,therefore,isthemeaningtobegiventothesebiblicalterms,andtosomeotherswhicharealsosoteriologicallysignificant,suchas the loveofGod, thecovenantofgrace,andtheverb“save”itself,withitssynonyms.ArminiansglossthemallintermsoftheprinciplethatsalvationdoesnotdirectlydependonanydecreeoractofGod,butonman’sindependentactivityinbelieving.Calvinistsmaintainthat this principle is itself unscriptural and irreligious, and that suchglossing demonstrably perverts the sense of Scripture and underminesthegospelateverypointwhereitispractised.This,andnothinglessthanthis,iswhattheArminiancontroversyisabout.

There isa fifthwayinwhichthefive-point formula isdeficient.Itsveryform (a series of denials of Arminian assertions) lends colour to theimpression that Calvinism is a modification of Arminianism; thatArminianism has a certain primacy in order of nature, and developedCalvinismisanoffshootfromit.Evenwhenoneshowsthistobefalseasamatterofhistory,thesuspicionremainsinmanymindsthatitisatrueaccount of the relation of the two views themselves. For it is widelysupposed thatArminianism (which, as we now see, corresponds prettyclosely to the new gospel of our own day) is the result of reading theScriptures in a “natural,” unbiased, unsophisticated way, and thatCalvinismisanunnaturalgrowth,theproductlessofthetextsthemselvesthanofunhallowedlogicworkingonthetexts,wrestingtheirplainsenseandupsettingtheirbalancebyforcingthemintoasystematicframeworkwhichtheydonot themselvesprovide.WhatevermayhavebeentrueofindividualCalvinists,asageneralisationaboutCalvinismnothing couldbefurtherfromthetruththanthis.Certainly,Arminianismis“natural”inone sense, in that it represents a characteristic perversion of biblicalteachingbythefallenmindofman,whoeveninsalvationcannotbeartorenouncethedelusionofbeingmasterofhisfateandcaptainofhissoul.This perversion appeared before in the Pelagianism and semi-Pelagianismof thePatristicperiodand the laterScholasticism,andhasrecurred since the seventeenth century both in Roman theology and,

among Protestants, in various types of rationalistic liberalism andmodernEvangelicalteaching;andnodoubtitwillalwaysbewithus.Aslongasthefallenhumanmindiswhatitis,theArminianwayofthinkingwillcontinuetobeanaturaltypeofmistake.Butitisnotnaturalinanyother sense. In fact, it is Calvinism that understands the Scriptures intheirnatural, onewouldhave thought, inescapablemeaning; Calvinismthat keeps to what they actually say; Calvinism that insists on takingseriouslythebiblicalassertionsthatGodsaves,andthatHesavesthosewhomHehaschosentosave,andthatHesaves thembygracewithoutworks, so thatnomanmayboast,and thatChrist isgiven to themasaperfect Saviour, and that their whole salvation flows to them from theCross,andthattheworkofredeemingthemwasfinishedontheCross.ItisCalvinismthatgivesduehonourtotheCross.WhentheCalvinistsings:

“Thereisagreenhillfaraway,Withoutacitywall,WherethedearLordwascrucified,Whodiedtosaveusall;Hediedthewemightbeforgiven,Hediedtomakeusgood;ThatwemightgoatlasttoHeaven,SavedbyHispreciousblood.”

—hemeans it.Hewillnotgloss the italicisedstatementsby saying thatGod’ssavingpurposeinthedeathofHisSonwasamereineffectualwish,dependingforitsfulfilmentonman’swillingnesstobelieve,sothatforallGod could do Christ might have died and none been saved at all. HeinsiststhattheBibleseestheCrossasrevealingGod’spowertosave,notHis impotence. Christ did not win a hypothetical salvation forhypotheticalbelievers,amerepossibilityofsalvationforanywhomightpossibly believe, but a real salvation for His own chosen people. Hispreciousbloodreallydoes“saveusall”; the intendedeffectsofHisself-offering do in fact follow, just because the Cross was what it was. Itssavingpowerdoesnotdependonfaithbeingaddedtoit;itssavingpowerissuchthatfaithflowsfromit.TheCrosssecuredthefullsalvationofallforwhomChristdied.“Godforbid,”therefore,“thatIshouldglory,saveinthecrossofourLordJesusChrist.”

Now the real nature of Calvinistic soteriology becomes plain. It is noartificialoddity,noraproductofover-bold logic. Its central confession,that God saves sinners, that Christ redeemed us by His blood, is thewitnessbothoftheBibleandofthebelievingheart.TheCalvinist is theChristianwhoconfessesbeforemeninhistheologyjustwhathebelievesinhisheartbeforeGodwhenheprays.HethinksandspeaksatalltimesofthesovereigngraceofGodinthewaythateveryChristiandoeswhenhepleadsforthesoulsofothers,orwhenheobeystheimpulseofworshipwhich rises unbidden within him, prompting him to deny himself allpraiseandtogiveallthegloryofhissalvationtohisSaviour.Calvinismisthe natural theology written on the heart of the new man in Christ,whereasArminianism is an intellectual sin of infirmity, natural only inthe sense in which all such sins are natural, even to the regenerate.Calvinistic thinking is the Christian being himself on the intellectuallevel;ArminianthinkingistheChristianfailingtobehimselfthroughtheweaknessoftheflesh.CalvinismiswhattheChristianchurchhasalwaysheld and taught when itsmind has not been distracted by controversyandfalsetraditionsfromattendingtowhatScriptureactuallysays;thatisthe significance of the Patristic testimonies to the teaching of the “fivepoints,” which can be quoted in abundance. (Owen appends a few onredemption; a much larger collection may be seen in John Gill’s TheCauseofGodandTruth.)Sothatreallyitismostmisleadingtocallthissoteriology“Calvinism”atall,foritisnotapeculiarityofJohnCalvinandthe divines of Dort, but a part of the revealed truth of God and thecatholic Christian faith. “Calvinism” is one of the “odious names” bywhich down the centuries prejudice has been raised against it. But thething itself is just thebiblical gospel. In the light of these facts,we cannowgiveadirectanswertothequestionswithwhichwebegan.

“Surely all that Owen is doing is defending limited atonement?” Notreally. He is doingmuchmore than that. Strictly speaking, the aim ofOwen’sbookisnotdefensiveatall,butconstructive. It isabiblicalandtheological enquiry; its purpose is simply tomake clearwhat Scriptureactuallyteachesaboutthecentralsubjectofthegospel—theachievementof theSaviour.As its title proclaims, it is “a treatise of the redemptionandreconciliation that is in thebloodofChrist:with themerit thereof,andthesatisfactionwroughtthereby.”ThequestionwhichOwen,likethe

Dortdivinesbeforehim,isreallyconcernedtoanswerisjustthis:whatisthegospel?AllagreethatitisaproclamationofChristasRedeemer,butthereisadisputeastothenatureandextentofHisredeemingwork:well,what saith theScripture?whataimandaccomplishmentdoes theBibleassigntotheworkofChrist?ThisiswhatOwenisconcernedtoelucidate.It is true thathe tackles thesubject inadirectlycontroversialway,andshapes his book as a polemic against the “spreading persuasion...of ageneralransom,tobepaidbyChristforall;thathediestoredeemallandeveryone.”Buthiswork is a systematic expository treatise,not amereepisodicwrangle.Owentreatsthecontroversyasprovidingtheoccasionforafulldisplayoftherelevantbiblicalteachinginitsownproperorderandconnection.AsinHooker’sLawsofEcclesiasticalPolity,thepolemicsthemselvesareincidentalandofsecondaryinterest;theirchiefvalueliesinthewaythattheauthorusesthemtofurtherhisowndesignandcarryforwardhisownargument.

That argument is essentially very simple. Owen sees that the questionwhichhasoccasionedhiswriting—theextentoftheatonement—involvesthefurtherquestionofitsnature,sinceifitwasofferedtosavesomewhowill finally perish, then it cannot have been a transaction securing theactualsalvationofall forwhomitwasdesigned.But,saysOwen,this ispreciselythekindoftransactionthattheBiblesaysitwas.Thefirsttwobooks of his treatise are a massive demonstration of the fact thataccordingtoScripturetheRedeemer’sdeathactuallysavesHispeople,asit was meant to do. The third book consists of a series of sixteenarguments against thehypothesis of universal redemption, all aimed toshow,ontheonehand,thatScripturespeaksofChrist’sredeemingworkaseffective,whichprecludesitshavingbeenintendedforanywhoperish,and, on the other, that if its intended extent had been universal, theneitherallwillbesaved(whichScripturedenies,andtheadvocatesofthe“general ransom” do not affirm), or else the Father and the Son havefailedtodowhattheysetouttodo—“whichtoassert,”saysOwen,“seemsto us blasphemously injurious to the wisdom, power and perfection ofGod,aslikewisederogatorytotheworthandvalueofthedeathofChrist.”

Owen’s arguments ring a seriesof changeson this dilemma. Finally, inthefourthbook,Owenshowswithgreatcogencythatthethreeclassesof

textsallegedtoprovethatChristdiedforpersonswhowillnotbesaved(thosesayingthatHediedfor“theworld,”for“all,”andthosethoughttoenvisage the perishing of those for whom He died), cannot on soundprinciplesofexegesisbeheldtoteachanysuchthing;and,further,thatthetheologicalinferencesbywhichuniversalredemptionissupposedtobeestablishedarereallyquitefallacious.ThetrueevangelicalevaluationoftheclaimthatChristdiedforeveryman,eventhosewhoperish,comesthroughatpointafterpointinOwen’sbook.Sofarfrommagnifyingthelove and grace of God, this claim dishonours both it and Him, for itreducesGod’slovetoanimpotentwishandturnsthewholeeconomyof“saving”grace,so-called(“saving”isreallyamisnomeronthisview),intoamonumentaldivinefailure.Also,sofarfrommagnifyingthemeritandworth of Christ’s death, it cheapens it, for itmakes Christ die in vain.Lastly,sofar fromaffordingfaithadditionalencouragement, itdestroysthe Scriptural ground of assurance altogether, for it denies that theknowledgethatChristdiedforme(ordidordoesanythingelseforme)isa sufficient ground for inferringmy eternal salvation;my salvation, onthis view, depends not on what Christ did for me, but on what Isubsequently do for myself. Thus this view takes from God’s love andChrist’sredemption the glory thatScripture gives them, and introducestheanti-scripturalprincipleofself-salvationatthepointwheretheBibleexplicitly says: “not of works, lest any man should boast.” You cannothave it both ways: an atonement of universal extent is a depreciatedatonement.Ithaslostitssavingpower;itleavesustosaveourselves.Thedoctrine of the general ransommust accordingly be rejected, as Owenrejectsit,asagrievousmistake.Bycontrast,however,thedoctrinewhichOwensetsout,ashehimselfshows,isbothbiblicalandGod-honouring.ItexaltsChrist,foritteachesChristianstogloryinHisCrossalone,andtodrawtheirhopeandassuranceonlyfromthedeathandintercessionoftheir Saviour. It is, in otherwords, genuinelyEvangelical. It is, indeed,thegospelofGodandthecatholicfaith.

ItissafetosaythatnocomparableexpositionoftheworkofredemptionasplannedandexecutedbytheTriuneJehovahhaseverbeendonesinceOwen published his. None has been needed. Discussing this work,AndrewThomsonnoteshowOwen“makesyoufeelwhenhehasreachedthe end of his subject, that he has also exhausted it.” That is

demonstrably the case here. His interpretation of the texts is sure; hispower of theological construction is superb; nothing that needsdiscussing is omitted, and (so far as the writer can discover) noargumentsfororagainsthispositionhavebeenusedsincehisdaywhichhehasnothimselfnotedanddealtwith.OnesearcheshisbookinvainfortheleapsandflightsoflogicbywhichReformedtheologiansaresupposedtoestablishtheirpositions;allthatonefindsissolid,painstakingexegesisandacarefulfollowingthroughofbiblicalwaysofthinking.Owen’sworkisaconstructive,broad-basedbiblicalanalysisoftheheartofthegospel,andmustbetakenseriouslyassuch.Itmaynotbewrittenoffasapieceofspecialpleadingforatraditionalshibboleth,fornobodyhasarighttodismissthedoctrineofthelimitednessofatonementasamonstrosityofCalvinistic logic until he has refutedOwen’s proof that it is part of theuniformbiblicalpresentationof redemption,clearly taught inplain textafterplaintext.Andnobodyhasdonethatyet.

“Youtalkedaboutrecoveringthegospel,”saidourquestioner;“don’tyoumeanthatyoujustwantusalltobecomeCalvinists?”

Thisquestionpresumablyconcerns,nottheword,butthething.Whetherwe call ourselves Calvinists hardly matters; what matters is that weshouldunderstand thegospelbiblically.But that,we think,does in factmean understanding it as historic Calvinismdoes. The alternative is tomisunderstand and distort it. We said earlier that modernEvangelicalism,byandlarge,hasceasedtopreachthegospel intheoldway,andwefranklyadmitthatthenewgospel,insofarasitdeviatesfromtheold,seemstousadistortionofthebiblicalmessage.Andwecannowsee what has gone wrong. Our theological currency has been debased.OurmindshavebeenconditionedtothinkoftheCrossasaredemptionwhichdoes less than redeem, and ofChrist as a Saviourwhodoes lessthan save, and of God’s love as a weak affection which cannot keepanyonefromhellwithouthelp,andoffaithasthehumanhelpwhichGodneedsforthispurpose.Asaresult,wearenolongerfreeeithertobelievethe biblical gospel or to preach it. We cannot believe it, because ourthoughts are caught in the toils of synergism. We are haunted by theArminian idea that if faithandunbelief are tobe responsibleacts, theymustbe independent acts;hencewearenot free tobelieve thatweare

savedentirelybydivinegracethroughafaithwhichisitselfGod’sgiftandflowstous fromCalvary. Instead,we involveourselves inabewilderingkindofdouble-thinkaboutsalvation,tellingourselvesonemomentthatitall depends on God and next moment that it all depends on us. Theresultant mental muddle deprives God of much of the glory that weshould give Him as author and finisher of salvation, and ourselves ofmuchofthecomfortwemightdrawfromknowingthatGodisforus.

Andwhenwecometopreachthegospel,ourfalsepreconceptionsmakeussayjusttheoppositeofwhatweintend.Wewant(rightly)toproclaimChrist as Saviour; yet we end up saying that Christ, having madesalvationpossible,hasleftustobecomeourownsaviours.Itcomesaboutinthisway.WewanttomagnifythesavinggraceofGodandthesavingpowerofChrist.SowedeclarethatGod’sredeemingloveextendstoeveryman,andthatChristhasdied to saveeveryman,andweproclaim thatthegloryofdivinemercy is tobemeasuredbythese facts.Andthen, inorder to avoid universalism, we have to depreciate all that we werepreviouslyextolling,andtoexplain that,afterall,nothing thatGodandChristhavedonecansaveusunlessweaddsomethingtoit;thedecisivefactorwhichactuallysavesusisourownbelieving.Whatwesaycomestothis—thatChristsavesuswithourhelp;andwhatthatmeans,whenonethinksitout, isthis—thatwesaveourselveswithChrist’shelp.This isahollowanticlimax.ButifwestartbyaffirmingthatGodhasasavingloveforall, andChristdieda savingdeath for all, andyetbalk atbecominguniversalists,thereisnothingelsethatwecansay.Andletusbeclearonwhatwehavedonewhenwehaveputthematterinthisfashion.Wehavenot exalted grace and the Cross; we have cheapened them. We havelimited the atonement far more drastically than Calvinism does, forwhereasCalvinismassertsthatChrist’sdeath,assuch,savesallwhomitwas meant to save, we have denied that Christ’s death, as such, issufficient to save anyof them.Wehave flattered impenitent sinnersbyassuringthemthatitisintheirpowertorepentandbelieve,thoughGodcannot make them do it. Perhaps we have also trivialised faith andrepentanceinordertomakethisassuranceplausible(“it’sverysimple—justopenyourhearttotheLord...”).Certainly,wehaveeffectivelydeniedGod’ssovereignty,andunderminedthebasicconvictionofreligion—thatmanisalwaysinGod’shands.Intruth,wehavelostagreatdeal.Andit

is,perhaps,nowonderthatourpreachingbegetsso littlereverenceandhumility, and that our professed converts are so self-confident and sodeficient in self-knowledge, and in the good works which Scriptureregardsasthefruitoftruerepentance.

It is fromdegenerate faithandpreachingof thiskind thatOwen’sbookcouldsetusfree.Ifwelistentohim,hewillteachusbothhowtobelievetheScripturegospelandhowtopreachit.Forthefirst:hewillleadustobowdownbeforeasovereignSaviourWhoreallysaves,andtopraiseHimforaredeemingdeathwhichmade it certain thatall forwhomHediedwill come toglory. It cannotbeover-emphasised thatwehavenot seenthe fullmeaningof theCross tillwehave seen it as thedivinesofDortdisplay it—as thecentreof thegospel, flankedon theonehandbytotalinabilityandunconditionalelection,andontheotherbyirresistiblegraceand final preservation. For the full meaning of the Cross only appearswhentheatonementisdefinedintermsofthesefourtruths.Christdiedto save a certain company of helpless sinners uponwhomGod had setHisfreesavinglove.Christ’sdeathensuredthecallingandkeeping—thepresent and final salvation—of all whose sins He bore. That is whatCalvarymeant,andmeans.TheCrosssaved;theCrosssaves.ThisistheheartoftrueEvangelicalfaith;asCowpersang—

“DeardyingLamb,ThypreciousbloodShallneverloseitspower,TillalltheransomedchurchofGodBesavedtosinnomore.”

This is the triumphant conviction which underlay the old gospel, as itdoes the whole New Testament. And this is what Owen will teach usunequivocallytobelieve.

Then,secondly,Owencouldsetusfree,ifwewouldhearhim,topreachthebiblicalgospel.Thisassertionmaysoundparadoxical, for it isoftenimagined that thosewhowill not preach that Christ died to save everymanareleftwithnogospelatall.Onthecontrary,however,whattheyareleftwith is just thegospelof theNewTestament.Whatdoes itmeantopreach“thegospelofthegraceofGod”?Owenonlytouchesonthisbrieflyandincidentally,buthiscommentsarefulloflight.Preachingthegospel,

hetellsus,isnotamatteroftellingthecongregationthatGodhassetHisloveoneachofthemandChristhasdiedtosaveeachofthem,fortheseassertions,biblicallyunderstood,wouldimplythattheywillall infalliblybesaved,andthiscannotbeknowntobe true.TheknowledgeofbeingtheobjectofGod’seternalloveandChrist’sredeemingdeathbelongstotheindividual’sassurance,whichinthenatureofthecasecannotprecedefaith’s saving exercise; it is to be inferred from the fact that one hasbelieved,notproposedasareasonwhyoneshouldbelieve.AccordingtoScripture, preaching the gospel is entirely a matter of proclaiming tomen, as truth fromGodwhich all are bound to believe and act on, thefollowingfourfacts:

(1.)thatallmenaresinners,andcannotdoanythingtosavethemselves;

(2.)thatJesusChrist,God’sSon,isaperfectSaviourforsinners,eventheworst;

(3.) that the Father and the Son have promised that all who knowthemselves to be sinners and put faith in Christ as Saviour shall bereceived into favour, and none cast out (which promise is “a certaininfallible truth, grounded upon the superabundant sufficiency of theoblation of Christ in itself, for whomsoever [few or more] it beintended”);

(4.) thatGodhasmade repentance and faith a duty, requiring of everymanwhohears thegospel “aserious full recumbencyandrollingof thesouluponChristinthepromiseofthegospel,asanall-sufficientSaviour,able to deliver and save to the utmost them that come toGod by him;ready, able and willing, through the preciousness of his blood andsufficiency of his ransom, to save every soul that shall freely give upthemselvesuntohimforthatend.”

Thepreacher’stask,inotherwords,istodisplayChrist:toexplainman’sneed of Him, His sufficiency to save, and His offer of Himself in thepromisesasSaviourtoallwhotrulyturntoHim;andtoshowasfullyandplainlyashecanhowthesetruthsapplytothecongregationbeforehim.Itisnotforhimtosay,norforhishearerstoask,forwhomChristdiedinparticular.“Thereisnonecalledonbythegospeloncetoenquireafterthe

purpose and intention of God concerning the particular object of thedeath of Christ, every one being fully assured that his death shall beprofitable to themthatbelieve inhimandobeyhim.”Aftersavingfaithhasbeenexercised,“it liesonabelievertoassurehissoul,accordingashe find the fruit of the death of Christ in him and towards him, of thegood-willandeternalloveofGodtohiminsendinghisSontodieforhiminparticular”;butnotbefore.The task towhich thegospel callshim issimplytoexercisefaith,whichheisbothwarrantedandobligedtodobyGod’scommandandpromise.

Somecommentsonthisconceptionofwhatpreachingthegospelmeansareinorder.

First,weshouldobservethattheoldgospelofOwencontainsnolessfulland free an offer of salvation than itsmodern counterpart. It presentsample grounds of faith (the sufficiency of Christ, and the promise ofGod), and cogentmotives to faith (the sinner’s need, and theCreator’scommand,whichisalsotheRedeemer’sinvitation).Thenewgospelgainsnothingherebyassertinguniversalredemption.Theoldgospel,certainly,hasnoroomforthecheapsentimentalisingwhichturnsGod’sfreemercytosinnersintoaconstitutionalsoft-heartednessonHispartwhichwecantake for granted; norwill it countenance the degrading presentation ofChristas thebaffledSaviour,balked inwhatHehopedtodobyhumanunbelief;norwillitindulgeinmaudlinappealstotheunconvertedtoletChristsavethemoutofpityforHisdisappointment.ThepitiableSaviourand thepatheticGodofmodernpulpitsareunknownto theoldgospel.TheoldgospeltellsmenthattheyneedGod,butnotthatGodneedsthem(a modern falsehood); it does not exhort them to pity Christ, butannouncesthatChristhaspitiedthem,thoughpitywasthelastthingtheydeserved.ItneverlosessightoftheDivinemajestyandsovereignpowerof theChristwhom itproclaims,but rejects flatlyall representations ofHim which would obscure His free omnipotence. Does this mean,however, that thepreacherof theold gospel is inhibitedor confined inofferingChrist tomenand inviting them to receiveHim?Not at all. Inactualfact,justbecauseherecognisesthatDivinemercyissovereignandfree, he is in a position tomake far more of the offer of Christ in hispreachingthanistheexpositorofthenewgospel;forthisofferisitselfa

farmorewonderfulthingonhisprinciplesthanitcaneverbeintheeyesofthosewhoregardlovetoallsinnersasanecessityofGod’snature,andthereforeamatter of course.To think that theholyCreator,whoneverneededmanforHishappinessandmightjustlyhavebanishedourfallenraceforeverwithoutmercy,shouldactuallyhavechosentoredeemsomeofthem!andthatHisownSonwaswillingtoundergodeathanddescendintohelltosavethem!andthatnowfromHisthroneHeshouldspeaktoungodlymenasHedoesinthewordsofthegospel,urginguponthemthecommandtorepentandbelieveintheformofacompassionateinvitationto pity themselves and choose life! These thoughts are the focal pointsroundwhichthepreachingoftheoldgospelrevolves.Itisallwonderful,just becausenoneof it canbe taken for granted.Butperhaps themostwonderful thingof all—theholiest spot in all theholygroundof gospeltruth—isthefreeinvitationwhich“theLordChrist”(asOwenlovestocallHim)issuesrepeatedlytoguiltysinnerstocometoHimandfindrestfortheir souls. It is the glory of these invitations that it is an omnipotentKingwhogivesthem,justasitisachiefpartofthegloryoftheenthronedChristthatHecondescendsstill toutterthem.Andit isthegloryof thegospelministry that the preacher goes tomen as Christ’s ambassador,chargedtodelivertheKing’sinvitationpersonallytoeverysinnerpresentandtosummonthemalltoturnandlive.Owenhimselfenlargesonthisinapassageaddressedtotheunconverted.

“ConsidertheinfinitecondescensionandloveofChrist,inhisinvitationsand calls of you to come unto him for life, deliverance, mercy, grace,peaceandeternalsalvation.Multitudesoftheseinvitationsandcallsarerecorded in theScripture, and they are all of them filled upwith thoseblessed encouragementswhich divinewisdom knows to be suited untolost,convincedsinners....Inthedeclarationandpreachingofthem,JesusChrist yet stands before sinners, calling, inviting, encouraging them tocomeuntohim.

“Thisissomewhatofthewordwhichhenowspeaksuntoyou:Whywillyedie?whywillyeperish?whywillyenothavecompassiononyourownsouls?Canyourheartsendure,orcanyourhandsbestrong,inthedayofwraththatisapproaching?...Lookuntome,andbesaved;comeuntome,andIwilleaseyouofallsins,sorrows,fears,burdens,andgiverestunto

yoursouls.Come,Ientreatyou;layasideallprocrastinations,alldelays;putmeoffnomore;eternity liesat thedoor...donotsohatemeasthatyouwillratherperishthanacceptofdeliverancebyme.

“These and the like things doth the Lord Christ continually declare,proclaim,pleadandurgeupon the souls of sinners....Hedoth it in thepreachingoftheword,asifhewerepresentwithyou,stoodamongstyou,and spake personally to every one of you.... He hath appointed theministersofthegospeltoappearbeforeyou,andtodealwithyouinhisstead, avowing as his own the invitations which are given you in hisname,2Cor.v.19,20.”

Theseinvitationsareuniversal;Christaddressesthemtosinners,assuch,andeveryman,ashebelievesGodtobetrue, isboundtotreatthemasGod’s words to him personally and to accept the universal assurancewhich accompanies them, that allwho come to Christ will be received.Again, these invitations are real; Christ genuinely offers Himself to allwho hear the gospel, and is in truth a perfect Saviour to all who trustHim. The question of the extent of the atonement does not arise inevangelistic preaching; themessage to be delivered is simply this—thatChrist Jesus, the sovereign Lord, who died for sinners, now invitessinnersfreelytoHimself.Godcommandsalltorepentandbelieve;Christpromiseslifeandpeacetoallwhodoso.Furthermore, these invitationsaremarvellouslygracious;mendespiseandrejectthem,andareneverinany caseworthyof them,andyetChrist still issues them.Heneednot,butHedoes.“Comeuntome...andIwillgiveyourest”remainsHiswordtotheworld,nevercancelled,alwaystobepreached.HewhosedeathhasensuredthesalvationofallHispeopleistobeproclaimedeverywhereasa perfect Saviour, and all men invited and urged to believe on Him,whoevertheyare,whatevertheyhavebeen.Uponthesethreeinsightstheevangelismoftheoldgospelisbased.

It is a very ill-informed supposition that evangelistic preaching whichproceeds on these principles must be anaemic and half-hearted bycomparisonwithwhatArminians can do. Thosewho study the printedsermonsofworthyexpositorsof theoldgospel, suchasBunyan(whosepreachingOwenhimselfmuchadmired),orWhitefield,orSpurgeon,willfindthatinfacttheyholdforththeSaviourandsummonsinnerstoHim

with a fulness, warmth, intensity and moving force unmatched inProtestantpulpitliterature.Anditwillbefoundonanalysisthattheverything which gave their preaching its unique power to overwhelm theiraudienceswithbroken-hearted joyat the richesofGod’sgrace-andstillgivesitthatpower,letitbesaid,evenwithhard-boiledmodernreaders—was their insistence on the fact that grace is free. They knew that thedimensions ofDivine love are not half understood till one realises thatGod need not have chosen to save nor given his Son to die; nor needChrist have taken upon him vicarious damnation to redeem men, norneedHe invitesinners indiscriminately toHimselfasHedoes;but thatall God’s gracious dealings spring entirely fromHis own free purpose.Knowing this, they stressed it, and it is this stress that sets theirevangelisticpreaching ina classby itself.OtherEvangelicals,possessedof amore superficial and less adequate theologyof grace,have laid themain emphasis in their gospel preaching on the sinner’s need offorgiveness,orpeace,orpower,andofthewaytogetthemby“decidingforChrist.”Itisnottobedeniedthattheirpreachinghasdonegood(forGod will use His truth, even when imperfectly held and mixed witherror),althoughthistypeofevangelismisalwaysopentothecriticismofbeingtooman-centredandpietistic;but ithasbeenleft(necessarily) toCalvinists and thosewho, like theWesleys, fall into Calvinisticways ofthoughtassoonastheybeginasermontotheunconverted,topreachthegospel in a way which highlights above everything else the free love,willingcondescension,patientlong-sufferingandinfinitekindnessoftheLord Jesus Christ. And, without doubt, this is themost Scriptural andedifyingwaytopreachit; forgospel invitationstosinnersneverhonourGodandexaltChristmore,noraremorepowerfultoawakenandconfirmfaith,thanwhenfullweightislaidonthefreeomnipotenceofthemercyfrom which they flow. It looks, indeed, as if the preachers of the oldgospelaretheonlypeoplewhosepositionallowsthemtodojusticetotherevelationofDivinegoodnessinthefreeofferofChristtosinners.

Then,inthesecondplace,theoldgospelsafeguardsvalueswhichthenewgospel loses.We sawbefore that thenewgospel, by asserting universalredemption and a universal Divine saving purpose, compels itself tocheapengraceandtheCrossbydenyingthattheFatherandtheSonaresovereign in salvation; for it assuresus that, afterGod andChrist have

done all that they can, or will, it depends finally on each man’s ownchoicewhetherGod’spurposetosavehimisrealisedornot.Thispositionhastwounhappyresults.ThefirstisthatitcompelsustomisunderstandthesignificanceofthegraciousinvitationsofChristinthegospelofwhichwehavebeenspeaking;forwenowhavetoreadthem,notasexpressionsofthetenderpatienceofamightysovereign,butasthepatheticpleadingsof impotent desire; and so the enthroned Lord is suddenlymetamorphosedintoaweak,futilefiguretappingforlornlyatthedoorofthe human heart, which He is powerless to open. This is a shamefuldishonourtotheChristoftheNewTestament.Thesecondimplicationisequally serious: for this view in effect denies our dependence on Godwhenitcomestovitaldecisions,takesusoutofHishand,tellsusthatweare, after all,what sin taughtus to thinkwewere—masters of our fate,captain of our souls—and so undermines the very foundation ofman’sreligiousrelationshipwithhisMaker.Itcanhardlybewonderedat thattheconvertsofthenewgospelaresooftenbothirreverentandirreligious,forsuchisthenaturaltendencyofthisteaching.Theoldgospel,however,speaks very differently and has a very different tendency. On the onehand, in expoundingman’s need of Christ, it stresses somethingwhichthenewgospel effectively ignores—that sinners cannotobey thegospel,anymorethanthe law,withoutrenewalofheart.Ontheotherhand, indeclaringChrist’spowertosave,itproclaimsHimastheauthorandchiefagent of conversion, coming by His Spirit as the gospel goes forth torenewmen’sheartsanddrawthemtoHimself.Accordingly, inapplyingthe message, the old gospel, while stressing that faith is man’s duty,stressesalsothatfaithisnotinman’spower,butthatGodmustgivewhatHecommands.Itannounces,notmerely thatmenmustcome toChristforsalvation,butalsothattheycannotcomeunlessChristHimselfdrawsthem.Thus it labours to overthrow self-confidence, to convince sinnersthattheirsalvationisaltogetheroutoftheirhands,andtoshutthemupto a self-despairing dependence on the glorious grace of a sovereignSaviour,notonlyfortheirrighteousnessbutfortheirfaithtoo.

Itisnotlikely,therefore,thatapreacheroftheoldgospelwillbehappytoexpress the application of it in the form of a demand to “decide forChrist,”asthecurrentphraseis.For,ontheonehand,thisphrasecarriesthewrongassociations.Itsuggestsvotingapersonintooffice—anactin

which the candidate plays no part beyond offering himself for election,andeverythingthenbeingsettledbythevoter’sindependentchoice.ButwedonotvoteGod’sSonintoofficeasourSaviour,nordoesHeremainpassivewhilepreacherscampaignonHisbehalf,whippingupsupportforHis cause. We ought not to think of evangelism as a kind ofelectioneering.Andthen,ontheotherhand,thisphraseobscurestheverything that is essential in repentance and faith—the denying of self in apersonal approach to Christ. It is not at all obvious that deciding forChrist is the same as coming to Him and resting onHim and turningfrom sin and self-effort; it sounds like something much less, and isaccordinglycalculatedtoinstildefectivenotionsofwhatthegospelreallyrequiresofsinners.Itisnotaveryaptphrasefromanypointofview.

To the question: what must I do to be saved? the old gospel replies:believe on theLord JesusChrist. To the further question:what does itmeantobelieveontheLordJesusChrist?itsreplyis:itmeansknowingoneselftobeasinner,andChristtohavediedforsinners;abandoningallself-righteousness and self-confidence, and casting oneselfwholly uponHim for pardon and peace; and exchanging one’s natural enmity andrebellion against God for a spirit of grateful submission to the will ofChristthroughtherenewingofone’sheartbytheHolyGhost.Andtothefurther question still: how am I to go about believing on Christ andrepenting,ifIhavenonaturalabilitytodothesethings?itanswers:looktoChrist,speaktoChrist,crytoChrist,justasyouare;confessyoursin,yourimpenitence,yourunbelief,andcastyourselfonHismercy;askHimtogiveyouanewheart,working inyoutruerepentanceand firmfaith;askHim to take away your evil heart of unbelief and to write His lawwithinyou,thatyoumayneverhenceforthstrayfromHim.TurntoHimandtrustHimasbestyoucan,andprayforgracetoturnandtrustmorethoroughly;usethemeansofgraceexpectantly,lookingtoChristtodrawneartoyouasyouseektodrawneartoHim;watch,pray,readandhearGod’sWord,worshipandcommunewithGod’speople,andsocontinuetill you know in yourself beyond doubt that you are indeed a changedbeing,apenitentbeliever,andthenewheartwhichyoudesiredhasbeenputwithinyou.Theemphasis in thisadvice ison theneed tocalluponChristdirectly,astheveryfirststep.

“Letnotconsciencemakeyoulinger,Noroffitnessfondlydream;AllthefitnessHerequirethIstofeelyourneedofHim”

—so do not postpone action till you think you are better, but honestlyconfessyourbadnessandgiveyourselfuphereandnowtotheChristwhoalone canmakeyoubetter; andwait onHim tillHis light rises in yoursoul,asScripturepromisesthatitshalldo.AnythinglessthanthisdirectdealingwithChrist isdisobedienceofthegospel.Suchis theexerciseofspirittowhichtheoldevangelsummonsitshearers.“Ibelieve—helpthoumineunbelief”:thismustbecometheircry.

AndtheoldgospelisproclaimedinthesureconfidencethattheChristofwhomittestifies,theChristwhoistherealspeakerwhentheScripturalinvitations to trust Him are expounded and applied, is not passivelywaiting forman’s decision as theword goes forth, but is omnipotentlyactive,workingwithandthroughthewordtobringHispeopletofaithinHimself.Thepreachingofthenewgospelisoftendescribedasthetaskof“bringingmentoChrist”ifonlymenmove,whileChriststandsstill.ButthetaskofpreachingtheoldgospelcouldmoreproperlybedescribedasbringingChristtomen,forthosewhopreachitknowthatastheydotheirworkofsettingChristbeforemen’seyes,themightySaviourwhomtheyproclaim is busy doing His work through their words, visiting sinnerswith salvation, awakening them to faith, drawing them in mercy toHimself.

It is thisoldergospelwhichOwenwill teachustopreach:thegospelofthe sovereign graceofGod inChrist as the author and finisher of faithand salvation. It is the only gospel which can be preached on Owen’sprinciples,butthosewhohavetasteditssweetnesswillnotinanycasebefound looking foranother. In thematterofbelievingandpreaching thegospel, as inother things,Jeremiah’swords stillhave theirapplication:“ThussaiththeLord,Standye intheways,andsee,andaskfortheoldpaths,whereisthegoodway,andwalktherein,andyeshallfindrestforyour souls.”To findourselvesdebarred,asOwenwoulddebarus, fromtakingupwith the fashionablemodern substitute gospelmaynot, afterall,beabadthing,eitherforus,orfortheChurch.

Moremightbesaid,buttogofurtherwouldbetoexceedthelimitsofanintroductoryessay.TheforegoingremarksaremadesimplytoshowhowimportantitisatthepresenttimethatweshouldattendmostcarefullytoOwen’sanalysisofwhattheBiblesaysaboutthesavingworkofChrist.

III.Itonlyremainstoaddafewremarksaboutthistreatiseitself.ItwasOwen’ssecondmajorwork,andhisfirstmasterpiece.(Itspredecessor,ADisplayofArminianism,publishedin1642,whenOwenwastwenty-six,wasacompetentpieceofprentice-work,ratherofthenatureofaresearchthesis.)

TheDeathofDeath isasolidbook,madeupofdetailedexpositionandclose argument, and requires hard study, as Owen fully realised; acursoryglancewillnotyieldmuch.(“READER....Ifthouart,asmanyinthispretendingage,asignortitlegazer,andcomest intobooksasCatointo the theatre, to go out again—thou has had thy entertainment;farewell!”)Owenfelt,however,thathehadarighttoaskforhardstudy,for his book was a product of hard work (“a more than seven-years’seriousinquiry...intothemindofGodaboutthesethings,withaseriousperusalofallwhichIcouldattainthatthewitofman,informerorlatterdays,hathpublishedinoppositiontothetruth”),andhewassureinhisown mind that a certain finality attached to what he had written.(“AltogetherhopelessofsuccessIamnot;but fullyresolvedthatIshallnot live to see a solid answer given unto it.”) Time has justified hisoptimism.

Something should be said about his opponents. He is writing againstthree variations on the themeof universal redemption: thatof classicalArminianism,notedearlier;thatofthetheologicalfacultyatSaumur(thepositionknownasAmyraldism, after its leading exponent); and that ofThomasMore,alaytheologianofEastAnglia.ThesecondoftheseviewsoriginatedwithaScotsprofessoratSaumur,JohnCameron;itwastakenup and developed by two of his pupils, Amyraut (Amyraldus) andTestard, and became the occasion of a prolonged controversy in whichAmyraut,DailléandBlondelwereopposedbyRivet,SpanheimandDesMarets (Maresius). The Saumur position won some support amongReformed divines in Britain, being held in modified form by (among

others)BishopsUsherandDavenant,andRichardBaxter.Noneofthese,however,hadadvocateditinprintatthetimewhenOwenwrote.

Goold’ssummaryoftheSaumurpositionmaybequoted.“Admittingthat,by the purpose of God, and through the death of Christ, the elect areinfallibly secured in the enjoyment of salvation, they contended for anantecedent decree, by which God is free to give salvation to all menthroughChrist, on the condition that they believe on him.Hence theirsystem was termed hypothetic[al] universalism. The vital differencebetween it and the strict Arminian theory lies in the absolute securityassertedintheformerforthespiritualrecoveryoftheelect.Theyagree,however, inattributingsomekindofuniversality to theatonement,andinmaintainingthat,onacertaincondition,withinthereachoffulfilmentbyallmen...allmenhaveaccesstothebenefitsofChrist’sdeath.”Fromthis, Goold continues, “the readers of Owen will understand...why hedwells with peculiar keenness and reiteration of statement upon arefutation of the conditional system.... It was plausible; it had manylearnedmen for its advocates; it had obtained currency in the foreignchurches;anditseemstohavebeenembracedbyMore.”

MoreisdescribedbyThomasEdwardsas“agreatSectary,thatdidmuchhurtinLincolnshire,Norfolk,andCambridgeshire;whowasfamousalsoin Boston, (King’s) Lynn, and even inHolland, andwas followed fromplace to place by many.” Baxter’s description is kinder: “a Weaver ofWisbitchandLyn,ofexcellentParts.”(More’sdoctrineofredemption,ofcourse,wassubstantiallyBaxter’sown.)Owen,however,hasapoorviewof his abilities, and makes no secret of the fact. More’s book, TheUniversalityofGod’sFreeGraceinChristtoMankind,appearedin1646(not, as Goold says, 1643), and must have exercised a considerableinfluence,forwithinthreeyearsithadevokedfourweightyworkswhichwereinwholeorpartpolemicsagainstit:ARefutation...ofThomasMore,by ThomasWhitfield, 1646; Vindiciae Redemptionis, by John Stalham,1647; The Universalist Examined and Convicted, by Obadiah Howe,1648;andOwen’sownbook,publishedinthesameyear.

More’s exposition seems to be of little intrinsic importance; Owen,however, selects it as the fullest statement of the case for universalredemptionthathadyetappearedinEnglishandusesitunmercifullyasa

chopping-block. The modern reader, however, will probably find itconvenient to skip the sections devoted to refuting More (I. viii., theclosing pages of II. iii. and IV. vi.) onhis first passage throughOwen’streatise.

Finally, a word about the style of this work. There is no denying thatOwen is heavy and hard to read. This is not so much due to obscurearrangement as to two other factors. The first is his lumbering literarygait.“Owentravelsthroughit(hissubject)withtheelephant’sgraceandsolid step, if sometimes alsowith his ungainlymotion.” saysThomson.Thatputsitkindly.MuchofOwen’sprosereadslikearoughly-dashed-offtranslation of a piece of thinking done in Ciceronian Latin. It has, nodoubt,acertainclumsydignity;sohasStonehenge;butitistryingtothereader to have to go over sentences two or three times to see theirmeaning,andthisnecessitymakesitmuchhardertofollowanargument.The present writer, however, has found that the hard places in Owenusuallycomeoutassoonasonereadsthemaloud.Thesecondobscuringfactor is Owen’s austerity as an expositor. He has a lordly disdain forbroad introductionswhich ease themind gently into a subject, and forcomprehensivesummarieswhichgatherupscatteredpointsintoasmallspace. He obviously carries the whole of his design in his head, andexpectshisreaderstodothesame.Norarehischapterdivisionsreliablepointerstothestructureofhisdiscourse,forthoughachangeofsubjectisusuallymarkedbyachapterdivision,Owenoftenstartsanewchapterwherethereisnobreakinthethoughtatall.Norisheconcernedaboutliterary proportions; the space given to a topic is determined by itsintrinsiccomplexityratherthanitsrelativeimportance,andthereaderislefttoworkoutwhatisbasicandwhatissecondarybynotinghowthingslinktogether.Thereaderwillprobablyfindithelpfultouseapencilandpaper in his study of the book and jot down the progress of theexposition; and it is hoped that the subjoined Analysis will also be ofserviceinhelpinghimkeephisbearings.

We would conclude by repeating that the reward to be reaped fromstudying Owen is worth all the labour involved, and by making thefollowingobservations for thestudent’sguidance. (1.) It is important tostartwiththeepistle“TotheReader,” forthereOwenindicates inshort

compasswhatheistryingtodo,andwhy.(2.)Itisimportanttoreadthetreatiseasawhole,intheorderinwhichitstands,andnottojumpintopartsIII.andIV.beforemasteringthecontentsofPartsI.andII.,wherethebiblicalfoundationsofOwen’swholepositionarelaid.(3.)Itishardlypossibletograspthestrengthandcogencyofthismassivestatementonafirstreading.Theworkmustbereadandre-readtobeappreciated.

J.I.PACKER.

BOOK1

Chapter1:IngeneraloftheendofthedeathofChrist,asitisintheScriptureproposed.

By theendof thedeathofChrist,wemean ingeneral,both,--first, thatwhich his Father and himself intended in it; and, secondly, thatwhichwas effectually fulfilled and accomplished by it. Concerning either wemaytakeabriefviewoftheexpressionsusedbytheHolyGhost:--

I. For the first. Will you know the end wherefore, and the intentionwherewith,Christcameintotheworld?Letusaskhimself(whoknewhisownmind,asalsoallthesecretsofhisFather'sbosom),andhewilltellusthatthe"Sonofmancametosavethatwhichwaslost,"Matt.18:11,--torecoverandsavepoor lostsinners; thatwashis intentanddesign,as isagainasserted,Luke19:10.Askalsohisapostles,whoknowhismind,andtheywilltellyouthesame.SoPaul,ITim.1:15,"Thisisafaithfulsaying,andworthy of all acceptation, thatChrist Jesus came into theworld tosavesinners."Now,ifyouwillaskwhothesesinnersaretowardswhomhehaththisgraciousintentandpurpose,himselftellsyou,Matt.20:28,thathecameto"givehis lifearansomformany;"inotherplacescalledus,believers,distinguishedfromtheworld: forbe"gavehimself foroursins, thathemightdeliverus fromthispresentevilworld,according to

thewillofGodandourFather,"Gal.1:4.ThatwasthewillandintentionofGod,thatheshouldgivehimselfforus,thatwemightbesaved,beingseparatedfromtheworld.Theyarehischurch:Eph.5:25-27,"Helovedthechurch,andgavehimselfforit;thathemightsanctifyandcleanseitwiththewashingofwaterbytheword,thathemightpresentittohimselfagloriouschurch,nothavingspot,orwrinkle,oranysuchthing;butthatitshouldbeholyandwithoutblemish:"whichlastwordsexpressalsotheveryaimandendofChristingivinghimselfforany,eventhattheymaybemadefitforGod,andbroughtnighuntohim;--thelikewhereofisalsoasserted,Tit2:14,"Hegavehimselfforus,thathemightredeemusfromall iniquity, and purify unto himself a peculiar people, zealous of goodworks." Thus clear, then, and apparent, is the intention and design ofChristandhisFather in thisgreatwork,evenwhat itwas,and towardswhom,--namely, to saveus, todeliverus from the evilworld, to purgeandwashus,tomakeusholy,zealous,fruitful ingoodworks,torenderusacceptable,andtobringusuntoGod;forthroughhim"wehaveaccessintothegracewhereinwestandRom.5:2.

II. The effect, also, and actual product of the work itself, or what isaccomplished and fulfilled by the death, blood-shedding, or oblation ofJesusChrist,isnolessclearlymanifested,butisasfully,andveryoftenmore distinctly, expressed;--as, first, Reconciliation with God, byremovingandslayingtheenmitythatwasbetweenhimandus;for"whenwe were enemies we were reconciled to God by the death of his Son,"Rom. 5:10. "God was in him reconciling the world unto himself, notimputing their trespasses unto them," 2 Cor. 5:19; yea, he hath"reconciled us to himself by Jesus Christ," verse 18. And if you wouldknowhowthisreconstructionwaseffected, theapostlewill tellyouthat"he abolished in his flesh the enmity, the law of commandmentsconsistinginordinances;fortomakeinhimselfoftwainonenewman,somakingpeace;andthathemightreconcilebothuntoGodinonebodybythecross,havingslain theenmity thereby,"Eph.2:l5, 16: so that "he isourpeace,"verse l4.Secondly, Justification,by takingaway theguilt ofsins,procuringremissionandpardonof them,redeemingus fromtheirpower,with thecurseandwrathdueuntous for them; for "byhisownbloodheenteredintotheholyplace,havingobtainedeternalredemptionforus"Heb.9:12. "Heredeemedus fromthecurse,beingmadeacurse

forus,"Gal.3:13;"hisownselfbearingoursins inhisownbodyonthetree," 1 Pet. 2:24.We have "all sinned, and come short of the glory ofGod;"butare"justifiedfreelybyhisgracethroughtheredemptionthatisin Christ Jesus, whomGod hath set forth to be a propitiation throughfaithinhisblood,todeclarehisrighteousnessfortheremissionofsins"Rom.3:23-25: for "inhimwehaveredemption throughhisblood,eventheforgivenessofsins,"Col.1:14.Thirdly,Sanctification,bythepurgingaway of the uncleanness and pollution of our sins, renewing in us theimageofGod,andsupplyinguswiththegracesoftheSpiritofholiness:for"thebloodofChrist,whothroughtheeternalSpiritofferedhimselftoGod, purgeth our consciences from dead works that wemay serve thelivingGod,"Heb.9:14;yea,"thebloodofJesusChristcleansethusfromallsin,"IJohn1:7."Byhimselfhepurgedoursins,"Heb.1:3.To"sanctifythepeoplewithhisownblood,hesufferedwithoutthegate,"chap.13:12."Hegavehimselfforthechurchtosanctifyandcleanseit,thatitshouldbeholyandwithoutblemish,"Eph.5:25-27.Peculiarlyamongstthegracesof theSpirit, "it isgiven tous," in-behalf-ofChrist "forChrist's sake, tobelieve on him," Phil 1:29; God "blessing us in him with all spiritualblessings in heavenly places," Eph. 1:3. Fourthly, Adoption, with thatevangelicallibertyandallthosegloriousprivilegeswhichappertaintothesonsofGod;for"GodsentforthhisSon,madeofawoman,madeunderthelaw,toredeemthemthatwereunderthe law,thatwemightreceivethe adoption of sons," Gal 4:4, 5. Fifthly, Neither do the effects of thedeathofChristresthere;theyleaveusnotuntilwearesettledinheaven,in glory and immortality for ever. Our inheritance is a "purchasedpossession,"Eph1:14:"Andforthiscauseheisthemediatorofthenewtestament, that by means of death, for the redemption of thetransgressionsthatwereunderthefirsttestament,theywhicharecalledmightreceivethepromiseofeternalinheritance,"Heb.9:15.Thesumofallis,--Thedeathandblood-sheddingofJesusChristhathwrought,anddoth effectually procure, for all those that are concerned in it, eternalredemption,consistingingracehereandgloryhereafter.

III. Thus full, clear, and evident are the expressions in the ScriptureconcerningtheendsandeffectsofthedeathofChrist,thatamanwouldthinkeveryonemightrunandread.Butwemuststay:amongallthingsinChristianreligion,thereisscarceanythingmorequestionedthanthis,

whichseemstobeamostfundamentalprinciple.Aspreadingpersuasionthere isofageneralransomtobepaidbyChrist forall; thathediedtoredeem all and every one,--not only for many, his church, the elect ofGod,butforeveryonealsooftheposterityofAdam.Now,themastersofthisopiniondoseefullwellandeasily,thatifthatbetheendofthedeathof Christ which we have from the Scripture asserted, if those beforerecountedbetheimmediatefruitsandproductsthereof,thenoneofthesetwothingswillnecessarilyfollow:--thateither,first,GodandChristfailedoftheirendproposed,anddidnotaccomplishthatwhichtheyintended,thedeathofChristbeingnotafitly-proportionedmeansfortheattainingofthatend(foranycauseoffailingcannotbeassigned);whichtoassertseems to us blasphemously injurious to the wisdom, power, andperfectionofGod, as likewisederogatory to theworth and value of thedeathofChrist;--orelse,thatallmen,alltheposterityofAdam,mustbesaved, purged, sanctified, and glorified; which surely they will notmaintain,atleasttheScriptureandthewoefulexperienceofmillionswillnotallow.Wherefore,tocastatolerablecolorupontheirpersuasion,theymustanddodenythatGodorhisSonhadanysuchabsoluteaimorendinthedeathorblood-sheddingofJesusChrist,orthatanysuchthingwasimmediatelyprocuredandpurchasedby it,aswebefore recounted;butthatGodintendednothing,neitherwasanythingeffectedbyChrist,--thatnobenefitarisethtoanyimmediatelybyhisdeathbutwhatiscommontoall and every soul, though never so cursedly unbelieving here andeternallydamnedhereafter,untilanactofsome,notprocuredforthembyChrist,(forif itwere,whyhavetheyitnotallalike?)towit,faith,dodistinguish them fromothers.Now, this seeming tome to enervate thevirtue,value, fruitsandeffectsof the satisfaction anddeath ofChrist,--serving, besides, for a basis and foundation to a dangerous,uncomfortable, erroneous persuasion-I shall, by the Lord's assistance,declare what the Scripture holds out in both these things, both thatassertionwhich is intended tobeproved,and thatwhich isbrought fortheproofthereof;desiringtheLordbyhisSpirittoleadusintoalltruth,to give us understanding in all things, and if any one be otherwiseminded,torevealthatalsountohim.

Chapter2:Ofthenatureofanendingeneral,

andsomedistinctionsaboutit.

I.Theendofanythingisthatwhichtheagentintendethtoaccomplishinand by the operation which is proper unto its nature, and which itapplieth itself unto,--that which any one aimeth at, and designeth inhimselftoattain,asathinggoodanddesirableuntohiminthestateandconditionwhereinheis.SotheendwhichNoahproposeduntohimselfinthe building of the ark was the preservation of himself and others.AccordingtothewillofGod,hemadeanarktopreservehimselfandhisfamilyfromtheflood:"AccordingtoallthatGodcommandedhim,sodidhe," Gen. 6:22. That which the agent doth, or whereto he appliethhimself,forthecompassinghisproposedend,iscalledthemeans;whichtwodocompletethewholereasonofworkinginfree intellectualagents,for I speak only of such as work according to choice or election. SoAbsalom intending a revolt from his father, to procure the crown andkingdomforhimself,"hepreparedhimhorsesandchariots,andfiftymentorunbeforehim,"2Sam.15:1;andfarther,byfairwords,andglossingcompliances, "he stole the hearts of the men of Israel" verse 6; thenpretendsasacrificeatHebron,wherehemakesastrongconspiracy,verse12,--all which were the means he used for the attaining of his fore-proposedend.

II.Betweenboththese,endandmeans,thereisthisrelation,that(thoughinsundrykinds)theyaremutuallycausesoneofanother.Theendisthefirst,principal,movingcauseof thewhole. It is that forwhosesake thewholeworkis.Noagentappliesitselftoactionbutforanend;andwereitnotby thatdeterminedtosomecertaineffect, thing,way,ormannerofworking,itwouldnomoredoonethingthananother.Theinhabitantsofthe old world desiring and intending unity and cohabitation, withperhapssomereservestoprovidefortheirsafetyagainstasecondstorm,theycry,"Goto,letusbuildusacity,andatowerwhosetopmayreachuntoheaven;andletusmakeusaname,lestwebescatteredabroaduponthefaceofthewholeearth,"Gen.9:4.First,Theylaydowntheiraimanddesign, and then let out the means in their apprehension conducingthereunto.Andmanifest,then,itis,thatthewholereasonandmethodofaffairsthatawiseworkeroragent,accordingtothecounsel,proposethtohimselfistakenfromtheendwhichheaimsat;thatis,inintentionand

contrivance,thebeginningofallthatorderwhichisinworking.Now,themeans are all those things which are used for the attaining of the endproposed,--asmeat for thepreservationof life, sailing inaship forhimthatwouldpassthesea,lawsforthequietcontinuanceofhumansociety;andtheyaretheprocuringcauseoftheend,inonekindoranother.Theirexistence is for the ends sake, and the end hath its rise out of them,following themeithermorally as theirdesert, ornaturally as their fruitandproduct.First,Inamoralsense.Whentheactionandtheendaretobemeasuredorconsideredinreferencetoamoralrule,orlawprescribedtotheagent,thenthemeansarethedeservingormeritoriouscauseoftheend; as, if Adam had continued in his innocency, and done all thingsaccordingtothelawgivenuntohim,theendprocuredtherebyhadbeenablessedlifetoeternity;asnowtheendofanysinfulactisdeath,thecurseofthelaw.Secondly,Whenthemeansareconsideredonlyintheirnaturalrelation, then they are the instrumentally efficient cause of the end. SoJoabintendingthedeathofAbner,"hesmotehimwithhisspearunderthe fifth rib, that he died," 2 Sam. 3:27. And when Benaiah, by thecommandofSolomon,felluponShimeithewoundshegavehimweretheefficientofhisdeath,IKings2:46.Inwhichregardthereisnodifferencebetween the murdering of an innocent man and the executing of anoffender;butastheyareunderamoralconsideration, theirendsfollowtheir deservings, in respect of conformity to the rule, and so there ischasmamegasbetweenthem.

III.Theformerconsideration,byreasonofthedefectandperversenessofsome agents (for otherwise these things are coincident), holds out atwofoldendofthings,--first,ofthework,and,secondly,oftheworkman;oftheactandtheagent:forwhenthemeansassignedfortheattainingofanyendarenotproportioneduntoit,nor,fittedforit,accordingtothatrulewhichtheagentistoworkby,thenitcannotbebutthathemustaimatonethingandanotherfollow,inrespectofthemoralityofthework.SoAdamisenticedintoadesiretobelikeGod;thisnowhemakeshisaim,which: to effect he eats the forbidden fruit, and that contracts a guiltwhichheaimednotat.Butwhentheagentactsaright,andas itshoulddo,--when itaimsatanend that isproper to it,belonging to itsproperperfection and condition, and worketh by such means as are fit andsuitabletotheendproposed,--theendoftheworkandtheworkmanare

one and the same; aswhen Abel intended theworship of the Lord, heoffered a sacrifice through faith, acceptable unto him; or as a man,desiring salvation throughChrist, applieth himself to get an interest inhim.Now,thesolereasonofthisdiversityis,thatsecondaryagents,suchasmenare,haveanendsetandappointedtotheiractionsbyHimwhichgiveththemanexternalruleorlawtoworkby,whichshallalwaysattendthemintheirworking,whethertheywillorno.Godonly,whosewillandgoodpleasure is thesole ruleofall thoseworkswhichoutwardlyareofhim,canneverdeviateinhisactions,norhaveanyendattendorfollowhisactsnotpreciselybyhimintended.

IV.Again;theendofeveryfreeagentiseitherthatwhichheeffecteth,orthatforwhosesakehedotheffectit.Whenabuildsahousetolettohire,thatwhichheeffectethisthebuildingofahouse;thatwhichmovethhimtodoitisloveofgain.Thephysiciancuresthepatient,andismovedtoitbyhisreward.TheendwhichJudasaimedatinhisgoingtothepriests,bargaining with them, conducting the soldiers to the garden, kissingChrist,was thebetrayingofhisMaster;but the end forwhose sake thewholeundertakingwassetonfootwastheobtainingofthethirtypiecesof silver: "Whatwill ye giveme, and I will do it?" The endwhichGodeffectedbythedeathofChristwasthesatisfactionofhisjustice:theendfor whose sake he did it was either supreme, or his own glory; orsubordinate,ourswithhim.

V. Moreover, the means are of two sorts:--First, Such as have a truegoodnessinthemselveswithoutreferencetoanyfartherkind;thoughnotso considered as we use them for means. No means, as a means isconsideredasgoodinitself,butonlyasconducibletoafartherend;itisrepugnant to thenatureofmeans,as such, tobeconsideredasgood inthemselves.Studyisinitselfthemostnobleemploymentofthesoul;but,aimingatwisdomorknowledge,weconsideritasgoodonlyinasmuchasitconductethtothatend,otherwiseas"awearinessoftheflesh,"Eccl.12:12.Secondly,Suchashavenogoodat all inanykind, as in themselvesconsidered, but merely as conducing to that end which they are fit toattain. They receive all their goodness (which is but relative) from thatwhereunto they are appointed, in themselves no way desirable; as thecutting off a leg or an arm for the preservation of life, taking a bitter

potionforhealth'ssake,throwingcornandladingintotheseatopreventshipwreck.Ofwhichnature is thedeathofChrist,asweshallafterwarddeclare.

VI.Thesethingsbeingthusproposedingeneral,ournexttaskmustbetoaccommodatethemtothepresentbusinessinhand;whichweshalldoinorder,bylayingdowntheagentworking,themeanswroughtandtheendeffected, in the great work of our redemption; for these threemust beorderlyconsideredanddistinctly,thatwemayhavearightapprehensionof thewhole: into the firstwhereof, sun theo,wemake an entrance in[chapterthird.]

Chapter3:Oftheagentorchiefauthoroftheworkofourredemption,andofthefirst

thingdistinctlyascribedtothepersonoftheFather.

I.Theagentin,andchiefauthorof,thisgreatworkofourredemptionisthewhole blessedTrinity; for all theworkswhich outwardly are of theDeity are undivided and belong equally to each person, their distinctmanner of subsistence and order being observed. It is true, thereweresundry other instrumental causes in the oblation, or rather passion ofChristbut thework cannot inany sensebeascribedunto them;--for inrespect of God the Father, the issue of their endeavors was exceedingcontrary to their own intentions, and in the close they did nothing butwhat the "hand and counsel of God had before determined should bedone," Acts 4:28; and in respect of Christ they were no way able toaccomplish what they aimed at, for he himself laid down his life, andnonewasabletotakeitfromhim,John10:17,18:sothattheyaretobeexcluded from this consideration. In the several persons of the holyTrinity, the joint author of the whole work, the Scripture proposethdistinct and sundry acts or operations peculiarly assigned unto them;which,accordingtoourweakmannerofapprehension,wearetoconsiderseverallyandapart;whichalsoweshalldo,beginningwiththemthatareascribedtotheFather.

II. Two peculiar acts there are in this work of our redemption by thebloodofJesus,whichmaybeandareproperlyassignedtothepersonofthe FATHER:--First, The sending, of his Son into the world for thisemployment.Secondly,Alayingthepunishmentduetooursinuponhim.

1.TheFatherlovestheworld,andsendshisSontodie:He"senthisSonintotheworldthattheworldthroughhimmightbesaved,"John3:l6,.17.He"sendinghisSoninthelikenessofsinfulfleshandforsin,condemnedsinintheflesh,thattherighteousnessofthelawmightbefulfilledinus,"Rom. 8:3,4.He "set him forth to be a propitiation through faith in hisblood,"chap.3:25.For"whenthefullnessofthetimewascome,Godsentforthhis Son,madeof awoman,madeunder the law, to redeem themthatwereunderthelaw,thatwemightreceivetheadoptionofsons,"Gal.4:4,5.SomorethantwentytimesintheGospelofJohnthereismentionof this sending; and our Saviour describes himself by this periphrasis,"Himwhom theFatherhath sent," John 10:36; and theFatherby this,"He who sent me," chap. 5:37. So that this action of sending isappropriatetotheFather,accordingtohispromisethathewould"sendusaSaviour,agreatone,todeliverus,"Isa.19:20;andtotheprofessionofourSaviour,"Ihavenotspokeninsecretfromthebeginning;fromthetimethatitwas,thereamI:andnowtheLordGod,andhisSpirit,hathsentme," Isa. 48:16.Hence theFather himself is sometimes called ourSaviour:ITim.1:1,"AccordingtothecommandmentofGodourSaviour."Some copies, indeed, read it, "of God and our Saviour;" but theinterposition of that particle "kai" arose, doubtless, from a misprisionthatChristaloneiscalledSaviour.Butdirectlythisisthesamewiththatparallel place of Tit. 1:3, "According to the commandment of God ourSaviour," where no interposition of that conjunctive particle can haveplace; thesametitlebeingalso inotherplacesascribedtohim,asLuke1:47, "Myspirit hath rejoiced inGodmy Saviour." As also I Tim. 4:10,"We trust in the livingGod,who is the Saviour of allmen, specially ofthemthatbelieve;"thoughinthis lastplace itbenotascribeduntohimwith reference to his redeeming us by Christ, but his saving andpreservingallbyhisprovidence.SoalsoTit.2:10,3:4;Deut.32:15;1Sam10:19;Ps.24:5,25:5; Isa. 12:2,40:10,45:15; Jer. 14:8;Micah7:7;Hab.3:18;mostofwhichplaceshavereferencetohissendingofChrist,whichisalsodistinguished intothreeseveralacts,which inorderwemust lay

down:--

(1.) An authoritative imposition of the office ofMediator,whichChristclosedwithalbyhisvoluntary susceptionof it,willinglyundergoing theoffice, wherein by dispensation the Father had and exercised a kind ofsuperiority,whichtheSon,though"intheformofGod,"humbledhimselfunto,Phil2:6-8.Andofthistheremayconceivedtwoparts:--

[1.]Thepurposedimpositionofhiscounsel,orhiseternalcounselforthesettingapartofhisSon incarnate to thisoffice, sayinguntohim, "ThouartmySon;thisdayhaveIbegottenthee.Askofme,andIshallgivetheethenationsforthineinheritance,andtheuttermostpartsoftheearthforthypossession,"Ps.2:7,8.Hesaiduntohim,"Sitthouatmyrighthanduntil Imake thineenemies thy footstool;" for "theLordswore,andwillnotrepent,ThouartapriestforeveraftertheorderofMelchizedek,"Ps.110:1, 4. He appointed him to be "heir of all things," Heb. 1:2, having"ordainedhimtobeJudgeofquickanddead,"Acts10:42;foruntothishewas "ordainedbefore the foundationof theworld," 1Pet. 1:20., and"determined,(horizo),tobetheSonofGodwithpower,"Rom.1:4,"thathemightbethefirst-bornamongmanybrethren,"chip.8:29.IknowthatthisisanacteternallyestablishedinthemindandwillofGod,andsonottoberangedinorderwiththeothers,whichareall temporary,andhadtheirbeginninginthefullnessoftime,ofallwhichthisfirstisthespringand fountain,according to thatofJames,Acts15:18, "KnownuntoGodare all hisworks from thebeginningof theworld;" but yet, it beingnounusualformofspeakingthatthepurposeshouldalsobecomprehendedinthatwhichholdsouttheaccomplishmentofit,aimingattruthandnotexactness,wepassitthus.

[2.]TheactualinaugurationorsolemnadmissionofChristintohisoffice;"committingall judgmentunto theSon,"John5:22; "makinghimtobebothLordandChrist,"Acts2:36;"appointinghimoverhiswholehouse,"Heb.3:1-6;--whichisthat"anointingofthemostHoly,"Dan.9:24;God"anointinghimwiththeoilofgladnessabovehisfellows"Ps.45:7:fortheactualsettingapartofChristtohisofficeissaidtobebyunction,becauseall thoseholythingswhichweretypesofhim,astheark, thealtar,etc.,weresetapartandconsecratedbyanointing,Exod.30:25-28,etc.Tothisalsobelongsthatpublictestificationbyinnumerableangelsfromheaven

ofhisnativity,declaredbyoneofthemtotheshepherds."Behold,"saithhe,"Ibringyougoodtidingsofgreatjoy,whichshallbeuntoallpeople;foruntoyouisbornthisdayinthecityofDavidaSaviour,whichisChristthe Lord," Luke 2:10, 11;--which message was attended by and closedwiththat triumphantexultationof thehostofheaven,"GlorybetoGodon high, on earth peace, towards men good-will," verse 14: with thatredoubledvoicewhichafterwardcamefromtheexcellentglory,"This ismybelovedSon,inwhomIamwell-pleased,"Matt..3:7,17:5;2Pet.1:7.If thesethingsought tobedistinguishedandplaced intheirownorder,theymaybe considered in these three several acts:--First, The gloriousproclamationwhich hemade of his nativity, when he "prepared him abody,"Heb.10:5,bringinghisFirst-begottenintotheworld,andsaying,"Let all the angels of God worship him" chap. 1:6, sending them toproclaimthemessagewhichwebeforerecounted.Secondly,SendingtheSpiritvisibly, intheformofadove,tolightuponhimatthetimeofhisbaptism,Matt.3:16,whenhewasenduedwithafullnessthereof,fortheaccomplishment of the work and discharge of the office whereunto hewas designed, attended with that voice whereby he owned him fromheavenashisonly-beloved.Thirdly,The"crowningofhimwithgloryandhonour," in his resurrection, ascension, and sitting down "on the righthandoftheMajestyonhigh."Heb.1:3;setting"himashiskinguponhisholyhillofZion,"Ps.2:6;when"allpowerwasgivenuntohiminheavenandinearth,"Matt,28:18,"allthingsbeingputunderhisfeet"Heb.2:7,8;himselfhighlyexalted,and"anamegivenhimaboveeveryname,thatat,"etc.,Phil.2:9-11.Ofwhichitpleasedhimtoappointwitnessesofallsorts; --angels fromheaven, Luke 24:4, Acts 1:10 ; the dead out of thegraves,Matt. 27:52; the apostles amongandunto the living, Acts 2:32;with thosemore than five hundred brethren, to whom he appeared atonce, 1Cor. 15:6.Thusgloriouslywashe inaugurated intohis office, intheseveral setsanddegrees thereof,Godsayinguntohim, "It isa lightthing that thoushouldestbemyservant toraiseup the tribesofJacob,andtorestorethepreservedofIsrael:IwillalsogivetheeforalighttotheGentilesthatthoumayestbemysalvationuntotheendoftheearth,"Isa.49:6.

Between these two acts I confess there intercedes a twofold promise ofGod;--one,ofgivingaSaviourtohispeople,aMediator,accordingtohis

former purpose, as Gen. 3:15, "The seed of thewoman shall break theserpent's head;" and, "The sceptre shall not depart from Judah, nor alawgiverfrombetweenhisfeet,tillShilohcome;anduntohimshall thegatheringof thepeoplebe,"chap.49:10.Whichhealso foresignifiedbymanysacrificesandothertypes,withpropheticalpredictions:"Ofwhichsalvation the prophets have inquired and searched diligently, whoprophesied of the grace that should come unto you; searchingwhat orwhatmanneroftimetheSpiritofChristwhichwas inthemdidsignify,when it testifiedbeforehand the sufferingsofChrist, and the glory thatshouldfollow.Untowhomitwasrevealed,thatnotuntothemselves,butuntoustheydidministerthethingswhicharenowreporteduntoyoubythem thathavepreached thegospelunto youwith theHolyGhost sentdown from heaven; which things the angels desire to look into," 1 Pet1:10-12.TheotherisapromiseofapplyingthebenefitspurchasedbythisSaviour sodesigned to them that shouldbelieveonhim, tobe given infullnessoftime,accordingtotheformerpromises;tellingAbraham,that"inhisseedallthefamiliesoftheearthshouldbeblessed,"andjustifyinghimselfbythesamefaith,Gen,12:3,15:6.Butthesethingsbelongratherto the application wholly, which was equal both before and after hisactualmission.

(2.)The secondact of theFather's sending theSon is the furnishingofhiminhissendingwitha fullnessofallgiftsandgraces thatmightanywaybe requisite for theofficehewas toundertake, theworkhewas toundergo, and the charge he had over the house of God. There was,indeed, in Christ a twofold fullness and perfection of all spiritualexcellencies:-- First, thenatural all-sufficient perfection of hisDeity, asonewithhisFatherinrespectofhisdivinenature:forhisglorywas"thegloryoftheonly-begottenoftheFather,"John1:14.Hewas"intheformofGod,andthoughtitnotrobberytobeequalwithGod,"Phil.2:6;beingthe "fellow of the LORD of hosts," Zech. 13:7. Whence that gloriousappearance, Isa. 6: 3, 4,when the seraphims cried one to another, andsaid,"Holy,holy,holy,istheLORDofhosts:thewholeearthisfullofhisglory.Andthepostsofthedoormovedatthevoiceofhimthatcried,andthehousewasfilledwithsmoke."Andtheprophetcried,"MineeyeshaveseentheKing, theLORDofhosts,"verse5.Evenconcerningthisvisiontheapostlesaith,"Isaiahsawhim,andspokeofhisglory,"John12:41.Of

which glory, he as it were emptied himself for a season, when he was"found in the form" or condition "of a servant, humbling himself untodeath," Phil. 2:7, 8; laying aside that glory which attended his Deity,outwardlyappearing tohave"neither form,norbeauty,norcomeliness,thatheshouldbedesired,"Isa.53:2Butthisfullnesswedonottreatof,itbeingnotcommunicatedtohim,butessentiallybelongingtohisperson,whichiseternallybegottenofthepersonofhisFather.

The second fullness that was in Christ was a communicated fullness,whichwasinhimbydispensationfromhisFather,bestoweduponhimtofit him forhiswork andoffice ashewas and is the "MediatorbetweenGodandmen,themanChristJesus,"ITim.2:5;notasheisthe"LORDofhosts,"butasheis"Emmanuel,Godwithus,"Matt.1:23;ashewasa"son given to us, called Wonderful, Counselor, The mighty God, Theeverlasting Father, The Prince of Peace, upon whose shoulder thegovernmentwastobe,"Isa.9:6.Itisafullnessofgrace;notthatessentialwhichisofthenatureoftheDeity,butthatwhichishabitualandinfusedintothehumanityaspersonallyunitedtotheother;which,thoughitbenot absolutely infinite, as the other is, yet it extends itself to allperfections of grace, both in respect of parts and degrees. There is nogracethatisnotinChrist,andeverygraceisinhiminthehighestdegree:sothatwhatsoevertheperfectionofgrace,eitherfortheseveralkindsorrespectiveadvancements thereof, requireth, is inhimhabitually, by thecollationofhisFatherforthisverypurpose,andfortheaccomplishmentoftheworkdesigned;which,though(asbefore)itcannotproperlybesaidtobeinfinite,yetit isboundlessandendless.It is inhimasthelight inthebeamsofthesun,andaswater ina livingfountainwhichcanneverfail.Heisthe"candlestick"fromwhencethe"goldenpipesdoemptythegoldenoil out of themselves,"Zech. 4:12, into all that arehis; forhe is"thebeginning,thefirst-bornfromthedead,inallthingshavingthepre-eminence;foritpleasedtheFatherthatinhimshouldallfullnessdwell;"Col.1:18,19.Inhimhecausedtobe"hidallthetreasurerofwisdomandknowledge,"chap.2:3;and"inhimdweltallthefullnessoftheGodheadbodily (somatikos)," substantially or personally, verse 9; that "of hisfullnesswemight all receive grace for grace," John 1:16, in a continualsupply.Sothat,settingupontheworkofredemption,helooksuponthisin the first place. "The Spirit of the Lord God," saith he, "is uponme;

because the LORD hath anointed me to preach good tidings unto themeek;hehathsentmetobindupthebroken-hearted,toproclaimlibertytothecaptives,andtheopeningoftheprisontothemthatarebound;toproclaimtheacceptableyearof theLORD,and thedayofvengeanceofour God; to comfort all that mourn," Isa. 61:1, 2. And this was the"anointingwiththeoilofgladness"whichhehad"abovehisfellows,"Ps.45:7;"itwasuponhishead,andrandowntohisbeard,yea,downtotheskirts of his garments," Ps. 133:2, that every one covered with thegarmentofhisrighteousnessmightbemadepartakerofit"TheSpiritoftheLORDdidrestuponhim,thespiritofwisdomandunderstanding,thespiritofcounselandmight,thespiritofknowledgeandofthefearoftheLORD," Isa. 11:2; and that not in parcels and beginnings as in us,proportioned to our measure and degrees of sanctification, but in afullness,for"hereceivednottheSpiritbymeasure,"John3:34;--thatis,itwasnotsowithhimwhenhecometothefullmeasureofthestatureofhisage,asEph.4:13;forotherwiseitwasmanifestedinhimandcollatedonhimbydegrees,forhe"increasedinwisdomandstature,andinfavourwithGodandman,"Luke2:51Hereuntowasadded"allpowerinheavenandearth,whichwasgivenuntohim,"Matt.28:18;"poweroverallflesh,togiveeternallifetoasmanyashewould,"John17:2.Whichwemightbranch intomanyparticulars, but somuch shall suffice to set forth thesecondactofGodinsendinghisSon.

(3.) The third act of this sending is his entering into covenant andcompact with his Son concerning the work to be undertaken, and theissueoreventthereof;ofwhichtherebetwoparts:--

First,Hispromise toprotectandassisthim in theaccomplishmentandperfect fulfillingof thewholebusinessanddispensationaboutwhichhewas employed, or which he was to undertake. The Father engagedhimself, that forhispart,uponhisSon'sundertakingthisgreatworkofredemption,hewouldnotbewantinginanyassistanceintrials,strengthagainst oppositions, encouragement against temptations, and strongconsolationinthemidstofterrors,whichmightbeanywaynecessaryorrequisitetocarryhimonthroughalldifficultiestotheendofsogreatanemployment;--upon which he undertakes this heavy burden, so full ofmisery and trouble: for the Father before this engagement requires no

lessofhimthanthatheshould"becomeaSaviour,andbeafflictedinalltheafflictionofhispeople,"Isa.63:8,9:yea,thatalthoughhewere"thefellowoftheLORDofhost,"yetheshouldendurethe"sword"thatwasdrawnagainsthimasthe"shepherd"of thesheep,Zech.13:7;"treadingthewinepressalone,untilhebecameredinhisapparel,"Isa.63:2,3:yea,to be "stricken, smitten of God, and afflicted; wounded for ourtransgressions, and bruised for our iniquities; to be bruised and put togrief; to make his soul an offering for sin, and to bear the iniquity ofmany," Isa53.; tobedestituteofcomfortso faras tocry, "myGod,myGod,whyhastthouforsakenme?"Ps.22:1.Nowonder,then,ifuponthisundertakingtheLordpromisedtomake"hismouthlikeasharpsword,tohidehimintheshadowofhishand,tomakehimapolishedshaft,andtohide him in his quiver, tomake himhis servant inwhomhewould beglorified," Isa. 49:2, 3; that though "the kings of the earth should setthemselves, and the rulers take counsel together, against him, yet hewould laugh them to scorn, and set him as king upon his holy hill ofZion,"Ps.2:2,4,6; though the "buildersdid rejecthim," yethe should"becometheheadofthecomer,"totheamazementandastonishmentofall theworld,Ps. 118:22,23;Matt. 21:42,Mark 12:10,Luke20:17,Acts4:11,12,1Pet2:4;yea,hewould"layhimforafoundation,astone,atriedstone, a precious corner-stone, a sure foundation," Isa. 28:16, that"whosoever should fall upon him should be broken, but uponwhomsoeverheshouldfallheshouldgrindhimtopowder,'Matt.21:44.Hence arose that confidence of our Saviour in his greatest and utmosttrials, being assured, by virtue of his Father's engagement in thiscovenant,uponatreatywithhimabouttheredemptionofman,thathewouldneverleavehimnorforsakehim."Igave,"saithhe,"mybacktothesmiters, andmycheeks to them thatpluckedoff thehair: Ihidnotmyface from shame and spitting," Isa. 50:6. But with what confidence,blessedSavior,didstthouundergoallthisshameandsorrow!Why,"TheLordGODwill helpme; therefore shall I not be confounded: thereforehaveIsetmyfacelikeaflint,andIknow;thatIshallnotbeashamed.Heis near that justifieth me; who will contend with me? let us standtogether:who ismineadversary? lethimcomenear tome.Behold, theLordGODwillhelpme;who ishe that condemnme?Lo! theyshallallwaxoldasagarment;themothshalleatthemup,"verses7-9.Withthisassurance he was brought as a "lamb to the slaughter, and as a sheep

beforehershearersisdumb,soheopenednothismouth,"Isa.53:7:for"when he was reviled, he reviled not again; when he suffered, hethreatenednot;butcommittedhimselftohimthatjudgethrighteously,"1Pet.2:23.SothatthegroundofourSaviour'sconfidenceandassuranceinthisgreatundertaking,andastrongmotivetoexercisehisgracesreceivedin the utmost endurings, was this engagement of his Father upon thiscompactofassistanceandprotection.

Secondly, [His promise] of success, or a good issue out of all hissufferings,andahappyaccomplishmentandattainmentoftheendofhisgreatundertaking.Now,ofalltherestthischieflyistobeconsidered,asdirectly conducing to the business proposed,which yetwould not havebeen so clearwithout the former considerations; forwhatsoever it wasthatGodpromisedhisSonshouldbefulfilledandattainedbyhim,thatcertainlywas it atwhich the Son aimed in thewhole undertaking, anddesigneditastheendoftheworkthatwascommittedtohim,andwhichalone he could and did claimupon the accomplishment of his Father'swill.Whatthiswas,andthepromiseswherebyit isat largesetforth,yehaveIsa.49:"Thoushaltbemyservent,"saiththeLord,"toraiseupthetribesofJacob,andtorestorethepreservedofIsrael:IwillalsogivetheeforalighttotheGentiles,thatthoumayestbemysalvationtotheendoftheearth.Kingsshallseeandarise,princesalsoshallworship,becauseofthe LORD that is faithful." And he will certainly accomplish thisengagement: "I will preserve thee, and give thee for a covenant of thepeople, toestablish theearth, tocause to inherit thedesolateheritages;that thou mayest say to the prisoners, Go forth; to them that are indarkness, Show yourselves. They shall feed in the ways, and theirpastures shall be in all high places. They shall not hunger nor thirst;neithershalltheheatnorsunsmitethem:forhethathathmercyonthemshallleadthem,evenbythespringsofwatershallbeguidethem.AndIwill make all mymountains a way, andmy highways shall be exalted.Behold,theseshallcomefromfar:and,lo,thesefromthenorthandfromthewest;andthesefromthelandofSinim,"verses6-12=2EByallwhichexpressions theLordevidently and clearly engagethhimself tohis Son,that he should gather to himself a glorious church of believers fromamongJewsandGentiles,throughalltheworld,thatshouldbebroughtuntohim,andcertainlyfedinfullpasture,andrefreshedbythespringsof

water, all the spiritual springs of living water which flow from God inChrist for their everlasting salvation. This, then, our Saviour certainlyaimedat,asbeingthepromiseuponwhichheundertookthework,--thegathering of the sons of God together, their bringing unto God, andpassing to eternal salvation;whichbeingwell considered, itwill utterlyoverthrowthegeneralransomoruniversalredemption,asafterwardwillappear. In the 53rd chapter of the same prophecy, the Lord is moreexpress and punctual in these promises to his Son, assuring him thatwhenhe"madehissoulanoffering forsin,heshouldseehisseed,andprolong his days, and the pleasure of the LORD should prosper in hishand;thatheshouldseeofthetravailofhissoul,andbesatisfied;byhisknowledgeheshouldjustifymany;that,heshoulddivideaportionwiththegreat,andthespoilwiththestrong,"verses1012.Hewas,yousee,tosee his seed by covenant, and to raise up a spiritual seed unto God, afaithfulpeople, tobeprolongedapreserved throughoutallgenerations;which, how well it consists with their persuasion who in terms haveaffirmed "that the death of Christ might have had its full and utmosteffect and yet none be saved," I cannot see, though some have boldlyaffirmeditandalltheassertorsofuniversalredemptiondotacitlygrant,when they come to the assigning of the proper ends and effects of thedeathofChrist."ThepleasureoftheLORD,"also,wasto"prosperinhishand;"whichwhatitwashedeclares,Heb.2:10,even"bringingofmanysonsuntoglory;"for"Godsenthisonly-begottenSonintotheworldthatwelivethroughhim,"IJohn4:9;asweshallafterwardmoreabundantlydeclare.ButthepromisesofGodmadeuntohimintheiragreement,andso, consequently, his own aim and intention, may be seen in nothingmore manifestly than in the request that our Saviour makes upon theaccomplishment of the work about which he was sent; which certainlywasneitherformorenorlessthanGodhadengagedhimselftohimfor."Ihave,"saithhe, "glorified theeonearth, Ihave finished theworkwhichthougavestmetodo,"John17:4.Andnow,whatdothherequireafterthemanifestationofhiseternalglory,ofwhichforaseasonhehademptiedhimself,verse5?ClearlyafullconfluenceoftheloveofGodandfruitsofthat loveuponall his elect, in faith, sanctification, and glory.God gavethemuntohim,andhesanctifiedhimselftobeasacrificefortheirsake,prayingfortheirsanctification,verses17-19;theirpreservationinpeace,orcommuniononewithanother, andunionwithGod, verses20,21, "I

praynotforthesealone"(thatis,hisapostles),"butforthemalsowhichshallbelieveonmethroughtheirword;thattheyallmaybeone;asthou,Father, art inme, and I in thee, that they alsomay be one in us;" andlastly,theirglory,verse24,"Father,Iwillthattheyalso,whomthouhastgivenme,bewithmewhereIam;thattheymaybeholdmyglory,whichthouhastgivenme."Allwhichseveralpostulataarenodoubtgroundedupon the fore-citedpromiseswhichbyhisFatherweremadeuntohim.Andinthis,notonewordconcerningallandeveryone,butexpresslythecontrary,verse9.Letthis,then,bediligentlyobserved,thatthepromiseof God unto his Son, and the request of the Son unto his Father, aredirected to thispeculiarendofbringingsonsuntoGod.And this is thefirstact,consistingofthesethreeparticulars.

2.Thesecondisoflayinguponhimthepunishmentofsins,everywhereascribeduntotheFather:"Awake,Osword,againstmyshepherd,againstthemanthatismyfellow,saiththeLORDofhosts:smitetheshepherd,and the sheep shall be scattered," Zech. 13:7. What here is set downimperatively, by way of command, is in the gospel indicativelyexpounded:"Iwillsmitetheshepherd,andthesheepoftheflockshallbescattered abroad," Matt. 26:31. "He was stricken, smitten of God, andafflicted;" yea, "theLORD laiduponhim the iniquityofus all;" yea, "itpleasedtheLORDtobruisehim,andtoputhimtogrief,"Isa.53:4,6,10."Hemadehimtobesinforus,whoknewnosin;thatwemightbemadetherighteousnessofGodinhim,"2Cor.5:21.Theadjunctinbothplacesisputforthesubject,astheoppositionbetweenhisbeingmadesinandourbeingmaderighteousnessdeclareth. "Himwhoknewnosin,"—thatis,whodeservednopunishment,—"himhathhemadetobesin,"orlaidthepunishmentduetosinuponhim.Orperhaps,inthelatterplace,sinmaybetakenforanofferingorsacrificefortheexpiationofsin,ἁμαρτίαanswering in this place to the word תאָּטַח in the Old Testament, whichsignifiethbothsinandthesacrificeforit.AndthistheLorddid;forasforHerod,PontiusPilate,with theGentiles,and thepeopleof Israel,whenthey were gathered together, they did nothing but "what his hand andcounsel had determined before to be done,"Acts 4:27, 28.Whence thegreatshakingsofourSaviourwereinhiscloseconflictwithhisFather'swrath, and that burden which by himself he immediately imposed onhim.Whentherewasnohandorinstrumentoutwardlyappearingtoput

him to any suffering or cruciating torment, then he "began to besorrowful,evenuntodeath,"Matt.26:37,38;towit,whenhewasinthegarden with his three choice apostles, before the traitor or any of hisaccomplicesappeared,thenwashe"soreamazed,andveryheavy,"Mark14:33. Thatwas the time, "in the days of his flesh,whenhe offered upprayersandsupplicationswithstrongcryingandtearsuntohimthatwasable to save him from death," Heb. 5:7; which how he performed theevangelist describeth, Luke 22:43, 44: "There appeared an angel untohim fromheaven, strengthening him.But being in an agony he prayedmoreearnestly:andhissweatwasasitweregreatdropsofbloodfallingdown to the ground." Surely it was a close and strong trial, and thatimmediately from his Father, he now underwent; for howmeekly andcheerfullydothhe submit,without any regretor troubleof spirit, to allthe cruelty of men and violence offered to his body, until this conflictbeingrenewedagain,hecries,"MyGod,myGod,whyhastthouforsakenme?"And this, by theway,will beworthour observation, thatwemayknowwithwhomourSaviourchieflyhadtodo,andwhatwasthatwhichhe underwent for sinners; which alsowill give some light to the grandquery concerning the persons of them forwhomhe undertook all this.Hissufferingswerefarfromconsistinginmerecorporalperpessionsandafflictions, with such impressions upon his soul and spirit as were theeffectsandissuesonlyofthem.ItwasnomorenorlessthanthecurseofthelawofGodwhichheunderwentforus:forhefreedusfromthecurse"bybeingmadeacurse,"Gal.3:13;whichcontainedall thepunishmentthatwasduetosin,eitherintheseverityofGod'sjustice,oraccordingtotheexigenceofthatlawwhichrequiredobedience.Thattheexecrationofthe lawshouldbeonly temporaldeath,as the lawwasconsideredtobethe instrument of the Jewish polity, and serving that economy ordispensation,istrue;butthatitshouldbenomore,asitistheuniversalruleofobedience,andthebondofthecovenantbetweenGodandman,isa foolishdream.Nay,but indyingforusChristdidnotonlyaimatourgood,butalsodirectlydiedinourstead.Thepunishmentduetooursinandthechastisementofourpeacewasuponhim;whichthat itwas thepains of hell, in their nature and being, in their weight and pressure,though not in tendence and continuance (it being impossible that heshouldbedetainedbydeath),whocandenyandnotbeinjurioustothejusticeofGod,whichwill inevitably inflict thosepains to eternityupon

sinners?Itistrue,indeed,thereisarelaxationofthelawinrespectofthepersonssuffering,Godadmittingofcommutation;asintheoldlaw,whenin their sacrifices the life of the beast was accepted (in respect to thecarnal part of the ordinances) for the life of the man. This is fullyrevealed, and we believe it; but for any change of the punishment, inrespectofthenatureofit,whereistheleastintimationofanyalteration?Weconclude, then,thissecondactofGod, in layingthepunishmentonhimforus,withthatoftheprophet,"Allwelikesheephavegoneastray;wehaveturnedeveryonetohisownway;andtheLORDhathlaidonhimtheiniquityofusall,"Isa.53:6:andaddthereuntothisobservation,thatit seems strange tome that Christ should undergo the pains of hell intheirsteadwholayinthepainsofhellbeforeheunderwentthosepains,andshallcontinueinthemtoeternity;for"theirwormdiethnot,neitheris their fire quenched." To which I may add this dilemma to ourUniversalists:—God imposedhiswrathdueunto, andChristunderwentthepainsofhellfor,eitherallthesinsofallmen,orallthesinsofsomemen,orsomesinsofallmen.Ifthelast,somesinsofallmen,thenhaveallmensomesinstoanswerfor,andsoshallnomanbesaved;forifGodenterintojudgmentwithus,thoughitwerewithallmankindforonesin,no flesh should be justified in his sight: "If the LORD should markiniquities,whoshouldstand?"Ps.130:3.Wemightallgotocastallthatwehave"tothemolesandtothebats, togo intothecleftsof therocks,andintothetopsof theraggedrocks, for fearof theLORD,andfor theglory of his majesty," Isa. 2:20, 21. If the second, that is it which weaffirm,thatChristintheirsteadandroomsufferedforallthesinsofallthe elect in theworld. If the first,why, then, arenot all freed from thepunishmentofalltheirsins?Youwillsay,"Becauseoftheirunbelief;theywillnotbelieve."Butthisunbelief, is itasin,ornot?Ifnot,whyshouldtheybepunishedfor it?If itbe, thenChristunderwentthepunishmentduetoit,ornot.Ifso,thenwhymustthathinderthemmorethantheirothersinsforwhichhediedfrompartakingofthefruitofhisdeath?Ifhedidnot,thendidhenotdieforalltheirsins.Letthemchoosewhichparttheywill.

Chapter4:Ofthosethingswhichintheworkofredemptionarepeculiarlyascribedtothe

personoftheSon.

SECONDLY,TheSONwasanagent in thisgreatwork, concurringbyavoluntary susception, or willing undertaking of the office imposed onhim; for when the Lord said, "Sacrifice and offering he would not: inburnt offerings and sacrifices for sin he had no pleasure," then saidChrist,"Lo,Icome,(inthevolumeofthebookitiswrittenofme,)todothy will, 0 God," Heb. 10:6, 7. All other ways being rejected asinsufficient,Christundertakeththetask,"inwhomalonetheFatherwaswellpleased,"Matt.3:17.Henceheprofesseththat"hecamenottodohisownwill,butthewillofhimthatsenthim,"John4:38;yea,thatitwashismeatanddrinktodohisFather'swill,andtofinishhiswork,chap.4:34.The firstwords thatwe findrecordedofhimin theScriptureare to thesamepurpose,"WistyenotthatImustbeaboutmyFather'sbusiness?"Luke2:49.Andat thecloseofallhesaith, "Ihaveglorified theeon theearth;Ihavefinishedtheworkwhichthougavestmetodo,"John17:4;calling it everywhere his Father's work that he did, or his Father's willwhichhecametoaccomplish,withreferencetotheimpositionwhichwebefore treated of.Now, this undertaking of the Sonmay be referred tothree heads. The first being a common foundation for both the others,beingasitwerethemeansinrespectofthemastheend,andyetinsomesortpartakingofthenatureofadistinctaction,withagoodnessinitselfinreference to themain endproposed to all three,we shall consider itapart;andthatis,--

First,His incarnation, as usually it is called, or his taking of flesh, andpitchinghis tentamongstus,John1:14.His "beingmadeof awoman,"Gal 4:4, is usually called his incarnation; for this was "the mystery ofgodliness, that God should be manifested in the flesh," 1 Tim. 3:16,thereby assumingnot any singular person, but our humannature, intopersonal union with himself. For, "forasmuch as the children arepartakers of flesh and blood, he also himself likewise took part of thesame; that through death hemight destroy him that had the power of

death, that is, the devil," Heb. 2:14. It was the children that heconsidered, the "children whom the Lord gave him," verse 13. Theirparticipationinfleshandbloodmovedhimtopartakeofthesame,--notbecausealltheworld,alltheposterityofAdam,butbecausethechildrenwere in that condition; for their sakes he sanctified himself. Now, thisemptying of theDeity, this humbling of himself, this dwelling amongstus, was the sole act of the second person, or the divine nature in thesecondperson,theFatherandtheSpirithavingnoconcurrenceinitbutbyliking,approbation,andeternalcounsel.

Secondly,Hisoblation,or"offeringhimselfuptoGodforuswithoutspot,topurgeourconsciencesfromdeadworks,"Heb.9:14;"forhe lovedus,andwashedus fromoursins inhisownblood,"Rev.1:5."Helovedthechurch, and gave himself for it, that hemight sanctify and cleanse it,"Eph.5:25,26;takingthecupofwrathathisFather'shandsduetous,anddrinking it off, "but not for himself," Dan. 9:26: for, "for our sakes hesanctifiedhimself,"John17:19,thatis,tobeanoffering,anoblationforsin;for"whenwewereyetwithoutstrength, induetimeChristdiedfortheungodly,"Rom.5:6;--thisbeingthatwhichwastypifiedoutbyalltheinstitutions,ordinances, and sacrifices of old;whichwhen theywere tohaveanend,thensaidChrist, "Lo, I cometodo thywill."Now, thoughthe perfecting or consummating of this oblation be set out in theScripturechiefly in respectofwhatChrist suffered,andnot somuch inrespectofwhathedid,becauseitischieflyconsideredasthemeansusedby these three blessed agents for the attaining of a farther end, yet inrespectofhisownvoluntarygivinguphimselftobesoanoblationandasacrifice,withoutwhichitwouldnothavebeenofanyvalue(forifthewillof Christ had not been in it, it could never have purged our sins),therefore, in that regard, I refer it to his actions.Hewas the "Lamb ofGod, which taketh away the sin of theworld," John 1:29; the Lamb ofGod,whichhimselfhadprovidedforasacrifice.AndhowdidthisLambbehavehimself in it?withunwillingnessandstruggling?No;heopenednot his mouth: "He was brought as a lamb to the slaughter, and as asheep before her shearers is dumb, so he opened not his mouth," Isa.53:7.Whencehesaith,"Ilaydownmylife.Nomantakethitfromme,butIlayitdownofmyself.Ihavepowertolayitdown,andIhavepowertotakeitagain,"John10:17,18.Hemighthavebeencruciatedonthepartof

God;buthisdeathcouldnothavebeenanoblationandofferinghadnothiswillconcurred."Buthelovedme,"saiththeapostle,"andgavehimselfforme,"Gal.2:20.Now,thatalonedeservesthenameofagiftwhichisfroma freeandawillingmind, asChrist'swaswhen "he lovedus, andgavehimselfforusanofferingandasacrificetoGodforasweet-smellingsavour," Eph. 5:2. He does it cheerfully: "Lo, I come to do thy will, 0God,"Heb.10:9;andso"hisownselfbareoursinsinhisownbodyonthetree,"IPet2:24.Now,thisoblationorofferingofChristIwouldnottieuptoanyonething,action,orpassion,performance,orsuffering;butitcompriseth thewhole economy and dispensation of Godmanifested inthe flesh and conversing among us, with all those things which heperformed in the days of his flesh, when he offered up prayers andsupplications,withstrongcriesand tears,untilhehad fully"byhimselfpurgedoursins,andsatdownontherighthandoftheMajestyonhigh,"Heb.1:3,"expectingtillhisenemiesbemadehisfootstool,"chap.10:13,--all thewhole dispensation of his coming andministering, until he hadgivenhis soul aprice of redemption formany,Matt. 26:28.But forhisentering into the holy of holies, sprinkled with his own blood, andappearingsoforusbeforethemajestyofGod,bysomeaccountedasthecontinuationofhisoblation,wemayreferunto,--

Thirdly,Hisintercessionforallandeveryoneofthoseforwhomhegavehimself for an oblation.He did not suffer for them, and then refuse tointercedeforthem;hedidnotdothegreater,andomittheless.ThepriceofourredemptionismorepreciousintheeyesofGodandhisSonthanthat it should, as itwere, be cast away on perishing souls,without anycaretakenofwhatbecomesofthemafterward.Nay,thisalsoisimposedonChrist,with apromise annexed: "Askofme," saith theLord, "and Iwillgivetheethenationsforthineinheritance,andtheuttermostpartsoftheearthforthypossession,"Ps.2:8;whoaccordinglytellshisdisciplesthat he hadmore work to do for them in heaven. "I go," saith he, "toprepare a place for you, that I may come again and receive you untomyself," John 14:2, 3. For as "the high priest went into the second[tabernacle]aloneonceeveryyear,notwithoutblood,whichheofferedforhimselfandtheerrorsofthepeople,"Heb.9:7;so"Christbeingcomeanhighpriestofgoodthingstocome,byhisownbloodenteredonceintotheholyplace,havingobtainedeternalredemptionforus,"verses11,12.

Now,whatwasthisholyplacewhereintoheenteredthussprinkledwiththebloodofthecovenant?andtowhatenddidheenterintoit?Why,"heisnotenteredintotheholyplacesmadewithhands,whicharethefiguresofthetrue;butintoheavenitself,nowtoappearinthepresenceofGodfor us," verse 24. And what doth he there appear for?Why, to be ouradvocate, to plead our cause with God, for the application of the goodthings procured by his oblation unto all them for whom he was anoffering;astheapostletellsus,"Ifanymansin,wehaveanadvocatewiththeFather,JesusChristtherighteous,"IJohn2:1.Why,howcomesthatto pass? "He is the propitiation for our sins," verse 2. His being apropitiatorysacrificeforoursins,isthefoundationofhisinterceding,thegroundofit;and,therefore,theybothbelongtothesamepersons.Now,by the way, we know that Christ refused to pray for the world, inopposition to his elect. "I pray for them," saith he: "I pray not for theworld,but for themthouhastgivenme,"John17:9.Andthereforetherewasnofoundationforsuchanintercedingforthem,becausehewasnotapropitiationforthem.Again;weknowtheFatheralwaysheareththeSon("Iknew,"saithhe,"thatthouhearestmealways,"chap.11:42),thatis,soto grant his request, according to the fore-mentioned engagement, Ps.2:8;and,therefore,ifheshouldintercedeforall,allshouldundoubtedlybesaved,for"heisabletosavethemtotheuttermostthatcomeuntoGodbyhim,seeingheeverlivethtomakeintercessionforthem,"Heb.7:25.Hence,isthatconfidenceoftheapostle,uponthatintercessionofChrist,"Who shall lay any thing to the charge of God's elect? It is God thatjustifieth.Whoishethatcondemneth?It isChristthatdied,yearather,thatisrisenagain,whoisevenattherighthandofGod,whoalsomakethintercessionforus,"Rom.8:33,34.Where,also,wecannotbutobservethat those for whom be died may assuredly conclude he makethintercessionforthem,andthatnoneshalllayanythingtotheircharge,--which breaks the neck of the general ransom; for according to that, hediedformillionsthathavenointerestinhisintercession,whoshallhavetheir sins laid to their charge, and perish under them:whichmight befartherclearedupfromtheverynatureofthisintercession,whichisnotahumble,dejectedsupplication,whichbeseemsnot thatglorious stateofadvancementwhichhe ispossessedof that sitsat the righthandof theMajesty on high, but an authoritative presenting himself before thethroneofhisFather,sprinkledwithhisownblood,forthemakingoutto

hispeople all spiritual things that are procuredbyhis oblation, saying,"Father, Iwill that thosewhomthouhastgivenmebewithmewhereIam"John17:24.Sothatforwhomsoeverhesuffered,heappearsforthemin heaven with his satisfaction and merit. Here, also, we must call tomind what the Father promised his Son upon his undertaking of thisemployment;forthereisnodoubtbutthatforthat,andthatalone,dothChrist,upontheaccomplishmentofthewhole,intercedewithhimabout:whichwas in sum that hemight be the captain of salvation to all thatbelieveonhim,andeffectuallybringmanysonstoglory.Andhenceitis,havingsuchanhighpriestoverthehouseofGod,wemaydrawnearwiththefullassuranceoffaith,forbyoneofferinghehathperfectedforeverthem that are sanctified, Heb. 10:14. But of this more must be saidafterward.

Chapter5:ThepeculiaractionsoftheHolySpiritinthisbusiness.

THIRDLY,Infewwordswemayconsidertheactionsofthatagent,whoinorderisthethirdinthatblessedOne,whoseallisthewhole,theHOLYSPIRIT,whoisevidentlyconcurring,inhisowndistinctoperation,toalltheseveralchieforgrandpartsofthiswork.Wemayreferthemtothreeheads:--

First, The incarnation of the Son, with his plenary assistance in thecourseofhisconversationwhilsthedweltamongstus;forhismotherwasfoundwith child, "to have conceived in her womb of theHoly Ghost,"Matt.1:18.Ifyouask,withMary,howthatcouldbe?theangel resolvesbothherandus,as faras it is lawful forustobeacquaintedwith thesemysteriousthings:Luke1:35,"TheHolyGhostshallcomeuponthee,andthepoweroftheHighestshallovershadowthee:thereforealsothatholythingwhichshallbebornoftheeshallbecalledtheSonofGod."Itwasan over shadowing power in the Spirit: so called by an allusion takenfromfowls thatcover theireggs, thatsoby theirwarmthyoungmaybehatched;forbythesolepoweroftheSpiritwasthisconception,whodid"incubare foetui," as in thebeginningof theworld.Now, inprocess, asthischildwasconceivedbythepower,sohewasfilledwiththeSpirit,and

"waxedstrong"init,Luke1:80;until,havingreceivedafullnessthereof,and not by any I limitedmeasure, in the gifts and graces of it, hewasthoroughlyfurnishedandfittedforhisgreatundertaking.

Secondly, In his oblation, or passion (for they are both the same,withseveralrespects,--onetowhathesuffered,theothertowhathedidwith,by, and under those sufferings), how "by the Eternal Spirit he offeredhimself without spot to God," Heb. 9:14: whether it be meant of theoffering himself a bloody sacrifice on the cross, or his presentation ofhimself continually before his Father,--it is by the Eternal Spirit. ThewillingofferinghimselfthroughthatSpiritwastheeternalfireunderthissacrifice,whichmadeitacceptableuntoGod.Thatwhichsomecontend,thatbytheeternalSpiritisheremeantourSaviour'sownDeity,Iseenogreat ground for. Some Greek and Latin copies read, not, as wecommonly, PNEUMA AIONIOS, but PNEUMA HAGIOS, and so thedoubt isquiteremoved:andIseenoreasonwhyhemaynotaswellbesaidtoofferhimselfthroughtheHolySpirit,astobe"declaredtobetheSonofGod,accordingtotheSpiritofholiness,bytheresurrectionfromthedead,"asRom.1:4;asalsotobe"quickenedbytheSpirit,"IPet.3:18.The working of the Spirit was required as well in his oblation asresurrection,inhisdying,asquickening.

Thirdly, Inhisresurrection;ofwhichtheapostle,Rom.8:11,"But if theSpirit of him that raised up Jesus from the dead dwell in you, he thatraisedupChristfromthedeadshallalsoquickenyourmortalbodiesbyhisSpiritthatdwellethin,you."

Andthushavewediscoveredtheblessedagentsandundertakersinthiswork their several actions and orderly concurrence unto the whole;which,thoughtheymaybethusdistinguished,yettheyarenotsodividedbut that every onemust be ascribed to thewholenature,whereof eachpersonis"insolidum"partaker.Andastheybeginit,sotheywilljointlycarry along the application of it unto its ultimate issue andaccomplishment; for we must "give thanks to the Father, which hathmadeusmeet"(thatis,byhisSpirit)"tobepartakersoftheinheritanceofthesaintsinlight:whohathdeliveredusfromthepowerofdarkness,andhath translatedus into thekingdomofhis dearSon: inwhomwehaveredemptionthroughhisblood,eventheforgivenessofsins,"Col.1:12,13.

Chapter6:Themeansusedbythefore-recountedagentsinthiswork.

OURnext employment, following the order of execution, not intention,willbethediscoveryorlayingdownofthemeansinthiswork;whichare,indeed,nootherbuttheseveralactionsbeforerecounted,butnowtobeconsideredunderanotherrespect,--astheyareameansordainedfortheobtaining of a proposed end; of which afterward. Now, because theseveralactionsofFatherandSpiritwereallexercisedtowardsChrist,andterminatedinhim,asGodandman,heonlyandhisperformancesaretobeconsideredasthemeansinthiswork,theseveralconcurrencesofboththe other persons before mentioned being presupposed as necessarilyantecedentorconcomitant.

Themeans,then,usedorordainedbytheseagentsfortheendproposedis that whole economy or dispensation carried along to the end, fromwhenceourSaviourJesusChristiscalledaMediator;whichmaybe,andare usually, as Imentioned before,, distinguished into two parts:-First,hisoblation;secondly,hisintercession.

Byhisoblationwedonotdesignonly theparticularofferingofhimselfuponthecrossanofferingtohisFather,astheLambofGodwithoutspotorblemish,whenhebareoursinsorcarriedthemupwithhiminhisownbodyonthetree,whichwasthesumandcomplementofhisoblationandthatwhereinitdidchieflyconsist;butalsohiswholehumiliation,orstateof emptying himself,whether by yielding voluntary obedience unto thelaw,asbeingmadeunderit,thathemightbetheendthereoftothemthatbelieve, Rom. 10:4, or by his subjection to the curse of the law, in theantecedentmiseryandsufferingoflife,aswellasbysubmittingtodeath,thedeathofthecross:fornoactionofhisasmediatoristobeexcludedfromaconcurrencetomakeupthewholemeansinthiswork.NeitherbyhisintercessiondoIunderstandonlythatheavenlyappearanceofhisinthemost holy place for the applyinguntous all good things purchasedand procured by his oblation; but also every act of his exaltationconducing thereunto, from his resurrection to his "sitting down at the

righthandoftheMajestyonhigh,angels,andprincipalities,andpowers,beingmade subject unto him."Of all which his resurrection, being thebasis,as itwere, and the foundation of the rest ("for if he is not risen,then is our faith in vain," I Cor. 15:13, 14; and then arewe "yet in oursins,"verse17;"ofallmenmostmiserable,"verse19),isespeciallytobeconsidered,asthattowhichagreatpartoftheeffectisoftenascribed;for"he was delivered for our offences, and was raised again for ourjustification," Rom. 4:25;--where, and in such other places, by hisresurrection the whole following dispensation and the perpetualintercessionofChristforusinheavenisintended;for"GodraiseduphissonJesustoblessus,inturningeveryoneofusfromouriniquities,"Acts3:26.

Now, this whole dispensation, with especial regard to the death andblood-sheddingofChrist,isthemeanswespeakof,agreeablytowhatwassaidbeforeofsuchingeneral;foritisnotathinginitselfdesirableforitsownsake.ThedeathofChristhadnothinginit(wespeakofhissufferingsdistinguishedfromhisobedience)thatwasgood,butonlyasitconducedto a farther end, even the end proposed for themanifestation of God'sgloriousgrace.Whatgoodwasit,thatHerodandPontiusPilate,withtheGentiles and people of Israel, should, with such horrid villany andcruelty, gather themselves together against God's holy child, whom hebadanointed?Acts4:27:orwhatgoodwasit,thattheSonofGodshouldbemade sin and a curse, to be bruised, afflicted, and to undergo suchwrathasthewholeframeofnature,asitwere,trembledtobehold?Whatgood,whatbeautyandformisinallthis,thatitshouldbedesiredinitselfandfor itself?Doubtlessnoneatall. Itmust, then,be lookeduponasameansconducingtosuchanend;thegloryandlustrethereofmustquitetakeawayallthedarknessandconfusionthatwasaboutthethingitself.And even so it was intended by the blessed agents in it, by "whosedeterminatecounselandforeknowledgehewasdeliveredandslain,"Acts2:23; therebeingdoneuntohim"whatsoeverhishandandcounselhaddetermined,"chap.4:28:whichwhatitwasmustbeafterwarddeclared.Now,concerningthewholesomethingsaretobeobserved:--

ThatthoughtheoblationandintercessionofJesusChristaredistinctactsinthemselvesandhavedistinctimmediateproductsandissuesassigned

ofttimesuntothem(whichIshouldnowhavelaiddown,butthatImusttakeupthisinanotherplace),yettheyarenotinanyrespectorregardtobedividedorseparated,as that theone shouldhaveany respect toanypersons or any thing which the other also doth not in its kind equallyrespect.Butthereisthismanifoldunionbetweenthem:--

First, In that they are both alike intended for the obtaining andaccomplishing the sameentire and complete endproposed,--towit, theeffectualbringingofmanysonstoglory,forthepraiseofGod'sgrace;ofwhichafterward.

Secondly,Thatwhatpersonssoevertheonerespecteth,inthegoodthingsit obtaineth, the same, all, and none else, doth the other respect, inapplying the good things so obtained; for "he was delivered for ouroffences,andwasraisedagainforourjustiflcation,"Rom,.4:25.Thatis,inbrief,theobjectoftheoneisofnolargerextentthantheobjectoftheother;or,forwhomChristofferedhimself, forallthose,andonlythose,dothhe intercede,according tohisownword, "For their sake I sanctifymyself" (tobe anoblation), "that they alsomight be sanctified throughthetruth,"John17:19.

Thirdly,That the oblationofChrist is, as itwere, the foundationofhisintercession,inasmuchasbytheoblationwasprocuredeverythingthat,byvirtueofhis intercession, isbestowed;andthatbecause thesoleendwhyChristprocuredanythingbyhisdeathwasthatitmightbeappliedtothemforwhomitwassoprocured.Thesumis, thattheoblationandintercessionofJesusChristareoneentiremeansfortheproducingofthesameeffect,theveryendoftheoblationbeingthatallthosethingswhicharebestowedbytheintercessionofChrist,andwithoutwhoseapplicationitshouldcertainlyfailoftheendproposedinit,beeffectedaccordingly;so that it cannot be affirmed that the death or offering of Christconcerned any one person or thing more, in respect of procuring anygood, than his intercession doth for the collating of it: for, intercedingthere forall goodpurchased, andprevailing inallhis intercessions(fortheFatheralwayshearshisSon), it is evident that everyone forwhomChrist died must actually have applied unto him all the good thingspurchasedbyhisdeath;which,because it isevidentlydestructivetotheadversecause,wemustalittlestaytoconfirmit,onlytellingyouthemain

proof of it lies in our following proposal of assigning the proper endintendedandeffectedbythedeathofChrist,sothatthechiefproofmustbedeferreduntilthen.Ishallnowonlyproposethosereasonswhichmaybehandledapart,notmerelydependinguponthat.

Chapter7:ContainingreasonstoprovetheoblationandintercessionofChristtobeoneentiremeansrespectingtheaccomplishmentofthesameproposedend,andtohavethe

samepersonalobject.

I.OurfirstreasonistakenfromthatperpetualunionwhichtheScripturemaketh of both these, almost always joining them together, and somanifestingthosethingstobemostinseparablewhicharelookeduponasthe distinct fruits and effects of them: "By his knowledge shall myrighteous servant justify many, for he shall bear their iniquities," Isa.53:11. The actual justification of sinners, the immediate fruit of hisintercession, certainly followshisbearingof their iniquities.And in thenext verse they are of God so put together that surely none ought topresume to put them asunder: "He bare the sin of many" (behold hisoblation!),"andmadeintercessionforthetransgressors;"evenforthosemany transgressorswhose sinhebears.And there is one expression inthatchapter,verse5,whichmakesitevidentthattheutmostapplicationofallgood things forwhichhe intercedes is the immediateeffectofhispassion: "Withhis stripesweare healed."Our total hearing is the fruitandprocurementofhisstripes,ortheoblationconsummatedthereby.Soalso,Rom.4:25,"Hewasdeliveredforouroffences,andwasraisedagainforourjustification."Forwhoseoffenceshedied,fortheirjustificationherose;--and therefore, ifhedied forall,allmustalsobe justified,ortheLordfailed inhisaimanddesign,both inthedeathandresurrectionofhis Son; which though some have boldly affirmed, yet for my part Icannot but abhor the owning of so blasphemous a fancy. Rather let usclose with that of the apostle, grounding the assurance of our eternalgloryandfreedomfromallaccusationsuponthedeathofChrist,andthatbecause his intercession also for us does inseparably and necessarily

follow it. "Who," saith he, "shall lay any thing to the charge of God'select?"(Itseemsalso,thatitisonlytheyforwhomChristdied.)"ItisGodthatjustifieth.Whoishethatcondemneth?ItisChristthatdied,"(shallnone,then,becondemnedforwhomChristdied?what,then,becomesofthegeneralransom?)"yearather,whoisrisenagain,whoisevenattherighthandofGod,whoalsomakethintercessionforus,"Rom.8:33,34.Hereisanequalextentoftheoneandtheother;thosepersonswhoareconcernedintheoneareallofthemconcernedintheother.Thathediedforallandintercedesonlyforsomewillscarcelybesquaredtothistext,especiallyconsideringthefoundationofallthis,whichis(verse32)thatloveofGodwhichmovedhimtogiveupChristtodeathforusall;uponwhichtheapostleinfersakindof impossibility innotgivingusallgoodthings in him; which how it can be reconciled with their opinion whoaffirmthathegavehisSonformillionstowhomliewillgiveneithergracenorglory,Icannotsee.Butwerestinthatofthesameapostle:"Whenwewereyetwithout strength, indue time.Christdied for theungodly;" sothat, "being now justified by his blood, we shall be saved from wraththrough him," Rom. 5:6, 9;---the same between the oblation andintercession of Christ, with their fruits and effects, being intimated inverymanyotherplaces.

II.Toofferandtointercede,tosacrificeandtopray,arebothactsofthesamesacerdotaloffice,andbothrequiredinhimwhoisapriest;sothatifheomiteitherofthese,hecannotbeafaithfulpriestforthem:ifeitherhedoesnotofferforthem,ornotintercedeforthesuccessofhisoblationontheir behalf, he is wanting in the discharge of his office by himundertaken.Both thesewe find conjoined (asbefore) in JesusChrist: IJohn2:1,2,"Ifanymansin,wehaveanadvocatewiththeFather,JesusChristtherighteous:andheisthepropitiationforoursins."Hemustbeanadvocatetointercede,aswellasofferapropitiatorysacrifice,ifhewillbesuchamercifulhighpriestoverthehouseofGodasthatthechildrenshouldbeencouragedtogotoGodbyhim.ThistheapostleexceedinglyclearsandevidentlyprovesintheEpistletotheHebrews,describingthepriesthoodofChrist,intheexecutionthereof,toconsistinthesetwoacts,of offering up himself in and by the shedding of his blood, andintercedingforustotheutmost;upontheperformanceofbothwhichhepresseth an exhortation to draw near with confidence to the throne of

grace, forhe is"comeanhighpriestofgoodthings tocome,notby thebloodofgoatsandcalves,butbyhisownbloodheenteredintotheholyplace, having obtained eternal redemption for us," Heb. 9:11, 12. Hisbloody oblation gave him entrance into the holy place not made withhands, there to accomplish the remainingpart of his office, the apostlecomparinghisentranceintoheavenforuswiththeentranceofthehighpriest into the holy place,with the blood of bulls and goats upon him,verses12,13(which,doubtless,wastoprayfortheminwhosebehalfhehad offered, verse 7); so presenting himself before his Father that hisformeroblationmighthaveitsefficacy.Andhenceheissaidtohave"anunchangeablepriesthood",becausehecontinuethforever,chap.7:24;sobeing "able to save to the uttermost them that comeuntoGodby him,verse 25: wherefore we have "boldness to enter into the holiest by thebloodofJesus,"chap.10:19-22.So,then,itisevidentthatboththeseareactsofthesamepriestlyofficeinChrist:andifheperformeitherofthemforany,hemustofnecessityperformtheotherforthemalso;forbewillnot exercise any act or duty of his priestly function in their behalf forwhomhe is not a priest: and forwhomhe is a priest hemust performboth,seeingheisfaithfulinthedischargeofhisfunctiontotheutmostinthe behalf of the sinners for whom he undertakes. These two, then,oblation and intercession, must in respect of their objects be of equalextent, and can by, nomeans be separated. And here, by theway (thething being by this argument, in my apprehension, made so clear), Icannot but demand of thosewho oppose us about the death of Christ,whethertheywillsustainthathe intercedethforallorno;---ifnot, thentheymakehimbuthalf apriest; if theywill, theymust be necessitatedeithertodefendthiserror,thatallshallbesaved,orownthisblasphemy,thatChristisnotheardofhisFather,norcanprevailinhisintercession,which yet the saints on earth are sure to do when they make theirsupplications according to the will of God, Rom. 8:27; 1 John 5:14.Besides that, of our Saviour it is expressly said that the Father alwaysheareth him, John 11:42; and if thatwere truewhen hewas yet in theway,inthedaysofhisflesh,andhadnotfinishedthegreatworkbewassentabout, howmuchmore thennow,when, havingdone thewill andfinishedtheworkofGod,heissetdownontherighthandoftheMajestyonhigh,desiringandrequestingtheaccomplishingofthepromisesthatweremadeuntohimuponhisundertakingthiswork!ofwhichbefore.

III.Thenatureof the intercessionofChristwillalsoproveno less thanwhatweassert, requiringan inseparableconjunctionbetween itand itsoblation;forasitisnowperfectedinheaven,itisnotahumbledejectionof himself, with cries, tears, and supplications; nay, it cannot beconceived to be vocal, by the way of entreaty, but merely real, by thepresentationofhimself,sprinkledwiththebloodofthecovenant,beforethe throneofgrace inourbehalf. "ForChrist,"saith theapostle, "isnotenteredintotheholyplacesmadewithhands,butintoheavenitself,nowtoappearinthepresenceofGodforus,"Heb.9:24.HisintercessionthereisanappearingforusinheaveninthepresenceofGod,ademonstrationofhissacredbody,whereinforushesuffered:for(aswesaidbefore)theapostle,intheninthtotheHebrews,compareshisentranceintoheavenforusuntotheentranceofthehighpriestintotheholyplace,whichwaswiththebloodofbullsandgoatsuponhim,verses12,13;ourSaviour'sbeingwithhisownblood,sopresentinghimselfthathisformeroblationmighthaveitsperpetualefficacy,untilthemanysonsgivenuntohimarebroughttoglory.Andhereinhisintercessionconsisteth,beingnothing,asit were, but his oblation continued. He was a "Lamb slain from thefoundation of the world," Rev. 13:8. Now, his intercession before hisactualoblation in the fullnessof timebeingnothingbutapresentingofthe engagement that was upon him for the work in due time to beaccomplished,certainlythatwhichfollowsitisnothingbutapresentingofwhataccordingtothatengagementisfulfilled;sothatitisnothingbuta continuation of his oblation in postulating, by remembrance anddeclarationofit,thosethingswhichbyitwereprocured.How,thenisitpossiblethattheoneoftheseshouldbeoflargercompassandextentthanthe other? Can he be said to offer for them for whom he doth notintercede, when his intercession is nothing but a presenting of hisoblation in the behalf of them for whom he suffered, and for thebestowingofthosegoodthingswhichbythatwerepurchased.

IV.Again:iftheoblationanddeathofChristprocuredandobtainedthateverygood thingshouldbebestowedwhich isactuallyconferredby theintervening of his intercession, then they have both of them the sameaim,andarebothmeanstendingtooneandthesameend.Now,fortheproofofthissupposal,wemustrememberthatwhichwedeliveredbeforeconcerningthecompactandagreementthatwasbetweentheFatherand

theSon,uponhisvoluntaryengagingofhimselfunto thisgreatworkofredemption; forupon thatengagement, theLordproposeduntohimasthe end of his sufferings, and promised unto him as the reward of hislabours, the fruit of his deservings, every thing which be afterwardintercedeth for. Many particulars I before instanced in, and thereforenow, to avoid repetition,willwholly omit them, referring the reader tochapterIIIforsatisfaction:only,Ishalldemandwhatisthegroundandfoundation of our Saviour's intercession, understanding it to be by theway of entreaty, either virtual or formal, as it may be conceived to beeitherrealororal, for theobtainingofany thing.Must itnot restuponsomepromisemadeuntohim?oristhereanygoodbestowedthatisnotpromised?IsitnotapparentthattheintercessionofChristdothrestonsuchapromiseasPs.2:8,"Askofme,andIwillgivetheetheheathenforthineinheritance,"etc?Now,uponwhatconsiderationwasthispromiseandengagementmadeuntooursaviour?Wasitnotforhisundergoingofthataboutwhich"thekingsset themselves, and the rulers tookcounseltogetheragainsthim,"verse2?whichtheapostlesinterpretofHerodandPontiusPilate,withthepeopleoftheJews,persecutinghimtodeath,anddoing to him "whatsoever the hand and counsel of God had beforedeterminedtobedone,"Acts4:27,28.The intercessionofChrist, then,being founded on promisesmade unto him, and these promises beingnothingbutanengagementtobestowandactuallycollateuponthemforwhomhesufferedallthosegoodthingswhichhisdeathandoblationdidmeritandpurchase,itcannotbebutthatheintercedethforallforwhomhe died, that his death procured all and every thing which upon hisintercessionisbestowed;anduntiltheyarebestowed,ithathnotitsfullfruits and effects. For that which some say, namely, that the death ofChristdothprocure thatwhich isnevergranted,we shall seeafterwardwhetheritdonotcontradictScripture,yea,andcommonsense.

V. Further: what Christ hath put together let no man presume to putasunder;distinguishbetweenthemtheymay,butseparatethemtheymaynot. Now, these things concerning which we treat (the oblation andintercessionofChrist)arebyhimselfconjoined,yeaunited,John17;forthereandthenhedidbothofferandintercede.Hedidthenasperfectlyofferhimself,inrespectofhisownwillandintention,verse4,asonthecross;andasperfectlyintercedeasnowinheaven:who,then,candivide

these things, or put them asunder? especially considering that theScripture affirmeth that the one of themwithout the otherwould havebeenunprofitable, ICor. 15:17; for complete remission and redemptioncouldnotbeobtainedforuswithouttheenteringofourhighpriestintothemostholyplace,Heb.9:12.

VI. Lastly, A separating and dividing of the death and intercession ofChrist, in respect to the objects of them, cuts off all that consolationwhichanysoulmighthopetoattainbyanassurancethatChristdiedforhim. That the doctrine of the general ransom is an uncomfortabledoctrine, cutting all the nerves and sinews of that strong consolationwhich God is so abundantly willing that we should receive, shall beafterward declared. For the present, I will only show how it trenchethupon our comfort in this particular. The main foundation of all theconfidenceandassurancewhereofinthislifewemaybemadepartakers(whichamountsto"joyunspeakable,andfullofglory")arisethfromthisstrictconnectionof theoblationand intercessionofJesusChrist;---thatbytheonehehathprocuredallgoodthings forus,andby theotherhewillprocure themtobeactuallybestowed,wherebybedothnever leaveoursins,butfollowsthemintoeverycourt,until theybefullypardonedand clearly expiated, Heb. 9: 26. He will never leave us until he hathsaved to the uttermost them that come unto God by him. His deathwithouthisresurrectionwouldhaveprofitedusnothing;allourfaith inhim had been in vain, I Cor. 15:17. So that separated from it,with theintercession following, either in his own intention or in the severalprocurementsoftheoneortheother,itwillyieldusbutlittleconsolation;but in thisconnection it isasurebottomforasoultobuildupon,Heb.7:25. "Whatgoodwill itdome tobepersuaded thatChristdied formysins, if, notwithstanding that, my sins may appear against me for mycondemnation, where and when Christ will not appear for myjustification?" If you will ask, with the apostle, "Who is he thatcondemneth?" "It isChrist that died," itmay easily be answered,Rom.8:34. "Why, God by his lawmay condemnme, notwithstanding Christdiedforme!"Yea,butsaiththeapostle,"Heisrisenagain,andsittethatthe right hand of God,making intercession for us"He rests not in hisdeath,buthewillcertainlymakeintercessionforthemforwhomhedied:andthisalonegivesfirmconsolation.Oursinsdarenotappear,norany

ofouraccusersagainstus,whereheappearethforus.Cavillingobjectionsagainst this text shall be afterward considered; and so I hope I havesufficientlyconfirmedandprovedwhatinthebeginningofthischapterIdid propose about the identity of the object of the oblation andintercessionofJesusChrist.

Chapter8:Objectionsagainsttheformerproposalanswered

Bywhatwassaidinthelastchapter, itclearlyappearsthattheoblationandintercessionofChristareofequalcompassandextent inrespectoftheirobjects,orthepersonsforwhomheonceofferedhimselfanddoescontinuallyintercede,andsoaretobelookedonasonejointmeansfortheattainingofacertainproposedend;whichwhatitiscomesnexttobeconsidered.ButbecauseIfindsomeobjectionslaidbysomeagainsttheformertruth,ImustremovethembeforeIproceed;whichIshalldo"asamanremovethdunguntilitbeallgone."

The sum of one of our former arguments was,---That to sacrifice andintercede belong both to the same person, as high priest; which namenone can answer, neither hath any performed that office, untilbothbyhimbe accomplished.Wherefore, our Saviour being themost absolute,and, indeed, the only true high priest, in whom were really all thoseperfectionswhichinothersreceivedaweaktypicalrepresentation,dothperformboththeseinthebehalfofthemforwhosesakeshewassuch.

I.AnargumentnotunliketothisIfindbysometobeundertakentobeanswered,beinginthesewordsproposed,"TheransomandmediationofChrist isno largerthanhisofficeofpriest,prophet,andking;buttheseofficespertaintohischurchandchosenthereforehisransompertainstothemonly."

The intention andmeaning of the argument is the samewithwhatweproposed,---namely,thatChristofferednothingforthemforwhomheisno priest, and he is a priest only for them for whom he does alsointercede.IfafterwardIshallhaveoccasiontomakeuseofthisargument,

Ishall,bytheLord'sassistance,givemoreweightandstrengthtoitthanit seems to have in their proposal, whose interest it is to present it asslightlyaspossible,thattheymayseemfairlytohavewaivedit.Buttheevasion,suchasitis,letuslookupon.

"This," saith the answerer, "is a soberobjection;"which friendly term Iimaginedat firsthehadgiven for this reason,becausehe found it kindandeasytobesatisfied.Butreadingtheanswerandfindingthat,sowidefrom yielding any color or appearance of what was pretended, it onlyservedhimtoventsomenew,weak,falseconceptions,Iimaginedthatitmustbesomeotherkindnessthatcausedhimtogivethis"objection,"ashe calls it, somuchmilder an entertainment than those others, whichequallygallhim,whichhearnothingbut,"Thisishorrid,thatblasphemy,thatdetestable,abominable,andfalse,"asbeing,indeed,bythoseofhispersuasionneithertobeendurednoravoided.AndatlengthIconceivedthat the reason of it was intimated in the first words of his pretendedanswer;whichare,that"thisobjectiondothnotdenythedeathofChristforallmen,butonlyhisransomandmediationforallmen."Now,truly,ifit be so, I amnot of his judgment, but so far from thinking it a "soberobjection," that I cannot be persuaded that any man in his right witswould once propose it. That Christ should die for all, and yet not be aransomforall,himselfaffirmingthathecameto"givehislifearansomfor many," Matt. 20:28, is to me a plain contradiction. The death ofChrist, in the first most general notion and apprehension thereof, is aransom. Nay, do not this answerer and those who are of the samepersuasionwithhimmaketheransomofaslargeextentasanythingin,orabout,orfollowingthedeathofChrist?Orhavetheyyetsomefartherdistinction to make, or rather division about the ends of the death ofChrist?aswehavehadalready:"Forsomehenotonlypaidaransom,butalsointercedethforthem;whichbedothnotforall forwhomhepaidaransom."Willtheynowgoastepbackward,andsaythatforsomehenotonlydied,butalsopaidaransomfor them;whichhedidnot forall forwhomhedied?Who,then,werethosethathethusdiedfor?Theymustbesomebeyondallandeveryman;for,astheycontend,forthemhepaidaransom.Butletusseewhathesaysfarther;insoeasyacauseasthisitisashametotakeadvantages.

"The answer to this objection," saith be, "is easy and plain in theScripture, for the mediation of Christ is both more general and morespecial;---more general, as he is the 'one mediator between God andmen,' I Tim. 2:5; and more special, as he is 'the mediator of the newtestament,thattheywhicharecalledmightreceivethepromiseofeternalinheritance'Heb.9:15.Accordingtothatitissaid,=91HeistheSaviourofallmen,speciallyofthosethatbelieve,'ITim4:10.SoinalltheofficesofChrist, the priest, the prophet, the king, there is that which is moregeneral,andthatwhichismorespecialandpeculiar."

And this is that which he calls a clear and plain answer from theScripture,leavingtheapplicationofituntotheargumenttoothermen'sconjecture; which, as far as I can conceive, must be thus:---It is trueChristpaidaransomfornonebutthoseforwhomheisamediatorandpriest;butChrististobeconsideredtwoways:

First, As a general mediator and priest for all; secondly, As a specialmediator and priest for some. Now, he pays the ransom as a generalmediator.ThisIconceivemaybesomepartofhismeaning; for in itselfthewholeisinexpressionsobarbarousandremotefromcommonsense,---insubstancesuchawild,unchristianmadness,ascontemptwould farbettersuit itthanareply.Thetruthis,forsenseandexpressioninmenwho, from their manual trades, leap into the office of preaching andemploymentofwriting,Iknownoreasonwhyweshouldexpect.Only,itcan never enough be lamented that wildness, in such tattered rags,should find entertainment, whilst sober truth is shut out of doors; forwhat, I pray you, is themeaning of this distinction, "Christ is either ageneralmediatorbetweenGodandman,oraspecialmediatorofthenewtestament?"WasiteverheardbeforethatChristwasanywayamediatorbut as he is so of the new testament? A mediator is not of one; allmediationrespectsanagreementofseveralparties;andeverymediatoristhemediatorofacovenant.Now,ifChristbeamediatormoregenerallythanasheissoofthenewcovenant,ofwhatcovenant,Ibeseechyou,wasthat?Ofthecovenantofworks?Wouldnotsuchanassertionoverthrowthe whole gospel? Would it not be derogatory to the honour of JesusChrist thathe shouldbe themediator of a canceled covenant? Is it notcontrarytoScripture,affirming'hima"surety"(notofthefirst,but)"ofa

better testament?" Heb. 7:22. Are not such bold assertors fitter to becatechized than to preach? But wemust not let it pass thus. Themanharpsupon something that hehathheard from someArminiandoctor,though he hath dad the ill-hap so poorly tomake out his conceptions.Wherefore, being in some measure acquainted with their occasions,whichtheycolorwiththosetextsofScripturewhicharehereproduced,Ishall briefly remove the poor shift, that so our former argument maystandunshaken.

The poverty of the answer, as before expressed, hath been sufficientlyalreadydeclared.ThefruitsofChrist'smediationhavebeendistinguishedby some into those that are more general and those which are morepeculiar,which, in somesense,maybe tolerable;but that theofficesofChrist should be said to be either general or peculiar, and himself inrelationtothemsoconsidered,isagross,unshapedfancy.Ianswer,then,to the thing intended, that we deny any such general mediation, orfunctionofofficeingeneral,inChrist,asshouldextenditselfbeyondhischurchorchosen.Itwashis"church"whichhe"redeemedwithhisownblood,"Acts20:28;his "church" that "he loved andgavehimself for it,that hemight sanctify and cleanse it with the washing of water by theword, thathemightpresent it tohimselfagloriouschurch,"Eph.5:25-27. They were his "sheep" he "laid down his life for," John 10:15; and"appeareth inheavenforus,"Heb.9:24.NotonewordofmediatingforanyotherintheScripture.Lookuponhisincarnation.Itwas"becausethechildrenwerepartakersof flesh andblood," chap. 2:14;not because alltheworldwere so. Look upon his oblation: "For their sakes," saith he,("thosewhom thou hast givenme,") "do l sanctifymyself," John 17:19;thatis,tobeanoblation,whichwastheworkhehadtheninhand.Lookuponhisresurrection:"Hewasdeliveredforouroffences,andwasraisedagainforour justification,"Rom.4:25.Lookuponhisascension:"Igo,"saithhe,"tomyFatherandyourFather,andthattoprepareaplaceforyou,"John14:2.Lookuponhisperpetuatedintercession.Isitnotto"savetotheuttermostthemthatcomeuntoGodbyhim?"Heb.7:25.Notonewordof this generalmediation for all.Nay, if youwill hearhimself, hedenies in plain terms tomediate for all: "I praynot," saithhe, "for theworld,butforthemwhichthenhastgivenme,"John17:9.

But letusseewhat isbrought toconfirmthisdistinction. ITim.2:5 isquoted for the maintenance thereof: "For there is one God, and onemediator between God and men, the man Christ Jesus."What then, Ipray? what will be concluded hence? Cannot Christ be a mediatorbetweenGodandmen,buthemustbeamediator forallmen?Arenottheelectmen?donotthechildrenpartakeof fleshandblood?dothnothis church consist of men? What reason is there to assert, out of anindefinite proposition, a universal conclusion? Because Christ was amediatorformen(whichweretruehadhebeensoonlyforhisapostles),shallweconcludethereforehewassoforallmen?"Apagenugas!"Butletusseeanotherproof,whichhaplymaygivemorestrengthtotheuncouthdistinctionweoppose,andthatisITim.4:10,"WhoistheSaviourofallmen,speciallyofthosethatbelieve."Haditbeen,"WhoistheMediatorofallmen,speciallyofthemthatbelieve," ithadbeenmorelikely.Buttheconsciences, or at least the foreheads of thesemen! Is there any wordherespokenofChristasmediator?Isitnotthe"livingGod"inwhomwetrustthatistheSaviourherementioned,asthewordsgoingbeforeinthesameverseare?AndisChristcalledsoinrespectofhismediation?ThatGod the Father is often called Saviour I showed before, and that he ishere intended, as is agreed upon by all sound interpreters, so also it isclearfromthematterinhand,whichistheprotectingprovidenceofGod,general towardsall, specialandpeculiar towardshischurch.Thushe issaidto"savemanandbeast,"Ps.36:6,renderingtheHebrew,Yasha,bytheGreek, Soter, "Thou shalt save or preserve." It isGod, then, that isherecalledthe"Saviourofall,"bydeliveranceandprotectionindanger,ofwhichtheapostletreats,andthatbyhisprovidence,whichispeculiartowardsbelievers;andwhatthismakesforauniversalmediationIknownot.

Now, the very context in this place will not admit of any otherinterpretation; for the words render a reason why, notwithstanding allthe injury and reproacheswherewith the people ofGod are continuallyassaulted,yettheyshouldcheerfullygoforwardtorunwithjoytheracethat issetbefore them;evenbecauseasGodpreservethall (for "inhimwelive,andmove,andhaveourbeing,"Acts17:28;Ps.145:14-16),sothathewill not suffer any to be injured andunrevenged,Gen. 9:5, so is heespeciallythepreserverofthemthatdobelieve;fortheyareastheapple

ofhiseye,Zech.2:8;Dent.32:10.Sothatifheshouldsufferthemtobepressed fora season,yet let themnot letgo theirhopeandconfidence,nor be weary of well-doing, but still rest on and trust in him. Thisencouragement being that which the apostle was to lay down, whatmotivewould itbehereuntototellbelieversthatGodwouldhavethosesavedwhoneitherdonoreverwillorshallbelieve?---thatIsaynothinghowstrangeitseemsthatChristshouldbetheSaviourofthemwhoareneversaved,towhomhenevergivesgracetobelieve,forwhombedeniesto intercede, John 17:9; which yet is no small part of his mediationwhereby he saves sinners. Neither the subject, then, nor the predicateproposition, "He is the Saviour of all men," is rightly apprehended bythemwhowouldwrestittothemaintenanceofuniversalredemption.Forthesubject,"He,"itisGodtheFather,andnotChristthemediator;andfor thepredicate, it is a providential preservation, andnot a purchasedsalvation that is intimated;---that is, the providence of God protectingand governing all. but watching in an especialmanner for the good ofthemthatarehis, that theybenotalwaysunjustlyandcruelly traducedandreviled,withotherpressures,thattheapostlehererestsupon;asalsohe shows that it was his course to do, 2 Cor. 1:9,10: "But we had thesentenceofdeathinourselves,thatweshouldnottrustinourselves,butinGodwhichraiseth thedead:whodeliveredus fromsogreatadeath,anddothdeliverus:inwhomwetrustthathewillyetdeliverus;"for"heis the Saviour of all men, specially of those that believe." If any shallconceivethatthesewords("BecausewehopeinthelivingGod,whois,"etc.)donotrenderanaccountofthegroundofPaul'sconfidenceingoingthroughwithhis laboursandafflictions,butratherareanexpressionofthe head and sum of that doctrine for which he was so turmoiled andafflicted,Iwillnotmuchopposeit;forthen,also,itincludesnothingbutanassertionofthetrueGodanddependenceonhim,inoppositiontoallthe idols of theGentiles, and other vain conceits whereby they exaltedthemselves into the throneof theMostHigh.But thatChrist shouldbesaidtobeaSaviourof,---I.Thosewhoareneversavedfromtheirsins,ashesaveshispeople,Matt.1:21;---2.OfthosewhoneverhearonewordofsavingoraSaviour;---3.ThatheshouldbeaSaviourinatwofoldsense,--(1.) For all, (2.) For believers;---4. That to believe is the conditionwherebyChristbecomesaSaviour inanespecialmanneruntoany,andthat conditionnotprocurednorpurchasedbyhim;- -that this, I say, is

thesenseof thisplace, "credatJudaeusApella:"Tomenothing ismorecertainthanthattowhomChristisinanysenseaSaviourintheworkofredemption, he saves them to the uttermost from all their sins ofinfidelity and disobedience, with the saving of grace here and gloryhereafter.

II.Fartherattempts,also,therearetogivestrengthtothisevasion,andsotoinvalidateourformerargument,whichImustalsoremove.

"Christ," say they, (More's universality of Grace) "in some sortintercedethandputtethinfortransgressors,eventhesonsofmen,yetinandof theworld, that theSpiritmay so still unite andbless those thatbelieve onhim, and so go forth in their confessions and conversations,and in theministrationof thegospelbyhis servants, that thoseamongwhomtheydwellandconversemightbeconvincedandbroughttobelievethereportofthegospel,Isa.53:12;asonce,Luke23:34;ashimselfleftapattern to us, John 27:21-23; that so the men of the world might beconvinced,andtheconvincedalluredtoChristandtoGodinhim,Matt.5:14-16;yea,soasthathedothinsomemeasureenlighteneverymanthatcomethintotheworld,John1:9.But inamorespecialmannerdothheintercede,"etc.

Here is a twofold intercessionofChrist asmediator:--I.Forall sinners,thattheymaybelieve(forthatisitwhichisintendedbythemanycloudyexpressions wherein it is involved). 2. For believers, that they may besaved. It is the first member of the distinction which we oppose; andthereforemustinsistalittleuponit.

First,Ourauthorsaith,"Itisanintercedinginsomesort."Iask,inwhatsort?Isitdirectly,orindirectly?Isitbyvirtueofhisbloodshedforthem,or otherwise? Is itwith an intention and desire to obtain for them thegood things interceded for, or with purpose that they shall go withoutthem? Is it for all and every man, or only for those who live in theoutward pale of the church? Is faith the thing required for them, orsomethingelse? Is thatdesiredabsolutely,oruponsomecondition?Allwhichqueriesmustbeclearlyansweredbeforethisgeneral intercessioncanbemadeintelligible.

First,Whetheritbedirectlyorindirectly,andbyconsequenceonly,thatthis intercession after a sort is used, for that thing interceded for isrepresentednotastheimmediateissueoraimoftheprayerofChrist,butasareflexarisingfromablessingobtainedbyothers; fortheprayersetdownisthatGodwouldsoblessbelievers,thatthoseamongstwhomtheydwell may believe the report of the gospel. It is believers that are thedirectobjectofthisintercession,andothersareonlyglancedatthroughthem. The good also so desired for them is considered either as anaccidentthatmaycometopass,orfollowtheflourishingofbelievers,orasanendintendedtobeaccomplishedbyit.Ifthefirst,thentheirgoodisnomoreintendedthantheirevil.Ifthelatter,whyisitnoteffected?whyisnottheintentionofourSaviouraccomplished?Isitforwantofwisdomtochoosesuitableandproportionablemeanstotheendproposed?orisitforwantofpowertoeffectwhatheintendeth?

Secondly,Is itbyvirtueofhisbloodshedforthem,orotherwise?-If itbe, then Christ intercedeth for them that they may enjoy those thingswhichforthembyhisoblationhedidprocure; forthis it is tomakehisdeathandblood-sheddingtobethefoundationofhisintercession;thenitfollows that Christ by his death procured faith for all, because heintercedeth that all may believe, grounding that intercession upon themeritofhisdeath.But,first,thisismorethantheassertorsofuniversalredemption will sustain; among all the ends of the death of Christ bythemassigned,theeffectualandinfalliblebestowingoffaithonthoseforwhomhediedisnone:secondly,ifbyhisdeathhehathpurchaseditforall,andby intercessionentreatethfor it,whyis itnotactuallybestowedonthem?isnotaconcurrenceofboththesesufficientforthemakingoutofthatonespiritualblessing?--But,secondly,Ifitbenotfoundedonhisdeathandblood-shedding,thenwedesirethattheywoulddescribeuntous this intercession of Christ, differing from his appearing for us inheavensprinkledwithhisownblood.

Thirdly, Doth he intercede for them that they should believe, with anintentionordesirethattheyshoulddoso,orno?Ifnot,itisbutamockintercession,andanentreatyforthatwhichhewouldnothavegranted.Ifso,whyisitnotaccomplished?whydonotallbelieve?Yea,ifhediedforall,andprayedforall,thattheymightbelieve,whyarenotallsaved?for

ChristisalwaysheardofhisFather,John11:42.

Fourthly, Is it forall andeveryone in theworld thatChristmakes thisintercession,oronlyforthosewholivewithinthepaleof thechurch?Ifonly for these latter, then thisdothnotproveageneral intercession forall,butonlyonemorelargethanthatforbelievers;forifheleavesoutanyoneintheworld,thepresenthypothesisfallstotheground.Ifforall,howcan itconsist in thatpetition, "that theSpiritwouldso lead,guide,andblessbelievers, and so go forth in theministration of the gospel byhisservants, that others (that is, all and every one in the world) may beconvincedandbrought tobelieve?"How, l say, can thisbe spokenwithanyreferencetothosemillionsofsoulsthatneverseeabeliever,thathearnoreportofthegospel?

Fifthly,Ifhisintercessionbeforfaith,theneitherChristintercedethforitabsolutely, that theymay certainlyhave it, or upon condition, and thateither on the part of God or man.---If absolutely, then all do actuallybelieve; or that is not true, theFather alwaysbearshim, John 11:42. IfuponconditiononthepartofGod,itcanbenothingbutthis,ifhewillorplease.Now,theaddingofthisconditionmaydenoteinourSaviourtwothings:---I.Anescienceofwhatis,hisFather'swillinthethingintercededfor: which, first, cannot stand with the unity of his person as now inglory; and, secondly, cannot be, because he hath the assurance of apromise to be heard in whatever he asketh, Ps. 2:8. Or, 2. Anadvancement of his Father's will, by submission to that as the primecause of the good to be bestowed; whichmaywell standwith absoluteintercession, by virtue whereof all must believe.---Secondly, Is it acondition on the part of those for whom he doth intercede? Now, Ibeseech you, what condition is that? where in the Scripture assigned?where is it said that Christ doth intercede formen that theymay havefaithiftheydosuchandsuchthings?Nay,whatconditioncanrationallybeassignedof thisdesire?"Someoften intimate that it is, if theysuffertheSpirittohavehisworkupontheirhearts,andobeythegraceofGod."Now,whatisittoobeythegraceofGod?Isitnottobelieve?Therefore,itseems that Christ intercedeth for them that they may believe, uponconditionthattheydobelieve.Others,more cautiously, assert thegoodusingofthemeansofgracethattheydoenjoytobetheconditionupon

whichthebenefitofthisintercessiondothdepend.Butagain,---I.Whatisthe good using of the means of grace but submitting to them, that is,believing?andsoweareasbefore.2.Allhavenotthemeansofgrace,tousewellorill.3.Christpraysthattheymayusethemeansofgracewell,orhedothnot.Ifnot,thenhowcanhepraythattheymaybelieve,seeingtousewellthemeansofgrace,byyieldingobedienceuntothem,isindeedtobelieve?Ifhedo,thenhedothitabsolutely,oruponcondition,andsothe argument is renewed again as in the entrance.Manymore reasonsmightbeeasilyproducedtoshowthemadnessofthisassertion,butthosemaysuffice.Onlywemustlookupontheproofandconfirmationsofit.

First, then, the words of the prophet Isaiah, chap. 53:12, "He madeintercession for the transgressors," are insisted on.---Ans. Thetransgressors here, forwhom our Saviour is said tomake intercession,are either all the transgressors for whom he suffered, as ismost likelyfromthedescriptionwehaveofthem,verse6,orthetransgressorsonlybywhomhesuffered,thatactedinhissufferings,assomesuppose.Ifthefirst,thenthisplaceprovesthatChristintercedesforallthoseforwhombe suffered; which differs not from that which we contend for. If thelatter,thenwemayconsideritasaccomplished.Howhethendidit,soitishereforetoldthatheshould,whichisthenextplaceurged,namely,---

Luke 23:34, "Then said Jesus, Father, forgive them; for they know notwhattheydo"---Ans.Theconclusionwhichfromthesewords is inferredbeing, "Therefore there is a general intercession for all, that theymaybelieve,"Imightwellleavethewholeargumenttothesilentjudgmentofmen, without any farther opening and discovery of its invalidity andweakness;butbecausetheablestofthatsidehaveusuallyinsistedmuchonthisplaceforageneralsuccesslessintercession,Iwillalittleconsiderthe inference its dependence on these words of the gospel, and searchwhetherithaveanyappearanceofstrengthinit.Towhichendwemustobserve,---

Secondly,Thatthisprayerisnotforallmen,butonlyforthathandfuloftheJewsbywhombewascrucified.Now,fromaprayerforthemtoinferaprayer forallandeverymanthateverwere,are,or shallbe, isawilddeduction.

Itdothnotappearthatheprayedforallhiscrucifersneither,butonlyforthosewhodiditoutofignorance,asappearsbythereasonannexedtohissupplication:"Fortheyknownotwhattheydo."Andthough,Acts3:17,itissaidthattherulersalsodiditignorantly,yetthatallofthemdidsoisnotapparent; that somedid is certain fromthatplace;andso it is thatsomeofthemwereconverted,asafterward.Indefinitepropositionsmustnot in such things bemadeuniversal.Now,doth it follow that becauseChrist prayed for the pardon of their sins who crucified him out ofignorance,assomeofthemdid,thatthereforeheintercedethforallthattheymaybelieve;cruciferswhoneveronceheardofhiscrucifying?

Thirdly,Christ in thosewordsdothnot somuchaspray for thosementhattheymightbelieve,butonlythatthatsinofthemincrucifyingofhimmightbeforgiven,notlaidtotheircharge.Hencetoconclude, thereforeheintercedethforallmenthattheymaybelieve,evenbecauseheprayedthatthesinofcrucifyinghimselfmightbeforgiventhemthatdidit, isastrangeinference.

Fourthly,Thereisanotherevidentlimitationinthebusiness; foramonghis crucifiers he prays only for them that were present at his death,amongstwhom,doubtless,manycamemoreoutofcuriosity, toseeandobserve,asisusualinsuchcases,thanoutofmaliceanddespite.Sothatwhereassomeurgethatnotwithstandingthisprayer,yetthechiefofthepriestscontinuedintheirunbelief,itisnottothepurpose,foritcannotbeprovedthattheywerepresentathiscrucifying.

Fifthly,ItcannotbeaffirmedwithanyprobabilitythatourSaviourshouldprayforallandeveryoneofthem,supposingsomeofthemtobefinallyimpenitent:forhehimselfknewfullwell"whatwasinman,"John2:25;yea,he"knewfromthebeginningwhotheywerethatbelievednot,"chap.6:64.Now,itiscontrarytotherulewhichwehave,1John5:16,"Thereisa sin unto death," etc., to pray for them whom we know to be finallyimpenitent,andtosinuntodeath.

Sixthly,Itseemstomethatthissupplicationwaseffectualandsuccessful,that theSonwasheard in this requestalso, faith and forgivenessbeinggranted to them forwhomhe prayed; so that thismakes nothing for ageneral, ineffectual intercession, itbeingboth special andeffectual: for,

Acts3., of themwhomPeter tells, that they "denied theHolyOne, anddesiredamurderer,"verse14,"andkilledthePrinceofLife,"verse15,---of these, I say, five thousandbelieved: chap. :44, "Manyof themwhichheard the word believed, and the number of them was about fivethousand."AndifanyotherswereamongthemwhomourSaviourprayedfor, theymightbeconvertedafterward.Neitherwere the rulerswithoutthe compass of the fruits of this prayer; for "a great company of thepriestswereobedienttothefaith,"chap.6:7.Sothatnothingcanpossiblybehenceinferredforthepurposeintended.

Seventhly,Wemay,naywemust,grantatwofoldprayinginourSaviour-one,byvirtueofhisofficeashewasmediator;theother,inanswerofhisduty, ashewas subject to the law. It is true,hewhowasmediatorwasmadesubjecttothelaw;butyetthosethingswhichbedidinobediencetothelawasaprivatepersonwerenotactsofmediation,norworksofhimasmediator,thoughofhimwhowasmediator.Now,ashe,wassubjecttothelaw,ourSaviourwasboundtoforgiveoffencesandwrongsdoneuntohim,andtoprayforhisenemies;asalsohehadtaughtustodo,whereofin this he gave us an example:Matt. 5:44, "I say unto you, Love yourenemies,blessthemthatcurseyou,dogoodtothemthathateyou,andpray for them which despitefully use you, and persecute you;" whichdoubtlessheinferrethfromthatlaw,Lev.19:18,"Thoushaltnotavenge,norbearanygrudgeagainstthechildrenofthypeople,butthoushaltlovethyneighbourasthyself,"-quitecontrarytothewickedglossputuponitbythePharisees.AndinthissenseourSaviourhere,asaprivateperson,towhom revengewas forbidden, pardon enjoined, prayer commanded,praysforhisveryenemiesandcrucifers;whichdothnotatallconcernhisinterceding forus asmediator,whereinhewas alwaysheard, and so isnothingtothepurposeinhand.

Again,John17:21-23isurgedtoconfirmthisgeneralintercession,whichwehaveexploded;ourSaviourpraying that,by theunity, concord, andflourishing of his servants, theworldmight believe and know thatGodhadsenthim.Fromwhichwords,thoughsomemakeaseemingflourish,yetthethingpretendedisnowayconfirmed;for,---

First, If Christ really intended and desired that thewholeworld, or allmenintheworld,shouldbelieve,hewouldalso,nodoubt,haveprayed

formore effectualmeansof grace tobe grantedunto them thanonly abeholdingoftheblessedconditionofhis(whichyet isgrantedonlytoasmallpartoftheworld);atleastforthepreachingofthewordtothemallthatbyit,astheonlyordinaryway,theymightcometotheknowledgeofhim.But thiswe donot find that ever he prayed for, or thatGodhathgranted it; nay, he blessed his Father that so it was not, because so itseemedgoodinhissight,Matt.11:25,26.

Secondly,SuchaglossorinterpretationmustnotbeputupontheplaceasshouldruncrosstotheexpresswordsofourSaviour,verse9,"Ipraynotfortheworld;"forifhehereprayedthattheworldshouldhavetrue,holy,savingfaith,heprayedforasgreatablessingandprivilegefortheworldasanyheprocuredorintercededforhisown.Wherefore,---

Thirdly,Saysome,theworldisheretakenfortheworldoftheelect,theworldtobesaved,---God'speoplethroughouttheworld.Certainitisthattheworldisnotheretakenproperlypromundocontinente,fortheworldcontaining,butfigurativelypromundocontento,fortheworldcontained,ormenintheworld.Neithercanitbemadeappearthatitmustbetakenuniversally,forallthemenintheworld,asseldomitisintheScripture,which afterward we shall make appear; but it may be understoodindefinitely, formen in theworld, fewormore,as theelectare in theirseveral generations. But this exposition, though it hath great authors Icannot absolutely adhere unto, because through thiswhole chapter theworld is takeneither for theworldof reprobates, opposed to them thataregiventoChristbyhisFather,orfortheworldofunbelievers(thesamemenunderanothernotion),opposedto themwhoarecommittedtohisFatherbyChristWhereforeIanswer,---

Fourthly,Thatbybelieving,verse21,andknowing,verse23,isnotmeantbelieving in a strict sense, or a saving comprehension and receiving ofJesusChrist,andsobecomingthesonsofGod,---whichneithereverwas,noreverwillbe,fulfilledineverymanintheworld,norwaseverprayedfor,---butaconvictionandacknowledgment that theLordChrist isnot,whatbeforetheyhadtakenhimtobe,aseducerandafalseprophet,butindeedwhathesaid,onethatcameoutfromGod,abletoprotectanddogoodforandtohisown:whichkindofconvictionandacknowledgmentthatitisoftentermedbelievingintheScriptureismoreevidentthanthat

itshouldneedtobeproved;andthatthis isheremeanttheevidenceofthe thing is such as that it is consented unto by expositors of all sorts.Now,thisisnotforanygoodoftheworld,butforthevindicationofhispeopleand theexaltationofhisownglory; and soprovesnotat all thethinginquestion.Butofthisword"world"afterward.

The following place of Matthew, chap. 5:15, 16 (containing someinstructions given by our Saviour to his apostles, so to improve theknowledgeandlightwhichofhimtheyhad,andwerefarthertoreceive,in the preaching of theword and holiness of life, that theymight be ameanstodrawmentoglorifyGod)iscertainlybrought intomakeupashow of a number, as verymany other places are, the author not onceconsideringwhatistobeprovedbythem,nortowhatendtheyareused;andthereforewithoutfartherinquirymaywellbelaidaside,asnotitallbelongingtothebusinessinhand,nortobedraggedwithinmanyleaguesoftheconclusion,byallthestrengthandskillofMrMore.

NeitheristhatotherplaceofJohn,chap.1:9,anythingmoreadvisedlyorseasonably urged, though wretchedly glossed, and rendered, "In somemeasureenlighteningeveryonethatcomesintotheworld."TheScripturesays that "Christ is the trueLight, that lighteth everyman that comethintotheworld;"Insomemeasure,"saysMrMore.Now,Ibeseechyou,inwhatmeasure is this?How far, untowhat degree, in whatmeasure, isillumination from Christ? by whom or by whatmeans, separated fromhim,independentofhim,istherestmadeup?whosuppliesthedefectofChrist? I know your aim is to hug in your illumination by the light ofnature,andIknownotwhatcommonhelpsthatyoudreamof, towardsthemwhoareutterlydeprivedofallgospelmeansofgrace,andthatnotonlyfortheknowledgeofGodasCreator,butalsoofhimasinChristtheRedeemer:butwhetherthecalvesofyourownsettingupshouldbethussacrificed unto, with wresting and perverting the word of God, andundervaluing of the grace of Christ, you will one day, I hope, beconvinced. It sufficeth us that Christ is said to enlighten every one,because he is the only true light, and every one that is enlightenedreceivethhislightfromhim,whoisthesum,thefountainthereof.Andsothe general defenceof this general, ineffectual intercession is vanished.But yet farther, it is particularly replied, concerning the priesthood of

Christ,that,---

III. "As a priest in respect of one end, he offered sacrifice,---that is,propitiationforallmen,Heb.2:9,9:26;John1:29;1John2:2;-inrespectof all the ends, propitiation, and sealing the new testament, andtestification to the truth;--andof theuttermostend inall, forhis calledandchosenones,Heb.9:14,15;Matt.26:28."(Whatfollowsafter,beingrepeatedoutofanotherplace,hathbeenalreadyanswered.)

Ans.First,Thesewords,ashereplaced,havenotolerablesenseinthem,neitherisitaneasythingtogatherthemindoftheauthoroutofthem,sofararetheyfrombeingaclearanswertotheargument,aswaspretended.WordsofScripture,indeed,areused,butwrestedandcorrupted,notonlyto the countenance of error, but to bear a part in unreasonableexpressions.Forwhat,Ipray,isthemeaningofthesewords:"Heofferedsacrificeinrespectofoneend,thenofallends,thenoftheuttermostendinall?"Toinquirebackwards:---I.Whatisthis"uttermostendinall?"Isthat"inall,"inoramongalltheendsproposedandaccomplished?orinall those for whom he offered sacrifice? or is it the uttermost end andproposalofGodandChristinhisoblation?Ifthislatter,thatisthegloryof God; now there is no such thing once intimated in the places ofScripturequoted,Heb.9:14,15;Matt.26:28.2.Dothoseplacesholdoutthe uttermost end of the death of Christ (subordinate to God's glory)?Why, inoneof themit is theobtainingofredemption,and in theotherthesheddingofhisbloodfortheremissionofsinsisexpressed!Now,allthisyouaffirmtobethefirstendofthedeathofChrist,inthefirstwordsusedinthisplacecallingit"propitiation,"---thatis,anatonementfortheremission of sins; which remission of sins and redemption are for thesubstanceoneandthesame,bothofthemtheimmediatefruitsandfirstendofthedeathofChrist,asisapparent,Eph.1:7;Col.1:14.Sohereyouhave confounded the first and last end of the death of Christ, spoiling,indeed,andcastingdown(asyoumaylawfullydo,foritisyourown),thewholeframeandbuilding,whosefoundationisthis,thattherebeseveralanddiverseendsof thedeathofChrist towardsseveralpersons,so thatsomeofthembelonguntoall,andallofthemonlytosome;whichisthe"protos pseudos" of the whole book. 3. Christ's offering himself to putawaysin,outofHeb.9:26,[youmaketobe]theplaceforthefirstendof

thedeathofChrist,andhissleddingofhisbloodfortheremissionofsins,fromMatt. 26:8, to be the last! Pray,when youwrite next, give us thedifferencebetweenthesetwo.4.Yousay,"Heofferedsacrificeinrespectofoneend,--thatis,propitiationforallmen."Now,truly,ifyeknowthemeaningofsacrificeandpropitiation, thiswillscarceappearsenseuntoyouuponasecondview.

But,[secondly,]to leaveyourwordsandtakeyourmeaning, itseemstobe this, in respect of one end that Christ proposed to himself in hissacrifice, he is a priest for all, be aimed to attain and accomplish it forthem;butinrespectofotherends,heissoonlyforhischosenandcalled.Now, truly, this is an easy kind of answering, which, if it will pass forgood and warrantable, you may easily disappoint all your adversaries,evenfirstbylayingdowntheirarguments,thensayingyourownopinionisotherwise;fortheverythingthatishereimposedonusforanansweristhethechiefmatterindebate.Weabsolutelydenythattheseveralendsofthedeath ofChrist, or the good things procured by his death, are thusdistributed as is here pretended. To prove our assertion, and to give areason of our denial of this dividing of these things in respect of theirobjects, we produce the argument above proposed concerning thepriesthoodofChrist;towhichtheanswergivenisabarerepetitionofthethinginquestion.

ButyouwillsaydiversplacesofScripturearequotedfortheconfirmationofthisanswer.Butthese,asItoldyoubefore,arebroughtforthforpompand show, nothing at all being to be found in them to the business inhand;suchareHeb.9:26;John1:29.Forwhatconsequenceistherefromanaffirmationindefinite, thatChristbareortookawaysin, tothis, thatheisapriestforallandeveryoneinrespectofpropitiation?Besides,inthatofJohn1:9thereisamanifestallusiontothepaschallamb,bywhichtherewasa typical, ceremonial purification and cleansingof sin;whichwasproperonlytothepeopleofIsrael,thetypeoftheelectofGod,andnotofallintheworld,ofallsorts,reprobatesandunbelieversalso.Thoseother 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;thoughapparently there isnoword in themthatcanbewrested togivethe least color to suchanuncouthdistinctionas thatwhichweoppose.

And thus our argument from the equal objective extent of the oblationandintercessionofJesusChristisconfirmedandvindicated,and,withal,the means used by the blessed Trinity for the accomplishment of theproposedendunfolded;whichend,whatitwas,isnexttobeconsidered.

-EndofBookI-

BOOK2

Chapter9:Somepreviousconsiderationstoamoreparticularinquiryaftertheproper

endandeffectofthedeathofChrist.

The main thing upon which the whole controversy about the death ofChrist turneth, and upon which the greatest weight of the businessdependeth, comes next to our consideration, being thatwhichwe havepreparedthewayuntobyallthathathbeenalreadysaid.ItisabouttheproperendofthedeathofChrist;whichwhosocanrightlyconstituteandmakemanifestmaywellbeadmittedforaday's-manandumpire inthewholecontestation:forifitbetheendofChrist'sdeathwhichmostofouradversariesassign,wewillnotdenybutthatChristdiedforallandeveryone;andifthatbetheendofitwhichwemaintainsotobe,theywillnotextend it beyond the elect, beyond believers. This, then, must be fullyclearedandsolidlyconfirmedbythemwhohopeforanysuccessintheirundertakings. The end of the death of Christ we asserted, in thebeginningofourdiscourse,tobeourapproximationordrawingnighuntoGod; that being a general expression for the whole reduction andrecoveryofsinners fromthestateofalienation,misery,andwrath, intograce, peace, and eternal communion with him. Now, there being atwofoldendinthings,oneoftheworker,theotheroftheworkwrought,wehavemanifestedhowthat,unlessitbeeitherforwantofwisdomandcertitudeofmind in theagent, inchoosingandusingunsuitablemeans

for theattainingof theendproposed,or forwantof skill andpower tomakeuseofandrightlytoimprovewellproportionedmeanstothebestadvantage, these things are always coincident; the work effecteth whattheworkmanintendeth.Inthebusinessinhand,theagentistheblessedThree in One, as was before declared; and the means whereby theycollimed and aimed at the end proposed were the oblation andintercessionofJesusChrist,whichareunited,intendingthesameobject,aswasalsocleared.Now,unlesswewillblasphemouslyascribewantofwisdom,power,perfection,andsufficiencyinworkinguntotheagent,oraffirm that the death and intercession of Christ were not suitable andproportionedfortheattaining theendproposedby it tobeeffected,wemust grant that the end of these is one and the same.Whatsoever theblessedTrinity intendedby them, thatwaseffected;andwhatsoeverwefind in the issue ascribed unto thein, that by them the blessed Trinityintended.Sothatweshallhavenocausetoconsidertheseapart,unlessitbesometimestoarguefromtheonetotheother;--as,wherewefindanything ascribed to the death of Christ, as the fruit thereof, we mayconclude that that God intended to effect by it; and so also on thecontrary.

Now, the end of the death of Christ is either supreme and ultimate, orintermediateandsubservienttothatlastend.

1. The first is the glory of God, or the manifestation of his gloriousattributes,especiallyofhisjustice,andmercytemperedwithjustice,untous. The Lord doth necessarily aim at himself in the first place, as thechiefest good, yea, indeed, that alonewhich is good; that is, absolutelyand simply so, and not by virtue of communication from another: andtherefore inallhisworks,especially in thiswhichwehave inhand, thechiefestofall,hefirstintendsthemanifestationofhisownglory;whichalsohefullyaccomplishethintheclose,toeverypointanddegreebyhimintended.He"makethallthingsforhimself,"Prov.xvi.4;andeverythingin the endmust "redound to the glory of God," 2 Cor. iv. 15; whereinChristhimself issaidtobe"God's,"1Cor. iii.23,servingtohisglory inthatwholeadministrationthatwascommittedtohim.So,Eph. i.6, thewhole end of all this dispensation, both of choosing us from eternity,redeemingusbyChrist,blessinguswithallspiritualblessingsinhim,is

affirmedtobe"thepraiseofthegloryofhisgrace;"and,verse12,"Thatweshouldbetothepraiseofhisglory."Thisistheendofallthebenefitswe receive by the death of Christ; for "we are filled with the fruits ofrighteousness, which are by Jesus Christ, unto the glory and praise ofGod,"Phil. i. 11; --whichalso is fully asserted, chap. ii. 11, "That everytongueshouldconfess thatJesusChrist isLord, to thegloryofGod theFather."ThistheapostlefullyclearsintheninthtotheRomans,whereheso asserts the supreme dominion and independency of God in all hisactions,hisabsolute freedomfromtakingrise,cause,oroccasion tohispurposes,fromanythingamongussonsofmen,doingallthingsforhisownsake,andaimingonlyathisownglory.Andthisisthatwhichin'theclose of all shall be accomplished, when every creature shall say,"Blessing, and honour, and glory, and power, be unto him that sittethuponthethrone,anduntotheLambforeverandever,"Rev.v.13.

2. There is an end of the death of Christ which is intermediate andsubservient to thatother,which is the lastandmost supreme, even thesectswhichithathinrespectofus,andthatisitofwhichwenowtreat;which,aswebeforeaffirmed, isthebringingofusuntoGod.Now,this,though in reference to the oblation and intercession ofChrist it be oneentireend,yet in itself, and in respectof the relationwhich the severalacts therein have one to another, may be considered distinctly in twoparts,whereofoneistheendandtheotherthemeansfortheattainingofthatend;boththecompleteendofthemediationofChrist inrespectofus.ThegroundandcauseofthisistheappointmentoftheLordthatthereshouldbesuchaconnectionandcoherencebetweenthethingspurchasedfor us by Jesus Christ, that the one should be a means and way ofattaining the other,-- the one the condition, and the other the thingpromiseduponthatcondition,buthathequallyandalikeprocuredforusbyJesusChrist;forifeitherbeomittedinhispurchase,theotherwouldbe vain and fruitless, as we shall afterward declare. Now, both theseconsist in a communication ofGod and his goodness unto us (and ourparticipationofhimbyvirtuethereof);andthateithertograceorglory,holiness or blessedness, faith or salvation. In this last way they areusuallycalled,faithbeingthemeansofwhichwespeak,andsalvationtheend; faith the condition, salvation the promised inheritance.Under thename of faith we comprise all saving grace that accompanies it; and

underthenameofsalvation,thewhole"glorytoberevealed,"thelibertyofthegloryofthechildrenofGod,Rom.viii.,18,21,--allthatblessednesswhichconsistethinaneternalfruitionoftheblessedGod.Withfaithgoall the effectualmeans thereof, both external and internal; -- thewordand almighty sanctifying Spirit; all advancement of state and conditionattendingit,asjustification,reconciliation,andadoptionintothefamilyofGod;allfruitsflowingfromitinsanctificationanduniversalholiness;withallotherprivilegesandenjoymentsofbelievershere,which followtheredemptionandreconciliationpurchasedforthembytheoblationofChrist.Areal,effectual,andinfalliblebestowingandapplyingofallthesethings,--aswell those thatare themeansas those thatare theend, theconditionasthethingconditionedabout,faithandgraceassalvationandglory,--untoallandeveryone forwhomhedied,dowemaintain tobethe end proposed and effected by the blood-shedding of Jesus Christ,withthoseotheractsofhismediatorshipwhichwebeforedeclaredtobetherewithinseparablyconjoined:sothateveryoneforwhomhediedandoffered up himself hath, by virtue of his death or oblation, a rightpurchased for him unto all these things, which in due time he shallcertainly and infallibly enjoy; or (which is all one), the end of Christ'sobtaining grace and glory with his Father was, that they might becertainlybestoweduponallthoseforwhomhedied,someofthemuponcondition that they do believe, but faith itself absolutely upon noconditionatall.Allwhichweshallfartherillustrateandconfirm,afterwehaveremovedsomefalseendsassigned.

Chapter10:Containingaremovalofsomemistakesandfalseassignationsoftheendof

thedeathofChrist.

THAT the death, oblation, and blood-shedding of Jesus Christ is to beconsidered as the means for the compassing of an appointed end wasbeforeabundantlydeclared;andthatsuchameansasisnotinitselfanywaydesirablebutfortheattainingofthatend.Now,becausethatwhichistheendofanythingmustalsobegood,forunlessitbesoitcannotbean end (for bonumet finis convertuntur), itmust be either his Father'sgood,orhisowngood,orourgood,whichwastheendproposed.

I. That it was not merely his own is exceedingly apparent. For in hisdivinenature hewas eternally and essentially partaker of all that glorywhichispropertotheDeity;whichthoughinrespectofusitbecapableofmoreorlessmanifestation,yetinitselfitisalwaysalikeeternallyandabsolutelyperfect.And in thisregard,at thecloseofall,hedesiresandrequestsnootherglorybutthatwhichhehadwithhisFather"beforetheworldwas,"Johnxvii.5.Andinrespectofhishumannature,ashewaseternallypredestinated,withoutanyforesightofdoingorsuffering,tobepersonally united, from the instant of his conception, with the secondpersonoftheTrinity,soneitherwhilehewasinthewaydidhemeritanythingforhimselfbyhisdeathandoblation.Heneedednot tosuffer forhimself,beingperfectlyandlegallyrighteous;andtheglorythatheaimedat,by"enduringthecross,anddespisingtheshame,"wasnotsomuchhisown,inrespectofpossession,bytheexaltationofhisownnature,asthebringing of many children to glory, even as it was in the promise setbefore him, aswe before at large declared.His own exaltation, indeed,andpoweroverall flesh,andhisappointment tobeJudgeof thequickandthedead,wasaconsequentofhisdeephumiliationandsuffering;butthatitwastheeffectandproductofit,procuredmeritoriouslybyit,thatitwastheendaimedatbyhiminhismakingsatisfactionforsin,thatwedeny.Christhathapoweranddominionoverall,but the foundationofthis dominion is not inhis death for all; for he hathdominion over allthings, being appointed " heir of them, and upholding them all by thewordofhispower,"Heb.i.2,3."HeissetovertheworksofGod'shands,andallthingsareputinsubjectionunderhim,"chap. ii.7,8.Andwhatarethose"allthings,"orwhatareamongstthem,youmayseeintheplaceofthepsalmistfromwhencetheapostleciteththesewords,Ps.viii.5--8.And did he die for all these things? Nay, hath he not power over theangels?arenotprincipalitiesandpowersmadesubjecttohim?Shallhenotatthelastdayjudgetheangels?forwithhimthesaintsshalldoit,bygivingattestationtohisrighteousjudgments,l.Cor.vi.2,3;--andyet,isit not expressly said that the angels have no share in the wholedispensation of God manifested in the flesh, so as to die for them toredeemthemfromtheirsins?ofwhichsomehadnoneed,andtheothersare eternally excluded: Heb. ii. 16, "He took not on him the nature ofangels;buthetookonhimtheseedofAbraham,"Godsettinghim"kinguponhisholyhillofZion,"indespiteofhisenemies,tobruisethemand

torulethem"witharodofiron,"Ps.ii.6,9,isnottheimmediateeffectofhisdeathforthem,butratherallthingsaregivenintohishandoutoftheimmediateloveoftheFathertohisSon,Johniii.35;Matt.xi.27.Thatisthe foundation of all this sovereignty and dominion over all creatures,withthispowerofjudgingthatisputintohishand.

Besides,beitgranted(whichcannotbeproved)thatChristbyhisdeathdid precure this power of judging, would any thing hence follow thatmight be beneficial to the proving of the general ransom for all? No,doubtless;thisdominionandpowerofjudgingisapowerofcondemningaswellassaving;itis"alljudgment"thatiscommittedtohim,Johnv.22."Hehathauthoritygivenuntohimtoexecutejudgment,becauseheistheSonofman;"thatis,atthathour"whenallthatareintheirgravesshallhear his voice and come forth; they that have done good, unto theresurrectionof life; and they thathavedone evil, to the resurrectionofcondemnation,"verses27--29;2Cor.v. 10.Now,can itbe reasonablyasserted that Christ died formen to redeem them, that hemight havepowertocondemn?Nay,donotthesetwooverthrowoneanother?Ifheredeemedtheebyhisdeath,thenhedidnotaimattheobtainingofanypowertocondemnthee;ifhedidthelatter,thenthatformerwasnotinhisintention.

II.Nor,secondly,wasithisFather'sgood.IspeaknowoftheproximateandimmediateendandproductofthedeathofChrist,notoftheultimateand remote,knowing that the supremeendofChrist's oblation, andallthebenefitspurchasedandprocuredbyit,was"thepraiseofhisgloriousgrace;"butforthisother,itdothnotdirectlytendtotheobtainingofanythinguntoGod,butofallgoodthingsfromGodtous.Arminius,withhisfollowers,with theotherUniversalistsofourdays,affirm this tobe theend proposed, thatGodmight, his justice being satisfied, save sinners,thehinderancebeingremovedbythesatisfactionofChrist.Hehadbyhisdeathobtainedarightandlibertyofpardoningsinuponwhatconditionhepleased:sothat,afterthesatisfactionofChristyieldedandconsidered,"integrum Deo fuit" (as his words are), it was wholly in God's freedisposalwhetherhewouldeaveanyorno;anduponwhatconditionhewould,whether of faith or ofworks "God," say they, "had a goodmindandwill todo good tohumankind, but couldnotby reasonof sin, his

justice lying in the way; whereupon he sent Christ to remove thatobstacle, that so he might, upon the prescribing of what condition hepleased, and its being by them fulfilled, have mercy on them," Now,becauseinthistheyplacethechief,ifnotthesole,endoftheoblationofChrist, Imust a little show the falseness and folly of it; whichmay bedoneplainlybythesefollowingreasons:--

First,Thefoundationofthiswholeassertionseemstometobefalseanderroneous,--namely,thatGodcouldnothavemercyonmankindunlesssatisfaction were made by his Son. It is true, indeed, supposing thedecree,purpose,andconstitutionofGodthatsoitshouldbe,thatsohewould manifest his glory, by the way of vindicative justice, it wasimpossible that it should otherwise be; for with the Lord there is "novariableness,neithershadowofturning,"Jamesi.17;1Sam.xv.29:butto assertpositively, that absolutely and antecedently tohis constitutionhecouldnothavedoneit,istomeanunwrittentradition,theScriptureaffirming no such thing, neither can it be gathered from thence in anygoodconsequence. Ifanyoneshalldeny this,wewill trywhat theLordwillenableustosayuntoit,andinthemeantimerestcontentedinthatofAugustine: "Though other ways of saving us were not wanting to hisinfinitewisdom, yet certainly thewaywhichhe did proceed inwas themostconvenient,becausewefindheproceededtherein."

Secondly, Thiswouldmake the cause of sendinghis Son todie to be acommonlove,orratherwishingthat,hemightdogoodorshowmercytoall,andnotanentireactofhiswillorpurpose,ofknowing,redeeming,andsavinghiselect;whichweshallafterwarddisprove.

Thirdly, If the end of the death ofChristwere to acquire a right to hisFather, thatnotwithstandinghis justicehemightsavesinners, thendidheratherdietoredeemalibertyuntoGodthana libertyfromeviluntous,-- that hisFathermight be enlarged from that estatewherein itwasimpossible for him to do that which he desired, and which his natureinclined him to, and not that we might be freed frown that conditionwherein, without this freedom purchased, it could not be but wemustperish. If thisbeso, I seenoreasonwhyChristshouldbesaid tocomeand redeemhis people from their sins; but rather, plainly, to purchasethis right and liberty for his Father. Now, where is there any such

assertion,whereinisanythingofthisnature intheScripture?DoththeLordsaythathesenthisSonoutoflovetohimself,oruntous?IsGodorare men made the immediate subject of good attained unto by thisoblation?Rep.But it issaid, thatalthoughimmediately,andinthefirstplace, thisrightdidariseuntoGodby thedeathofChrist, yet that thatalsowas to tend to our good,Christ obtaining that right, that theLordmightnowbestowmercyonus,ifwefulfilledtheconditionthathewouldpropose. But I answer, that this utterly overthrows all themerit of thedeathofChristtowardsus,andleavesnotsomuchasthenatureofmerituntoit;forthatwhichistrulymeritoriousindeeddeservesthatthethingmerited, or procured and obtained by it, shall be done, or ought to bebestowed,andnotonlythatitmaybedone.Thereissuchahabitudeandrelation between merit and the thing obtained by it, whether it beabsoluteorarisingoncontract,thattherearisetharealrighttothethingprocuredby it in thembywhomor forwhom it isprocured.When thelabourerhathwroughtallday,dowesay,"Nowhiswagesmaybepaid,"orrather, "Now they ought to bepaid"?Hathhenot a right unto it?Wasever such amerit heard of before,whosenature should consist in this,thatthethingprocuredbyitmightbebestowed,andnotthatitoughttobe?AndshallChristbesaidnowtopurchasebyhismeritoriousoblationthisonlyathisFather'shand,thathemightbestowuponandapplythefulnessofhisdeathtosomeorall,andnotthatheshouldsodo"Tohimthatworketh,"saiththeapostle,"istherewardnotreckonedofgrace,butofdebt,"Rom.iv.4.ArenotthefruitsofthedeathofChristbyhisdeathastrulyprocuredforusasiftheyhadbeenobtainedbyourownworking?And if so, though inrespectof thepersonsonwhomtheyarebestowedthey are of free grace, yet in respect of the purchase, the bestowing ofthemisofdebt.

Fourthly, That cannot be assigned as the complete end of the death ofChrist,whichbeingaccomplished,ithadnotonlybeenpossiblethatnotonesoulmightbesaved,butalsoimpossiblethatbyvirtueofitanysinfulsoul should be saved; for sure the Scripture is exceedingly full indeclaringthatthroughChristwehaveremissionofsins,grace,andglory(asafterward).Butnow,notwithstandingthis,thatChristissaidtohaveprocured and purchased by his death such a right and liberty to hisFather, thathemightbestoweternal lifeuponalluponwhatconditions

he would, it might very well stand that not one of those should enjoyeternal life: for suppose theFatherwouldnot bestow it, as he is bynoengagement,accordingtothispersuasion,boundtodo(hehadarighttodoit,itistrue,butthatwhichisanyone'srighthemayuseornotuseathis pleasure); again, suppose he had prescribed a condition of workswhich it had been impossible for them to fulfil; -- the death of Christmight have had its full end, and yet not one been saved.Was this hiscomingtosavesinners,to"savethatwhichwaslost?"orcouldhe,uponsuchanaccomplishmentasthis,prayashedid,"Father,IwillthatthosewhomthouhastgivenmebewithmewhereIam;thattheymaybeholdmyglory?"Johnxvii.24.Diversotherreasonsmightbeusedtoevertthisfancy,thatwouldmakethepurchaseofChrist,inrespectofus,nottobethe remission of sins, but a possibility of it; not salvation, but asalvability;not reconciliationandpeacewithGod,but theopeningof adoortowardsit;--butIshallusetheminassigningtherightendofthedeathofChrist.

Asknowofthese,whatitisthattheFathercando,andwilldo,uponthedeath of Chris", by which means his justice, that before hindered theexecutionofhisgood-willtowardsthem,issatisfied?andtheytellyouitis the entering into a new covenant of grace with them, upon theperformance of whose condition they shall have all the benefits of thedeathofChristappliedtothem.ButtousitseemeththatChristhimself,with his death and passion, is the chief promise of the new covenantitself,asGen.iii.15;andsothecovenantcannotbesaidtobeprocuredbyhisdeath.Besides, thenatureof thecovenantoverthrowsthisproposal,thattheythatarecovenantedwithalshallhavesuchandsuchgoodthingsiftheyfulfilthecondition,asthoughthatalldependedonthisobedience,whenthatobedienceitself,andthewholeconditionofit,isapromiseofthecovenant,Jer.xxxi.83,whichisconfirmedandsealedbythebloodofChrist.We deny not but that the death of Christ hath a proper end inrespectofGod,-- towit, themanifestationofhis glory;whencehe callshim "his servant, in whom he will be glorified," Isa. xlix.3. And thebringingofmanysons toglory,wherewithhewasbetrusted,was to themanifestationandpraiseofhisgloriousgrace;thatsohislovetohiselectmight gloriously appear, his salvation being borne out by Christ to theutmostpartsoftheearth.Andthisfulldeclarationofhisglory,bytheway

of mercy tempered with justice (for "he set forth Christ to be apropitiation through faith in his blood, that he might be just, and thejustifierofhimthatbelievethinJesus,"Rom.iii.25,26),isallthatwhichaccruedtotheLordbythedeathofhisSon,andnotanyrightandlibertyof doing that which before he would have done, but could not for hisjustice. In respect of us, the end of the oblation and blood-sheddingofJesusChristwas,notthatGodmightifhewould,butthatheshouldst,byvirtue of that compact and covenant which was the foundation of themeritofChrist,bestowuponusallthegoodthingswhichChristaimedatand intended to purchase andprocure by his offering of himself for usuntoGod;whichisinthenextplacetobedeclared.

Chapter11:MoreparticularlyoftheimmediateendofthedeathofChrist,withtheseveralwayswherebyitisdesigned.

WHAT the Scripture affirms in this particular we laid down in theentrance of the whole discourse; which now, having enlarged inexplicationofoursenseandmeaningtherein,mustbemoreparticularlyasserted,byanapplicationoftheparticularplaces(whichareverymany)toourthesisasbeforedeclared,whereofthisisthesum:--"JesusChrist.,accordingtothecounselandwillofhisFather,didofferhimselfuponthecross,totheprocurementofthosethingsbeforerecounted;andmakethcontinual intercession with this intent and purpose, that all the goodthingssoprocuredbyhisdeathmightbeactuallyandinfalliblybestowedonandapplied toallandeveryone forwhomhedied,according to thewill and counsel of God." Let us now see what the Scripture saithhereunto,thesundryplaceswhereofweshallrangeundertheseheads:--First, Those that hold out the intention and counsel of God, with ourSaviour's own mind; whose will was one with his Father's in thisbusiness. Secondly, Those that lay down the actual accomplishment oreffect of his oblation, what it did really procure, effect, and produce.Thirdly, Those that point out the persons for whom Christ died, asdesignedpeculiarlytobetheobjectofthisworkofredemptionintheendandpurposeofGod.

I. For the first, or those which hold out the counsel, purpose, mind,intention, andwill ofGodandourSaviour in thiswork:Matt. xviii. 11,"TheSonofman is come to save thatwhichwas lost;"whichwords herepeateth again upon another occasion, Luke xix. 10. In the first place,theyareinthefrontoftheparableofseekingthelostsheep;intheother,theyareinthecloseoftherecoveryoflostZaccheus;andinbothplacessetforththeendofChrists-coming,whichwastodothewillofhisFatherby the recovery of lost sinners: and that as Zaccheuswas recovered byconversion, by bringing into the free covenant, making him a son ofAbraham, or as the lost sheep which he lays upon his shoulder andbringethhome;sounlesshefindeththatwhichheseekethfor,unlessherecoverthatwhichhecomethtosave,hefailethofhispurpose.

Secondly,Matt.i.21,wheretheangeldeclareththeendofChrist'scomingintheflesh,andconsequentlyofallhissufferingstherein,istothesamepurpose. He was to "save his people from their sins." Whatsoever isrequired for a complete and perfect saving of his peculiar people fromtheirsinswasintendedbyhiscoming'Tosaythathedidbutinpartorinsomeregardeffecttheworkofsalvation,isofillreporttoChristianears.

Thirdly, The like expression is that also of Paul, 1 Tim. i. 15, evidentlydeclaring the end of our Saviour's coming, according to the will andcounselofhisFather,namely,to"savesinners;"--nottoopenadoorforthemtocomeiniftheywillorcan;nottomakeawaypassable,thattheymaybe saved;not topurchase reconciliationandpardonofhisFather,whichperhapstheyshallneverenjoy;butactuallytosavethemfromalltheguiltandpowerofsin,andfromthewrathofGodforsin:which,ifhedothnotaccomplish,hefailsoftheendofhiscoming;andifthatoughtnottobealarmed,surelyhecamefornomorethantowardswhomthateffectisprocured.ThecompactofhisFatherwithhim,andhispromisemadeuntohim,of"seeinghisseed,andcarryingalongthepleasureoftheLORDprosperously,"Isa.liii10--12,Ibeforedeclared;fromwhichitisapparent that the decree and purpose of giving actually unto Christ abelievinggeneration,whomhecalleth"ThechildrenthatGodgavehim,"Heb. ii 18, is inseparably annexed to thedecreeofChrist's "makinghissoulanofferingforsin,"andistheendandaimthereof.

Fourthly,Astheapostle fartherdeclareth,Heb. ii14,15,"Forasmuchas

the children are partakers of flesh and blood, he also himself likewisetookpartofthesame;thatthroughdeathhemightdestroyhimthathadthepowerofdeath,thatis,thedevil;anddeliverthemwhothroughfearofdeath,"etc.Thanwhichwordsnothingcanmoreclearlyset forth theentireendof thatwholedispensationof the incarnationandofferingofJesus Christ,-- even a deliverance of the children whomGod gave himfromthepowerofdeath,hell,andthedevil,sobringingthemnighuntoGod.Nothingatallofthepurchasingofapossibledeliveranceforallandeveryone;nay,allarenotthosechildrenwhichGodgavehim,allarenotdelivered fromdeathandhimthathad thepowerof it:and therefore itwasnotallforwhomhethentookfleshandblood.

Fifthly,Thesamepurposeandintentionwehave,Eph.v.25--27,"Christloved the church, and gave himself for it; that he might sanctify andcleanseitwiththewashingofwaterbytheword,thathemightpresentitto himself a glorious church, not having spot, or wrinkle, or any suchthing;butthatitshouldbeholyandwithoutblemish:"asalso,Tit.ii.14,"Hegavehimself forus, thathemightredeemus fromall iniquity,andpurify unto himself a peculiar people, zealous of good works." I thinknothingcanbeclearerthanthesetwoplaces;norisitpossibleforthewitofmantoinventexpressionssofullyandlivelilytosetoutthethingweintend,as it is inboth theseplacesby theHolyGhost.WhatdidChristdo?"Hegavehimself,"sayboththeseplacesalike:"Forhischurch,"saithone;"Forus,"saiththeother;bothwordsofequalextentandforce,asallmen know. To what end did he this? "To sanctify and cleanse it, topresentittohimselfagloriouschurch,nothavingspotorwrinkle,"saithhetotheEphesians;"Toredeemusfromalliniquity,andtopurifyuntohimselfapeculiarpeople,zealousofgoodworks,"saithhetoTitus.Iasknow,Areallmenofthischurch?AreallinthatrankofmenamongwhomPaulplacethhimselfandTitus?Areallpurged,purified,sanctified,madeglorious,broughtnighuntoChrist?ordothChristfailinhisaimtowardsthegreatestpartofmen?Idarenotclosewithanyofthese.

Sixthly,Will you hear our Saviour Christ himself expressing thismoreevidently,restrainingtheobject,declaringhiswholedesignandpurpose,and affirming the end of his death? John xvii. 19, "For their sakes Isanctifymyself,thattheyalsomightbesanctifiedthroughthetruth.""For

theirsakes."Whose,Ipray?"Themenwhomthouhastgivenmeoutoftheworld,"verse6.Notthewholeworld,whomheprayednotfor,verse9."Isanctifymyself."Whereunto?"To thework Iamnowgoingabout,eventobeanoblation."Andtowhatend?--"Thattheyalsomaybetrulysanctified." "That they," signifies the intent and purpose of Christ,-- itdesignsouttheendheaimedat,--whichourhopeis(andthatisthehopeofthegospel),thathehathaccomplished("fortheDelivererthatcomethoutofSionturnethawayungodliness fromJacob,"Rom.xi.26); --andthathereintherewasaconcurrenceofthewillofhisFather,yea,thatthishispurposewastofulfilthewillofhisFather,whichhecometodo.

Seventhly,Andthatthisalsowashiscounselisapparent,Gal.i.4;forourLordJesus"gavehimselfforoursins,thathemightdeliverusfromthispresentevilworld,according to thewillofGodandourFather;"whichwillandpurposeofhistheapostlefartherdeclares,chap.iv.4--6,"Godsent forth his Son,made of a woman,made under the law, to redeemthem that were under the law, that we might receive the adoption ofsons;"and,becausesons,ourdeliverancefromthelaw,andtherebyourfreedomfromtheguiltofsin.Ouradoptiontosons,receivingtheSpirit,anddrawingnighuntoGod,arealloftheminthepurposeoftheFathergivinghisonlySonforus.

Eighthly, I shall add but one place more, of the very many more thatmightbe cited to thispurpose, and that is2Cor. v.21, "Hehathmadehim to be sin for us, who knew no sin, that we might be made therighteousnessofGodinhim."ThepurposeofGodinmakinghisSontobe sin is, that those for whom he was made sin might becomerighteousness; that was the end of God's sending Christ to be so, andChrist'swillingnesstobecomeso.Now,iftheLorddidnotpurposewhatisnotfulfilled,yea,whatheknewshouldneverbefulfilled,andwhathewouldnotworkatallthatitmightbefulfilled(eitherofwhicharemostatheisticalexpressions),thenhemadeChristsinfornomorethandointheeffectbecomeactuallyrighteousnessinhim:sothatthecounselandwillofGod,withthepurposeandintentionofChrist,byhisoblationandblood-shedding,was to fulfil thatwill and counsel, is from theseplacesmadeapparent.

Fromallwhichwedrawthisargument:--ThatwhichtheFatherandthe

Son intended to accomplish in and towards all those for whom Christdied, byhis death that ismost certainly effected (if any shall deny thisproposition, I will at any time, by the Lord's assistance, take up theassertion of it;) but the Father and his Son intended by the death ofChrist to redeem,purge, sanctify, purify, deliver fromdeath, Satan, thecurse of the law, to quit of all sin, tomake righteousness in Christ, tobringnighuntoGod,all those forwhomhedied,aswasaboveproved:therefore, Christ died for all and only those in and towards whom allthese things recounted are effected; --which,whether they are all and.everyone,Ileavetoallandeveryonetojudgethathathanyknowledgeinthesethings.

II. The second rank contains those places which lay down the actualaccomplishmentandeffectofthisoblation,orwhatitdothreallyproduceandeffectinandtowardsthemforwhomitisanoblation.SuchareHeb.ix.12,14,"Byhisownbloodheenteredinonceintotheholyplace,havingobtainedeternalredemptionforus....,ThebloodofChrist,whothroughthe eternal Spirit offered himself without spot to God, purge yourconsciences from dead works to serve the living God." Two things arehereascribedtothebloodofChrist;--onereferringtoGod,"Itobtainseternalredemption;"theotherrespectingus,"Itpurgethourconsciencesfromdeadworks:"sothatjustificationwithGod,byprocuringforusaneternal redemption from the guilt of our sins and his wrath due untothem, with sanctification in ourselves (or, as it is called, Heb. i. 3, a"purgingoursins"), istheimmediateproductof thatbloodbywhichheentered into the holy place, of that oblationwhich, through the eternalSpirit,hepresenteduntoGod.Yea,thismeritoriouspurgingofoursinsispeculiarly ascribed to his offering, as performed before his ascension:Heb.i.3,"Whenhehadbyhimselfpurgedoursins,hesatdownontherighthandof theMajestyonhigh;"andagain,mostexpressly,chap. ix.26,"Hehathappearedtoputawaysinbythesacrificeofhimself:"whichexpiation,orputtingawayof sinby thewayof sacrifice,mustneedsbetheactualsanctificationofthemforwhomhewasasacrifice,evenas"theblood of bulls and goats, and the ashes of an heifer sprinkling theunclean,sanctifieth to thepurifyingof the flesh,"verse13.Certain it is,that whosoever was either polluted or guilty, for whom there was anexpiationandsacrificeallowedinthosecarnalordinances,"whichhada

shadowofgoodthingstocome,"hadtruly;--first,Alegalcleansingandsanctifying,tothepurifyingoftheflesh;and,secondly,Freedomfromthepunishmentwhichwasduetothebreachofthelaw,asitwastheruleofconversationtoGod'speople:somuchhissacrificecarnallyaccomplishedfor him that was admitted thereunto. Now, these things being but"shadows of good things to come," certainly the sacrifice of Christ dideffect spiritually, for all them forwhom itwas a sacrifice,whatever theother could typify out; that is, spiritual cleansing by sanctification,andfreedom from the guilt of sin: which the places produced do evidentlyprove.Now,whetherthisbeaccomplishedinallandforthemall, letallthatareablejudge.

Again;Christ,byhisdeath,andinit,issaidto"bearoursins:"so1Pet.ii.24, "Hisownselfbareoursins;" --whereyouhavebothwhathedid, "Bareoursins"(hecarriedthemupwithhimuponthecross);andwhatheintended,"Thatwebeingdeaduntosins,shouldliveuntorighteousness."Andwhatwastheeffect?"Byhisstripeswearehealed:"whichlatter,asitistakenfromthesameplaceoftheprophetwhereourSaviourisaffirmedto"bearouriniquities,andtohavethemlaiduponhim"(Isa.liii,5,6,10--12),soitisexpositoryoftheformer,andwilltelluswhatChristdidby"bearingoursins;"whichphraseismorethanonceusedintheScripturetothispurpose.1.Christ, then,sobareouriniquitiesbyhisdeath,that,byvirtueofthestripesandafflictionswhichheunderwentinhisofferinghimselfforus,thisiscertainlyprocuredandeffected,thatweshouldgofree, andnot suffer any of those thingswhich he underwent for us. Towhich, also, youmay refer all those places which evidently hold out acommutationinthispointofsufferingbetweenChristandus:Gal.iii.13,"Hedeliveredus fromthecurseof the law,beingmadeacurse forus;"withdiversotherswhichweshallhaveoccasionafterwardtomention.

Peace, also, and reconciliation with God,-- that is, actual peace by theremoval of all enmity on both sides, with all the causes of it,-- is fullyascribed to this oblation: Col. i 21, 22, "And you, that were sometimealienated and enemies in yourmindbywickedworks, yet nowhathhereconciledinthebodyofhisfleshthroughdeath,topresentyouholyandunblamableandunreprovable inhissight;"asalsoEph. ii. 13--16,"YewhosometimeswerefaroffaremadenighbythebloodofChrist:forheis

our peace; having abolished in his flesh the enmity, even the law ofcommandments, thathemightreconcilebothuntoGod inonebodybythecross,havingslaintheenmitythereby."Towhichaddallthoseplaceswhereinplenarydeliverancesfromanger,wrath,death,andhimthathadthepowerofit,islikewiseassertedasthefruitthereof,asRom.v.8--10,andyehaveafartherdiscoverymadeoftheimmediateeffectofthedeathofChrist.Peaceandreconciliation,deliverancefromwrath,enmity,andwhatever layagainstus tokeepus fromenjoyingthe loveandfavourofGod,-- a redemption fromall thesehe effected forhis church "withhisownblood,"Actsxx.28.Whenceallandeveryoneforwhomhediedmaytrulysay,"Whoshalllayanythingtoourcharge?ItisGodthatjustifieth.Whoishethatcondemneth?ItisChristthatdied,yearather,thatisrisenagain,whoisevenattherighthandofGod,whoalsomakethintercessionforus,"Rom.viii.33,84.Whichthattheyareprocuredforallandeveryone of the sons of Adam, that they all may use that rejoicing in fullassurance,cannotbemadeappear.Andyetevidentitisthatsoitiswithall for whom he died,-- that these are the effects of his death in andtowards them for whom he underwent it: for by his being slain "heredeemed them toGodbyhis blood, out of every kindred, and tongue,andpeople,andnation;andmadethemuntoourGodkingsandpriests,"Rev.v.9,10;for"hemadeanendoftheirsins,hemadereconciliationfortheiriniquity,andbroughtineverlastingrighteousness,"Dan.ix.24.

Add also those other places where our life is ascribed to the death ofChrist,andthenthisenumerationwillbeperfect:Johnvi.33,He"camedownfromheaventogivelifetotheworld."Sureenoughhegivethlifetothatworld forwhichhe gavehis life. It is theworld of " his sheep, forwhichhelayethdownhislife,"chap.x.15,eventhathemight"giveuntothemeternallife,thattheymightneverperish,"verse28.Soheappeared"toabolishdeath,andtobringlifeandimmortalitytolight,"2Tim.i.10;asalsoRom.v.6--10.

Now,thereisnoneofalltheseplacesbutwillaffordasufficientstrengthagainstthegeneralransom,ortheuniversalityofthemeritofChrist.Myleisure will not serve for so large a prosecution of the subject as thatwould require, and, therefore, I shall take from the whole this generalargument:--IfthedeathandoblationofJesusChrist(asasacrificetohis

Father) doth sanctify all them for whom it was a sacrifice; doth purgeawaytheirsin;redeemthemfromwrath,curse,andguilt;workforthempeaceandreconciliationwithGod;procureforthemlifeandimmortality;bearingtheiriniquitiesandhealingalltheirdiseases;--thendiedheonlyfor those that are in the event sanctified, purged, redeemed, justified,freed fromwrathanddeath,quickened, saved, etc.;but thatall arenotthussanctified,freed,etc.,ismostapparent:and,therefore,theycannotbesaidtobetheproperobjectof thedeathofChrist.Thesupposalwasconfirmedbefore; the inference is plain fromScripture and experience,andthewholeargument(ifImistakenot)solid.

III.Many places there are that point out the persons for whom Christdied,asdesignedpeculiarlytobetheobjectofthisworkofredemption,accordingtotheaimandpurposeofGod;someofwhichwewillbrieflyrecount.Insomeplacestheyarecalledmany:Matt.xxvi.28,"Thebloodofthenewtestamentisshedformany,fortheremissionofsins.""Byhisknowledgeshallmyrighteousservantjustifymany,forheshallbeartheiriniquities,"Isa.liii.11."TheSonofmancamenottobeministeredunto,buttominister,andgivehis lifearansomformany,"Markx.45;Matt.xx. 28.Hewas to "bringmany sons unto glory;" and sowas to be the"captainof their salvation, through sufferings,"Heb. ii. 10.And thoughperhaps thewordmany itself be not sufficient to restrain the object ofChrist'sdeathuntosome,inoppositiontoall,becausemanyissometimesplacedabsolutelyforall,asRom.v.19,yetthesemanybeingdescribedinotherplacestobesuchasitismostcertainallarenot,soitisafullandevidentrestrictionofit:forthesemanyarethe"sheep"ofChrist,Johnx.15; the"childrenofGodthatwerescatteredabroad,"chap.xi.52; thosewhomourSaviourcalleth"brethren,"Heb. ii.11;"thechildrenthatGodgavehim,"whichwere"partakersoffleshandblood,"verses13,14;andfrequently,"thosewhoweregivenuntohimofhisFather,"Johnxvii.2,6,9,11,whoshouldcertainlybepreserved;the"sheep"whereofhewasthe"Shepherd,throughthebloodoftheeverlastingcovenant,"Heb.xiii.20;his"elect,"Rom.viii.33;andhis"people,"Matt.i.21;fartherexplainedtobehis"visitedandredeemedpeople,"Lukei.68;eventhepeoplewhichhe"foreknew,"Rom.xi.2;evensuchapeopleasheissaidtohavehadatCorinthbeforetheirconversion;hispeoplebyelection,Actsxviii.10;thepeople that he " suffered for without the gate, that he might sanctify

them," Heb. xiii. 12; his "church, which he redeemed by his ownblood,"Actsxx.28,which"helovedandgavehimselffor,"Eph.v.25;the"many" whose sins he took away, Heb. ix. 28, with whom he made acovenant, Dan. ix. 27. Thosemany being thus described, and set forthwith suchqualifications as bynomeans are common to all, butproperonlytotheelect,domostevidentlyappear tobeallandonly thosethatarechosenofGodtoobtaineternal life throughtheofferingandblood-shedding of Jesus Christ. Many things are here excepted with muchconfidenceandclamour,thatmayeasilyberemoved.AndsoyouseetheendofthedeathofChrist,asitissetoutintheScripture.

Thatwemayhave the clearerpassage,wemust remove thehindrancesthatarelaidinthewaybysomepretendedanswersandevasionsusedtoescape the force of the argument drawn from the Scripture, affirmingChristtohavediedfor"many,"his"sheep,"his"elect,"andthelike.Now,tothis it isreplied, thatthis"reason,"as it iscalled, is"weakandofnoforce, equivocal, subtile, fraudulent, false, ungodly, deceitful, anderroneous;" for all these several epithets are accumulated to adorn itwithal,("UniversalityofFreeGrace,"pagexvi.)Now,thisvarietyofterms(as I conceive) serves only to declare with what copia verborum theunlearned eloquence of the author is woven withal; for such terriblenames imposed on that which we know not well how to gainsay is astrongargumentof aweak cause.When thePhariseeswerenot able toresist the spirit whereby our Saviour spake, they call him "devil andSamaritan." Waters that make a noise are usually but shallow. It is aproverbamongtheScythians,thatthe"dogswhichbarkmostbiteleast."But let us see "quid dignum tanto feret hic responsor hiatu," and hearhimspeakinhisownlanguage.Hesaysthen,--

"First,This reason isweakandofno force: for thewordmany isoft soused, that it both signifies all and every man, and also amplifieth orsettethforththegreatnessofthatnumber;as inDan.xii.2,Rom.v.19,and in other places, where many cannot, nor is by any Christianunderstoodforlessthanallmen."

Rep.1.Thatiftheproofandargumentweretakenmerelyfromthewordmany, and not from the annexed description of those many, with thepresupposeddistinction of allmen into several sorts by the purpose of

God, this exception would bear some colour; but for this see ourarguments following.Onlyby thewayobserve, thathe that shall dividetheinhabitantsofanyplace,asatLondon,intopoorandrich,thosethatwantandthosethatabound,afterwardaffirmingthathewillbestowhisbountyonmanyatLondon,onthepoor,onthosethatwant,willeasilybeunderstoodtogiveituntoandbestowituponthemonly.2.Neitheroftheplaces quoted proves directly that many must necessarily in them betakenforall.InDan.xii.2,adistributionofthewordtotheseveralpartsof the affirmationmust be allowed, and not an application of it to thewhole,assuch;andsothesenseis,thedeadshallarise,manytolife,andmany to shame, as in another language it would have been expressed.Neither are such Hebraisms unusual. Resides, perhaps, it is notimprobablethatmanyaresaidtorisetolife,because,astheapostle,says,"Allshallnotdie."Thelike,also,maybesaidofRom.v.19.Thoughthemany there seemtobeall, yet certainly theyarenot called sowithanyintenttodenoteall,"withanamplification"(whichthatmanyshouldbeto all is not likely): for there is no comparison there instituted at allbetweennumberandnumber,ofthosethatdiedbyAdam'sdisobedienceandthosethatweremadealivebytherighteousnessofChrist,butonlyintheeffects of the sinofAdamand the righteousnessofChrist, togetherwiththewayandmannerofcommunicatingdeathandlifefromtheoneand the other; whereunto any consideration of the number of theparticipatorsofthoseeffectsisnotinserted.3.Theotherplaceswherebythis should he confirmed, I am confident our author cannot produce,notwithstandinghis free inclinationofsuchareserve, thesebeingthosewhich are in this case commonly urged by Arminians; but if he could,theywouldbenowaymaterialtoinfringeourargument,asappearethbywhatwassaidbefore.

"Secondly,This reason,"headds, "is equivocal, subtile, and fraudulent;seeingwhereallmenandeverymanisaffirmedof,thedeathofChrist,astheransomandpropitiation,andthe fruits thereof,only isassumedforthem; but where the wordmany is in any place used in this business,therearemoreendsofthedeathofChristthanthisoneaffirmedof."

Rep. l. It isdeniedthat thedeathofChrist, inanyplaceofScripture, issaid to be for "all men" or for "every man;" which, with so much

confidence,issupposed,andimposedonusasathingacknowledged.2.ThatthereisanyotherendofthedeathofChrist,besidesthefruitofhisransomandpropitiation,directlyintended,andnotbyaccidentattendingit,isutterlyfalse.Yea,whatotherendtheransompaidbyChristandtheatonement made by him can have but the fruits of them, is notimaginable. The end of any work is the same with the fruit, effect, orproductofit.SothatthiswilddistinctionoftheransomandpropitiationofChrist,withthefruitsofthem,tobeforall,andtheotherendsofhisdeathtobeonlyformany,isanassertionneitherequivocal,subtile,norfraudulent!ButIspeaktowhatIconceivethemeaningoftheplace;forthewords themselves bear no tolerable sense. 3. The observation, thatwherethewordmanyisusedmanyendsaredesigned,butwhereallarespokenof thereonly theransomis intimated, is,-- (1.)Disadvantageousto the author's persuasion, yielding the whole argument in hand, byacknowledging that where many are mentioned, there all cannot beunderstood,becausemoreendsofthedeathofChristthandobelongtoallarementioned;andsoconfessedlyalltheotheranswerstoprovethatbymany,allaretobeunderstood,areagainsttheauthor'sownlight.(2.)It is frivolous; for it cannot be proved that there aremore ends of thedeathofChristbesidesthefruitofhisransom.(3.)It isfalse; forwherethedeathofChristisspokenofasformany,heissaidto"givehislifearansom"forthem,Matt.xx.28,whicharetheverywordswhereheissaidtodieforall,1Tim.ii.6.Whatdifferenceisthereinthese?whatgroundforthisobservation?Evensuchasthesearediversothersofthatauthor'sobservations,ashiswholetenthchapterisspenttoprovethatwhereverthere ismentionof theredemptionpurchasedbytheoblationofChrist,there they for whom it is purchased are always spoken of in the thirdperson,asby"alltheworld,"orthelike;whenyet,inchap.i.ofhisbook,himselfproducethmanyplaces toprove this general redemptionwherethepersonsforwhomChristissaidtosufferarementionedinthefirstorsecondperson,1Pet.ii24,iii.18;Isa.liii.6,6;1Cor.xv.3;Galiii.13,etc.

Thirdly,Heproceeds,"Thisreasonisfalseandungodly;foritisnowhereinScripturesaidthatChristdiedorgavehimselfaransombutformany,oronlyformany,oronlyforhissheep;anditisungodlinesstoaddtoordiminishfromthewordofGodinScripture."

Rep.Topassby the loving termsof theauthor,andallowingagrain tomakethesensecurrent,Isay,--First,ThatChristaffirmingthathegavehislifefor"many,"forhis"sheep,"beingsaidtodieforhis"church,"andinnumerable places of Scripture witnessing that all men are not of hissheep, of his church, we argue and conclude, by just and undeniableconsequence,thathediednotforthosewhoarenotso.IfthisbeaddingtothewordofGod(beingonlyanexpositionandunfoldingofhismindtherein), who ever spake from the word of God and was guiltless?Secondly,Letitbeobserved,thatintheveryplacewhereourSavioursaysthathe"gavehislifeforhissheep,"hepresentlyadds,thatsomearenotofhissheep,Johnx.26;which,ifitbenotequivalenttohissheeponly,IknownotwhatisThirdly,Itwereeasytorecriminate;but,--

Fourthly, "But," sayshe, "the reason isdeceitful and erroneous, for theScripturedothnowheresay,--2."Thosemanyhedied forarehis sheep(muchlesshiselect,asthereasonintendsit).Asfortheplace,Johnx.15,usuallyinstancedtothisend,itisthereinmuchabused:forourSaviour,Johnx.,didnotsetforththedifferencebetweensuchashediedforandsuchashediednotfor,orsuchashediedforsoandso,andnotsoandso;but thedifferencebetweenthose thatbelieveonhimandthosewhobelievenotonhim,verses4,5,14,26,27.Onehearhisvoiceandfollowhim,theothernot.NordidourSaviourheresetforththeprivilegesofallhediedfor,orforwhomhediedsoandso,butof thosethatbelieveonhim through theministration of the gospel, and so do know him, andapproachtoGod,andenterthekingdombyhim,verses8,4,9,27.NorwasourSaviourhere setting forth the excellency of those forwhomhedied,ordiedforsoonly,whereintheyarepreferredbeforeothers;buttheexcellencyofhisownlove,withthefruitsthereoftothosenotonlythathedied for, but also that are brought in by hisministration to believe onhim, verses 11, 27. Nor was our Saviour here treating so much of hisransom-giving and propitiation-making as of his ministration of thegospel,andsoofhisloveandfaithfulnesstherein;whereinhelaiddownhislifeforthoseministeredto,andthereingaveusexample,nottomakepropitiationforsin,buttotestifyloveinsuffering."

Rep. I am persuaded that nothing but an acquaintedness with theconditionofthetimeswhereinwelivecanaffordmesanctuaryfromthe

censureof thereader tobe lavishofprecioushours, inconsideringandtranscribing such canting lines as these last repeated. But yet, seeingbetter cannotbeafforded,wemustbecontent toviewsuchevasionsasthese, all whose strength is in incongruous expressions, in incoherentstructure,cloudy,windyphrases,alltendingtoraisesuchamightyfogasthatthebusinessinhandmightnotbeperceived,beinglostinthissmokeand vapour, cast out to darken the eyes and amuse the senses of poorseduced souls. The argument undertaken to be answered being, thatChrist is said to die for " many," and those many are described anddesignedtobehis"sheep,"asJohnx.,whatanswer,Ipray,oranythinglike thereunto, is there tobepickedoutof this confusedheapofwordswhichwehaverecited?SothatImightsafelypassthewholeevasionbywithoutfartherobservationonit,butonlytodesirethereadertoobservehowmuchthisoneargumentpresseth,andwhatanothingisthatheapofconfusionwhichisopposedtoit!Butyet,lestanythingshouldadhere,Iwillgiveafewannotationstotheplace,answeringthemarkswherewithwehavenotedit,leavingthefullvindicationoftheplaceuntilIcometothepressingofourarguments.

Isaythen,first,ThatthemanyChristdiedforwerehissheep,wasbeforedeclared. Neither is the place of John x. at all abused, our Saviourevidentlysettingforthadifferencebetweenthemforwhomhediedandthoseforwhomhewouldnotdie,callingthefirsthis"sheep,"verse15,--thosetowhomhewould"giveeternallife,"verse28,--those"givenhimbyhis Father," chap. xvii. 9; evidently distinguishing them fromotherswhowerenotso.Neitherisitmaterialwhatwastheprimaryintentionofour Saviour in this place, from which we do not argue, but from theintentionandaimofthewordsheuses,andthetruthherevealsfortheendaimedat;whichwastheconsolationofbelievers.

Secondly, 'Forthedifferencebetweenthemhe"diedforsoandso,"andthosehe "died for soandso,"weconfessheputsnone; forwe supposethatthis"soandso"dothneitherexpressnorintimateanythingthatmaybe suitable to any purpose of God, or intent of our Saviour in thisbusiness.Tousforwhomhedied,hediedinthesamemanner,andforthesameend.

Thirdly,We deny that the primary difference that here ismade by our

Saviourisbetweenbelieversandnotbelievers,butbetweenelectandnotelect, sheepandnot sheep; the thingwherein theyare thusdifferencedbeing thebelievingof theone,called"hearingofhisvoiceandknowinghim," and the not believing of the other; the foundation of these actsbeingtheirdifferentconditions inrespectofGod'spurposeandChrist'slove,asisapparentfromtheantithesisandoppositionwhichwehaveinverses26and27,"Yebelievenot,becauseyearenotofmysheep,"and,"Mysheephearmyvoice."First,thereisadistinctionput,--intheactofbelieving and hearing (that is, therewithal to obey); and then is thefoundationofthisdistinctionasserted,fromtheirdistinguishedstateandcondition,-- theonebeingnothis sheep, theotherbeing so, even themwhomhelovedandgavehislifefor.

Fourthly,'first,ItisnothingtothebusinessbeforeuswhatprivilegesourSaviourhereexpresseth;ourquestionis,forwhomhesayshewouldgivehislife'sandthatonly.Secondly,Thisfrequentrepetitionofthatuselessso and so serves for nothing but to puzzle the poor ignorant reader.Thirdly,WedenythatChristdiedforanybutthosewhoshallcertainlybebroughtuntohimbytheministrationofthegospel.Sothatthereisnota"Notonlythosewhomhediedfor,butalsothosethatarebroughtinuntohim;" for he died for his sheep, and his sheep hear his voice. They forwhom he dried, and those that come in to him, may receive differentqualifications,buttheyarenotseveralpersons.

Fifthly, First, The question is not at all, to what end our Saviour heremakesmentionofhisdeath?but forwhomhedied?who are expresslysaid to be his "sheep;"which all are not. Secondly,His intention is, todeclare the giving of his life for a ransom, and that according to the"commandmentreceivedofhisFather,"verse18.

Sixthly, First, "The love and faithfulness of Jesus Christ in theministration of the gospel," -- that is, his performing the office of themediatorofthenewcovenant,--areseeninnothingmorethaningivinghis life for a ransom, John xv. 13. Secondly, Here is not one word ofgivingusan"example;"thoughinlayingdownhislifehedidthatalso,yethere it isnot improvedto thatpurpose.Fromthesebriefannotations, Idoubtnotbutthatitisapparentthatthatlongdiscoursebeforerecitedisnothing but amiserablemistaking of the text and question; which the

authorperhapsperceiving,headdsdiversotherevasions,whichfollow.

"Besides," saith he, "the opposition appears here to be not so muchbetween elect and not elect, as between Jews called and Gentilesuncalled."

Rep. The opposition is between sheep and not sheep, and that withreferencetotheirelection,andnottotheirvocation.Now,whomwouldhe have signified by the "not sheep"? those that were not called,-- theGentiles? That is against the text terming them sheep, that is indesignation, thoughnotasyetcalled,verse16.Andwhoare thecalled'!theJews?True,theywerethenoutwardlycalled;yetmanyofthemwerenotsheep,verse26.Now,truly,suchevasionsfromtheforceoftruthasthis,bysofoulcorruptingofthewordofGod,isnosmallprovocationoftheeyeofhisglory.Butheadds,--

"Besides,thereisinScripturegreatdifferencebetweensheep,andsheepofhisflockandpasture,ofwhichheherespeaketh,verses4,6,11,15,16."Rep.1.Thisunrighteousdistinctionwellexplainedmustneeds,nodoubt(ifanyknowhow),giveagreatdealoflighttothebusinessinhand.2.Iftherebeadistinction tobeallowed, it canbenothingbut this, that the"sheep"whoaresimplysocalledarethosewhoareonlysotoChristfromthedonationofhisFather;andthe"sheepofhispasture,"thosewho,bytheeffectualworkingof theSpirit, areactuallybroughthome toChrist.And then of both sortswe havemention in this chapter, verses 16, 27,bothmakingupthenumberofthosesheepforwhomhegavehislife,andtowhomhegivethlife.Butheproceeds:--

"Besides, sheep, verses 4, 5, ll, 15, are not mentioned as all those forwhom he died, but as those who by hisministration are brought in tobelieveandenjoy thebenefit ofhisdeath, and towhomheministerethandcommunicatethspirit."

Rep. 1. The substance of this and other exceptions is, that by sheep ismeant believers;which is contrary to verse 16, calling them sheepwhoarenotasyetgatheredintohisfold.2.Thathissheeparenotmentionedas those forwhomhe died is in terms contradictory to verse 15, "I laydownmylifeformysheep."3.Betweenthoseforwhomhediedandthose

whom he brings in by the ministration of his Spirit, there is no moredifferencethanisbetweenPeter,James,andJohn,andthethreeapostlesthatwere in themountwith our Saviour at his transfiguration. This ischildishsophistry,tobegthethinginquestion,andthrustintheopinioncontroverted into the room of an answer. 4. That bringing in which isherementioned,tobelieveandenjoythebenefitofthedeathofChrist,isamostspecialfruitandbenefitofthatdeath,certainlytobeconferredonallthemforwhomhedied,orelsemostcertainlyhisdeathwilldothemnogoodatall.Oncemore,andwehavedone:--"Besides,herearemoreendsofhisdeathmentionedthanransomorpropitiationonly,andyetitisnot said, 'Only for his sheep," andwhen the ransomor propitiationonly ismentioned, it is said, 'For allmen.' So that this reason appearsweak,fraudulent,ungodly,anderroneous."

Rep.1.HereisnowordmentionednorintimatedofthedeathofChrist,but only that whichwas accomplished by his being a propitiation, andmaking his death a ransom for us, with the fruits which certainly andinfallibly spring there from. 2. If more ends than one of the death ofChristareherementioned,andsuchasbelongnotuntoall,whydoyoudenythathespeakshereofhissheeponly?Takeheed,oryouwillseethetruth.3.Whereitissaid,"Ofallmen,"Iknownot;butthisIamsure,thatChristissaidto"givehislifearansom,"andthatisonlymentionedwhereitisnotsaidforall;asMatt.xx.28,Markx.45.

Andso,fromthesebriefannotations,Ihopeanyindifferentreaderwillbeable to judge whether the reason opposed, or the exceptions against itdevised,betobeaccounted"weak,fraudulent,ungodly,anderroneous."

AlthoughIfearthatinthisparticularIhavealreadyintrencheduponthereader's patience, yet I cannot let pass the discourse immediatelyfollowinginthesameauthortothoseexceptionswhichwelastremoved,laidbyhimagainsttheargumentswehadinhand,withoutanobelisk;asalso an observation of his great abilities to cast down amanof clouds,which himself had set up to manifest his skill in its direction. To thepreceding discourse he adds another exception, which he imposeth onthose thatopposeuniversal redemption,as though itwere laidby themagainsttheunderstandingofthegeneralexpressionsintheScripture,inthat way and sense wherein he conceives them; and it is, "That those

wordswerefittedforthetimeofChristandhisapostles,havinganothermeaning in them than they seem to import." Now, having thus gailytrimmedandsetupthismanofstraw,--towhoseframingIdareboldlysay not one of his adversaries did ever contribute a penful of ink,-- toshow his rare skill, he chargeth it with I know not how many errors,blasphemies,lies,seton-withexclamationsandvehementoutcries,untilit tumble to theground.Hadhenot sometimesansweredanargument,hewould have been thought amost unhappy disputant.Now, tomakesure that foroncehewoulddo it, Ibelievehewasverycareful that theobjection of his own framing should not be too strong for his owndefacing. In the meantime, how blind are they who admire him for acombatantwho is skilful only at fencingwith his own shadow! and yetwithsuchemptyjanglingsasthese,provingwhatnonedenies,answeringwhatnoneobjects,isthegreatestpartofMrMore'sbookstuffed.

Chapter12:Ofthedistinctionofimpetrationandapplication--Theuseandabusethereof;withtheopinionoftheadversariesuponthewholematterincontroversyunfolded;and

thequestiononbothsidesstated.

THEfartherreasonswherebytheprecedentdiscoursemaybeconfirmed,IdeferuntilIcometoopposesomeargumenttothegeneralransom.Forthepresent, I shallonly takeaway thatgeneralanswerwhich isusuallygiven to the places of Scripture produced, to waive the sense of them;whichispharmanonpansophontoouradversaries,andservesthem,asthey suppose, to bearup all theweightwherewith in this case they areurged:--

I.Theysay,then,thatintheoblationofChrist,andconcerningthegoodthings by him procured, two things are to be considered: -- First, Theimpetrution,orobtainingofthem;and,secondly,Theapplicationofthemtoparticularpersons. "The first," say they, "is general, in respect to all.ChristobtainedandprocuredallgoodthingsbyhisdeathofhisFather,--reconciliation,redemption,forgivenessofsins,--forallandeverymanin

theworld, if theywill believe and lay hold uponhim: but in respect ofapplication, they are actually bestowed and conferred but on a few;because but a few believe, which is the condition on which they arebestowed. And in this latter sense are the texts of Scripture which wehave argued, all of them, to be understood. So that they do no whitimpeach the universality of merit, which they assert; but only theuniversality of application, which they also deny." Now, this answer iscommonly set forth by them in various terms and divers dresses,according as it seemsbest to them thatuse it, andmost subservient totheirseveralopinions;for,--

First, Some of them say that Christ, by his death and passion, didabsolutely,accordingtotheintentionofGod,purchaseforallandeveryman,dyingforthem,remissionofsinsandreconciliationwithGod,orarestitution into a state of grace and favour; all which shall be actuallybeneficialtothem.providedthattheydobelieveSotheArminians.

Secondly,Some,again, thatChristdied forall indeed,but conditionallyforsome,iftheydobelieve,orwillsodo(whichheknowstheycannotofthemselves); and absolutely for his own, even them on whom liepurposethtobestowfaithandgrace,soasactuallytobemadepossessorsof the good things by him purchased. So Camero, and the divines ofFrance,whichfollowanewmethodbyhimdevised.

Thirdly,Somedistinguishofatwofoldreconciliationandredemption;--onewroughtbyChristwithGodforman,which,saythey, isgeneral forall andeveryman; secondly, a reconciliationwrought byChrist inmanuntoGod,bringingthemactuallyintopeacewithhim.

Andsundryotherwaystherearewherebymenexpresstheirconceptionsin thisbusiness.Thesumofall comes to this,and theweightofall liesupon that distinction which we before recounted; -- namely, that inrespectofimpetration,Christobtainedredemptionandreconciliationforall;inrespectofapplication,itisbestowedonlyonthemwhodobelieveandcontinuetherein.

II.Theirargumentswherebytheyprovethegeneralityoftheransomanduniversality of the reconciliationmust afterward be considered: for the

present, we handle only the distinction itself, the meaning andmisapplication whereof I shall briefly declare; which will appear if weconsider,--

FIRST,Thetruenatureandmeaningofthisdistinction,andthetrueusethereof;forwedoacknowledgethatitmaybeusedinasoundsenseandrightmeaning, which way soever you express it, either by impetrationandapplication,orbyprocuringreconciliationwithGodandaworkingofreconciliation in us For by impetration we mean the meritoriouspurchaseofallgoodthingsmadebyChristforuswithandofhisFather;andbyapplication, theactualenjoymentof thosegoodthingsuponourbelieving; -- as, if amanpay a price for the redeeming of captives, thepaying of the price supplieth the room of the impetration of whichwespeak;andthefreeingofthecaptivesisastheapplicationofit.Yet,then,wemustobserve,--

First,ThatthisdistinctionhathnoplaceintheintentionandpurposeofChrist, but only in respect of the things procured by him; for in hispurpose they are both united, his full end and aim being to deliver usfromallevil,andprocureallgoodactuallytobebestoweduponus.Butinrespect of the things themselves, they may be considered either asprocuredbyChrist,orasbestowedonus.

Secondly,ThatthewillofGodisnotatallconditionalinthisbusiness,asthoughhegaveChristtoobtainpeace,reconciliation,andforgivenessofsins,uponconditionthatwedobelieve.Thereisaconditioninthethings,butnone in thewillofGod; that is absolute that such things shouldbeprocuredandbestowed.

Thirdly,ThatallthethingswhichChristobtainedforusarenotbestoweduponcondition,but someof themabsolutely.Andas for those that arebestowed upon condition, the condition onwhich they are bestowed isactually purchased andprocured for us, uponno conditionbut onlybyvirtueofthepurchase.Forinstance:Christhathpurchasedremissionofsins and eternal life for us, to be enjoyed on our believing, upon thecondition of faith. But faith itself, which is the condition of them, onwhose performance they are bestowed, that he hath procured for usabsolutely, on no condition at all; for what condition soever can be

proposed,onwhichtheLordshouldbestowfaith,Ishallafterwardshowitvain,andtorunintoacircle.

Fourthly, That both these, impetration, and application, have for theirobjects the same individual persons; that, look, for whomsoever Christobtained any good thing by his death, unto them it shall certainly beapplied,uponthemitshallactuallybebestowed:sothatitcannotbesaidthatheobtainedanythingforanyone,whichthatoneshallnotordothnot indue timeenjoy.Forwhomsoeverhewrought reconciliationwith,God, in them doth he work reconciliation unto God. The one is notextendedtosometowhomtheotherdothnotreach.Now,because thisbeingestablished,theoppositeinterpretationandmisapplicationof thisdistinctionvanisheth,Ishallbrieflyconfirmitwithreasons:--

First,Iftheapplicationofthegoodthingsprocuredbetheendwhytheyare procured, forwhose sake alone Christ doth obtain them, then theymustbeappliedtoall forwhomtheyareobtained; forotherwiseChristfaileth of his end and aim, which must not be granted. But that thisapplication was the end of the obtaining of all good things for usappeareth,--first,Becauseifitwereotherwise,andChristdidnotaimattheapplyingofthem,butonlyattheirobtaining,thenmightthedeathofChrist have had its full effect and issue without the application ofredemptionandsalvation toanyonesoul, thatbeingnotaimedat,andso,notwithstandingall thathedidforus,everysoul intheworldmighthaveperishedeternally;which,whetheritcanstandwiththedignityandsufficiencyofhis oblation,with thepurpose of his Father, andhis ownintention, who "came into the world to save sinners,-- that which waslost,"andto"bringmanysonsuntoglory,"letalljudge.Secondly,God,inthat action of sending his Son, laying theweight of iniquity upon him,andgivinghimuptoanaccurseddeath,mustbeaffirmedtobealtogetheruncertain what event all this should have in respect of us. For, did heintendthatweshouldbesavedbyit?--thentheapplicationofitisthatwhichheaimedat,asweassert:didhenot?--certainty,hewasuncertainwhatenditshouldhave;whichisblasphemy,andexceedingcontrarytoScriptureandrightreason.DidheappointaSaviourwithoutthoughtofthemthatweretobesaved?aRedeemer,notdeterminingwhoshouldberedeemed?Didheresolveofameans,notdeterminingtheend?It isan

assertionoppositetoallthegloriouspropertiesofGod.

Secondly, If that which is obtained by any do, by virtue of that actionwherebyitisobtained,becomehisinrightforwhomitisobtained,thenforwhomsoeveranythingisbyChristobtained,itistothemapplied;forthatmustbemadetheirs infactwhich is theirscharge;all thathehathpurchased for themmustbe applied to them, for by virtue thereof it isthattheyaresosaved,verses33,34.

Thirdly, ForwhomChrist died, for themhemaketh intercession.Now,hisintercessionisfortheapplicationofthosethings,asisconfessed,andthereinheisalwaysheard.Thosetowhomtheonebelongs,theirsalsoistheother.So,Johnx.10,thecomingofChristis,that"hismighthavelife,andhaveitabundantly;"asalso1Johniv.9.Heb.x.10,"Bythewhichwillwearesanctified,"--thatistheapplication;"throughtheofferingofthebodyofJesusChrist,"--thatisthemeansofimpetration:"forbyoneofferinghehathperfectedforeverthemthataresanctified,"verse14.Inbrief,itisprovedbyallthoseplaceswhichweproducedrightlytoassigntheendofthedeathofChrist.Sothatthismayberestedon,asIconceive,asfirmandimmovable,thattheimpetrationofgoodthingsbyChrist,andtheapplicationofthem,respectthesameindividualpersons.

SECONDLY, We may consider the meaning of those who seek tomaintainuniversalredemptionbythisdistinction in it,andtowhatusetheydo apply it. "Christ," say they, "died for allmen, andbyhis deathpurchased reconciliation with God for them and forgiveness of sins:which to some is applied, and they become actually reconciled toGod,and have their sins forgiven them; but to others not, who, therefore,perishinthestateofirreconciliationandenmity,undertheguiltoftheirsins. This application," say they, "is not procured nor purchased byChrist,-- for then, he dying for all, all must be actually reconciled andhavetheirsinsforgiventhemandbesaved,--butitattendsthefulfillingof the condition which God is pleased to prescribe unto them, that is,believing:"which, say some, they candoby their own strength, thoughnotinterms,yetbydirectconsequence;othersnot,butGodmustgiveit.SothatwhenitissaidintheScripture,ChristhathreconciledustoGod,redeemed us, saved us by his blood, underwent the punishment of oursins,andsomadesatisfaction forus, theyassert thatnomore ismeant

butthatChristdidthatwhichuponthefulfillingoftheconditionthatisofusrequired,thesethingswillfollow.TothedeathofChrist,indeed,theyassignmanygloriousthings;butwhattheygiveontheonehandtheytakeawaywiththeother,bysuspendingtheenjoymentofthemonaconditionbyus to be fulfilled, not byhimprocured; and in terms assert that theproperandfullendofthedeathofChristwasthedoingofthatwherebyGod, his justice being satisfied,might save sinners if hewould, and onwhatconditionitpleasedhim,--thatadoorofgracemightbeopenedtoallthatwouldcomein,andnotthatactualjustificationandremissionofsins,life,andimmortalitywereprocuredbyhim,butonlyapossibilityofthosethings,thatsoitmightbe.Now,thatallthevenomthatliesunderthisexpositionandabuseofthisdistinctionmaythebetterappear,Ishallsetdownthewholemindof themthatuse it ina fewassertions, that itmaybeclearlyseenwhatwedooppose.

First,"God,"saythey,"consideringallmankindasfallenfromthatgraceandfavourinAdamwhereintheywerecreated,andexcludedutterlyfromtheattainmentofsalvationbyvirtueofthecovenantofworkswhichwasat the firstmadewithhim, yet byhis infinite goodnesswas inclined todesire the happiness of them, all and every one, that they might bedeliveredfrommisery,andbebroughtuntohimself;"whichinclinationofhis they call his universal love and antecedent will, whereby he woulddesirouslyhavethemalltobesaved;outofwhichlovehesendethChrist.

Obs. 1. That God hath any natural or necessary inclination, by hisgoodness,oranyotherproperty,todogoodtous,oranyofhiscreatures,we do deny. Every thing that concerns us is an act of his freewill andgoodpleasure,andnotanatural,necessaryactofhisDeity, as shall bedeclared.

Obs 2. The ascribing an antecedent conditional will unto God, whosefulfillingandaccomplishmentshoulddependonanyfree,contingentactorworkofours,isinjurioustohiswisdom,power,andsovereignty,andcannotwellbeexcusedfromblasphemy;andiscontrarytoRom. ix.10,"Whohathresistedhiswill?"Isay,--

Obs. 3. A common affection and inclination to do good to all doth notseemtosetoutthefreedom,fulness,anddimensionsofthatmostintense

loveofGodwhichisassertedintheScripturetobethecauseofsendinghisSon;asJohn iii. 16, "Godso loved theworld, thathegavehisonly-begottenSon."Eph.i.9,"Havingmadeknownuntousthemysteryofhiswill,accordingtohisgoodpleasurewhichhehathpurposedinhimself."Col.'i. 19, "It pleased the Father that in him should all fulness dwell."Rom.v.8,"Godcommendethhislovetowardus, inthat,whilewewereyetsinners,Christdiedforus."ThesetwoIshall,bytheLord'sassistance,fully clear, if the Lord give life and strength, and his peopleencouragement,togothroughwiththesecondpartofthiscontroversy.

Obs.4.WedenythatallmankindaretheobjectofthatloveofGodwhichmovedhimtosendhisSontodie;Godhaving"madesomeforthedayofevil," Prov. xvi 4; "hated thembefore theywere born,"Rom. ix. 11, 13;"beforeofoldordainedthemtocondemnation,"Jude4;being"fittedtodestruction,"Rom.ix.22;"madetobetakenanddestroyed,"2Pet.ii.12;"appointedtowrath,"1Thess.v.9;to"gototheirownplace,"Actsi.25.

Secondly, "The justice of God being injured by sin, unless somethingmightbedone for the satisfaction thereof, that loveofGodwherebyhewouldethgoodtoallsinnerscouldnowaybebroughtforthintoact,butmusthave its eternal residence in thebosomofGodwithoutanyeffectproduced."

Obs.1.ThatneitherScripturenorrightreasonwillenforcenorproveanutter and absolute want of power in God to save sinners by his ownabsolute will, without satisfaction to his justice, supposing his purposethatso it shouldbe; indeed, it couldnotbeotherwise.But,without theconsiderationofthat,certainlyhecouldhaveeffectedit.Itdothnotimplyanyviolatingofhisholynature.

Obs.2.Anactualandnecessaryvelleity,forthedoingofanythingwhichcannotpossiblybeaccomplishedwithoutsomework fulfilledoutwardlyofhim,isoppositetohiseternalblessednessandall-sufficiency.

Thirdly, "God, therefore, to fulfil that general love and good-will of histowardsall,andthatitmightputforthitselfinsuchawayasshouldseemgood tohim, to satisfyhis justice,which stood in theway, andwas theonlyhinderance,hesenthisSonintotheworldtodie."

Thefailingofthisassertionweshall layforth,whenwecometodeclarethatlovewhereofthesendingofChristwastheproperissueandeffect.

Fourthly, " Wherefore, the proper and immediate end and aim of thepurposeofGodinsendinghisSontodieforallmenwas,thathemight,whatway itpleasedhim,savesinners,his justicewhichhinderedbeingsatisfied," --asArminius;or, "Thathemightwill to savesinners," --asCorvinus."Andthe intentionofChristwas, tomakesuchsatisfactiontothe justiceofGodas thatbemightobtain tohimselfapowerof saving,uponwhatconditionsitseemedgoodtohisFathertoprescribe."

Obs.1.WhetherthiswastheintentionoftheFatherinsendinghisSonorno,letitbejudged.Somethingwassaidbefore,upontheexaminationofthoseplacesofScripturewhichdescribehispurpose;letitbeknownfromthemwhetherGod,insendingofhisSon,intendedtoprocuretohimselfalibertytosaveusifhewould,ortoobtaincertainsalvationforhiselect.

Obs.2.Thatsuchapossibilityofsalvation,or,attheutmost,avelleityorwillingofit,uponanuncertaincondition,tobebyusfulfilled,shouldbethe full,proper,andonly immediateendof thedeathofChrist,willyetscarcelydownwithtenderspirits.

Obs. 3. The expression, of procuring to himself ability to save, upon acondition tobeprescribed,seemsnot toanswer thatcertainpurposeofourSaviourinlayingdownhislife,whichtheScripturesaithwasto"savehissheep,"andto"bringmanysonstoglory,"asbefore;norhathitanygroundinScripture.

Fifthly, "Christ, therefore, obtained for all and every one reconciliationwith God, remission of sins, life and salvation; not that they shouldactually be partakers of these things, but thatGod (his justice nownothindering)mightandwouldprescribeaconditiontobebythemfulfilled,whereuponhewouldactuallyapplyit,andmakethempartakeofallthosegood things purchased by Christ." And here comes their distinction ofimpetrationandapplication,whichwebeforeintimated;andthereabout,intheexplicationofthisassertion,theyarewondrouslydivided.

Somesaythatthisproceedssofar,thatallmenaretherebyreceivedinto

a new covenant, in which redemption Adamwas a common person aswellasinhisfallfromtheold,andallweagainrestoredinhim;sothatnoneshallbedamnedthatdonotsinactuallyagainsttheconditionwherethey are born, and fall from the state where into allmen are assumedthrough the death of Christ. So Bormus, Corvinus; and one of late, inplain terms, that all are reconciled, redeemed,'saved, and justified inChrist; thoughhowhe couldnot understand (More, p. 10). But others,morewarily, deny this, andassert that bynaturewe are all childrenofwrath,andthatuntilwecometoChristthewrathofGodabidethonall,sothatitisnotactuallyremovedfromany:sotheassertorsoftheefficacyofgraceinFrance.

Again, some say thatChrist by this satisfaction removedoriginal sin inall,and,byconsequent,thatonly;sothatallinfants,thoughofTurksandPagans,outofthecovenant,dyingbeforetheycometotheuseofreason,mustundoubtedlybesaved,thatbeingremovedinall,eventhecalamity,guilt,andalienationcontractedbyourfirstfall,wherebyGodmaysaveallupon anew condition.But others of them,morewarily, observing thatthebloodofChristissaidto"cleansefromallsin,"(1Johni.7;1Pet.i.18,19;Isa. liii.6),sayhediedforallsinnersalike;absolutely fornone,butconditionally for all. Farther, some of them affirm that after thesatisfactionofChrist,ortheconsiderationofitinGod'sprescience,itwasabsolutelyundeterminedwhatconditionshouldbeprescribed,sothattheLordmighthavereducedallagaintothelawandcovenantofworks;soCorvinus:others,thataprocuringofanewwayofsalvationbyfaithwasapartofthefruitofthedeathofChrist;soMore,p.35.

Again, some of them, that the condition prescribed is by our ownstrength, with the help of such means as God at all times, and in allplaces,anduntoall,isreadytoafford,tobeperformed;othersdenythis,and affirm that effectual grace flowing peculiarly from election isnecessary to believing: the first establishing the idol of free-will tomaintaintheirownassertion;othersoverthrowingtheirownassertionfortheestablishmentofgrace.SoAmyraldus,Camero,etc.

Moreover,somesaythattheloveofGodinthesendingofChristisequaltoall:othersgoastrainhigher,andmaintainaninequalityintheloveofGod,althoughhesendhisSontodieforall,andthoughgreaterlovethere

cannotbethanthatwherebytheLordsenthisSontodieforus,asRom.viii.32;andso theysay thatChristpurchasedagreatergood for some,and less for others. And here they put themselves upon innumerableuncouthdistinctions,orrather(asonecalleththem),extinctions,blottingout all sense, and reason, and true meaning of the Scripture. WitnessTestardus, Amyraldus, and, as every one may see that can but readEnglish, inT.M[ore.]Hence thatmultiplicityof theseveralendsof thedeathofChrist,--somethatarethefruitsofhisransomandsatisfaction,andsomethatareIknownotwhat;besideshisdyingforsomesoandso,for others so and so, this way and that way; -- hiding themselves ininnumerableunintelligibleexpressions,thatitisamostdifficultthingtoknowwhattheymean,andhardertofindouttheirmindthantoanswertheirreasons.

Inoneparticulartheyagreewellenough,--namely,indenyingthatfaithisprocuredormeritedforusbythedeathofChrist.Sofartheyareallofthemconstanttotheirownprinciples,foroncetograntitwouldoverturnthewhole fabricofuniversal redemption;but, inassigning the causeoffaiththeygoasunderagain.

SomesaythatGodsentChristtodieforallmen,butonlyconditionally,iftheydidandwouldbelieve;--asthough,iftheybelieved,Christdiedforthem;ifnot,hediednot;andsomaketheactthecauseofitsownobject:othersome,thathediedabsolutelyforall,toprocureallgoodthingsforthem,whichyettheyshouldnotenjoyuntiltheyfulfiltheconditionthatwastobeprescribeduntothem.YetallconcludethatinhisdeathChristhadnomorerespectuntotheelectthanothers,tosustaintheirpersons,ortobeintheirroom,butthathewasapublicpersonintheroomofallmankind.

III.Concerningthecloseofallthis,inrespectoftheeventandimmediateproduct of the death of Christ, divers have diversely expressedthemselves;someplacingitinthepower,someinthewill,ofGod;someintheopeningofadoorofgrace;someinarightpurchasedtohimselfofsavingwhomhepleased;somethatinrespectofushehadnoendatall,but thatallmankindmighthaveperishedafterhehaddoneall.Othersmakediversanddistinctends,notalmosttobereckoned,ofthisoneactof Christ, according to the diversity of the persons for whom he died,

whom they grant to be distinguished and differences by a foregoingdecree;buttowhatpurposetheLordshouldsendhisSontodieforthemwhomhehimselfhaddeterminednottosave,butatleasttopassbyandleavetoremedilessruin for their sins, I cannotsee,nor themeaningofthetwofolddestinationbysomeinvented.Suchisthepowerfulforceandevidenceoftruththatitscatter'sall itsopposers,andmakesthemflytoseveralhiding-corners;who, if they are notwilling to yield and submitthemselves, they shall surely lie down in darkness and error. None ofthese,orthelikeintricateandinvolvedimpeditedistinctions,hath[truth]itselfneedof;intononeofsuchpoorshiftsanddevicesdothitcompelitsabettors; itneedethnotanywindingsand turnings tobring itself intoadefensible posture; it is not liable to contradictions in its ownfundamentals: for,withoutanyfarthercircumstances, thewholeof it inthisbusinessmaybethussummedup:--

"God,outofhisinfinitelovetohiselect,senthisdearSoninthefulnessoftime,whomhehadpromisedinthebeginningoftheworld,andmadeeffectual by that promise, to die, pay a ransom of infinite value anddignity, for the purchasing of eternal redemption, and bringing untohimself all and every one of those whom he had before ordained toeternallife,forthepraiseofhisownglory."Sothatfreedomfromalltheevilfromwhichwearedelivered,andanenjoymentofallthegoodthingsthatarebestowedonus, inour traduction fromdeath to life, fromhellandwrath toheavenandglory, are theproper issues and effects of thedeathofChrist,asthemeritoriouscauseofthemall;whichmay,inallthepartsofit,beclearedbythesefewassertions:--

First,ThefountainandcauseofGod'ssendingChristishiseternallovetohis elect, and to them alone; which I shall not now farther confirm,reservingitforthesecondgeneralheadofthiswholecontroversy.

Secondly,Thevalue,worth,anddignityoftheransomwhichChristgavehimself to be, and of the price which he paid, was infinite andimmeasurable;fitfortheaccomplishingofanyendandtheprocuringofanygood,forallandeveryoneforwhomitwasintended,hadtheybeenmillionsofmenmorethaneverwerecreated.Ofthisalsoafterward.SeeActsxx.28,"Godpurchasedhischurchwithhisownblood."1Pet.i.18,19, "Redeemednotwith silver andgold, butwith thepreciousbloodof

Christ;" and that answering the mind and intention of Almighty God,Johnxiv.l3,"AstheFathergavemecommandment,evensoIdo;"whowouldhavesuchapricepaidasmightbethefoundationofthateconomyanddispensationofhisloveandgracewhichheintended,andofthewaywherebyhewouldhaveitdispensed.Actsxiii.38,39,"Throughthismanispreacheduntoyoutheforgivenessofsins;andbyhimallthatbelieveare justifiedfromall things, fromwhichyecouldnotbe justifiedbythelawofMoses."2Cor.v.20,21,"WeareambassadorsforChrist,asthoughGoddidbeseechyoubyus:weprayyouinChrist'sstead,beyereconciledtoGod.Forhehathmadehimtobesinforus,whoknewnosin;thatwemightbemadetherighteousnessofGodinhim."

Thirdly, The intention and aim of the Father in this great workwas, abringing of thosemany sons to glory,-- namely, his elect,whomby hisfreegracehehadchosenfromamongstallmen,ofallsorts,nations,andconditions, to take them intoanewcovenantofgracewithhimself, theformerbeingas to them, in respectof the event,null andabolished;ofwhichcovenantJesusChrististhefirstandchiefpromise,ashethatwastoprocure for themall other good things promised therein, as shall beproved.

Fourthly,The thingspurchasedorprocured for thosepersons, --whichare the proper effects of the death and ransom of Christ, in due timecertainlytobecometheirsinpossessionandenjoyment,--are,remissionof sin, freedom from wrath and the curse of the law, justification,sanctification,andreconciliationwithGod,andeternallife;forthewillofhisFathersendinghimforthese,hisownintentioninlayingdownhislifeforthem,andthetruthofthepurchasemadebyhim,isthefoundationofhis intercession, begunon earth and continued in heaven;whereby he,whomhisFatheralwayshears,desiresanddemandsthatthegoodthingsprocuredbyhimmaybeactuallybestowedonthem,allandeveryone,forwhom theywere procured. So that thewhole ofwhatwe assert in thisgreatbusinessisexceedinglyclearandapparent,withoutanyintricacyorthe leas difficulty at all; not clouded with strange expressions andunnecessarydivulsionsandtearingsofonethingfromanother,asistheopposite opinion: which in the next place shall be dealt withal byarguments confirming the one and everting the other. But because the

whole strength thereof lieth in, and theweight of all lieth on, that onedistinctionwebeforespokeof,byouradversariesdiverselyexpressedandheld out, we will a little farther consider that, and then come to ourarguments,andsototheansweringoftheopposedobjections.

Chapter13:Ofapplicationandimpetration.

The allowable use of this distinction, how it may be taken in a soundsense, theseveralwayswherebymenhaveexpressedthethingwhichinthesewords is intimated, and some arguments for the overthrowing ofthe false use of it, however expressed, we have before intimated anddeclared. Now, seeing that this is the proton pseudos of the oppositeopinion,understoodinthesenseandaccordingtotheusetheymakeofit,Ishallgiveitoneblowmore,andleaveit,Ihope,a-dying.

Ishall,then,brieflydeclare,thatalthoughthesetwothingsmayadmitofa distinction, yet they cannot of a separation, but that forwhomsoeverChristobtainedgood, to themitmightbeapplied;and forwhomsoeverhe wrought reconciliation with God, they must actually unto God bereconciled.Sothat thebloodofChrist,andhisdeath in thevirtueof it,cannotbe lookedon,assomedo,asamedicine inabox, laidup forallthat shall come to have any of it, and so applied now to one, then toanother, without any respect or difference, as though it should beintended no more for one than for another; so that although he hathobtained all the good that he hath purchased for us, yet it is leftindifferentanduncertainwhetheritshalleverbeoursorno:foritiswellknown, thatnotwithstanding those glorious things that are assignedbytheArminianstothedeathofChrist,whichtheysayhepurchasedforall,as remission of sins, reconciliationwithGod, and the like, yet they forwhom this purchase and procurement ismademay be damned, as thegreatestpartare,andcertainlyshallbe.Now,thatthereshouldbesuchadistancebetweenthesetwo,--

First, It is contrary to common sense or our usual form of speaking,whichmustbewrested,andourunderstandingsforcedtoapprehendit.Whenamanhathobtainedanoffice,oranyotherobtaineditforhim,canit be said that it is uncertain whether he shall have it or no? If it beobtained for him, is it not his in right, thorough perhaps not inpossession? That which is impetrated or obtained by petition is his bywhomitisobtained.Itistoofferviolencetocommonsensetosayathingmaybeaman's,oritmaynotbehis,whenitisobtainedforhim;forinso

sayingwesayitishis.AndsoitisinthepurchasemadebyJesusChrist,andthegoodthingsobtainedbyhimforallthemforwhomhedied.

Secondly,Itiscontrarytoallreasonintheworld,thatthedeathofChrist,inGod'sintention,shouldbeappliedtoanyonethatshallhavenoshareinthemeritsofthatdeath.God'swillthatChristshoulddieforany,ishisintentionthatheshallhaveashareinthedeathofChrist,thatitshouldbelongtohim,--thatis,beappliedtohim;forthatis,inthiscase,saidtobeappliedtoanythatishisinanyrespect,accordingtothewillofGod.Butnow thedeath ofChrist, according to the opinionwe oppose, is soappliedtoall,andyetthefruitsofthisdeathareneversomuchasoncemadeknowntofarthegreatestpartofthoseall.

Thirdly, [It is contrary to reason] that a ransom should be paid forcaptives,uponcompactfortheirdeliverance,andyetuponthepaymentthosecaptivesnotbemadefreeandsetatliberty.ThedeathofChristisaransom,Matt.xx.28,paidbycompactforthedeliveranceofcaptivesforwhom it was a ransom; and the promise wherein his Father stoodengaged tohimathisundertaking tobeaSaviour, andundergoing theoffice imposed on him, was their deliverance, as was before declared,upon his performance of these things: on that [being done, that] thegreatest number of these captives should never be released, seemsstrangeandveryimprobable.

Fourthly,ItiscontrarytoScripture,aswasbeforeatlargedeclared.See[alsobookiii.]chap.x.

Butnow,all thiscuradversariessupposetheyshallwipeawaywithoneslightdistinction,thatwillmake,astheysay,allweaffirminthiskindtovanish; and that is this: "It is true," say they, "all things that areabsolutelyprocuredandobtained foranydopresentlybecome theirs inright for whom they are obtained; but things that are obtained uponconditionbecomenottheirsuntiltheconditionbefulfilled.Now,Christhathpurchased,byhisdeath forall,allgoodthings,notabsolutely,butuponcondition;anduntilthatconditioncometobefulfilled,unlesstheyperformwhatisrequired,theyhaveneitherpartnorportion,rightuntonor possession of them." Also, what this condition is they give in, insundry terms; some call it anot resisting of this redemption offered to

them; some, a yielding to the invitation of the gospel; some, in plainterms,faith.Now,beitsothatChristpurchasethallthingsforus,tobebestowedonthiscondition,thatwedobelieveit,thenIaffirmthat,--

First,Certainly this conditionought tobe revealed toall forwhom thispurchaseismade,ifitbeintendedforthemingoodearnest.Allforwhomhediedmusthavemeanstoknowthathisdeathwilldothemgoodiftheybelieve;especiallyitbeinginhispoweralonetograntthemthesemeanswho intends good to thembyhis death. If I should entreat aphysicianthatcouldcuresuchadiseasetocureallthatcameuntohim,butshouldletmanyrestignorantofthegrantwhichIhadprocuredofthephysician,andnonebutmyselfcouldacquaintthemwithit,wherebytheymightgotohimandbehealed,couldIbesupposedtointendthehealingofthosepeople?Doubtlessno.Theapplicationiseasy.

Secondly, This condition of them to be required is in their power toperform,oritisnot.Ifitbe,thenhaveallmenpowertobelieve;whichisfalse:ifitbenot,thentheLordwillgrantthemgracetoperformit,orhewillnot.Ifhewill,whythendonotallbelieve?whyarenotallsaved?ifhewillnot,thenthisimpetration,orobtainingsalvationandredemptionfor all by the blood of Jesus Christ, comes at length to this: -- Godintendeththatheshalldieforall,toprocureforthemremissionofsins,reconciliation with him, eternal redemption and glory; but yet so thattheyshallneverhavetheleastgoodbythesegloriousthings,unlesstheyperformthatwhichheknowstheyarenowayabletodo,andwhichnonebut himself can enable them to perform, andwhich concerning far thegreatestpartofthemheisresolvednottodo.IsthistointendthatChristshoulddieforthemfortheirgood?orrather,thatheshoulddieforthemtoexposethemtoshameandmisery?Isitnotalloneasifamanshouldpromiseablindmanathousandpoundsuponconditionthathewillsee.

Thirdly,ThisconditionoffaithisprocuredforusbythedeathofChrist,or it is not. If they say it be not, then the chiefest grace, and withoutwhichredemption itself (express ithowyouplease) isofnovalue,dothnot depend on the grace of Christ as the meritorious procuring causethereof; -- which, first, is exceedingly injurious to our blessed Saviour,andservesonlytodiminishthehonourandloveduetohim;secondly,iscontrarytoScripture:Tit.iii.5,6;2Cor.v.21,"Hebecamesinforus,that

wemight bemade the righteousness of God in him." And howwe canbecome the righteousness of God but by believing, I know not. Yea,expressly saith the apostle, "It is given to us for Christ's sake, on thebehalfofChrist,tobelieveinhim,"Phil. i.29;"Godblessinguswithallspiritualblessinginhim,"Eph.i3,whereofsurelyfaithisnottheleast.IfitbeafruitofthedeathofChrist,whyisitnotbestowedonall,sincebedied for all, especially since the whole impetration of redemption isaltogether unprofitable without it? If they do invent a condition uponwhichthis isbestowed, thevanityof thatshallbeafterwarddiscovered.Forthepresent, if this conditionbe.So theydonot refuseor resist themeans of grace, then I ask, if the fruit of the death of Christ shall beappliedtoallthatfulfilthisconditionofnotrefusingornotresistingthemeansofgrace?Ifnot,thenwhyisthatproduced1Ifso,thenallmustbesaved that have not, or do not resist, the means of grace; that is, allpagans, infidels, and those infants to whom the gospel was neverpreached.

Fourthly,ThiswholeassertiontendstomakeChristbutahalfmediator,thatshouldprocuretheend,butnotthemeansconducingthereunto.Sothat, notwithstanding this exception and new distinction, our assertionstands firm,-- That the fruits of the death of Christ, in respect ofimpetrationofgoodandapplicationtous,oughtnot tobedivided;andourargumentstoconfirmitareunshaken.

Foracloseofall;thatwhichinthiscauseweaffirmmaybesummedupinthis:Christdidnotdieforanyuponcondition,iftheydobelieve;buthedied for all God's elect, that they should believe, and believing haveeternal life. Faith itself is among the principal effects and fruits of thedeathofChrist;asshallbedeclared.ItisnowheresaidinScripture,norcan it reasonably be affirmed, that if we believe, Christ died for us, asthoughourbelievingshouldmakethattobewhichotherwisewasnot,--the act create the object; but Christ died for us that wemight believe.Salvation, indeed, is bestowed conditionally; but faith, which is thecondition, is absolutely procured. The question being thus stated, thedifference laid open, and the thing in controversy made known, weproceed, in the next place, to draw forth some of those arguments,demonstrations,testimonies,andproofs,wherebythetruthwemaintain

is established, in which it is contained, and upon which it is firmlyfounded:onlydesiring thereader toretainsomenotions inhismindofthosefundamentalswhichingeneralwelaiddownbefore;theystandinginsuchrelationtotheargumentswhichweshalluse,thatIamconfidentnotoneofthemcanbethoroughlyansweredbeforetheybeeverted.

-EndofBookII-

BOOK3

Chapter14:Argumentsagainsttheuniversalityofredemption-Thetwofirst;

fromthenatureofthenewcovenant,andthedispensationthereof.

ARGUMENT1.Thefirstargumentmaybetakenfromthenatureof thecovenantofgrace,whichwasestablished,ratified,andconfirmedinandby the death of Christ; that was the testament whereof he was thetestator,whichwasratified inhisdeath,andwhencehisbloodiscalled"Thebloodof thenew testament,"Matt. 26:28.Neither cananyeffectsthereofbeextendedbeyondthecompassof thiscovenant.Butnow thiscovenant was not made universally with all, but particularly only withsome, and therefore those alone were intended in the benefits of thedeathofChrist.

Theassumptionappearsfromthenatureofthecovenantitself,describedclearly, Jer. 31:31, 32, "I will make a new covenant with the house ofIsrael,andwiththehouseofJudah:notaccordingtothecovenantthatImadewiththeirfathersinthedaythatItookthembythehandtobringthemoutof the landofEgypt;whichmycovenant theybrake, thoughIwas an husband to them, saith the LORD;"---and Heb. 8:9-11, "NotaccordingtothecovenantthatImadewiththeirfathersinthedaywhenItookthembythehandtoleadthemoutofthelandofEgypt;becausetheycontinuednotinmycovenant,andIregardedthemnot,saiththeLord.For this is the covenant that Iwillmakewith the house of Israel afterthose days, saith the Lord; Iwill putmy laws in theirmind, andwrite

themintheirhearts:andIwillbetothemaGod,andtheyshallbetomea people: and they shall not teach everyman his neighbour, and everymanhisbrother,saying,KnowtheLord:forallshallknowme,fromtheleasttothegreatest,"Wherein,first,theconditionofthecovenantisnotsaid toberequired,but it isabsolutelypromised: "Iwillputmy fear intheirhearts"Andthisisthemaindifferencebetweentheoldcovenantofworksandthenowoneofgrace,thatinthattheLorddidonlyrequirethefulfillingoftheconditionprescribed,butinthisbepromisethtoeffectitin them himself with whom the covenant is made. And without thisspiritual efficacy, the truth is, the new covenantwould be asweak andunprofitable,fortheendofacovenant(thebringing,ofusandbindingofus to God), as the old. For in what consisted the weakness andunprofitableness of the old covenant, for which God in his mercyabolishedit?Wasitnotinthis,because,byreasonofsin,wewerenowayable to fulfil the condition thereof, "Do this, and live?" Otherwise theconnection is still true, that "he thatdoeth these things shall live." Andareweofourselvesanywaymoreabletofulfil theconditionof thenewcovenant? Is it not as easy for aman by his own strength to fulfil thewhole law, as to repent and savinglybelieve thepromiseof thegospel?This,then,isonemaindifferenceofthesetwocovenants,--thattheLorddid in the old only require the condition;now, in the new, hewill alsoeffectitinallthefederates,towhomthiscovenantisextended.AndiftheLordshouldonlyexacttheobediencerequiredinthecovenantofus,andnotworkandeffect it also inus, thenewcovenantwouldbe a show toincreaseourmisery,andnotaserious impartingandcommunicatingofgrace andmercy. If, then, this be the nature of the new testament,--asappearsfromtheverywordsofit,andmightabundantlybeproved,--thattheconditionofthecovenantshouldcertainly,byfreegrace,bewroughtandaccomplishedinallthataretakenintocovenant,thennomoreareinthiscovenantthaninwhomthoseconditionsofitareeffected.

Butthus,asisapparent,itisnotwithall;for"allmenhavenotfaith,"itis"oftheelectofGod:"therefore,itisnotmadewithall,noristhecompassthereoftobeextendedbeyondtheremnantthatareaccordingtoelection.Yea,everyblessingofthenewcovenantbeingcertainlycommon,andtobecommunicatedtoallthecovenantees,eitherfaithisnoneofthem,orallmusthaveit,ifthecovenantitselfbegeneral.Butsomemaysaythatit

istrueGodpromisethtowritehis lawinourhearts,andputhis fear inourinwardparts;butitisuponcondition.Givemethatcondition,andIwillyieldthecause.Isitiftheydobelieve?Nothingelsecanbeimagined.That is, if they have the law written in their hearts (as every one thatbelieveshath),thenGodpromisethtowritehislawintheirhearts!Isthisprobable,friends?isitlikely?Icannot,then,bepersuadedthatGodhathmade a covenant of grace with all, especially those who never heard awordofcovenant,grace,orconditionof it,muchlessreceivedgraceforthe fulfilling of the condition; without which the whole would bealtogether unprofitable and useless, The covenant is made with Adam,and he is acquainted with it, Gen. 3:15,--renewedWith Noah, and nothiddenfromhim,--againestablishedwithAbraham,accompaniedwithafull and rich declaration of the chief promises of it, Gen. 12.; which ismostcertainnottobeeffectedtowardsall,asafterwardswillappear.Yea,thatfirstdistinction,betweentheseedofthewomanandtheseedoftheserpent is enough to overthrow the pretended universality of thecovenantofgrace;forwhodaresaffirmthatGodenteredintoacovenantofgracewiththeseedoftheserpent?

Most apparent, then, it is that the new covenant of grace, and thepromises thereof, are all of themof distinguishingmercy, restrained tothepeoplewhomGoddidforeknow;andsonotextendeduniversallytoall.Now,thebloodofJesusChristbeingthebloodofthiscovenant,andhis oblation intended only for the procurement of the good thingsintendedandpromisedthereby,--forhewasthesuretythereof,Heb.7:22,andofthatonly,--itcannotbeconceivedtohaverespectuntoall,oranybutonlythosethatareintendedinthiscovenant.

ARG.II.If theLordintendedthatheshould,and[he]byhisdeathdid,procurepardonofsinandreconciliationwithGodforallandeveryone,to be actually enjoyed upon condition that they do believe, then oughtthisgood-willandintentionofGod,withthispurchaseintheirbehalfbyJesus Christ, to bemade known to them by the word, that theymightbelieve;"for faithcomethbyhearing,andhearingby thewordofGod,"Rom. 10:17 : for if these thingsbenotmadeknownand revealed to alland every one that is concerned in them, namely, to whom the Lordintends, and for whom he hath procured so great a good, then one of

these things will follow;--either, first, That they may be saved withoutfaithin,andtheknowledgeof,Christ(whichtheycannothaveunlessheberevealedtothem),whichisfalse,andprovedso;orelse,secondly,Thatthisgood-willofGod,andthispurchasemadebyJesusChrist,isplainlyinvain,and frustrate in respectof them,yea, aplainmockingof them,thatwillneitherdothemanygoodtohelpthemoutofmisery,norservethejusticeofGodtoleavetheminexcusable,forwhatblamecanredoundto them for not embracing and well using a benefit which they neverheardofintheirlives?DothitbecomethewisdomofGodtosendChristtodie formen that theymightbe saved, andnever cause thesemen tohearofanysuchthing;andyettopurposeanddeclarethatunlesstheydohearofitandbelieveit,theyshallneverbesaved?Whatwisemanwouldpay a ransom for the delivery of those captives which he is sure shallnevercometotheknowledgeofanysuchpaymentmade,andsoneverbethebetterforit?IsitanswerabletothegoodnessofGod,todealthuswithhis poor creatures? to hold out towards them all in pretence themostintenseloveimaginable,beyondallcompareandillustration,--ashisloveinsendinghisSonissetforthtobe,--andyetneverletthemknowofanysuch thing, but in the end to damn them for not believing it? Is itanswerabletotheloveandkindnessofChristtous,toassignuntohimathis death such a resolution as this:-- "I will now, by the oblation ofmyself, obtain for all and every onepeace and reconciliationwithGod,redemptionandeverlastingsalvation,eternalglory in thehighheavens,evenforall thosepoor,miserable,wretchedworms,condemnedcaitiffs,that everyhourought toexpect the sentenceof condemnation ; and alltheseshalltrulyandreallybecommunicatedtothemiftheywillbelieve.Butyet,withal,IwillsoorderthingsthatinnumerablesoulsshallneverbearonewordofallthisthatIhavedoneforthem,neverbepersuadedtobelieve, nor have the object of faith that is to be believed proposed tothem,wherebytheymightindeedpossiblypartakeofthese-things?"Wasthisthemindandwill,thisthedesignandpurpose,ofourmercifulhighpriest?Godforbid.Itisalloneasifaprinceshouldsayandproclaim,thatwhereas there be a number of captives held in sore bondage in such aplace, andhehath a full treasure, he is resolved to redeem them everyone, so that everyoneof themshall comeoutofprison thatwill thankhim for his goodwill, and in themeantime never take care to let thesepoorcaptivesknowhismindandpleasure;andyetbefullyassuredthat

unless he effect it himself it will never be done. Would not this beconceived a vain and ostentatious flourish, without any good intentindeedtowardsthepoorcaptives?Orasifaphysicianshouldsaythathehath amedicine that will cure all diseases, and he intends to cure thediseasesofall,but letsbutvery fewknowhismind,orany thingofhismedicine; and yet is assured that without his relation and particularinformation itwill be known to very few. And shall he be supposed todesire,intend,oraimattherecoveryofall?

Now,itismostclear,fromtheScriptureandexperienceofallages,bothunder the old dispensation of the covenant and the new, thatinnumerablemen,wholenations,foralongseason,arepassedbyinthedeclaration of thismystery. TheLorddothnot procure that it shall, byanymeans,intheleastmeasurebemadeouttoall;theyhearnotsomuchasa rumouror reportofanysuch thing.Under theOldTestament, "InJudahwasGodknown,andhisnamewasgreat in Israel; inSalemwashis tabernacle, andhisdwelling-place inZion,"Ps. 76:1,2. "He showedhisworduntoJacob,andhisstatutesandhisjudgmentsuntoIsrael.Hehathnotdealtsowithanynation:andasforhisjudgments,theyhavenotknownthem,"Ps.147:19,20.Whencethoseappellationsoftheheathen,and imprecations also-- as Jer. 10:25, "Pour out thy fury upon theheathenthatknowtheenot,anduponthefamiliesthatcallnotuponthyname;"ofwhomyouhavea fulldescription,Eph.2:12, "WithoutChrist,aliens from the commonwealth of Israel, and strangers from thecovenantsofpromise,havingnohope,andwithoutGodintheworld."And under the New Testament, though the church have "lengthened hercords,andstrengthenedherstakes,"and"manynationsarecomeup tothemountain of the Lord,"--somany as to be called "all people," "al lnations,"yea,the"world,"the"wholeworld,"incomparisonofthesmallprecinct of the church of the Jews,--yet now also Scripture andexperience do make it clear that many are passed by, yea, millions ofsouls, thatneverbearawordofChrist,norof reconciliationbyhim;ofwhichwecangivenootherreason,but,"Evenso,Father,forsoitseemedgoodinthysight,"Matt.11:26.FortheScripture,yehavetheHolyGhostexpressly forbidding the apostles to go to sundry placeswith theword,but sending them another way, Acts 16:6, 7, 9, 10; answerable to theformerdispensationinsomeparticulars,wherein"hesufferedallnations

to walk in their own ways," chap. 14:16. And for experience, no t tomultiplyparticulars,dobutaskanyofourbrethrenwhohavebeenbutany time in the Indies, and they will easily resolve you in the truththereof.

The exceptions against this argument are poor and frivolous,whichwereserve for reply. In brief; how is it revealed to those thousands of theoffspring of infidels,whom theLord cuts off in their infancy, that theymay not pester the world, persecute his church, nor disturb humansociety?howtotheirparents,ofwhomPaulaffirms,thatbytheworksofGod they might be led to the knowledge of his eternal power andGodhead, but that they should know any thing of redemption or aRedeemerwasutterlyimpossible?

Chapter15:Containingthreeotherarguments.

Arg.III.IfJesusChristdiedforallmen,--thatis,purchasedandprocuredforthem,accordingtothemindandwillofGod,allthosethingswhichwerecounted,andtheScripturesettethforth,tobetheeffectsandfruitsofhis death, which may be summed up in this one phrase, "eternalredemption,"thenhedidthis,andthataccordingtothepurposeofGod,either absolutely or upon some condition by them to be fulfilled. Ifabsolutely, thenoughtallandeveryone,absolutelyand infallibly, tobemadeactualpartakersofthateternalredemptionsopurchased;forwhat,Ipray,shouldhindertheenjoymentofthattoanywhichGodabsolutelyintended, andChrist absolutelypurchased for them? If upon condition,thenhedideitherprocurethisconditionforthem,orhedidnot?Ifhedidprocure this condition for them,--that is, that it shouldbebestowedonthemandwroughtwithinthem,--thenbediditeitherabsolutelyagain,orupon a condition. If absolutely, then are we as we were before; for toprocure any thing for another, to be conferred on him upon such acondition,andwithaltoprocurethatconditionabsolutelytobebestowedonhim,isequivalenttotheabsoluteprocuringofthethingitself.Forsoweaffirm, in this verybusiness:Christ procured salvation for us, to bebestowed conditionally, if we do believe; but faith itself, that he hath

absolutely procured, without prescribing of any condition. Whence weaffirm, that the purchasing of salvation for us is equivalent to what itwouldhavebeen if ithadbeensopurchasedas tohavebeenabsolutelybestowed,inrespectoftheeventandissue.Sothatthusalsomustallbeabsolutely saved. But if this condition be procured upon condition, letthatbeassigned,andwewillrenewourquaereconcerningtheprocuringof that,whether itwereabsoluteor conditional, andsonever rest untiltheycometofixsomewhere,orstillrunintoacircle.

But, on the other side, is not this conditionprocuredbyhimonwhoseperformance all the good things purchased by him are to be actuallyenjoyed?Then,first,Thisconditionmustbemadeknowntoall,asArg.II.Secondly,Allmenareableofthemselvestoperformthiscondition,orthey are not. If they are, then, seeing that condition is faith in thepromises,asisonallsidesconfessed,are,allmenofthemselves,bythepower of their own free-will, able to believe; which is contrary to theScriptures,as,bytheLord'sassistance,shallbedeclared.Iftheycannot,butthatthisfaithmustbebestowedonthemandwroughtwithinthembythe free grace ofGod, thenwhenGod gave his Son to die for them, toprocure eternal redemption for them all, upon condition that they didbelieve, be either purposed towork faith in them all by his grace, thattheymight believe, or he did not? If he did, why doth not he actuallyperformit,seeing"heisofonemind,andwhocanturnhim?"whydonotallbelieve?whyhavenotallmenfaith?Ordothhefailofhispurpose?Ifhedidnotpurposetobestowfaithonthemall,or(whichisallone)ifhepurposednottobestowfaithonall(forthewillofGoddothnotconsistinapurenegationofanything,--whathedothnotwillthatitshouldbe,hewills that itshouldnotbe), thenthesumof itcomesto this:--ThatGodgaveChristtodieforallmen,butuponthiscondition,thattheyperformthatwhichofthemselveswithouthimtheycannotperform,andpurposedthat,forhispart,hewouldnotaccomplishitinthem.

Now,ifthisbenotextrememadness,toassignawilluntoGodofdoingthat which himself knows and orders that it shall never be done, ofgranting a thing upon a condition which without his help cannot befulfilled,andwhichhelphepurposednottogrant,letalljudge.Isthisanything 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 aRedeemer? Is it agreeable to the goodness of God to intend so great agood as is the redemption purchased byChrist, and to pretend that hewouldhaveitprofitableforthem,whenheknowsthattheycannomorefulfil the conditionwhich he requires, that itmay be by them enjoyed,thanLazaruscouldofhimselfcomeoutofthegrave?DothitbeseemthewisdomofGod,topurposethatwhichheknowsshallneverbefulfilled?Ifamanshouldpromisetogiveathousandpoundstoablindmanuponcondition that he will open his eyes and see,--which he knows wellenoughhecannotdo,-werethatpromisetobesupposedtocomefromaheart-pitying of his poverty, and not rather from amind to illude andmockathismisery?If thekingshouldpromisetopayaransomfor thecaptivesatAlgiers,uponconditionthattheywouldconquertheirtyrantsand comeaway,--whichheknows fullwell they cannotdo,--were this akinglyact?Or,asifamanshouldpayapricetoredeemcaptives,butnotthattheirchainsmaybetakenaway,withoutwhichtheycannotcomeoutofprison;orpromisedeadmengreat rewardsuponcondition they liveagain of themselves;- are not these to asmuch end as the obtaining ofsalvationformenuponconditionthattheydobelieve,withoutobtainingthat condition for them? Were not this the assigning such a will andpurposeasthistoJesusChrist:"Iwillobtaineternallifetobebestowedon men, and become theirs, by the application of the benefits of mydeath; but upon this condition, that they do believe. But as I will notreveal my mind and will in this business, nor this condition itself, toinnumerableofthem,soconcerningtherestIknowtheyarenowaysableof themselves,--nomore thanLazaruswas to rise, or a blindman is tosee,--toperformtheconditionthatIdorequire,andwithoutwhichnoneofthegoodthingsintendedforthemcaneverbecometheirs;neitherwillIprocurethatconditionevertobefulfilledinthem.Thatis,IdowillthatthatshallbedonewhichIdonotonlyknowshallneverbedone,butthatitcannotbedone,becauseIwillnotdothatwithoutwhichitcanneverbeaccomplished"?Now,whethersuchawillandpurposeasthisbeseemthewisdom and goodness of our Saviour, let the reader judge. In brief; anintention of doing good unto any one upon the performance of such aconditionastheintenderknowsisabsolutelyabovethestrengthofhimofwhomitisrequired,--especiallyifheknowthatitcannowaybedonebutbyhisconcurrence,andheisresolvednottoyieldthatassistance--which

is necessary to the actual accomplishment of it,--is a vain fruitlessflourish. That Christ, then, should obtain of his Father eternalredemption,andtheLordshouldthroughhisSonintenditforthemwhoshall never bemade partakers of it, because they cannot perform, andGod and Christ have purposed not to bestow, the condition on whichalone it is to be made actually theirs, is unworthy of Christ, andunprofitable to themforwhomit isobtained;whichthatanythingthatChristobtainedforthesonsofmenshouldbeuntothem,isahardsayingindeed.Again;ifGodthroughChristpurposetosavealliftheydobelieve,becausehediedforall,andthisfaithbenotpurchasedbyChrist,noraremen able of themselves to believe, how comes it to pass that any aresaved?

[Ifitbeanswered],"Godbestowsfaithonsome,notonothers,"Ireply,Isthis distinguishing grace purchased for those some comparatively, inrespectofthosethatarepassedbywithoutit?Ifitbe,thendidnotChristdieequallyforall,forhediedthatsomemighthavefaith,notothers;yea,incomparison,hecannotbesaid todie for thoseothersomeatall,notdyingthattheymighthavefaith,withoutwhichheknewthatalltherestwouldbeunprofitableandfruitless.Butisit?notpurchasedforthembyChrist?ThenhavethosethatbesavednomoretothankChrist forthanthose thataredamned;whichwere strange, and contrary toRev.1:5, 6,"Untohimthatlovedus,andwashedusfromoursinsinhisownblood,andhathmadeuskingsandpriestsuntoGodandhisFather,"etc.Formypart,IdoconceivethatChristhathobtainedsalvationformen,notuponconditioniftheywouldreceiveit,butsofullyandperfectlythatcertainlytheyshouldreceive it.Hepurchasedsalvation, tobebestowedon themthatdobelieve;butwithalfaith,thattheymightbelieve.Neithercanitbeobjected,that,accordingtoourdoctrine,Godrequiresanythingofmenthattheycannotdo,yea,faithtobelieveinChrist:for,--First,Commandsdo not signifywhat isGod's intention should be done, butwhat is ourduty to do; which may be made known to us whether we be able toperformitornot:itsignifiethnointentionorpurposeofGod.Secondly,For the promises which are proposed together with the command tobelieve:--First,theydonotholdouttheintentandpurposeofGod,thatChrist shoulddie forus ifwedobelieve;which is absurd,--that the actshouldbetheconstituterofitsownobject,whichmustbebeforeit,andis

presupposedtobebeforewearedesiredtobelieveit:nor,secondly, thepurposeofGodthatthedeathofChristshouldbeprofitabletoasifwedobelieve;whichwebeforeconfuted:but,thirdly,onlythatfaithisthewayto salvationwhichGodhathappointed; so that all thatdobelieve shallundoubtedly be saved, these two things, faith and salvation, beinginseparablylinkedtogether,asshallbedeclared.

ARG. IV. If all mankind be, in and by the eternal purpose of God,distinguished into two sorts and conditions, severally and distinctlydescribedandsetforthintheScripture,andChristbepeculiarlyaffirmedtodieforoneofthesesorts,andnowhereforthemoftheother,thendidhenotdieforall;foroftheonesorthediesforallandeveryone,andoftheotherfornooneatall.But,--

First,Thereissuchadiscriminatingdistinguishmentamongmen,bytheeternal purpose of God, as thosewhom he "loves" and thosewhomhe"hates,"Rom.9:13;whomhe"knoweth,"andwhomhe"knowethnot :"John 10:14, "I knowmy sheep;" 2 Tim. 2:19, "The Lord knoweth themthat are his;" Rom. 8:29, "Whom he did foreknow;" chap. 11:2, "Hispeoplewhichheforeknew;""Iknowyounot,"Matt.25:12:soJohn13:18,"I Speak not of you all; I know whom I have chosen." Those that areappointedtolifeandglory,andthosethatareappointedtoandfittedfordestruction,-- "elect" and "reprobate;" those that were "ordained toeternal life," and those who "before were of old ordained tocondemnation:" as Eph. 1:4 , "He hath chosen us in him;" Acts 13:48,"Ordainedtoeternallife;"Rom.8:30,"Whomhedidpredestinate,themhealsocalled:andwhomhecalled,themhealsojustified:andwhomhejustified, themhealsoglorified."Soontheotherside, lThes.5:9,"Godhathnotappointedus towrath,but toobtainsalvation;"Rom.9:18-21,"He hath mercy o n whom he will have mercy, and whom he will hehardeneth.Thouwiltsaythenuntome,Whydothheyetfindfault?Forwho hath resisted hiswill?Nay but, 0man,who art thou that repliestagainstGod?Shallthethingformedsaytohimthatformedit,Whyhastthoumademethus?Hathnotthepotterpowerovertheclay,ofthesamelumptomakeonevesseltohonour,andanothertodishonour?"Jude4,"Ordained to this condemnation 2 Pet. 2:12, "Made to be taken anddestroyed;" "Sheep and goats,"Matt 25:32; John 10 passim. Those on

whom he hath "mercy," and those whom he "hardenetb," Rom. 9:18.Thosethatarehis "peculiarpeople"and "thechildrenofpromise," thatare "not of the world ," his "church;" and those that, in opposition tothem,are"theworld,""notprayedfor,""nothispeople:"asTit2:14;Gal.4:28; John 15:19, 17:9; Col. 1:24; John 9:52; Heb. 2:10, 12, 13.Whichdistinctionofmeniseverywhereascribedtothepurpose,will,andgoodpleasureofGod:Prov.16:4,"TheLordhathmadeallthingsforhimself,even the wicked for the day of evil." Matt. 9:25, 26, "I thank thee, 0Father, because thou hast hid these things from thewise and prudent,and hast revealed them unto babes. Even so, Father; for so it seemedgood in thy sight." Rom. 9:11, 12, "The children being not yet born,neitherhavingdoneanygoodorevil,thatthepurposeofGodaccordingtoelectionmightstand,notofworks,butofhimthatcalleth;itwassaiduntoher,Theeldershallservetheyounger."Verses16,17,"Sothenitisnotofhimthatwilleth,norofhimthatrunneth,butofGodthatshowethmercy.ForthescripturesaithuntoPharaoh,EvenforthissamepurposehaveIraisedtheeup,thatImightshowmypowerinthee,andthatmynamemightbedeclared throughout all the earth." chap.8:28-30,"Whoare the calledaccording tohispurpose.Forwhomhedid foreknow,healso did predestinate to be conformed to the image of his Son, that hemightbe the first-bornamongmanybrethren.Moreover,whomhedidpredestinate, them he also called: and whom he called, them he alsojustified:andwhomhejustifiedthemhealsoglorified."SothatthefirstpartofthepropositionisclearfromtheScripture.

Now,Christ issaidexpresslyandpunctually todie for themon theoneside:forhis"people,"Matt.1:21;his"sheep,"John10:11,14;his"church,"Acts20:28,Eph5:25,asdistinguishedfromtheworld,Rom.5:8,9,John11:51, 52; his "elect," Rom. 8:32-34; his "children," Heb. 2:12, 13;- asbeforemoreatlarge.WhencewemaysurelyconcludethatChristdiednotfor all and every one,--towit, not for those he "never knew,"whomhe"hateth,"whomhe"hardeneth,"onwhomhe"willnotshowmercy,"who"were before of old ordained to condemnation;" in a word, for areprobate,fortheworld,forwhichhewouldnotpray.Thatwhichsomeexcept,thatthoughChristbesaidtodieforhis"sheep,"forhis"elect,"his"chosen,"yethe isnotsaidtodie forthemonly,-- thattermisnowhereexpressed,isofnovalue;forisitnotwithoutanyforcedinterpretation,in

common sense, and according to the usual course of speaking, todistinguishmenintotwosuchoppositeconditionsaselectandreprobate,sheep and goats, and then affirm that he died for his elect, [is it not]equivalent to this,hedied forhis electonly? Isnot the senseas clearlyrestrained as if that restrictive term had been added? Or is that termalways added in the Scripture in every indefinite assertion, which yetmustofnecessitybelimitedandrestrainedasifitwereexpresslyadded?aswhereourSavioursaith,"Iamtheway,thetruth,andthelife,"John14:6,--hedothnotsaythatheonlyisso,andyetofnecessityitmustbesounderstood.Asalsointhat,Col.1:19,"ItpleasedtheFatherthat inhimshouldallfulnessdwell;"--hedothnotexpressthelimitation"only,"andyet itwereno lessthanblasphemytosupposeapossibilityofextendingtheaffirmationtoanyother.Sothatthisexception,notwithstandingthisargument, is, as far as I can see, unanswerable; which also might befartherurgedbyamorelargeexplicationofGod'spurposeofelectionandreprobation,showinghowthedeathofChristwasameanssetapartandappointed for the saving of his elect, and not at all undergone andsufferedforthosewhich,inhiseternalcounsel,hediddetermineshouldperish for their sins, and so never be made partakers of the benefitsthereof. But of thismoremust be spoken, if the Lord preserve us, andgive assistance for the other part of this controversy, concerning thecauseofsendingChrist.

ARG.V.ThatisnottobeassertedandaffirmedwhichtheScripturedothnotanywheregobeforeusin;buttheScripturenowheresaithChristdiedforallmen,muchlessforallandeveryman(betweenwhichtwothereisa wide difference, as shall be declared): therefore, this is not to beasserted. It is true,Christ is said to give his life "a ransom for all," butnowhereforallmen.Andbecauseitisaffirmedexpresslyinotherplacesthat he died for many, for his church, for them that believe, for thechildren that God gave him, for us, some of all sorts, though notexpressly,yetclearlyintermsequivalent,Rev.5:9,10,itmustbeclearlyprovedthatwhereallismentioned,itcannotbetakenforallbelievers,allhiselect,hiswholechurch,allthechildrenthatGodgavehim,someofallsorts,beforeauniversalaffirmativecanbethenceconcluded.Andifmenwillbutconsidertheparticularplaces,andcontainthemselvesuntiltheyhavedonewhatisrequired,weshallbeatquiet,Iampersuaded,inthis

business.

Chapter16:Containing,twootherargumentsfromthepersonChristsustainedinthis

business.

ARG.VI.ForwhomChristdied,hediedasasponsor,intheirstead,asisapparent,Rom. 5:6-8, "Forwhenwewere yetwithout strength, in duetimeChristdiedfortheungodly.Forscarcelyforarighteousmanwillonedie:yetperadventure foragoodmansomewouldevendare todie.ButGodcommendethhislovetowardus,inthat,whilewewereyetsinners,Christdiedforus"Gal.3:13,"Hewasmadeacurseforus."2Cor.5:21,"Hehathmadehimtobesinforus."Allwhichplacesdoplainlysignifyandholdoutachangeorcommutationofpersons,onebeingacceptedintheroomoftheother.Now,ifhediedasthesponsororsuretyofthemforwhomhedied,intheirstead,thenthesetwothingsat leastwill follow:-First,Thathefreedthemfromthatanger,andwrath,andguiltofdeath,which he underwent for them, that they should in and for him be allreconciled,andbefreedfromthebondagewhereintheyarebyreasonofdeath;fornootherreasonintheworldcanbeassignedwhyChristshouldundergoanythinginanother'sstead,butthatthatothermightbefreedfrom undergoing that which he underwent for him. And all justicerequiresthatsoitshouldbe;whichalsoisexpresslyintimated,whenourSaviour issaid tobe[ENGUOS],"asuretyofabetter testament,"Heb.7:22; that is, by being our priest, undergoing the "chastisement of ourpeace,"andtheburdenofour"iniquities,"Isa.53:5,6.Hewas"madesinforus, thatwemightbemadetherighteousnessofGod inhim,"2Cor.5:21, But now all are not freed fromwrath and the guilt of death, andactually reconciled to God,--which is to be justified through animputation of righteousness, and a non-imputation of iniquities;--foruntilmencometoChrist"thewrathofGodabidethonthem,"John3:36;which argueth and intimateth a nonremoval ofwrath, by reason of notbelieving.Hedothnotsay,itcomesonthem,asthoughbyChrist'sdeaththeywerefreedfrombeingunderastateandconditionofwrath,whichweareallinbynature,Eph.2:3;[MENO],"itremaineth,"orabideth:itwas never removed. And to them the gospel is a savour of death unto

death,--bringing a new death and a sore condemnation, by its beingdespised,untothatdeaththeguiltwhereoftheybefore layunder.Somehave, indeed, affirmed that all and every one are redeemed, restored,justified,andmaderighteousinChrist,andbyhisdeath;buttrulythisisso wretched, I will not say perverting of the Scriptures, which give nocolour to any such assertion, but so direct an opposition to them, as Ijudgeitfruitless,andlostlabour,togoabouttoremovesuchexceptions(More,p. 45). Secondly, It follows thatChristmade satisfaction for thesins of all and every man, if be died for them; for the reason why heunderwent death for us as a surety was to make satisfaction to God'sjusticeforoursins,sotoredeemustohimself,neithercananyotherbeassigned.ButChristhathnotsatisfiedthejusticeofGodforallthesinsofallandeveryman:whichmaybemadeevidentbydiversreasons;for,--

First,ForwhosesinshemadesatisfactiontothejusticeofGod,fortheirsinsjusticeissatisfied,orelsehissatisfactionwasrejectedasinsufficient,fornootherreasoncanbeassignedofsuchafruitlessattempt;whichtoaverisblasphemyinthehighestdegree.ButnowthejusticeofGodisnotsatisfied for all the sins of all and every man; which also is no lessapparentthantheformer:fortheythatmustundergoeternalpunishmentthemselvesfortheirsins,thatthejusticeofGodmaybesatisfiedfortheirsins,thejusticeofGodwasnotsatisfiedwithouttheirownpunishment,bythepunishmentofChrist; for theyarenotheatedbyhis stripes.Butthat innumerablesoulsshall toeternityundergothepunishmentduetotheirownsins,Ihopeneeds,withChristians,noproving.Now,howcanthe justice of God require satisfaction of them for their sins, if it werebefore satisfied for them in Christ? To be satisfied, and to requiresatisfaction that it may be satisfied, are contradictory, and cannot beaffirmedofthesameinrespectofthesame;butthattheLordwillrequireofsome"theuttermostfarthing"ismostclear,Matt,5:26.

Secondly,Christbyundergoingdeath forus,asoursurety, satisfied fornomorethanheintendedsotodo.Sogreatathingassatisfactionforthesinsofmencouldnotaccidentallyhappenbesideshisintention,will,andpurpose; especially considering that his intention and good-will,sanctifyinghimself tobeanoblation,wasof absolutenecessity tomakehisdeathanacceptableoffering.ButnowChristdidnotintendtosatisfy

forthesinsofallandeverymanforinnumerablesoulswereinhell,underthe punishment andweight of their own sins; fromwhence there is noredemptionbefore,noractuallythenwhenourSaviourmadehimselfanoblation forsin.Now,shallwesuppose thatChristwouldmakehimselfanofferingfortheirsinswhomheknewtobepastrecovery,andthat itwasutterlyimpossiblethatevertheyshouldhaveanyfruitorbenefitbyhisoffering?ShallwethinkthatthebloodofthecovenantwascastawayuponthemforwhomourSaviourintendednogoodatall?Tointendgoodtothemhecouldnot,withoutadirectoppositiontotheeternaldecreeofhisFather,andthereinofhisowneternalDeity.DidGodsendhisSon,did Christ come to die, for Cain and Pharaoh, damned so many agesbeforehissuffering?"CredatApella?"Theexception,thatChristdiedforthem, and his death would have been available to them if they hadbelieved and fulfilled the condition required, is, inmy judgment, of noforce at all; for,--First, For themost part they never heard of any suchcondition.Secondly,Christathisdeathknewfullwellthattheybadnotfulfilledthecondition,andwereactuallycutofffromanypossibilityeversotodo,sothatanyintentiontodothemgoodbyhisdeathmustneedsbe vain and frustrate; which must not be assigned to the Son of God.Thirdly, This redemption, conditionate, if they believe, we shall rejectanon.

Neitheristhatotherexception,thatChristmightaswellsatisfyforthemthatwereeternallydamnedatthetimeofhissuffering(forwhomitcouldnotbeuseful),asforthemthatwerethenactuallysaved(forwhomitwasnotneedful),ofanymorevalue.For--First,Those thatwere savedweresaved upon this ground, that Christ should certainly suffer for them indue time; which suffering of his was as effectual in the purpose andpromiseas in theexecutionandaccomplishment. Itwas in themindofGodaccountedforthemasaccomplished,thecompactandcovenantwithChrist about it being surely ratified upon mutual, unchangeablepromises, (according to our conception); and so our Saviour was toperformit,andso itwasneedful for themthatwereactuallysaved:butforthosethatwereactuallydamned,therewasnosuchinducementtoit,orgroundforit,orissuetobeexpectedoutofit.Secondly,Asimilewillclear thewhole:--If aman should sendword to a placewhere captiveswereinprison,thathewouldpaythepriceandransomthatwasduefor

their delivery, and to desire the prisoners to come forth, for he thatdetains them accepts of his word and engagement; when he comes tomake payment, according to his promise, if he find some to have goneforthaccordingaswasproposed,andotherscontinuedobstinateintheirdungeon, some hearing of what he had done, others not, and thataccordingtohisownappointment,andwerenow longsincedead;dothhe,inthepaymentofhispromisedransom,intenditforthemthatdiedstubbornly and obstinately in the prison, or only for them who wentforth?Doubtless,onlyfortheselast.NomorecanthepassionofChristbesupposed tobeapricepaid for them thatdied in theprisonof sinandcorruptionbeforethepaymentofhisransom;thoughitmightfullwellbeforthemthatweredeliveredbyvirtueofhisengagementforthepaymentofsucharansom.Thirdly,IfChristdiedinthesteadofallmen,andmadesatisfactionfortheirsins,thenhediditforalltheirsins,oronlyforsomeoftheirsins.Ifforsomeonly,whothencanbesaved?Ifforall,whythenareallnot saved?They say it is because of their unbelief; theywill notbelieve,andthereforearenotsaved.Thatunbelief,isitasin,orisitnot?Ifitbenot,howcanitbeacauseofdamnation?Ifitbe,Christdiedforit,orhedidnot,Ifhedidnot,thenhediednotforallthesinsofallmen.Ifhedid,whyisthisanobstacletotheirsalvation?Isthereanynewshifttobe invented for this? or must we be contented with the old, namely,becausetheydonotbelieve?thatis,Christdidnotdiefortheirunbelief,orrather,didnotbyhisdeathremovetheirunbelief,becausetheywouldnotbelieve,orbecausetheywouldnotthemselvesremovetheirunbelief;orhediedfortheirunbeliefconditionally,thattheywerenotunbelievers.Thesedonotseemtometobesoberassertions.

ARG. VII. For whom Christ died, for them he is a mediator: which isapparent;fortheoblationorofferingofChrist,whichhemadeofhimselfuntoGod,inthesheddingofhisblood,wasoneofthechiefestactsofhismediation.Butheisnotamediatorforallandeveryone;whichalsoisnolessevident,becauseasmediatorheisthepriestforthemforwhomheisamediator.Now,toapriestitbelongs,aswasdeclaredbefore,tosacrificeand intercede, to procure good things, and to apply them to those forwhomtheyareprocured;asisevident,Heb.9.,Andwasprovedbeforeatlarge:whichconfessedly,Christdothnotforall.Yea,thatChristisnotamediatorforeveryoneneedsnoproof.Experiencesufficientlyevincethit,

besidesinnumerableplacesofScripture.Itis,Iconfess,repliedbysome,that Christ is a mediator for some in respect of some acts, and not inrespect of others; but truly, this, if I am able to judge, is a dishonestsubterfuge, that hath no ground in Scripture, and would make ourSaviour a half mediator in respect of some, which is an unsavouryexpression.Butthisargumentwasvindicatedbefore.

Chapter17:Ofsanctification,andofthecauseoffaith,andtheprocurementthereof

bythedeathofChrist.

ARG.VIII.Anotherargumentmaybe taken fromtheeffectand fruitofthe death of Christ unto sanctification, which we thus propose:--If theblood of Jesus Christ dothwash, purge, cleanse, and sanctify them forwhomitwasshed,orforwhomhewasasacrifice,thencertainlyhedied,shed his blood, or was a sacrifice, only for them that in the event arewashed,purged,cleansed,andsanctified;--whichthatalloreveryoneisnot is most apparent, faith being the first principle of the heart'spurification,Acts15:9,and"allmenhavenotfaith,"2Thess.3:2;itis"oftheelectofGod,"Tit.1:1.Theconsequence,Iconceive,isundeniable,andnottobeavoidedwithanydistinctions.ButnowweshallmakeitevidentthatthebloodofChristiseffectualforallthoseendsofwashing,purging,andsanctifying,whichwebeforerecounted.Andthisweshalldo;--first,fromthe typesof it;and, secondly,byplainexpressionsconcerning thethingitself:--

First, For the type, thatwhichwe shall now consider is the sacrifice ofexpiation, which the apostle so expressly compareth with the sacrificeand oblation of Christ. Of this he affirmeth, Heb. 9: 13, that it legallysanctifiedthemforwhomitwasasacrifice."For,"saithhe,"thebloodofbulls and goats, and the ashes of an heifer sprinkling the unclean,sanctifieth to the purifying of the flesh." Now, that which was donecarnally and legally in the type must be spiritually effected in theantitype,--the sacrifice of Christ, typified by that bloody sacrifice ofbeasts. This the apostle asserteth in the verse following. "How muchmore,"saithhe,"shallthebloodofChrist,whothroughtheeternalSpirit

offered himself without spot to God, purge your conscience from deadworks to serve the living God?" If I know anything, that answer ofArminiusandsomeotherstothis,--namely,thatthesacrificedidsanctify,notasofferedbutassprinkled,andthebloodofChrist,notinrespectofthe oblation, but of its application, answereth it,--is weak andunsatisfactory; for it only asserts a division between the oblation andapplication of the blood of Christ, which, though we allow to bedistinguished,yetsuchadivisionwearenowdisproving.Andtoweakenourargument,thesamedivisionwhichwedisproveisproposed;which,ifany,isaneasy,facilewayofanswering.WegrantthatthebloodofChristsanctifiethinrespectoftheapplicationofthegoodthingsprocuredbyit,butwithalprovethatit issoappliedtoall forwhomitwasanoblation;and that because it is said to sanctify and purge, andmust answer thetype,whichdidsanctifytothepurifyingoftheflesh.

Secondly,Itisexpressly,indiversplacesaffirmedoftheblood-sheddinganddeathofourSaviour,thatitdotheffectthesethings,andthatitwasintended for that purpose. Many places for the clearing of this werebefore recounted. I shall now repeat so many of them as shall besufficienttogivestrengthtotheargumentinhand,omittingthosewhichbeforewereproduced,onlydesiringthatallthoseplaceswhichpointouttheendofthedeathofChristmaybeconsideredasofforcetoestablishthetruthofthisargument.

Rom.6:5,6,"Forifwehavebeenplantedtogetherinthe likenessofhisdeath,weshallbealso in the likenessofhisresurrection:knowingthis,that our old man is crucified with him, that the body of sin might bedestroyed, that henceforth we should not serve sin." The words of thelatter verse yield a reason of the former assertion in verse 5,--namely,thataparticipationinthedeathofChristshallcertainlybeaccompaniedwithconformitytohiminhisresurrection;thatis,bothtolifespiritual,asalsotoeternal:"Becauseouroldmaniscrucifiedwithhim,thatthebodyofsinmightbedestroyed."Thatis,oursinfulcorruptionanddepravationofnatureare,byhisdeathandcrucifying, effectuallyandmeritoriouslyslain, and disabled from such a rule and dominion over us as that weshouldbeservantsanylongeruntothem;whichisapparentlythesenseofthe place, seeing it is laid as a foundation to press forward unto all

decreesofsanctificationandfreedomfromthepowerofsin.

Thesameapostlealsotellsus,2Cor.1:20,that"allthepromisesofGodareinhimyea,andinhimAmen,untothegloryofGodbyus.""Yea,andAmen,"- confirmed, ratified, unchangeably established, and irrevocablymadeovertous.Now,thiswasdone"inhim,"--thatis,inhisdeathandblood-shedding, for the confirmation of the testament, whereof thesepromises are the conveyance of the legacies to us,- confirmed by the"death of him, the testator," Heb. 9:16: for he was "the surety of thisbetter testament," chap. 7:22; which testament or "covenant heconfirmed withmany," by his being "cut off" for them, Dan. 9:26, 27.Now, what are the promises that are thus confirmed unto us, andestablished by the blood of Christ? The sum of them you have, Jer.31:33,34;whence they are repeatedby the apostle,Heb.8:10-12, to setoutthenatureofthatcovenantwhichwasratifiedinthebloodofJesus,inwhichyouhavea summarydescriptionofall that freegrace towardsus, both in sanctification, verses 10, 11, and in justification, verse 12.Amongst thesepromises, also, is thatmost famousoneof circumcisingourhearts,andofgivingnewheartsandspiritsuntous:asDeut.30:6;Ezek.36:26.Sothatourwholesanctification,holiness,withjustificationand reconciliation unto God, is procured by, and established unto uswith,unchangeablepromisesinthedeathandblood-sheddingofChrist,"theheavenlyorspiritualthinksbeingpurifiedwiththatsacrificeofhis,Heb. 9:23; "For we have redemption through his blood, even theforgiveness of sins,"Col 1:14; "By death he destroyed him that had thepower of death, that is, the devil," that he might "deliver them who,through fear of death,were all their lifetime subject to bondage,"Heb.2:14,15.

Dobut takenoticeof those twomostclearplaces,Tit.2:14,Eph.5:25,26: inbothwhichourcleansingandsanctification isassigned tobe theendandintendmentofChristtheworker;andthereforethecertaineffectofhisdeathandoblation,whichwasthework,aswasbeforeproved.AndIshalladdbutoneplacemoretoprovethatwhichIamsorrythatIneedproduceanyonetodo,--towit,thatthebloodofChristpurgethusfromalloursin,andit is,ICor.1:30,"WhoofGodismadeuntouswisdom,and righteousness, and sanctification, and redemption." Of which,

because it is clear enough, I need not spend time to prove that hewasthus made unto us of God, inasmuch as he set him forth to be "apropitiation through faith in his blood;" a's Rom. 3:25. So that oursanctification, with all other effects of free grace, are the immediateprocurement of the death of Christ. And of the things that have beenspoken this is the sum:--Sanctification and holiness is the certain fruitandeffectofthedeathofChristinallthemforwhomhedied;butallandeveryonearenotpartakersofthissanctification,thispurging,cleansing,andworkingofholiness:therefore,Christdiednotforallandeveryone,"quoderatdemonstrandum."

It isaltogether invaintoexcept,assomedo, that thedeathofChrist isnotthesolecauseofthesethings,fortheyarenotactuallywroughtinanywithout the intervention of the Spirit's working in them, and faithapprehending thedeathofChrist: for,--First,Thoughmanytotalcausesofthesamekindcannotconcurtotheproducingof thesameeffect,yetseveralcausesofseveralkindsmayconcurtooneeffect,andbethesolecausesinthatkindwhereintheyarecauses.TheSpiritofGodisthecauseofsanctificationandholiness;butwhatkindofcause,Ipray?Evensuchan one as is immediately and really efficient of the effect. Faith is thecauseofpardonofsin;butwhatcause?Inwhatkind?Whymerelyasaninstrument, apprehending the righteousness of Christ. Now, do thesecauses,whereofoneisefficient,theotherinstrumental,bothnaturalandreal,hinderthatthebloodofChristmaynotonlyconcur,butalsobethesole cause,moral andmeritorious, of these things? Doubtless, they donot.Nay,theydosupposeitsotobe,orelsetheywouldinthisworkbeneither instruments nor efficient, that being the sole foundation of theSpirit'soperationandefficience, and the sole causeof faith's being andexistence.Amanisdetainedcaptivebyhisenemy,andonegoestohimthat detains him, and pays a ransom for his delivery; who thereupongrantsawarranttothekeepersoftheprisonthattheyshallknockoffhisshackles, takeawayhisrags, lethimhavenewclothes,according to theagreement,saying,"Deliverhim,forIhavefoundaransom."Becausethejailerknocksoffhisshackles,andthewarrantofthejudgeisbroughtforhis discharge, shall he orwe say that the price and ransomwhichwaspaidwasnot the cause, yes, the sole cause of his delivery?Consideringthatnoneoftheselatterhadbeen,hadnottheransombeenpaid,theyare

no less the effect of that ransom thanhis owndelivery. In ourdeliveryfromthebondageofsin,itistrue,thereareotherthings,inotherkinds,whichdoconcurbesidesthedeathofChrist,astheoperationoftheSpiritandthegraceofGod;but thesebeing inonekind,and that inanother,thesealsobeingnolessthefruitandeffectofthedeathofChristthanourdeliverance wrought by them, it ismost apparent that that is the onlymaincauseofthewhole.Secondly,Totakeoffutterlythisexception,withallofthelikekind,weaffirmthatfaithitselfisaproperimmediatefruitand procurement of the death of Christ in all them forwhomhe died;which(because,ifitbetrue,itutterlyoverthrowsthegeneralransom,oruniversalredemption;andifitbenottrue,Iwillverywillinglylaydownthis whole controversy, and be very indifferent which way it bedetermined, forgo itwhichway itwill, free-willmustbeestablished), Iwillproveapartbyitselfinthenextargument.

ARG.IX.BeforeIcometopresstheargumentintended,Imustpremisesomefewthings;as,---

1.Whateverisfreelybestoweduponus,inandthroughChrist,thatisallwholly the procurement and merit of the death of Christ. Nothing isbestowedthroughhimonthosethatarehiswhichhehathnotpurchased;the pricewhereby hemade his purchase being his own blood, I Pet. 1:18,19; for the covenant between his Father and him, ofmaking out allspiritual blessings to them that were given unto him, was expresslyfoundedonthiscondition,"Thatheshouldmakehissoulanofferingforsin,"Isa.53:10.

2.Thatconfessedly,onallsides,faithis,inmenofunderstanding,ofsuchabsoluteindispensablenecessityuntosalvation,--therebeingnosacrificetobeadmittedforthewantofitunderthenewcovenant,--that,whateverGod hath done in his love, sending his Son, and whatever Christ hathdoneordoth,inhisoblationandintercessionforallorsome,withoutthisinus,is,inregardoftheevent,ofnovalue,worth,orprofituntous,butservethonlytoincreaseandaggravatecondemnation;for,whatsoeverisaccomplishedbesides,that ismostcertainlytrue,"Hethatbelievethnotshallbedamned,"Mark16:16.(Sothatifthereisinourselvesapowerofbelieving,and theactof itdoproceed fromthatpower,and isourownalso,thencertainlyandundeniablyitisinourpowertomaketheloveof

GodanddeathofChristeffectualtowardsusornot,andthatbybelievingweactuallydotheonebyanactofourown;whichissoevidentthatthemost ingenious and perspicacious of our adversaries have in termsconfessedit,asIhavedeclaredelsewhere).Suchbeing,then,theabsolutenecessityoffaith,itseemstomethatthecauseofthatmustneedsbetheprimeandprincipalcauseofsalvation,asbeingthecauseofthatwithoutwhichthewholewouldnotbe,andbywhichthewholeis,andiseffectual.

3. I shall give those that to us in this are contrary-minded their choiceandoption, so that theywill answerdirectly, categorically, andwithoutuncouth, insignificant, cloudy distinctions, whether our saviour, by hisdeathand intercession(whichweproved tobeconjoined),didmeritorprocurefaithforus,orno?or,which isallone,whether faithbea fruitandeffectofthedeathofChrist,orno?AndaccordingtotheiranswerIwillproceed.

First,Iftheyansweraffirmativelythat it is,orthatChristdidprocure itbyhis death (provided always that theydonotwilfully equivocate, andwhen I speak of faith as it is a grace in a particular person, taking itsubjectively,theyunderstandfaithasitisthedoctrineoffaith,orthewayofsalvationdeclaredinthegospel,takingitobjectively,whichisanotherthing,andbesidethepresentquestion;although,bytheway,Imusttellthemthatwedenythegrantingofthatnewwayofsalvation,inbringinglifeandimmortalitytolightbythegospelinChrist,tobeprocuredforusbyChrist,himselfbeingthechiefestpartofthisway,yea,thewayitself:andthatheshouldhimselfbeprocuredbyhisowndeathandoblationisaverystrange,contradictoryassertion,beseeming themwhohaveusedit(More,p.35.)Itistrue,indeed,afullandplenarycarryingofhiselecttolifeandglorybythatwayweascribetohim,andmaintainitagainstall;butthegrantingofthatwaywasofthesamefreegraceandunprocuredlovewhichwasalsothecauseofgrantinghimselfuntous,Gen.3:15.);--if,I say, they answer thus affirmatively, then I demand whether Christprocured faith for all for whom he died absolutely, or upon someconditionontheirparttobefulfilled?Ifabsolutely,thensurely,ifhediedfor all, they must all absolutely believe; for that which is absolutelyprocured for any is absolutely his, no doubt. He that hath absolutelyprocuredaninheritance,bywhatmeanssoev'er,whocanhinder,thatit

should not be his? But this is contrary to that of the apostle, "Allmenhavenotfaith,"2Thess3:2;and,"FaithisoftheelectofGod,"Tit.1:1.Ifthey say that he procured it for them, that is, to be bestowed on themconditionally,Idesirethattheywouldanswerbonafide,androundly,intermswithout equivocation or blind distinctions, assign that condition,that we may know what it is, seeing it is a thing of so infiniteconcernment toallour souls.Letmeknow this conditionwhichyewillmaintain,andenherbamamici!(Iownmyselfconquered--Facciolati)thecause isyours Is it,assomesay, if theydonot resist thegraceofGod?Now,what is itnot to resist thegraceofGod? is itnot toobey it?AndwhatisittoobeythegraceofGod?,isitnottobelieve?Sotheconditionof faith is faith itself. Christ procured that they should believe, uponconditionthattheydobelieve!Arethesethingsso?Buttheycanassignacondition,onourpartrequired,offaith,thatisnotfaithitself.Cantheydoit?Letushearit,then,andwewillrenewourinquiryconcerningthatcondition,whetheritbeprocuredbyChristorno.Ifnot,thenisthecauseoffaithstillresolvedintoourselves;Christisnottheauthorandfinisherofit.Ifitbethenarewejustwherewewerebefore,andmustfollowwithour queries whether that condition was procured absolutely or uponcondition.Depingeubesistam.

But, secondly, if theywill answernegatively, as, agreeably to their ownprinciples,theyoughttodo,anddenythatfaithisprocuredbythedeathofChrist,then,---

1.Theymustmaintainthatitisanactofourownwills,soourownasnottobewroughtinusbygrace;andthatitiswhollysituatedinourpowertoperformthatspiritualact,nothingbeingbestoweduponusbyfreegrace,inandthroughChrist (aswasbeforedeclared),butwhatbyhim, inhisdeath and oblation, was procured: which is contrary,--(1.) To expressScriptureinexceedingmanyplaces,whichIshallnotrecount:(2.)Totheverynatureof thebeingof thenewcovenant,whichdothnotprescribeand require the condition of it, but effectually work it in all thecovenantees, Jer. 31:33, 34; Ezek. 36:26; Heb. 8:10, 11: (3.) To theadvancementofthefreegraceofGod,insettingupthepoweroffree-will,in the state of corrupted nature, to the slighting and undervaluingthereof. (4.) To the received doctrine of our natural depravedness and

disability to any thing that is good; yea, by evident unstrainedconsequence,overthrowingthat fundamentalarticleoforiginalsin:yea,(5.)Torightreason,whichwillnevergrantthatthenaturalfacultyisableof itself, without some spiritual elevation, to produce an act purelyspiritual;asICor.2:14.

2.Theymustresolvealmostthesolecauseofoursalvationintoourselvesultimately,itbeinginourownpowertomakeallthatGodandChristdounto thatendeffectual,or to frustrate theirutmost endeavours for thatpurpose: for all that is done, whether in the Father's loving us andsending his Son to die for us, or in the Son's offering himself for anoblationinourstead,orforus(inourbehalf),isconfessedly,asbefore,ofnovaluenorworth,inrespectofanyprofitableissue,unlesswebelieve;which that we shall do, Christ hath not effected nor procured by hisdeath,neithercantheLordsoworkitinusbutthatthesolecastingvoice(ifImaysosay),whetherwewillbelieveorno,islefttoourselves.Now,whether this be not to assign unto ourselves the cause of our ownhappiness, and to make us the chief builders of our own glory, let alljudge.

These things being thus premised, I shall briefly prove that which isdenied,namely,thatfaithisprocuredforusbythedeathofChrist;andso,consequently,hediednotforallandeveryone,for"allmenhavenotfaith:"andthiswemaydobythesefollowingreasons;---

1.ThedeathofJesusChristpurchasedholinessandsanctificationforus,aswasat largeproved,Arg.VIII;but faith,as it is a graceof theSpiritinherent in us, is formally a part of our sanctification and holiness:thereforeheprocured faith forus.Theassumption ismeetcertain,andnot denied; the propositionwas sufficiently confirmed in the foregoingargument; and I seenotwhatmaybe excepted against the truthof thewhole.Ifanyshallexcept,andsaythatChristmightprocureforussomepartofholiness(forwespeakofparts,andnotofdegreesandmeasure),butnotall,as thesanctificationofhope, love,meekness,and the like, Iask,--first,Whatwarrant havewe for any such distinction between thegraces of the Spirit, that some of them should be of the purchasing ofChrist,othersofourownstore?secondly,Whetherwearemoreproneofourselves tobelieve, andmore able, than to love and hope? andwhere

maywehaveagroundforthat?

2.AllthefruitsofelectionarepurchasedforusbyJesusChrist; for"wearechoseninhim,"Eph.1:4,astheonlycauseandfountainofallthosegoodthingswhichtheLordchoosethusto,forthepraiseofhisgloriousgrace,thatinallthingsbemighthavethepreeminence.IhopeIneednotbesolicitousabouttheprovingofthis,thattheLordJesusistheonlywayandmeansbyandforwhomtheLordwill certainlyandactuallycollateupon his elect all the fruits and effects or intendments of that lovewherebyhechosethem.Butnowfaithisafruit,aprincipalfruit,ofourelection; for saith the apostle, "We are chosen in him before thefoundation of the world, that we should be holy," Eph. 1:4,--of whichholiness,faith,purifyingtheheart,isaprincipalshare."Moreover,whomhedidpredestinate, themhe also called,"Rom.8:30; that is,with thatcalling which is according to his purpose, effectually working faith inthemby themightyoperationofhisSpirit, "according to the exceedinggreatness of his power," Eph.1:9. And so they "believe" (God makingthemdifferfromothers,ICor.4:7,intheenjoymentofthemeans)"whoareordainedtoeternallife,"Acts13:48.Theirbeingordainedtoeternallife was the fountain from whence their faith did flow; and so "theelectionhathobtained,andtherestwereblinded,"Rom.9:7.

3.All theblessingsof thenewcovenantareprocuredandpurchasedbyhim in whom the promises thereof are ratified, and to whom they aremade; for all thegood things thereof are contained inandexhibitedbythose promises, through the working of the Spirit of God. Now,concerning the promises of the covenant, and their being confirmed inChrist,andmadeuntohis,asGal.3:16,withwhatistobeunderstoodinthoseexpressions,wasbeforedeclared.Therefore,allthegoodthingsofthecovenantaretheeffects,fruits,andpurchaseofthedeathofChrist,heandallthingsforhimbeingthesubstanceandwholeofit.Farther;thatfaith is of the good things of the new covenant is apparent from thedescription thereof, Jer. 31:33, 34; Heb. 8:10-12; Ezek. 36:25-27, withdivers other places, as might clearly be manifested if we affectedcopiousnessincausafacili.

4. That without which it is utterly impossible that we should be savedmust of necessity be procured by him by whom we are fully and

effectually saved. Let them that can, declare how he can be said toprocuresalvationfullyandeffectually forus,andnotbetheauthorandpurchaser of that (for he is the author of our salvation by the way ofpurchase) without which it is utterly impossible we should attainsalvation.Now,withoutfaithitisutterlyimpossiblethateveranyshouldattainsalvation,Heb.11:6,Mark16:16;butJesusChrist,accordingtohisname, doth perfectly save us, Matt. 1:21, procuring for us "eternalredemption,"Heb.9:12,being, "able to save to theuttermostthemthatcome unto God by him," chap. 7:25: and therefore must faith also bewithinthecompassofthosethingsthatareprocuredbyhim.

5.TheScriptureisclear,inexpressterms,andsuchasaresoequivalentthattheyarenotliabletoanyevasion;asPhil.1:29,"Itisgivenuntous,(HUPERCHRISTOS),onthebehalfofChrist,forChrist'ssake,tobelieveonhim."Faith,orbelief, is thegift, andChrist theprocurerof it: "Godhath blessed us with all spiritual blessings in him in heavenly places,"Eph.1:3.Iffaithbeaspiritualblessing,itisbestowedonus"inhim,"andsoalsoforhissake; if itbenot, it isnotworthcontendingabout inthissense andway: so that, let others lookwhichway theywill, I desire tolook unto Jesus as the "author and finisher of our faith," Heb. 12:2.Diversotherreasons,arguments,andplacesofScripturemightbeaddedfortheconfirmationofthistruth;butIhopeIhavesaidenough,anddonotdesiretosayall.Thesumofthewholereasonmaybereducedtothishead,--namely,ifthefruitandeffectprocuredandwroughtbythedeathof Christ absolutely, not depending on any condition in man to befulfilled, be not common to all, then did not Christ die for all; but thesupposalistrue,asisevidentinthegraceoffaith,whichbeingprocuredby thedeathofChrist, tobeabsolutelybestowedon themforwhomhedied,isnotcommontoall:therefore,ourSaviourdidnotdieforall.

ARG.X.Wearguefromthetypetotheantitype,orthethingsignifiedbyit;whichwillevidentlyrestraintheoblationofChristtoGod'select.Thepeople of Israel were certainly, in all remarkable things that happeneduntothem,typicalofthechurchofGod;astheapostleatlarge[declares],l Cor.10:11. Especially their institutions and ordinances were allrepresentative of the spiritual things of the gospel; their priests, altar,sacrifices, were but all shadows of the good things to come in Jesus

Christ;theirCanaanwasatypeofheaven,Heb.4:3,9;asalsoJerusalemorSion,Gal.4:26,Heb.12:22.ThewholepeopleitselfwasatypeofGod'schurch, his elect, his chosen and called people: whence as they werecalleda"holypeople,aroyalpriesthood;"soalso,inallusiontothem,arebelievers,IPet.2:5,9Yea,God'speopleareininnumerableplacescalledhis "Israel," as it is farther expounded, Heb. 8:8. A true Israelite is asmuch as a true believer, John 1:47; and he is a Jew who is so in thehiddenmanoftheheart.Ihopeitneednotbeprovedthatthatpeople,asdelivered from bondage, preserved, taken nigh unto God, brought intoCanaan,wastypicalofGod'sspiritualchurch,ofelectbelievers.Whencewethusargue:--ThoseonlyarereallyandspirituallyredeemedbyJesusChrist who were designed, signified, typified by the people of Israel intheir carnal, typical redemption (for no reason in the world can berenderedwhysomeshouldbetypedoutinthesamecondition,partakersofthesamegood,andnotothers);butbythepeopleoftheJews,intheirdeliverance fromEgypt,bringing intoCanaan,withall theirordinancesandinstitutions,onlytheelect,thechurchofGod,wastypedout,aswasbeforeproved.And,intruth,itisthemostsenselessthingintheworld,toimaginethattheJewswereunderatypetoallthewholeworld,orindeedtoanybutGodschosenones,asisprovedat large,Heb.9:10.WeretheJews and their ordinances types to the seven nations whom theydestroyedandsupplantedinCanaan?weretheysotoEgyptians,infidels,and haters of God and his Christ?We conclude, then, assuredly, fromthatjustproportionthatoughttobeobservedbetweenthetypesandthethingstypified,thatonlytheelectofGod,hischurchandchosenones,areredeemedbyJesusChrist.

Chapter18:Beingacontinuanceofargumentsfromthenatureanddescription

ofthethinginhand;andfirst,ofredemption.

ARG. XI. That doctrine which will not by anymeans suit with nor bemadeconformabletothethingsignifiedbyit,andtheexpression,literaland deductive,whereby in Scripture it is held out unto us, but implies

evidentcontradictionsuntothem,cannotpossiblybesoundandsincere,as is themilkof theword.Butnowsuch is thispersuasionofuniversalredemption; it can never be suited nor fitted to the thing itself, orredemption,nortothoseexpressionswherebyintheScripture it isheldoutuntous.Universalredemption,andyetmanytodieincaptivity,isacontradictionirreconcilableinitself.

Tomanifestthis,letusconsidersomeofthechiefestwordsandphraseswhereby the matter concerning which we treat is delivered in theScripture, such as are, redemption, reconciliation, satisfaction, merit,dying for us, bearing our sins, suretiship,--his being God, a commonperson,aJesus,savingtotheutmost,asacrificeputtingawaysin,andthelike;towhichwemayaddtheimportanceofsomeprepositionsandotherwordsusedintheoriginalaboutthisbusiness:anddoubtnotbutweshalleasilyfindthatthegeneralransom,orratheruniversalredemption,willhardly suit to any o them; but it is too long for the bed, andmust becroppedattheheadorheels.

Begin we with the word REDEMPTION itself, which we will consider,name and thing. Redemption, which in the Scripture is LUTROSISsometimes, but most frequently APOLUTROSIS, is the delivery of anyonefromcaptivityandmiserybytheinterventionLUTRON,ofapriceorransom.That thisransom,orpriceofourdeliverance,was thebloodofChrist is evident; he calls it LUTRON, Matt. 20:28; and [it is called]ANTILUTRON,ITim.2:6,-that is, thepriceofsucharedemption,thatwhichwasreceivedasavaluableconsiderationforourdismission.Now,thatwhichisaimedatinthepaymentofthispriceis,thedeliveranceofthosefromtheevilwherewiththeywereoppressedforwhomthepriceispaid; it being in this spiritual redemption as it is in corporal and civil,onlywiththealterationofsomecircumstances,asthenatureofthethingenforceth.This theHoly Spiritmanifesteth by comparing the "blood ofChrist"inthisworkofredemptionwith"silverandgold,"andsuchotherthingsasare the intervening ransom in civil redemption, l Pet. 1:18,19.Theevilwherewithwewereoppressedwasthepunishmentwhichwehaddeserved;--that is, the satisfaction requiredwhen thedebt is sin;whichalsoweare,bythepaymentofthisprice,deliveredfrom;soGal.3:13:forwe are "justified freely by his grace, through the redemption that is in

Christ Jesus," Rom. 3: 24; "in whomwe have redemption through hisblood,theforgivenessofsins,"Eph.1:7;Col1:14.Freejustificationfromtheguilt,andpardonofsin,inthedeliverancefromthepunishmentdueunto it, is the effect of the redemptionprocuredby the payment of thepricewebeforementioned:asifamanshouldhavehisfriendinbondage,andhe shouldgoand layouthis estate topay thepriceofhis freedomthat is set upon his head by him that detains him, and so set him atliberty. Only, as was before intimated, this spiritual redemption hathsome supereminent things in it, that are not to be found in otherdeliverances;as,--

First, He that receives the ransom doth also give it. Christ is apropitiationtoappeaseandatonetheLord,buttheLordhimselfsethimforthsotobe,Rom.3:24,25;whencehehimselfisoftensaidtoredeemus.Hisloveisthecauseofthepriceinrespectofitsprocurement,andhisjusticeacceptsofthepriceinrespectofitsmerit;forChrist"camedownfrom heaven to do the will of him that sent him," John 6:3 8; Heb.10:9,10. It is otherwise in the redemption amongstmen,wherehe thatreceivestheransomhathnohandintheprovidingofit.

Secondly, The captive or prisoner is not somuch freed fromhis powerwhodetainshimasbroughtintohisfavour.Whenacaptiveamongstmenis redeemed, by thepayment of a ransom,he is instantly tobe set freefrom the power and authority of him that did detain him; but in thisspiritual redemption, upon the payment of the ransom for us,which isthebloodofJesus,wearenotremovedfromGod,butare"broughtnigh"untohim,Eph.2:13,--notdelivered fromhispower, but restored tohisfavour,--ourmiserybeingapunishmentbythewayofbanishmentaswellasthraldom.

Thirdly, As the judge was to be satisfied, so the jailer was to beconquered; God, the judge, giving him leave to fight for his dominion,whichwaswrongfullyusurped,thoughthatwherebyhehaditwasbytheLordjustlyinflicted,andhisthraldombyusrightlydeserved,Heb.2:14;Col.2:15.Andhelosthispower,asstrongashewas,forstrivingtograspmore than he could hold; for the foundation of his kingdombeing sin,assaultingChristwhodidnosin,helosthispoweroverthemthatChristcame to redeem,havingnopart inhim.Sowas the strongmanbound,

andhishousespoiled.

In these and some few other circumstances is our spiritual redemptiondiversified from civil; but for the main it answers the word in thepropriety thereof, according to theuse that ithathamongstmen.Now,there is a twofold way whereby this is in the Scripture expressed: forsometimesourSaviourissaidtodieforourredemption,andsometimesfor the redemption of our transgressions; both tending to the samepurpose,--yea,bothexpressions,asIconceive,signifythesamething.Ofthe latteryouhaveanexample,Heb.9:15.HediedEISAPOLUTROSISPARABASISwhich, say some, is ametonymy, transgressions being putfortransgressors;others,thatitisaproperexpressionforthepayingofapricewherebywemaybedelivered from the evil of our transgressions.Theotherexpressionyouhave,Eph.1:7,andindiversotherplaces,wherethewordsLUTRONandAPOLUTROSISdoconcur;asalsoMatt.20:28,andMark 10:45.Now, thesewords, especially that of ANTILUTRON, ITim. 2:6, do always denote, by the not-to-be-wrested, genuinesignificationofthem,thepaymentofaprice,oranequalcompensation,inlieuofsomethingtobedoneorgrantmadebyhimtowhomthatpriceis paid. Having given these few notions concerning redemption ingeneral,letusnowseehowapplicableitisuntogeneralredemption.

Redemptionisthefreeingofamanfrommiserybytheinterventionofaransom, as appeareth.Now,when a ransom is paid for the liberty of aprisoner, is it not all the justice in the world that he should have andenjoy the liberty sopurchased forhimbyavaluable consideration? If Ishouldpayathousandpoundsforaman'sdeliverancefrombondagetohimthatdetainshim,whohathpowertosethimfree,andiscontentedwith theprice I give,were itnot injurious tomeand thepoorprisonerthat his deliverance be not accomplished?Can it possibly be conceivedthatthereshouldbearedemptionofmen,andthosemennotredeemed?thatapriceshouldbepaid,andthepurchasenotconsummated?Yetallthismustbemadetrue,and innumerableotherabsurdities, ifuniversalredemption be asserted. A price is paid for all, yet few delivered; theredemption of all consummated, yet few of them redeemed; the judgesatisfied,thejailerconquered,andyettheprisonerinthralled!Doubtless,"universal"and"redemption,"wherethegreatestpartofmenperish,are

as irreconcilable as "Roman" and "Catholic." If there be a universalredemptionofall,thenallmenareredeemed.Iftheyareredeemed,thenare theydelivered fromallmisery,virtuallyoractually,whereunto theywereinthralled,andthatbytheinterventionofaransom.Why,then,arenotallsaved?Inaword,theredemptionwroughtbyChristbeingthefulldeliveranceofthepersonsredeemedfromallmisery,whereintheywereinwrapped,bythepriceofhisblood,itcannotpossiblybeconceivedtobeuniversalunlessallbe saved; so that theopinionof theUniversalists isunsuitabletoredemption.

Chapter19:Ofthenatureofreconciliation,andtheargumenttakenfromthence.

ARG. XII. Another thing ascribed to the death of Christ, and, by theconsent of all, extending itself unto all for whom he died, isRECONCIATION. This in the Scripture is clearly proposed under adoublenotion; first,ofGod tous; secondly,ofus toGod;--both usuallyascribedtothedeathandblood-sheddingofJesusChrist: forthosewhowere"enemieshereconciledinthebodyofhisfleshthroughdeath,"Col1:21,22.And,doubtlessthesethingsdoexactlyansweroneanother.AllthosetowhomhehathreconciledGod,hedothalsoreconcileuntoGod:forunlessbothbeeffected,itcannotbesaidtobeaperfectreconciliation;forhowcanitbe,ifpeacebemadeonlyontheoneside?Yea,itisutterlyimpossiblethatadivisionofthesetwocanberationallyapprehended:forifGodbereconciled,notman,whydothnothereconcilehim,seeingitisconfessedlyinhispower;andifmanshouldbereconciled,notGod,howcanhebereadytoreceiveallthatcomeuntohim?Now,thatGodandallandeveryoneintheworldareactuallyreconciled,andmadeatpeaceinJesusChrist,Ihopewillnotbeaffirmed.Buttoclearthis,wemustalittleconsiderthenatureofreconciliationasitisproposedtousinthegospel;untowhich, also, some lightmaybegiven from thenatureof the thingitself,andtheuseofthewordincivilthings.

Reconciliation is the renewing of friendship between parties before atvariance,bothpartiesbeingproperlysaidtobereconciled,evenbothhethat offendeth and he that was offended. God and man were set at

distance, at enmity and variance, by sin.Manwas the party offending,God offended, and the alienation was mutual, on either side;--but yetwiththisdifference, thatmanwasalienated inrespectofaffections, thegroundandcauseofangerandenmity;Godinrespectoftheeffectsandissue of anger and enmity. The word in the New Testament isKATALLAGE, and the verb KATALLASSO, reconciliation, to reconcile;bothfromALLASSO,tochange,ortoturnfromonething,onemind,toanother:whencethefirstnativesignificationofthosewordsispermutatioand permutare, because most commonly those that are reconciled arechanged in respect of their affections, always in respect of thedistanceand variance, and in respect of the effects; thence it signifiethreconciliation,andtoreconcile.Andthewordmaynotbeaffirmedofanybusiness,orofanymen,untilbothpartiesareactuallyreconciled,andalldifferencesremovedinrespectofanyformergrudgeandill-wiLL.IfonebewellpleasedWiththeother,andthatothercontinueunappeasedandimplacable, there is no reconciliation. When our Saviour gives thatcommand, that he that brought his gift to the altar, and thererememberedthathisbrotherhadaughtagainsthim,--wasoffendedwithhim for any cause, --he should go and be reconciled to him, [he] fullyintendeth a mutual returning of minds one to another, especiallyrespecting,theappeasingandatoningofhimthatwasoffended.Neitherarethesewordsusedamongmeninanyothersense,butalwaysdenote,even in common speech, a full redintegration of friendship betweendissenting parties, with reference most times to some compensationmade to the offended party. The reconciling of the one party and theothermaybedistinguished,butbotharerequiredtomakeupanentirereconciliation.

As,then,thefollyofSocinusandhissectariesisremarkable,whowouldhavethereconciliationmentionedintheScripturetobenothingbutourconversiontoGod,withouttheappeasingofhisangerandturningawayhiswrathfromus,--whichisareconciliationhoppingononeleg,--sothatdistinction of some between the reconciliation of God toman,makingthat to be universal towards all, and the reconciliation ofman to God,making that to be only of a small number of those to whom God isreconciled,isanolessmonstrousfigment.Mutualalienationmusthavemutual reconciliation, seeing theyare correlata. The state betweenGod

andman,beforethereconciliationmadebyChrist,wasastateofenmity.Man was at enmity with God; we were his "enemies," Col. 1:21; Rom.5:10;hatinghimandopposingourselvestohim,inthehighestrebellion,totheutmostofourpower.Godalsowasthusfaranenemytous,thathis"wrath"wasonus,Eph.2:3;whichremainethonusuntilwedobelieve,John3:36.Tomakeperfect reconciliation (whichChrist is aid inmanyplacestodo),itisrequired,first,ThatthewrathofGodbeturnedaway,hisangerremoved,andall theeffectsofenmityonhispart towardsus;secondly, That we be turned away from our opposition to him, andbrought into voluntary obedience. Until both these be effected,reconciliation is not perfected. Now, both these are in the ScriptureassignedtoourSaviour,astheeffectsofhisdeathandsacrifice.

1. He turned away the wrath of God from us, and so appeased himtowardsus; thatwas the reconcilingofGodbyhisdeath: for"whenwewereenemies,wewerereconciledtoGodbythedeathofhisSon,"Rom.5:10. That here is meant the reconciling of God, as that part ofreconciliation which consisteth in turning away his wrath from us, ismostapparent,itbeingthatwherebyGodchieflycommendethhislovetous,whichcertainlyisintheforgivenessofsin,bytheaversionofhisangerdue to it; as also being opposed to our being saved from the wrath tocome,inthelatterendoftheverse,whichcomprisethourconversionandwholereconciliationtoGod.Besides,verse11,wearesaidtoreceivethis"reconciliation" (which, I knownot bywhatmeans,we have translated"atonement"); which cannot be meant of our reconciliation to God, orconversion,whichwecannotproperlybesaidtoacceptorreceive,butofhimtous,whichwereceivewhenitisapprehendedbyfaith.

2. He turneth us away from our enmity towards God, redeeming andreconcilingustoGodby"thebloodofhiscross,"Col.1:20;--towit,thenmeritoriously, satisfactorily, by the way of acquisition and purchase;accomplishing it in due time actually and efficiently by his Spirit. Boththeseyehavejointlymentioned,2Cor.5:18-20;wherewemaysee,first,God being reconciled to us in Christ., which consisteth in a non-imputationofiniquities,andisthesubject-matteroftheministry,verses18,19;secondly,thereconcilingofustoGod,byacceptingthepardonofoursins,whichistheendoftheministry,verse20;--asthesameisalsoat

large declared, Eph. 2:13-15. The actual, then, and effectualaccomplishment of both these, "simul et semel," in respect ofprocurement,bycontinuance,andinprocessoftime,intheordinancesofthe gospel, in respect of final accomplishment on the part of men, domakeupthatreconciliationwhichistheeffectofthedeathofChrist;forsoit is inmanyplacesassignedtobe:"WearereconciledtoGodbythedeath of his Son,"Rom. 5:10; "And you, thatwere sometime alienated,hathhereconciledinthebodyofhisfleshthroughdeath,"Col.1:21,22:which is in sundry places so evident in the Scripture, that none canpossiblydenyreconciliationtobetheimmediateeffectandproductofthedeathofChrist.

Now, how this reconciliation can possibly be reconciled with universalredemption, I am no way able to discern; for if reconciliation be thepropereffectofthedeathofChrist,asisconfessedbyall,thenifhediedforall,Iaskhowcomethittopass,--First,ThatGodisnotreconciledtoall? as he is not, for his wrath abideth on some, John 3:36, andreconciliation is the aversion of wrath. Secondly, That all are notreconciledtoGod?astheyarenot,for"bynatureallarethechildrenofwrath," Eph. 2:3; and some all their lives do nothing but "treasure upwrathagainstthedayofwrath,"Rom.2:5.Thirdly,How,then,canitbethatreconciliationshouldbewroughtbetweenGodandallmen,andyetneitherGodreconciledtoallnorallreconciledtoGod?Fourthly,IfGodbereconciledtoall,whendothbebegintobeunreconciledtowardsthemthatperish?bywhatalterationisit?inhiswillornature?Fifthly,IfallbereconciledbythedeathofChrist,whendotheybegintobeunreconciledwho perish, being born children of wrath? Sixthly, Seeing thatreconciliation on the part of God consists in the turning, away of hiswrathandnotimputingofiniquity,2Cor.5:18,19,whichisjustification,renderingusblessed,Rom.4:6-8,why,ifGodbereconciledtoall,arenotall justified and made blessed through a non-imputation of their sin?Theywhohavefoundoutaredemptionwherenoneareredeemed,andareconciliation where none are reconciled, can easily answer these andsuchotherquestions;whichtodoIleavethemtotheirleisure,andinthemeantimeconcludethispartofourargument.Thatreconciliationwhichistherenewingoflostfriendship,theslayingofenmity,themakingupofpeace, the appeasing of God, and turning away of his wrath, attended

withanon-imputationofiniquities;and,onourpart,conversiontoGodbyfaithandrepentance;--this,Isay,beingthatreconciliationwhichistheeffectofthedeathandbloodofChrist,itcannotbeassertedinreferenceto any, nor Christ said to die for any other, but only those concerningwhomall the properties of it, and actswherein it doth consist,may betrulyaffirmed;which,whethertheymaybeofallmenornot,letallmenjudge.

Chapter20:OfthenatureofthesatisfactionofChrist,withargumentsfromthence.

Arg. XIII. A third way whereby the death of Christ for sinners isexpressed is SATISFACTION, --namely, that by his death he madesatisfactiontothejusticeofGodfortheirsinsforwhomhedied,thatsotheymight go free. It is true, theword satisfaction is not found in theLatin or English Bible applied to the death of Christ. In the NewTestament it isnotatall,andintheOldbuttwice,Num.35:31,32;butthethingitselfintendedbythatwordiseverywhereascribedtothedeathof our Saviour, there being also other words in the original languagesequivalenttothatwherebyweexpressthethinginhand.Now,thatChristdidthusmakesatisfactionforallthem,orratherfortheirsins,forwhomhedied,is(asfarasIknow)confessedbyallthatarebutoutwardlycalledafterhisname,thewretchedSociniansexcepted,withwhomatthistimewehavenot to do. Let us, then, first seewhat this satisfaction is; thenhowinconsistentitiswithuniversalredemption.

Satisfactionisatermborrowedfromthelaw,appliedproperlytothings,thence translated and accommodated unto persons; and it is a fullcompensationofthecreditorfromthedebtor.Towhomanythingisduefromanyman,he is inthatregardthatman'screditor;andtheother ishisdebtor,uponwhomthereisanobligationtopayorrestorewhatissoduefromhim,untilhebefreedbyalawfulbreakingofthatobligation,bymaking itnullandvoid;whichmustbedonebyyielding satisfaction towhathis creditor can requirebyvirtueof thatobligation: as, if I owe amanahundredpounds,Iamhisdebtor,byvirtueofthebondwhereinIam bound, until some such thing be done as recompenseth him, and

movethhimtocancelthebond;whichiscalledsatisfaction.Hence,fromthingsreal,itwasandistranslatedtothingspersonal.Personaldebtsareinjuries and faults; which when aman hath committed, he is liable topunishment.Hethatistoinflictthatpunishmentoruponwhomitliethto see that it be done, is, or may be, the creditor; which he must do,unlesssatisfactionbemade.Now,theremaybeatwofoldsatisfaction:--First, By a solution, or paying the very thing that is in the obligation,eitherbythepartyhimselfthat isbound,orbysomeotherinhisstead:as,ifIoweamantwentypounds,andmyfriendgoethandpayethit,mycreditorisfullysatisfied.Secondly,Byasolution,orpayingofsomuch,althoughinanotherkind,notthesamethatisintheobligation,which,bythe creditor's acceptation, stands in the lieu of it; upon which, also,freedomfromtheobligationfolloweth,notnecessarily,butbyvirtueofanactoffavour.

In the business in hand,--First, the debtor is man; he oweth the tenthousandtalents,Matt.28:24.Secondly,Thedebtissin:"Forgiveusourdebts,"Matt.6:12.Thirdly,Thatwhichisrequiredinlieuthereoftomakesatisfactionforit,isdeath:"Inthedaythatthoueatestthereof,thoushaltsurelydie,"Gen.2:17;"Thewagesofsinisdeath,"Rom.6:23.Fourthly,Theobligationwherebythedebtoristiedandboundisthelaw,"Cursediseveryone,"etc.,Gal.3:10;Deut.27:26;thejusticeofGod,Rom.1:32;andthetruthofGod,Gen.3:3.Fifthly,ThecreditorthatrequireththisofusisGod,consideredasthepartyoffended,severeJudge,andsupremeLordof all things. Sixthly, That which interveneth to the destruction of theobligationistheransompaidbyChrist:Rom.3:25,"Godsethimforthtobeapropitiationthroughfaithinhisblood."

I shall not enter upon any long discourse of the satisfaction made byChrist,butonlysofarclearitasisnecessarytogivelighttothematterinhand. To this end two things must be cleared:--First, That Christ didmake such satisfaction as whereof we treat; as also wherein it dothconsist.Secondly,WhatisthatactofGodtowardsman,thedebtor,whichdothandoughttofollowthesatisfactionmade.FortheFIRST,Itoldyoutheword itself dothnotoccur in thisbusiness in theScripture, but thethingsignifiedbyit(beingacompensationmadetoGodbyChristforourdebts)mostfrequently.FortomakesatisfactiontoGodforoursins,itis

requiredonlythatheundergothepunishmentduetothem;forthatisthesatisfactionrequiredwheresinisthedebt.Now,thisChristhascertainlyeffected;for"hisownselfbareoursinsinhisownbodyonthetree,"IPet,2:24;"Byhisknowledgeshallmyrighteousservant justifymany, forheshall bear their iniquities," Isa. 53:11. The word (nasa), also, verse 12,arguing a takingof thepunishmentof sin fromus and translating it tohimself,signifiethasmuch,yeaallthatwedobythewordsatisfaction.SoalsodoththatofANAPHERO,usedbyPeterintheroomthereof: fortobear iniquity, in the Scripture language, is to undergo the punishmentdue to it, Lev. 5:1; which we call to make satisfaction for it;--which isfarther illustratedbyadeclarationhowhebareour sins, evenbybeing"wounded for our transgressions, and bruised for our iniquities," Isa53:5; whereunto is added, in the close, that "the chastisement of ourpeacewasuponhim."Everychastisementiseither,forinstruction,or,forexample,punishmentandcorrection.Thefirstcanhavenoplace inourSaviour;theSonofGodhadnoneedtobetaughtwithsuchthornsandbriers.Itmust,therefore,beforpunishmentandcorrection,andthatforoursinsthenuponhim;wherebyourpeaceorfreedomfrompunishmentwasprocured.

Moreover, intheNewTestamenttherebediverswordsandexpressionsconcerning the death of our Saviour, holding out that thing which bysatisfactionwedointend;aswhen,first,itistermedPROSPHORA;Eph.5:2,gaveuphimself,anofferingandasacrifice,orsacrificeofexpiation;asappearethbythattypeofitwithwhichitiscompared,Heb.9:13,14.Ofthe same force also is theHebrewword (ascham), Isa. 53:10; Lev. 7:2."He made his soul an offering for sin,"--a piacular sacrifice for theremovingofitaway;whichtheapostleabundantlycleareth,insayingthathewasmade"sin"itself,2Cor.5:21,sinbeingthereputfortheadjunctofit, or thepunishmentdueunto it. So also is he termed "propitiation" IJohn2:2.WhereuntoanswerstheHebrewchitte,usedGen.31:39,"Egoilludexpiabam,"whichistoundergothedebt,andtomakecompensationfor it; which was the office of him who was to be Job's (ga=92al)"redeemer",chap.19:25.Allwhichanddiversotherwords,whichinpartshallbeafterwardconsidered,dodeclare theverysamethingwhichweintendbysatisfaction;evenatakinguponhimthewholepunishmentdueto sin, and in the offering of himself doing that which God, who was

offended,wasmoredelightedandpleasedwithal,thanhewasdispleasedand offendedwith all the sins of all those that he suffered and offeredhimselffor.Andtherecanbenomorecompletesatisfactionmadetoanythanbydoing thatwhichhe ismorecontentedwith, thandiscontentedand troubled with that for which he must be satisfied. God was morepleased with the obedience, offering and sacrifice of his Son, thandispleasedwiththesinsandrebellionsofall theelect.Asifagoodkingshouldhaveacompanyofhissubjectsstandoutinrebellionagainsthim,andheweretherebymovedtodestroythem,becausetheywouldnothavehimreignoverthem,andtheonlysonofthatkingshouldputinfortheirpardon,makingatendertohisfatherofsomeexcellentconquestbyhimlately achieved, beseechinghim to accept of it, andbe pleasedwithhispoorsubjects,soastoreceivethemintofavouragain;or,whichisnearer,should offer himself to undergo that punishmentwhich his justice hadallottedfortherebels,andshouldaccordinglydoit;--heshouldproperlymakesatisfactionfortheiroffence,andinstrict justicetheyoughttobepardoned.ThiswasChrist,asthatonehircus,sent-awaygoat, thatbareandcarriedawayall thesinsof thepeopleofGod, to fallhimselfunderthem,thoughwithassurancetobreakallthebondsofdeath,andtoliveforever.Now,whereasIsaidthatthereisatwofoldsatisfaction,wherebythedebtor is freedfromtheobligationthat isuponhim,--theonebeingsolutio ejusdem, payment of the same thing thatwas in the obligation;theother,solutiotantidem,ofthatwhichisnotthesame,norequivalentunto it,butonly in thegraciousacceptationof thecreditor,--it isworthourinquirywhichoftheseitwasthatourSaviourdidperform.

He (Grotius, distinguished in legal science, Owen makes reference to)who is esteemed by many to have handled this argument with mostexactness, denieth that the payment made by Christ for us (by thepaymentofthedebtofsinunderstand,byanalogy,theundergoingofthepunishment due unto it) was solutio ejusdem, or of the same thingdirectlywhichwas in theobligation: forwhichhegiveth some reasons;as,--First,Becausesuchasolution,satisfaction,orpayment, is attendedwithactualfreedomfromtheobligation.Secondly,Because,wheresuchasolution ismade, there isnoroomforremissionorpardon. "It is true,"saithhe,"deliverancefollowethuponit;butthisdeliverancecannotbebywayofgraciouspardon,forthereneedethnottheintercedingofanysuch

act of grace. But now," saith he, "that satisfactionwhereby some otherthingisofferedthanthatwhichwasintheobligationmaybeadmittedorrefused,accordingasthecreditorpleaseth;andbeingadmittedforany,itisbyanactofgrace;andsuchwasthesatisfactionmadebyChrist."Now,truly,noneofthesereasonsseemofsomuchweighttomeastodrawmeintothatpersuasion.

For the first reason rests upon that, for the confirmation of it, whichcannotbegranted,--namely,thatactualfreedomfromtheobligationdothnotfollowthesatisfactionmadebyChrist;forbydeathhediddeliverusfromdeath,andthatactually,sofarasthattheelectaresaidtodieandrisewithhim.Hedidactually,oripsofacto,deliverusfromthecurse,bybeingmadeacurseforus;andthehandwritingthatwasagainstus,eventhewholeobligation,wastakenoutofthewayandnailedtohiscross.Itistrue,allforwhomhedidthisdonotinstantlyactuallyapprehendandperceive it, which is impossible: but yet that hinders not but that theyhave all the fruits of his death in actual right, though not in actualpossession,whichlasttheycannothaveuntilatleastitbemadeknowntothem. As, if a man pay a ransom for a prisoner detained in a foreigncountry, the verydayof thepaymentandacceptationof it theprisonerhath right tohis liberty, althoughhe cannot enjoy it until such time astidings of it are brought unto him, and a warrant produced for hisdelivery.Sothatthatreasonisnothingbutabegging.

Secondly, The satisfaction of Christ, by the payment of the same thingthat was required in the obligation, is no way prejudicial to that free,gracious condonation of sin so often mentioned. God's graciouspardoningofsincompriseththewholedispensationofgracetowardsusin Christ, whereof there are two parts:--First, The laying of our sin onChrist,ormakinghimtobesinforus;whichwasmerelyandpurelyanactof freegrace,whichhedid forhisownsake.Secondly,Thegraciousimputation of the righteousness of Christ to us, or making us therighteousness ofGod in him;which is no less of grace andmercy, andthatbecausetheverymeritofChristhimselfhathitsfoundationinafreecompact and covenant. However, that remission, grace, and pardon,whichisinGodforsinners,isnotopposedtoChrist'smerits,butours.Hepardonethalltous;buthesparednothisonlySon,hebatedhimnotone

farthing. The freedom, then, of pardon hath not its foundation in anydefect of themerit or satisfactionofChrist, but in threeother things:--First,Thewill ofGod freely appointing this satisfactionofChrist, John3:16;Rom. 5:8; I John 4:9. Secondly, In a gracious acceptation of thatdecreed satisfaction in our steeds; for somany, nomore. Thirdly, In afreeapplicationofthedeathofChristuntous.

Remission, then, excludes not a full satisfaction by the solution of theverythingintheobligation,butonlythesolutionorsatisfactionbyhimtowhompardonandremissionaregranted.So that,notwithstanding,anything said to the contrary, the death of Christmade satisfaction in theverything,thatwasrequiredintheobligation.Hetookawaythecurse,by"beingmadeacurse,"Gal.3:13,Hedeliveredus fromsin,being "madesin," 2Cor. 5:21.Heunderwentdeath thatwemightbedelivered fromdeath. All our debt was in the curse of the law, which he whollyunderwent.NeitherdowereadofanyrelaxationofthepunishmentintheScripture,butonlyacommutationoftheperson;whichbeingdone,"GodcondemnedsininthefleshofhisSon,"Rom.8:3,Christstandinginourstead:andsoreparationwasmadeuntoGod,andsatisfactiongiven forall the detriment thatmight accrue to him by the sin and rebellion ofthemforwhomthissatisfactionwasmade.Hisjusticewasviolated,andhe"setsforthChristtobeapropitiation"foroursins,"thathemightbejust, and the justifier of himwhich believeth in Jesus," Rom. 3:25, 26.And never, indeed, was his justice more clearly demonstrated than incausing"the iniquity of us all tomeet uponhim."His lawwas broken;thereforeChristcomestobe"theendofthelawforrighteousness,"Rom.10:4. Our offence and disobedience was to him distasteful; in theobedienceofChristhetookfullpleasure,Rom.5:17;Matt.3:16.

Now fromall this, thusmuch (toclearup thenatureof the satisfactionmade by Christ) appeareth,--namely, It was a full, valuablecompensation,madetothejusticeofGod,forallthesinsofallthoseforwhomhemadesatisfaction,byundergoingthatsamepunishmentwhich,by reason of the obligation that was upon them, they themselves wereboundtoundergo.WhenIsaythesame,Imeanessentiallythesameinweightandpressure,thoughnotinallaccidentsofdurationandthelike;foritwasimpossiblethatheshouldbedetainedbydeath.Now,whether

this will stand in the justice of God, that any of these should perisheternally for whom Jesus Christ made so full, perfect, and completesatisfaction,weshallpresentlyinquire;andthisisthefirstthingthatwearetoconsiderinthisbusiness.

SECONDLY,Wemust lookwhatactofGod it is that isexercisedeithertowardsusorourSaviourinthisbusiness.ThatGodinthewholeisthepartyoffendedbyoursinsisbyallconfessed.Itishislawthatisbroken,hisglorythatisimpaired,hishonourthatisabasedbyoursin:"IfIbeafather," saith he, "where is mine Honour?"Mal. 1 :6. Now, the law ofnature and universal right requireth that the party offended berecompensed inwhatsoeverhe is injuredby the faultofanother.Beingthus offended, the Lord is to be considered under a twofold notion:--First,Inrespectofus,heisasacreditor,andallwemiserabledebtors;tohim we owe the "ten thousand talents," Matt. 18:24. And our Saviourhathtaughtustocalloursinsour"debts,"Matt.6:12;andthepaymentofthisdebt theLord requirethandexactethofus.Secondly, In respectofChrist,--onwhomhewaspleasedtolaythepunishmentofusall,tomakeouriniquitytomeetuponhim,notsparinghim,butrequiringthedebtathishandstotheutmostfartliing,--GodisconsideredasthesupremeLordandGovernor of all, the only Lawgiver,who alone had power so far torelaxhisownlawastohavethenameofasuretyputintotheobligation,whichbeforewasnot there, and then to require thewhole debt of thatsurety;forhealonehathpoweroflifeanddeath,James4:12.Now,thesetwo acts are eminent in God in this business:--First, An act of severejustice,asacreditorexactingthepaymentofthedebtatthehandsofthedebtor; which, where sin is the debt, is punishment, as was beforedeclared:thejusticeofGodbeingrepairedthereby inwhatsoever itwasbeforeviolated.Secondly,Anactofsovereigntyorsupremedominion,intranslatingthepunishmentfromtheprincipaldebtortothesuretywhichofhis freegracehehimselfhadgivenandbestowedon thedebtor: "HesparednothisownSon,butdeliveredhimuptodeathforusall."Hence,letthesetwothingsbeobserved:--

1.ThatGodacceptethofthepunishmentofChristasacreditoracceptethofhisduedebt,whenhesparesnotthedebtor,butrequirestheuttermostfarthing. It is true of punishment, as punishment, there is no creditor

properly;for,"Delictapuniripubliceinterest."Butthispunishmentbeingconsidered also as a price, as it is, I Cor. 6:20, it must be paid to thehandsofsomecreditor,asthiswasintothehandsofGod;whenceChristis said to come todoGod'swill,Heb. 10:9, and to satisfyhim,asJohn6:38.Neither, indeed, do the arguments that some have used to provethatGod, as a creditor, cannot inflict punishment, nor yet by virtue ofsupremedominion,seemtomeofanygreatweight.DiversI findurgedbyhimwhosegreatskillinthelaw,andsuchtermsasthere,mightwellgivehimsanctuaryfromsuchweakexaminersasmyself;buthethathathso foully betrayed the truth of God in other things and corrupted hisword,deservesnotourassentinanythingbutwhatbyevidenceofreasonisextorted.Letus, then,seewhatthere isof that inthiswhichwehavenowinhand:--

First, then, he tells us that "The right of punishing in the rector orlawgiver can neither be a right of absolute dominion nor a right of acreditor; because these things belong to him, and are exercised for hisown sake,whohath them,but the right ofpunishing is for the goodofcommunity."

Ans.ReferthisreasonuntoGod,whichistheaimofit,anditwillappeartobeofnovalue;forwedenythatthereisanything inhimordonebyhimprimarilyforthegoodofanybuthimself.HisAUTARKEIA,orself-sufficiency,willnot allow thathe shoulddoany thingwith anultimaterespect toany thingbuthimself.Andwhereashesaith that the rightofpunishing is for the good of community, we answer, that "bonumuniversi" thegoodof community, is thegloryofGod, and thatonly.Sothatthesethingsinhimcannotbedistinguished.

Secondly,Headdeth, "Punishment isnot inand for itselfdesirable,butonlyforcommunity'ssake.Now,therightofdominionandtherightofacreditor are things in themselves expetible and desirable, without theconsiderationofanypublicaim."

Ans.First,Thatthecomparisonoughtnottobebetweenpunishmentandtherightofdominion,butbetweentherightofpunishmentandtherightofdominion; the factofone isnot tobecomparedwiththerightof theother.

Secondly, God desireth nothing, neither is there any thing desirable tohim,butonlyforhimself.TosupposeagooddesirabletoGodforitsownsakeisintolerable.

Thirdly,Therebesomeactsofsupremedominion,inthemselvesandfortheir own sake, as little desirable as any act of punishment; as theannihilationofaninnocentcreature,whichGrotiuswillnotdenybutthatGodmaydo.

Thirdly,Heproceedeth, "Anyonemay,without anywrong, gooff fromtherightofsupremedominionorcreditorship;buttheLordcannotomittheactofpunishmenttosomesins,asoftheimpenitent."

Ans. God may, by virtue of his supreme dominion, omit punishmentwithout any wrong or prejudice to his justice. It is as great a thing toimpute sin where it is not, and to inflict punishment upon thatimputation, as not to impute sin where it is, and to remove or not toinflictpunishmentuponthatnon-imputation.Now,thefirstoftheseGoddidtowardsChrist;and,therefore,hemaydothelatter.

Secondly,Thewrongorinjusticeofnotpunishinganysinorsinsdothnotarisefromanynaturalobligation,buttheconsiderationofanaffirmativepositiveactofGod'swill,wherebyhehathpurposedthathewilldoit.

Fourthly,He adds, "None canbe called just forusing, his own right orlordship;butGodiscalledjustforpunishingornotremittingsin,"Rev.16:5.

Ans.First,Howeveritbeinothercauses,yetinthisGodmaycertainlybesaid to be just in exactinghis debt or using, his dominion, because hisownwillistheonlyruleofjustice.

Secondly,Wedonotsaypunishing, isanactofdominion,butanactofexactingaduedebt; the requiring thisofChrist inour stead supposingtheinterventionofanactofsupremedominion.

Fifthly, His last reason is, "Because that virtue whereby one goeth offfrom his dominion or remitteth his debt, is liberality; but that virtue

whereby a man abstaineth from punishing is clemency: so thatpunishmentcanbenoactofexactingadebtoractingadominion."

Ans.Thevirtuewherebyamangoethofffromtheexacting,ofthatwhichis due, universally considered, is not always liberality; for, as Grotiushimselfconfesseth,adebtmayariseandaccruetoanybytheinjuryofhisfame, credit, or name, by a lie, slander, or otherwise. Now, that virtuewherebyaman ismovednot toexactpaymentbywayof reparation, isnotinthiscaseliberality,buteitherclemency,orthatgraceofthegospelforwhichmoralistshavenoname;andsoitiswitheverypartyoffended,so often as he hath a right of requiring punishment from his offender,whichyethedothnot.Sothat,notwithstandingtheseexceptions,thisiseminently seen in thisbusinessof satisfaction,--thatGod, as a creditor,dothexactlyrequirethepaymentofthedebtbythewayofpunishment.

2.Thesecondthingeminent in it is,anactofsupremesovereigntyanddominion, requiring the punishment of Christ, for the full, completeansweringoftheobligationandfulfillingofthelaw,Rom.8:3,10:4.

Now,thesethingsbeingthusatlargeunfolded,wemaysee,inbrief,somenatural consequences following and attending them as they are laiddown;as,--First,Thatthefullandduedebtofall those forwhomJesusChristwasresponsiblewasfullypaidintoGod,accordancetotheutmostextentof theobligation.Secondly,ThattheLord,who isa justcreditor,ought inallequitytocancel thebond,tosurceaseallsuits,actions,andmolestationsagainstthedebtors,fullpaymentbeingmadeuntohimforthedebt.Thirdly,Thatthedebtthuspaidwasnotthisorthatsin,butallthe sins of all those for whom and in whose name this payment wasmade, I John 1:7, aswasbeforedemonstrated.Fourthly,That a secondpaymentofadebtoncepaid,orarequiringofit,isnotanswerabletothejustice which God demonstrated in setting forth Christ to be apropitiation for our sins, Rom. 3:25. Fifthly, Thatwhereas to receive adischargefromfarthertroubleisequitablyduetoadebtorwhohathbeenin obligation, his debt being paid, the Lord, having accepted of thepaymentfromChristinthesteadofallthemforwhomhedied,oughtinjustice,accordingtothatobligationwhich,infreegrace,hehathputuponhimself, to grant them a discharge. Sixthly, That considering thatrelaxationof the lawwhich,by the supremepowerof the lawgiver,was

effected,astothepersonssufferingthepunishmentrequired,suchactualsatisfaction ismade thereto, that it can lay nomore to their charge forwhomChristdiedthaniftheyhadreallyfulfilled,inthewayofobedience,whatsoeveritdidrequire,Rom.8:32-34.

Now, how consistent these things (in themselves evident, and clearlyfollowing the doctrine ofChrist's satisfaction, before declared) arewithuniversalredemptioniseasilydiscernible;for,--First,Ifthefulldebtofallbepaidtotheutmostextentoftheobligation,howcomesittopassthatsomanyareshutupinprisontoeternity,neverfreedfromtheirdebts?Secondly, If the Lord, as a just creditor, ought to cancel all obligationsandsurceaseallsuitsagainstsuchashavetheirdebtssopaid,whenceisit that hiswrath smokes against some to all eternity? Let none tellmethat it isbecausetheywalknotworthyof thebenefitbestowed; forthatnotwalkingworthyispartofthedebtwhichisfullypaid,for(asit is inthethirdinference)thedebtsopaidisalloursins.Thirdly,IsitprobablethatGodcallsanytoasecondpayment,andrequiressatisfactionofthemforwhom,byhisownacknowledgment,Christhathmade thatwhich isfull and sufficient?Hath he an after-reckoning that he thought not of?for, for what was before him he spared him not, Rom. 8:32. Fourthly,How comes it that God never gives a discharge to innumerable souls,thoughtheirdebtsbepaid?Fifthly,Whence,isitthatanyonesoullivesanddiesunderthecondemningpowerofthelaw,neverreleased,ifthatbefullysatisfiedinhisbehalf,soasithadbeenalloneasifhehaddonewhatsoever it could require?Let themthat can, reconcile these things Iam no CEdipus for them. The poor beggarly distinctions whereby it isattempted.Ihavealreadydiscussed.Andsomuchforsatisfaction.

Chapter21:Adigression,containingthesubstanceofanoccasionalconferenceconcerningthesatisfactionofChrist.

MuchaboutthetimethatIwascomposingthatpartofthelastargumentwhich is taken from the satisfaction of Christ, there came one (whosename, and all things else concerning him, for the respect I bear to hispartsandmodesty,shallbeconcealed)totheplacewhereIlive,and,ina

privateexerciseaboutthesufferingsofChrist,seemedtothosethatheardhim to enervate, yea overthrow, the satisfaction of Christ: which Iapprehending to be of dangerous consequence, to prevent a furtherinconvenience,setmyselfbrieflyandplainlytooppose;andalso,a littleafter, willingly entertained a conference and debate (desired by thegentleman)about thepoint inquestion:whichbeingcarriedalongwiththat quietness and sobriety of spirit which beseemed lovers of andsearchersaftertruth,Ieasilyperceivednotonlywhatwashispersuasioninthethinginhand,butalsowhatwasthegroundandsolecauseofhismisapprehension;anditwasbrieflythis:--Thattheeternal,unchangeableloveofGodtohiselectdidactually instate them insuchaconditionaswherein theywere in an incapacity of having any satisfactionmade forthem:theendof thatbeingtoremovethewrathdueuntothem,andtomakeanatonementfortheirsins;which,byreasonoftheformerloveofGod,theystoodinnoneedof,butonlywantedaclearmanifestationofthatloveuntotheirsouls,wherebytheymightbedeliveredfromallthatdread,darkness,guilt,andfear,whichwasinandupontheirconsciences,by reason of a not-understanding of this love, which came upon themthroughthefallofAdam.Now,toremovethis,JesusChristwassenttomanifestthislove,anddeclarethiseternalgoodwillofGodtowardsthem,so bearing, and taking, away their sins, by removing from theirconsciencesthatmisapprehensionofGodandtheirownconditionwhich,byreasonofsin,theyhadbefore,andnottomakeanysatisfactiontothejusticeofGod for their sins,hebeing eternallywell-pleasedwith them.The sum is, election is asserted to the overthrow of redemption.Whatfollowed in our conference, with what success by God's blessing it didobtain,shall,formypart,restinthemindsandjudgmentsofthosethatheard it, for whose sake alone it was intended. The things themselvesbeing, first,ofgreatweightand importance,ofsingularconcernmenttoallChristians;secondly,containinginthemamixtureofundoubtedtruthand no less undoubted errors, true propositions and false inferences,assertions of necessary verities to the exclusion of others no lessnecessary; and, thirdly, directly belonging to the business in hand,--Ishallbrieflydeclareandconfirmthewholetruthinthisbusiness,sofarasoccasion was given by the exercise and debate before mentioned,beginingwiththefirstpartofit,concerning,theeternalloveofGodtohiselect,withthestateandconditiontheyareplacedinthereby:concerning

whichyoumayobserve,--

First,ThatwhichisnowbysomemadetobeanewdoctrineoffreeGraceisindeedanoldobjectionagainstit.Thatanon-necessityofsatisfactionbyChrist,asaconsequentofeternalelection,wasmorethanonce,forthesubstanceofit,objectedtoAustinbytheoldPelagianheretics,uponhisclearing and vindicating, that doctrine, is most apparent. The sameobjection,renewedbyothers,isalsoansweredbyCalvin,Institut.lib.2,cap.16;asalsodiversschoolmenhadbefore,intheirway,proposedittothemselves, as Thom. 3. g. 49, a. 4. Yet, notwithstanding the apparentsenselessness of the thing itself, together with themany solid answerswherebyitwaslongbeforeremoved,theArminians,attheSynodofDort,greedily snatched it up again, and placed it in the very front of theirargumentsagainsttheeffectualredemptionof theelectbyJesusChrist.Now, that which was in them only an objection is taken up by someamongstusasatruth,theabsurdinconsequentconsequenceofitownedasjustandgood,andtheconclusiondeemednecessary,fromthegrantingofelectiontothedenialofsatisfaction.

Secondly, Observe that there is the same reason of election andreprobation(inthingssoopposed,soitmustbe):"JacobhaveIloved,butEsauhaveIhated,"Rom.9:13.Bytheone,menare"ordainedtoeternallife," Acts 23:48; by the other, "before of old ordained untocondemnation,"Jude4.Nowiftheelectarejustified,andsanctified,andsaved,becauseofGod'sdecreethatso theyshallbe,whereby theyneednothingbut themanifestation thereof, then likewiseare the reprobates,assoonastheyarefinallyimpenitent,damned,burned,andwantnothingbutamanifestationthereof;which,whetheritbetrueorno,consultthewholedispensationofGodtowardsthem.

Thirdly,ConsiderwhatistheeternalloveofGod.Isitanaffectioninhiseternalnature,asloveisinours?Itwerenolessthanblasphemyoncesoto conceive.His pure and holy nature,wherein there is neither changenor shadow of turning, is not subject to any such passion; it must be,then,aneternalactofhiswill,andthatalone.IntheScriptureitiscalled,his "good pleasure," Matt, 11:26; his "purpose according to election,"Rom.9:11;the"foundationofGod,"2Tim.2:19.Now,everyeternalactofGod'swillisimmanentinhimself,notreallydistinguishedfromhimself;

whatever is so inGod is God.Hence, it puts nothing into the creatureconcerningwhom it is, nor alteration of its condition at all; producing,indeed,noeffectuntilsomeexternalactofGod'spowerdomakeitout.For instance:Goddecreed frometernity thathewouldmake theworld,yet we know the world was not made until about five thousand fivehundredyearsago.Butyewillsay,"ItwasmadeinGod'spurpose."Thatis,sayI,hepurposedtomakeit.Sohepurposeththereshallbeadayofjudgment;istherethereforeactuallyauniversaldayofjudgmentalready?Godpurposeththathewill, inandthroughChrist, justifyandsavesuchand such certain persons; are they therefore justified because Godpurposethit?Itistrue,theyshallbeso,becausehehathpurposedit;butthat they are so is denied. The consequence is good from the divinepurposetothefuturitionofanything,andthecertaintyofitsevent,nottoitsactualexistence.AswhentheLord,inthebeginning,wentactuallytomaketheworld,therewasnoworld;sowhenhecomestobestowfaithandactuallytojustifyaman,untilhehathsodoneheisnotjustified.Thesumis,--

First,TheeternalloveofGodtowardshiselectisnothingbuthispurpose,goodpleasure,apureactofhiswill,wherebyhedetermines todosuchandsuchthingsfortheminhisowntimeandway.Secondly,NopurposeofGod,no immanent eternal actofhiswill, dothproduce anyoutwardeffect, or change any thing in nature and condition of that thingconcerningwhichhispurpose is;butonlymakes the event and successnecessaryinrespectofthatpurpose.Thirdly,ThewrathandangerofGodthat sinners lie under is not any passion inGod, but only the outwardeffectsofanger,asguilt,bondage,etc.Fourthly,AnactofGod'seternallove,which is immanent inhimself,dothnot exempt the creature fromtheconditionwhereinheisunderangerandwrath,untilsometemporalact of free grace do really change its state and condition. For example:Godholding the lumpofmankind inhis ownpower, as the clay in thehandof thepotter,determining tomake somevesselsuntohonour, forthe praise of his glorious grace, and others to dishonour, for themanifestationofhisrevengingjustice,andtothisendsufferthemall tofallintosinandtheguiltofcondemnation,wherebytheybecameallliabletohiswrathandcurse;hispurposetosavesomeofthesedothnotatallexemptorfreethemfromthecommonconditionoftherest,inrespectof

themselves and the truth of their estate, until some actual thing beaccomplished for the bringing of them nigh unto himself: so thatnotwithstandinghiseternalpurpose,hiswrath, inrespectof theeffects,abideth on them until that eternal purpose domake out itself in somedistinguishingactoffreegrace;whichmayreceivefarthermanifestationbytheseensuingarguments:--

1.Ifthesinnerwantnothingtoacceptationandpeacebutamanifestationof God's eternal love, then evangelical justification is nothing but anapprehension of God's eternal decree and purpose. But this cannot bemadeoutfromtheScripture,--namely,thatGod'sjustifyingofapersonishis making known unto him his decree of election; or (that] man'sjustification[is]anapprehensionofthatdecree,purpose,orlove.Whereis any such thing in the book of God? It is true, there is a discoverythereofmade to justified believers, and therefore it is attainable by thesaints,"Godsheddingabroadhis love in theirheartsby theHolyGhostwhichisgivenuntothem,"Rom.5:5;butitisaftertheyare"justifiedbyfaith," and have "peace with God," verse 1. Believers are to give "alldiligence tomake their calling and election sure;" but that justificationshouldconsisthereinisastrangenotion.Justification,intheScripture,isanactofGod,pronouncinganungodlyperson,uponhisbelieving,tobeabsolved from the guilt of sin, and interested in the all-sufficientrighteousnessofChrist:soGod"justifieththeungodly,"Rom.4:5,"bytherighteousness ofGodwhich is by the faith of Jesus Christ unto them,"chap.3:22;makingChristtobecomerighteousnesstothemwhowereinthemselvessin.Butof thismanifestationofeternal lovethere isnottheleast foundation, as to be the form of justification; which yet is notwithout sense and perception of the love of God, in the improvementthereof.

2. The Scripture is exceeding clear in making all men, before actualreconciliation, to be in the like state and condition, without any realdifferenceatall,theLordreservingtohimselfhisdistinguishingpurposeofthealterationhewillafterwardbyhisfreegraceeffect:"Thereisnonethatdoethgood,no,notone,"Rom.3:12;for"wehaveprovedbothJewsandGentilesthattheyareallundersin,"verse9.Allmankindareinthesamecondition,inrespectofthemselvesandtheirownrealstate:which

truth is not at all prejudiced by the relation they are in to the eternaldecrees;for"everymouthisstopped,andall theworld isbecomeguiltybeforeGod,"Rom.3:19,--HUPODIKOS,obnoxioustohisjudgment"Whomakeththeetodiffer fromanother?andwhathastthouthatthoudidstnot receive?" ICor. 4:7. All distinguishment, in respect of state andcondition, is by God's actual grace; for even believers are "by naturechildrenofwrath, even as others,"Eph. 2:3.The condition, then, of allmen,duringtheirunregeneracy,isoneandthesame,thepurposeofGodconcerningthedifferencethatshallbebeingreferredtohimself.Now,Iask whether reprobates in that condition lie under the effects of God'swrath,orno?Ifyesay"No,"whowillbelieveyou?Ifso,whynottheelectalso? The same condition hath the same qualifications an actualdistinguishment we have proved there is not. Produce some differencethathatharealexistence,orthecauseislost.

3.ConsiderwhatitistolieundertheeffectsofGod'swrath,accordingtothedeclarationoftheScripture,andthenseehowtheelectaredeliveredtherefrom,beforetheiractualcalling.Now,thisconsistsindiversthings;as,--(1.)TobeinsuchastateofalienationfromGodasthatnoneoftheirservices are acceptable to him: "The prayer of the wicked is anabomination to the LORD," Prov. 28:9. (2.) To have no outwardenjoymentsanctified,buttohaveallthingsuncleanuntothem,Tit.1:15.(3.) To be under the power of Satan who rules at his pleasure in thechildren of disobedience, Eph. 2:2. (4.) To be in bondage unto death,Heb.2:15.(5.)Tobeunderthecurseandcondemningpowerofthelaw,Gal.3:13.(6.)TobeobnoxioustothejudgmentofGod,andtobeguiltyofeternaldeathanddamnation,Rom.3:19.(7.)Tobeunderthepoweranddominionof sin, reigning, in them,Rom.6:19.These and such like arethosewhichwecalltheeffectsofGod'sanger.

Letnowanyonetellmewhatthereprobates,inthislife,lieundermore?Anddonotalltheelect,untiltheiractualreconciliation,inandbyChrist,lieundertheverysame?for,--(1.)Arenottheirprayersanabominationtothe Lord? can they without faith please God? Heb. 9:6. And faith wesupposethemnottohave; for if theyhave, theyareactuallyreconciled,(2.) Are their enjoyments sanctified unto them? hath any thing asanctifiedrelationwithoutfaith?SeeICor.7:14.(3.)Aretheynotunder

thepowerofSatan?Ifnot,howcomesChrist,inandforthem,todestroytheworksofthedevil?Didnothenotcometodeliverhisfromhimthathad thepowerofdeath, that is, thedevil?Heb.2:14;Eph.2:2, (4.)Aretheynotunderbondageuntodeath?Theapostleaffirmsplainlythattheyare so all their lives, until they are actually freed by JesusChrist,Heb.2:14,15.(5.)Aretheynotunderthecurseofthelaw?Howaretheyfreedfromit?ByChristbeingmadeacurse for them,Gal.3:13. (6.)Are theynot obnoxious unto judgment, and guilty of eternal death? How is it,then,thatPaulsaysthatthereisnodifference,butthatallaresubjecttothe judgment of God, and are guilty before him? Rom. 3:9; and thatChrist saves them from this wrath, which, in respect of merit, was tocome upon them? Rom 5:9; I Thess. 1:10. (7.) Are they not under thedominionofsin?"Godbethanked,"saysPaul,"thatyeweretheservantsofsin,butyehaveobeyed,"etc.,Rom.6:17. Inbrief, theScripture is innothingmore plentiful than in laying and charging all themisery andwrath of and due to an unreconciled condition upon the elect of God,untiltheyactuallypartakeinthedeliverancebyChrist.

Butnowsomementhinktowipeawayallthathathbeensaidinaword,andtellusthatallthisissobutonlyintheirownapprehension;notthatthosethingsaresoindeedandinthemselves.Butifthesethingsbesotothemonlyintheirapprehension,whyaretheyotherwisetotherestofthewhole world? The Scripture gives its no difference nor distinctionbetweenthem.Andifitbesowithall,thenletallgetthisapprehensionasfastastheycan,andallshallbewellwiththewholeworld,nowmiserablycaptived under a misapprehension of their own condition; that is, letthem say the Scripture is a fable, and the terror of the Almighty ascarecrow to fright children; that sin is only in conceit; and so squaretheirconversationtotheirblasphemousfancies.Somemen'swordseatasacanker.

4.OfparticularplacesofScripture,whichmightabundantlybeproducedtoourpurpose,Ishallcontentmyselftonameonlyone:John3:36,"HethatbelievethnottheSon,thewrathofGodabidethonhim."Itabideth:thereitwas,andthereitshallremain,ifunbeliefbecontinued;butuponbelievingitisremoved."ButisnotGod'slovebywhichweshallbefreedfrom his wrath?"Who denies it? But is an apprentice free because he

shallbesoattheendofsevenyears?BecauseGodhathpurposedtofreehisinhisowntime,andwilldoit,aretheythereforefreebeforehedothit?"ButarewenotinChristfromalleternity?"Yes,choseninhimweare;therefore, in some sense, in him.But how?Even aswe are.Actually, amancannotbeinChristuntilhebe.Now,howarewefrometernity?areweeternal?No;onlyGodfrometernityhathpurposedthatweshallbe.Doththisgiveusaneternalbeing?Alas!weareofyesterday;ourbeinginChristrespectethonlythelikepurpose,andthereforefromthencecanbemadeonlythelikeinference.

This, then, being cleared, it is, I hope, apparent to all howmiserable astrainedconsequenceit is,toarguefromGod'sdecreeofelectiontotheoverthrowofChrist'smeritandsatisfaction;theredemptionwroughtbyJesus Christ being, indeed, the chief means of carrying along thatpurposeuntoexecution,thepleasureoftheLordprosperinginhishand.Yet,theargumentmayberetorted,andwillholdundeniableontheotherside, the consequence being evident, from the purpose of God to savesinners, to the satisfaction of Christ for those sinners. The same act ofGod's will which sets us apart from eternity for the enjoyment of allspiritual blessings inheavenlyplaces, sets also apart JesusChrist tobethe purchaser and procurer of all those spiritual blessings, as also tomake satisfaction for all their sins; which that he did (being themainthingopposed)weprovebytheseensuingarguments.

Chapter22:Beingasecondpartoftheformerdigression--Argumentstoprovethe

satisfactionofChrist.

1.IfChristsotookoursins,andhadthembyGodsolaidandimposedonhim,as thatheunderwent thepunishmentdueuntotheminourstead,thenhemadesatisfactiontothejusticeofGodforthem,thatthesinnersmightgofree;butChristsotookandbareoursins,andhadthemsolaiduponhim,asthatheunderwentthepunishmentdueuntothem,andthatin our stead: therefore, he made satisfaction to the justice of God forthem. The consequent of the proposition is apparent, and was beforeproved.Oftheassumptiontherebethreeparts,severallytobeconfirmed:--First, That Christ took and bare our sins, God laying them on him.Secondly,Thathesotookthemastoundergothepunishmentdueuntothem.Thirdly,Thathedidthisinourstead.

Forthefirst,thathetookandbareoursins,yehaveit,John1:29,"Whotakethawaythesinoftheworld;"IPet.2:24,"Whohisownselfbareoursins in his own body;" Isa. 53:11, "He shall bear their iniquities;" andverse12, "Hebare thesinofmany."ThatGodalso laidor imposedoursinsonhimisnolessapparent:Isa,53:6,"TheLORD,madetomeetonhimtheiniquityofusall;"2Cor.5:21,"Hehathmadehimtobesinforus."

The second branch is, that in thus doing our Saviour underwent thepunishment due to the sinswhich he bare,whichwere laid upon him;which may be thus made manifest:--Death and the curse of the lawcontain thewholeof thepunishmentdue tosin,Gen.2:17, "Dying thenshaltdie,"isthatwhichwasthreatened.Deathwasthatwhichenteredbysin,Rom.5:12:whichwordintheseplacesiscomprehensiveofallmiseryduetoourtransgressions;whichalsoisheldoutinthecurseofthelaw,Deut.27:26,"Cursedbehethatconfirmethnotallthewordsofthislawtodothem."Thatallevilsofpunishmentwhatsoeverarecomprisedintheseis unquestionably evident. Now, Jesus Christ in bearing our sinsunderwent both these: for "by the grace ofGod he tasted death," Heb.

2:9; by death delivering fromdeath, verse 14.Hewas not "spared, butgivenuptodeathforusall,"Rom.8:32.Soalsothecurseofthelaw:Gal.3:13,he"wasmadeacurseforus;"and"cursed."Andthisbythewayofundergoingthepunishmentthatwasindeathandcurse:forbythese"itpleased theLORDtobruisehim,andputhimtogrief," Isa.53:IO;yea,"hesparedhimnot,"Rom.8:32,but"condemnedsininhisflesh,"verse3.Itremainethonlytoshowthathedidthisinourstead,andthewholeargumentisconfirmed.

Now, this also our Saviour himself maketh apparent, Matt. 20:28. Hecame "to give himself a ransom for many." The word ANTI alwayssupposethacommutation,andchangeofonepersonorthinginsteadofanother,asshallbeafterwarddeclared:soMatt2:22;soITim.2:6;1Pet3:18, "He suffered for us, the just for the unjust;" and Ps. 69:4, "Irestored"(orpaid)"thatwhichItooknotaway,"--namely,ourdebt,sofaras that thereby we are discharged, as Rom. 8:34, where it is asserted,uponthisveryground,thathediedinourstead.Andsotheseveralpartsofthisfirstargumentareconfirmed.

II. If Jesus Christ paid into his Father's hands a valuable price andransom for our sins, as our surety, so discharging the debt thatwe layunder,thatwemightgofree,thendidhebearthepunishmentduetooursins,andmakesatisfactiontothejusticeofGodforthem(fortopaysucharansomistomakesuchsatisfaction);butJesusChristpaidsuchapriceandransom,asoursurety,intohisFather'shands,etc:ergo,--

There be four things to be proved in the assumption, or secondproposition:--First,ThatChristpaidsuchapriceandransom.Secondly,ThathepaiditintothehandsofhisFather.Thirdly,Thathediditasoursurety.Fourthly,Thatwemightgofree.Allwhichweshallproveinorder:

First,Forthefirst,ourSaviourhimselfaffirmsit,Matt.20:28.He"cametogivehis lifeLUTRON,"a ransomorpriceof redemption "formany,"Mark10:45;whichtheapostletermsANTILUTRON,ITim.2:6,aransomto be accepted in the stead of others: whence we are said to havedeliverance, "by the ransom-paying of Christ Jesus," Rom. 3:24. "Heboughtuswithaprice,"1Cor.6:20;whichpricewashisownblood,Acts20:28; compared to and exalted above silver and gold in this work of

redemption,IPet.1:18.Sothatthisfirstpartismostclearandevident.

Secondly,HepaidthispriceintothehandsofhisFather.Apricemustbepaidtosomebodyinthecaseofdeliverancefromcaptivitybyit; itmustbepaidtothejudgeorjailer,--thatis,toGodorthedevil.Tosaythelatterwere the highest blasphemy; Satan was to be conquered, not satisfied.Fortheformer,theScriptureisclear:Itwashis"wrath"thatwasonus,John3:36.Itwashethathad"shutusallupundersin,"Gal.3:22.Heisthegreatkingtowhomthedebtisowing,Matt.28:23-34.Heistheonly"law-giver,whoisabletosaveandtodestroy,"James4:12.Nay,thewayswhereby this ransom-paying is in the Scripture expressed abundantlyenforcethepaymentofitintothehandsofhisFather;forhisdeathandblood-shedding is said to be PROSPHORA and THUSIA, "an oblationandsacrifice,"Eph.5:2;andhissoultobeasacrificeor"offeringforsin,"Isa.53:lO.Now,certainlyofferingsandsacrificesaretobedirecteduntoGodalone.

Thirdly, That he did this as surety, we are assured,Heb. 7:22.HewasmadeEGGUOS,a"suretyofabettertestament;"and,inperformanceofthe dutywhich lay upon him as such, "he paid thatwhich he took notaway,"Ps.69:4.Allwhichcouldnotpossiblyhaveanyotherendbutthatwemightgofree.

III.Tomakeanatonementforsin,andtoreconcileGoduntothesinners,isineffecttomakesatisfactionuntothejusticeofGodforsin,andallthatweunderstandthereby;butJesusChrist,byhisdeathandoblation,didmakeanatonementforsin,andreconcileGoduntosinners:ergo,--

The first proposition is in itself evident; the assumption is confirmed,Rom. 3:24,25.We are justified freely by the ransom-paying, that is inChrist,whomGodhathsetforthtobeHILASTERION,apropitiation,anatonement, a mercy-seat, a covering of iniquity; and that, for themanifestation of his justice, declared in the going forth andaccomplishment thereof. So likewise Heb. 2:17, he is said to be a"merciful high priest,"--"to make reconciliation for the sins of thepeople," to reconcile God unto the people: the meaning of the wordsbeing,--to reconcileGod,whowasoffendedwith the sinsof the people;which reconciliation we are said to "receive," Rom. 5:11 (the word

KATALLAGEthere,inourcommontranslationrendered"atonement,"isinotherplaces in thesamerendered"reconciliation,"being indeed, theonlywordused for it in theNewTestament.)And all this is said to beaccomplished,--byonerighteousnessorsatisfaction;thatisofChrist,(thewordswillnotbearthatsensewhereintheyareusuallyrendered,"Bytherighteousness of one"). And hereby were we delivered from that fromwhichitwasimpossibleweshouldbeotherwisedelivered,Rom.8:3.

IV.ThatwhereintheexerciseofthepriestlyofficeofJesusChristwhilsthe was on earth doth consist, cannot be rejected nor denied withoutdamnable error; but the exercise of the priestly office of Jesus Christwhilsthewasupon the earth consisted in this, to bear the punishmentduetooursins,tomakeatonementwithGod,byundergoinghiswrath,andreconcilinghimtosinnersuponthesatisfactionmadetohisjustice:thereforecannotthesethingsbedeniedwithoutdamnableerror.

ThatinthethingsbeforerecountedtheexerciseofChrist'spriestlyofficedid consist is most apparent,--first, From all the types and sacrificeswhereby it was prefigured, their chief end being propitiation andatonement; secondly, From the very nature of the sacerdotal office,appointed for sacrificing, Christ having nothing to offer but his ownblood, through the eternal Spirit; and, thirdly, From divers, yea,innumerabletextsofScriptureaffirmingthesame.Itwouldbetoolongaworktoprosecutethesethingsseverallyandatlarge,andthereforeIwillcontentmyselfwithoneor twoplaceswhereinall thosetestimoniesarecomprised;asHeb.9:13,14,"Ifthebloodofbullsandofgoats,"etc.,"howmuch more shall the blood of Christ, who through the eternal Spiritoffered himself without spot to God?" etc. Here the death of Christ iscomparedto,exaltedabove,andintheantitypeanswereth,thesacrificesof expiation which weremade by the blood of bulls and goats; and somust, at least spiritually, effect what they did carnally accomplish andtypicallyprefigure,--namely,deliverancefromtheguiltofsinbyexpiationand atonement: for as in them the life and blood of the sacrifice wasacceptedinthesteadoftheofferer,whowastodieforthebreachofthelaw, according to the rigour of it, so in this of Christ was his bloodaccepted as an atonement andpropitiation for us, himself being priest,altar,andsacrifice.So,Heb.10:10-12,heissaidexpressly,intheroomof

all the old, insufficient, carnal sacrifices, which could not make thecomersthereuntoperfect,toofferuphisownbodyasacrificeforsins,fortheremissionandpardonofsinsthroughthatofferingofhimself;asitisverse 19. And in the performance also do we affirm that our SaviourunderwentthewrathofGodwhichwasdueuntous.This,becauseitisbysome questioned, I shall briefly confirm, and that with these followingreasons:--

First, The punishment due to sin is thewrath ofGod:Rom. 1:18, "ThewrathofGodisrevealedagainstallungodliness;"chap.2:5,"Thedayofwrath and revelation of the righteous judgment of God;" Eph. 2:3,"Children of wrath;" John 3:36. But Jesus Christ underwent thepunishmentduetosin:2Cor.5:21,"Madesinforus;"Isa.53:6,"Iniquitywaslaiduponhim;"IPet.2:24,"Hebareoursinsinhisownbodyonthetree."ThereforeheunderwentthewrathofGod.

Secondly,ThecurseofthelawisthewrathofGodtakenpassively,Deut24:20, 21. But Jesus Christ underwent the curse of the law: Gal. 3:13,"Madeacurseforus,"thecursethattheylieunderwhoareoutofChrist,whoare"oftheworksofthelaw,"verse,10.ThereforeheunderwentthewrathofGod.

Thirdly,ThedeaththatsinnersaretoundergoisthewrathofGod.JesusChrist did taste, of that death which sinners for themselves were toundergo; forhediedas"oursurety,"Heb.7:22,and inourstead,Matt.20:28.Hence his fear,Heb. 5:7; agony, Luke 22:44; astonishment andamazement,Mark14:33;dereliction,Matt.27:46;sorrow,heaviness,andinexpressiblepressures,chap.26:37-39.

V.Thatdoctrinecannotbetruenoragreeabletothegospelwhichstrikesat the root of gospel faith, and plucks away the foundation of all thatstrongconsolationwhichGodissoabundantlywillingweshouldreceive;butsuchisthatofdenyingthesatisfactionmadebyChrist,hisansweringthejusticeandundergoingthewrathofhisFather.ItmakesthepoorsoultobelikeNoah'sdoveinitsdistress,notknowingwheretorestthesolesofherfeet.Whenasoulisturnedoutofitsself-righteousness,andbeginsto look abroad, and view the heaven and earth for a resting place, andperceivesanocean,aflood,aninundationofwrath,tocoveralltheworld,

thewrathofGodrevealingitselffromheavenagainstallungodliness,sothatitcanobtainnorestnorabiding,--heavenitcannotreachbyitsownflight,andtohellitisunwillingtofall;--ifnowtheLordJesusChristdonotappearasanark in themidstof thewaters,uponwhomthe floodshavefallen,andyethasgotabovethemallforarefuge,alas!whatshallitdo?Whenthefloodfellthereweremanymountainsgloriousintheeye,farhigherthantheark;butyetthosemountainswerealldrowned,whilstthe ark still kept on the top of the waters. Many appearing hills andmountains of self-righteousness and general mercy, at the first view,seem to the soulmuchhigher thanJesusChrist, butwhen the floodofwrath once comes and spreads itself, all those mountains are quicklycovered;onlytheark,theLordJesusChristthoughthefloodfallonhimalso, yethegets above it quite, andgives safety to them that rest uponhim.

Letmenowaskanyof thosepoorsoulswhoeverhavebeenwanderingandtossedwiththefearofthewrathtocome,whetherevertheyfoundaresting-placeuntiltheycametothis:--GodsparednothisonlySon,butgavehimuptodeathforusall;thathemadehimtobesinforus;thatheputallthesinsofalltheelectintothatcupwhichhewastodrinkof;thatthewrathandfloodwhichtheyfeareddidfalluponJesusChrist(thoughnow, as the ark, he be above it, so that if they could get into him theyshouldbesafe).Thestormhathbeenhis,andthesafetyshallbetheirs.Asallthewaterswhichwouldhavefallenuponthemthatwereinthearkfellupontheark,theybeingdryandsafe,soall thewraththatshouldhavefallenuponthemfellonChrist;whichalonecauseththeirsoulstodwellinsafety?Hathnot,Isay, thisbeenyourbottom,yourfoundation,yourresting-place?Ifnot (for thesubstanceof it), I fearyouhavebutrottenbottoms.Now,whatwouldyousayifamanshouldcomeandpullthisarkfromunderyou,andgiveyouanoldrottenposttoswimuponinthefloodofwrath?It istoolatetotellyounowrathisdueuntoyou;thewordoftruthand your own conscienceshave given youother information.Youknow the "wages of sin is death," inwhomsoever it be; hemust die inwhomsoeveritisfound.Sothattrulythesoulmaywellsay,"BereavemeofthesatisfactionofChrist,andIambereaved.Ifhefulfillednotjustice,Imust;ifheunderwentnotwrath,Imusttoeternity.Orobmenotofmyonlypearl!"DenyingthesatisfactionofChristdestroysthefoundationof

faithandcomfort.

VI. Another argumentwemay take from some few particular places ofScripture,which,insteadofmany,Ishallproduce:--

As, first,2Cor.5:21,"Hemadehimtobesin forus,whoknewnosin.""He made him to be sin for us;" how could that be? are not the nextwords, "He knew no sin?" was he not a Lamb without blemish, andwithout spot?Doubtless; "hedidno sin, neitherwas guile found inhismouth."Whatthenisthis,"Godmadehimtobesin?"ItcannotbethatGodmadehimsinful,orasinnerbyanyinherentsin;thatwillnotstandwith the justice of God nor with the holiness of the person of ourRedeemer.Whatisit,then?"Hemadehimtobesinwhoknewnosin?"Why, clearly, by dispensation and consent, he laid that to his chargewhereofhewasnotguilty.Hechargeduponhimandimputeduntohimall the sins of all the elect, and proceeded against him accordingly.Hestoodasoursurety, reallychargedwith thewholedebt,andwas topaytheutmostfarthing,asasuretyistodoifitberequiredofhim;thoughheborrow not the money, nor have one penny of that which is in theobligation, yet ifhebe sued toanexecution,hemustpayall.TheLordChrist(ifImaysosay)wassuedbyhisFather'sjusticeuntoanexecution,in answer whereunto he underwent all that was due to sin; which weprovedbeforetobedeath,wrath,andcurse.

If it be excepted (as it is) "That God was always well pleased with hisSon,--he testified it again and again fromheaven,--how, then, couldhelayhiswrathuponhim?"Ans.Itistruehewasalwayswellpleasedwithhim; yet it "pleased him to bruise him and put him to grief." He wasalwayswell pleasedwith the holiness of his person, the excellency andperfectnessofhisrighteousness,andthesweetnessofhisobedience,buthewasdispleasedwiththesinsthatwerechargedonhim:andthereforeitpleasedhimtobruiseandputhimtogriefwithwhomhewasalwayswellpleased.

Noristhatotherexceptionofanymorevalue,"ThatChristunderwentnomore than the elect lay under; but they lay not under wrath and thepunishment due to sin." Ans. The proposition is most false, neither isthereanymoretruthintheassumption;for--First,Christunderwentnot

onlythatwrath(takingitpassively)whichtheelectwereunder,butthatalsowhichtheyshouldhaveundergonebadnotheborneitforthem:he"deliveredthemfromthewrathtocome,"Secondly,Theelectdo,intheirseveralgenerations,lieunderallthewrathofGodinrespectofmeritandprocurement, though not in respect of actual endurance,--in respect ofguilt,notpresentpunishment,Sothat,notwithstandingthereexceptions,itstandsfirmthat"hewasmadesinforus,whoknewnosin."

Isa.53:5,"Hewaswoundedforourtransgressions,hewasbruisedforouriniquities: the chastisement of our peace was upon him; and with hisstripeswe arehealed."Of this place somethingwas said before; I shalladd some small enlargements that conduce to discover themeaning ofthewords."Thechastisementofourpeacewasuponhim;"thatis,hewaschastisedorpunished thatwemighthavepeace, thatwemightgo free,oursinsbeingthecauseofhiswounding,andouriniquitiesofhisbeingbruised,alloursinsmeetinguponhim,asverse6; that is,he"bareoursins," inPeter's interpretation.Hebareoursins(not,assomethink,bydeclaring that we were never truly sinful, but) by being wounded forthem, bruised for them, undergoing the chastisement due unto them,consistingindeath,wrath,andcurse,somakinghissoulanofferingforsin. "He bare our sins;" that is, say some, he declared thatwe have aneternal righteousness in God, because of his eternal purpose to do usgood.But is this to interpret Scripture, or to corrupt theword ofGod?AskthewordwhatitmeansbyChrist'sbearingofsin;itwilltellyou,hisbeing"stricken"forourtransgressions,Isa.53:8,--hisbeing"cutoff"foroursins,Dan.9:26.Neitherhaththeexpressionofbearingsinsanyothersignificationintheword:Lev.5:1,"Ifasoulhearthevoiceofswearing,ifhedonotutterit,thenheshallbearhisiniquity."Whatisthat?heshalldeclarehimselforotherstobefreefromsin?No,doubtless;but,heshallundergo the punishment due to sin, as our Saviour did in bearing ouriniquities. He must be a cunning gamester indeed that shall cheat abelieverofthisfoundation.

More arguments or texts on this subject I shall not urge or produce,thoughthecauseitselfwillenforcethemostunskilfultoabound.Ihaveproceededasfarasthenatureofadigressionwillwellbear.NeithershallIundertake,at this time, theansweringofobjections to the contrary; a

fulldiscussionof thewholebusinessof the satisfactionofChrist,whichshouldcausemetosearch for,drawforth,andconfuteallobjections tothecontrary,beingnotbymeintended.Andforthosewhichweremadeitthat debate which gave occasion to this discourse, I dare not producethem, lesthaplyIshouldnotbeable torestrain theconjecturesofmenthatIpurposelyframedsuchweakobjections,that1mightobtainaneasyconquestoveramanof strawofmineownerection, soweakwere theyandofso little forcetotheslashingofsofundamentalatruthasthat iswhichwedomaintain.Soofthisargumenthitherto.

Chapter23:OfthemeritofChrist,withargumentsfromthence.

ARG.XIV.A fourth thing ascribed to the death of Christ isMERIT, orthatworth and value of his deathwhereby he purchased and procureduntous,andforus,allthosegoodthingswhichwefindintheScripturefor his death to be bestowed upon us.Of this,much I shall not speak,having considered the thing itself under the notion of impetrationalready;only,Ishalladdsomefewobservationspropertothatparticularofthecontroversywhichwehaveinhand.ThewordmeritisnotatalltobefoundintheNewTestament,innotranslationoutoftheoriginalthatIhaveseen.ThevulgarLatinoncereadspromeretur,Heb.13:16;andtheRheimists,topreservethesound,haverendereditpromerited.Butthesewordsinbothlanguagesareuncouthandbarbarous,besidesthattheynowayanswerEUARESTEO,thewordintheoriginal,whichgivesnocolourtomerit,nameor thing.Nay, I suppose itwillproveadifficult thing tofind out any one word, in either of the languages wherein the holyScripture was written, that doth properly and immediately, in its firstnative importance, signify merit. So that about the name we shall nottroubleourselves,ifthething itself intendedtherebybemadeapparent,which it is both in the Old and New Testament; as Isa. 53:5, "Thechastisement of our peace was upon him, and with his stripes we arehealed."Theprocurementofourpeaceandheaing,wasthemeritofhischastisementandstripes.SoHeb.9:12, "Obtainingbyhisbloodeternalredemption," is asmuchaswe intend to signify by themerit of Christ.The word which comes nearest it in significationwe have, Acts 20:28,

PERIPOIEO,"Purchasedwithhisownblood;"purchaseandimpetration,merit and acquisition, being in this business terms equivalent; whichlatterwordisusedindiversotherplaces,asIThess.5:9;Eph.1:14;IPet2:9.Now,thatwhichbythisnameweunderstandis,theperformanceofsuch an action aswhereby the thing aimed at by the agent is dueuntohim,accordingtotheequityandequalityrequiredinjustice;as,"Tohimthatworketh,istherewardnotreckonedofgrace,butofdebt,"Rom.4:4.ThatthereissuchameritattendingthedeathofChristisapparentfromwhatwassaidbefore;neitheristheweightofanyoperoseproving[of]itimposed on us, by our adversaries seeming to acknowledge it no lessthemselves;sothatwemaytakeitforgranted(untilouradversariesclosewiththeSociniansinthisalso).

Christthen,byhisdeath,didmeritandpurchase,forallthoseforwhomhe died, all those things which in the Scripture are assigned to be thefruits and effects of his death. These are the things purchased andmeritedbyhis blood-shedding, anddeath;whichmaybe referred untotwoheads:--First,Suchasareprivative;as,--I.Deliverencefromthehandofourenemies,Luke1:74;fromthewrathtocome,IThess.1:10.2.Thedestruction and abolition of death in his power, Heb. 2:14; 3. Of theworksof thedevil, IJohn3:8.4.Deliverencefromthecurseof the law,Gal.3:13;5.Fromourvain conversation, IPe1:18;6.From thepresentevilworld,Gal.1:4;7.Fromtheearth,andfromamongmen,Rev.14:3,4.8.Purgingofoursins,Heb.1:3,Secondly,Positive;as,--1.ReconciliationwithGod,Rom.5:10;Eph.2:16;Col.1:20.2.AppeasingoratoningofGodby propitiation, Rom. 3:25; I John 2:2. 3. Peacemaking, Eph. 2:14. 4.Salvation,Matt.1:21.AllthesehathourSaviourbyhisdeathmeritedandpurchasedforallthemforwhomhedied;thatis,soprocuredthemofhisFatherthattheyought,inrespectofthatmerit,accordingtotheequityofjustice, to be bestowedon them forwhom theywere so purchased andprocured.ItwasabsolutelyoffreegraceinGodthathewouldsendJesusChristtodieforany;itwasoffreegraceforwhomhewouldsendhimtodie; it is of free grace that the good things procured by his death bebestowedonanyperson, in respectof thosepersonsonwhom theyarebestowed: but considering his own appointment and constitution, thatJesusChrist byhisdeath shouldmerit andprocuregraceandglory forthose for whom he died, it is of debt in respect of Christ that they be

communicatedtothem.Now,thatwhichisthusmerited,whichisofdebttobebestowed,wedonotsaythatitmaybebestowed,butitoughtsotobe,anditisinjusticeifitbenot.

Havingsaidthis littleof thenatureofmerit,andof themeritofChrist,the procurement of his death for them in whose stead he died, it willquicklybeapparenthowirreconcilablethegeneralransomistherewith;forthedemonstrationwhereofweneednomorebuttheproposingofthisonequestion,--namely,IfChristhathmeritedgraceandgloryforallthoseforwhomhedied,ifhediedforall,howcomesittopassthatthesethingsare not communicated to and bestowed upon all? Is the defect in themerit ofChrist, or in the justice ofGod?How vain it is to except, thatthese things are not bestowed absolutely upon us, but upon condition,and thereforewere soprocured; seeing, that the very condition itself isalsomeritedandprocured,asEph.1:3,4,Phil.1:29,--hathbeenalreadydeclared.

ARG. XV. Fifthly, The very phrases of "DYING FORUS," "bearing oursins,"beingour"surety,"andthelike,wherebythedeathofChristforusisexpressed,willnotstandwiththepaymentofaransomforall.Todieforanotheris,inScripture,todieinthatother'sstead,thathemightgofree; as Judah besought his brother Joseph to accept of him for abondmaninsteadofBenjamin,thathemightbesetatliberty,Gen.44:33,and that tomake good the engagementwherein he stood bound to hisfathertobeasuretyforhim.Hethatissuretyforanother(asChristwasfor us, Heb. 7:22), is to undergo the danger, that the other may bedelivered.SoDavid,wishingthathehaddiedforhissonAbsalom,2Sam.18:33, intended,doubtless,acommutationwithhim,anda substitutionof his life for his, so that he might have lived. Paul also, Rom. 5:7,intimates thesame,supposing thatsucha thingmightbe foundamongmen that one should die for another; no doubt alluding to the Decii,Menoeceus,Euryalus,andsuchothers,whomwe findmentioned in thestoriesoftheheathen,whovoluntarilycastthemselvesintodeathforthedeliverance of their country or friends, continuing their liberty andfreedom from death who were to undergo it, by taking it uponthemselves, to whom it was not directly due. And this plainly is themeaningofthatphrase,"Christdiedforus;"thatis,intheundergoingof

death there was a subrogation of his person in the room and stead ofours.Some,indeed,exceptthatwheretheword[HUPER,for]isusedinthisphrase,asHeb.2:9,"ThathebythegraceofGodshouldtastedeathforeveryman,"thereonlythegoodandprofitofthemforwhomhediedisintended,notenforcingthenecessityofanycommutation.ButwhythisexceptionshouldprevailIseenoreason,forthesameprepositionbeingused in the like kind in other cases doth confessedly intimate acommutation; as Rom. 9:3, where Paul affirms that he "could wishhimselfaccursedfromChrist,"--"forhisbrethren,"--thatis,intheirstead,that they might be united to him. So also, 2 Cor. 5:20, "We areambassadors inChrist'sstead."So thesameapostle, ICor. 1:13,asking,and strongly denying by way of interrogation; "Was Paul crucified foryou?"plainlyshoweththatthewordHUPER,usedaboutthecrucifyingofChristforhischurch,dothargueacommutationorchange,andnotonlydesignsthegoodofthemforwhomhedied,for,plainly,hemighthimselfhavebeencrucifiedforthegoodof thechurch;but inthesteadthereof,he abhorreth the least thought of it. But concerning the word ANTI,whichalsoisused,thereisnodoubt,norcananyexceptionbemade;italways signifieth a commutation and change, whether it be applied tothingsorpersons: soLuke 11:11, "A serpent insteadof a fish;" soMatt.5:38, "Aneye foraneye;"soHeb.12:16 --and forpersons,Archelaus issaidtoreign,"insteadofhisfather,"Matt.2:22.Now,thiswordisusedofthedeathofourSaviour,Matt.20:28,"TheSonofmancametogivehislifearansomformany,"--whichwordsarerepeatedagain,Mark10:45,-thatis,togivehislifearansominthesteadofthelivesofmany.Sothat,plainly, Christ dying for us, as a surety, Heb. 7:22, and thereby andtherein "bearing our sins in his own body," I Pet. 2:24, being made acurseforus,wasanundergoingofdeath,punishment,curse,wrath,notonly for our good, but directly in our stead; a commutation andsubrogationofhisperson in the roomandplaceof oursbeing allowed,and of God accepted. This being, cleared, I demand,--First, WhetherChristdiedthusforall?thatis,whetherhediedintheroomandsteadofall,sothathispersonwassubstitutedintheroomoftheirs?as,whetherhediedinthesteadofCainandPharaoh,andtherest,wholongbeforehis death were under the power of the second death, never to bedelivered?Secondly,Whetheritbejusticethatthose,oranyofthem,inwhosesteadChristdied,bearingtheiriniquities,shouldthemselvesalso

die andbear their own sins to eternity? Thirdly,What rule of equity isthere,or example for it, thatwhen the suretyhath answered andmadesatisfactiontotheutmostofwhatwasrequiredintheobligationwhereinhe was a surety, they for whom he was a surety should afterwards beproceededagainst?Fourthly,WhetherChristhunguponthecrossintheroom or stead of reprobates? Fifthly, Whether he underwent all thatwhichwasdueuntothemforwhomhedied?Ifnot,howcouldhebesaidtodieintheirstead?Ifso,whyaretheynotalldelivered?Ishalladdnomorebutthis,thattoaffirmChristtodieforallmenisthereadiestwaytoprove that he died for no man, in the sense Christians have hithertobelieved, and to hurry poor souls into the bottom of Socinianblasphemies.

Chapter24:Thelastgeneralargument.

ARG. XVI. Our next argument is taken from some particular places ofScripture, clearly and distinctly in themselves holding out the truth ofwhatwedoaffirm.OutofthegreatnumberofthemIshalltakeafewtoinsistupon,andtherewithtocloseourarguments.

1.ThefirstthatIshallbeginwithalisthefirstmentioningofJesusChrist,and the first revelationof themindofGodconcerningadiscriminationbetween the people of Christ and his enemies: Gen. 3:15, "I will putenmity between thee" (the serpent) "and the woman, and between thyseedandherseed,"Bytheseedofthewomanismeantthewholebodyofthe elect, Christ in the first place as the head, and all the rest as hismembers; by the seed of the serpent, the devil, with all the wholemultitudeofreprobates,makingupthemalignantstate,inoppositiontothekingdomandbodyofJesusChrist.

Thatbythefirstpart,ortheseedofthewoman,ismeantChristwithalltheelect,ismostapparent;fortheyinwhomanthethingsthatarehereforetoldoftheseedofthewomandoconcur,aretheseedofthewoman(forthepropertiesofanythingdoprovethethingitself.)Butnowintheelect,believersinandthroughChrist,aretobefoundallthepropertiesoftheseedofthewoman;for,forthem,inthem,andbythem,istheheadofthe serpent broken, and Satan trodden down under their feet, and the

devildisappointedinhistemptations,andthedevil'sagentsfrustratedintheir undertakings. Principally and especially, this is spoken of Christhimself,collectivelyofhiswholebody,whichbearethacontinualhatredtotheserpentandhisseed.

Secondly,By the seedof the serpent ismeantall the reprobate,menoftheworld,impenitent,unbelievers.For,

First,Theenmityoftheserpentlivesandexercisethitselfinthem.Theyhate and oppose the seed of thewoman; they have a perpetual enmitywith it; and every thing that is said of the seed of the serpent belongsproperlytothem.

Secondly, They are often so called in the Scripture: Matt. 3:7, "Ogeneration of vipers," or seed of the serpent; so also chap. 23:33. SoChrist telleth the reprobate Pharisees, "Ye are of your father the devil,andthelustsofyourfatheryewilldo,"John8:44.Soagain,"Childofthedevil," Acts 13:10,--that is, the seed of the serpent; for "he thatcommittethsinisofthedevil,"IJohn3:8.

Thesethingsbeingundeniable,wethusproceed:--Christdiedfornomorethan God promised unto him that be should die for. But God did notpromisehimtoall,asthatheshoulddieforthem;forhedidnotpromisetheseedofthewomantotheseedoftheserpent,Christtoreprobates,butinthefirstwordofhimhepromisethanenmityagainstthem.Insum,theseedofthewomandiednotfortheseedoftheserpent.

2.Matt.7:23,"Iwillprofessuntothem,Ineverknewyou"Christatthelastdayprofessethtosomeheneverknewthem.Christsaithdirectlythathe knoweth his own,whom he layeth down his life for, John 10:14-17.Andsurelyheknowswhomandwhathehathbought.WereitnotstrangethatChristshoulddieforthem,andbuythemthathewillnotown,butprofessheneverknewthem?Iftheyare"boughtwithaprice,"surelytheyarehisown?ICor.6:20.IfChristdidsobuythem,andlayoutthepriceofhispreciousblood for them,and thenat lastdeny thatheeverknewthem,mighttheynotwellreply,"Ah,Lord!wasnotthysoulheavyuntodeathforoursakes?Didstthounotforusundergothatwraththatmadethee sweat drops of blood? Didst thou not bathe thyself in thine own

blood,thatourbloodmightbespared?Didstthounotsanctifythyselftobe an offering for us as well as for any of thy apostles? Was not thypreciousblood,bystripes,bysweat,bynails,bythorns,byspear,pouredout for us? Didst thou not remember us when thou hungest upon thecross?Andnowdostthousay,thouneverknewestus?GoodLord,thoughwe be unworthy sinners, yet thine own blood hath not deserved to bedespised.Why is it that none can lay any thing to the charge of God'select? Is it notbecause thoudiets for them?Anddidst thounotdo thesame forus?Why, then, arewe thus charged, thus rejected?CouldnotthybloodsatisfythyFather,butweourselvesmustbepunished?Couldnot justice content itself with that sacrifice, but we must now hear,=91Depart, I never knew you?=92"What canbe answered to this plea,uponthegrantingofthegeneralransom,Iknownot.

3. Matt. 11:25, 26, "I thank thee, 0 Father, Lord of heaven and earth,becausethouhasthidthesethingsfromthewiseandprudent,andhastrevealedthemuntobabes.Evenso,Father:forsoitseemedgoodinthysight."ThosemenfromwhomGodinhissovereignty,asLordofheavenandearth,ofhisowngoodpleasure,hideththegospel,eitherinrespectoftheoutwardpreachingofit,ortheinwardrevelationofthepowerofitintheirhearts, those certainlyChristdiednot for; for towhat end shouldtheFathersendhisonlySontodiefortheredemptionofthosewhomhe,for his own good pleasure, had determined should be everlastingstrangers from it, andnever somuchashearof it in thepower thereofrevealedtothem?Now,thatsuchthereareourSaviourhereaffirms;andhethankshisFatherforthatdispensationatwhichsomanydoatthisdayrepine.

4.John10:11,15,16,27,28.Thisclearplace,whichofitselfissufficienttoevert the general ransom, hath been a little considered before, and,therefore,Ishallpassitoverthemorebriefly.First,Thatallmenarenotthe sheep of Christ is most apparent; for,--First, He himself saith so,verse26,"Yearenotofmysheep."Secondly,Thedistinctionat the lastdaywillmakeitevident,whenthesheepandthegoatsshallbeseparated.Thirdly, The properties of the sheep are, that they hear the voice ofChrist,thattheyknowhim;andthelikearenotinall.Secondly,Thatthesheepherementionedareallhiselect,aswellthosethatweretobecalled

asthosethatwerethenalreadycalled.Verse16,Somewerenotasyetofhis fold of called ones; so that they are sheep by election, and notbelieving.Thirdly,ThatChrist so says thathe laiddownhis life forhissheep,thatplainlyheexcludesallothers;for,--First,Helaysdownhislifeforthemassheep.Now,thatwhichbelongstothemassuchbelongonlytosuch. Ifhe laysdownhis life forsheep,assheep,certainlybedothitnotforgoats,andwolves,anddogs.Secondly,Helaysdownhislifeasashepherd, verse 11; therefore, for them as the sheep. What hath theshepherd to dowith thewolves, unless it be to destroy them? Thirdly,Dividingallintosheepandothers,verse26,hesaithhelaysdownhislifeforhissheep;which isalloneas ifhehadsaidhedid it for themonly.Fourthly,Hedescribesthemforwhomhediedbythis,"MyFathergavethemme,"verse29;asalsochap.17:6,"Thinetheywere,andthougavestthemme:"whicharenotall;for"allthattheFathergivethhimshallcometohim,"chap.6:37,andhe"givethuntothemeternallife,andtheyshallneverperish,"chap.10:28.LetbutthesheepofChristkeepclosetothisevidence,andalltheworldshallneverdeprivethemoftheirinheritance.Farthertoconfirmthisplace,addMatt.20:28;John11:52.

5.Rom.8:32-34.Theintentionoftheapostleinthisplaceis,toholdoutconsolationtobelieversinafflictionorunderanydistress;whichhedoth,verse31,ingeneral,fromtheassuranceofthepresenceofGodwiththem,andhisassistanceatalltimes,enoughtoconqueralloppositions,andtomake all difficulty indeed contemptible, by the assurance of his lovingkindness,which is better than life itself. "IfGod be for us,who can beagainst us?" To manifest this his presence and kindness, the apostlemindsthemofthatmostexcellent,transcendent,andsingularactoflovetowards them, insendinghisSon todie for them,not sparinghim,butrequiringtheirdebtathishand;whereuponhearguesfromthegreatertothe less,-- that ifhehavedone that forus, surelyhewilldoevery thingelsethatshallberequisite.Ifhedidthegreater,willhenotdotheless?IfhegivehisSontodeath,willhenotalsofreelygiveusallthings?Whencewemayobserve,--First,ThatthegreatestandmosteximiousexpressionoftheloveofGodtowardsbelieversisinsendinghisSontodieforthem,notsparinghimfortheirsake;thisismadethechiefofall.Now,ifGodsenthisSontodieforall,hehad[done]asgreatanactoflove,andhathmadeasgreatamanifestationof it, tothemthatperishastothosethat

aresaved.Secondly,Thatforwhomsoeverhehathgivenandnotsparedhis Son, unto them hewill assuredly freely give all things; but now hedothnot give all things that aregood for themuntoall, as faith, grace,andglory: fromwhenceweconclude thatChristdiednot forall.Again,verse 33, he gives us a description of those that have a share in theconsolationhereintended,forwhomGodgavehisSon,towhomhefreelygives all things; and that is, that they are his "elect,"--not all, but onlythosewhomhehathchosenbeforethefoundationoftheworld,thattheyshouldbeholy;whichgivesanotherconfirmationof therestraintof thedeathofChristtothemalone:whichheyetfartherconfirms,verse34,bydeclaringthatthoseofwhomhespeaksshallbefreelyjustifiedandfreedfromcondemnation;whereofhegivestworeasons,--first,BecauseChristdiedforthem;secondly,Becauseheisrisen,andmakesintercessionforthem for whom he died: affording us two invincible arguments to thebusinessinhand.Thefirst,takenfromtheinfallibleeffectsofthedeathofChrist: Who shall lay any thing to their charge? who shall condemnthem?Why, what reason is given? "It is Christ that died." So that hisdeathdothinfalliblyfreeallthemfromcondemnationforwhomhedied.Thesecond,fromtheconnectionthattheapostleheremakesbetweenthedeath and intercessionof JesusChrist:Forwhomhedied, for themhemakes intercession; but he saveth to the utmost them for whom heintercedeth,Heb.7:25,FromallwhichitisundeniablyapparentthatthedeathofChrist,withthefruitsandbenefitsthereof,belongethonlytotheelectofGod.

6.Eph.1:7,"Inwhomwehaveredemption."Ifhisbloodwasshedforall,thenallmusthaveashareinthosethingsthataretobehadinhisblood.Now,amongsttheseisthatredemptionthatconsistsintheforgivenessofsins;whichcertainlyallhavenot,fortheythathaveare"blessed,"Ro4:7,andshallbeblessedforevermore:whichblessingcomesnotuponall,butupontheseedofrighteousAbraham,verse16.

7.2Cor.5:21,"Hehathmadehimtobesinforus,thatwemightbemadethe righteousness of God in him." It was in his death that Christ wasmade sin, or anoffering for it.Now, forwhomsoeverhewasmade sin,they aremade the righteousness ofGod in him: "By his stripeswe arehealed,"Isa53:5;John15:13,"Greaterlovehathnomanthanthis,thata

manlaydownhislifeforhisfriends."Then,tointercedeisnotofgreaterlovethantodie,noranythingelsethathedothforhiselect.If,then,helaiddownhislifeforall,whichisthegreatest,whydothhenotalsotherestforthem,andsavethemtotheuttermost?

8. John 17:9, "I pray for them: I pray not for the world, but for themwhich thenhast givenme; for they are thine."And verse 19, "For theirsakesIsanctifymyself."

9.Eph.5:25, "Husbands, loveyourwives, evenasChrist also loved thechurch, and gave himself for it;" as [also] Acts 20:28. The object ofChrist'sloveandhisdeathishereassertedtobehisbride,hischurch;andthat as properly as a man's own wife is the only allowed object of hisconjugal affections. And if Christ had a love to others so as to die forthem,thenisthereintheexhortationalatitudeleftuntomen,inconjugalaffections,forotherwomenbesidestheirwives.

Ithoughttohaveaddedotherarguments,asintendingacleardiscussingofthewholecontroversy;but,uponareviewofwhathathbeensaid,Idowithconfidencetakeupandconcludethatthosewhichhavebeenalreadyurgedwillbeenoughtosatisfythemwhowillbesatisfiedwithanything,and those that are obstinate will not be satisfied withmore. So of ourargumentshereshallbeanend.

-EndofBookIII-

BOOK4

Chapter25:Thingspreviouslytobeconsidered,tothesolutionofobjections.

THEREbeing sundry places in holy Scripturewherein the ransom andpropitiation made by the blood of Christ is set forth in general andindefiniteexpressions;asalsoafruitlessnessorwantofsuccessinrespectof some, through their own default, for whom he died, seeminglyintimated; with general proffers, promises, and exhortations, made fortheembracingof the fruitsof thedeathofChrist,even to themwhodo

neveractuallyperformit,--whencesomehavetakenoccasiontomaintaina universality of redemption, equally respecting all and every one, andthat with great confidence, affirming that the contrary opinion cannotpossiblybereconciledwiththoseplacesofScripturewhereintheformerthings are proposed;--these three heads being the only fountains fromwhencearedrawn(butwithviolence)alltheargumentsthatareopposedto the peculiar effectual redemption of the elect only, I shall, before Icometotheansweringofobjectionsarisingfromawrestedinterpretationof particular places, lay down some such fundamental principles as areagreeable to the word, and largely held forth in it, and no waydisagreeabletoourjudgmentinthisparticular,whichdoandhavegivenoccasion to those general and indefinite affirmations as they are laiddownintheword,anduponwhichtheyarefounded,havingtheirtruthinthem, and not in a universal ransom for all and every one; with somedistinctions ,conducing to the farther clearing of the thing in question,and waiving of many false imputations of things and consequences,erroneouslyormaliciouslyimposedonus.

1.Thefirstthingthatweshalllaydownisconcerningthedignity,worth,preciousness, and infinite valueof theblood anddeath of JesusChrist.The maintaining and declaring of this is doubtless especially to beconsidered;andeveryopinionthatdothbutseeminglyclashagainstitisexceedinglyprejudiced,atleastdeservedlysuspected,yea,presentlytoberejected by Christians, if upon search it be found to do so really andindeed,asthatwhichisinjuriousandderogatorytothemeritandhonourofJesusChrist.TheScripture,also,tothispurposeisexceedingfullandfrequent in setting forth the excellency and dignity of his death andsacrifice,calling his blood, by reason of the unity of his person, "God'sownblood,"Acts,20:28;exaltingitinfinitelyaboveallothersacrifices,ashaving for its principle "the eternal Spirit," and being itself "withoutspot," Heb. 9:14; transcendentlymore precious than silver, or gold, orcorruptible things, I Pet. 1:18; able to give justification from all things,fromwhichbythelawmencouldnotbejustified,Acts13:28.Now,suchaswasthesacrificeandoffering,ofChristinitself,suchwasitintendedbyhisFatheritshouldbe.Itwas,then,thepurposeandintentionofGodthathisSonshouldofferasacrificeofinfiniteworth,value,anddignity,sufficientinitselffortheredeemingofallandeveryman,ifithadpleased

theLordtoemployittothatpurpose;yea,andofotherworldsalso,iftheLord should freelymake them, and would redeem them. Sufficient wesay, then, was the sacrifice of Christ for the redemption of the wholeworld, and for the expiation of all the sins of all and everyman in theworld. This sufficiency of his sacrifice hath a twofold rise:--First., Thedignity of the person that did offer and was offered. Secondly, Thegreatnessofthepainheendured,bywhichhewasabletobear,anddidundergo,thewholecurseofthelawandwrathofGodduetosin.Andthissetsout the innate, real, trueworthandvalueof theblood-sheddingofJesusChrist.Thisisitsowntrueinternalperfectionandsufficiency.Thatit should be applied unto any, made a price for them, and becomebeneficial to them,according to theworth that is in it, is external to it,dothnotarisefromit,butmerelydependsupontheintentionandwillofGod.Itwasinitselfofinfinitevalueandsufficiencytohavebeenmadeapricetohaveboughtandpurchasedallandeverymanintheworld.Thatit did formally become a price for any is solely to be ascribed to thepurpose of God, intending their purchase and redemption by it. Theintentionoftheoffererandaccepterthatitshouldbeforsuch,some,orany, is thatwhichgives the formalityofapriceunto it; this isexternal.But the value and fitness of it to bemade a price ariseth from its owninternalsufficiency.Hencemayappearwhatistobethoughtofthatolddistinction of the schoolmen, embraced and used by divers protestantdivines, thoughbyothersagainrejected;--namely, "ThatChristdied forallinrespectofthesufficiencyoftheransomhepaid,butnotinrespectoftheefficacyofitsapplication;"or,"ThebloodofChristwasasufficientpriceforthesinsofalltheworld;"--whichlastexpressioniscorrectedbysome,andthusasserted,"ThatthebloodofChristwassufficienttohavebeenmadeapriceforall;"whichismosttrue,aswasbeforedeclared:foritsbeingapriceforallor somedothnotarise from itsownsufficiency,worth,ordignity,butfromtheintentionofGodandChristusingittothatpurpose, aswas declared; and, therefore, it is denied that the blood ofChrist was a sufficient price and ransom for all and every one, notbecauseitwasnotsufficient,butbecauseitwasnotaransom.Andsoiteasily appears what is to be owned in the distinction itself beforeexpressed.If it intendnomorebutthatthebloodofourSaviourwasofsufficientvalue for theredemptionofallandeveryone,andthatChristintended to lay down a price which should be sufficient for their

redemption, it is acknowledged as most true. But the truth is, thatexpression,"Todieforthem,"holdsouttheintentionofourSaviour, inthe laying down of the price, to have been their redemption;whichwedeny, and affirm that then it could not be but that theymust bemadeactual partakers of the eternal redemption purchased for them, unlessGodfailedinhisdesign,throughthedefectoftheransompaidbyChrist,hisjusticerefusingtogiveadismissionuponthedeliveryoftheransom.

Now,the infinitevalueandworthwhichweassert tobe in thedeathofChrist we conceive to be exceedingly undervalued by the assertors ofuniversalredemption;forthatitshouldbeextendedtothisorthatobject,fewerormore,weshowedbeforetobeextrinsicaltoit.Butitstrueworthconsist intheimmediateeffects,products,andissuesof it,withwhatinitsownnatureitisfitandabletodo;whichtheyopenlyandapparentlyundervalue, yes, almostannihilate.Hence thoseexpressionsconcerningit:--First, That by it a door of grace was opened for sinners: where, Isuppose,theyknownot;butthatanywere[ever]effectuallycarriedinatthedoorbyit,thattheydeny.Secondly,ThatGodmight,ifhewould,anduponwhatconditionhepleased,savethoseforwhomChristdied.Thatarightof salvationwasbyhimpurchased forany, theydeny.Hence theygrant, that after the death of Christ,--first, God might have dealt withmanuponalegalconditionagain;secondly,Thatallandeverymanmighthavebeendamned,andyetthedeathofChristhavehaditsfulleffect;asalso, moreover, that faith and sanctification are not purchased by hisdeath, yea, no more for any (as before) than what he may go to hellwithal. And divers other ways do they express their low thoughts andslight imaginations concerning the innate value and sufficiency of thedeathandblood-sheddingofJesusChrist.Tothehonour,then,ofJesusChrist our Mediator, God and man, our all-sufficient Redeemer, weaffirm, such and so great was the dignity and worth of his death andblood-shedding, of so precious a value, of such an infinite fulness andsufficiencywas this oblation of himself, that itwas everyway able andperfectly sufficient to redeem, justify, and reconcile and save all thesinnersintheworld,andtosatisfythejusticeofGodforallthesinsofallmankind, and to bring them every one to everlasting glory. Now, thisfulnessandsufficiencyofthemeritofthedeathofChristisafoundationuntotwothings:--

First, The general publishing of the gospel unto "all nations," with theright that ithath tobepreached to "every creature,"Matt. 28:19;Mark16:15;becausethewayofsalvationwhichitdeclares iswideenough foralltowalkin.Thereisenoughintheremedyitbringstolighttohealalltheir diseases, to deliver them from all their evils. If there were athousand worlds, the gospel of Christ might, upon this ground, bepreached to them all, there being enough in Christ for the salvation ofthem all, if so be they will derive virtue from him by touching him infaith;theonlywaytodrawrefreshmentfromthisfountainofsalvation.Itis, then,altogether invainwhichsomeobject, that thepreachingof thegospeltoall isaltogetherneedlessanduseless, ifChristdiednotforall;yea, that it is tomake God call uponmen to believe that which is nottrue,--namely, thatChristdiedforthem:for, first,besidesthatamongstthosenationswhither the gospel is sent there are some to be saved ("Ihave much people,") which they cannot be, in the way that God hathappointed to do it, unless the gospel be preached to others as well asthemselves;andbesides,secondly,thatintheeconomyanddispensationof thenewcovenant, bywhichall externaldifferences andprivileges ofpeople,tongues,andnationsbeingabolishedandtakenaway,thewordofgrace was to be preached without distinction, and all men calledeverywhere to repent; and, thirdly, thatwhenGod callethuponmen tobelieve, be doth not, in the first place, call upon them to believe thatChristdiedforthem,butthatthereisnonameunderheavengivenuntomen whereby they might be saved, but only of Jesus Christ, throughwhom salvation is preached;--I say, besides these certain truths, fullytakingoffthatobjection,thisonethingofwhichwespeakisasufficientbasis and ground for all those general precepts of preaching the gospeluntoallmen,eventhatsufficiencywhichwehavedescribed.

Secondly, That the preachers of the gospel, in their particularcongregations, being utterly unacquainted with the purpose and secretcounselofGod,beingalsoforbiddentopryorsearchintoit,Deut.24:29,mayfromhencejustifiablycalluponeverymantobelieve,withassuranceof salvation to everyone inparticularuponhis sodoing, knowing, andbeingfullypersuadedofthis,thatthereisenoughinthedeathofChristtosaveeveryonethatshallsodo;leavingthepurposeandcounselofGod,on whom he will bestow faith, and for whom in particular Christ died

(evenastheyarecommanded),tohimself.

And this is one principal thing, which, being well observed, will crushmany of the vain flourishes of our adversaries; as will in particularhereafterappear.

2.Asecondthingtobeconsideredis, theeconomyoradministrationofthe new covenant in the times of the gospel, with the amplitude andenlargementofthekingdomanddominionofChristafterhisappearanceintheflesh;whereby,allexternaldifferencesbeingtakenaway,thenameof Gentiles removed, the partition wall broken down, the promise toAbraham that he should be heir of the world, as he was father of thefaithful,wasnowfullytobeaccomplished.Now,thisadministrationissoopposite to that dispensation which was restrained to one people andfamily,whowereGod'speculiar,andall therestof theworldexcluded,thatitgivesoccasiontomanygeneralexpressionsintheScripture;whicharefarenoughfromcomprehendingauniversalityofallindividuals,butdenoteonlyaremovalofallsuchrestrainingexceptionsaswerebeforeinforce. So that a consideration of the end whereunto these generalexpressions are used, and of what is aimed at by them, will clearlymanifest their nature, and how they are to be understood, with whomthey are that are intended by them and comprehended in them. For itbeingonlythisenlargementofthevisiblekingdomofChristtoallnationsinrespectofright,andtomanyinrespectoffact(Godhavingelectinallthosenationstobebroughtforthintheseveralgenerationswhereinthemeans of grace are in those places employed), that is intended, it isevident that they import only a distribution of men through alldifferences whatsoever, and not a universal collection of all and everyone; the thing intended by them requiring the one and not the other.Hence, thoseobjectionswhicharemadeagainst theparticularityof theransomofChristandtherestrainingofitonlytotheelectfromthetermsofall,allmen,allnations,theworld,thewholeworld,andthelike,areallofthemexceedingweakandinvalid,aswrestingthegeneralexpressionsoftheScripturebeyondtheiraimandintent,theybeingusedbytheHolyGhost only to evidence the removal of all personal and nationaldistinctions,--the breaking up of all the narrow bounds of the OldTestament, the enlarging the kingdom of Christ beyond the bounds of

JewryandSalem, abolishingall old restrictions, andopeningaway forthe elect amongst all people (called "The fulness of the Gentiles,") tocome in; there being now "neither Greek nor Jew, circumcision noruncircumcision,Barbarian,Scythian,bondnorfree,butChristisall,andinall,"Col.3:11.HencetheLordpromisethto"pourouthisSpirituponall flesh," Joel2:28;whichPeter interpreteth tobeaccomplishedby thefilling of the apostles with the gifts of the Spirit, that they might beenabled to preach to several nations, Acts 2:17, "having received graceandapostleshipforobediencetothefaithamongallnations"Rom.1:5;--not the Jews only, but some among all nations, "the gospel being thepowerofGoduntosalvationtoeveryonethatbelieveth,totheJewfirst,and also to the Greek," verse 16; intending only, as to salvation, thepeculiarboughtbyChrist,whichhe"redeemedoutofeverykindred,andtongue, and people, and nation," Rev. 5:9, where ye have an evidentdistributionofthatwhichinotherplacesisgenerallysetdown;thegospelbeingcommandedtobepreachedtoall thesenations,Matt.28:19, thatthose bought and redeemed ones amongst them all might be broughthometoGod,John9:52.Andthisisthatwhichtheapostlesolargelysetsforth,Eph.2:14-17.Now,inthissense,whichwehaveexplained,andnoother, are those many places to be taken which are usually urged foruniversal grace and redemption, as shall afterward be declared inparticular.

3.Wemust exactly distinguish betweenmans duty andGod's purpose,therebeingnoconnectionbetweenthem.ThepurposeanddecreeofGodisnottheruleofourduty;neitheristheperformanceofourdutyindoingwhatwearecommandedanydeclarationofwhatisGod'spurposetodo,or his decree that it should be done. Especially is this to be seen andconsideredinthedutyoftheministersofthegospel,inthedispensingofthe word, in exhortations, invitations, precepts, and threatenings,committedunto them; allwhich areperpetual declaratives of ourduty,and domanifest the approbation of the thing exhorted and invited to,withthetruthoftheconnectionbetweenonethingandanother,butnotofthecounselandpurposeofGod,inrespectofindividualpersons,intheministry of the word. A minister is not to make inquiry after, nor totroublehimselfabout,thosesecretsoftheeternalmindofGod,namely,--whomhepurposethtosave,andwhomhehathsentChristtodieforin

particular. It isenough for themtosearchhis revealedwill, and thencetake their directions, from whence they have their commissions.Wherefore, there is no sequel between the universal precepts from theword concerning the things, unto God's purpose in himself concerningpersons. They command and invite all to repent and believe; but theyknow not in particular on whom God will bestow repentance untosalvation,nor inwhomhewilleffect theworkof faithwithpower.AndwhentheymakeproffersandtendersinthenameofGodtoall,theydonot say to all, "It is the purpose and intention of God that ye shouldbelieve,"(whogavethemanysuchpower?)but, that it ishiscommand,whichmakesittheirdutytodowhatisrequiredofthem;andtheydonotdeclarehismind,whathimselfinparticularwilldo.Theexternalofferissuchasfromwhicheverymanmayconcludehisownduty;none,God'spurpose,whichyetmaybeknownuponperformanceofhisduty.Theirobjection, then, isvain,whoaffirmthatGodhathgivenChrist forall towhomheoffersChristinthepreachingofthegospel;forhisofferinthepreachingofthegospelisnotdeclarativetoanyinparticular,neitherofwhatGodhathdonenorofwhathewill do in reference tohim, but ofwhatheoughttodo,ifhewouldbeapprovedofGodandobtainthegoodthingspromised.Whenceitwillfollow,--

First, That God always intends to save some among them towhomhesends the gospel in its power. And the ministers of it being, first,unacquainted with his particular purpose; secondly, bound to seek thegoodofallandeveryone,asmuchas inthemlies; thirdly, tohopeandjudgewellofall,evenasitismeetforthem,--theymaymakeaprofferofJesus Christ, with life and salvation in him, notwithstanding that theLordhathgivenhisSononlytohiselect.

Secondly,Thatthisofferisneithervainnorfruitless,beingdeclarativeoftheirduty,andofwhatisacceptabletoGodifitbeperformedasitoughttobe,evenasitisrequired.Andifanyask,WhatitisofthemindandwillofGod that isdeclaredandmadeknownwhenmenarecommanded tobelieveforwhomChristdidnotdie?Ianswer,first,Whattheyoughttodo, if they will do that which is acceptable to God; secondly, Thesufficiencyofsalvationthatis inJesusChrist toall thatbelieveonhim;thirdly,Thecertain,infallible,inviolableconnectionthatisbetweenfaith

andsalvation,sothatwhosoeverperformstheoneshallsurelyenjoytheother,forwhoevercomestoChristhewill innowisecastout.Ofwhichmoreafterward.

4.TheingraffederroneouspersuasionoftheJews,whichforawhilehadastronginfluenceupontheapostlesthemselves,restrainingsalvationanddeliverancebytheMessiah,orpromisedseed,tothemselvesalone,whoweretheoffspringofAbrahamaccordingtotheflesh,mustbeconsideredas the ground of many general expressions and enlargements of theobjectsofredemption;whichyet,beingsooccasioned,givenocolourofany unlimited universality. That the Jews were generally infected withthis proud opinion, that all the promises belonged only to them andtheirs, towards whom they had a universality, exclusive of all others,whomtheycalled"dogs,uncircumcised,"andpouredoutcursesonthem,ismost apparent.Hence,when they saw themultitudesof theGentilescoming to the preaching of Paul, they were "filled with envy,contradicting, blaspheming, and raising up persecution against them,"Acts13:45-50;whichtheapostleagainrelatesofthem,IThess.2:15,16."TheypleasenotGod,"saithhe,"andarecontrarytoallmen;forbiddingustospeaktotheGentilesthattheymightbesaved;"beingnotwithanythingmoreenragedinthepreachingofourSaviourthanhispredictionoflettingouthisvineyardtoothers.

That the apostles themselves, also, had deeply drunk in this opinion,learned by tradition from their fathers, appeareth, not only in theirquestioning about the restoration of the kingdomunto Israel, Acts 1:6,butalsomostevidentlyinthis,thataftertheyhadreceivedcommissiontoteachandbaptizeallnations,Matt.28:19,oreverycreature,Mark16:15,andwereenduedwithpowerfromabovesotodo,accordingtopromise,Acts 1:8; yet they seem to have understood their commission to haveextendedonlytothelostsheepofthehouseofIsrael,fortheywentaboutandpreachedonly to theJews, chap. 11:19:andwhen the contrarywasevidencedanddemonstrated to them, theyglorifiedGod, saying, "Thenhath God also to the Gentiles granted repentance unto life;" verse 18;admiring at it, as a thingwhich before they were not acquainted with.Andnowonder thatmenwerenoteasilynor soonpersuaded to this, itbeing thegreatmystery thatwasnotmadeknown in formerages, as it

was then revealed to God's holy apostles and prophets by the Spirit--namely,"ThattheGentilesshouldbefellow-heirs,andofthesamebody,andpartakersofhispromiseinChristbythegospel,"Eph.3:5,6.

Butnow,thisbeingsomadeknownuntothembytheSpirit,andthatthetimewascomewhereinthelittlesisterwastobeconsidered,theprodigalbroughthome,andJaphethpersuadedtodwellinthetentsofShem,theylaboured by all means to root it out of the minds of their brethrenaccordingtotheflesh,ofwhomtheyhadaspecialcare;--asalso,toleaveno scruple in themindof the eunuch, thathewas adry tree; or of theGentile,thathewascutofffromthepeopleofGod.Towhichendtheyusedivers general expressions, carrying a direct opposition to that formererror,whichwas absolutely destructive to thekingdomof JesusChrist.Hencearethosetermsoftheworld,allmen,allnations,everycreature,and the like, used in the business of redemption and preaching of thegospel;thesethingsbeingnotrestrained,accordingastheysupposed,toonecertainnationandfamily,butextended to theuniversalityofGod'speople scattered abroad in every region under heaven. Especially aretheseexpressionsusedbyJohn,who,livingtoseethefirstcomingoftheLord,inthatfearfuljudgmentandvengeancewhichheexecutedupontheJewish nation some forty years after his death, is very frequent in theasserting of the benefit of the world by Christ, in opposition, as I saidbefore, to the Jewishnation,--giving, us a rulehow tounderstand suchphrasesandlocutions:John11:51,52,"HesignifiedthatJesusshoulddiefor that nation; and not for that nation only, but that also he shouldgathertogether inone thechildrenofGod thatwere scatteredabroad;"conformably whereunto he tells the believing Jews that Christ is not apropitiationforthemonly,"butforthesinsofthewholeworld,"IJohn2:2,orthepeopleofGodscatteredthroughoutthewholeworld,nottiedtoanyonenation,astheysometimevainlyimagined.Andthismayanddothgivemuch light into the senseandmeaningof thoseplaceswherethewordsworldandallareusedinthebusinessofredemption.Theydonotholdoutacollectiveuniversality,butageneraldistributionintomenofallsorts,inoppositiontothebefore-recountederroneouspersuasion.

5.Theextent,nature.,andsignificationofthosegeneraltermswhichwehavefrequentlyusedindefinitelyintheScripture,tosetouttheobjectof

the redemption by Christ, must seriously be weighed. Upon theseexpressionshangsthewholeweightoftheoppositecause,thechiefifnotthe only argument for the universality of redemption being taken fromwordswhichseemtobeofa latitude intheirsignificationequaltosuchanassertion,astheworld,thewholeworld,all,andthelike;whichterms,when they have once fastened upon, they run with, "Io triumphe," asthoughthevictoryweresurelytheirs.Theworld,thewholeworld,all,allmen!--whocanoppose it?Call themtothecontext intheseveralplaceswherethewordsare;appealtorulesofinterpretation;mindthemofthecircumstances and scope of the place, the sense of the same words inotherplaces;withotherforenamedhelpsandassistanceswhichtheLordhath acquainted us with for the discovery of his mind and will in hisword,--theypresently cryout, thebareword, the letter is theirs: "Awaywiththeglossandinterpretation;giveusleavetobelievewhatthewordexpresslysaith;"--little(asIhope)imagining,beingdeludedwiththeloveof their owndarling, that if this assertionbe general, and theywill notallow us the gift of interpretation agreeable to the proportion of faith,that, at one clap, they confirm the cursed madness of theAnthropomorphites,--assigning a human body, form and shape, untoGod,whohathnone;andthealikecursedfigmentoftransubstantiation,overthrowing the body of Christ who hath one;with divers othermostpernicious errors. Let them then, as long as they please, continue suchemptyclamours,fittoterrifyandshakeweakandunstablemen;forthetruth'ssakewewillnotbesilent:andIhopeweshallveryeasilymakeitappear that thegeneral terms thatareused in thisbusinesswill indeedgive no colour to any argument for universal redemption, whetherabsoluteorconditionate.

Twowordstherearethataremightilystuckuponorstumbledat;--first,The world; secondly, All. The particular places wherein they are, andfrom which the arguments of our adversaries are urged, we shallafterward consider, and for the present only show that the wordsthemselves, according to the Scripture use, do not necessarily hold outany collectiveuniversalityof those concerningwhom theyareaffirmed,but,beingwordsofvarioussignifications,mustbeinterpretedaccordingto thescopeof theplacewhere theyareusedand the subject-matterofwhichtheScripturetreatethinthoseplaces.

First, then, for the word world, which in the New Testament is calledKOSMOS(forthereisanotherwordsometimestranslatedworld,namely,AION,thatbelongsnottothismatter,notingratherthedurationoftimethanthethinginthatspacecontinuing).Ishallbrieflygiveyousomanyvarious significationsof it as shallmake it apparent that from thebareusageofawordsoexceedinglyequivocalnoargumentcanbetaken,untilit be distinguished, and the meaning thereof in that particular placeevincedfromwhencetheargumentistaken.

THESCHEMETheWorldistaken,I.SubjectivelyA.UniversallyB.Partially;for1.Thevisibleheaven.2.Thehabitableearth.II.Adjunctively,inrespectof,A.Theinhabitants,andthat,--1.Collectivelyforthewhole.2.Distributively;for,--(1.)Any.(2.)Many.3.Signally,--(1.)Thegood,orelect.(2.)Thewicked,orreprobate.4.Indifferently,orincommon.5.Restrictively,orsynecdochically;for,--(1.)Thechief.(2.)TheRomans.B.Theaccidents;1.Ofcorruption.(1.)Corruptionitself.(2.)Theseatofcorruption.(3.)Theearthlycondition.2.Ofthecurse.

Allthesedistinctionsoftheuseofthewordaremadeoutinthefollowing

observations:--

ThewordworldintheScriptureisingeneraltakenfiveways:--First,Promundocontinente;andthat,--First,generally,holosforthewholefabricof heaven and earth, with all things in them contained, which in thebeginningwerecreatedofGod:soJob34:13;Acts17:24;Eph.1:4,andinverymanyotherplaces.Secondly,Distinctively,first,fortheheavens,andall things belonging to them, distinguished from the earth, Ps. 90:2;secondly,Thehabitableearth,andthisveryfrequently,asPs.24:1,98:7;Matt.13:38;John1:9,3:17,19,4:14,17:11;ITim.1:15,6:7.

Secondly,Fortheworldcontained,especiallymenintheworld;andthateither,--First, universally for all and every one, Rom. 3:6, 19, 5:12.Secondly,Indefinitelyformen,withoutrestrictionorenlargement,John7:4; Isa. 13:11. Thirdly, Exegetically, formany,which is themost usualacceptationoftheword,Matt.18:7;John4:42,12:19,16:8,17:21;1Cor.4:9; Rev. 13:3. Fourthly, Comparatively, for a great part of the world,Rom. 1:8;Matt. 24:14, 26:13;Rom. 10:18. Fifthly,Restrictively, for theinhabitants of the Roman empire, Luke 2:1. Sixthly, For mendistinguishedintheirseveralqualificationsas,--1st,For thegood,God'speople,eitherindesignationoronpossession,Ps.22:27;John3:16,6:33,51;Rom.4:13, 11:12, 15;2Cor. 5:19;Col. 1:6; 1 John2:2. 2dly,For theevil,wicked, rejectedmenof theworld, Isa. 53:11; John 7:7, 14: 17, 22,15:19,17:25;1Cor.6:2,11:32;Heb.9:38;2Pet.2:5;IJohn5:19;Rev.13:3.

Thirdly,Fortheworldcorrupted,orthatuniversalcorruptionwhichisinallthingsinit,asGal1:4,6:14;Eph.2:2;James1:27,4:4;1John2:15-17;1Cor.7:31,33;Col2:8;2Tim.4:10;Rom12:2;1Cor.1:20,21,3:18,19.

Fourthly,Foraterreneworldlyestateorconditionofmenorthings,Ps.73:12;Luke16:8;John18:36;1John4:5,andverymanyotherplaces.

Fifthly,For theworldaccursed, asunder thepowerofSatan,John7:7,14:30, 16:11, 33; 1 Cor. 2:12; 2 Cor. 4: 4; Eph. 6:12. And divers othersignificationshaththiswordinholywrit,whichareneedlesstorecount.

These I have rehearsed to show the vanity of that clamour wherewith

some men fill their months, and frighten unstable souls with theScripturementioning world so often in the business of redemption, asthough some strength might be taken thence for the upholding of thegeneralransom."ParvashabetspesTroja,sitaleshabet."Iftheirgreateststrength be but sophistical craft, taken from the ambiguity of anequivocalword,theirwholeendeavourisliketoprovefruitless.Now,asIhavedeclared that ithathdiversotheracceptations in theScripture, sowhenIcometoaconsiderationoftheirobjectionsthatusethewordforthis purpose, I hope, byGod's assistance, to show that in no one placewhereinitisusedinthisbusinessofredemption,itisorcanbetakenforallandeverymanintheworld,as,indeed,itisinveryfewplacesbesides.So that forasmuch as concerning this word our way will be clear, if towhathathbeensaidyeaddtheseobservations,--

First,Thatasinotherwords,sointhese,thesamewordisingeminatedinadifferentsenseandacceptation.SoMatt.8:22,"Letthedeadburytheirdead;"--deadinthefirstplacedenotingthemthatarespirituallydeadinsin;inthenext,thosethatarenaturallydeadbyadissolutionofsoulandbody.SoJohn1:11,HecameEISIDIOS,"tohisown,"evenallthingsthathe had made; KAI IDIOS, "his own," that is, the greatest part of thepeople, "receivedhimnot."So,again,John3:6,"Thatwhich isbornoftheSpiritisspirit."SpiritinthefirstplaceisthealmightySpiritofGod;in the latter, a spiritual life of grace received from him. Now, in suchplacesas these, toargue thatas such is the significationof theword inoneplace,thereforeintheother,wereviolentlytopervertthemindoftheHolyGhost.Thusalsoisthewordworldusuallychangedinthemeaningthereof.SoJohn1:10,"Hewasintheworld,andtheworldwasmadebyhim, and the world knew him not!" He that should force the samesignification upon the world in that triple mention of it would be anegregious glosser: for in the first, it plainly signifieth some part of thehabitable earth, and is taken subjective "partially" in the second, thewhole frame of heaven and earth, and is taken subjective "universally"and,inthethird,forsomemenlivingintheearth,--namely,unbelievers,whomaybesaid tobe theworldadjunctive.So,again,John3:17, "GodsentnothisSonintotheworldtocondemntheworld,butthattheworldthrough him might be saved;" where, by the world in the first, isnecessarilytobeunderstoodthatpartofthehabitableworldwhereinour

Saviourconversed;inthesecond,allmenintheworld,assomesuppose(soalso there is a truth in it, for our Saviour camenot to condemn allmenintheworld:for,first,condemnationofanywasnottheprimeaimofhiscoming; secondly,he came to savehisownpeople, and sonot tocondemnall);inthethird,God'select,orbelieverslivingintheworld,intheirseveralgenerations,whoweretheywhomheintendedtosave,andnone else, or he faileth of his purpose, and the endeavour of Christ isinsufficientfortheaccomplishmentofthatwhereuntoitisdesigned.

Secondly,ThatnoargumentcanbetakenfromaphraseofspeechintheScripture, in any particular place, if in other places thereof where it isusedthesignificationpressedfromthatplaceisevidentlydenied,unlessthescopeoftheplaceorsubject-matterdoenforceit.Forinstance:Godissaid to love theworld,andsendhisSon; tobe inChrist reconciling theworld,tohimself;andChristtobeapropitiationforthesinsofthewholeworld. If the scope of the places where these assertions are, or thesubject-matter of which they treat, will enforce a universality of allpersonstobemeantbythewordworld,soletitbe,withoutcontrol.Butifnot,iftherebenoenforcementofanysuchinterpretationfromtheplacesthemselves,why should theworld there signifyall andeveryone,morethaninJohn1:10,"Theworldknewhimnot,"which,ifitbemeantofallwithoutexception,thennoonedidbelieveinChrist,whichiscontrarytoverse12;orinLuke2:1,"Thatalltheworldshouldbetaxed,"wherenonebutthechief inhabitantsoftheRomanempirecanbeunderstood;orinJohn8:26,"IspeaktotheworldthosethingswhichIhaveheardofhimunderstandingtheJewstowhomhespake,whothenlivedintheworld,andnoteveryone,towhomhewasnotsent;orinJohn12:19,"Behold,the world is gone after him!" which world was nothing but a greatmultitudeofonesmallnation;orinIJohn5:19,"Thewholeworldliethinwickedness," from which, notwithstanding, all believers are to beunderstoodasexempted;or inRev. 13:3, "All theworldwonderedafterthe beast," which, whether it be affirmed of the whole universality ofindividualsintheworld, letall judge?Thatallnations,anexpressionofequalextentwiththatoftheworld,isinlikemannertobeunderstood,isapparent,Rom.1:5;Rev.18:3,23;Ps.118:10;IChron.14:17;Jer.27:7.Itbeing evident that thewordsworld, all theworld, thewholeworld, do,wheretakenadjunctivelyformenintheworld,usuallyandalmostalways

denoteonlysomeormanymenintheworld,distinguishedintogoodorbad,believersorunbelievers,electorreprobate,bywhatisimmediatelyintheseveralplacesaffirmedofthem,Iseenoreasonintheworldwhytheyshouldbewrestedtoanyothermeaningorsenseintheplacesthatare incontroversybetweenusandouropponents.Theparticularplacesweshallafterwardconsider.

Now, as we have said of the word world, so we may of the word all,wherein much strength is placed, and many causeless boastings areraised from it. That it is nowhere affirmed in the Scripture that Christdiedforallmen,orgavehimselfaransomforallmen,muchlessforallandeveryman,wehavebeforedeclared.Thathe"gavehimselfaransomforall"isexpresslyaffirmed,ITim.2:6.Butnow,whothisallshouldbe,whetherallbelievers,oralltheelect,orsomeofallsorts,orallofeverysort, is in debate.Our adversaries affirm the last; and themain reasonthey bring to assert their interpretation is from the importance of theworditself:for,thatthecircumstancesoftheplace,theanalogyoffaith,andotherhelps forexposition,donot at all favour their gloss,we shallshowwhenwecometotheparticularplacesurged.Forthepresentletuslookuponthewordin itsusualacceptationintheScripture,andsearchwhetheritalwaysnecessarilyrequiressuchaninterpretation.

That the word all, being spoken of among all sorts of men, speaking,writing,anywayexpressingthemselves,butespeciallyinholywrit, is tobe taken either collectively for all in general, without exception, ordistributivelyforsomeofallsorts,excludingnone,ismoreapparentthanthatitcanrequireanyillustration.Thatitissometimestakeninthefirstsense,forallcollectively,isgranted,andIneednotproveit,theywhomweopposeaffirmingthatthisistheonlysenseoftheword,-thoughIdareboldlysayitisnotonceintentimessotobeunderstoodintheusageofitthrough the whole book of God; but that it is commonly, and indeedproperly, used in the latter sense, for some of all sorts, concerningwhatsoeveritisaffirmed,afewinstances,formanythatmightbeurged,willmakeitclear.Thusthen,yehaveit,John12:32,"And1,ifIbeliftedupfromtheearth,willdrawalluntome"Thatwetranslateit"allmen"asin other places (for though I know the senseway be the same, yet thewordmenbeingnot intheoriginal,butonlyall),Icannotapprove.But

who,Ipray,are theseall?Are theyallandeveryone?ThenareallandeveryonedrawntoChrist,madebelievers,andtrulyconverted,andshallbecertainlysaved;forthosethatcomeuntohimbyhisandhisFather'sdrawing,"hewillinnowisecastout,"John6:37.Allthencanherebenoother thanmany, some of all sorts, no sort excluded, according as theword is interpreted in Rev. 5:9, "Thou hast redeemed us out of everykindred,andtongue,andpeople,andnation."Thesearetheallhedrawsto him: which exposition of this phrase is withme of more value andesteemthanathousandglossesofthesonsofmen.Soalso,Luke11:42,where our translators have made the word to signify immediately andproperly (for translators are to keep close to the propriety and nativesignificationofeveryword)whatweasserttobetherightinterpretationof it; for they render RHETOS (which expressly is "every herb"), "allmannerofherbs,"takingtheword(asitmustbe)distributively,forherbsofallsorts,andnotforanyindividualherb,whichthePhariseesdidnot,couldnottithe.Andintheverysamesenseisthewordusedagain,Luke18:12, "I give tithes of all that I possess;"where it cannot signify everyindividual thing, as is apparent. Most evident, also, is this restrainedsignificationoftheword,Acts2:17,"IwillpouroutofmySpirit,uponallflesh"which,whetheritcomprisetheverymanorno,leteverymanjudge,and not rather men of several and sundry sorts. The same course ofinterpretation as formerly is followed by our translators, Acts 10:12,rendering(literally,"allbeastsorfour-footedcreatures,")"allmannerofbeasts;"orbeastsofsundryseveralsorts.Inthesamesensealsomustitbeunderstood,Rom.14:2,"Onebelieveththathemayeatallthings;"thatis,what he pleaseth of things to be eaten of. See,moreover, ICor. 1:5.Yea,inthatverychapterwheremensoeagerlycontendthatthewordallistobetakenforallandeveryone(thoughfruitlesslyandfalsely,asshallbe demonstrated),--namely, 1 Tim. 2:4, where it is said that "God willhaveallmentobesaved,"--inthatverychapterconfessedlythewordistobe expounded according to the sense we give, namely, verse 8, "I will,therefore, that men pray in every place," which, that it cannot signifyeveryindividualplaceinheaven,earth,andhell, isofallconfessed,andneedethnoproof;nomorethanwhenourSaviourissaidtocure"everydisease",asMatt.9:35,thereisneedtoprovethathedidnotcureeverydiseaseofeveryman,butonlyallsortsofdiseases.

Sundryother instancesmightbegiven tomanifest that this is themostusualandfrequentsignificationofthewordallintheholyScripture;and,therefore, from the base word nothing can be inferred to enforce anabsoluteunlimiteduniversalityofallindividualstobeintimatedthereby.The particular places insisted on we shall afterward consider. I shallconclude all concerning these general expressions that are used in theScriptureaboutthisbusinessintheseobservations:--

First,Thewordalliscertainlyandunquestionablysometimesrestrained,and to be restrained, to all of some sorts, although the qualification benotexpressedwhich is thebondof the limitation: so for all believers, ICor. 15:22; Eph. 4:6; Rom. 5:18, "The free gift came upon all men tojustificationoflife:"which"allmen,"thataresoactuallyjustified,arenomorenorlessthanthosethatareChrist's,--thatis,believers;forcertainlyjustificationisnotwithoutfaith.

Secondly,Thewordallissometimesusedforsomeofallsorts,Jer.31:34.TheHebrewwordkowlisbyPaulrenderedall,Heb.8:11;soJohn12:32;1Tim.2:1-3;which ismadeapparentby thementionof "kings," asonesortofpeoplethereintended.AndImakenodoubtbutitwillappeartoall that the word must be taken in one of these senses in every placewhereitisusedinthebusinessofredemption;asshallbeproved.

Thirdly, Let a diligent comparison be made between the generalexpressions of theNewwith the predictions of theOldTestament, andtheywill be found tobe answerable to, andexpositoryof, one another;the Lord affirming in theNew that thatwas donewhich in theOld beforetold shouldbedone.Now, in thepredictions andprophecies of theOldTestament,thatallnations,allflesh,allpeople,alltheends,families,or kindreds of the earth, theworld, thewhole earth, the isles, shall beconverted,lookuptoChrist,cometothemountainoftheLord,andthelike,, none doubts but that the elect of God in all nations are onlysignified,knowingthatinthemalonethosepredictionshavethetenthoftheiraccomplishment.AndwhyshouldthesameexpressionsusedintheGospel,andmanyofthemaimingdirectlytodeclarethefulfillingoftheother,bewire-drawntoalargeextent,socontrarytothemindoftheHolyGhost? In fine, aswhen theLord is said towipe tears fromall faces, ithinders not but that the reprobates shall be cast out to eternity where

thereisweepingandwailing,etc.;sowhenChristissaidtodieforall,ithindersnotbutthatthosereprobatesmayperishtoeternityfortheirsins,without any effectual remedy intended for them, though occasionallyproposedtosomeofthem.

6. Observe that the Scripture often speaketh of things and personsaccording to theappearance theyhave,and theaccount that isof themamongst men, or that esteem that they have of them to whom itspeaketh,--frequentlyspeakingofmenanduntomenasintheconditionwherein theyareaccording tooutwardappearance,uponwhichhumanjudgmentmustproceed,andnotwhat theyare indeed.Thus,manyarecalledand said tobewise, just, and righteous, accordingas theyaresoesteemed, though the Lord knows them to be foolish sinners. SoJerusalem is called "The holy city," Matt, 27:53, because it was so inesteemandappearance,whenindeeditwasavery"denofthieves."And2Chron. 28:23, it is said of Ahaz, that wicked king of Judah, that "hesacrificedtothegodsofDamascusthatsmotehim."ItwastheLordalonethat smote him, and those idols towhich he sacrificedwere but stocksand stones, the work of mens hands, which could no way helpthemselves,muchlesssmitetheirenemies;yettheHolyGhostusethanexpressionansweringhis idolatrouspersuasion, and saith, "They smotehim." Nay, is it not said of Christ, John 5:18, that he had broken theSabbath, which yet he only did in the corrupt opinion of the blindedPharisees?

Add, moreover, to what hath been said, that which is of no less anundeniable truth,--namely, that many things which are proper andpeculiar to the childrenofGodareoft and frequentlyassigned to themwholiveinthesameoutwardcommunionwiththem,andarepartakenofthe same external privileges, though indeed aliens in respect of theparticipation of the grace of the promise. Put, I say, these two thingswhich are most evident, together, and it will easily appear that thoseplaces which seem to express a possibility of perishing and eternaldestructiontothemwhoaresaidtoberedeemedbythebloodofChrist,arenowaysadvantageoustotheadversariesoftheeffectualredemptionofGod'selectbythebloodofChrist.

7.Thatwhichisspokenaccordingtothejudgmentofcharityonourparts

must not always be exactly squared and made answerable to verity inrespectof themofwhomanything isaffirmed.For therectitudeofourjudgment, it sufficeth thatweproceedaccording to the rulesof judgingthataregivenus;forwhatisoutofourcognizance,whetherthatanswertoourjudgmentsorno,belongs,nottous.Thus,oftentimestheapostlesin the Scriptures write untomen, and term them "holy," "saints," yea,"elected;" but from thence positively to conclude that they were all soindeed,we have nowarrant. So I Peter 1:1, 2, calls all the strangers towhomhewrote,scatteredthroughoutPontus,Galatia,Cappadocia,Asia,andBithynia,"electaccording to the foreknowledgeofGod theFather,"etc.; andyet that Ihave anywarrant to conclude,de fide, that allweresuch,nonedareaffirm.SoPaultellstheThessalonians,thewholechurchtowhomhewrote, thathe "knew their electionofGod," IThess. 1:4;2Thess.2:13,heblessethGod"whohadchosenthemtosalvation."Now,didnotPaulmakethisjudgmentofthembytheruleofcharity?accordingasheaffirms inanotherplace,"It ismeet formeto thinksoofyouall"Phil. 1:7;andcan it,ought it,hence tobe infallibly concluded that theywereallelected?Ifsomeoftheseshouldbefoundtofallawayfromthegospel and to have perished, would an argument from thence be validthat the elect might perish? would we not presently answer, that theyweresaidtobeelectedaccordingtothejudgmentofcharity,notthattheywere so indeed?Andwhy isnot thisansweras sufficientandsatisfyingwhen it isgiven to theobjection taken fromtheperishingof somewhoweresaidtoberedeemedmerelyinthejudgmentofcharity,aswhentheyweresaidtobeelected?

8.Theinfallibleconnection,accordingtoGod'spurposeandwill,offaithandsalvation,whichisfrequentlythethingintendedingospelproposals,must be considered. The Lord hath in his counsel established it, andrevealedinhisword,thatthereisanindissolublebondbetweenthesetwothings, so that "he that believeth shall be saved," Mark 16:16; which,indeed, is the substance of the gospel, in the outward promulgationthereof.ThisisthetestimonyofGod,thateternallifeisinhisSon;whichwhosobelieveth,hesetstohissealthatGodistrue;hewhobelievesnotdoing what in him lieth to make God a liar, I John 5:9-11. Now, thisconnection of the means and the end, faith and life, is the only thingwhich is signified and held out to innumerable to whom the gospel is

preached,all thecommands,proffers,andpromisesthataremadeuntothem intimating no more than this will of God,, that believers shallcertainly be saved; which is an unquestionable divine verity and asufficientobjectforsupernaturalfaithtorestupon,andwhichbeingnotclosedwith isasufficientcauseofdamnation:John8:24, "IfyebelievenotthatIamhe"(thatis,"theway,thetruth,andthelife"),"yeshalldieinyoursins."

Itisavainimaginationofsome,thatwhenthecommandandpromiseofbelievingaremadeouttoanymanthoughhebeofthenumberofthemthat shall certainly perish, yet the Lord hath a conditional will of hissalvation, and intends that he shall be saved, on condition that hewillbelieve;when the condition lieth not at all in thewill ofGod,which isalwaysabsolute,butisonlybetweenthethingstothemproposed,aswasbefore declared. And those poor deluded things, who will be standingupontheirownlegsbeforetheyarewellabletocrawl,andmightjustlybepersuadedtoholdbymenofmorestrength,doexceedinglybetraytheirown conceited ignorance, when, with great pomp, they hold out thebrokenpiecesofanoldArminiansophismwithacclamationsofgracetothisnewdiscovery(forsotheythinkofallthatisnewtothem),--namely,"AsisGod'sproffer,soishisintention;buthecallstoalltobelieveandbesaved:thereforeheintendsittoall."For,--

First,Goddothnotprofferlifetoallupontheconditionoffaith,passingbyagreatpartofmankindwithoutanysuchproffermadetothematall.

Secondly,IfbyGod'sproffertheyunderstandhiscommandandpromise,whotoldthemthatthesethingsweredeclarativeofhiswillandpurposeor intention? He commands Pharaoh to let his people go; but did heintendhe should sodoaccording tohis command?hadhenot foretoldthathewouldsoorderthingsthatheshouldnot letthemgo?Ithoughtalways thatGod's commands andpromises had revealed our duty, andnothispurpose;whatGodwouldhaveustodo,andnotwhathewilldo.His promises, indeed, as particularly applied, hold out hismind to thepersons to whom they are applied; but as indefinitely proposed, theyreveal no other intention ofGod butwhatwe before discovered,whichconcerns things,notpersons,evenhisdeterminatepurpose infalliblytoconnectfaithandsalvation.

Thirdly,Iftheprofferbe(astheysay)universal,andtheintentionofGodbe answerable thereunto,--that is, he intends the salvation of them towhom 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 consistwith thisuniversal purpose of savingus all. Secondly, If heintendit,whyisit,then,notaccomplished?dothhefailofhispurpose?"Dumvitant stulti vitia, in contraria currunt." Is not this certain Scyllaworse than the other feared Charybdis? But they say, "He intendeth itonlyuponcondition;andtheconditionbeingnotfulfilled,hefailsnotinhis purpose, though the thing be not conferred." But did the Lordforeknowwhethertheconditionwouldbefulfilledbythemtowhomtheproposal was made, or not? If not, where is his prescience, hisomniscience?Ifhedid,howcanhebesaidtointendsalvationtothemofwhom he certainly knew that they would never fulfil the condition onwhich it was to be attained; and, moreover, knew it with thiscircumstance, that the condition was not to be attained without hisbestowing, and that he had determined not to bestow it? Would theyascribesuchawillandpurposetoawisemanastheydoignorantlyandpresumptuouslytotheonlywiseGod,--namely,thatheshouldintendtohaveathingdoneupontheperformanceofsuchaconditionasheknewfullwellwithouthimcouldneverbeperformed,andhehadfullyresolvednot to effect it: for instance, to givehis daughter inmarriage to such aone,uponconditionhewouldgiveuntohimsuchajewelashehathnot,norcanhave,unlesshebestowituponhim,whichheisresolvednevertodo? Oh, whither will blindness and ignorance, esteemed light andknowledge, carry poor deluded souls? This, then is the main thingdemonstratedandheldoutinthepromulgationofthegospel,especiallyfor what concerns unbelievers, even the strict connection between thedutyoffaithassignedandthebenefitoflifepromised;whichhathatruthofuniversalextent,groundedupontheplenarysufficiencyofthedeathofChrist,towardsallthatshallbelieve.AndIseenoreasonwhythisshouldbetermedpartofthemysteryoftheUniversalists,thoughthelowestpart(asitisbyM---S----,page202),thatthegospelcouldnotbepreachedtoall unless Christ died for all; which, with what is mentioned beforeconcerning another and higher part of it, is an old, rotten, carnal, andlong-since-confuted sophism, arising out of the ignorance of the word

andrightreason,whicharenowaycontrary.

9. The mixed distribution of the elect and reprobates, believers andunbelievers,accordingtothepurposeandmindofGod,through,outthewholeworld,andintheseveralplacesthereof,inallormostofthesinglecongregations,isanothergroundofholdingoutatenderofthebloodofJesusChrist to them forwhom itwasnever shed, as is apparent in theeventbytheineffectualnessofitsproposals.Theministersofthegospel,who are stewards of themysteries of Christ, and towhom theword ofreconciliation is committed,beingacquaintedonlywith revealed things(theLordlodginghispurposesandintentionstowardsparticularpersonsin thesecretarkofhisownbosom,not tobepryed into), arebound toadmonishall,andwarnallmen,towhomtheyaresent;givingthesamecommands,proposingthesamepromises,makingtendersofJesusChristinthesamemanner,toall,thattheelect,whomtheyknownotbutbytheevent,mayobtain,whilsttherestarehardened.Now,thesethingsbeingthusorderedbyHimwhohath the supremeof all,--namely,First,Thatthereshouldbesuchamixtureofelectandreprobate,oftaresandwheat,to the end of the world; and, secondly, That Christ, and reconciliationthrough him, should be preached by men ignorant of his eternaldiscriminating purposes; there is an absolute necessity of two otherthings: First, That the promises must have a kind of unrestrainedgenerality,tobesuitabletothisdispensationbeforerecounted.Secondly,That they must be proposed to them towards whom the Lord neverintended the good things of the promises, they having a share in thisproposal by theirmixture in this world with the elect of God. So that,from the general proposition of Christ in the promises, nothing can beconcludedconcerninghisdeathforalltowhomitisproposed,ashavinganotherriseandoccasion.Thesumis:--Thewordofreconciliationbeingcommitted tomen unacquaintedwithGod's distinguishing counsels, tobe preached to men of a various, mixed condition in respect of hispurpose,andthewaywherebyhehathdeterminedtobringhisownhometo himself being by exhortations, entreaties, promises, and the likemeans,accommodatedtothereasonablenaturewhereofallarepartakerstowhomthewordissent,whicharesuitedalsototheaccomplishmentofother ends towards the rest, as conviction, restraint, hardening,inexcusableness,itcannotbebuttheproposalandoffermustnecessarily

bemadetosomeuponcondition,whointentionally,andinrespectofthepurpose of God, have no right unto it in the just aim and intendmentthereofOnly,foraclose,observethesetwothings:--First,Thattheprofferitself neither is nor ever was absolutely universal to all, but onlyindefinite,withoutrespecttooutwarddifferences.Secondly,ThatChristbeingnottobereceivedwithoutfaith,andGodgivingfaithtowhomhepleaseth,it ismanifestthatheneverintendethChristtothemonwhomhewillnotbestowfaith.

10.Thefaithwhichisenjoinedandcommandedinthegospelhathdiversseveralactsanddifferentdegrees, in theexercisewhereof itproceedethorderly,accordingtothenaturalmethodoftheproposaloftheobjectstobebelieved:theconsiderationwhereofisofmuchuseinthebusinessinhand, our adversaries pretending that if Christ diednot for all, then invainare theyexhorted tobelieve, there being, indeed, noproper objectfor the faith of innumerable, because Christ did not die for them; asthough thegospeldidholdout thisdoctrine in theveryentranceofall,thatChristdiedforeveryone,electandreprobate;orasthoughthefirstthing which any one living under the means of grace is exhorted tobelieve were, that Christ died for him in particular;--both which arenotoriouslyfalse,asIhope,inthecloseofourundertaking,willbemademanifesttoall.ForthepresentIshallonlyintimatesomethingofwhatIsaidbefore, concerning theorder of exercising the several acts of faith;wherebyitwillappearthatnooneintheworldiscommandedorinvitedtobelieve,butthathehathasufficientobjecttofixtheactoffaithon,oftruth enough for its foundation, and latitude enough for its utmostexercise,whichisenjoinedhim.

First,then,Thefirstthingwhichthegospelenjoinethsinners,andwhichitpersuadesandcommandsthemtobelieve,is,thatsalvationisnottobehad in themselves, inasmuch as all have sinned and come short of thegloryofGod;norbytheworksofthelaw,bywhichnofleshlivingcanbejustified.Here is a savinggospel truth for sinners to believe,which theapostledwellsuponwholly,Rom.ChaptersI,II,andIII,toprepareawayfor justification by Christ. Now, what numberless numbers are they towhomthegospelispreachedwhonevercomesofarastobelievesomuchas this! amongstwhomyoumay reckonalmost thewholenationof the

Jews,asisapparent,Rom.9,10:3,4.Now,nottogoonestepfartherwithanyproposal,acontemptofthisobjectoffaithisthesinofinfidelity.

Secondly,Thegospel requires faith to this, that there is salvation to behad in the promised seed,--in Him who was before ordained to be acaptain of salvation to them that do believe. And here also at this trialsomemillionsof thegreatarmyofmen,outwardlycalled,dropoff,anddoneverbelieve,withtruedivinefaith,thatGodhathprovidedawayforthesavingofsinners.

Thirdly,ThatJesusofNazareth,whowascrucifiedbytheJews,wasthisSaviour,promisedbefore;andthatthereisnonameunderheavengivenwherebytheymaybesavedbesideshis.Andthiswasthemainpointuponwhich theJewsbrokeoff, refusing toacceptofChrist as theSaviourofmen,butratherprosecutedhimasanenemyofGod;andarethereuponsooft chargedwith infidelity anddamnableunbelief.Thequestionwasnot,betweenChristand them,whetherhedied for themallorno?but,whetherhewasthatMessiahpromised?whichtheydenied,andperishedin theirunbelief.Now,before these threeactsof faithbeperformed, invainisthesoulexhortedfarthertoclimbtheuppermoststeps,andmissallthebottomfoundationones.

Fourthly, The gospel requires a resting upon this Christ, so discoveredandbelievedontobethepromisedRedeemer,asanallsufficientSaviour,with whom is plenteous redemption, and who is able to save to theutmost them that come to God by him, and to bear the burden of allwearylabouringsoulsthatcomebyfaithtohim;inwhichproposalthereis a certain infallibleble truth, grounded upon the superabundantsufficiency of the oblation of Christ in itself for whomsoever (fewer ormore)itbeintended.Now,muchself-knowledge,muchconviction,muchsenseof sin,God's justice, and freegrace, is required to theexerciseofthis act of faith.GoodLord!howmany thousandpoor soulswithin thepaleofthechurchcanneverbebroughtuntoit!ThetruthiswithoutthehelpofGod'sSpiritnoneofthosethreebefore,muchlessthislast,canbeperformed;whichworkethfreely,when,how,andinwhomhepleaseth.

Fifthly,Thesethingsbeingfirmlyseatedinthesoul(andnotbefore),weareeveryonecalledinparticulartobelievetheefficacyoftheredemption

that is in thebloodofJesustowardsourownsouls inparticular:whicheveryonemayassuredlydoinwhomthefreegraceofGodhathwroughttheformeractsoffaith,anddothworkthisalso,withouteitherdoubtorfearofwantofarightobjecttobelieveiftheyshouldsodo;forcertainlyChristdiedforeveryoneinwhosehearttheLord,byhisalmightypower,workseffectuallyfaithtolayholdonhimandassentuntohim,accordingtothatorderlyproposalthatisheldforthinthegospel.Now,accordingtothisorder(asbysomeitisobserved)arethearticlesofourfaithdisposedin the apostles' creed (that ancient summary of Christian religioncommonlysocalled), the remissionofoursinsand lifeeternalbeing inthelastplaceproposedtobebelieved;forbeforeweattainsofartherestmust be firmly rooted. So that it is a senseless vanity to cry out of thenullityoftheobjecttobebelieved,ifChristdiednotforall,therebeinganabsolutetruthineverythingwhichanyiscalledtoassentunto,accordingtotheorderofthegospel.

AndsoIhaveproposedthegeneralfoundationsoftheseanswerswhichwe shall give to the ensuing objections; whereunto to make particularapplicationofthemwillbeaneasytaskasIhopewillbemadeapparentuntoall.

Chapter26:Anentrancetotheansweruntoparticulararguments.

Now we come to the consideration of the objections wherewith thedoctrinewehave,fromthewordofGod,undeniablyconfirmedisusually,with great noise and clamour, assaulted; concerningwhich Imust giveyouthesethreecautions,beforeIcometolaythemdown:--

Thefirstwhereofisthis,thatformineownpartIhadrathertheywereallburied 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, Iwould not produce any one of them: not that there is any difficulty orweightinthem,thattheremovalshouldbeoperoseorburdensome,butonly that Iamnotwilling tobeanyway instrumental togivebreathorlighttothatwhichopposeththetruthofGod.Butbecause,inthesetimes

of libertyanderror, I suppose themostof themhavebeenobjected to,thereaderalreadybymen lying inwait todeceive,orare likely tobe, Ishall therefore show you the poison, and withal furnish you with anantidote against the venom of such self-seekers as our days aboundwithal.

Secondly,Imustdesireyou,thatwhenyehearanobjection,yewouldnotbecarriedawaywiththesoundofwords,norsufferittotakeimpressionon your spirits, remembering with how many demonstrations andinnumerable places of Scripture the truth opposed by them hath beenconfirmed, but rest yourselves until the places be well weighed, theargumentspondered,theanswerssetdown;andthentheLorddirectyouto"proveallthings,andholdfastthatwhichisgood."

Thirdly,Thatyouwoulddiligentlyobservewhatcomesnearthestressofthe controversy, and the thing wherein the difference lieth, leaving allother flourishes and swelling words of vanity, as of no weight, of noimportance.

Now,theobjectionslaidagainstthetruthmaintainedareof twosorts;--thefirsttakenfromscriptureperverted;theother,fromreasonabused.

Webeginwiththe first, theOBJECTIONSTAKENFROMSCRIPTURE;alltheplaceswhereofthatmayanywayseemtocontradictourassertionare,byourstrongestadversaries(Remon.ScriptaSynod)intheirgreateststrength, referred to three heads:--First, Those places that affirm thatChrist died for theworld, or that otherwisemakemention of thewordworld in the business of redemption. Secondly, Those thatmention alland everyman, either in thework ofChrist's dying for them, orwhereGod is said to will their salvation. Thirdly, Those which affirm Christboughtordiedforthemthatperish.Hencetheydrawoutthreeprincipalargumentsorsophismsonwhichtheymuchinsist.AllwhichweshallbytheLord's assistance, consider in their several order,with theplacesofScripturebroughttoconfirmandstrengthenthem.

I.The firstwhereof is taken from the "world", and in thusproposedbythem,towhomourpoorpretendersareindeedverychildren.--

"HethatisgivenoutofthelovewherewithGodlovedtheworld,asJohn3:16; that gave for the life of the world, as John 6:51; and was apropitiationforthesinsofthewholeworld,asIJohn2:2"(towhichadd,John1:29,4:42;2Cor.5:19,citedbyArmin.pp.530,531,andCorv.adMolin. p. 442, chap. 29); "hewas given and died for everyman in theworld;--but the first is true of Christ, as appears by the places beforealleged: thereforehedied forallandeveryone,"Remon.Act.Synod.p.300.Andtothistheysaytheiradversarieshavenotanycolourofanswer.

Butgrantingthemthelibertyofboasting,weflatlydeny,withoutseekingforcolours,theconsequentofthefirstproposition,andwill,bytheLord'shelp,atanytime,putittothetrialwhetherwehavenotjustcausesotodo.Therebe twowayswhereby theygoabout toprove this consequentfromtheworldtoallandeveryone,--first,Byreasonandthesenseoftheword; secondly, From the consideration of the particular places ofScriptureurged.Wewilltrytheminboth.

First, If theywillmake it out by theway of reasoning, I conceive theymustarguethus:--

Thewholeworldcontainsallandeverymanintheworld;Christdiedforthewholeworld:therefore,etc.

Ans.Here aremanifestly four terms in this syllogism, arising from theambiguity of the word "world," and so no true medium on which theweightoftheconclusionshouldhang;theworld,inthefirstproposition,being taken for the world containing; in the second, for the worldcontained,ormenintheworld,asistooapparenttobemadeathingtobeproved.Sothatunlessyerendertheconclusion,ThereforeChristdiedfor that which contains all the men in the world, and assert in theassumptionthatChristdiedfortheworldcontaining,orthefabricofthehabitable earth (which is a frenzy), this syllogism ismost sophisticallyfalse.Ifthen,yewilltakeanyprooffromtheword"world,"itmustnotbefrom the thing itself, but from the signification of the word in theScripture;asthus:--

This word "world" in the Scripture signifieth all and everyman in theworld;butChristissaidtodiefortheworld:ergo,etc.

Ans.The first proposition, concerning the signification andmeaning ofthewordworld iseitheruniversal,comprehendingallplaceswhere it isused, or particular, intending only some. If the first, the proposition isapparentlyfalse,aswasmanifestedbefore;ifinthesecondway,thentheargumentmustbethusformed:--

InsomeplacesinScripturetheword"world"signifiethallandeverymanintheworld,ofallages,times,andconditions;butChristissaidtodiefortheworld:ergo,etc.

Ans.That this syllogism isnobetter than the former ismostevident,auniversal conclusion being inferred from a particular proposition. Butnow the first proposition being rightly formed, I have one question todemandconcerningthesecond,ortheassumption,--namely,whether ineveryplacewherethereismentionmadeofthedeathofChrist,itissaidhedied for theworld, or only in some? If ye say in everyplace, that isapparentlyfalse,ashathbeenalreadydiscoveredbythosemanytextsofScripturebeforeproduced,restrainingthedeathofChristtohiselect,hissheep,hischurch,incomparisonwhereofthesearebutfew.Ifthesecond,thentheargumentmustrunthus:--

In some few places of Scripture the word "world" doth signify all andeverymanintheworld;butinsomefewplacesChristissaidtodiefortheworld(thoughnotinexpresswords,yetinequivalent):ergo,etc.

Ans.Thisargumentissoweak,ridiculous,andsophisticallyfalse,thatitcannotbutbeevident toanyone;andyet clearly, from thewordworlditself,itwillnotbemadeanybetter,andnoneneeddesirethatitshouldbe worse. It concludes a universal upon particular affirmatives, and,besides, with four terms apparently in the syllogism; unless the someplacesinthefirstbeprovedtobetheverysomeplacesintheassumption,whichisthethinginquestion.Sothatifanystrengthbetakenfromthisword,itmustbeanargumentinthisform:--

Iftheword"world"dothsignifyallandeverymanthateverwereorshallbe,inthoseplaceswhereChristissaidtodiefortheworld,"thenChristdied for all and every man; but the word "world," in all those placeswhereChristissaidtodiefortheworld,dothsignifyallandeverymanin

theworld:thereforeChristdiedforthem.

Ans.First,ThatitisbutinoneplacesaidthatChristgavehislifefortheworld,ordiedforit,whichholdsouttheintentionofourSaviour;alltheotherplacesseemonlytoholdoutthesufficiencyofhisoblationforall,whichwealsomaintain.Secondly,We absolutely deny the assumption,and appeal for trial to a consideration of all those particular placeswhereinsuchmentionismade.

Thushave I called this argument to rule andmeasure, that itmightbeevident where the great strength of it lieth (which is indeed veryweakness),andthatfortheirsakeswho,havingcaughtholdofthewordworld, run presently away with the bait, as though all were clear foruniversalredemption;whenyetifyedesirethemtolayoutandmanifestthestrengthoftheirreason,theyknownotwhattosaybuttheworldandthe whole world understanding, indeed, neither what they say norwhereoftheydoaffirm.Andnow,quiddignumtanto?whatcauseofthegreatboastmentioned in theentrance?Aweakerargument, Idare say,was never by rationalmen produced in so weighty a cause; whichwillfartherbemanifestedbytheconsiderationoftheseveralparticularplacesproducedtogiveitcountenance,whichweshalldoinorder:--

1.The firstplacewepitchupon is thatwhichbyouradversaries is firstpropounded,andnota littlerestedupon;andyetnotwithstandingtheirclamorousclaim, therearenota fewwhothinkthatvery textas fitandreadytooverthrowtheirwholeopinionasGoliath'ssword tocutoffhisown head, many unanswerable arguments against the universality ofredemptionbeingeasilydeduced fromthewordsof that text.ThegreatpeaceableKingofhischurchguideustomakegoodtheinterestoftruthto the place in controversy which through him we shall attempted byopening the words; and, secondly, by balancing of reasonings andarguments from them. And this place is John 3:16, "God so loved theworld, that he gave his only begotten Son, that whomever believeth inhimshouldnotperish,buthaveeverlastinglife."

Thisplace,Isay,theUniversalistsexceedinglyboastin;forwhichwearepersuadedtheyhavesolittlecause,thatwedoubtnotbut,withtheLord'sassistance,todemonstratethatitisdestructivetotheirwholedefense:to

whichendIwillgiveyou,inbrief,adoubleparaphraseofthewords,thefirst containing their sense, the latter ours. Thus then, our adversariesexplain these words:--" 'God so loved,' had such a natural inclination,velleity, and propensity to the good of 'the world,' Adam, with all andevery one of his posterity, of all ages, times, and conditions (whereofsomewere inheaven, some inhell longbefore), 'thathe gavehis only-begottenSon,'causinghimtobeincarnateinthefulnessoftime,todie,notwithapurposeandresolutiontosaveany,but'thatwhosoever,'whatpersonssoeverofthosewhichhehadpropensityunto, 'believethinhimshould not perish, but have everlasting life,' should have this fruit andissue,thatheshouldescapedeathandhell,andliveeternally."Inwhichexplicationofthesenseoftheplacethesethingsaretobeobserved:--

First,What is that lovewhichwas thecauseof thesendingor givingofChrist; which theymake to be a natural propensity to the good of all.Secondly, Who are the objects of this love; all and every man of allgenerations. Thirdly,Wherein this giving consisteth; of which I cannotfindwhethertheymeanbyittheappointmentofChristtobearecoverer,or his actual exhibition in the flesh for the accomplishment of hisministration.Fourthly,Whosoever,theymakedistributiveofthepersonsintheworld,andsonotrestrictiveintheintentiontosome.Fifthly,Thatlifeeternalisthefruitobtainedbybelievers,butnottheendintendedbyGod.

Now,lookalittle,inthesecondplace,atwhatweconceivetobethemindofGod in thosewords;whose aimwe take to be the advancement andsetting forthof the free loveofGodto lostsinners, insendingChrist toprocure for them eternal redemption, as may appear in this followingparaphrase:--

"'God'theFather'soloved,'hadsuchapeculiar,transcendentlove,beinganunchangeablepurposeandactofhiswill concerning their salvation,towards'theworld,'miserable,sinful,lostmenofallsorts,notonlyJewsbut Gentiles also, which he peculiarly loved, 'that,' intending theirsalvation, as in the last words, for the praise of his glorious grace, 'hegave,' he prepared a way to prevent their everlasting destruction, byappointing and sending 'his only-begotten Son' to be an all-sufficientSaviourtoallthatlookupuntohim,'thatwhosoeverbelievethinhim,'all

believers whatsoever, and only they, 'should not perish, but haveeverlasting life,' and so effectually be brought to the obtaining of thosegloriousthingsthroughhimwhichtheLordinhisfreelovehaddesignedfortheme."

In which enlargement of the words, for the setting forth of what weconceivetobethemindoftheHolyGhostinthem,thesethingsaretobeobserved:--

First,Whatweunderstandbythe"love"ofGod,eventhatactofhiswillwhich was the cause of sending his Son Jesus Christ being the mosteminent act of love and favour to the creature; for love is velle alicuibonum,"towillgoodtoany."AndneverdidGodwillgreatergoodtothecreature than in appointing his Son for their redemption.Notwithstanding, I would have it observed that I do not make thepurposeofsendingorgivingChristtobeabsolutelysubordinatetoGod'slovetohiselect,asthoughthatweretheendoftheotherabsolutely,butrather that they are both co-ordinate to the same supreme end, or themanifestationofGod'sglorybythewayofmercytemperedwithjustice;butinrespectofourapprehension,thatistherelationwhereintheystandonetoanother.Now,thislovewesaytobethat,greaterthanwhichthereisnone.

Secondly,By the "world,"we understand the elect ofGod only, thoughnot considered in this place as such, but under such anotionas,beingtrueofthem,servesforthefartherexaltationofGod'slovetowardsthem,whichistheendheredesigned;andthis is,astheyarepoor,miserable,lostcreaturesintheworld,oftheworld,scatteredabroadinallplacesofthe world, not tied to Jews or Greeks, but dispersed in any nation,kindred,andlanguageunderheaven.

Thirdly, "that every believer," is declarative of the intention of God insending or giving his Son, containing no distribution of the worldbeloved, but a direction to the persons whose goodwas intended, thatlovebeinganunchangeableintentionofthechiefestgood.

Fourthly, "Should not perish, but have life everlasting", contains anexpression of the particular aim and intention ofGod in this business;

whichis,thecertainsalvationofbelievesbyChrist.Andthisingeneral,istheinterpretationofthewordswhichweadhereunto,whichwillyieldussundryarguments, sufficienteachof them to evert thegeneral ransom;which that they may be the better bottomed and the more dearlyconvincing, we will lay down and compare the several words andexpressionsof thisplace,aboutwhose interpretationwediffer,withthereasonofourrejectingtheonesenseandembracingtheother:--

ThefirstdifferenceintheinterpretationofthisplaceisaboutthecauseofsendingChrist;calledherelove.Thesecond,abouttheobjectofthislove;called here the world. Thirdly, Concerning the intention of God insendinghisSon;saidtobethatbelieversmightbesaved.

For the FIRST, By "love"- in this place all our adversaries agree that anaturalaffectionandpropensityinGodtothegoodof thecreature, lostunder sin, in general, which moved him to take some way whereby itmightpossiblyberemedied,isintended.We,onthecontrary,saythatbylovehereisnotmeantaninclinationorpropensityofhisnature,butanact of his will (where we conceive his love to be seated), and eternalpurposetodogoodtoman,beingthemosttranscendentandeminentactofGod'slovetothecreature.

Thatboth thesemaybeweighed, to seewhich ismost agreeable to themind of the Holy Ghost, I shall give you, first some of the reasonswhereby we oppose the former interpretation; and, secondly, thosewherebyweconfirmourown.

First,Ifnonaturalaffection,wherebyheshouldnecessarilybecarriedtoanythingwithouthimself,canoroughttobeascribeduntoGod,thennosuch thing is here intended in the word love; for that cannot be hereintendedwhichisnotinGodatall.Butnow,thatthereneitherisnorcanbe any such natural affection in God is most apparent, and may beevidencedbymanydemonstrations.Ishallbrieflyrecountafewofthem:--

First, Nothing that includes any imperfection is to be assigned toAlmighty God: he is God all-sufficient; he is our rock, and his work isperfect.But a natural affection inGod to the good and salvationof all,

beingnevercompletednorperfected,carriethalongwithitagreatdealofimperfection andweakness; andnot only so, but itmust also needs beexceedingly prejudicial to the absolute blessedness and happiness ofAlmightyGod.Look,howmuchany thingwantsof the fulfillingof thatwhereuntoitiscarriedoutwithanydesire,naturalorvoluntary,somuchitwantethofblessednessandhappiness.Sothat,withoutimpairingoftheinfinite blessedness of the ever-blessed God, no natural affection untoanythingnevertobeaccomplishedcanbeascribeduntohim,suchasthisgenerallovetoallissupposedtobe.

Secondly,IftheLordhathsuchanaturalaffectiontoall,astolovethemsofarastosendhisSontodieforthem,whenceisitthatthisaffectionofhisdothnotreceiveaccomplishment?whenceisitthatitishindered,anddothnotproduceitseffects?whydothnottheLordengagehispowerforthefulfillingofhisdesire?"Itdothnotseemgoodtohisinfinitewisdom,"saythey,"sotodo."ThenisthereanaffectioninGodtothatwhich,inhiswisdom,hecannotprosecute.Thisamongthesonsofmen,thewormsoftheearth,wouldbecalledabrutishaffection.

Thirdly,No affection or natural propensity to good is to be ascribed toGodwhichtheScripturenowhereassignstohim,andiscontrarytowhatthe Scripture doth assign unto him. Now, the Scripture doth nowhereassign unto God any natural affection whereby he should be naturallyinclinedtothegoodofthecreature;theplacetoproveitclearlyisyettobeproduced.AndthatitiscontrarytowhattheScriptureassignshimisapparent;foritdescribeshimtobefreeinshowingmercy,everyactofitbeingbyhimperformedfreely,evenashepleaseth,for"hehathmercyonwhomhewillhavemercy."Now, ifeveryactofmercyshoweduntoanydo proceed from the free distinguishing will of God (as is apparent),certainlytherecanbeinhimnosuchnaturalaffection.Andthetruthis,iftheLordshouldnotshowmercy,andbecarriedouttowardsthecreature,merelyuponhisowndistinguishingwill,butshouldnaturallybemovedtoshowmercytothemiserable,heshould,first,benomoremercifultomenthan todevils,nor, secondly, to those thataresaved than to thosethat are damned: for that which is natural must be equal in all itsoperations;andthatwhichisnaturaltoGodmustbeeternal.Manymoreeffectual reasons are produced by our divines for the denial of this

naturalaffectioninGod,intheresolutionoftheArminiandistinction(Icall it so, asnowby themabused) ofGod's antecedent and consequentwill,towhomthelearnedreadermayrepairforsatisfaction.Sothatthelovementionedinthisplaceisnotthatnaturalaffectiontoallingeneral,whichisnot.But,--

Secondly, It is thespecial loveofGodtohiselect,asweaffirm,andso,consequently, not any such thing as our adversaries suppose to beintendedbyit,-namely,avelleityornaturalinclinationtothegoodofall.For,--

First, The love here intimated is absolutely the most eminent andtranscendent love that everGod showedorbare towardsanymiserablecreature; yea, the intention of our Saviour is so to set it forth, as isapparent by the emphatical expression of it used in this place. Theparticles "so," "that," declare no less, pointing out an eximiousnesspeculiarly remarkable in the thing whereof the affirmation is [made],above any other thing in the same kind. Expositors usually lay weightupon almost every particular word of the verse, for the exaltation anddemonstrationoftheloveherementioned."So,"thatis,insuchadegree,to such a remarkable, astonishable height: "God," the glorious, all-sufficientGod, that could havemanifested his justice to eternity in thecondemnationofallsinners,andnowaywantedthemtobepartakersofhis blessedness: "loved," with such an earnest intense affection,consistinginaneternalunchangeableactandpurposeofhiswillforthebestowingof thechiefestgood(thechoicesteffectual love):"theworld,"menintheworld,of theworld,subject to the iniquitiesandmiseriesofthe world, lying in their blood, having nothing to render themcommendable inhis eyes, or beforehim: "that he gave," did not, as hemadealltheworldatfirst,speakthewordanditwasdone,butproceededhigher,totheperformanceofagreatdealmoreandlongerwork,whereinhewastodomorethanexerciseanactofhisalmightypower,asbefore;and therefore gave "his Son;" not any favourite or other well-pleasingcreature;notsun,moon,orstars;nottherichtreasureofhiscreation(alltoo mean, and coming short of expressing this love); but his Son:"begottenSon,"andthatnotsocalledbyreasonofsomenearapproachestohim,and filial,obediential reverenceofhim, as theangels are called

thesonsofGod;foritwasnotanangelthathegave,whichyethadbeenan expression of most intense love; nor yet any son by adoption, asbelieversarethesonsofGod;buthisbegottenSon,begottenofhisownpersonfrometernity;andthat"hisonly-begottenSon;"notanyoneofhissons,butwhereashehadorhathbutoneonly-begottenSon, always inhis bosom, his Isaac, he gave him:--than which how could the infinitewisdomofGodmakeorgiveanyhighertestimonyofhislove?especiallyifyewilladdwhatishereevidentlyincluded,thoughthetimewasnotasyetcomethatitshouldbeopenlyexpressed,namelywhereuntohegavehisSon,hisonlyone;nottobeaking,andworshippedinthefirstplace,--buthe"sparedhimnot,butdeliveredhimup"todeath"forusall,"Rom.8:32.Whereunto, for a close of all, cast your eyes uponhis design andpurpose in this whole business, and ye shall find that it was thatbelievers,thosewhomhethusloved,"mightnotperish,"--thatisundergotheutmostmiseryandwrathtoeternity,whichtheyhaddeserved;--"buthave everlasting life," eternal glory with himself, which of themselvestheycouldnowayattain;andyewilleasilygrantthat"greaterlovehathno man than this." Now, if the love here mentioned be the greatest,highest,andchiefestofall,certainlyitcannotbethatcommonaffectiontowards all that we discussed before; for the love whereby men areactuallyandeternallysavedisgreaterthanthatwhichmayconsistwiththeperishingofmentoeternity.

Secondly,TheScripturepositivelyassertsthisveryloveasthechiefestactoftheloveofGod,andthatwhichhewouldhaveustakenoticeofinthefirstplace:Rom.5:8,"Godcommendethhislovetowardus,inthatwhilewewereyetsinners,Christdiedforus;"andfully,1John4:9,10,"Inthiswas manifested the love of God toward us, because that God sent hisonly-begottenSonintotheworld,thatwemightlivethroughhim.Hereinislove,notthatwelovedGod,butthathelovedus,andsenthisSontobethepropitiationforoursins:"Inbothwhichplacestheeminencyofthislove is set forth exceeding emphatically to believers, with suchexpressionsascannowaybeaccommodatedtoanaturalvelleity to thegoodofall.

Thirdly,ThatseeingallloveinGodisbutvellealicuibonum,towillgoodtothemthatarebeloved,theycertainlyaretheobjectofhislovetowhom

he intends thatgoodwhich is the issueandeffectof that love;butnowtheissueofthisloveorgoodintended,beingnotperishing,andobtainingeternal life throughChrist, happens alone to, and is bestowed on, onlyelect believers: therefore, they certainly are the object of this love, andtheyalone;--whichwasthethingwehadtodeclare.

Fourthly,ThatlovewhichisthecauseofgivingChristisalwaysthecauseofthebestowingofallothergoodthings:Rom.8:32,"HethatsparednothisownSon,butdeliveredhimup forusallhowshallhenotwithhimalso freelygiveusall things?"Therefore, if the love therementionedbethecauseofsendingChrist,asitis,itmustalsocauseallotherthingstobegivenwithhim,andsocanbetowardsnonebutthosewhohavethosethingsbestowedon them;whichareonly theelect,onlybelievers.Whoelsehavegracehere,orgloryhereafter?

Fifthly, The word here, which is AGAPE, signifieth, in its nativeimportance,valdedilexit,--tolovesoastorestinthatlove;whichhowitcanstandwithhatred,andaneternalpurposeofnotbestowingeffectualgrace, which is in the Lord towards some, will not easily be madeapparent.AndnowlettheChristianreaderjudge,whetherbytheloveofGod, in this placementioned, be to be understood a natural velleity orinclination in God to the good of all, both elect and reprobate, or thepeculiar loveofGodtohiselect,beingthefountainof thechiefestgoodthat everwas bestowed on the sons ofmen. This is the first differenceabouttheinterpretationofthesewords.

SECONDLY, The second thing controverted is the object of this love,pressedbytheword"world;"whichouradversarieswouldhavetosignifyall and everyman;we, the elect of God scattered abroad in the world,withatacitoppositiontothenationoftheJews,whoalone,excludingallothernations(somefewproselytesexcepted),beforetheactualexhibitionofChristintheflesh,hadallthebenefitsofthepromisesappropriatedtothem,Rom.9:4;inwhichprivilegenowallnationsweretohaveanequalshare.ToconfirmtheexpositionofthewordasusedbytheUniversalists,nothingofweightthateveryetIcouldsee,isbroughtforth,butonlytheword itself; for neither the love mentioned in the beginning, nor thedesign pointed at in the end verse, will possibly agree with the sensewhich they imposeon thatword in themiddle.Besides, howweak and

infirmaninferencefromthewordworld,byreasonofitsambiguousandwonderfulvariousacceptations,is,wehaveatlargedeclaredbefore.

Threepoor shifts I find in thegreat championsof this course, toprovethat the word world doth not signify the elect. Justly we might haveexpectedsomereasonstoprovethatitsignifiedorimpliedallandeveryman in theworld,whichwas their ownassertion;butof this yehaveadeep silence, being conscious,nodoubt, of theirdisability for any suchperformance. Only, as I said, three pretended arguments they bring todisprovethatwhichnonewentabouttoprove,--namely,thatbytheworldis meant the elect as such; for though we conceive the persons heredesigneddirectlymeninandoftheworld,tobeallandonlyGod'select,yet we do not say that they are here so considered, but rather underanothernotion,asmenscatteredoveralltheworld,inthemselvessubjecttomisery and sin.So thatwhosoeverwillopposeourexpositionof thisplacemusteither,first,provethatbytheworldheremustbenecessarilyunderstoodallandeverymanintheworld;or,secondly,thatitcannotbetakenindefinitelyformenintheworldwhichmateriallyareelect,thoughnot considered under that formality. So that all those vain flourisheswhichsomemenmakewith thesewordsbyputting thewordelect intotheroomofthewordworld,andthencoiningabsurdconsequences,arequitebesidethebusinessinhand.Yet,farther,wedenythatbyasupplyofthewordelectintothetextanyabsurdityoruntruthwilljustlyfollow.Yea, and that flourish which is usually so made is but a bugbear tofrightenweakones;for,supposeweshouldreaditthus,"Godsolovedtheelect,thathegavehisonlybegottenSon,thatwhosoeverbelievethinhimshouldnotperish;"whatinconveniencewillnowfollow?"Why,"saythey,"thatsomeoftheelect,whomGodso lovedastosendhisSonfor,mayperish."Why, I pray? Is it becausehe senthis Son that theymightnotperish?orwhatothercause?"No;butbecauseit issaid,thatwhosoeverofthembelievethonhimshouldnotperish;whichintimatesthatsomeofthemmightnotbelieve."Verygood!Butwhere is any such intimation?GoddesignsthesalvationofalltheminexpresswordsforwhomhesendshisSon;andcertainlyallthatshallbesavedshallbelieve.Butitisinthewordwhosoever,whichisdistributiveoftheworldintothosethatbelieveand those that believe not. Ans. First, If this word whosoever bedistributive, then it is restrictiveof the loveofGod tosome,andnot to

others,--toonepartofthedistribution,andnottotheother.AndifitdonotrestraintheloveofGod,intendingthesalvationofsome,thenitisnotdistributiveofthefore-mentionedobjectofit;andifitdorestrainit,thenall are not intended in the love which moved God to give his Son.Secondly,IdenythatthewordhereisdistributiveoftheobjectofGod'slove, but only declarative of his end and aim in giving Christ in thepursuitofthatlove,--towit,thatallbelieversmightbesaved.Sothatthesense is, "God so lovedhis elect throughout theworld, thathegavehisSonwiththisintention,thatbyhimbelieversmightbesaved."Andthisisallthatisbyany(besidesafewworthlesscavils)objectedfromthisplaceto disprove our interpretation; which we shall now confirm bothpositivelyandnegatively:--

First,Ourfirstreasonistakenfromwhatwasbeforeprovedconcerningthenatureofthatlovewhichisheresaidtohavetheworldforitsobjectswhich cannot be extended to all and every one in theworld, aswill beconfessedbyall.Now,suchistheworld,here,asisbelovedwiththatlovewhich we have here described, and proved to be here intended;--evensuchaloveasis,first,themosttranscendentandremarkable;secondly,an eternal act of the will of God; thirdly, the cause of sending Christ;fourthly, of giving all good things in and with him; fifthly, an assuredfountainandspringofsalvationtoallbelovedwithit.Sothattheworldbelovedwiththislovecannotpossiblybeallandeveryoneintheworld.

Secondly,Thewordworldinthenextverse,whichcarriesalongthesenseofthis,andinacontinuationofthesamematter,beingadiscoveryoftheintention of God in giving his Son, must needs signify the elect andbelievers,atleastonlythosewhointheeventaresaved;thereforesoalsoin this. It is true, thewordworld is three timesused in that verse in adissonant sense, by an inversion not unusual in the Scripture, as wasbeforedeclared.Itisthelatterplacethatthishathreferenceto,andisofthesomesignificationwiththeworldinverse16,"Thattheworldthroughhimmightbesaved,"--HINASOZO,"thatitshouldbesaved!"Itdiscoverstheaim, purpose, and intention ofGod,what itwas towards theworldthathesoloved,evenitssalvation.Now,ifthisbeunderstoodofanybutbelievers, God fails of his aim and intention,which as yetwe dare notgrant.

Thirdly,It isnotunusualwiththeScripturetocallGod'schosenpeoplebythenameoftheworld,asalsoofallflesh,allnations,allfamiliesoftheearth,andthelikegeneralexpressions;andthereforenowonder ifheretheyaresocalled, the intentionof theplacebeing toexaltandmagnifytheloveofGodtowardsthem,whichreceivesnosmalladvancementfromtheirbeingeverywayaworld.SoaretheytermedwhereChristissaidtobe theirSaviour,John4:42;whichcertainlyhe isonlyof themwhoaresaved.ASaviourofmennotsavedisstrange.AlsoJohn6:51,whenheissaidtogivehimselffortheirlife.Clearly,verse33ofthesomechapter,he"givethlifeuntotheworld:"whichwhetheritbeanybuthiselect letallmenjudge;forChristhimselfaffirmsthathegiveslifeonlytohis"sheep,"andthatthoseto,whomhegiveslife"shallneverperish,"chap.10:27,28.SoRom. 4:13,Abraham is said by faith to be "heir of theworld;"who,verse11, iscalledtobefatherofthefaithful.AndRom.11:12,thefalloftheJewsissaidtobe"therichesoftheworld;"whichworldcomprisethonly believers of all sorts in theworld, as the apostle affirmed that theword bare fruit "in all the world," Col. 1:6. This is that "world" which"Godreconcilethtohimself,notimputingtheirtrespassesuntothem,"2Cor. 5:19;which is attendedwithblessedness inall themtowhomthatnon-imputationbelongeth,Rom.4:8.Andfordiversevidentreasonsisitthattheyhavethisappellation;as,--FirsttodistinguishtheobjectofthisloveofGod from thenature angelical,whichutterly perished in all thefallen individuals; which the Scripture also carefully doth in expressterms,Heb.2:16,andbycallingthisloveofGodPHILANTHROPIA,Titus3:4.Secondly,ToevertandrejecttheboastingoftheJews,asthoughallthe means of grace and all the benefits intended were to themappropriated. Thirdly, To denote that great difference and distinctionbetween theoldadministrationof the covenant,when itwas tiedup toonepeople, family,andnation,andthenew,whenallboundariesbeingbrokenup,thefulnessoftheGentilesandthecornersoftheworldweretobemadeobedient to the sceptreofChrist. Fourthly,Tomanifest thecondition of the elect themselves, who are thus beloved, for thedeclarationofthefreegraceofGodtowardsthem,theybeingdivestedofallqualificationsbutonlythosethatbespeakthemterrene,earthly, lost,miserable,corrupted.Sothatthusmuchatleastmayeasilybeobtained,thatfromtheworditselfnothingcanbeopposedjustlytoourexpositionof this place, as hath been already declared, and shall be farthermade

manifest.

Fourthly,Ifeveryoneintheworldbeintended,whydothnottheLord,inthe pursuit of this love, reveal Jesus Christ to every one whom be soloved? Strange! that the Lord should so love men as to give his only-begottenSonforthem,andyetnotoncebyanymeanssignifythishislovetothem,astoinnumerablehedothnot!--thatheshould lovethem,andyet order things so, in his wise dispensation, that this love should bealtogetherinvainandfruitless!--lovethem,andyetdeterminethattheyshall receivenogoodbyhis love, thoughhis love indeedbeawillingofthegreatestgoodtothem!

Fifthly, Unless ye will grant,--first, Some to be beloved and hated alsofrom eternity; secondly, The love of God towards innumerable to befruitlessandvain;thirdly,TheSonofGodtobegiventothemwho,first,neverhearwordof him; secondly, havenopower granted to believe inhim; fourthly,ThatGod ismutable inhis love,orelse still loveth thosethatbeinhell;fifthly,Thathedothnotgiveallthingstothemtowhomhe gives his Son, contrary to Rom. 8:32; sixthly, That he knows notcertainly beforehandwho shall believe and be saved;--unless, I say, allthese blasphemies and absurdities be granted, it cannot bemaintainedthatby theworldhere ismeantallandeveryoneofmankind,butonlymenincommonscatteredthroughouttheworld,whicharetheelect.

The THIRD difference about these words is, concerning the meanswhereby this loveof theFather,whoseobject is said tobe theworld ismade out unto them. Now, this is by believing, --"that whosoeverbelieveth,"or"thateverybeliever."Theintentionofthesewordswetaketobe, thedesigningormanifestingof thewaywherebytheelectofGodcometobepartakersofthefruitsoftheloveheresetforth,--namely,byfaith inChrist,Godhavingappointed that for theonlywaywherebyhewill communicateuntous the life that is inhis Son. To this somethingwas said before, having proved that the term whosoever is notdistributiveof theobjectof the loveofGod;towhich,also,wemayaddthesefollowingreasons:--

First,If theobjectbehererestrained,sothatsomeonlybelieveandaresaved of them for whose sake Christ is sent, then this restriction and

determinationof thefruitsof this lovedependethonthewillofGod,oronthepersonsthemselves.Ifonthepersonsthemselves,thenmaketheythemselvestodifferfromothers;contraryto1Cor.4:7.IfonthewillofGod, then youmake the sense of the place, as to this particular, to be,"GodsolovedallasthatbutsomeofthemshouldpartakeofthefruitsofhisLove."Towhatend,then,Ipray,didhelovethoseothersome?Isnotthis,"Outwiththesword,andrunthedragonthroughwiththespear?"

Secondly, Seeing that these words, that whosoever believeth, dopeculiarlypointouttheaimandintentionofGodinthisbusiness,ifitdorestraintheobjectbeloved,thenthesalvationofbelievers isconfessedlytheaimofGodinthisbusiness,andthatdistinguishedformothers;andifso,thegeneralransomisanemptysound,havingnodependenceonthepurposeofGod,his intentionbeingcarriedout in thegivingofhisSononlytothesalvationofbelievers,andthatdeterminately,unlessyouwillassignuntohimanescienceofthemthatshouldbelieve.

Thesewords,then,whosoeverbelieveth,containingadesignationof themeanswherebytheLordwillbringustoaparticipationoflifethroughhisSon, whom he gave for us; and the following words, of having lifeeverlasting, making out the whole counsel of God in this matter,subordinatetohisownglory;itfolloweth,--

ThatGodgavenothisSon,--1.Forthemwhoneverdobelieve;2.Muchless for them who never hear of him, and so evidently wantmeans offaith;3.For themonwhomhehathdeterminednot tobestow effectualgrace,thattheymightbelieve.

Letnowthereadertakeuptheseveralpartsoftheseoppositeexpositions,weigh all, try all things, especially that which is especially to beconsidered,theloveofGod,andsoinquireseriouslywhetheritbeonlyageneralaffection,andanaturalvelleitytothegoodofallwhichmaystandwith the perishing of all and every one so beloved, or the peculiar,transcendentloveoftheFathertohiselectasbeforelaiddown;andthendeterminewhetherageneralransom,fruitlessinrespectofthemostforwhomitwaspaid,ortheeffectualredemptionoftheelectonly,havethefirmest and strongest foundation in thesewords of our Saviour; withalrememberingthattheyareproducedasthestrongestsupportmentofthe

adversecause,withwhich,itismostapparent,boththecauseofsendingChrist and the end intended by the Lord in so doing, as they are hereexpressed,arealtogetherinconsistent.

Chapter27:AnunfoldingoftheremainingtextsofScriptureproducedforthe

confirmationofthefirstgeneralargumentforuniversalredemption.

NEXT to the place before considered, that which is urged with mostconfidence and pressed with most importunity, for the defence of thegeneralransom,intheprosecutionoftheformerargument,is;--

2. 1John2:1,2, "If anymansin,wehaveanadvocatewith the Father,JesusChristtherighteous:andheisthepropitiationforoursins:andnotforoursonly,butalsoforthesinsofthewholeworld."Now,thesewords,and the deductions from thence, have been set out in various dresses,withgreatvarietyofobservations,tomakethemappearadvantageoustothe cause in hand. The weight of the whole hangs upon this, that theapostle affirms Christ to be the "propitiation for the sins of the wholeworld;""which,"saythey,"manifestlyappearstobeallandeveryoneintheworld,"andthat,--

First,"Fromthewordsthemselveswithoutanywresting;forwhatcanbesignifiedbythewholeworld,butallmenintheworld?"

Secondly, "From the opposition that is made between world andbelievers, all believers being comprised in the first part of the apostle'sassertion, thatChrist isapropitiationforoursins;andthereforebytheworld, opposed unto them, all others are understood" If there be anythingofmomentfartherexcepted,weshallmeetwithitinourfollowingopeningoftheplace.

Before I come to the farther clearing of themind of theHolyGhost inthesewords,ImusttellyouthatImightanswertheobjectionfromhencevery briefly, and yet so solidly as quite to cut off all the cavillingexceptions of our adversaries, - namely, that as by the world, in otherplaces,menlivingintheworldaredenoted,sobythewholeworldinthiscannothingbeunderstoodbutmenlivingthroughoutthewholeworld,in

allthepartsandregionsthereof(inoppositiontotheinhabitantsofanyonenation,place,orcountry,assuch),astheredeemedofChristaresaidto be, Rev. 5:9. But because theymuch boast of this place, I shall, byGod'sassistance,soopenthesenseandmeaningofit,thatitshallappeartoallhowlittlereasontheyhavetoplaceanyconfidenceintheirwrestedinterpretationthereof.

Tomakeoutthesenseofthisplace,threethingsaretobeconsidered:--(1.)Towhomtheapostlewrites.(2.)Whatishispurposeandaiminthisparticularplace. (3.)Themeaningof these twoexpressions,--[1.] Christbeing a "propitiation;" [2.] "The whole world." Which having done;according to the analogy of faith, the scope of this and other parallelplaces,withreferencetothethingsanduseofthewordsthemselves,weshall easilymanifest, by undeniable reasons, that the text cannot be sounderstood (as by right) as it is urged and wrested for universalredemption.

(1.)Adiscoveryofthemtowhomtheepistlewaspeculiarlydirectedwillgivesomelightintothemeaningoftheapostle.Thisisoneofthosethingswhich, in the investigation of the right sense of any place, is exceedingconsiderable; for although this and an other parts of divine Scriptureweregivenfortheuse,benefit,anddirectionofthewholechurch,yetthatmany parts of it were directed, to peculiar churches, and particularpersons,andsomedistinctsortsofpersons,andso immediatelyaimingat some things to be taught, reproved, removed, or established, withdirectreferencetothosepeculiarpersonsandchurches,needsnolabourtoprove.Now,thoughwehavenothingwrittenexpresslydenominatingthemtowhomthisepistlewasprimarilydirected, tomakeanassertionthereofinfalliblytrueanddefide,yet,byclearandevidentdeduction,itmaybemademore thanprobable that itwas, intended to the Jews, orbelieversofthecircumcision;for,--

First, John was in a peculiarmanner aminister and an apostle to theJews,andthereforetheywerethemostimmediateandproperobjectsofhiscare:"James,Cephas,andJohngavetoPaulandBarnabastherighthandoffellowship,thattheyshouldgountotheheathen,andthemselvesuntothecircumcision,"Gal.2:9.Now,asPeterandJames(foritwasthatJamesofwhomPaul therespeakswhowrote theepistle, thebrotherof

Johnbeingslainbefore),intheprosecutionoftheirapostleshiptowardsthem,wroteepistlesuntothemintheirdispersion,James1:1,IPet.1:1;asPauldidtoallthechiefchurchesamongtheGentilesbyhimplanted;so it is more than probable that John, writing the epistle, directed itchieflyandinthefirstplace,untothemwho,chieflyandinthefirstplace,weretheobjectsofhiscareandapostleship.

Secondly,He frequently intimates that those towhomhewrotewereofthemwhoheardofandreceived theword fromthebeginning; so twicetogetherinthischapter,verse7,"Iwriteanoldcommandment,whichyehadfromthebeginning,....whichyeheardfromthebeginning."Now,thatthepromulgationofthegospelhaditsbeginningsamongtheJews,and its first entrance with them, before the conversion of any of theGentiles,--whichwasamysteryforaseason,--isapparentfromthestoryoftheActsoftheApostles.chap.1-5,10,11."TotheJewfirst,andalsototheGreek,"wastheorderdivinelyappointed,Rom.1:16.

Thirdly,Theoppositionthattheapostlemakesbetweenusandtheworldinthisveryplaceissufficienttomanifestuntowhomhewrote.AsaJew,he reckoneth himself with and among the believing Jews to whom hewrote,andsetshimselfwiththeminoppositiontotheresidueofbelieversintheworld;andthisisusualwiththisapostle,whereinhowheistobeunderstood,hedeclares.inhisGospel,chap.11:51,52.

Fourthly,Thefrequentmentionandcautionsthathemakesandgivesoffalseteachers,seducers,antichrists(whichinthosefirstdayswere,ifnotallof them,yet forthegreatestpart,of theCircumcision,as ismanifestfrom Scripture and ecclesiastical story; of whom the apostle said that,"theywentoutfromthem,"IJohn2:19),evidentlydeclarethattotheminespecial was this epistle directed, who lay more open, and were moreobnoxiousto,theseducementsoftheircountrymenthanothers.

Now, this being thus cleared, if withal ye will remind what was saidbefore concerning the inveterate hatred of that people towards theGentiles, and the ingrafted opinion they had concerning their own soleinterest in the redemptionprocuredandpurchasedby theirMessiah, itwillbenodifficultthingforanytodiscerntheaimoftheapostleinthisplace, in the expression so much stuck at. "He," saith he, "is the

propitiationforoursins,"--thatis,oursinswhoarebelieversoftheJews;andlestbythisassertiontheyshouldtakeoccasiontoconfirmthemselvesintheirformererror,headds,"Andnot,foroursonly,butforthesinsofthe whole world," or, "The children of God scattered abroad," as John11:51,62,ofwhatnation,kindred,tongue,orlanguagesoevertheywere.Sothatwehavenothereanoppositionbetweentheeffectualsalvationofallbelieversandtheineffectualredemptionofallothers,butanextendingofthesameeffectualredemptionwhichbelongedtotheJewishbelieverstoallotherbelievers,orchildrenofGodthroughoutthewholeworld.

(2.)Fortheaimandintentionoftheapostleinthesewords,it istogiveconsolation tobelieversagainst their sinsand failings: "If anyman sin,wehaveanadvocatewiththeFather,JesusChristtherighteous:andheisthe propitiation for our sins." The very order and series of the words,without farther enlargement, proves this to be so. That they werebelieversonlytowhomheintendedthisconsolation,thattheyshouldnotdespairnorutterly faintunder their infirmities, because of a sufficient,yea, effectual remedyprovided, isno less evident: for,--First,Theyonlyhaveanadvocate; it is confessed thatbelieversonlyhavean interest inChrist's advocation.Secondly,Comfort, in such a case, belongs tononebutthem;untoothersinastateandconditionofalienation,wrathistobedenounced,John3:36.Thirdly,Theyarethe"littlechildren"towhomhewrites, IJohn2:1;whomhedescribes,verses12, 13, tohave"their sinsforgiventhemforhisname'ssake,"andto"knowtheFather."Sothattheaim of the apostle being to make out consolation to believers in theirfailings,becanspeakofnonebutthemonly.Andifheshouldextendthatwhereof he speaks, namely,--that Christ was a propitiation to all andeveryone,--Icannotconceivehowthiscanpossiblymakeanythingtotheendproposed,ortheconsolationofbelievers;forwhatcomfortcanarisefromhencetothem,bytellingthemthatChristdiedforinnumerablethatshallbedamned?Willthatbeanyrefreshmentuntomewhichiscommonuntome with them that perish eternally? Is not this rather a pumice-stonethanabreastofconsolation?Ifyouaskhowcomfortcanbegiventoallandeveryone,unlessChristdiedforthem?Isay,Ifbyallandeveryoneyoumeanallbelievers,Christis,asinthetextasserted,apropitiationandanadvocateforthemall.Ifallothers,reprobatesandunbelievers,wesaythatthereisneitherinthedeathofChristnorinthewordofGodany

solidspiritualconsolationprepared for them; thechildren'sbreadmustnotbecasttodogs.

(3.)Themeaningandpurportoftheword"propitiation,"whichChristissaidtobefor"us,"and"thewholeworld,"isnexttobeconsidered--

First,ThewordintheoriginalisHILASMOS,twiceonlyusedintheNewTestament,--here, and chap. 4:10 of this same epistle. The verb also,HILASKOMAI,isasoftenused;--namely,Heb.2:17,translatedthere(andthat properly, considering the construction it is in) "to makereconciliation;" and Luke 18:13, it is the word of the publican, "Bemerciful tome."There is also anotherwordof the sameoriginal andalike signification, namely,HILASTERION, twice also used;--Rom.3:25,theretranslated"apropitiation;"andHeb.9:5,whereit isusedfor,andalso rendered, "the mercy-seat:" which will give some light into themeaningoftheword.Thatwhich,Exod.25:17,iscalledcapporeth, fromcaphar, properly to cover, is here called HILASTERION, that whichChristissaidtobe,Rom,3:25.Now,thismercy-seatwasaplateofpuregold, twocubitsand9,half long,anda cubit andahalf broad, like theuppermostplateorboardofatable;thatwaslaidupontheark,shadowedoverwiththewingsofthecherubim.Now,thiswordkapporethcomesaswassaid,fromkaphar,whosefirstnativeandgenuinesenseis"tocover,"(thoughmostcommonlyused[for]"toexpiate.")Thisplateormercy-seatwassocalledbecause itwasplacedupontheark,andcovered it,as thewingsofthecherubimhoveredoverthat;themysticalusehereofbeingtohide,asitwere,thelaworrigidtenorofthecovenantofworkswhichwasintheark,Godtherebydeclaringhimselftobepacifiedorreconciled,thecauseofangerandenmitybeinghidden.Hencethewordcomethtohaveits second acceptation, even that which is rendered by the apostleHILASTERION, "placamen" or "placamentum,"--that whereby God isappeased.Thisthatdidplainlysignify,beingshadowedwiththewingsofthe cherubim, denoting God's presence in power and goodness; whichweremade crouching over it, as the wings of a hen over her chickens.HencethatprayerofDavid,tobe"hidundertheshadowofGod'swings,"Ps.36:7,57:1,61:4,63:7,91:4(andperhapsthatallusionofourSaviour,Matt. 23:37), intimating the favourable protection of God in mercy,denoted by the winds of the cherubim covering the propitiatory,

embracingthatwhichcoveredthebillofaccusation;which,typically,wasthattable,orgoldenplateorcovering,beforedescribed;trulyandreallyJesusChrist,asisexpresslyaffirmed,Rom.3:25.

Now,allthiswillgiveussomelightintothemeaningoftheword,andso,consequently, into the sense of this place, with the mind of the HolyGhost therein. HILASMOS and HILASTERION, both translated "apropitiation,"withtheverbofthesameoriginaldosignifythatwhichwasdoneortypicallyeffectedbythemercyseat,--namely,toappease,pacify,and reconcile God in respect of aversation for sin. Hence that phrase,Heb.2:17,"HILASKOMAIforthesinsofthepeople,"whichtheLatinistsrender "Expiare peccata populi," "To expiate the sins of the people."("Expiare" is, in thisbusiness, to turnawayangerby anatonement. Sothehistorian,"Solereregesostentacoelestiacaedealiquaillustriexpiare,atque a semet in capita procerum depellere," Suet. in Neron. 36.) Werender it, "Tomakereconciliation for the sinsof thepeople."Thewordwillbearboth,themeaningbeing,toappease,orpacify,orsatisfyGodforsin, that it might not be imputed to them towards whom he was soappeased. "Propitiation for the sins of the people," is as much as "Topacify God concerning sin." Hence the word receiveth anothersignification, that wherein it is used by the publican, Luke 18:13, '"Bemercifultome;"thatis,"Letmeenjoythatmercyfromwhenceflowsthepardon of sin, by thy being appeased towardsme, and reconciled untome." From all which it appeareth that the meaning of the wordHILASMOS,or"propitiation,"whichChristissaidtobe,isthatwherebythe law is covered,God appeased and reconciled, sin expiated, and thesinnerpardoned;whencepardon,andremissionofsinissooftenplacedas the product and fruit of his blood shedding, whereby he was a"propitiation,"Matt.26:28;Eph.1:7;Col1:14;Heb.9:22;Rom.3:25,v.9;1John1:7;1Pet.1:2;Rev.1:5.

Fromthatwhichhathbeensaid, thesenseof theplace isevidenttobe,thatChristhathsoexpiatedsin,andreconciledtoGod,thatthesinnerispardonedandreceivedtomercyforhissake,andthatthelawshallneverbeproducedor brought forth forhis condemnation.Now,whether thiscan be tolerably applied to thewholeworld (taking it for all and everymanintheworld),letallthemenintheworldthatareablejudge.Arethe

sinsofeveryoneexpiated?IsGodreconciledtoeveryone?Iseverysinnerpardoned? Shall no one have the transgression of the law charged onhim?Why,then,isnoteveryonesaved?Doubtless,all thesearetrueofevery believer, and of no one else in the whole world. For them theapostle affirmed that Christ is a propitiation; that hemight show fromwhenceariseth,andwhereinchiefly,ifnotonly,thatadvocationforthem,which he promiseth as the fountain of their consolation, did consist,--eveninapresentationoftheatonementmadebyhisblood.Heisalsoapropitiation only by faith, Rom. 3:25; and surely none have faith butbelievers:and,therefore,certainlyitistheyonlythroughouttheworldforwhomaloneChristisapropitiation.UntothemaloneGodsays,"Iwillbepropitious,"--thegreatwordofthenewcovenant,Heb.8:12,theyalonebeingcovenanters.

Secondly, Let us consider the phrase "of the whole world." I shall notdeclarehow thewordworld is in theScripture, ofdiverssignifications;partly because I have in some measure already performed it; partlybecauseitisnotinitselfsomuchhereinsistedon,butonlywithreferencetoitsgeneraladjunct,whole,"thewholeworld:"and,therefore,wemustspeak to thewhole phrase together.Now, concerning this expression, Isay,--

First,Thatwhereas,withthatwhichisequivalentuntoit,alltheworld,itis used seven or eight times in theNew Testament, it cannot bemadeappear, clearly and undeniably, that in any place (save perhaps one,whereitisusedinrenecessaria)itcomprisethallandeverymanintheworld;sothatunlesssomecircumstanceinthisplaceenforcethatsense(whichitdothnot), itwillbeaplainwrestingofthewordstoforcethatinterpretation upon them. Let us, then, briefly look upon the places,beginningwiththelast,andsoascending.Now,thatis,Rev.3:10,"Iwillkeep thee from thehour of temptation,which shall come "upon all theworld,"(thewordworldisotherintheoriginalherethanintheplacewehave before us, there being divers words to express the same thing,considered under several notions); where that it cannot signify all andevery one is evident, because some are promised to be preserved fromthatwhichissaidtocomeuponit.Passingtheplaceofwhichwetreatthenextis,Col1:6,"Whichiscomeuntoyouasinalltheworld."Where,--1.

All and every man cannot be understood; for they had not all thenreceivedthegospel.2.Onlybelieversareheresignified, livingabroadintheworld; because the gospel is said to "bring forth fruit" in them towhom it comes, and there is no true gospel fruit without faith andrepentance. Another place is Rom. 1:8, "Your faith is spoken ofthroughoutthewholeworld."DideveryoneintheworldhearandspeakoftheRomanfaith?YouhaveitalsoLuke2:1,"TherewentoutadecreefromCaesarAugustus,thatalltheworldshouldbetaxed;"whichyetwasbuttheRomanempire,shortenoughofcomprisingallsingularpersonsin theworld. It were needless to repeat the rest, being all of the sameindefinite importance and signification. If, then, the expression itselfdothnotholdoutanysuchuniversalityasispretended,unlessthematterconcerningwhichitisusedandthecircumstancesoftheplacedorequireit(neitherofwhichenforcementshasanyappearanceinthisplace),thereis no colour to fasten such an acceptation upon it; rather may weconclude that all theworld, and thewholeworld, being in other placestaken indefinitely for men of all sorts throughout the world, the samewordsarenootherwiseheretobeunderstood.

Secondly,Thewholeworldcansignifynomore thanallnations, all thefamiliesof theearth, all flesh, allmen,all theendsof theworld.Thesesurely are expressions equivalent unto, and as comprehensive ofparticulars as the whole world; but now all these expressions we findfrequentlytobearoutbelieversonly,butasofallsorts,andthroughouttheworld.Andwhyshouldnotthisphrasealsobeaffirmedtobe,inthesamematter,ofthesameandnootherimportance?Wemayinstanceinsome places: "All the ends of the earth have seen the salvation of ourGod,"Ps.98:3;"AlltheendsoftheworldshallrememberandturnuntotheLORD,andallthekindredsofthenationsshallworshipbeforethee,"Ps. 22:27; "All nations shall serve thee," Ps. 72:11;--which generalexpressionsdoyetdenotenomorebutonlythebelieversofalltheseveralnationsoftheworld,whoaloneseethesalvationofGod,rememberandturn to him and serve him. So Joel 2:28, "I will pour out ofmy Spirituponallflesh;"asthewordsareagainrepeatedontheaccomplishmentofthe promise, Acts 2:17;--Luke using the same expression, as part of asermonofJohnBaptist,"AllfleshshallseethesalvationofGod."Whataconquest should we have had proclaimed, if it had been anywhere

affirmedthatChristdiedforallflesh,allnations,allkindreds,etc.!whichyetarebutliveriesofbelievers,thoughgarmentsaswideandlargeasthisexpression, thewholeworld. Believers are called "all nations," Isa. 2:2,66:18;yea, "allmen,"Tit.2:11: for to themalone thesalvation-bringinggrace of God is manifest. If they, then, the children of God, be, as isapparentintheScripturephrase,allflesh,allnations,allkindreds,alltheends of the world, all the ends of the earth, allmen, why not also thewholeworld?

Thirdly,Thewholeworlddothsometimessignify theworserpartof theworld;andwhymay itnot,bya likesynecdoche,signify thebetterpartthereof? Rev. 12:9, "The Devil, and Satan, which deceiveth the wholeworld,iscastout;"thatis,thewickedandreprobateinthewholeworld,othersrejoicinginhisoverthrow,verse10.IJohn5:19,"Thewholeworldliethinwickedness;"where"thewholeworld"isopposedtothemwhichare"ofGod,"inthebeginningoftheverse.ThecontrarysenseyouhaveCol.1:6.

This,then,beingspoken,toclearthesignificationoftheexpressionhereinsistedon,willmakeitevidentthatthereisnothingatall inthewordsthemselvesthatshouldenforceanytoconceivethatallandeverymanintheworldaredenotedbythem,butratherbelievers,evenallthatdidorshould believe, throughout the whole world, in opposition only tobelieversoftheJewishnation:which,thatitisthemeaningoftheplace,besideswhathathbeenclearlydemonstrated,Iprovebythesereasons:--

First, This place treateth not of the ransom of Christ in respect ofimpetration, but of application; for it affirms Christ to be that by hisdeathwhichheisonlybyfaith,aswasmanifestedfromRom.3:25.Also,fromapplication only ariseth consolation; now, never any said that theapplication of the death of Christ was universal: therefore, this placecannothaveregardtoallandeveryone.

Secondly, Christ is here said to be a propitiation only for such as areintendedintheplace,whichisapparent;butnowbelieversonlyarehereintended,foritistogivethemconsolationintheirfailings(inwhichcaseconsolation belongeth to them alone): therefore, it is believers only,thoughofallsorts,times,places,andconditions,forwhomChristissaid

tobeapropitiation.

Thirdly, This kind of phrase and expression in other places cannotpossiblybetorturedtosuchanextensionastocomprehendallandeveryone,aswasapparentfromtheplacesbeforealleged;towhichadd,Matt.3:5, "Then went out to him all Judea, and all the region round aboutJordan;" among whom, notwithstanding, the Pharisees rejected hisbaptism. Why, then, should it be so understood here, especially allcircumstances (as hath been showed) being contrary to such aninterpretation?

Fourthly,Themostclearparallelplaces in theScriptureareoppositetosuchasenseasisimposed.SeeCol.1:6;John9:51,52.

Fifthly,Ifthewordsaretobeunderstoodtosignifyallandeveryone inthe world, then is the whole assertion useless as to the chief endintended,--namely, to administer consolation to believers; for whatconsolation can arise from hence unto any believer, that Christ was apropitiation for them that perish? Yea, to say that he was a sufficientpropitiation for them, though not effectual, will yield them no morecomfortthanitwouldhavedoneJacobandhissonstohavebeardfromJoseph thathehadcornenough, sufficient to sustain them,but thathewould do so was altogether uncertain; for had he told them he wouldsustainthemsufficiently,thoughnoteffectually,theymighthavestarvednotwithstandinghis courtesy. "Thewholeworld," then, in this place, isthewholepeopleofGod(opposedtotheJewishnation),scatteredabroadthroughout thewholeworld, ofwhatnation, kindred, tongue, or familysoever,whoaresomeofallsorts,notallofeverysort.Sothatthisplacemakesnothingforgeneralredemption.

Some few objections there are which are usually laid against ourinterpretationofthispassageoftheapostle,buttheyareallpreventedorremovedintheexplicationitself;sothatitshallsufficeustonameoneortwoofthem:--

Obj.1."Itistheintentionoftheapostletocomfortall intheirfearsanddoubts;buteveryoneintheworldmaybeinfearsanddoubts:therefore,heproposeththis,thattheyallmaybecomforted."

Ans. The all that may be in fears and doubts, in the business ofconsolation,must of necessity be restrained to believers, aswas beforedeclared.

Obj.2."Allbelieversarecomprehendedinthefirstbranch,'Foroursins;'and,thereforeintheincreaseandextensionoftheassertion,byadding,'Forthesinsofthewholeworld,'allothersareintended."

Ans.1.Inthefirstpart,thebelievingJewsaloneareintended,ofwhomJohnwasone;andtheadditionisnotanextendingofthepropitiationofChristtoothersthanbelievers,butonlytootherbelievers.2.If itmightbe granted that in the first branch all believers then living werecomprehended,whomightpresentlybemadepartakersofthistruth,yettheincreaseoraccessionmustbe,byanalogy,onlythosewhoweretobein after ages and remoter places than the name of Christ had thenreachedunto,--evenallthosewho,accordingtotheprayerofourSaviour,John17:20,shouldbelieveonhisnametotheendoftheworld.Andthusthetwomainplacesproducedfortheconfirmationofthefirstargumentare vindicated from the false glosses and violent wrestings of ouradversaries;therestwillbeeasilycleared.

3.ThenextplaceurgedintheargumentisJohn6:51,whereourSaviouraffirmsthathewillgivehis"fleshforthelifeoftheworld."Thisgivingofhimself was the sanctifying and offering up of himself an acceptableoblationfor thesinsof themforwhomhesuffered;his intentionbeing,thattheyforwhomindyinghesoofferedhimselfmighthavelifeeternalthereby:which,becauseitwasnotfortheJewsonly,butalsoforalltheelectofGodeverywhere,hecalleththem"theworld."Thattheworldherecannot signify all and every one that ever were or should be, is asmanifestasifitwerewrittenwiththebeamsofthesun;andthatbecauseit ismade the object ofChrist's intendment, to purchase for them, andbestowuponthem,lifeandsalvation.Now,Iask,Whetheranyman,notbereavedofallspiritualandnaturalsense,canimaginethatChrist,inhisoblation, intended topurchase life and salvation for all themwhomheknew to be damnedmany ages before, the irreversible decree of wrathbeinggoneforthagainstthem?OrwhodaresonceaffirmthatChristgavehimself for the life of them who, notwithstanding that, by hisappointment,docomeshortofittoeternity?Sothatifwehadnoother

placetomanifestthatthewordworlddothnotalwayssignifyall,butonlysomeof all sorts, as theelectofGodare,but thisoneproducedbyouradversariestothecontrary,Ihopewithallequitablereadersourdefencewouldreceivenoprejudice.

4.DiversotherplacesIfindproducedbyThomasMore,chap.xiv.ofthe"UniversalityofFreeGrace," to thepretendedend inhand;which,withthatwholechapter,shallbebrieflyconsidered.

Thefirstinsistedonbyhimis2Cor5:19,"GodwasinChristreconcilingtheworlduntohimself,notimputingtheirtrespassesuntothem."

Ans.1.Reallyhemusthavenosmallconfidenceofhisownstrengthandhis reader'sweakness,who from this place shall undertake to concludetheuniversality of redemption, and that theworlddothhere signify alland every one therein. They who are called the "world," verse 19, aretermed"us,"verse18,"HehathreconciledustohimselfbyJesusChrist;"asalsoverse21,wheretheyarefartherdescribedbyChrist'sbeing"madesin for them,"and theirbeing"made the righteousnessofGod inhim."Arethesethingstrueofallintheworld?Ifthistextmayreceiveanylightfrom what is antecedent and consequent unto it,--if the word anyinterpretationfromthoseexpressionswhicharedirectlyexpositoryofit,--by the world here can be meant none but elect believers. 2. God'sreconcilingtheworlduntohimselfisdescribedevidentlyeithertoconsistin,ornecessarilytoinfer,anon-imputationofsintothem,orthatworld;whichis farther interpreted tobean imputationof therighteousnessofChrist, verse21.Now, in these two things consisteth theblessedness ofjustificationinChrist,Rom.4:6,7;thereforethiswholeworld,whichGodinChristreconcilethtohimself,isablessed,justifiedworld,--notallandeveryoneofthesonsofmenthateverwere,are,orshallbeintheworld,the greatest part ofwhom lie in evil. 3. ThisGod inChrist reconciling,holdethoutaneffectualworkofreconciliation.Now,thismustbeeitheranabsolutereconciliationoraconditionate. Ifabsolute,whyarenotallactually and absolutely reconciled, pardoned, justified? If conditionate,then,--First, How can a conditionate reconciliation be reconciled withthat which is actual? Secondly, Why is no condition here mentioned?Thirdly,Whatisthatcondition?Isitfaithandbelieving?Thenthesenseof the words must be either, --first, "God was in Christ, reconciling a

believingworlduntohimself,"ofwhichthereisnoneed,forbelieversarereconciled; or, secondly, "Godwas in Christ reconciling an unbelievingworld unto himself, upon condition that it do believe;" that is, uponconditionthat itbenotunbelieving;that is, that itbereconciled.Isthisthemindof theHolySpirit?Fourthly,If thisreconciliationof theworldconsist (as it doth) in a non-imputation of sin then this is either of alltheir sins, or onlyof some sins. If of someonly, thenChrist savesonlyfromsomesins.Ifofall,thenofunbeliefalso,oritisnosin;thenallthemen in theworldmustneedsbe saved, aswhoseunbelief is pardoned.Theworld here, then, is only theworld of blessed, pardoned believers,whoare"madetherighteousnessofGodinChrist."

ThatwhichThomasMorebringethtoenforcetheoppositesignificationofthewordis,inmanywords,verylittle.Muchtimehespends,with,manyuncouth expressions, to prove a twofold reconciliation intimated in thetext,--thefirstofGodtousbyChrist,theotherofustoGodbytheSpirit;which we also grant, though we do not divide them, but make themseveralpartsofthesamereconciliation,theformerbeingtheruleofthelatter: for look, towhomsoeverGod is reconciled inandbyChrist, theyshall certainly every one of them be reconciled to God by the Spirit;--God'sreconciliationtothemconsistinginanon-imputationoftheirsins;theirreconciliationuntohim,inanacceptanceofthatnon-imputationinJesusChrist.Andas it is the rule of, so is it the chiefmotiveunto, thelatter,beingthesubjectormatterofthemessageinthegospelwherebyitiseffected.Sothat theassertionof this twofoldreconciliation,orrathertwobranches of the same completework of reconciliation, establishethourpersuasionthattheworldcanbetakenonlyfortheelecttherein.

But he brings farther light from the context to strengthen hisinterpretation."For,"saithhe,"thoseoftheworldherearecalled 'men,'verse 11 ; men that must 'appear before the judgment-seat of Christ,'verse10;thatwere 'dead,'verse14;thatoughtto liveuntoChrist,verse15:therefore,allmen."Now,"hominihomoquidinterest?"Howeasyisitforsomementoprovewhattheyplease!Onlyletmetellyou,onethingmoreistobedonethatthecausemaybeyours,--namely,aprovingthatthe elect of God are not men; that they must not appear before thejudgment-seatofChrist;thattheywerenotdead;thattheyoughtnotto

livetoChrist.Thisdo,oryelosethereward.

Butheadds,--First,"Ofthese,somearereconciledtoGod,"verse18.Ans.Most false, that there isany limitationorrestrictionofreconciliationtosomeofthoseconcerningwhomhetreats;itisratherevidentlyextendedto all of theme.Secondly, "But some arenot reconciled," verse 11.Ans.Not a word of any such thing in the text, nor can the least colour bepossiblywrestedthenceforanysuchassertion."ManycorruptthewordofGod."

A second place he urgeth is John 1:9, "That was the true Light, whichlightetheverymanthatcomethintotheworld.""Thisworld,"saithhe,"istheworld ofmankind, verse 4,made byChrist, verse 3;whichwas hisownbycreation,mercy,andpurchase,yet'receivedhimnot,'verses5,10,11.therefore,itismanifestthatthereislife,andthatChristdiedforall."

Ans.Thatbytheworldhereismeant,notmenintheworld,allorsome,butthehabitablepartoftheearth,ismoreapparentthancanwelladmitof proof or illustration. The phrase of coming into the world cannotpossiblybeotherwiseapprehended.Itisasmuchasborn,andcomingtobreathethecommonair.Now,amongtheexpositionsof thisplace, thatseemsmostconsonantandagreeabletothediscourseoftheapostle,withother expressions here used, which refers the word "coming," unto"light,"andnotto"man,"withwhichitisvulgarlyesteemedtoagree;sothat the words should be rendered, "That was the true Light, which,comingintotheworld,lightetheveryman."SoJohn3:19,"Lightiscomeinto theworld;" and chap. 12:46, "I am come a light into theworld;"--parallelexpressionsuntothis.Sothat fromthewordworldnothingcanhence be extorted for the universality of grace or ransom. The wholeweightmustlieonthewords"everyman,"whichyetThomasMoredothnot at all insist upon; and if any other should, the word, holding outactualillumination,canbeextendedinitssubjecttonomorethanindeedareilluminated.

Christ,then,comingintotheworld,issaidtoenlighteneveryman,partlybecauseeveryonethathathanylighthathitfromhim,partlybecauseheis the only true light and fountain of illumination; so that he dothenlighteneveryonethatisenlightened:whichisallthetextavers,andis

bynonedenied.Butwhetherallandeveryone in theworld,beforeandafterhisincarnation,were,are,andshallbeactuallyenlightenedwiththeknowledge of Christ by his coming into the world, let Scripture,experience,reason,andsensedetermine.Andthis,inbrief,maysufficetomanifest the weakness of the argument for universal redemption fromthis place; waiving for the present, not denying or opposing, anotherinterpretationof thewords, rendering the enlighteningherementionedto be that of reason and understanding, communicated to all, Christbeingproposedas, inhisdivinenature, the lightofall,eventheeternalwisdomofhisFather.

AthirdplaceisJohn1:29,"BeholdtheLambofGod,whichtakethawaythesinoftheworld;"andthis,saithhe,isspokenoftheworldingeneral.

Ans.1. If itshouldbespokenof theworld ingeneral,yetnothingcouldthence be inferred to a universality of individuals. 2. That Christ is he,"theLamb",thattakethaway,beareth,purgeth,pardoneth,asthewordisused, 2 Sam. 24:10 (taketh away by justification that it should notcondemn,bysanctificationthatitshouldnotreign,byglorificationthatitshouldnotbe),"thesin,"greatsin,originalsin,"oftheworld,"commonto all, is most certain; but that he taketh it away from, beareth it for,pardonethitunto,purgethitoutof,allandeverymanintheworld,isnotintheleastmannerintimatedinthetext,andisinitselfexceedingfalse.

John3:17isbyhiminthenextplaceurged,"GodsentnothisSonintotheworld to condemn theworld, but that theworld throughhimmightbesave."

Ans.Anotableoreminentinversionofthewordworldinthisplacewasbeforeobserved;likethatofchap.1:10,"Hewasintheworld,"orontheearth, apartof it, "and theworldwasmadebyhim," thewholewould,withall things thereincontained, "and theworldknewhimnot,"or themostofmenlivingintheworld.Sohere,bytheworld,inthefirstplace,thatpartof theworldwhereinourSaviour conversedhath thenameofthe whole assigned unto it. In the second, youmay take it for all andeveryone in theworld, ifyouplease (though fromthe text it cannotbeenforced);fortheprimeendofourSaviour'scomingwasnottocondemnany,buttosavehisown,muchlesstocondemnallandeveryoneinthe

world,outofwhichhewastosavehiselect.Inthethirdplace,theyonlyaredesignedwhomGod senthis Sononpurpose to save, as thewordseminentlyholdout.ThesavingofthemwhothenarecalledtheworldwastheverypurposeanddesignofGodinsendinghisSon.Now,thatthesearenotallmen,butonlybelieversofJewsandGentiles throughout theworld,isevident:--1.Becauseallarenotsaved,andtheLordhathsaid"hewilldoallhispleasure,andhispurposeshallstand."2.Becausethemostofmenwereattheinstantactuallydamned.DidhesendhisSonthattheymight be saved? 3. Because Christ was appointed for the fall of some,Luke2:34,and, therefore,not thatallandeveryonemightbesaved.4.The end of Christ's actual exhibition and sending in the flesh is notopposite to any of God's eternal decrees, which were eternally fixedconcerningthecondemnationofsomefortheirsins.DidhesendhisSonto save such? Doth he act contrary to his own purposes, or fail in hisundertakings? The saved world is the people of God scattered abroadthroughouttheworld.

John 4:42, and I John 4:14, with John 6:51 (which was beforeconsidered), are also produced by Thomas More; in all which placesChristiscalledthe"Saviouroftheworld."

Ans. Christ is said to be the Saviour of theworld, either, first, becausethere isnootherSaviour forany in theworld,andbecausehesavesallthatare saved,even thepeopleofGod (not theJewsonly), all over theworld;or,secondly,becausehedothactuallysavealltheworld,andeveryoneinit.If inthislatterway,vicisti,MrMore; if intheformer,"wearestillwherewewere."

The urging of John 12:46, "I am come a light into the world," in thisbusiness,deservestobenoted,butnotanswered.ThefollowingplacesofJohn3:16, 17, 1 John2:1, 2, havebeen already considered.Someothertextsareproduced,butsoexceedinglywrested,strangelyperverted,andsoextremelyuselesstothebusinessinhand,thatIdarenotmakesoboldwiththereader'spatienceasoncetogivehimarepetitionofthem.

Andthisisourdefenceandanswertothefirstprincipalargumentofouropposers,ourexplicationofall those textsofScripturewhich theyhavewrested to support it, the bottom of their strength being but the

ambiguity of one word. Let the Christian reader "Prove all things, andholdfastthatwhichisgood."

Chapter28:Answertothesecondgeneralargumentfortheuniversalityofredemption.

II. The second argument, wherewith our adversaries make no lessflourish than with the former, is raised from those places of Scripturewherethereismentionmadeofallmenandeveryman,inthebusinessofredemption.With these bare and nakedwords, attendedwith swelling,vainexpressionsof theirown, theycommonlyratherproclaimavictorythanstudyhowtoprevail.Theirargumentneedsnottobedrawntoanyhead or form, seeing they pretend to plead from express words ofScripture.Whereforeweshallonlyconsidertheseveralplacesbytheminthiskindusuallyproduced,with suchenforcementsof their sense fromthemasbytheablestofthatpersuasionhavebeenused.Thechiefplacesinsistedonare,ITim.2:4,6;2Pet.3:9;Heb.2:9;2Cor.5:14,15;ICor.15:22;Rom.5:18.

For theuseandsignificationof thewordall inScripture, somuchhathbeensaidalreadybymanythatitwereneedlessformetoinsistuponit.Something also to this purpose hath been spoken before, and thatabundantly sufficient to manifest that no strength of argument can betaken from the word itself; wherefore I shall apply myself only to theexaminationoftheparticularplacesurged,andtheobjectionsfromthemraised:--

1.Thefirstandchiefplaceis,ITim.2:4,6,"Godwillhaveallmentobesaved,andcometotheknowledgeofthetruth.....Christgavehimselfaransom for all, to be testified in due time." Hence they draw thisargument,Rem.Act.Synod:--"IfGodwillhaveallmentobesaved,thenChristdiedforall;butGodwillhaveallmentobesaved,andcometotheknowledgeofthetruth:therefore,Christdiedforallmen."

Ans. The whole strength of this argument lies in the ambiguity of theword all, which being of various significations, and to be interpreted

suitably to thematter inhandand the thingsandpersonswhereof it isspoken, the whole may be granted, or several propositions denied,accordingastheacceptationofthewordisenforcedonusThatallorallmendonotalwayscomprehendallandeverymanthatwere,are,orshallbe, may be made apparent by near five hundred instances from theScripture. Taking, then, all and all men distributively, for some of allsorts,wegrantthewhole;takingthemcollectively,forallofallsorts,wedeny the minor,--namely, that God will have them all to be saved. Tomakeourdenialof thisappear tobeanevident truth,andagreeable tothemindoftheHolyGhostinthisplace,twothingsmustbeconsidered:--1.WhatisthatwillofGodherementioned,wherebyhewillethall tobesaved.2.Whoaretheallofwhomtheapostleisinthisplacetreating.

1.ThewillofGodisusuallydistinguishedintohiswillintendingandhiswill commanding;orrather, thatword isused inreferenceuntoGodinthis twofold notion,--(1.) For his purpose,what hewill do; (2.) For hisapprobation of what we do, with his command thereof. Let now ouropposers take theiroption inwhethersignificationthewill ofGod shallbehereunderstood,orhowhewilleththesalvationofall.

First,If theysayhedothit"voluntatesigni,"withhiswillcommanding,requiring, approving, then the sense of the words is this:--"Godcommandethallmentousethemeanswherebytheymayobtaintheend,orsalvation,theperformancewhereofisacceptabletoGodinanyorall;"and so it is the same with that of the apostle in another place, "Godcommandeth all men everywhere to repent." Now, if this be the waywherebyGodwilleth the salvationof allherementioned, then certainlythoseallcanpossiblybenomorethantowhomhegrantethandrevealeththemeansofgrace;whichare indeedagreatmany,butyetnot theonehundredthpartoftheposterityofAdam.Besides,takingGod'swillingthesalvation of men in this sense, we deny the sequel of the firstproposition,--namely, that Christ died for asmany as God thus willethshouldbesaved.ThefoundationofGod'scommanduntomentousethemeansgrantedthemisnotChrist'sdyingfortheminparticular,buttheconnectionwhich himself, by his decree, hath fixed between these twothings,faithandsalvation;thedeathofChristbeingabundantlysufficientfortheholdingoutofthatconnectionuntoall,therebeingenoughinitto

saveallbelievers.

Secondly,IfthewillofGodbetakenforhisefficaciouswill,thewillofhispurposeandgoodpleasure (as truly tome it seemsexceedinglyevidentthatthatishereintended,becausethewillofGodismadethegroundandbottomofoursupplications;asifintheseourprayersweshouldsayonly,"Thywillbedone,"-whichistohavethemalltobesaved:now,wehaveapromise to receive of God "whatsoever we ask according to his will,"1.John3:22,v14;andthereforethiswillofGod,whichishereproposedasthe ground of our prayers, must needs be his effectual or ratherefficaciouswill,whichisalwaysaccomplished);--ifitbe,Isay,thustaken,then certainly itmust be fulfilled, and all those savedwhom he wouldhavesaved; forwhatsoeverGod cando andwill do, that shall certainlycometopassandbeeffected.ThatGodcansaveall(notconsideringhisdecree) 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 shallcertainly be saved. "Let us eat and drink, for tomorrow we shall die.""WhohathresistedGod'swill?"Rom.9:19."Hehathdonewhatsoeverhehathpleased,"Ps. 115:3. "Hedoeth according tohiswill in the armyofheaven,andamongtheinhabitantsoftheearth,"Dan.4:35.Ifall,then,herebetobeunderstoodofallmenuniversally,oneofthesetwothingsmust of necessity follow:--either that God faileth of his purpose andintention,or else thatallmenuniversally shallbe saved;whichputsusuponthesecondthingconsiderableinthewords,namely,whoaremeantbyallmeninthisplace.

2. By all men the apostle here intendeth all sorts of men indefinitelyliving under the gospel, or in these latter times, under the enlargeddispensation of the means of grace. That men of these times only areintended is the acknowledgment of Arminius himself, treating withPerkins about this place. The scope of the apostle, treating of theamplitude, enlargement, and extent of grace, in the outwardadministration thereof,under thegospel,willnotsuffer it tobedenied.This he lays down as a foundation of our praying for all,--because themeans of grace and the habitation of the church is now no longerconfined to the narrow bounds of one nation, but promiscuously andindefinitelyextendeduntoallpeople,tongues,andlanguages;andtoall

sorts of men amongst them, high and low, rich and poor, one withanother.Wesay,then,thatbythewordsallmenarehereintendedonlyofall sortsofmen, suitable to thepurposeof theapostle,whichwas toshow thatall externaldifferencebetween thesonsofmen isnow takenaway;whichexabundantiwefartherconfirmbythesefollowingreasons:--

First, Theword all being in the Scripturemost commonly used in thissense (that is, for many of all sorts), and there being nothing in thesubject-matter of which it is here affirmed that should in the leastmeasure impel to another acceptation of the word, especially for auniversal collection of every individual,we hold it safe to cleave to themostusualsenseandmeaningofit.Thus,ourSaviourissaidtocurealldiseases,andthePhariseestotitheeveryherb,Luke11:42.

Secondly,Paulhimselfplainly leadethus to this interpretationof it; forafterhehathenjoinedustoprayforall,becausetheLordwillhavealltobesaved,heexpresslyintimatesthatbyallmenheunderstandethmenofall sorts, ranks, conditions, and orders, by distributing those all intoseveral kinds, expresslymentioning some of them, as "kings and all inauthority." Not unlike that expression we have, Jer. 29:1, 2,"Nebuchadnezzar carried away all the people captive to Babylon,Jeconiahtheking,andthequeen,andtheeunuchs,theprincesofJudahandJerusalem, the carpenters, and the smiths;"whereall thepeople isinterpreted to be some of all sorts, by a distribution of them into theseveralorders,classes,andconditionswhereof theywere.Nootherwisedoththeapostleinterprettheallmenbyhimmentioned,ingivingusthenamesofsomeofthoseordersandconditionswhomlieintendeth."Prayforallmen,"saithhe;thatis,allsortsofmen,asmagistrates,allthatareinauthority,thetimebeingnowcomewherein,withoutsuchdistinctionsasformerlyhavebeenobserved,theLordwillsavesomeofallsortsandnations.

Thirdly,WeareboundtoprayforallwhomGodwouldhavetobesaved.Now,weoughtnot topray forallandeveryone,asknowing that somearereprobatesandsinuntodeath;concerningwhomwehaveanexpresscautionnottoprayforthem.

Fourthly,AllshallbesavedwhomGodwillhavetobesaved;thiswedarenotdeny,for"whohathresistedhiswill?"Seeing,then,itismostcertainthat all shall not be saved (for some shall stand on the left hand), itcannotbethattheuniversalityofmenshouldbeintendedinthisplace.

Fifthly,Godwouldhavenomoretobe"saved"thanhewouldhave"cometotheknowledgeofthetruth."Thesetwothingsareofequallatitude,andconjoinedinthetext.ButitisnotthewilloftheLordthatallandeveryone, inall ages, shouldcome to theknowledgeof the truth.Ofold, "heshowedhisworduntoJacob,hisstatutesandhisjudgmentsuntoIsrael.Hehathnotdealtsowithanynation:andasforhisjudgments,theyhavenotknownthem,"Ps147:19,20.Ifhewouldhavehadthemallcometotheknowledgeofthetruth,whydidheshowhiswordtosomeandnottoothers,withoutwhich they couldnot attain thereunto? "He suffered allnations" in former ages "to walk in their own ways," Acts 14:16, and"winkedatthetimeofthisignorance,"Acts17:30,hidingthemysteryofsalvation from those former ages, Col. 1:26, continuing the samedispensationevenuntilthisdayinrespectofsome;andthatbecause"soitseemethgoodinhissight,"Matt.11:25,26.itis,then,evidentthatGoddothnotwill that all andeveryone in theworld, of all ages and times,should come to the knowledge of the truth, but only all sorts of menwithoutdifference;and,therefore,theyonlyarehereintended.

These,andthe likereasons,whichcompelustounderstandbyallmen,verse 4, whom God would have to be saved, men of all sorts, do alsoprevailforthesameacceptationofthewordall,verse6,whereChristissaid togivehimself "a ransomforall;"whereuntoyoumayalsoaddallthosewherebywe before declared that itwas of absolutenecessity andjustequitythatalltheyforwhomaransomwaspaidshouldhaveapartandportioninthatransom,and,ifthatbeacceptedassufficient,besetatliberty. Paying and accepting of a ransom intimate a commutation andsettingfreeofallthemforwhomtheransomispaidandaccepted.Byall,then,cannonebeunderstoodbuttheredeemed,ransomedonesofJesusChrist,--such as, for him and by virtue of the price of his blood, arevindicatedintothegloriouslibertyofthechildrenofGod;which,assomeofallsortsareexpresslysaidtobe,Rev.5:9(whichplaceisinterpretativeofthis),sothatallintheworlduniversallyaresoisconfessedlyfalse.

Havingthusmadeevident themeaningof thewords,ouranswer to theobjection(whosestrengthisamerefallacy,fromtheambiguoussenseofthewordall)iseasyandfacile.Forifbyallmen,youmeantheallinthetext, that is, all sorts ofmen,we grant thewhole,--namely, that Christdied for all; but if by all men, youmean an universally, we absolutelydenytheminor,orassumption,havingsufficientlyprovedthatthereisnosuchallinthetext.

The enforcing of an objection from this place, Thomas More, in his"UniversalityofFreeGrace,"makesthesubjectofonewholechapter.Itisalsooneofthetwoplaceswhichhelaysforthebottomandfoundationofthe whole building, and whereunto at a dead lift he always retires.Wherefore,Ithoughttohaveconsideredthatchapterofhisatlarge;but,uponsecondconsiderations,havelaidasidethatresolution,andthatforthreereasons:--

First,Because Idesirednotactumagere, todo thatwhichhathalreadybeendone,especiallythethingitselfbeingsuchassincedeservethtobemeddledwithatall.Now,muchaboutthetimethatIwasproceedinginthisparticular,thelearnedworkofMrRutherford,(SamuelRutherford,1600-1661; a Scotch divine who published a work in 1647, entitled,"ChristDying,andDrawing toHimself")about thedeathofChrist, andthedrawingofsinnersthereby,cametomyhand;whereinhehathfullyansweredthatchapterofMrMore'sbook;whitherIremitthereader.

Secondly, I find thathehathnotonceattempted tomeddlewithanyofthose reasons and arguments whereby we confirm our answer to theobjectionfromtheplace,andproveundeniablythatbyallmenismeantonlymenofallsorts.

Thirdly, Because, setting aside those bare naked assertions of his own,wherebyheseekstostrengthenhisargumentfromandinterpretationofthisplace,theresiduewherewithheflourishethisapoorfallacyrunningthrough thewhole; the strength of all his argumentations consisting inthis,thatbytheallwearetoprayforarenotmeantonlyallwhoareatpresentbelievers;whichasnomaninhisrightwitswillaffirm,sohethatwill conclude from thence, that because they are not only all presentbelievers, therefore theyareall the individualsofmankind, isnot tobe

esteemed very sober. Proceedwe, then, to the next place urged for thegeneralransom,fromthewordall,whichis,--

2.2Pet.3:9,"TheLordislong-sufferingtous-ward,notwillingthatanyshouldperish,butthatallshouldcometorepentance.""ThewillofGod,"saysome,"forthesalvationofall,isheresetdownbothnegatively,thathewouldnothaveanyperish,andpositively,thathewouldhaveallcometorepentance;now,seeingthereisnocomingtorepentancenorescapingdestruction,butonlybythebloodofChrist,itismanifestthatthatbloodwasshedforall."

Ans.Manywordsneednotbespent inanswertothisobjectionwrestedfromthemisunderstandingandpalpablecorruptingofthesenseofthesewords of the apostle. That indefinite and general expressions are to beinterpreted in an answerable proportion to the thingswhereof they areaffirmed,isaruleintheopeningoftheScripture.See,then,ofwhomtheapostle is here speaking. "The Lord," saith he, "is long-suffering to us-ward,notwillingthatanyshouldperish."Willnotcommonsenseteachusthatusistoberepeatedinboththefollowingclauses,tomakethemupcompleteandfull,--namely,"Notwillingthatanyofusshouldperish,butthatallofusshouldcometorepentance?"Now,whoaretheseofwhomtheapostlespeaks,towhomhewrites?Suchashadreceived"greatandpreciouspromises,"chap.1:4,whomhecalls"beloved,"chap.3:1;whomheopposethtothe"scoffers"ofthe"lastdays,"verse3;towhomtheLordhathrespectinthedisposalofthesedays;whoaresaidtobe"elect,"Matt.24:22.Now,truly,toarguethatbecauseGodwouldhavenoneofthosetoperish,butallofthemtocometorepentance,thereforehehaththesamewill and mind towards all and every one in the world (even those towhomhenevermakesknownhiswill,norevercallstorepentance,iftheynever once hear of his way of salvation), comes not much short ofextrememadness and folly.Neither is it of anyweight to the contrary,thattheywerenotallelecttowhomPeterwrote:forinthejudgmentofcharityheesteemedthemso,desiringthem"togivealldiligencetomaketheir calling and election sure," chap. 1:10; even ashe expressly calleththose to whom he wrote his former epistle, "elect," chap. 1: 2, and a"chosen generation," aswell as a "purchasedpeople," chap. 2:9. I shallnot need add any thing concerning the contradictions and inextricable

difficulties; wherewith the opposite interpretation is accompanied (as,thatGod shouldwill such to come to repentance ashe cuts off in theirinfancyoutofthecovenant,suchashehatethfrometernity,fromwhomhehideththemeansofgrace,towhomhewillnotgiverepentance,andyetknoweththat it isutterly impossible theyshouldhave itwithouthisbestowing). The text is clear, that it is all and only the elect whom hewould not have to perish. A place supposed parallel to this we have inEzek.18:23,32,whichshallbeafterwardconsidered.Thenextis,--

3.Heb. 2:9, "That he by the grace of God should taste death for everyman."

Ans.That"foreveryone,"ishereusedfor"forall,"byanenallageofthenumber,isbyallacknowledged.Thewholequestionis,whotheseallare,whetherallmenuniversally,oronlyallthoseofwhomtheapostletheretreateth.That thisexpression,everyman, is commonly in theScriptureusedtosignifymenundersomerestriction,cannotbedenied.Sointhatoftheapostle,"Warningeveryman,andreachingeveryman,"Col.1:28;that is, all those towhomhepreached the gospel, ofwhomhe is therespeaking."ThemanifestationoftheSpiritisgiventoeverymantoprofitwithal," I Cor. 12:7; namely, to all and every one of those who wereenduedwiththegiftstherementioned,whetherinthechurchatCorinthorelsewhere.ThepresentplaceIhavefrequentlymetwithalproducedinthebehalfofuniversalredemption,butneveroncehadthehappinesstofindanyendeavourtoprovefromthetext,oranyotherway,thatallhereistobetakenforallandeveryone,althoughtheycannotbutknowthatthe usual acceptation of the word is against their purpose. Mr Morespendsawholechapteraboutthisplace;whichIseriouslyconsidered,toseeifIcouldpickoutanythingwhichmightseemintheleastmeasuretotendthatway,--namely,totheprovingthatallandeveryoneareinthatplaceby theapostle intended,--but concerningany suchendeavour youhave deep silence. So that, with abundance of smooth words, he dothnothing in that chapter but humbly and heartily beg the thing inquestion; unto which his petition, though he be exceeding earnest, wecannotconsent,andthatbecauseofthesefollowingreasons:--

First,Totastedeath,beingtodrinkupthecupduetosinners,certainlyforwhomsoeverourSaviourdidtasteofit,heleftnotonedropforthem

todrinkafterhim;hetastedorunderwentdeathintheirstead,thatthecupmightpassfromthemwhichpassednotfromhim.Now,thecupofdeath passeth only from the elect, from believers; for whomsoever ourSaviourtasteddeath,beswalloweditupintovictory.

Secondly, We see an evident appearing cause that should move theapostleheretocall thoseforwhomChristdiedall,--namely,becausehewrote to the Hebrews, who were deeply tainted with an erroneouspersuasionthatallthebenefitspurchasedbyMessiahbelongedalonetomen of their nation, excluding all others; to root out which perniciousopinion,itbehovedtheapostletomentiontheextentoffreegraceunderthegospel, and toholdout auniversalityofGod's elect throughout theworld.

Thirdly,Thepresentdescriptionof theall forwhomChrist tasteddeathbythegraceofGodwillnotsuittoallandeveryone,oranybutonlytheelectofGod.For,verse10,theyarecalled,"manysonstobebroughttoglory;"verse11, those thatare"sanctified,"his "brethren;"verse 13, the"childrenthatGodgavehim;"verse15,thosethatare"deliveredfromthebondageofdeath;"--noneofwhichcanbeaffirmedofthemwhoareborn,live,anddie the "childrenof thewickedone."Christ isnotacaptainofsalvation,asheisherestyled,toanybutthosethat"obeyhim,"Heb.5:9;righteousnesscomingbyhim"untoallanduponall themthatbelieve,"Rom. 3:22. For these and the like reasons we cannot be induced tohearkentoouradversaries'petition,beingfullypersuadedthatbyeveryonehereismeantallandonlyGod'select,inwhosesteadChrist,bythegraceofGod,tasteddeath.

4.Anotherplaceis2Cor.5:14,15,"FortheloveofChristconstrainethus;becausewe thus judge, that if onedied for all, thenwere all dead: andthathediedforall, thattheywhichliveshouldnothenceforthliveuntothemselves,butuntohimthatdiedforthem.""Here,"saythey,"verse14,youhavetwoalls,whichmustbebothofanequalextent.Ifallweredead,thenChristdiedforall,--thatis,forasmanyasweredead.Again;hediedforall thatmust liveuntohim;but that is theduty of every one in theworld: and therefore he died for them all. Farther; that all are allindividualsisclear fromverse10,wheretheyareaffirmedtobeall thatmust'appearbeforethejudgment-seatofChrist;'fromwhichappearance

notanyshallbeexempted."

Ans.1.Takingthewords,astothisparticular,inthesenseofsomeofouradversaries, yet it doth not appear from the texture of the apostle'sarguingthatthetwoallsofverse14areofequalextent.HedothnotsaythatChristdiedforallthatweredead;butonly,thatallweredeadwhichChristdied for:whichprovesnomore thanthis, thatall they forwhomChristdiedforweredead,withthatkindofdeathofwhichhespeaks.Theextentofthewordsistobetakenfromthefirstall,andnotthelatter.TheapostleaffirmssomanytobedeadasChristdiedfor;notthatChristdiedforsomanyasweredead.Thisthewordsplainlyteachus:"Ifhediedforall,thenwerealldead,"--thatis,allhediedfor;sothattheallthatweredeadcangiveno lighttotheextentof theall thatChristdiedfor,beingmerelyregulatedbythis.2.ThatallandeveryonearemorallyboundtoliveuntoChrist,virtutepraecepti,wedeny;onlytheyareboundtolivetohimtowhomheisrevealed,--indeedonlytheywholivebyhim,thathaveaspirituallifeinandwithhim:allothersareunderpreviousobligations.3. It is true,all andeveryonemustappearbefore the judgment-seatofChrist,--he is ordained to be judge of the world; but that they areintended,verse10ofthischapter,isnottrue.Theapostlespeaksofusall,all believers, especially all preachers of the gospel; neither ofwhich allmenare.Notwithstanding,then,anythingthathathbeensaid,itnowayappearsthatbyallhere ismeantanybut theelectofGod,allbelievers;andthattheyonlyareintendedIprovebythesefollowingreasons,drawnfromthetext:--

First, The resurrection of Christ is here conjoined with his death: "Hedied for them, and rose again."Now, forwhomsoever Christ riseth, heriseth for their "justification," Rom. 4:25; and they must be justified,chap.8:34.Yea, our adversaries themselveshave always confessed thatthefruitsoftheresurrectionofChristarepeculiartobelievers.

Secondly,Hespeaksonlyofthosewho,by,virtueofthedeathofChrist,"liveuntohim,"verse15;whoare"newcreatures,"verse 1 7; "towhomthe Lord imputeth not their trespasses," verse 19; who "become therighteousnessofGod inChrist," verse21;--whichareonlybelievers.Alldonotattainhereunto.

Thirdly,Thearticlejoinedwithall;evidentlyrestraineththatalltoallofsomesort. "Thenwere theyall" (orratherall these)"dead."Theseall;--whatall?Evenallthosebelieversofwhomhetreats,asabove.

Fourthly, All those of whom the apostle treats are proved to be dead,because Christ died for them: "If one died for all, thenwere all dead."What death is it which here is spoken of? Not a death natural, butspiritual;andofdeathswhichcomeunderthatname,notthatwhichisinsin,butthatwhichisuntosin.For,--First,ThegreatestchampionsoftheArminiancause,asVorstiusandGrotius(ontheplace),convincedbytheevidenceoftruth,acknowledgethatitisadeathuntosin,byvirtueofthedeathofChrist,thatisherespokenof;andaccordinglyheldoutthatforthe sense of the place. Secondly, It is apparent from the text; theintentionof theapostlebeing toprove that those forwhomChristdiedare sodead to sin, thathenceforth they should livenomore thereunto,but tohimthatdied for them.Thesubjecthehath inhand is thesamewiththathehandlethmoreatlarge,Rom.6:5-8,wherewearesaidtobe"deaduntosin,"bybeing"plantedtogetherinthelikenessofthedeathofChrist;" from whence, there as here, he presseth them to "newness oflife."Thesewords, then, "IfChrist died for all, thenwere all dead," areconcerningthedeathof themuntosin forwhomChristdied,at leastofthoseconcerningwhomhetherespeaketh;andwhatisthistothegeneralransom?

Fifthly,TheapostlespeaksofthedeathofChristinrespectofapplication.Theeffectualnessthereoftowardsthoseforwhomhedied,tocausethemto live unto him, is insisted on. That Christ died for all in respect ofapplication hath not yet by any been affirmed. Thenmust all live untohim,yea,livewithhimforevermore,iftherebeanyvirtueorefficacyinhisappliedoblationforthatend.Insum,here isnomentionofChrist'sdyingforany,butthosethataredeadtosinandlivetohim.

5.Afifthplaceurgedtoproveuniversalredemptionfromthewordall,is1Cor.15:22,"Foras inAdamalldie,evenso inChrist shallallbemadealive."

Ans.Therebeinganotherplace,hereafter tobeconsidered,whereinthewhole strength of the argument usually drawn from these words is

contained,Ishallnotneedtospeakmuchtothis,neitherwillIatallturnfromthecommonexpositionoftheplace.ThoseconcerningwhomPaulspeaketh in this chapterare in thisversecalledall.Thoseare theywhoare implanted into Christ, joined to him, as themembers to the head,receiving a glorious resurrection by virtue of his; thus are they by theapostle described. That Paul, in this whole chapter, discourseth of theresurrection of believers is manifest from the arguments which hebringeth to confirm it, being such as are of force only with believers.TakentheyarefromtheresurrectionofChrist,thehope,faith,customs,and expected rewards of Christians; all which, as they are ofunconquerablepowertoconfirmandestablishbelieversinthefaithoftheresurrection, so they would have been, all and every one of them,exceedinglyridiculoushadtheybeenheldouttothemenoftheworldtoprove the resurrection of the dead in general. Farther; the very word"shallbemadealive"denotessuchalivingagainasistoagoodlifeandglory, a blessed resurrection; and not the quickening of them who areraised to a second death. The Son is said, John 5:21, to "quicken" andmake alive (not all, but) "whom he will." So he useth the word again,chap. 6:63, "It is the Spirit, that" (thus) "quickeneth;" in likemanner,Rom. 4:17. And not anywhere is it used to show forth that commonresurrectionwhichallshallhaveatthelastday.All,then,whobyvirtueofthe resurrection of Christ shall be made alive, are all those who arepartakersofthenatureofChrist;who,verse23,areexpresslycalled"theythatareChrist's,"andofwhom,verse20,Christ issaid tobe the"first-fruits;" and certainly Christ is not the first-fruits of the damned. Yea,thoughitbetruethatallandeveryonediedinAdam,yetthatit ishereasserted(theapostlespeakingofnonebutbelievers)isnottrue;andyet,if it were so to be taken here, it could not prove the thing intended,because of the express limitation of the sense in the clause following.Lastly;grantingall that canbedesired,--namely, theuniversalityof thewordall inbothplaces,--yetIamnowayabletodiscernamediumthatmayserveforanargumenttoprovethegeneralransom.

6. Rom. 5:18 is the last place urged in this kind, and by some mostinsisted on: "As by the offence of one judgment came upon allmen tocondemnation; even so by the righteousness of one the free, gift cameupon all men unto justification of life." It might suffice us briefly to

declare that by allmen in the latter place can none be understood butthosewhom the free gift actually comes upon unto justification of life;whoaresaid,verse17, to"receiveabundanceofgraceandof thegiftofrighteousness,"andsoto"reigninlifebyone,JesusChrist;"andbyhisobediencetobe"maderighteous,"verse19;whichcertainly,ifanythingbetrueandcertaininthetruthofGod,allarenot.Somebelievenot,--"allmen have not faith;" on some "the wrath of God abideth," John 3:36;uponwhom,surely,gracedothnotreignthroughrighteousnesstoeternallifebyJesusChrist,asitdothuponallthoseonwhomthefreegiftcomesto justification, verse 17.Wemight, I say, thus answer only; but seeingsome,contrarytotheclear,manifestintentionoftheapostle,comparingAdamandChrist,intheefficacyofthesinoftheoneuntocondemnation,andoftherighteousnessoftheotheruntojustificationandlife,inrespectof those who are the natural seed of the one by propagation, and thespiritual seed of the other by regeneration, have laboured towrest thisplacetothemaintenanceoftheerrorweopposewithmorethanordinaryendeavours and confidence of success, it may not be unnecessary toconsiderwhatisIbroughtbythemtothisendandpurpose:--

Verse14.Adamiscalled,thetypeand"figureofhimthatwastocome;"not that he was an instituted type, ordained for that only end andpurpose, but only that in what he was, and what he did, with whatfollowed thereupon, there was a resemblance between him and JesusChrist. Hence by him and what he did, by reason of the resemblance,many things, byway of opposition, concerning the obedience of Christand the efficacy of his death,may bewell represented. Thatwhich theapostlehereprosecuteththisresemblancein(withtheshowingofmanydiversities,inallwhichheexaltethChristabovehistype)isthis,thatanalike thoughnot an equal efficacy (for there ismoremerit and efficacyrequired to save one than to lose ten thousand) of the demerit, sin,disobedience, guilt, transgression of the one, to condemn, or bring theguilt of condemnation upon all them in whose room he was a publicperson (being thehead andnatural fountainof themall, they all beingwrappedup in the same conditionwith himby divine institution), andtherighteousness,obedience,anddeathoftheother,fortheabsolution,justification,andsalvationofallthemtowhomhewasaspiritualheadbydivineinstitution,andinwhoseroomhewasapublicperson,isbyhimin

diversparticularsasserted.Thattheselastwereallandeveryoneof thefirst, there is not the least mention. The comparison is solely to beconsideredintensively,inrespectofefficacy,notextensively,inrespectofobject;thoughtheallofAdambecalledhismany,andthemanyofChristbecalledhisall,asindeedtheyare,evenalltheseedwhichisgivenuntohim.

ThomasMore, in his "Universality of Free Grace," chap. 8. p. 41, laysdown this comparison, instituted by the apostle, between Adam andChrist,asoneofthemainfoundationsofhisuniversalredemption;andthis(aftersomestrangemixturesoftruthanderrorspremised,which,toavoidtediousness,weletpass)heaffirmethtoconsistinfourthings:--

First,"ThatAdam,inhisfirstsinandtransgression,wasapublicperson,intheroomandplaceofallmankind,byvirtueofthecovenantbetweenGodandhim;sothatwhateverhedidtherein,allwerealikesharerswithhim.SoalsowasChristapublicpersoninhisobedienceanddeath,intheroomandplaceofallmankind,representedbyhim,eveneveryoneoftheposterityofAdam."

Ans.TothatwhichconcernethAdam,wegranthewasapublicpersoninrespectofallhisthatweretoproceedfromhimbynaturalpropagation;that Christ also was a public person in the room of his, and hereinprefigured by Adam. But that Christ, in his obedience, death, andsacrifice,wasapublicperson,andstoodintheroomandsteadofallandeveryoneintheworld,ofallagesandtimes(thatis,notonlyofhiselectandthosewhoweregivenuntohimofGod,butalsoofreprobatepersons,hated ofGod from eternity; of thosewhomhe never knew, concerningwhom,inthedaysofhisflesh,hethankedhisFatherthathehadhidfromthemthemysteriesofsalvation;whomherefusedtoprayfor;whowere,thegreatestpartof them,alreadydamned inhell, and irrevocablygonebeyond the limits of redemption, before he actually yielded anyobedience), is to us such a monstrous assertion as cannot once beapprehended or thought on without horror or detestation. That anyshouldperishinwhoseroomorsteadtheSonofGodappearedbeforehisFather with his perfect obedience; that any of those for whom he is amediatorandadvocate,towhomheisaking,priest,andprophet(foralltheseheis,ashewasapublicperson,asponsor,asurety,andundertaker

for them), should be taken from him, plucked out of his arms, hissatisfactionandadvocationintheirbehalfbeingrefused;--IsupposeisadoctrinethatwillscarcebeownedamongthosewhostrivetopreservethewitnessandtestimonyoftheLordJesus.

But letusa little consider the reasonswherebyMrMore undertakes tomaintainthisstrangeassertion;which,as farasIcangather,arethese,page44:First,Hestoodnotintheroomonlyoftheelect,becauseAdamlostnotelection,beingnotintrustedwithit.Secondly,Ifhestoodnotintheroomofall,thenhehadcomeshortofhisfigure.Thirdly,Itissaidhewastorestoreallmen,lostbyAdam,Heb.2:9.Fourthly,Hetookflesh,was subjected tomortality, becameunder the law, and bare the sins ofmankind.Fifthly,Hedidit intheroomofallmankind,oncegivenuntohim, Rom. 14:9; Phil. 2:8-11. Sixthly, Because he is called the "lastAdam;"--and,Seventhly,Issaidtobeapublicperson,intheroomofall,eversincethe"firstAdam,"1Cor.15:45,47;1Tim.2:5;Rom5.

Ans.Never, surely,was a rotten conclusion bottomed uponmore looseandtotteringprinciples,northewordofGodmoreboldlycorruptedforthemaintenanceofanyerror,sincethenameofChristianwasknown.Amanwouldthinkitquitlost,butthatitissoveryeasyalabourtoremovesuchhayandstubble.Ianswer,then,tothefirst,thatthoughAdamlostnotelection,andtheeternaldecreesoftheAlmightyarenotcommittedtothekeepingofthesonsofmen,yet inhimalltheelectwerelost,whomChrist came to seek, whom he found,--in whose room he was a publicperson.Tothesecond,ChristisnowherecomparedtoAdaminrespectofthe extent of the object of his death, but only of the efficacy of hisobedience.Thethirdisafalseassertion;--seeourforegoingconsiderationofHeb. 2:9. Fourthly, For his taking of flesh, etc., it was necessary heshould do all this for the saving, of his elect. He took flesh and bloodbecausethechildrenwerepartakersofthesame.Fifthly,NosuchthingisonceaffirmedinwholebookofGod,thatallthesonsofmenweregivenuntoChristtoredeem,sothatheshouldbeapublicpersonintheirroom.Nay, himself plainly affirms the contrary, John 17:6, 9. Some only aregiven him out of the world, and those he saved; not one of themperisheth.Theplacesurgedboldoutnosuchthing,noranythinglikeit.Theywillalsoafterwardcomeunderfartherconsideration.Sixthly,Heis

called the "last Adam" in respect of the efficacy of his death unto thejustificationof the seedpromisedandgivenuntohim,as the sinof the"firstAdam"waseffectualtobringtheguiltofcondemnationontheseedpropagatedfromhim;whichprovesnotatallthathestoodintheroomofall those towhomhisdeathwasneverknown,noranywaysprofitable.Seventhly,Thathewasapublicpersonisconfessed:thathewassointheroomofallisnotproved,neitherbywhathathbeenalreadysaid,norbythetexts,thattherefollow,alleged,allwhichhavebeenconsidered.ThisbeingallthatisproducedbyMrMoretojustifyhisassertion,itmaybeaninstance what weighty inferences he usually asserts from such weak,invalidpremises.Wecannotalsobut takenotice,by theway,ofoneortwo strange passages which he inserts into this discourse; whereof thefirst is, that Christ by his death brought all men out of that deathwhereintotheywerefallenbyAdam.Now,thedeathwhereintoallfellinAdam being a death in sin, Eph. 2:1-3, and the guilt of condemnationthereupon,ifChristfreeallfromthisdeath,thenmustallandeveryonebemadealivewithlifespiritual,whichonlyistobehadandobtainedbyJesusChrist;which,whetherthatbesoornot,whethertolivebyChristbe not the peculiar privilege of believers, the gospel hath alreadydeclared,andGodwillonedaydetermine.Anotherstrangeassertionis,hisaffirmingtheendof thedeathofChrist tobehispresentinghimselfaliveandjustbeforehisFather;as though itweretheultimatethingbyhim intended, the Holy Ghost expressly affirming that "he loved thechurch, and gave himself for it, that he might present it to himself agloriouschurch,"Eph.5:25-27.

The following parallels, which he instituted between Adam and Christ,have nothing of proof in them to the business in hand,--namely, thatChristwasapublicperson,standing,inhisobedience,intheroomofallandeveryonethatwereconcernedinthedisobedienceofAdam.Thereis,I say,nothingatallofproof in them,beinga confusedmedleyof sometruthsanddiversunsavouryheresies.Ishallonlygivethereaderatasteofsomeofthem,wherebyhemayjudgeoftherest,nottroublingmyselforotherswiththetranscribingandreadingofsuchemptyvanitiesasnowayrelatetothebusinessinhand.

First, then, In the second part of his parallel he affirms, "That when

Christfinishedhisobedience,indyingandrising,andofferinghimselfasacrifice,andmakingsatisfaction,itwas,byvirtueoftheaccountofGodinChrist,andforChristwithGod(thatis,acceptedwithGodforChrist'ssake), the death, resurrection, the sacrifice and satisfaction, and theredemptionofall,--that is,allandeveryone;"and thereinhecomparesChrist toAdam in theperformanceof the business byhimundertaken.Now, but that I cannot but with trembling consider what the apostleaffirms,2Thess.2:11,12,Ishouldbeexceedinglyamazedthatanymaninthe world should be so far forsaken of sense, reason, faith, and allreverence of God and man, as to publish, maintain, and seek topropagate, such abominable, blasphemous, senseless contradictiouserrors. That the death of Christ should be accepted of and accountedbeforeGod as the death of all, and yet the greatest part of these all beadjudged to eternal death in their own persons by the same righteousGod;thatallandeveryoneshouldariseinandwithJesusChrist,andyetmostof themcontinuedead in theirsins,anddie forsineternally; thatsatisfactionshouldbemadeandacceptedforthemwhoareneverspared,norshaltbe,onefarthingof theirdebt; thatatonementshouldbemadeby sacrifice for such as ever lie undelivered under wrath; that all thereprobates,Cain,Pharaoh,Ahab,andtherest,whowereactuallydamnedinhell,andunderdeathandtorments, thenwhenChristdied,suffered,madesatisfaction,androseagain,shouldbeesteemedwithGodtohavedied, suffered,made satisfaction , and risen again with Christ;--that, Isay, such senseless contradictions, horrid errors, and abominableassertions, should be thus nakedly thrust upon Christians, without theleastcolour,pretence,or showofproof,but thenakedauthorityofhimwho hath already embraced such things as thesewere enough tomakeanymanadmireandbeamazed,butthatweknowthejudgmentsofGodareofttimeshid,andfaraboveoutofoursights.

Secondly, In the third of his parallels he goeth one step higher,comparingChristwithAdaminrespectoftheefficacy,effect,andfruitofhisobedience.Heaffirms, "Thatasby the sinofAdamallhisposterityweredeprivedoflife,andfellundersinanddeath,whencejudgmentandcondemnationpasseduponall,thoughthisbedonesecretlyandinvisibly,andinsomesortinexpressibly"(whathemeansbysecretlyandinvisibly,well I know not,--surely he doth not suppose that these things might

possibly bemade the objects of our senses; and for inexpressibly, howthatis,letRom.5:12,withotherplaces,whereallthisandmoreisclearly,plainly,andfullyexpressed,bejudgewhetheritbesoorno);"so,"saithlie,"bytheefficacyoftheobedienceofChrist,allmenwithoutexceptionareredeemed, restored,made righteous, justified freely by the grace ofChrist,throughtheredemptionthatisinJesusChrist,the'righteousnessthatisbythefaithofJesusChrist'being, 'untoall,'Rom.3:22,"(wheretheimpostorwickedlycorrupteththewordofGod,likethedevil,Matt.4.,bycuttingoff the followingwords,"anduponall thatbelieve,"bothallsanswering tobelievers). "What remainsnowbut that all also should besaved? the Holy Ghost expressly affirming that those 'whom Godjustifieth, he also glorifieth,'" Rom. 8:30. "Solvite mortales animas,curisque levate." Such assertions as these,without any colour of proof,doth this author labour to obtrude upon us. Now, thatmen should berestored,andyetcontinuelost;thattheyshouldbemaderighteous,andyet remaindetestablywicked, andwholly abominable; that they shouldbe justified freely by the grace of God, and yet always lie under thecondemningsentenceofthelawofGod;thattherighteousnessofGodbythe faith of Jesus Christ should be upon all unbelievers,--are not onlythings exceedingly opposite to the gospel of Jesus Christ, but soabsolutelyatvarianceanddistanceonewithanother,thatthepoorsalveof Mr More's following cautions will not serve to heal their mutualwounds.Icannotbutfearthatitwouldbetediousandoffensivetorakeanylongerinsuchadunghill.LetthemthathaveamindtobecaptivatedtoerrorandfalsehoodbycorruptionofScriptureanddeniedofcommonsense and reason, because they cannot receive the truth in the lovethereof, delight themselves with such husks as these. What weakerargumentswehavehad,tomaintainthatChrist, inhisobediencetothedeath,wasapublicperson in the roomofall andeveryone,hathbeenalready demonstrated. I shall now, by the reader's leave, a littletransgresstheruleofdisputation,and,takinguptheoppositepartofthearguments, produce some few reasons and testimonies to demonstratethatourSaviourChrist, inhisobedienceuntodeath, in theredemptionwhichhewrought,andsatisfactionwhichhemade,andsacrificewhichheoffered,wasnotapublicpersonintheroomofallandeverymanintheworld, electandreprobate,believersand infidels,orunbelievers;whicharebrieflythese:--

First,Theseedofthewomanwasnottobeapublicpersonintheplace,stead,androomoftheseedoftheserpent.JesusChrististheseedofthewoman; all the reprobates, as was before proved, are the seed of theserpent: therefore, Jesus Christ was not, in his oblation and suffering,whenhebraketheheadofthefatheroftheseed,apublicpersonintheirroom.

Secondly, Christ, as a public person, representeth only them forwhosesakehesethimselfaparttothatofficeandemploymentwhereinhewassucharepresentative;butuponhisowntestimony,whichwehave,John17:19,hesethimselfaparttotheserviceandemploymentwhereinhewasapublicpersonforthe,sakesonlyofsomethatweregivenhimoutoftheworld,andnotofallandeveryone:therefore,hewasnotapublicpersonintheroomofall.

Thirdly,Christwasa"surety,"ashewasapublicperson,Heb.7:22;buthewasnotasuretyforall,--for,first,Allarenottakenintothatcovenantwhereof he was a surety, whose conditions are effected in all thecovenantees, asbefore; secondly,Nonecanperish forwhomChrist isasurety, unless he be not able to pay the debt:- therefore, he was not apublicpersonintheroomofall.

Fourthly,Forwhomhewasapublicperson, intheirroomshesuffered,andforthemhemadesatisfaction,Isa.53:5,6;buthesufferednotinthestead of all, nor made satisfaction for all,--for, first, Somemust sufferthemselves,whichmakes it evident thatChrist didnot suffer for them,Rom.8:33, 34; and, secondly, The justice ofGod requireth satisfactionfromthemselves,tothepaymentoftheutmostfarthing.

Fifthly,JesusChrist,asapublicperson,didnothinginvaininrespectofanyforwhomhewasapublicperson;butmanythingswhichChrist,asapublic person, did perform were altogether in vain and fruitless, inrespectofthegreatestpartofthesonsofmenbeingunderanincapabilityof receiving any good by any thing he did,--to wit, all that then wereactually damned, in respect of whom, redemption, reconciliation,satisfaction,andthelike,couldpossiblybenootherthanemptynames.

Sixthly,IfGodwerewellpleasedwithhisSoninwhathedid,asapublic

person,inhisrepresentationofothers(ashewas,Eph.5:2),thenmusthealsobewellpleasedwiththemwhomhedidrepresent,eitherabsolutelyor conditionally; but with many of the sons of men God, in therepresentation of his Son, was not well pleased, neither absolutely norconditionally --towit,withCain,Pharaoh,Saul,Ahab,andothers,deadand damned before: therefore, Christ did not, as a public person,representall.

Seventhly,Fortestimonies,seeJohn17:9;Matt.20:28,26:26-28;Mark.10:45; Heb, 6:20; Isa. 53:12; John 10:15; Heb. 13:20;Matt. 1:21;Heb.2:17;John11:51,52;Acts20:28;Eph.5:2,23-25;Rom.8:33,34.

Chapter29:ThelastargumentfromScriptureanswered.

III.Icome,inthenextplace,tothethirdandlastargument,drawnfromtheScripture,wherewith theArminiansand their successors (as to thispoint)dostrivetomaintaintheirfigmentofuniversalredemption;anditistakenfromsuchtextsofScriptureasseemtoholdouttheperishingofsomeofthemforwhomChristdied,andthefruitlessnessofhisbloodinrespectofdiversforwhomitwasshed.Andonthisthemetheirwitsarewonderfullyluxuriant,andtheyarefullofrhetoricalstrainstosetouttheunsuccessfulnessandfruitlessnessofthebloodofChristinrespectofthemost for whom it was shed, with the perishing of bought, purged,reconciledsinners.Whocanbutbelievethatthispersuasiontendstotheconsolation of poor souls,whose strongest defence lieth inmaking vilethepreciousbloodoftheLamb,yea,tramplinguponit,andesteemingitasacommonthing?But, friends, letmetellyou,IampersuadeditwasnotsounvaluableintheeyesofhisFatherastocauseittobepouredoutin vain, in respect of any one soul. But seeing wemust be put to thisdefence,-wherein we cannot but rejoice, it tending so evidently to thehonour of our blessed Saviour,--let us consider what can be said byChristians (at least in name) to enervate the efficacy of the blood-shedding,ofthedeathofhimafterwhosenametheydesiretobecalled.Thus,then,theyargue:--

"IfChristdied forreprobatesandthosethatperish, thenhedied foralland every one, for confessedly he died for the elect and those that aresaved;buthediedforreprobates,andthemthatperish:therefore,"etc.

Ans. For the assumption, or second proposition of this argument, weshalldowhatweconceivewasfitforalltheelectofGodtodo,--positivelydeny it (taking the death of Christ, here said to be for them, to beconsiderednot inrespectof itsowninternalworthandsufficiency,but,asitwasintendedbytheFatherandSon,inrespectofthemforwhomhedied).Wedeny, then, I say, thatChrist,by thecommandofhisFather,andwithintentiontomakesatisfactionforsins,didlaydownhislifeforreprobatesandthemthatperish.

This,then,theyprovefromRom.14:15;ICor.8:11;2Pet.2:1;Heb.10:29.Now,thatnosuchthingasispretendedisprovedfromanyoftheplacesalleged,weshallshowbytheconsiderationofthemintheordertheyarelaiddownin.

1.The first isRom. 14:15, "But if thybrotherbegrievedwith thymeat,now walkest thou not charitably. Destroy not him with thy meat forwhomChristdied."

Ans. Had we not experience of the nimbleness of our adversaries inframing arguments for their cause, I should despair to find theirconclusionpressedoutofthisplace;forwhatcoherenceordependence,Ibeseechyou, isheretobediscerned?"TheapostleexhortethstrongandsoundbelieverstosuchamoderateuseofChristian libertythattheydonotgrievethespiritoftheweakones,thatwerebelieversalso(professors,allcalled'saints,elect,believers,redeemed,'andsoincharityesteemed),andsogive themoccasionof stumblingand fallingoff fromthegospel:therefore,JesusChristdied for all reprobates, evenall those thatneverheardwordnorsyllableofhimorthedoctrineofthegospel."Musthenotbe very quick-sighted that can see the dependence of this inference onthatexhortationoftheapostle?Butyewillsay,"Isitnotaffirmedthathemay perish forwhomChrist died?" Ans. In this place there is no suchthingatalloncementionedorintimated;onlyothersarecommandednottodo thatwhich goeth in a directway to destroy him, by grieving himwiththeiruncharitablewalking."Butwhyshouldtheapostleexhorthim

nottodothatwhichhecouldnowaydo,ifhethatChristdiedforcouldnotperish?"Ans.Thoughtheonecouldnotperishinrespectoftheevent,the other might sinfully give occasion of perishing in respect of aprocuring cause. May not a man be exhorted from attempting of thatwhich yet if he should attempt he could not effect? No thanks to thesoldier who ran a spear into the side of our dead Redeemer, thattherewithhebrakenoneofhisbones.Besides,iseveryonedamnedthatoneattemptstodestroy,bygrievinghimwithuncharitablewalking?Suchargumentsasthesearepoormenofstraw.Andyet,notwithstanding,wedonotdenybutthatmanymayperish,andthatutterly,whomwe,inourwalking towards them and converse with them, are bound to conceiveredeemed by Christ; even all being to be thought so who are to beesteemed "saints and brethren," as the language of the Scripture isconcerningtheprofessorsofthegospel.Andthisismostcertain,thatnoone place makes mention of such to be bought or redeemed by ourSaviour,butthosewhichhadthequalificationofbeingmembersof thisvisiblechurch;whichcomeinfinitelyshortofallandeveryone.

2.But letus seea secondplace,which is 1Cor.8:11, "And through thyknowledge shall thy weak brother perish, for whom Christ died." Thisseemethtohavemorecolour,butreallyyieldethnomorestrengthtothepersuasion for whose confirmation it is produced, than the former. AbrotherissaidtoperishforwhomChristdied.Thatbyperishinghereisunderstoodeternaldestructionanddamnation,Icannotapprehend.Thatwhichtheapostleintimateswherebyitisdone,iseatingofthingsofferedtoanidol,withconscienceorregardofanidol,bytheexampleofotherswhopretendedtoknowthatanidolwasnothing,andsotoeatfreelyofthe things offered to them. That so doing was a sin in its own naturedamnable,nonecandoubt.Allsinisso;everytimewesin,foranythingthat lieth inus,weperish,we aredestroyed. Sodid the eater of thingsofferedtoidols.ButthatGodalwaysrevengethsinwithdamnationonallinwhomitis,wedeny;hehathotherwiserevealedhimselfinthebloodofJesusChrist,Thateverysuchaonedidactuallyperisheternally,aswellasmeritoriously, cannot be proved.Besides, he that is said to perish iscalled a brother,--that is, a believer; we are brethren only by faith,wherebywecome to have oneFather.As he is said to be a brother, soChristissaidtodieforhim.Thatatruebelievercannotfinallyperishmay

easily be proved; therefore, he who doth perish is manifestly declarednevertohavebeenany:"Theywentoutfromus,becausetheywerenotofus."Ifanyperish,then,hewasneveratruebeliever.How,then,ishesaidtobeabrother?Becausehe isso inprofession,so inour judgmentandpersuasion;itbeingmeetforustothinksoofthemall.Asheissaidtobeabrother,soChristissaidtodieforhim,eveninthatjudgmentwhichtheScriptureallowstousofmen.Wecannotcountamanabrother,andnotesteemthatChristdiedforhim;wehavenobrotherhoodwithreprobates.Christdiedforallbelievers,John17.Soweesteemallmenwalkinginthedueprofessionof thegospel,notmanifesting thecontrary;yetof these,thatmanymayperishnoneeverdenied.Farther;this,soshallheperish,referrethtothesinofhimthatlayeththeoffence;foraughtthatliethinhim,heruinshimirrecoverably.Henceseetheirargument:-"Theapostletelleth persons walking offensively, that by this abusing their liberty,others will follow them, to the wounding of their conscience and ruin,whoarebrethren,acknowledgedsobyyou,andsuchasforwhomChristdied:therefore,Christdiedforall thereprobates intheworld. 'Is it justand equal,' saith the apostle, 'that, ye should do such things as will bestumbling-blocks in the way of the weak brother, at which he mightstumbleandfall?'therefore,Christdiedforall."Wedonotdenybutthatsomemayperish,andthateternally,concerningwhomweoughttojudgethatChristdiedforthem,whilsttheyliveandconversewithusaccordingtotheruleofthegospel.

3.Thenextplaceismuchinsistedon,--namely,2Pet.2:1,"Thereshallbefalse teacher, denying the Lord that bought them, and bringing uponthemselves swift destruction." All things here, as to any proof of thebusiness in hand, are exceedingly dark, uncertain, and doubtful.Uncertain, that by the Lord ismeant the Lord Christ, the word in theoriginal beingDESPOTES, seldomornever ascribed tohim;uncertain,whetherthepurchaseorbuyingofthesefalseteachersrefertotheeternalredemption by the blood of Christ, or a deliverance byGod's goodnessfromthedefilementoftheworldinidolatry,orthelike,bytheknowledgeofthetruth,-whichlastthetextexpresslyaffirms;uncertain,whethertheapostlespeakethofthispurchaseaccordingtotherealityofthething,oraccordingtotheirapprehensionandtheirprofession.

On the other side, it ismost certain,--First, That there are no spiritualdistinguishing fruits of redemptionascribed to these false teachers, butonlycommongiftsoflightandknowledge,whichChristhathpurchasedformanyforwhomhedidnotmakehissoularansom.Secondly,That,accordingtoouradversaries,theredemptionofanybythebloodofChristcannotbeapeculiaraggravationof thesinsofany,because theysayhedied for all; and yet this buying of the false teachers is held out as anaggravationoftheirsininparticular.

Of the former uncertainties, whereon our adversaries build theirinferenceofuniversal redemption (whichyet canbynomeansbewire-drawnthence,weretheymostcertainintheirsense),Ishallgiveabriefaccount, and then speak something as to the proper intendment of theplace.

For the first, It ismost uncertainwhether Christ, asmediator, be hereintendedbyLordorno.Thereisnotanythinginthetexttoenforceussoto conceive, nay, the contrary seems apparent,--First, Because in thefollowing verses, God only, as God, with his dealings towards such asthese,ismentioned;ofChristnotaword.Secondly,ThenameDespotes,properly"Herus,"attendedbydominionandsovereignty,isnotusually,ifatall,giventoourSaviourintheNewTestament;heiseverywherecalledKurios,nowhereclearlyDespotes,asistheFather,Luke2:29,Acts4:24,and in divers other places. Besides, if it should appear that this nameweregivenourSaviour inanyoneplace,doth it therefore follow that itmustbesohere?nay,isthenameproperforourSaviour,intheworkofredemption?DespotesissuchaLordorMasterasreferstoservantsandsubjection; theendofChrist'spurchasinganybyhisbloodbeing in theScripture always and constantly expressed in other terms, of moreendearment.Itis,then,mostuncertainthatChristshouldbeunderstoodbythewordLord.

[Secondly],Butsupposeheshould,itismostuncertainthatbybuyingofthesefalseteachersismeanthispurchasingofthemwiththeransomofhis blood; for,- First, The apostle insisteth on a comparison with thetimes of the Old Testament, and the false prophets that were thenamongstthepeople,backinghisassertionwithdiversexamplesoutofthe0ld Testament in the whole chapter following. Now, the word bought

(Agorazo), here used, signifieth primarily the buying of thing;translatitiously, theredemptionofpersons;--and thewordpadah in theOldTestament,answeringthereunto,signifiethanydeliverance,asDeut.7:8,15:15,Jer.15:21,withinnumerableotherplaces:and,therefore,somesuch deliverance is here only intimated. Secondly, Because here is nomention of blood, death, price, or offering of Jesus Christ, is in otherplaces, where proper redemption is treated on; especially, some suchexpression is addedwhere thewordAgorazo is used to express it, as ICor. 6:20, Rev. 5:9, which otherwise holds out of itself deliverance incommonfromanytrouble.Thirdly,Theapostlesettingforthatlargethedeliverance,theyhadhad,andthemeansthereof,verse20,affirmsittoconsistinthe"escaping,ofthepollutionsoftheworld,"asidolatry,falseworship, and the like, "through the knowledgeof theLord andSaviourJesusChrist;"plainlydeclaring that theirbuyingwasonly in respect ofthis separation from the world, in respect of the enjoyment of theknowledgeof the truth;but ofwashing in thebloodof theLamb,he iswholly silent. Plainly, there is no purchase mentioned of these falseteachers,but adeliverance,byGod'sdispensations towards them, fromtheblindnessof JudaismorPaganism,by theknowledgeof thegospel;whereby theLordbought them tobe servants tohim,as their supremehead.Sothatouradversaries'argumentfromthisplaceisthis:--"GodtheLord,by imparting theknowledgeof thegospel,andworkingthemtoaprofessed acknowledgment of it and subjection unto it, separated anddelivered fromtheworlddivers thatweresaints inshow,--reallywolvesandhypocrites,ofoldordainedtocondemnation:therefore,JesusChristshed his blood for the redemption and salvation of all reprobates anddamned persons in the whole world." Who would not admire ouradversaries'chemistry?

Thirdly, Neither is it more certain that the apostle speaketh of thepurchase of the wolves and hypocrites, in respect of the reality of thepurchase,andnotratherinrespectofthatestimationwhichothershadofthem,--and,byreasonoftheiroutwardseemingprofession,oughttohavehad,--andoftheprofessionthatthemselvesmadetobepurchasedbyhimwhom they pretended to preach to others; as the Scripture saith [ofAbaz], "The gods of Damascus smote him," because he himself soimagined and professed, 2 Chron. 28:23. The latter hath this also to

render it probable,--namely, that it is the perpetual course of theScripture,toascribeallthosethingstoeveryonethatisinthefellowshipof the church which are proper to them only who are true spiritualmembersofthesame;astobesaints,elect,redeemed,etc.Now,thetruthis,fromthistheirprofession,thattheywereboughtbyChrist,mighttheapostlejustly,andthataccordingtotheopinionofouradversaries,pressthese false teachers, by the way of aggravating their sin. For the thingitself, their being bought, it could be no more urged to them than toheathensandinfidelsthatneverheardofthenameoftheLordJesus.

Now, after all this, if our adversaries can prove universal redemptionfrom this text, let them never despair of success in any thing theyundertake, be it never so absurd, fond, or foolish. But when they havewroughtuptheworkalreadycutoutforthem,andproved,--first,ThatbytheLordismeantChristasmediator;secondly,Thatbybuyingismeantspiritualredemptionbythebloodof theLamb; thirdly,That these falseteachers were really and effectually so redeemed, and not only soaccounted because of the church; fourthly, That those who are soredeemedmayperish,contrarytotheexpressScripture,Rev.14:4,fifthly,Manifest the strength of this inference, "Some in the church who haveacknowledgedChrist tobetheirpurchaser, fallaway toblasphemehim,andperishforever;therefore,Christboughtandredeemedall thateverdid or shall perish;" sixthly, Thatwhich is common to all is a peculiaraggravation to thesinofanyonemore thanothers;--Iwill assure themtheyshallhavemoreworkprovidedforthem,whichthemselvesknowforagoodpartalreadywheretofind.

4.ThelastplaceproducedfortheconfirmationoftheargumentinhandisHeb.10:29,"Ofhowmuchsorerpunishmentsupposeye,shallhebethoughtworthy,whohathtroddenunderfoottheSonofGod,andhathcounted the blood of the covenant, wherewith he was sanctified, anunholything,andhathdonedespiteuntotheSpiritofgrace?""Nothing,"sayouradversaries,"couldbeaffirmedofallthisconcerningapostates,--namely, 'That they have trodden under foot,' etc., unless the blood ofChristwasinsomesenseshedforthem."

Ans.Theintentionoftheapostleinthisplaceisthesamewiththegeneralaimandscopeofthewholeepistle,--topersuadeandurgetheJews,who

had embraced the doctrine of the gospel, to perseverance andcontinuancetherein.This,ashedothperforminotherplaces,withdiversand various arguments,--themost of them taken from a comparison atlargeinstitutedbetweenthegospelinitsadministration,andthoselegalshadows which, before their profession, they lived under and were inbondageunto,--sohereheurgethastrongargumenttothesamepurpose"ab incommode, seu effectupernicioso," from themiserable, dangerouseffects and consequences of the sin of backsliding, and willfulrenunciation of the truth known and professed, upon anymotives andinducementswhatsoever;whichheassureth[them]tobeno lessthanatotal casting off and depriving themselves of all hopes and means ofrecovery,withdreadfulhorrorofconscience inexpectationof judgmentto come, verses 26,27. Now, this he confirms, as hismanner is in thisepistle, from some thing,way, and practicewhichwas known to them,and wherewith they were all acquainted by that administration of thecovenant under which they had before lived, in their Judaism; and somakesuphisinferencefromacomparisonoftheless;takinghisexamplefrom thepunishmentdue, byGod's ownappointment, to all themwhotransgressedMoses' law in such amanner as apostates sin against thegospel,-thatis,"withanhighhand,"or"presumptuously:"forsuchaonewas to die without mercy, Num. 15:30, 31. Whereupon, havingabundantly proved that the gospel, and the manifestation of gracetherein,isexceedinglypreferredtoandexaltedabovetheoldceremoniesofthelaw,heconcludesthatcertainlyamuchsorerpunishment(whichhe leaves to their judgment todetermine)awaits for themwhowillfullyviolate the holy gospel and despise the declaration of grace thereincontainedandbyitrevealed;whichfartheralsotomanifest,hesetsforththenature and quality of this sin in all such as, professing redemptionand deliverance by the blood of Christ, shall willfully cast themselvesthereinto."It is,"saithhe,"no less thanto treadunder footorcontemntheSonofGod;toesteemthebloodofthecovenant,bywhichhewassetapartandsanctifiedintheprofessionofthegospel,tobeasthebloodofavileman;andtherebytododespitetotheSpiritofgrace."Thisbeing(asisconfessed)theplainmeaningandaimoftheapostle,wemayobservesundry things, for the vindication of this place from the abuse of ouradversaries;as,--

First,Hespeakethhereonlyofthosethatwereprofessorsofthefaithofthe gospel, separated from the world, brought into a church state andfellowship,professingthemselvestobesanctifiedbythebloodofChrist,receiving andowningJesusChrist as theSonofGod, and enduedwiththegiftsof theHolySpirit,aschap.4:4,5.Now, it ismostcertainthatthesethingsarepeculiaronlytosome,yeatoaveryfew,incomparisonoftheuniversalityofthesonsofmen;sothatwhatisaffirmedofsuchonlycanbynomemobesoextendedastobeapplieduntoall.Now,ifanyonemaybeexempted,universal redemption falleth to theground; fromthecondition of a very few, with such qualifications as themultitude havenot,nothingcanbeconcludedconcerningall.

Secondly, The apostle doth neither declare what hath been nor assertwhatmaybe,butonlyaddsacomminationuponasuppositionofathing;hismainaimbeingtodeter fromthethingratherthantosignifythat itmay be, by showing the misery that must needs follow if it should socometopass.WhenPaultoldthesoldiers,Acts27:31,thatifthemarinersfledawayintheboattheycouldnotbesaved,hedidnotintendtosignifytothemthat,inrespectoftheevent,theyshouldbedrowned,forGodhaddeclaredthecontraryuntohimthenightbefore,andhetothem;butonlytoexhort themtoprevent thatwhichof itselfwasa likelyway for theirruin and perishing. Neither shall the Remonstrants, with all theirrhetoric, ever persuade us that it is in vain and altogether fruitless toforewarnmenofanevil,andtoexhortthemtotakeheedof thosewayswhereby it is naturally, and according to the order among the thingsthemselves, tobe incurred; although, in respect of the purpose ofGod,the thing itself have no futurition, nor shall ever come to pass. Acomminationofthejudgmentduetoapostasy,beinganappointedmeansfor thepreservingof thesaints fromthat sin,maybeheldout to them,thoughitbeimpossibletheelectshouldbeseduced.Now,thatPaulheredeals only upon a supposition (not giving being to the thing, but onlyshowingtheconnectionbetweenapostasyandcondemnation,therebytostirupallthesaintsto"takeheedlestthereshouldbeinanyofthemanevilheartofunbeliefindepartingfromthelivingGod")isapparentfromverse26,wherehemakesanentranceuponthisargumentandmotivetoperseverance: "For if we sin willfully." That believers may do so, hespeaksnotoneword;but if theyshoulddoso,heshowswhatwouldbe

theevent;--as,thatthesoldiersintheshipshouldperish,Paultoldthemnot; but yet showed what must needs come to pass if the means ofpreventionwerenotused,Now,ifthisbetheintentionoftheapostle,asitismost likely, by his speaking in the first person, "If we sin willfully,"then not any thing in theworld can be hence concluded either for theuniversalityofredemptionortheapostasyofsaints,tobothwhichendsthisplaceisusuallyurged;for"suppositionilponitinesse."

Thirdly, It is most certain that those of whom he speaks did makeprofession of all those things whereof here is mention,--namely, thatJesusChristwastheSonofGod,thattheyweresanctifiedbythebloodofthecovenant,andenlightenedbytheSpiritofgrace;yea,as isapparentfrom the parallel place, Heb. 6:4,5, had many gifts of illumination;besides their initiation by baptism, wherein open profession anddemonstration wasmade of these things. So that a renunciation of allthese, with open detestation of them, as was themanner of apostates,accursing the name of Christ, was a sin of so deep an abomination,attendedwithsomanyaggravations,asmightwellhaveannexedtoitthisremarkablecommination,thoughtheapostatesneverhadthemselvesanytrueeffectualinterestinthebloodofJesus.

Fourthly, That it was the manner of the saints, and the apostlesthemselves,toesteemofallbaptized,initiatedpersons,ingraftedintothechurch,as sanctifiedpersons; so that, speakingofbacksliders,he couldnotmakemention of themany otherwise than as theywere commonlyesteemedtobe,andat thattime, inthe judgmentofcharity,weretobeconsidered.Whethertheyweretruebelieversorno,butonlytemporary,to whom this argument against apostasy is proposed, according to theusual manner of speech used by the Holy Ghost, they could not beotherwisedescribed.

Fifthly,Ifthetextbeinterpretedpositively,andaccordingtothetruthofthethingitself,inbothpartsthereof(namely,1.Thatthoseofwhomthe,apostlespeakethwere trulysanctified;2.That suchmay totallyperish),then these two things will inevitably follow,--first, That faith andsanctificationarenot the fruitof election; secondly,ThatbelieversmayfallfinallyfromChrist;--neitherofwhichIasyetfindtobeownedbyournewUniversalists,thoughbothcontendedforbyouroldArminians.

Sixthly,Thereisnothinginthetextofforcetopersuadethatthepersonshere spokenofmustneedsbe truly justified and regenerated believers,much less that Christ died for them; which comes in only by strainedconsequences.Oneexpressiononlyseemstogiveanycolourhereunto,--thattheyweresaidtobe"sanctifiedbythebloodofthecovenant."Now,concerningthis,ifwedobutconsider,--first,Themannerandcustomofthe apostleswriting to the churches, calling themall "saints" thatwerecalled,--ascribingthattoeveryonethatbelongedonlytosome;secondly,Thatthesepersonswerebaptized,(whichordinanceamongtheancientswas sometimes called "enlightened," sometimes "sanctification,")wherein,byasolemnaspersionofthesymbolofthebloodofChrist,theywere externally sanctified, separated, and set apart, and were by allesteemedassaintsandbelieversthirdly,Thevarioussignificationsofthewordsanctify(hereused)intheScripture,whereofonemostfrequentis,toconsecrateandsetaparttoanyholyuse,as2Chron.29:33,Lev.16:4;fourthly, That Paul useth in this epistle many words and phrases in atemple sense, alluding, in the things andways of the Christian church,unto the old legal observances; fifthly, That supposed and professedsanctity is often called so, and esteemed to be so indeed;--if, I say, weshallconsiderthesethings,itwillbemostapparentthathereisindeednotrue, real, internal, effectual sanctification, proper to God's elect, at allintimated, but only a common external setting apart (with repute andesteemof realholiness) fromthewaysof theworldandcustomsof theold synagogue, toanenjoymentof theordinanceofChristrepresentingthebloodofthecovenant.Sothatthiscomminationbeingmadetoallsoexternally and apparently sanctified, to them that were truly so itdeclared the certain connection between apostasy and condemnation;thereby warning them to avoid it, as Joseph [was] warned to flee intoEgypt, lest Herod should slay the child; which yet, in respect of God'spurpose, could not be effected. In respect of them that were onlyapparentlyso,itheldouttheodiousnessofthesin,withtheirowncertaininevitabledestructioniftheyfellintoit;whichitwaspossibletheymightdo.

And thus, by theLord's assistance, have I given you, as I hope, a clearsolutiontoalltheargumentswhichheretoforetheArminianspretended

to draw from the Scripture in the defence of their cause; some othersophismsshallhereafterberemoved.Butbecauseof latewehavehadamultiplication of arguments on this subject, some whereof, at least inform,appeartobenew,andmaycausesometroubletotheunskillful,Ishall,inthenextplace,removeallthoseobjectionswhichThomasMore,in his book of the "Universality of FreeGrace," hath gathered togetheragainstourmainthesis,ofChrist'sdyingonlyfortheelect,whichhimselfputstogetherinonebundle,chap.26,andcalleththemreasons.

Chapter30:Ananswertothetwentiethchapterofthebookentitled,"The

UniversalityofGod'sFreeGrace,"etc.,beingacollectionofalltheargumentsusedbytheauthorthroughoutthewholebooktoprove

theuniversalityofredemption.

THE title pretends satisfaction to them who desire to have reasonsatisfied:which,thatit isagreatundertaking,Ieasilygrant;butfortheperformance of it, "hiC labor, hoc opus." That ever Christian reason,rightly informed by the word of God, should be satisfied with anydoctrinesodiscrepantfromtheword,sofullofcontradictioninitselfandtoitsownprinciples,asthedoctrineofuniversalredemptionis,Ishouldmuch marvel. Therefore, I am persuaded that the author of theargumentsfollowing(which,lestyoushouldmistakethemforothers,hecallethreasons)willfailofhisintentionwithallthathavesomuchreasonastoknowhowtomakeuseofreason,andsomuchgraceasnottolovedarknessmorethanlight.Theonlyreason,asfarasIcanconceive,whyhecalls thiscollectionofall theargumentsandtextsofScripturewhichhe had before cited and produced at large so many reasons, being asupposal that he hath given them a logical, argumentative form in thisplace, I shall briefly consider them; and, by theway, take notice of hisskill in a regular framing of arguments, to which here he evidentlypretends.Hisfirstreason,then,isasfolloweth:--

I. "Thatwhich the Scripture oft and plainly affirmeth inplainwords is

certainlytrueandtobebelieved,Prov.xxii.20,21;Isaviii.20;2Pet. i.19,20;

"But that JesusChrist gavehimself a ransom, andby the grace ofGodtasteddeathforeveryman,isoftandplainlyaffirmedinScripture,asisbeforeshown,chap.vii.toxiii.:

"Therefore,thesameiscertainlyatruthtobebelieved,Johnxx.31,Actsxxvi.27."

First, The proposition of this argument is clear, evident, andacknowledged by all professing the name of Christ; but yet universallywiththiscautionandproviso,thatbytheScriptureaffirminganythinginplainwordsthatistobebelieved,youunderstandtheplainsenseofthosewords,which is clear by rules of interpretation so to be. It is the thingsignifiedthatistobebelieved,andnotthewordsonly,whicharethesignthereof; and, therefore, the plain sense and meaning is that which wemust inquire after, and is intended when we speak of believing plainwords of the Scripture. But now if by plain words you understand theliteral importance of thewords,whichmayperhaps be figurative, or atleast of various signification, and capable of extension or restriction inthe interpretation, then there is nothingmore false than this assertion;for how can you then avoid the blasphemous folly of theAnthropomorphites, assigning a body and human shape unto God, theplainwordsoftheScriptureoftenmentioninghiseyes,hands,ears,etc.,it being apparent to every child that the true importance of thoseexpressionsanswersnotatalltheirgrosscanalconception?Willnotalsotransubstantiation,oritsyoungerbrotherconsubstantiation,beanarticleof our creeds?With this limitation, then,wepass theproposition,withtheplacesofScripturebroughttoconfirmit;onlywiththisobservation,that there is not one of them to the purpose in hand,--which,becausethey do not relate to the argument in consideration, we only leave tomen'ssilentjudgments.Secondly,Theassumption,orminorproposition,weabsolutelydenyastosomepartofit;asthatChristshouldbesaidtogivehimselfaransomforeveryman,itbeingneitheroften,noronce,norplainly,norobscurelyaffirmed in theScripture,noratallproved in theplacereferredunto:sothatthisisbutanemptyflourishing.Fortheotherexpression,of"tastingdeathforeveryman,"wegrantthatthewordsare

foundHeb. ii. 9; but we deny that every man doth always necessarilysignifyallandeverymanintheworld.Col. i.28,--"Warningeverymanandteachingeveryman."Everymanisnotthereeverymanintheworld;neither arewe to believe that Paulwarned and taught every particularman,foritisfalseandimpossible.Sothateveryman,intheScripture,isnot universally collective of all of all sorts, but either distributive, forsomeofallsorts,orcollective,witharestrictiontoallofsomesort;asinthatofPaul,everyman,wasonlyofthosetowhomhehadpreachedthegospel. Secondly, In theoriginal there is onlyhuperpantos "for every",withoutthesubstantiveman,whichmightbesuppliedbyotherwordsaswellasman,--aselect,orbeliever.Thirdly,ThateveryoneisthereclearlyrestrainedtoallthemembersofChrist,andthechildrenbyhimbroughttoglory,wehavebeforedeclared.Sothatthisplaceisnowayusefulfortheconfirmationoftheassumption,whichwedenyinthesenseintended;and are sure we shall never see a clear, or so much as a probable,testimonyfortheconfirmingofit.

To the conclusion of the syllogism, the author, to manifest his skill indisputinginsuchanargumentativewayasheundertaketh,addethsomefarther proofs. Conscious, it seems, he was to himself that it had littlestrengthfromthepropositionsfromwhichitisenforced;and,therefore,thought to give some new supportments to it, although with very illsuccess,aswilleasilyappeartoanyonethatshallbutconsulttheplacesquoted, and consider the business in hand. In themeantime, this newlogic, of filing proofs to the conclusion which are suitable to neitherproposition,andstrivingtogivestrengthtothatbynewtestimonywhichithathnotfromthepremises,deservesournoticeinthisageoflearnedwriters. "Heu quantum est sapere." Such logic is fit to maintain suchdivinity.Andsomuchforthefirstargument.

II. "Thosewhom JesusChrist and his apostles, in plain terms,withoutany exception or restraint, affirm that Christ came to save, and to thatenddied,andgavehimself a ransom for, and isapropitiation for theirsin,hecertainlydidcometosave,andgavehimselfa ransomfor them,andisthepropitiationfortheirsins,Matt.xxvi.24;Johnvi.38;1Cor.xv.3,4;Heb.x.7;Johnviii.38,45;2Pet.i.16;Heb.ii.3,4;

"But Jesus Christ and his apostles have, in plain terms, affirmed that

'Christcametosavesinners,'1Tim.i.15;the'world,'Johniii.17;]thathediedforthe'unjust,'1Pet.iii.18;the'ungodly,'Rom.v.6;for'everyman,'Heb. ii. 9; 'gave himself a ransom for all men,' 1Tim. ii. 6; and is the'propitiationforthesinsofthewholeworld,'1Johnii.2;andeveryoneofthese affirmations without any exception or restraint, all being unjust,ungodly,sinners,andmen,andoftheworld,Rom.iii.10,19,20,23;Eph.ii.1--3;Tit.iii.3;Johniii4,6:

"Therefore,JesusChrist came tosave,died,andgavehimself a ransomforallmen,andisthepropitiationfortheirsins,Johni.29."

TothepropositionofthisargumentIdesireonlytoobserve,thatwedonot affirm that the Scripture doth, in any place, lay an exception orrestraintuponthosepersonsforwhomChristissaidtodie,asthoughinoneplaceitshouldbeaffirmedhediedforallmen,andinanothersomeexception against it, as though some of those allmenwere excluded,--whichweretofeignarepugnancyandcontra-dictioninthewordofGod;only,wesay,oneplaceofScriptureinterpretsanother,anddeclaresthatsense which before in one place was ambiguous and doubtful. Forinstance:whentheScriptureshoweththatChristdiedorgavehimselfaransomforall,webelieveit;andwhen,inanotherplace,hedeclaresthatalltobehischurch,hiselect,hissheep,allbelievers,--someofallsorts,outofallkindreds,andnations,andtongues,underheaven;thisisnottolayanexceptionorrestraintuponwhatwassaidofallbefore,butonlytodeclare that theall forwhichhegavehimself fora ransomwereallhischurch,allhiselect,allhissheep,someofallsorts:andsowebelievethathedied forallWith thisobservationwe letpass theproposition, takingoutitsmeaningaswellasthephrasewherebyitisexpressedwillaffordit,together with the vain flourish and pompous show of many texts ofScripture brought to confirm it, whereof not one is any thing to thepurpose; so that I am persuaded he put down names and figures at aventure,withoutonce consulting the texts,havingno small cause tobeconfident that nonewould trace him in his flourish, and yet that someeyesmight dazzle at his super-numerary quotations. Letme desire thereadertoturntothoseplaces,andifanyoneofthembeanythingtothepurposeorbusinessinhand,lettheauthor'screditbeofweightwithhimanothertime.0letusnotbeasmany,whocorruptthewordofGod!But

perhaps it is a mistake in the impression, and for Matt. xxvi. 24, heintendsverse28,whereChristissaidtoshedhisbloodformany.InJohnvi.,hemistookverse38for39,whereourSaviouraffirmsthathecametosave thatwhichhis Father gave him,-- that none should be lost;whichcertainly are the elect. In 1 Cor. xv. 3, 4, he was not much amiss, theapostle conjoining in those verses the death and resurrection ofChrist,which he saith was for us; and how far this advantageth his cause inhand,wehavebeforedeclared.ByHeb.x.7,Isupposehemeantverse10ofthechapter,affirmingthatbythewillofGod,whichChristcametodo,we are sanctified, even through the offering of the body of Jesus,--ascribingoursanctificationtohisdeath,whichisnoteffectedinallandeveryone;thoughper-hapshemaysupposethelastclauseoftheverse,"once for all," tomake for him. But some charitableman, I hope, willundeceivehim, by letting him know themeaning of theword ephapaz.Thelikemaybeobservedoftheotherplaces,--thatinthemisnothingatalltothepropositioninhand,andnighthematleastisenoughtoevertit.And so his proposition in sum is: --"All those for whom the ScriptureaffirmsthatChristdiddie,forthemhedied;"whichistrue,anddoubtlessgranted.

TheassumptionaffirmsthatChristandhisapostlesintheScripturessaythathedied tosavesinners,unjust,ungodly, theworld,all;whereuponthe conclusion ought barely to be, "Therefore Christ died for sinners,unjust,ungodly, theworld,andthe like."Towhichwesay,--First,Thatthis is the very same argument, for substance, with that which wentbefore,asalsoaresomeofthosethatfollow;onlysomewordsarevaried,to change the outward appearance, and so tomake show of a number.Secondly, That the whole strength of this argument lies in turningindefinite propositions into universals, concluding that because Christdiedforsinners,thereforehediedforallsinners;becausehediedfortheunjust,ungodly,andtheworld,thatthereforehediedforeveryonethatisunjust,orungodly,andforeveryoneintheworld;becausehediedforall,thereforeforallandeveryoneofallsortsofmen.Now,ifthisbegoodarguing,Iwill furnishyouwithsomemoresuchargumentsagainstyouhaveoccasiontousethem:--First,God"justifieththeungodly,"Rom.iv.5; therefore, he justifieth every one that is ungodly. Now, "whom hejustifieth, themhe also glorifieth;" and therefore every ungodly person

shall be glorified. Secondly, When Christ came, "men loved darknessrather than light," John iii. 19; therefore, all men did so, and so nonebelieved.Thirdly,"TheworldknewnotChrist,"Johni.10;there-fore,noman in the world knew him. Fourthly, "The whole world lieth inwickedness,"1Johnv.19;therefore,everyoneintheworlddothso.Suchargumentsasthese,by turning indefinitepropositions intouniversals, Icouldeasilyfurnishyouwithal,foranypurposethatyouwillusethemto.Thirdly, If you extend the words in the conclusion no farther than theintentionofthemintheplacesofScripturerecitedintheassumption,wemaysafelygrantthewhole,--namely,thatChristdiedforsinnersandtheworld,forsinfulmenintheirseveralgenerationslivingtherein;butifyouintendauniversalitycollectiveofallintheconclusion,thenthesyllogismis sophistical and false, noplace of Scripture affirming somuch that isproduced., the assignation of the object of the death of Christ in thembeing in terms indefinite, receiving light and clearness for a morerestrainedsenseinthoseplaceswheretheyareexpoundedtobemeantofall his own people, and the children of God scattered throughout theworld.Fourthly,Farparticularplaces of Scriptureurged, 1Tim. i. 15; 1Pet.iii.18;Rom.v.6,inthebeginningoftheassumption,arenotatalltothepurposeinhand.Johniii17;Heb.ii9;1Johnii.2,havebeenalreadyconsidered.Rom.iii10,19,20,23;Eph.ii.1--3;Tit.iii3;Johniii.4,6,addedinthecloseofthesameproposition,provethatallaresinnersandchildren of wrath; but of Christ's dying for all sinners, or for all thosechildrenofwrath,thereisnottheleastintimation.Andthismaysufficeinanswertothefirsttwoarguments,whichmighteasilyberetortedupontheauthorofthem,theScripturebeingfullandplaintotheconfirmationofthepositionwhichheintendstooppose.

III. "That which the Scripture layeth forth as one end of the death ofChrist,andonegroundandcauseofGod'sexaltingChristtobetheLordandJudgeofall,andof theequityofhis judging, that iscertainly tobebelieved,Ps.xii.6,xviii130,cxix.4;"ButtheScripture layethforththisforoneendofthedeathandresurrectionofChrist,thathemightbetheLordofall,Rom.xiv.9;2Cor.v.14,15.Andforthatcause(evenhisdeathandresurrection)hathGodexaltedhimtobetheLordandJudgeofallmen,andhisjudgmentsshallbejust,Rom.xiv.9,ll,12;2Cor.v.10;Philii.7--ll;Actsxvii.31;Rom.ii16:

"Therefore, that Christ so died, and rose again for all, is a truth to bebelieved,1Tim.ii.6."

First,Theunlearnedframingof thisargument, theuncouthexpressionsof the thing intended, and failing in particulars, by the by, being to beascribedtothepersonandnotthecause,Ishallnotmuchtroublemyselfwithal; as,-- First, To his artificial regularity in bring his minorproposition,namely,ChristbeingmadeLord and Judge of all, into themajor;socontinuingoneterminallthreepropositions,andmakingthewhole almost unintelligible. Secondly, His interpreting, "For this causeGod exalted Christ," to be his death and resurrection, when hisresurrection,whereinhewas"declaredtobetheSonofGodwithpower,"Rom.i.4,wasagloriouspartofhisexaltation.Toexamineandlayopenthe weakness and folly of innumerable such things as these, whicheverywhere occur, were to be lavish of precious moments. Those thathavetheleasttasteoflearningorthewayofreasoningdoeasilyseetheirvanity; and for the rest, especially the poor admirers of these foggysophisms,Ishallnotsay,"Quoniamhicpopulusvultdecipi,decipiatur,"but, "God give them understanding and repentance, to theacknowledgmentofthetruth."

Secondly,Tothiswholeargument,asit liesbeforeus,IhavenothingtosaybutonlytoentreatMrMore,thatifthemiseryofourtimesshouldbecallinguponhimtobewritingagain,hewouldceaseexpressinghismindbysyllogisms,andspeak inhisownmanner;which,by its confusion ininnumerable tautologies, may a little puzzle his reader. For, truly, thiskind of arguing here used,-- for want of logic, whereby he is himselfdeceived, and delight in sophistry, whereby he deceiveth others,-- isexceedinglyridiculous;fornonecanbesoblindbutthat,atfirstreadingof the argument, he will see that he asserts and infers that in theconclusion, strengthening itwith a new testimony,whichwas not oncedreamedof ineitherof thepremises; they speakingof theexaltationofChristtobejudgeofall,whichreferstohisownglory;theconclusion,ofhisdyingforall,whichnecessarilyaimsatandintendstheirgood.Wereitnotanobledesigntobanishallhumanlearning,andtoestablishsuchaway of arguing in the room thereof? "Hoc Ithacus velit et magnomercenturAtridae."

Thirdly, The force and sum of the argument is this: --"Christ died androseagainthathemightbeLordandJudgeofall;therefore,Christdiedforall."Now,askwhathemeansbydyingforall,andthewholetreatiseanswers that it is a paying a ransom for them all, that they might besaved.Now,how this canbeextortedoutofChrist's dominionover all,withhispowerofjudgingallcommittedtohim,whichalsoisextendedtotheangelsforwhomhediednot;letthemthatcanunderstanditrejoiceintheirquickapprehension;Iconfessitfliesmythoughts.

Fourthly,Themannerofarguingbeingsovain,letusseealittlewhethertherebeanymoreweight in thematterof theargument.Many textsofScripture are heaped up and distributed to the several propositions. InthoseoutofPs.xii.6,xviii.30(asIsupposeitshouldbe,not130,asitisprinted),cxix.4,thereissomementionofthepreceptsofGod,withthepurity of hisword and perfection of hisword;which that they are anythingtothebusinessinhandIcannotperceive.Thatof2Tim.ii.6,addedto the conclusion, is one of those placeswhich are brought forth uponeveryoccasion,asbeingthesupposedfoundationofthewholeassertion,but causelessly, as hath been showed oft. [Among] those which areannexedtotheminorproposition,[is]2Cor.v.14,15:asIhavealreadycleared themindof theHolyGhost in it, andmade itmanifest thatnosuchthingasuniversalredemptioncanbewrested fromit,sountothispresent argument it hath no reference at all, not containing any onesyllable concerning the judging of Christ and his power over all,whichwas themedium insisted on. Phil. ii. 7 -- 11;Acts. xvii. 31;Rom. ii. 16,mention, indeed,Christ's exaltation, andhis judging all at the lastday;butbecauseheshall judgeallat the lastday, there- forehediedforall,will askmorepains toprove thanour adversary intends to take in thiscause.

The weight, on the whole, must depend on Rom. xiv. 9, 11, 12; whichbeingtheonlyplacethatgivesanycolourtothiskindofarguing,shallalittle be considered. It is the lordship and dominion of Christ over allwhich the apostle, in that place, at large insists on and evidenceth tobelievers, that theymight thereby be provoked to walk blameless, andwithoutoffenceonetowardsanother,knowingtheterroroftheLord,andhow that all men, even themselves and others, must come to appear

before his judgment-seat, when it will be but a sad thing to have anaccount tomakeof scandalsandoffences.Farther to ingraft and fastenthisuponthem,hedeclaresuntothemthewaywherebytheLordChristattainedandcametothisdominionandpowerofjudging,allthingsbeingputunderhisfeet,togetherwithwhatdesignhehad,astothisparticular,inundertakingtheonceofmediation, thereexpressedby"dying,rising,andreviving,"--towit,thathemighthavetheexecutionofjudgingoverallcommittedtohim,thatbeingpartofthe"glorysetbeforehim,"whichcausedhimto"endurethecrossanddespisetheshame,"Heb.xii2.

SothatallwhichhereisintimatedconcerningthedeathofChristisabouttheend, effects, and issue that ithad towardshimself,notany thingofwhatwashisintentiontowardsthemforwhomhedied.Todieforothersdoesatleastdenotetodiefortheirgood,andintheScripturealwaystodieintheirstead.Now,thatanysuchthingcanbehencedeductedasthatChrist died for all, because by his death himself made way for theenjoymentofthatpowerwherebyheisLordoverall,andwilljudgethemall, casting the greatest part of men into hell by the sentence of hisrighteousjudgment,IprofesssincerelythatIamnowayabletoperceive.Ifmenwillcontendandhaveitso,thatChristmustbesaidtodieforall,becausebyhisdeathand resurrectionheattained thepowerof judgingall, then I shall only leave with them these three things: -- first, Thatinnumerable souls shall be judgedbyhim for notwalking according tothelightofnatureleftuntothem,directingthemtoseekaftertheeternalpower and Godhead of their Creator, without the least rumor of thegospeltodirectthemtoaRedeemeroncearrivingattheirears,Rom. ii.12; and what good will it be for such that Christ so died for them?secondly,Thathealsodiedforthedevils,becausehehath,byhisdeathandresurrection,attainedapowerofjudgingthemalso.Thirdly,Thatthewhole assertion is nothing to the business in hand; our inquiry beingaboutthemwhomourSaviourintendedtoredeemandsavebyhisblood;this return, about those he will one day judge: "quaestio est de alliis,responsiodecepis."

IV. "That which the Scripture so sets forth in general for the world ofmankind, as a truth for them all, that whosoever of the particulars sobelieve as to come to Christ and receive the same shall not perish, but

haveeverlastinglife,iscertainlyatruthtobebelieved,Actsv.20;

"But that God sent forth his Son to be the Saviour of the world is inScripture so set forth in general for all men, that whosoever of theparticularssobelieveas theycometoChristandreceivethesame,theyshallnotperish,buthaveeverlastinglife,Johniii.16--18,36,i.4,11,12:"Therefore, that God sent his Son to be the Saviour of the world. is acertaintruth,1Johniv.14."

I hope no ingenuousman, that knows any thing of the controversy inhand,andtowhatheaditisdrivenbetweenusandouradversary,orisinany measure acquainted with the way of arguing, will expect that weshould spendmanywords about such poor flourishes, vain repetitions,confused expressions, and illogical deductions and argumentations, asthis pretended new argument (indeed the samewith the first two, andwithalmostallthatfollow),willexpectthatIshouldcastawaymuchtimeorpainsaboutthem.Formyownpart,Iwerenowayabletoundergothetediousnessof the reviewof such thingsas these,but that "eundumestquotrahuntfataecclesim."Not,then,anymoretotroublethereaderwitha declaration of that in particulars which he cannot but be sufficientlyconvincedofbyabareoverlookingof thesereasons,--namely, that thisauthor is utterly ignorant of theway of reasoning, and knows not howtolerably to express his own conceptions, nor to infer one thing fromanother in any regular way, I answer,-- First, That whatsoever theScriptureholds forthasa truth tobebelieved is certainly so, and tobeembraced.Secondly,ThattheScripturesetsforththedeathofChrist,toallwhomthegospelispreached[unto],asanall-sufficientmeansforthebringingofsinnersuntoGod,soasthatwhosoeverbelieveitandcomeinuntohimshallcertainlybesaved.Thirdly,Whatcanbeconcludedhence,but that thedeathofChrist isof such infinitevalueas that it is able tosavetotheutmosteveryonetowhomit ismadeknown,ifbytruefaiththeyobtainauinterestthereinandarightthereunto,wecannotperceive.ThistruthwehaveformerlyconfirmedbymanytestimoniesofScripture,anddoconceivethat this innatesufficiencyof thedeathofChrist is thefoundationof itspromiscuousproposal toelectandreprobateFourthly,That the conclusion, if hewouldhave the reason tohave any colour orshowofanargument,shouldatleastincludeandexpressthewholeand

entireassertioncontainedintheproposition,--namely,"ThatChristissosetforthtobetheSaviouroftheworld,thatwhosoeveroftheparticularsbelieve,"etc.Andthenit isbyusfullygranted,asmakingnothingatallfortheuniversalityofredemption,butonlyforthefulnessandsufficiencyofhissatisfaction.Ofthewordworldenoughhathbeensaidbefore.

V."ThatwhichGodwillonedaycauseeverymanconfesstothegloryofGodiscertainlyatruth,forGodwillownnolieforhisglory,Johniii.33;Rom.iii3,4;"ButGodwillonedaycauseeverymantoconfessJesus(byvirtueofhisdeathandransomgiven)tobetheLord,eventothegloryofGod,Phil.ii.7--11;Isaxlv.22,23;Rom.xiv.9,11,12;Ps.1xxxvi.9:

"Therefore, it iscertainlyatruththatJesusChristhathgivenhimselfaransomforallmen,andhaththerebytherightoflordshipoverthem;andif any will not believe and come into this government, yet he abidethfaithful, and cannot deny himself, but will one day bring them beforehim,andcausethemtoconfesshimLord,tothegloryofGod;whentheyshallbedeniedbyhim,fordenyinghiminthedaysofhispatience,2Tim.ii12--14;Matt,x.32,33;2Cor.v.10."

ANS:Theconclusionofthisargumentoughttobethus,andnootherwise,if you intend it should receive any strength from the premises:"Therefore,thatJesusChrististheLord,andtobeconfessedtothegloryof God, is certainly a truth." This, I say, is all the conclusion that thisargument ought to have had, unless, instead of a syllogism, you intendthree independent propositions, every one standing upon its ownstrength.Thatwhichis insertedconcerninghisgivinghimselfaransomfor all, and that which follows of the conviction and condemnation ofthemwhobelievenotnorobeythegospel,confirmedfrom2Cor.v.10,2Tim. ii. 12 -- 14, is altogether heterogeneous to the business in hand.Now,thisbeingtheconclusionintended, ifourauthorsuppose that thedeniersofuniversalredemptiondoquestionthetruthofit,Iwondernotat all why he left all other employment to fall a-writing controversies,having such apparent advantages against his adversaries as such smallmistakesasthisareabletofurnishhisconceitwithal.Butitmaybeanactof charity to part him and his own shadow,-- so terribly at variance ashereandinotherplaces;wherefore,Ibeseechhimtohearawordinhisheat, and to take notice,-- [First,] That though we do not ascribe a

fruitless,ineffectualredemptiontoJesusChrist,norsaythathelovedanywiththatentire lovewhichmovedhimto laydownhis life,buthisownchurch,andthatallhiselectareeffectuallyredeemedbyhim,yetwedenynotbut thathe shall also judge the reprobates,--namely, evenall themthat know not, that deny, that disobey and corrupt the truth of hisgospel,--andthatallshallbeconvincedthatheisLordofallatthe lastday: so that he may spare his pains of proving such unquestionablethings. Something else is extremely desirous to follow, but indignationmustbebridled.Secondly,Forthatcauseinthesecondpro-position,"Byvirtueofhisdeathandransomgiven,"wedenythatitisanywhereintheScriptureonceintimatedthattheransompaidbyChristinhisdeathforuswasthecauseofhisexaltationtobeLordofall:itwashisobediencetohisFatherinhisdeath,andnothissatisfactionforus,thatisproposedastheantecedentofthisexaltation;asisapparent,Phil.ii7--11.

VI. "That whichmay be proved in and by the Scripture, both by plainsentencesthereinandnecessaryconsequencesimportedthereby,withoutwresting,wrangling,addingto,takingfrom,oralteringthesentencesandwordsofScripture,isatruthtobebelieved,Matt.xxii.29,32;Rom.xi.2,5,6;

"ButthatJesusChristgavehimselfaransomforallmen,andbythegraceofGodtasteddeathforeveryman,maybeprovedinandbytheScripture,both by plain sentences therein and necessary consequences importedthereby,withoutwresting,wrangling,adding,ortakingaway,oralteringthewordsandsentences,asisalreadyshowed,chap.vii.,xiii.,whichwillbenoworderedintoseveralproofs:

"Therefore,thatJesusChristgavehimselfforallmen,andbythegraceofGodtasteddeathforeveryman,isatruthtobebelieved,Marki15,xvi.15,18;1Johniv.14."

ANS:First,Themeaningof thisargument is, thatuniversalredemptionmaybeprovedbytheScripture;which,beingtheverythinginquestion,and the thesis undertaken to be proved, there is no reason why itselfshouldmakeanargument,butonly tomakeupanumber: and, formypart,theyshouldpasswithoutanyotheranswer,namely,thattheyareanumber,butthatthosewhoarethenumberaretobeconsidered.

Secondly,Concerningtheargumentitself(seeingitmustgoforone),wesay,-- First, To the first proposition, that laying aside the unnecessaryexpressions,themeaningofitItaketobethis:"Thatwhichisaffirmedinthe Scripture, or may be deduced from thence by just consequence,followingsuchwaysof interpretation,ofaffirmation,andconsequences,asbywhichtheSpiritofGodleadethusintotheknowledgeofthetruth,iscertainlytobebelieved;"whichisgrantedofall,thoughnotprovedbytheplaceshequoteth,Matt.xxii.29,32,Rom.xi.2,5,6,andistheonlyfoundationofthatarticleoffaithwhichyouseektooppose.Secondly,Tothesecond,thatChristgavehimselfaransomforall,andtasteddeath,forall, is the very word of Scripture, and was never denied by any. Themakingofalltobeallmenandeveryman,inboththeplacesaimedat,isyouraddition, and not the Scripture's assertion. If you intend, then, toprovethatChristgavehimselfaransomforall,andtasteddeathforall,youmaysaveyourlabours;itisconfessedonallhands,noneeverdeniedit.Butifyouintendtoprovethosealltobeallandeveryman,ofallagesandkinds,electandreprobate,andnotallhischildren,allhiselect,allhissheep,allhispeople,allthechildrengivenhimofGod,--someofallsorts, nations, tongues, and languages only, I will, by the Lord'sassistance,willinglyjoinissuewithyou,oranymanbreathing,tosearchoutthemeaningofthewordandmindofGodinit;holdingourselvestotheproportionoffaith,essentialityofthedoctrineofredemption,scopeof the places where such assertions are, comparing them with otherplaces,andthelikeways,-- labouringinallhumilitytofindthemindoftheLord,accordingtohisownappointment.Andofthesuccessofsuchatrial,layingasidesuchfailingsaswilladheretomypersonalweakness,Iam,bythegraceofGod,exceedinglyconfident;having,byhisgoodness,received some strength andopportunity to search into and seriously toweigh whatever the most famous assertors of universal redemption,whetherLutheransorArminians,havebeenabletosayinthiscause.Forthe present, I address myself to what is before me; only desiring thereadertoobserve,thattheassertiontobeprovedis,"ThatJesusChrist,accordingtothecounselandwillofhisFather,suitabletohispurposeofsalvationinhis-ownmindandintention,did,byhisdeathandoblation,payaransomforallandeveryman,electandreprobate,--boththosethatare savedand those thatperish,-- to redeemthem fromsin,death, andhell, [and] to recover salvation, life, and immortality for them; and not

only for his elect, or church, chosen to an inheritance before thefoundation of the world." To confirm this we have divers placesproduced;which,bytheLord'sassistance,weshallconsiderinorder.

Proof1ofargument6."Godsolovedtheworld,thathegavehisSontobethe Saviour of the world, 1 John iv. 14; and sends his servant to bearwitnessofhisSon,thatallmenthroughhimmightbelieve,John i4,7;thatwhosoeverbelievesonhimmighthaveeverlasting life,John iii. 16,17.Andheiswillingthatallshouldcometotheknowledgeofthetruth,1Tim. ii. 4, and be saved, 1 Tim. i. 15. Nor will he be wanting in thesufficiency of helpfulness to them, if, as light comes, they will sufferthemselvestobewroughtonandtoreceiveit,Prov.i.23,viii.4,5.AndisnotthisplaininScripture?"

ANS:First,Themain,yea,indeed,onlythingtobeproved,aswebeforeobserved, is, that those indefinite propositions which we find in theScripture concerning the death of Christ are to be understooduniversally,-- that the terms all and world do signify in this business,whentheydenotetheobjectofthedeathofChrist,allandeverymanintheworld.Unlessthisbedone,allotherlabourisaltogetheruselessandfruitless.Now,tothisthereisnothingatallurgedinthispretendedproof,but only a few ambiguous places barely recited, with a false collectionfromthemorobservationuponthem,whichtheygivenocolourto.

Secondly,1Johniv.14,God'ssendinghisSontobethe"Saviouroftheworld," andhis servant to testify it, isnothingbut to be the Saviour ofmen living in theworld;which his elect are. A hundred such places asthese, so clearly interpreted as they are in other places, would makenoughtatalltothepurpose.ThenextthingisfromJohni.4,7.Verse4is,thatChristwasthe"lifeofmen;"whichismosttrue,nolifebeingtobehadforanymanbutonlyinandthroughhim.Thisnotbeingatalltothequestion, the next words of verse 7 [are], "That all men through himmight believe;" which words being thrust in, to piece-up a sense withanotherfractionofScripture,seemtohavesomeweight,asthoughChristwere sent that all men through him might believe. A goodly show!seeming no less to make for 'universal redemption than the Scripturecited by the devil, after he had cut off' part of it, did for our Saviour'scastinghimselffromthepinnacleofthetemple.Butifyoucastasidethe

sophistry of the old serpent, the expression of this place is not a littleavailabletoinvalidatethethesissoughttobemaintainedbyit.Thewordsare,"Therewasamansent&amGod,whosenamewasJohn.Thesamecameforawitness,tobearwitnessofthelight,thatallmenthroughhimmightbelieve."Now,whodoyouthinkistheremeantby"throughhim?"Is it Christ, think you, the light ? or John, the witness of the light?CertainlyJohn,asalmostall expositorsdoagree, except certainamongthe Papists, and Grotius,-- that Ishmael. So the Syriac interpreter,reading,"Byhishandorministry."Sothewordinfers;forwearenotsaidtobelieve"byChrist,"or,asitshouldbehere,"bythelight;"butJohnxii.36,"inthelight,"notbyit.AndActsix.42,"believedintheLord;"soalso,Rom. ix. 33, "Every one that believeth on him." So in divers places, inhim; but no mention of believing by him, which rather denotes theinstrumentofbelieving,asistheministryoftheword,thantheobjectoffaith,asChristis.Thisbeingapparent,letusseewhatisaffirmedofJohn,whyhewassent"thatallthroughhimmightbelieve."Now,thiswordallherehath all the qualificationswhich our author requireth for it, to bealwaysesteemedacertainexpressionofacollectiveuniversality,thatitisspoken of God, etc. And who, I pray you, were these all, that wereintendedtobebroughttothe faithby theministryofJohn? 'Were theynot only all those that lived throughout the world in his days, whopreached (a fewyears) in Judeaonly, but also all those thatweredeadbeforehisnativity,andthatwerebornafterhisdeath,andshallbetotheendoftheworldinanyplaceunderheaven?Letthemthatcanbelieveitenjoytheirpersuasion,withthisassurancethatIwillneverbetheirrival;beingfullypersuadedthatbyallmenhereismeantonlysomeofallsorts,towhomhisworddidcome.Sothatthenecessarysenseofthewordallhereiswhollydestructivetotheproposition.

Forwhat,thirdly,isurgedfromJohniii.16,17,thatGodsosenthisSon,that"whosoeverbelievethonhimmighthaveeverlastinglife,"asfarasIknowisnotunderdebate,astothesenseofit,amongChristians.

Fourthly,ForGod'swillingnessthatallshouldbesaved,from1Tim.ii.4(towhichawordisneedlesslyaddedtomakeashow,thetextbeingquiteto another purpose, from 1 Tim. i. 15), taking all men there for theuniversality of individuals, then I ask,-- First, What act it is of God

whereinthishiswillingnessdothconsist?Is it intheeternalpurposeofhiswillthatallshouldbesaved?Whyisitnotaccomplished?"Whohathresistedhiswill?"Isitinanantecedentdesirethatitshouldbeso,thoughhefailintheend?ThenistheblessedGodmostmiserable,itbeingnotinhimtoaccomplishhisjustandholydesires.Is itsometemporaryactofhis,wherebybehathdeclaredhimselfuntothem?Then,Isay,GrantthatsalvationisonlytobehadinaRedeemer,inJesusChrist,andgivemeaninstance how God, in any act whatsoever, hath declared his mind andrevealed himself to all men, of all times and places, concerning hiswillingness of their salvation by Jesus Christ, a Redeemer, and I willnevermore trouble you in this cause. Secondly, Doth this will equallyrespecttheallintended,ordothitnot?If itdoth,whyhathitnotequaleffectstowardsall?whatreasoncanbeassigned?If itdothnot,whenceshall that appear? There is nothing in the text to intimate any suchdiversity. For our parts, by all men we understand some of all sortsthroughouttheworld,notdoubtingbutthat,totheequalreader,wehavemade it soappear from thecontextandcircumstancesof theplace, thewillofGodtherebeingthatmentionedbyourSaviour,Johnvi.40.Thatwhich follows in thecloseof thisproof,ofGod's "notbeingwanting inthe sufficiency of helpfulness to them who, as light comes, sufferthemselvestobewroughtuponandreceiveit,"isapoisonousstinginthetailoftheserpent,whereiniscouchedthewholePelagianpoisonoffree-willandPopishmeritofcongruity,withArminiansufficientgrace,initswhole extent and universality; to neither of which there is the leastwitnessgivenintheplaceproduced.

The sum and meaning of the whole assertion is, that there is auniversality of sufficient grace granted to all, even of grace subjective,enabling them to obedience,which receives addition, increase, degrees,and augmentation, according as theywhohave it domake use ofwhattheypresentlyenjoy;whichisapositionsocontradictorytoinnumerableplacesofScripture,soderogatorytothefreegraceofGod,sodestructivetotheefficacyofit,suchaclearexaltationoftheoldidolfree-willintothethroneofGod,asanythingthatthedecayingestateofChristianityhathinvented and broached. So far is it from being " plain and clear inScripture," that it isuniversally repugnant to thewholedispensationofthenewcovenantrevealedtoustherein;which, ifevertheLordcallme

to, I hope very clearly to demonstrate: for the present, it belongs notimmediatelytothebusinessinhand,andthereforeIleaveit,comingto--

Proof2."JesusChrist, theSonofGod,cameintotheworldtosavetheworld,Johnxii.47;tosavesinners,1Tim.i.15;totakeawayoursins,anddestroytheworksofthedevil,1Johniii.5,8:totakeawaythesinsoftheworld, John i. 29: and therefore died for all, 2 Cor. v. 14, 15; and gavehimselfa ransomforall, 1Tim. ii.6; to save thatwhichwas lost,Matt.xviii.11.Andsohispropitiationwasmadefortheworld,2Cor.v.19;thewholeworld,1Johnii.2.AndallthisisfullandplaininScripture."

Ans:Thoseplacesofthisproofwherethereismentionofallorworld,asJohnxii.47,i.29;2Cor.v.14,15;1Tim.ii.6;2Cor.v.19;1Johnii.2,havebeenallalreadyconsidered,andIamunwillingtotroublethereaderwith repetitions. See the places, and I doubt not but youwill find thatthey are so far from giving any strength to the thing intended to beprovedbyhim,thattheymuchratherevert it.Fortherest,1Tim. i.16;Matt,xviii.11;1Johniii.5,8,howanythingcanbeextractedfromthemtogivecolour to theuniversalityof redemption I cannot see;what theymakeagainstithathbeendeclared.Passwethento--

Proof3."GodinChristdoth,insomemeansorotherofhisappointment,give some witness to all men of his mercy and goodness procured byChrist,Ps.xix.4;Rom.x.18;Actsxiv.17;andthere-through,atonetimeorother,sendethforthsomestirringsofhisSpirit,tomoveinandknockattheheartsofmen,toinvitethemtorepentanceandseekingGod,andsotolayholdonthegraceandsalvationoffered:andthisnotinashoworpretence,butintruthandgood-will,readytobestowitonthem.Andthisisall fullytestified inScripture,Gen.vi,3;Isaxlv.22;Actsxvii.30,31;Johni.19."

ANS:First,"ParvashabetspesTroja,sitaleshabet."Iftheuniversalityofredemptionhaveneedofsuchproofsasthese,ithathindeedgreatneedand little hope of supportment. Universal vocation is here asserted, tomaintainuniversalredemption."Manusmanumfricat,"orrather,"Mulisemutuoscabiunt;"thisbeingcalledinoftentimestosupporttheother;and theyareboth the two legsof that idol free-will,which is setup formen to worship, and when one stumbles the other steps forward to

upholdtheBabel.Ofuniversalvocation(agrossfigment)Ishallnotnowtreat,butonly say, for thepresent, that it is true thatGodat all times,ever since the creation,hath calledmen to theknowledgeofhimself asthe great Creator, in those things which of him, by the means of thevisiblecreation,mightbeknown,"evenhiseternalpowerandGodhead,"Rom.i.19,20;Ps.xix.1,2;Actsxiv.17.Secondly,ThatafterthedeathofChrist, he did, by preaching of the gospel extended far and wide, callhome to himself the children of God, scattered abroad in the world,whereas his elect were before confined almost to one nation; giving arighttothegospeltobepreachedto"everycreature,"Markxvi.15;Rom.x. 18; Isa.xlv.22;Actsxvii. 30,31.But, thirdly,ThatGod shouldat alltimes,inallplaces,inallages,grantmeansofgraceorcalltoChristasaredeemer, or to a participation of his mercy and goodness in himmanifested,withstrivingsandmotionsofhisSpiritformentoclosewiththoseinvitations,issogrossandgroundlessanimagination,sooppositeto God's distinguishing mercy, so contradictory to express places ofScriptureandtheexperienceofallages,asIwonderhowanymanhaththeboldnesstoassertit,muchmoretoproduceitasaproofofanuntruthmore gross than itself.Were I not resolved to tiemyself to the presentcontroversy,Ishouldnotholdfromproducingsomereasonstoevertthisfancy;somethingmaybedonehereafter, if theLordpreventnot.Inthemeantime, let thereaderconsultPs.cxlvii. 19,20;Matt.xi.25,xxii.14;Actsxiv.16,xvi.7;Rom.x.14,15.Wepassto--

Proof4."TheHolyGhost,thatcomethfromtheFatherandtheSon,shallreprovetheworldofsin(eventhatpartoftheworldthatrefusethnowtobelievethattheyareundersin),becausetheybelievenotonChrist,andthatitistheirsinthattheyhavenotbelievedonhim.Andhowcoulditbetheir sin not to believe in Christ, and they for that cause under sin, iftherewereneitherenoughintheatonementmadebyChristforthem,nortruth inGod'sofferofmercy to them,norwillnorpower in theSpirit'smovinginanysortsufficienttohavebroughtthemtobelieve,atonetimeorother?Andyet is this evident in Scripture, and shall be by theHolySpirit,tobetheirgreatsin, that fastensallothersinsonthem,Johniii.18,19,viii24,xii.48,xv.22,24,xvi7--11."

ANS:Theintentionofthisproofis,toshowthatmenshallbecondemned

for their unbelief, for not believing in Christ; which, saith the author,cannotbeunlessthreethingsbegranted,--First,ThattherebeenoughintheatonementmadebyChristforthem.Secondly,ThattherebetruthinGod's offer ofmercy to them.Thirdly, That there be sufficientwill andpowergiventhembytheSpirit,atsome timeorother, tobelieve.Now,thoughIbelievenomancanperceivewhatmaybeconcludedhencefortheuniversalityofredemption,yetIshallobservesomefewthings:andtothefirstthingrequireddosay,Thatif,by"Enoughintheatonementforthem," you understand that the atonement, whichwasmade for them,hathenoughinit,wedenyit;notbecausetheatonementhathnotenoughinitforthem,butbecausetheatonementwasnotforthem.IfyoumeanthatthereisasufficiencyinthemeritofChristtosavethemiftheyshouldbelieve,wegrantit,andaffirmthatthissufficiencyisthechiefgroundoftheproposingituntothem(understandingthosetowhomitisproposed,thatisthosetowhomthegospelispreached).Tothesecond,Thatthereistruth,as inall thewaysandwordsofGod,soinhisofferofmercytowhomsoever it is offered. If we take the command to believe, with thepromiseof lifeuponsodoing, foranofferofmercy, there isaneternaltruth in it; which is, that God will assuredly bestow life and salvationuponallbelievers,theproffersbeingimmediatelydeclarativeofourduty;secondly, of the concatenation of faith and life, and not at all ofGod'sintentiontowardstheparticularsoultowhomtheprofferismade:"Forwho hath known the mind of the Lord, and who hath been hiscounsellors"To the third, theSpirit'sgivingwillorpower, I say,-- first,Thatyesetthecartbeforethehorse,placingwillbeforepower.Secondly,I deny that any internal assistance is required to render a maninexcusablefornotbelieving,ifhehavetheobjectoffaithpropoundedtohim, thoughofhimselfhehaveneitherpowernorwill so todo,havinglost both in Adam. Thirdly, How amanmay have given him a will tobelieve, and yet not believe, I pray, declare the next controversy yeundertake.Thisbeingobserved, I shall take leave toput thisproof intosuchformasaloneitiscapableof,thatthestrengththereofmayappear,and it is this: " If theSpirit shall convinceall thoseof sin towhomthegospelispreached,thatdonotbelieve,thenChristdiedforallmen,boththosethathavethegospelpreacheduntothemandthosethathavenot;butthefirstistrue,fortheirunbeliefistheirgreatsin."ergo,JesusChristdiedforall."Which,ifany,isanargument"abaculoadangulum,"from

thebeamtotheshuttle."TheplacesofScripture,Johniii.18,19,viii.24,xii.48,xv.22,24,provethatunbeliefisasoul-condemningsin,andthatfor which they shall be condemned in whom it is privative, by theirhavingthegospelpreachedtothem.Butquidadnos?

Oneplace ismoreurged,andconsequentlymoreabused, than the rest,andthereforemustbealittlecleared;itisJohnxvi.7--11.Thewordsare,"IwillsendtheComfortertoyou.Andwhenheiscome,hewillreprovetheworldofsin,andofrighteousness,andof judgment:ofsin,becausetheybelievenotinme;ofrighteousness,becauseIgotomyFather,andye see me no more; of judgment, because the prince of this world isjudged."First,ItisuncertainwhetherourauthorunderstandsthewordsoftheSpiritinandwithChristatthelastday,orinandwiththeministryof the word now in the days of the gospel. If the first, he is foullymistaken;ifthelatter,thentheconvictionheremeantintendsonlythosetowhomthegospelispreached,--andwhatthatwilladvantageuniversalredemption, which compriseth all as well before as after the death ofChrist, I knownot,But, secondly, It is uncertainwhetherhe supposeththisconvictionoftheSpirittoattendthepreachingofthegospelonly,orelsetoconsistinstrivingsandmotionseveninthemwhoneverhearthewordofthegospel;ifhemeanthelatter,wewaitforaproof.Thirdly,Itisuncertain whether he supposeth those thus convinced to be convertedand brought to the faith by that conviction and that attendingeffectualnessofgrace,orno.

Butomittingthosethings,thattextbeingbroughtforthandinsistedon,farther tomanifesthow little reason therewas for itsproducing, I shallbrieflyopenthemeaningofthewords.OurSaviourChrist intending, inthis his last sermon, to comfort his apostles in their present sadcondition,whereto theywere brought by his telling them that hemustleavethemandgotohisFather,--whichsorrowandsadnessheknewfullwell would be much increased when they should behold the vile,ignominiouswaywhereby their Lord andMaster shouldbe taken fromthem, with all those reproaches and persecutions which would attendthem so deprived of him,-- bids them not be troubled, nor filled withsorrowandfear,forallthis;assuringthemthatallthisloss,shame,andreproachshouldbeabundantlymadeupbywhathewoulddo for them

andbestowuponthemwhenhisbodilypresenceshouldberemovedfromthem.Andastothatparticular,whichwastheheadofall,thatheshouldbe so vilely rejected and taken out of the world as a false teacher andseducer, he telleth them he will send them John xiv. 16, "anotherComforter,"onethatshall"vicariamnavareoperam,"asTertul.,--beuntothem in his stead, to fill themwith all that consolationwhereof by hisabsencetheymightbedeprived;andnotonlyso,butalsotobepresentwiththeminothergreaterthingsthananyhehadasyetemployedthemabout.Thisagainheputstheminmindof,chap.xvi.7.Now,whoistherepromised,isproperly"anadvocate,"--thatis,onethatpleadeththecauseofapersonthatisguiltyoraccusedbeforeanytribunal,--andisopposed,Rev.xii.10;andsoisthiswordbyustranslated,1Johnii.1.Christ,then,heretelleththem,thatashewillbetheiradvocatewiththeFather,sohewillsendthemanadvocatetopleadhiscause,whichtheyprofessed,withtheworld; that is, thosemenintheworld,whichhadsovilely traducedand condemned him as a seducer, laying it as a reproach upon all hisfollowers.This,doubtless, though insomerespect itbecontinued toallagesintheministryoftheword,yetitprincipallyintendedtheplentifuleffusionoftheSpiritupontheapostlesatPentecost,aftertheascensionofourSaviour;whichalsoismademoreapparentbytheconsiderationofwhat he affirmeth that the advocate so sent shall do, namely,-- 1. "Heshall reprove,"or rather,evidently, "convince, theworldof sin,becausethey believed not on him;" which, surely, he abundantly did in thatsermon of Peter, Acts ii., when the enemies themselves and haters ofChrist were so reproved and convinced of their sin, that, upon thepressingurgencyof that conviction, they criedout, "Men and brethren,whatshallwedotobesaved?"ThenwastheworldbroughttoavoluntaryconfessionofthesinofmurderingJesusChrist.2.Heshalldothesameof "righteousness, because he went to his Father;" -- not of its ownrighteousness, to reprove it for that, because it, is not; but he shallconvincethemenoftheworld,whocondemnedChristasaseducer,ofhisrighteousness,--thathewasnotablasphemer,astheypretended,buttheSon of God, as himself witnessed: which they shall be forced toacknowledgewhen,bytheeffusionandpouringoutoftheSpirituponhisapostles, it shallbemadeevident thathe is gone toand receivedofhisFather,andownedbyhim,asthecenturiondidpresentlyuponhisdeath.3.Heshall"convincetheworldof judgment,becausetheprinceof this

world is judged;"manifesting toall thoseofwhomhespeaketh, thathewhom theydespised as the carpenter's son, and bade comedown fromthe cross if he could, is exalted to the right hand of God, having alljudgment committed to him, having beforehand, in his death, judged,sentenced, and overcome Satan, the prince of this world, the chiefinstigatorofhiscrucifiers,whohadthepowerofdeath.AndthisItaketobetheclear,genuinemeaningofthisplace,notexcludingtheefficacyoftheSpirit,workinginthesamemanner,thoughnottothesamedegree,forthesameend,inthemajestyoftheword,totheendoftheworld.Butwhatthisistouniversalredemption,letthemthatcanunderstanditkeepittothemselves,forIamconfidenttheywillneverbeabletomakeitouttoothers.

Proof5."Godhathtestified,bothbyhiswordandhisoath,thathewouldthathisSonshouldsofarsaveastoworkaredemptionforallmen,andlikewisethatheshouldbringalltotheknowledgeofthetruth,thatthere-through redemptionmightbewrought in andupon them, -1Tim. ii. 4,withJohniii.17.Sohewillethnot,norhathanypleasurein,thedeathofhim(eventhewicked)thatdieth,butratherthatheturnandlive,Ezek.xviii.23,32,xxxiii.11.Anddareanyofussay,theGodoftruthsaithandsweareththatofwhichhehathnoinwardandseriousmeanings?0farbesuchblasphemyfromus!"

Ans.First,Thisassertion,"ThatGodtestifieth,byhiswordandoath,thathewouldthatChristshouldsofarsaveus,"etc.,isaboldcallingofGodtowitnessthatwhichheneveraffirmed,nordiditeverenterintohisheart;forhehathrevealedhiswill thatChristshouldsavetotheutmostthemthatcometohim,andnotsaveso farorso far,as isboldly, ignorantly,and falsely intimated. Let men beware of provoking God to their ownconfusion; he will not be a witness to the lie of false hearts. Secondly,"ThatChristshouldsobringalltotheknowledgeofthetruth,thatthere-through redemption might be wrought in and upon them," is anotherbold corruption of the word, and false-witness-bearing in the name ofGod.Isitasmallthingforyoutowearyandseducemen?willyouwearyour God also? Thirdly, For places of Scripture corrupted to the senseimposed: In John iii. 17, God is said to "send his Son, that the worldthrough himmight be saved;" not be saved so far or so far, but saved

"fromtheirsins,"Matt.i.21,and"totheuttermost,"Heb.vii.25:sothatthe world of God's elect, who only are so saved, is only there to beunderstood,ashathbeenproved.In1Tim.ii.4,thereissomethingofthewill of God for the saving of all sorts of men, as hath been declared;nothingconducingtotheboldassertionusedinthisplace.Fourthly,TothoseareaddedthatofEzek.xviii.28,thatGodhathno"pleasureatallthatthewickedshoulddie,""and,verse32,"nopleasureinthedeathofhim that dieth." Now, though these texts are exceeding useless to thebusiness in hand, and might probably have some colour of universalvocation, but none possibly of universal redemption, there being nomentionofChristorhisdeath in theplace fromwhence theyarecited,yetbecauseouradversariesarefrequentlyknittingknotsfromthisplaceto inveigle and hamper the simple, I shall add some few observationsuponittoclearthemeaningofthetext,anddemonstratehowitbelongsnothingatalltothebusinessinhand.

First,then,letusconsidertowhomandofwhomthesewordsarespoken.Isittoandofallmen,oronlytothehouseofIsrael?Doubtlesstheselast;theyareonlyintended,theyonlyarespokento:"Hearnow,0houseofIsrael," verse25.Now,will it follow that becauseGod saithhe delightsnotinthedeathofthehouseofIsrael,towhomherevealedhismind,andrequiredtheirrepentanceandconversion,thatthereforehesaithsoofall,eventhosetowhomheneverrevealedhiswillbysuchwaysastothem,norcalledtorepentance,Ps.cxlvii.19,20?Sothattheveryground-workof thewhole conclusion is removed by this first observation. Secondly,"Godwilleth not the death of a sinner," is either, "God purposeth anddetermineth he shall not die," or, "God commandeth that he shall dothosethingswhereinhemaylive."Ifthefirst,whyaretheynotallsaved?whydo sinnersdie? for there is an immutability in the counselofGod,Heb.vi.17;"Hiscounselshallstand,andhewilldoallhispleasure,"Isa.xivi.10.Ifthelatterway,bycommanding,thenthesenseis,thattheLordcommandeththatthosewhomhecallethshoulddotheirduty,thattheymay not die (although he knows that this they cannot do without hisassistance): now, what this makes to general redemption, I know not.Thirdly, To add no more, this whole place, with the scope, aim, andintentionof theprophet in it, ismiserablymistakenbyouradversaries,andwrestedtothatwhereofthereisnottheleastthoughtinthetext.The

wordsareapartoftheanswerwhichtheLordgivestotherepiningJews,concerning theirproverb, "The fathershaveeatensourgrapes,andthechildren's teeth are set on edge." Now, about what did they use thisproverb?Why,"concerningthelandofIsrael,"verse2,thelandoftheirhabitation,whichwaslaidwastebythesword(astheyaffirmed)forthesinsoftheirfathers,themselvesbeinginnocent.SothatitisaboutGod'stemporal judgments in overturning their land and nation that thisdisputeis;whereintheLordjustifiethhimselfbydeclaringtheequityofthese judgments by reason of their sins, even those sins for which thelanddevouredthemandspewedthemout;tellingthemthathisjusticeis,that for such things they should surely die, their blood shouldbeuponthem,verse18,--theyshallbeslainwiththesword,andcutoffbythosejudgmentswhichtheyhaddeserved:notthatthesheddingoftheirbloodandcasting out of their carcaseswas a thing in itself so pleasurable ordesirabletohimasthathediditonlyforhisownwill,forletthemleavetheir abominations, and try whether their lives were not prolonged inpeace.Thisbeingtheplain,genuinescopeandmeaningofthisplace,atthe first view presenting itself to every unprejudicedman, I have oftenadmired how so many strange conclusions for a general purpose ofshowing mercy to all, universal vocation and redemption, have beenwrestedfromit;asalso,howitcametobeproducedtogivecolourtothatheapofblasphemywhichourauthorcallethhisfifthproof.

Proof 6. "The very words and phrases used by the Holy Ghost inScripture, speaking of the death of Christ, and the ransom andpropitiation, towhomitbelongs,andwhomayseek it,and inbelievingfindlife,impliesnolessthanallmen.Astoinstance:"Allnations,"Matt.xxviii.19,20;"theendsoftheearth,"Isaxlv.22,xlix.6;"everycreature,"Markxvi.15;"all,"2Cor.v.14,15,1Tim.ii.6;"everyman,"Heb. ii.9;"theworld,"Johniii.16,17,2Cor.v.19;"thewholeworld,"1Johnii2;"thatwhichwaslost,"Lukexix.10;"sinners,"Matt.ix.13;"unjust,"1Pet.iii. 18; "ungodly," Rom. v. 6; and that whosoever of these repent andbelieveinChristshallreceivehisgrace,Johniii.16,18,Actsx.43.Now,all these so often and indifferently used,were it not pride and error todeviseglossestorestrainthesensetheScriptureholdethforth,sofullandlargeforallmen?"

Ans:First,Thisargument,takenfromthewordsandphraseswherebytheobjectof thedeathofChrist is in theScriptureexpressed, is thatwhichfillethupbothpagesofthisbook,beingrepeated,andmostoftheplacesherecitedurged,ahundredtimesover;andyetitissofarfrombeinganypressing argument, as that indeed it is nothing but a bare nakedrepetition of the thing in debate, concluding according to his ownpersuasion;forthemainquarebetweenusis,whetherthewordsallandtheworldbetobetakenuniversally?Hesaithso,andhesaithso;whichisalltheproofwehave,repeatingoverthethingtobeprovedinsteadofaproof.Secondly,ForthoseplaceswhichaffirmChristtodiefor"sinners,""ungodly,""thatwhichwaslost,"etc.,--asLukexix.10;Matt.ix.13;1Pet.iii.18;Rom.v.6,--Ihavebeforedeclaredhowexceedinglyunserviceablethey are to universal redemption. Thirdly, For those places where thewords "all," "everyman," "the world," "the whole world," are used, wehavehad themover and over; and they likewise have been considered.Fourthly, For those expressions of "all nations," Matt. xxviii. 19, 20,"everycreature,"Markxvi.15,usedconcerningthemtowhomthegospelispreached,Isay,--First,Thattheydonotcompriseallindividuals,nay,notallnationsatalltimes,muchlessallsingularpersonsofallnationsifwe look upon the accomplishment and fulfilling of that command;neither,defacto,wasthegospeleversopreachedtoall,althoughtherebeafitnessandasuitablenessinthedispensationthereoftobesopreachedtoall,aswasdeclared.Secondly,ThecommandofpreachingthegospeltoalldothnotintheleastmannerprovethatChristdiedwithanintentionto redeem all; but it hath other grounds and other ends, as hath beenmanifested. Thirdly, That the ransom belongs to all to whom it isproposedwedeny;therebeotherendsof thatproposal;andChristwillsaytosomeofthemthatheneverknewthem:therefore,certainly,hedidnotlaydownhislifeforthem.Fourthly,"Theendsoftheearth,"Isaxlv.22, are those that look up toGod from all parts, and are saved;whichsurelyarenotallandeveryone.AndChristbeinggiventobea"salvationunto the end of the earth," chap. xlix. 6, is to do no more among theGentiles thanGodpromiseth in the sameplace that he shall do for hisownpeople,--even"gatherthepreservedofIsrael;"soshallhebearforththesalvationofGod,andgatherthepreservedremnantofhiselecttotheendsoftheearth.

Andnow,Ihope,IneednotmindtheintelligentreaderthattheauthorofthesecollectionscouldnothaveinventedamorereadywayfortheruinofthethesiswhichheseekstomaintainthanbyproducingthoseplacesofScripture last recounted for theconfirmationof it,granting thatallandtheworldarenomorethan"alltheendsoftheearth,"mentionedinIsaxlv.22,xlix.6;itbeingevidentbeyonddenialthatbytheseexpressions,in both these places, only the elect of God and believers are clearlyintimated: so that, interpreting the one by the other, in those placeswhereallandtheworldarespokenof,thoseonlyareintended."Ifprideanderror"hadnottakenfullpossessionofthemindsofmen,theycouldnot so fardeny theirown senseand reasonas to contradict themselvesand the plain texts of Scripture for themaintenance of their false andcorruptopinions.

Proof 7. "Thatwhereas thereare certainhighandpeculiar privileges oftheSpiritcontainedintheNewTestament,sealedbythebloodofChrist,whichbelongnottoallmen,butonlytothesaints,thecalledandchosenoftheLord,andwhentheyarealonedistinctlymentioned,theyareevensospokenofasbelongingtothemonly,Matt.xiii.11;Johnxiv.17,21-23,xvi.13--15,xvii.19,20;Actsii.38,39;1Cor.ii9,14;Heb.ix.15,viii.;1Pet. ii. 3, 9; yet many of these peculiar privileges are so spoken of asjoinedtogetherwith the ransomandpropitiation,which belongs to all.Thenaretheynotspokenofinsucharestrainingandexclusivemanner,orwithsuchappropriatingwords,butso,andwithsuchwords,asroomislefttoapplytheransomtoallmen,inspeech;andwithal,soholdouttheprivilegestothemthatbelievethatarepropertothem,thattheymayboth have their comfort and especial hope, and also hold forth theransom and keep open the door for others, in belief and receipt of thepropitiation,tocomeinandpartakewiththem.Andsoit issaidforhis"sheep,"andfor"many;"butnowherebutonlyforhissheep,orbutonlyformany:whichisastrongproofoftheransomforallmen,asisshown,chap.iii.x."

Ans:Thestrengthofthisproof,astothebusinessinhand,iswhollyhidfromme; neither do I perceive how it may receive any such tolerableapplication as to deserve the name of a proof, as to the main thesisintendedtobemaintained.The forcewhich ithath is inanobservation

which,ifithathanysense,isneithertruenoronceattemptedtobemadegood;for,--First,ThattherearepeculiarhighprivilegesbelongingtothesaintsandcalledofGodisathingwhichneedsnoproof.Amongsttheseisthe death of Christ for them, not as saints, but as elect, which, by thebenefit of that death and. blood-shedding, are to be made saints, andaccountedtobetheholyonesofGod:for"heredeemedhischurchwithhisownblood,"Actsxx.28;he"lovedandgavehimselfforit,"Eph.v.25;even"us,"Tit.ii.14;--evenasdiversofthose[privileges]hereintimatedareexpresslyassignedunto them,as elect, suchas those, Johnxvii. 19,20; amongst which also, as in the same rank with them, is reckonedJesus'"sanctifyinghimselffortheirsakes,"thatistobeanoblation,verse19. In a word, all peculiar saving privileges belong only to God's elect,purchasedforthem,andthemalone,bythebloodofJesusChrist,Eph.i.3,4.Secondly,Fortheotherpartoftheobservation,thatwherementionismadeof these togetherwith the ransom, there is room left to extendthe ransom to all, I answer,-- First, This is said, indeed, but not onceattemptedtobeproved.Wehavebutsmallcausetobelievetheauthor,inany thing of this importance, upon his bare word. Secondly, For the"leavingof room for theapplication," Iperceive that if itbenot left, yewillmakeit,thoughyejustlethetruesenseoftheScripturequiteoutofits place. Thirdly, I have already showed that where "many" arementioned, the ransom only (as ye use to speak) is expressed, as alsowhere"sheep"arespokenof;thelikeissaidwheretheword"all"isused;--sothatthere isnotthe leastdifference.Fourthly,Indiversplacestheransomof Christ and those other peculiar privileges (which indeed arefruitsofit)aresounitedtogether,asitisimpossibletoapplythelattertosomeandtheothertoall,beingallofthemrestrainedtohissavedonesonly,Rev. v. 9, 10. The redemption of his people by the ransomof hisblood,andtheirmakingkingsandpriests,areunited,andnoroom leftfor the extending of the ransom to all, it being punctually assigned tothosesavedcrownedones,distinguishedfromtherestofthenationsandlanguagesfromamongwhomtheyweretaken,whowerepassedbyinthepaymentoftheransom;whichisdirectlyoppositetoallthesensewhichIcan observe in this observation. Fifthly, Of "sheep, and sheep only,"enoughbefore.

Proof8."TherestorationwroughtbyChristinhisownbodyformankind

issetforthinScripturetobeaslargeandfullforallmen,andofasmuchforce,asthefallofthefirstAdam,byandinhimself,forallmen;inwhichrespectthefirstAdamissaidtohavebeenafigureofChrist,thesecondAdam,Rom. iii. 22 -- 25, v. 12, 14, 18; 1Cor. xv. 21, 22, 45 -- 47: as isbeforeshown,chap.viii."

Ans.First,ItismosttruethatChristandAdamarecomparedtogether(inrespectoftherighteousnessoftheone,communicatedtothemthat,arehis,andthedisobedienceandtransgressionoftheother, inlikemannercommunicated to all them that are of him) in some of the places herementioned, as Rom. v. 12, 18. But evidently the comparison is notinstituted between the righteousness of Christ and the disobedience ofAdamextensively, in respectof theobject,but intensively, in respectofthe efficacy of the one and the other; the apostle asserting theeffectualnessof therighteousnessofChristunto justification, toanswertheprevalencyofthesinofAdamuntocondemnation,--thatevenasthetransgression of Adam brought a guilt of condemnation upon all themthatarehisnaturalseed,sotherighteousnessofChristprocuredthefreegiftofgraceuntojustificationtowardsallthemthatarehis,hisspiritualseed,thatwerethechildrengivenuntohimofhisFather.

Secondly, 1Cor. xv.21,22, speakethof the resurrection from thedead,andthatonlyofbelievers;forthoughhementionsthemall,verse22,"InChristshallallbemadealive,"yet,verse23,heplainlyinterpretsthosealltobeallthatare"Christ's:"notbutthattheotherdeadshallrisealso,butthat it is a resurrection to glory, by virtueof the resurrectionofChrist,whichtheapostleheretreatsof;whichcertainlyallshallnothave.

Thirdly, The comparison betweenChrist andAdam, verse 45 (to speaknothing of the various reading of that place), is only in respect of theprincipleswhichtheyhad,andwereintrustedwithaltocommunicatetoothers: "Adama living soul," or a "living creature;" therewas in him aprincipleoflifenatural,tobecommunicatedtohisposterity;--"ChristaquickeningSpirit,"giving life,grace,andspirit tohis.AndhereIwoulddesirethatitmaybeobserved,thatallthecomparisonthat isanywhereinstitutedbetweenChristandAdamstillcomestoonehead,andaimsatone thing,-- namely, that they were as two common stocks or roots,communicatingtothemthatareingraftedintothem(thatis, intoAdam

naturally, by generation; into Christ spiritually, by regeneration) thatwherewiththeywerereplenished;--Adam,sin,guilt,anddisobedience;Christ, righteousness, peace, and justification. [As] for the number ofthose that do thus receive these things from one and the other, theconsiderationof it is exceedingly alien from the scope, aim, andendoftheapostleintheplaceswherethecomparisonisinstituted.

Fourthly, It is true, Rom. iii. 23, it is said, "All have sinned, and comeshortofthegloryofGod,"whichtheapostlehadatlargeprovedbefore,therebytomanifestthattherewasnosalvationtobeattainedbutonlybyJesus Christ; but if yewill ask towhom this righteousness of Christ isextended, and that redemption which is in his blood, he telleth youplainly,itis"untoallanduponallthemthatbelieve,"verse22,whethertheybeJewsorGentiles,"forthereisnodifference."Proof9."TheLordJesusChristhathsentandcommandedhisservantstopreachthegospelto all nations, to every creature, and to tell them withal that whoeverbelievethandisbaptizedshallbesaved,Matt.xxviii.19,20;Markxvi15,16:andhisservantshavesopreachedtoall,2Cor.v.19;Rom.x.13,18.AndourLordJesusChristwillmakeittoappearonedaythathehathnotsenthisservantsuponafalseerrand,norputa lie in theirmouths,norwished them to dissemble, in offering that to all which they knewbelongedbut tosome,even to fewestofall,but tospeak truth, Isaxliv.26,1xi.8;1Tim.i.12."

Ans: The strength of this proof is not easily apparent, nor manifestwhereinitlieth,inwhatpartorwordsofit:for,--First,Itistrue,Christcommanded his apostles to "preach the gospel to all nations and everycreature,"--totellthem"thatwhosoeverbelievethshallbesaved,"Matt.xxviii. 19,20,Narkxvi. 15,16; that is,withoutdistinctionofpersonsornations, to call all men to whom the providence of God should directthem, and fromwhom the Spirit of God should not withhold them (asfromthem,Actsxvi.6,7),warningthemtorepentandbelievethegospel.Secondly, It is also true, that, in obedience unto this command, hisservantsdidbeseechmensotodo,andtobereconciled.untoGod,evenall over the nations, without distinction of any, but where they wereforbidden, as above, labouring to spread the gospel to the ends of theearth,andnottotieituptotheconfinesofJewry,2Cor.v.19,20;Rom.

x. 18. Most certain also it is, that the Lord Jesus Christ sent not hisservantswithalie,toofferthattoallwhichbelongedonlytosome,buttospeak the truth; of which there needs no proof. But now, what can beconcludedfromhenceforuniversalredemptionisnoteasilydiscernible.

Perhaps some will say it is in this, that if Christ did not die for all towhomthewordispreached,thenhowcantheythatpreachitofferChristtoall?Apoorproof,Godwot!For,--First,Thegospelwasneverpreachedto all and every one,nor is there any such thing affirmed in theplacescited;andyearetoprovethatChristdiedforall,aswellthosethatneverhearof thegospelas those thatdo.Secondly,Whatdo thepreachersofthegospeloffertothemtowhomthewordispreached?Isitnotlifeandsalvation through Christ, upon the condition of faith and repentance?And doth not the truth of this offer consist in this, that every one thatbelieveth shall be saved? And doth not that truth stand firm andinviolable,so longas there isanall-sufficiency inChrist tosaveall thatcomeuntohim?HathGodintrustedtheministersofthegospelwithhisintentions,purposes,andcounsels,orwithhiscommandsandpromises?Isitalie,totellmenthathethatbelievethshallbesaved,thoughChristdid not die for some of them? Such proofs as these had need be wellprovedthemselves,ortheywillconcludethethingintendedveryweakly.

Proof10."TheLordwillethbelieverstoprayevenfortheunjustandtheirpersecutors,Matt.v.44,48;Lukevi.28;yea,even'forallmen,'yea,even'forkingsandall inauthority,'whenfewinauthoritylovedChristianity.Yethesaidnot,someofthatsort,but, 'Forallinauthority;'andthatonthisground,--itisgoodinthesightofGod,'whowillhaveallmensaved,andcometotheknowledgeofthetruth,'Lukex.5;1Tim.ii.1-4.Surelythereisadoorof lifeopenedforallmen,2Tim.i.10;forGodhathnotsaid to the seed of Israel, 'Seek yeme in vain,' Isa xliv. 19.Hewill nothavehischildrenprayforvainthings."

Ans:Thestrengthofthisproofliethinsupposing,--First,Thatindefiniteassertionsaretobeinterpretedasequivalenttouniversal;whichisfalse,Rom.iv.,v.Secondly,Thatby"all,"1Tim.ii.1, isnotmeantallsortsofmen,andthewordallisnottobetakendistributively,whentheapostle,byanenumerationofdiverssorts,givesanevidentdemonstrationofthedistribution intended. Thirdly, That we are bound to pray for every

singularmanthathemaybesaved;which,--1.Wehavenowarrant,rule,precept,orexamplefor;2.Itiscontrarytotheapostolicalprecept,1Johnv. 16; 3. To our Saviour's example, John xvii. 9; 4. To the counsel andpurposeofGod,inthegeneralmadeknowntous,Rom.ix.ll,12,15,xi.7,whereevidentlyourprayingforall isbut forallsortsofmen,excludingnone, and that those may believe who are ordained to eternal life.Fourthly, It supposeth that there isnothingelse thatweare topray formenbutthattheymaybesavedbyChrist;whichisapparentlyfalse,Jer.xxix.7.Fifthly,Thatourgroundofpraying forany isanassurancethatChrist died for them in particular; which is not true, Acts viii 22; 24.Sixthly, It most splendidly takes for granted that our duty is to beconformedtoGod'ssecretmind,hispurposeandcounsel.Untileveryoneofthesesupposalsbemadegood,(whichneveraoneofthemwillbeverysuddenly), there isnohelp in this proofnor strength in this argument,"Wemust pray for all; thereforeGod intends by the death of Christ tosaveallandeveryone,"itssophistryandweaknessbeingapparent.Fromour duty to God's purpose is no good conclusion, though from hiscommandtoourdutybemostcertain.

Proof11."TheLordhathgivenforthhiswordandpromisetobewithhisservantssopreachingthegospeltoall,andwithhispeoplesoprayingforallwheretheycome,thattheymaygoonwithconfidenceinboth,Matt.xxviii.20;1Tim.ii3,8;Lukex.5;Isa.liv.17.

Ans: That God will be with his people, whether preaching or praying,accordingtohiswillandtheirownduty, isasapparentas it is thatthismakesnothing foruniversal redemption; thanwhichwhat canbemoreevident.

Proof12."TheLordhathalreadyperformedandmadegoodhiswordtohis servants andpeople, upon someof all sorts ofmen and all sorts ofsinners, showing themmercy to the very end, that nonemight excludethemselves, but all be encouraged to repent, believe, andhope thereby,Actsii.,iii.,viii.--xi.,xvi.,xix.,xxviii.;1Cor.vi.10,11;1Tim.i.13--16."

Ans: If yehad toldus thatGodhadalreadymadegoodhisword tohisservants, in saving all and every man, and proved it clearly, ye hadevidently and undeniably confirmed the main opinion; but now,

affirming only that he hath showedmercy to some of all sorts, and allsortsofsinners, thatothersof the likesort (asare theremainderofhiselect, yet uncalled) might be induced to believe, ye have evidentlybetrayed your own cause, and established that of your adversaries,showinghowtheLordintheeventdeclarethontheirside,savinginthebloodofJesusonlysomeofallsorts,astheyaffirm,notallandeveryone,whichyourtenetleadsyouto.

Proof13."TheblessingoflifehathstreamedinthisdoctrineoftheloveofGodtomankind;yea,inthetenderandspiritualdiscoveryofthegraceofGodtomankind(intheransomgivenandatonementmadebyChristforallmen,withthefruitsthereof)hathGod,inthefirstplace,overcomehischosenonestobelieveandturntoGod,Actsxiii.48;Titusii.11,13,iii.4,5."

Ans:First,ThatthefreedomofGod'sgrace,andthetranscendencyofhiseternallovetowardsmen,withthesendingofhisSontodieforthem,torecover themtohimself fromsinandSatan, isamost effectualmotive,and(whensetonbytheSpiritofgrace)amostcertainoperativeprincipleoftheconversionofGod'select,wemostwillinglyacknowledge.Itisthatwhereinourhearts rejoice,whereby theywere endeared, and forwhichwedesiretoreturnthankfulobedienceeverymoment.Butthateverthiswaseffectual,extendingthislovetoall,oratleastthatanyeffectualnessis in that aggravation of it,we utterly deny; and that,-- 1. Because it isfalse,andacorruptingofthewordofGod,ashathbeenshowed;andofalietherecanbenogoodconsequence.2.Itquiteenervatesandplucksoutthe efficacy of this heavenly motive, by turning the most intense andincomparable love of God towards his elect into a common desire,wishing, and affection of his nature (which, indeed, is opposite to hisnature), failing of its end and purpose; which might consist with theeternaldestructionofallmankind,asIshallabundantlydemonstrate, ifProvidencecallme to theotherpartof thiscontroversy,concerning thecauseofsendingJesusChrist.Secondly,Thereisnothingofthiscommonlovetoallintheplacesurged;for,--1.The"grace"mentioned,Tit.ii.11,13, is thegrace that certainlybrings salvation,which that common lovedothnot,andwasthecauseofsendingChrist,"thathemightredeemusfromalliniquity,andpurifytohimselfapeculiarpeople,zealousofgood

works;"whereour redemptionand sanctificationare asserted tobe theimmediateendoftheoblationofJesusChrist;whichhowdestructiveitisto universal redemptionhath been formerly declared. 2. So also is that"love and kindness" mentioned, chap. iii. 4, 5, such as by which wereceive the "washing of regeneration and renewing of theHolyGhost,"verse5;andjustification,andadoptiontoheirshipofeternallife,verse7;--which,whetheritbeacommonorapeculiarlove,letallmenjudge.3.Acts xiii. 47 (for verse 48, there cited, contains as clear a restriction ofthisloveofGodtohiselect,ascanbedesired)setsouttheextentofthemercy of God in Christ, through the preaching of the gospel to theGentilesalso,andnotonly to theJews,aswas foretoldbyIsaiah,chap.xlix.6;whichisfarenoughfromgivinganycolourtotheuniversalityofgrace, itbeingnothingbutthesameaffirmationwhichyehaveJohnxi.52,of"gatheringtogetherinonethechildrenofGodthatwerescatteredabroad."

Proof 14. "Those that, when the gospel comes, and any spiritual lighttherein,tothem,whentheyrefusetobelieve,andsufferthemselvestobewithdrawnbyotherthings,theyareaffirmedtoloveorchoose"darknessratherthanlight,"Johniii.19,(whichhowcoulditbe,ifnolightintruthwerefortheme?}infollowinglyingvanities;toforsaketheirownmercies,Jonah ii. 8; to harden their own hearts, Rom. ii. 5; to lose their souls,Matt.xvi.26;andtodestroythemselves,Hos.xiii.9.AndtheybeingfromAdam fallen into darkness, hardness, and their souls [lost], and deathpassedonthem,howcouldthesethingsbeifbyJesusChristnolifehadbeen attained, no atonement made, no restoration of their souls, normeans procured and used, that they might be saved? God is no hardmaster,togatherwherehehathnotstrown."

Ans:Thesumofthisargumentis,Thatthosewhodonotbelieveuponthepreachingofthegospelarethecauseoftheirownruinanddestruction;therefore, Jesus Christ died for all and every man in the world. Now,thoughitcannotbutbeapprehendedthatitistimecastawayandlabourlost, to answer such consequences as these, yet I must add a fewobservations,lestanyscrupleshouldremainwiththeweakestreader;as,--First,Allhavenotthegospelpreachedtothem,nay,fromthebeginningof the world, the greatest part of men have been passed by in the

dispensationof themeansofgrace,Rom. ii 14;Actsxiv. 16, xvii. 30,--"winked at." All these, then, must be left out in this conclusion, whichrendersitaltogetheruselesstothebusinessinhand;fortheuniversalityofredemptionfallstothegroundifanyonesoulbenot intendedinthepaymentof theransom.Secondly,It isnotthedisbelievingthedeathofChristforeveryindividualsoulthateverwasorshallbe(whichtobelieveisnowhereinScripturerequired)thatisthecauseofman'sdestruction,but a not-believing in the all-sufficiency of the passion and oblation ofJesusChrist forsinners, soas toacceptof themercyprocured thereby,uponthosetermsandconditionsthatitisheldforthinthegospel;whichdothnotattendthepurposeandintentionofGodforwhomChristshoulddie,butthesufficiencyandefficacyofhisdeathforallthatreceivehiminaduemanner,hebeingtheonlytrueway,life,andlight,noothernamebeing given under heaven whereby men may be saved. It is a "lovingdarknessratherthanlight,"asinJohniii.19,theplaceurgedintheproof;which word (mallon}, "rather," there, doth not institute a comparisonbetweentheir loveofdarknessandlight,asthoughtheylovedboth,butdarknesschief;butplainlyintimatesanoppositionuntotheloveoflightby a full love of darkness. And this "men" are said to do; which beingspoken indefinitely, according to the rules of interpreting Scripturefollowedbythisauthor,shouldbetakenuniversally,forallmen:butwearecontentedthatitbethemostofthosementowhomChristpreached;for some also of them "receivedhim," towhomhe "gave this privilege,thattheyshouldbecomethesonsofGod,"Johni.12.

Why ye should interpret "love" here by "choose," as though either thewordswereequivalent,orthewordintheoriginalwouldsignifyeither,Icanseenoreason,forboththeseareexceedingfalse.Thereisadifferencebetweenlovingandchoosing;andasforegapesan,hewouldbeasbadatranslator as ye are an interpreter that should render it "they choose."Now,whatisthislovingofdarknessmorethanlight,butafollowingandcleaving in affection andpractice to thewayswherein theywere, beingalienated from the life of God, labouring in the unfruitful works ofdarkness,' and refusing to embrace theheavenlydoctrineof the gospel,holdingforthpeaceandreconciliationwithGodthroughChrist,withlifeandimmortalitythereby.Toconcludefromhence,[that]thereforeChristdiedforallandeverymanintheworld,becausethegreatestpartofthem

to whom he preached the gospel did not believe, is a wild kind ofreasoning;muchbettermaywe infer, that therefore he diednot for allmen,becauseitisnot"givenuntothem,forhissake,tobelieveonhim,"PhiLi29.

Neitherwillthatparenthesis--"Whichhowcoulditbe,ifnolightintruthwereforthem?"--giveanylighttotheformerinference;foriftheword"for"shoulddenotetheintentionandpurposeofGod,thetruthis,wedarenot say that God intends and purposeth that they should receive lightwhodonot,lestbysosayingweshouldmaketheStrengthofIsraeltobelike toourselves, andcontradicthimwhohath said, "My counsel shallstand,andIwilldoallmypleasure,"Isaxlvi.10."ThecounseloftheLordstandethforever,"Ps.xxxiii11;hebeing"theLORD,andchangingnot,"Mal.iii6;Jamesi17;2Tim.ii.19;Rom.ix.11.Ifby"forthem,"yemeansuchastockandfulnessoflightandgraceasthereisoflightinthesunforallthemenintheworld,thoughsomebeblindandcannotseeit,thenwe say that such a light there is for all in the gospel to whom it ispreached,andtheirownblindnessisthesolecauseoftheirnotreceivingit:sothatthishathnotgotthestoneastepforward,whichstillrollsbackuponhim.

Thirdly,Theotherscripturesurgedhavenotsomuchasanycolourthatshould give advantage to consider them, as with any reference to thebusiness inhand.That of Jonah ii. 8 is concerning suchas forsake thetrueGodtofollowidols,soforfeitingthemercies,temporalandspiritual,whichfromthetrueGodtheyhadbeforereceived.Rom.ii.5speaksoftheGentileswho had theworks ofGod to teach them, and the patience ofGodtowaituponthem,yetmadenootheruseofthemboththan,byvilerebellions,toaddnewdegreesoffartherhardnessupontheirownhearts.Thatofmen'slosingtheirsouls,Matt.xvi.26,anddestroyingthemselves(Hos.xiii.9)bysin,isofequalforcewithwhatwentbefore.

But,fourthly,Thecloseofthisreasonseemstointimateafartherviewoftheauthor,whichatthefirstviewdothnotappear,--namely,thatallmenare in a restored condition by Christ; not a door of mercy opened forthem 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 theargumentwherebyhe proves this is, because; being lost inAdam, they

couldnotbesaidtolosethemselvesunlesstheywererestoredbyChrist;being darkness and hardness in him, unless all were enlightened andmollifiedbyChrist,theycouldnotbesaidtolovedarknessnortohardenthemselves.Now, if thisbehis intention(as it is tooapparent thatso itis),Imustsaysomething,--first,Totheargument;secondly,Tothethingitself.And,--

First, For the argument, it is this: -- Because by original sin men areguiltyofdeathanddamnation,thereforetheycannotbyactualsinsmakesureofandaggravatethatcondemnation,andsobringuponthemselvesadeathuntodeath:or,Becausethereisanative,inbredhardnessofheartinman, therefore,nonecanadd fartherdegreesof contractedhardnessandindurationbyactualrebellions;thatbecausemenareblind,thereforetheycannotundervaluelight(whenindeedthereasonwhytheydosoisbecause theyareblind); thatmenwhohave time,andopportunity,andmeans, to save their souls, cannot be said to lose them, that is, to becondemned,unlesstheirsoulswereinasavedconditionbefore.Now,thisisoneoftheproofswhich,intheclose,iscalled"plain,andaccordingtoScripture;" when, indeed, nothing can be more contrary to reason,Scripture, and theprinciples of the oracles ofGod, than this and someotherofthemare.Ishalladdnomore,knowingthatnoreadercanbesoweakastoconceivethattherefusingofaproposedremedy,accompaniedwith infinite other despites done to the Lord, is not sufficient tomakemen guilty of their own condemnation. I speak of those that enjoy thepreachingofthegospel.

Secondly,Forthethingitself,oranactualrestorationofallmenbyChristintosuchastate(asisintimated)astheyhadatthefirstinAdam(Imeaninrespectofcovenant,notinnocency),whichItaketobethemeaningoftheauthor,andthatbecauseinanotherplacehepositivelyaffirmsthatitisso,andthatallarejustifiedbyChrist,thoughhowitshouldbesoheisnotabletodeclare.Tothis, then,Isay,--1.Thatthere isnothingintheScripturethatshouldgivetheleastcolourtothisgrosserror,norcananything be produced so much as probably sounding that way. 2. It iscontrary,-- (1.) To very many places, affirming that we are "dead intrespassesandsins,"Eph.ii.1;that"exceptwebebornagain,wecannotseethekingdomofGod,"Johniii.3;thatuntilwecomebyfaithtoChrist,

"thewrathofGodabidethonus," chap. iii.36;with those innumerableplaceswhichdiscovertheuniversalalienationofallmenfromGod,untilactualpeaceandreconciliationbemadethroughChrist.(2.)Totheverynature and essence of the new covenant of grace, proceeding from thefreemercyofGodtohiselect,carriedalongwithdistinguishingpromisesfromthefirsttothelastofthem,puttingadifferencebetweentheseedofthewomanandtheseedoftheserpent,aswellinthemembersasintheHead;beingeffectiveandreallyworkingeverygoodthingitpromisedinand towards all towhom it doth belong (which certainly it doth not inall), and being everywhere said to bemadewith the people of God, orthosewhomhewillown,inoppositiontotheworld;--ofallwhich,anddiversotherthings,soplentifullyaffirmedofitintheScripture,notonecanbetrueifallmenreceivearestorationbyChristintocovenant.(3)Tothe eternal purpose of God in election and reprobation; of which thelatter isa resolution to leavemen in their fallencondition,withoutanyreparationbyChrist.(4.)It isattendedwithverymanystrange,absurd,groundless consequences; as,-- [1.] That all infants dying before theycome to the use of reason and the committing of actual sin mustnecessarilybesaved(althoughourSaviourhathsaid,that"exceptamanbebornagain,hecannotseethekingdomofGod,"Johniii.3;andPaulfromhim,thatthechildrenofinfidelsare"unclean,"1Cor.vii.14;--nownounclean thing shall enter thenewJerusalem,Rev. xxi. 27),wherebythe infants of Turks, Pagans, infidels, persecutors, are placed in a farmorehappyconditionthantheapostlesofChrist, if theydepart intheirinfancy,--thanthebestofbelievers,whoarenot,accordingtotheauthorsofthisdoctrine,outofdangerofeternalperishing.[2.]Thatthere isnomorerequiredofanytobesavedthanacontinuanceintheestatewhereinhewasborn(thatis,incovenant,actuallyrestoredbyChrist thereunto);when the whole word of God crieth out that all such as so abide shallcertainly perish everlastingly. [3.] That every one that perisheth in thewholeworld falls away from thegraceof thenewcovenant, though thepromises thereof are, that there shallneverbeany total falling awayofthemthatareincovenant.[4.]ThatnonecancomeuntoChristbutsuchashaveintheirownpersonsfallenfromhim,forallothersabideinhim.

Innumerableothersuchconsequencesasthesedonecessarilyattendthisfalse,hereticalassertion,thatissoabsolutelydestructivetothefreegrace

ofGod.Idoubtnotbut thatsuchproofsas thesewillmakeconsideringmenfarthersearchintothematterintendedtobeproved,andyieldthemgoodadvantagestodiscoverthewretchedlieofthewhole.

Fifthly,TothelastwordsoftheproofIanswer,thatGodsowedthatseedin Adam, andwatered it with innumerable temporal blessings towardsall, andspiritual in some,whose limithewill come to require from theworld of unbelievers, and not in the blood of Jesus Christ, any fartherthanasithathbeencertainlyproposedtosomeofthemanddespised.

Proof 15. "God's earnest expostulations, contendings, charges, andprotestations,eventosuchaswhereofmanyperished,Rom.ix.27;Isax.22.As,toinstance:--'0thatthereweresuchanheartinthem,thattheywouldfearme,'etc.,'thatitmightbewellwiththem!'Deut.v.29.'Whatcouldhavebeendonemoretomyvineyard, thatIhavenotdone in it?'etc., Isav.4,5. 'What iniquityhaveyour fathers found inme, that theyaregonefarfromme?'Jer.ii.5.'HaveIbeenawildernessuntoIsrael?alandofdarkness?whereforesaymypeople,Weare lords;wewillcomenomoreuntothee?'verse31.'0mypeople,whathaveIdoneuntothee?whereinhave Iwearied thee? testifyagainstme,'Mic. vi. 3. 'HowoftenwouldIhavegathered,'etc.','andyewouldnot!'Matt.xiii.37.'0thatmypeoplehadhearkeneduntome!'etc., 'Ishouldsoonhavesubduedtheirenemies,'etc.,Pa1xxxi. 13, 14. 'Because Ihavecalled,andye refused; Ihavestretchedoutmyhand,andnomanregarded,'etc.,Prov.i.24--31.'Because,whentheyknewGod,theyglorifiedhimnotasGod,'etc.,Rom.i 21, 28. 'Therefore thou art inexcusable, 0 man,' etc. 'Thou, after thyhardness and impenitent heart, treasurest up unto thyself wrath,' etc.,Rom.ii.1,5.NoChristian,Ihope,willreplyagainstGod,andsay,'Thounevermeantestusgood;therewasnoransomgivenforus,noatonementmadeforus,no gooddoneus,nomercy shownus,--nothing, in truth,wherebywemighthavebeensaved,nothingbutanemptyshow,abarepretence.'But if any should reasonsoevilly, yet shallnot suchanswersstand."

Ans:To this collectionof expostulations I shall very briefly answerwithsomefewobservations,manifestingofhowlittleuseitistothebusinessinhand;as,--First,Thatinalltheseexpostulationsthereisnomentionofanyransomgivenoratonementmadeforthemthatperish(whichisthe

thing pretended in the close), but they are all about temporalmercies,withtheoutwardmeansofgrace.Towhich[add]whatweobservedintheargumentlastforegoing,--namely,thatasGoddothnotexpostulatewiththemaboutit,nomoreshalltheywithGodabout itat the lastday.Notthat I deny that there is sufficientmatter of expostulationwith sinnersaboutthebloodofChristandtheransompaidthereby,thatsotheelectmaybedrawnandwroughtupontofaithandrepentance,andbelieversmoreandmoreendearedtoforsakeallungodlinessandworldlylusts,tolive unto him who ivied for them, and that others may be left moreinexcusable;only for the present there are no such expostulations hereexpressed,norcananybefoundholdingoutthepurposeandintentionofGod inChrist towards them thatperish.Secondly,Thatall theseplacesurged (excepting only those of Rom. i. 28, ii. 5, which apparently andevidentlylaytheinexcusablenessofsinuponthatknowledgewhichtheymight have had, by the works of creation and providence, of God, aseternal, almighty, and powerful, without the least intimation of anyransom,atonement,andredemption),--thatalltherest,Isay,arespokentoandofthosethatenjoyedthemeansofgrace,who,inthedayswhereinthoseexpostulationswereusedtowardsthem,wereaverysmallportionofallmen;sothatfromwhatissaidtothemnothingcanbeconcludedofthe mind and purpose of God towards all others, Ps. cxlvii. 19, 20,--which is destructive to the general ransom. Thirdly, That there are nomen, especially none of those that enjoy the means of grace, but doreceivesomanymerciesfromGod,asthathemayjustlypleadwiththemabout their unthankfulness and not returning of obedienceproportionabletothemerciesandlightwhichtheyreceived.Fourthly,Itisconfessed,Ihopebyall,thattherearenoneofthosethingsforthewantwhereofGodexpostulatethwiththesonsofmen,butthathecould,ifitsoseemedgoodbeforehim,effectuallywork themin theirhearts,at least,by theexceedinggreatnessofhispower: so that these things cannotbedeclarativeofhispurpose,whichhemight,ifhepleased,fulfil;"forwhohath resisted his will," Rom. ix. 19. Fifthly, That desires and wishingsshouldproperlybeascribeduntoGodisexceedinglyopposite tohisall-sufficiencyandtheperfectionofhisnature;theyarenomoreinhimthanhe hath eyes, ears, and hands. Sixthly, It is evident that all these arenothingbutpathetical declarations of ourduty in the enjoyment of themeansofgrace,strongconvictionsofthestubbornanddisobedient,with

a full justification of the excellency of God's ways to draw us to theperformanceofourduties;ergo,Christdiedforallmen,Seventhly,Someparticularplaces,thatseemtobeofmoreweightthantherest,havebeenalreadyexamined.

Proof 16. " The Scripture's manner of setting forth the sin of such asdespiseandrefusethisgrace,andtheirestate,andthepersonsperishing;as to say they ' turn the grace of God intowantonness,' Jude 4; 'treadunderfoottheSonofGod,profanethebloodofthecovenant,withwhichtheyweresanctified,offerdespitetotheSpiritofgrace,'Heb.x.29;'denytheLordthatboughtthem,'2Pet.ii.1;'theyperishforwhomChristdied,'1Cor.viii.11;'treestwicedead,pluckedupbytheroots,'Jude12,13;'andbringupon themselves swiftdestruction,' 2Pet. ii. l.AndhowcouldallthisbeifGodhadgivenhisSoninnosortforthem?ifChristhadshednobloodtoprocureremissionforthem?ifhehadnotboughtthem,norhadanygraceorlifebyhisSpirittobestowonthem?"

Ans. First, There are in this proof three places of Scripture which arefrequentlyurgedinthiscause,--namely,Heb.x.29;2Pet.ii.1;1Cor.viii.11: and, therefore, they have been considered already apart at large;where itwasevidencedthat theynoway incline to theassertionof thatwhereunto they are violently wrested, and their sense for that endperverted.Secondly,ForthoseotherplacesoutofJude4,12,13,Icannotperceive how they can be hooked into the business in hand. Some aresaid, verse 4, to "turn the grace ofGod intowantonness," -- that is, toabusethedoctrineofthegospelandthemercyofGodrevealedthereby,toencouragethemselvesinsin;whencetoconcludethatthereforeJesusChrist died for all men is an uncouth inference, especially the apostleintimatingthathediednotfortheseabusersofhisgrace,affirmingthattheywere "before of old ordained to condemnation;" which ordinationstandethindirectoppositiontothatlovewhichmovedtheLordtosendhisSonChristtoprocurethesalvationofany.Thestrengthoftheproofliethintheotherplaces,whichhavebeenalreadyconsidered.

Proof17."JesusChrist,byvirtueofhisdeath,shallbetheirjudge,andbythegospel,inwhichtheymighthavebeensaved,willhejudgethemtoaseconddeath; andhow can that be, if he never died the first death forthem,andiftherewerenottruthinhisgospelpreachedtothem?Rom.

xiv.9--12;Phil.ii.7--11;Rom.ii.16;Johnxii;47,48,50."

Ans:First,ThatJesusChristshallbejudgeofall,andthatalljudgmentisalreadycommittedtohim,isconfessed:thatitdothnothencefollowthathedied forallhathbeenalreadydeclared,unless yewill affirm thathedied for the devils also, because they also must be judged by him.Secondly,Thatallshallbejudgedbythegospel,evensuchasneverheardwordofit,isdirectlycontrarytothegospel:"Forasmanyashavesinnedwithoutlawshallalsoperishwithoutlaw:andasmanyashavesinnedinthe law shall be judgedby the law,"Rom. ii. 12.Everyman, doubtless,shallbejudgedaccordingtothelightandrulewhichhedidormighthaveenjoyed, andnot according to thatwhereof hewas invincibly deprived.Thirdly,ThatChristshouldbesaidtodieonlythefirstdeathisneitheranexpression of the word, nor can be collected from thence; he died thedeath which was in the curse of the law: but of this only by the way.Fourthly, Ye intimate as though there were no truth in the gospelpreached unless Christ died for all, when indeed there is no assertionmoreoppositetothetruthofthegospel.TheplacesurgedmentionChristbeing Lord of all, exalted above all, being Judge of all, judging menaccordingtothegospel,-- that is, thosemenwhoenjoy it;buthowtheymaybewrestedtotheendproposedIknownot.

Proof18."Believersareexhortedtocontend.forthefaithofthiscommonsalvation, which was once delivered to the saints; which some havingheard oppose, and others turn the offers of it into wantonness, and,throughnotheedingandnotwalkinginthefaithofthissalvation,alreadywrought by Christ for men, they deprive themselves of, and wind outthemselvesfrom,thatsalvation,whichChristbyhisSpirit,inapplicationof the former, hathwrought in them, and so deprive themselves of thesalvationtocome,Jude3--5.

"Andevery[one]oftheseproofsbeplainandaccordingtoScripture,andeachofforce,howmuchmorealtogether!--stilljustifyingthesensethat1Tim.ii.6andHeb. ii.9 importeth,andthetruthofthepropositioninthebeginning."

Ans:Icanseenothinginthisproof,butonlythatthesalvationpurchasedbyChristiscalled"commonsalvation;"whichifyeconcludefromthence

tobecommontoall,yemayaswellconcludesooffaiththatitbelongstoall,because it is called the"common faith,"Tit. i.4, though termed the"faithofGod'select,"verse1.Doubtlessthereisacommunityofbelievers,andthatiscommonamongstthemwhichisextendedtothewholechurchofGod;thereistotesmundusextotomundo;andthatcommonsalvationis that whereby they are all saved, without any colour of that strangecommonsalvationwherebynooneissaved,maintainedbythisdisputer.The remainder of this proof is a fulness of words, suitable to thepersuasion of the author, but in no small part of them exceedinglyunsuitable to the word of God and derogatory to the merits of Christ,makingthesalvationpurchasedbyhimtobeinitselfofnoeffect,butleftto the will of sinful, corrupted, accursed men, to make available or toreject.

Andthesearetheproofswhichthisauthorcalls"plainandaccordingtoScripture," being a recapitulation of almost all that he hath said in hiswholebook;atleast,fortheargumentativepartthereof,thereisnotanythingofweightomitted:andthereforethischapterIfixedontoreturnafull and punctual answer unto.Now,whether the thing intended to beproved,namely,ThepayingofaransombyChristforallandeveryman,be plainly, clearly, and evidently from the Scripture confirmed, as hewould bear us in hand; or whether all this heap of words, calledarguments, reasons,andproofs,benot, for theirmannerofexpression,obscure,uncouth,andofttimesunintelligible,--fortheirwayofinference,childish,weak, and ridiculous,-- in their allegations and interpretationsof Scripture, perverse, violent, mistaken, through ignorance,heedlessness, and corruption of judgment, in direct opposition to themind andwill of God revealed therein,-- is left to the judgment of theChristianreaderthatshallperusethem,withtheanswersannexed.

-EndofBookIVandEndofBook-