Quakerism the Path-Way to Paganism, Chapter 8 (1 of 3)

Quakerism the Path-Way to Paganism · Chapter 8 (1 of 3)

p. 157CHAP. VIII. Of Universal Redemption.

1. Our Quaker having, as we heard, laid by, and taken out of the way, so far as he could, the Principal and Fundamental discriminating Purpose of God, in denying, for any thing we could observe, all Eternal Electi…n, and Reprobation; and having thereby homologated with Arminians (as also with Socinians) who run upon Universalities, as abhoring all Specialities, and Discriminating Acts exclusive of any, except what Lord Free will doth, and of which this Absolute and Supream Lord is master and disposer; and therefore Assert in the first place, An Vniversal Love and good will in God to all and every mothers son of the race of Mankinde; He proceedeth, in showing us, how, in the rest of their Universalities, he is their friend; and therefore talketh not only of an Vniversal Ransome & Price paid for all Adam's posterity by Christ, of which he speaketh next, but proceedeth, as we shall hear, to hold forth an Vniversal Covenant of free grace, made with all the sones of Adam, though he be pleased to give us it in other termes: and an Vniversal Call, and Gospel: as also Vniversal Grace: by which every one may, if he will, lay hold on the offer and be saved: and withall he giveth us a Salvation among Heathens, as we shall heare.

2. When he rejected Election & Reprobation Absolute, he made way, and laid a good foundation, for this other Errour of Vniversal Redemption; for these two cannot well be separated; however some of late would maintaine this Universal Redemption, and withall assert an Election of grace, whereby the Lord made choice of so many, as pleased him, whom he would certainly redeem, and bring to glory; which I cannot see how they can consonantly, and satisfyingly hold, unless they can prove out of Scripture two distinct Covenants betwixt Jehovah, and the Mediator; two distinct and different Ends of Christ's death; Two distinct Prices laid down, and Two distinct Purchases made; (if the one could well be called a purchase) Two Satisfactions; Christ a Cautioner, and no-Cautioner; a Redeemer and no-Redeemer; an absolute Saviour and a Conditional Saviour, &c. But the Scripture cleareth no such thing to us, for any thing I see.

3. As concerning the point of Vniversal Redemption, we finde various sentiments, or various explications of the matter, given to us by Adversaries; for they do not all agree in their apprehensions of the thing. Some explaine the mat…er thus, God sent his only begotten Son to be a Redeemer and Propitiator for Adam and all his Posterity; who by his death did pacifie an angry God, p. 158and restore Mankinde to their lost inheritance; so as all, who are now condemned, are not condemned for their former sins and guilt; for Christ hath abundantly satisfied for these; but for their Unbeleef, for not beleeving in th… Redeemer of the world, and for rejecting the Reconciliation made, & the grace of God declared in the word. And thus, they must say, that Christ hath died for all sinnes, but Unbeleefe; and that salvation doth not certainly follow upon this Reconciliation; and so that it is rather a Reconciliableness, than a Reconciliation; and they must necessarily maintaine, that this matter is revealed unto all and every son of Adam, who otherwise cannot be guilty of Rejecting this reconciliation, other wayes it shall be of no advantage to them; unless they say, that the want of the Revelation putteth them out of a capacity of being guilty of Unbeleefe; and so they must necessarily be saved; and thus their condition shall be undoubtedly better, than is the condition of such as hear the Gospel; and then the revelation of the Gospel shall be no Favour, but a Prejudice rather. And in reference to this, they devise an Universal and Antecedanious Love, whereby God, out of his Infinite Goodness, was inclined to desire the happiness and salvation of every mothers son; and therefore to send his Son to die for all: as if God had such Natural and Necessary Inclinations; and as if all his Love to Mankinde, and every appointment of his concerning us, were not the free act of his good pleasure; and as if there were any such Antecedent and Conditional will in God, that could or might have no issue or accomplishment, but as Lord Free will would; and as if the Love that sent C…rist were only such a Poor Conditional Inclination towards all Mankinde, which the Scripture holdeth forth, as the greatest of Loves, and as the ground of all the Effects and Grants, which mans full Salvation calleth for. But why could not this Love effectuat the good of all? Therefore, they tell us, that Iustice being injured by sin, unless it were satisfied, that Love of God, whereby he wisheth well to all sinners, could effectuat nothing, as to the recovery of any: and upon this ground they imagine, Christ was sent to make an Universal Atonement; and so, Iustice, being satisfied, might not obstruct the salvation of any, whose Free will would consent unto termes of new to be proposed.

4. Others hold forth the matter thus [Christ, according to the eternal Counsel of God, did properly die for this end, and by his propitiatory sacrifice obtaine, that all and every man, who beleeve in Him, should for his sake actually obtaine Remission of sins, and Life Eternal, but others, in case they would Repent and Beleeve, might obtaine it] But thus we hear no word of Christs obtaining any thing to any in particular; no word of his obtaining Faith and Repantence: and what Counsel of God can this be to send Christ to die for persons, upon that condition, which he knew they would not and could not performe? And what by this meanes hath Christs Propitiatory Sacrifice obtained more, than a meer possibility of salvation, to either one or other? Shall we imagine, that God designeth good to persons, who shall never enjoy it? Or that God hath Conditional Intentions and Designes? By this means, Christs death was designed, and no person designed thereby to be p. 159saved; yea Christ should be designed to die, and that for no certain end, unless to procure a meer possibility, by stopping the mouth of justice, that it should not stand in the way: but then we can not say, that God sent Christ to die, for Any man, much less for All.

5. Others express the matter thus [Christ, out of the gracious Decree and Purpose of God, did undergoe death, that he might procure and obtaine Reconciliation with God for all sinners whatsomever, without any difference, before that God would open againe the door of salvation, and enter into a new Covenant of grace with sinners.] But this Reconciliation hath no more force, or import, but that God might enter againe into a Covenant with sinners: and so there is no Actual Reconciliation of sinners unto God. And all that is obtained▪ is for God, and nothing for man, save a Possibility of Salvation by a new Covenant, nor are we told, whether Christ hath satisfied for the breach of the First Covenant, so that sin is fully pardoned unto all; or not, until the condition of the second Covenant be performed: nor are we told, upon what account the sins against the second Covenant are pardoned; Or if they be unpardonable.

6. Others explaine the matter thus [Christ died for all and every man, not only that God might, without any violation of Justice, enter into a new Covenant with sinners, upon what condition he pleased; but that it should be upon this Condition, that man should be united with Christ the Cautioner: and not only, that Redemption and Salvation should be possible to all, but that really & most certanly Salvation should be bestowed on such, as Christ thought good] But seing Christ knew, that his death would profite none, but these few, whom he had designed, to what purpose should he have laid downe his life for the rest? And how can his death be a price of Redemption for the rest? How can Christ he said to satisfie for the rest? Did he purchase Faith to these few; and would he not purchase Faith to the rest, and yet lay downe the great price for them? What was the end obtained for the rest? was it only a Possible Call of all, Iustice being satisfied? But of what import could that Possible Call be, if Salvation was not also possible unto them? And whereunto is that Call? They will not say, it is unto Salvation, but to Faith: But did not Christ know, that this call would not be obeyed by them? Did He procure Grace unto them, to obey it? then he procured Faith, and if he procured Faith, than he procured Salvation. Againe, if Iustice be satisfied for these others, why are they not liberat? If they say, the new condition is not fulfilled. Then it cannot be simply said, that Christ satisfied Iustice on their behalfe, for he knew before hand, that these would not performe the new Condition; how can he then be supposed to die for them notwithstanding?

7. Thus we see what Difference is among men, that hold Universal Redemption, about the Proper and Immediat End and Aime, of the purpose of God, in sending Christ to die; and of Christ in comeing to die: and how, for the most part, it cometh all to little, or nothing, for it was, saith Arminius, That God might save sinners, what way it pleased Him, his Iustice, which stood p. 160in the way, being satisfied ▪ or as Corvinus: That God might will to save sinners, and That Christ intended by his death, to make such satisfaction to justice, as that he might obtaine to himself power of saving upon what conditions the Father pleased. And thus Christ is said to have obtained Reconciliation and Redemption to all, not that they should actually be partakers thereof, but that God, his justice now being satisfied, might prescribe a condition, which when they had preformed, he might and would actually make them partakers thereof: Some say, that all men are put into a new Covenant, in which Adam was a common person, as well, as in the old, by vertue whereof, none shall be damned that do not sin actually against the condition, and fall thereby from that new state, whereunto they are borne. And this opinion differeth not much from that of Iacobus Andreae at the conference at M…mpelgard, which afterward Huberus maintained (as Kimedoncius sheweth, in his refutation of the same) which was this in short, [That Christ suffered an… died for all, none excepted, Effectually, and obtained for all a Reconciliation, without any respect to Faith, or Unbeleefe; so that all who receive this Reconciliation and continue in it, shall be saved, but as to those who refuse it by unbeleef, it is made null, and they perish.] Others say, [That Christ by his satisfaction removed Original sin in all, so that all Infants, dying in infancy, are undoubtedly saved.] Others [that He died for all sinnes alike, but conditionally.] Some say, [that after the price was payed, it was absolutely undetermined, what condition should be prescribed; so as God might have re-established the Covenant of works:] Others, [that the procuring of a new way was part of the fruit of Christ's death.] As for this condition, some say, [that man can performe it with the help of such meanes, as God affordeth to all] and thus establish the Diana of Freewill. But others [assert the necessity of grace flowing from election hereunto,] and so destroy Universal Redemption, which yet they assert. So that some say [Christ died for all Conditionally, if they beleeve] making the Act the cause of its own Object; for Faith with them is a beleeving that Christ died for them. Some say [that he died for all Absolutely; Yet so as they partake not of the benefite, until they performe the condition, which was to be prescribed; and thus they affirme, that Christ did no more sustaine the persons of the Elect, than of the Reprobat, but of all alike. If we enquire therefore, what was the Immediat Result and Product of the death of Christ, they agree not to tell us, whether it was a Power, or a Will, or a Right, to God, to save any he pleased.

8. However all the Arminians and Camero with them agree in this, That Christ did not purchase faith for any: and that as to all (say some) or as to the most part (say others) Christ hath only procured a Possibility of salvation: And what is this Possibility? Some call it an Exemption from that necessity of perishing, under which they came by the violation of the former Covenant, if a satisfaction had not interveened; and by this Exemption, the say, it co…th to passe, that Christ, if he will, justice being now satisfied, may bring all to life: And hereby also, say they, all may be saved, if they will: But w…at is this else then a meer Possibility? What effica…y hath it, seing notwithstanding thereof, all may perish againe? They say, it is really Efficacious as to this Possibility, p. 161which was not before Justice was satisfied: But yet notwithstanding of this Efficacious Possibility, it might come to passe, that not one should have been saved: for how can salvation be possible without faith? So that if faith be not hereby purchased, it would seem, that Salvation is not possible. And further, it doth hereby appear, that all which is procured is but some power to God and to Christ; But what is mans advantage? They say, That a way to life is opened unto man, that so he may now come to God by Faith and Repentance. But how can he come, who hath no power to Beleeve or Repent, without grace? Or is it in corrupt mans power to Beleeve or Repent?

9. As for this Quaker, with whom we are dealing, He is not pleased to give us a full a…count of his judgment, in this particular: only two things I finde he harpeth upon, and repeateth, as the conclusion of his pretended proofs and allegations, viz. 1. That Christ died for all and every man, and not for all kinds of men, only; non pro generibus singulorum, sed pro singulis generum, as he saith. And 2. That what he procured was only a Possibility of salvation: but what he understandeth hereby, we are left to conjecture: Yet it is manifest, that with him this was all and summe, that was procured; and that it was procured for all equally: But what saith he, as to the Conditions of the new Covenant? we must attend him, in what followeth, ere we know his judgment herein: Where, albeit he saith that what he, with the rest of the Quakers, maintaine therein, is different from what others say, and peculiar to themselves; Yet we will finde to be nothing but Pelagianisme and Arminianisme put in a new dresse of words, not usual with others.

10. Though it might be sufficient for us, to consider what this man saith, and only answere his Reasons; Yet to give the Reader some satisfaction in this matter, which others than Quakers are pleading for, now a dayes, it will not be amisse to give in short the grounds of our contrary judgment, which we maintaine, with the orthodox: wherein I intend not a full handling of that Controversie; But only a short proposal of the truth with the grounds thereof, whereby all our Adversaries assertions will be rejected, and our way, in answering what this Quaker alleigeth, facilitated, and withal the two Assertions, w…ich he insisteth upon, viz. the Vniversality of the Redemption, and the meer Possibility, which was procured, abundantly confuted.

11. What that truth is, which we stand for, is plainly and fully enough set downe in several places of Our Confession of Faith: as Chap. 3. § 6. As God hath appointed the elect unto glory; so hath he by the Eternal and most free purpose of his Will, fore ordained all the meanes thereunto. Wherefore they who are Elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit, working in due season; are Iustified, Adopted, Sanctified, and Keeped by his power through faith unto salvation. Neither are any other Redeemed by Christ, effectually Called, Iustified, Adopted, Sanctified and Saved; but the Elect only. So Chap. 8. §. 1. It pleased God, in his eternal purpose, to choose and ordaine the Lord I…sus, his only begotten Son, to be the mediator between God and man.—VntoUnto whom he did from all eternity give a people to be his seed, and to be by him in time Redeemed, Called, Iustified, Sanctified and Glorified. And ibid. §. 5. The Lord Iesus by his perfect obedience, p. 162and sacrifice …f himself; which he through the eternal Spirit, once offered up unto God, hath …ully satisfied the Iustice of his Father, and purchased, not only R…conciliation, but a… Everlasti…g inheritance in the Kingdom of heaven, for all those, whom the Father hath given unto him. So ibid § last, To all those, for whom Christ hath pur…hased Redemption, he doth certanely and effectually apply and communicate the same, making intercession for them, and revealing unto them, in and by the word, the mysteries of salvation, effectually perswading them by his Spirit to beleeve and obey; and governing their hearts by his word and Spirit, overcoming all their enemies by his Almighty power and wisdom, in such manner and wayes, as are most consonant to his wonderful and unsearchable dispensations. Our judgment is this, in short, That Christ, according to the good pleasure of his Father, laid downe his life a Ransome for the Elect only, who were given to him to save from Wrath, and Destruction; and by that price purchased Salvation, and all the Meanes necessary thereunto, for them only to whom in due time, and after the method, which he thinketh best, doth effectually apply the same unto them, and actually save them.

12. Though grounds sufficient, considering the places of Scripture, annexed in the margine of the Confession, confirming all, are clearly hinted and laid downe, in these passages cited; yet I shall, with what brevity is possible, point forth our grounds in plaine termes. And (1.) The Scripture is full and plaine, in holding forth a Covenant betwixt Iehovah, and the Mediator, a transaction concerning man; or the purposes of God concerning the Salvation of Man, in way of a mutual Compact; both for our better understanding of that solide ground of our Peace and Hope, and for the confirming of our staggering and weak Faith. And though the full explication and confirmation hereof, would, I judge, fully undermine and destroy the rotten grounds of Socinians and Arminians, and of all, who are for the Diana of Free will, and enemies to the Grace of God; yet I cannot digresse thereunto here; and shall only referre such, as would see the same confirmed, unto Mr. Dicksons Therapeutica sacra, and Mr Rutherfords book upon the Covenant. Taking it therefore for granted, till what is by these Worthies said anent it be confuted; and finding that Arminius himself in his Orat. de Sacerdotio Christi, saith, there was a Covenant betwixt the Lord and Christ, I shall but shortly inferre therefrom, That it is repugnant to reason, to say, that the result of that Eternal Transaction: and the whole intended by it, was only to procure a meer Possibility of Salvation; and that such a Possibility, as that though it was equally for all; yet it might so fall out, that not one person should be saved, among all the sones of Adam. How unreasonable is it to imagine such a bargane betwixt the Fa…her and the Son, as among men, considering what they are doing, can have no place? If Christ was to see his seed, by vertue of this Contract, then certainly God had a special eye and respect unto that seed; and that seed must be distinguished from all the rest, for it cannot be All, else all should be saved: and so Christ did not undertake to buy all, nor did the Father give him All, for his seed: and in reference to that seed, the Redemption purchased must be an Actual, and not a p. 163meer Potential, or Possible Redemption; and the Lord must have full Power and Dominion over the Will of that Seed, whereby he may determine their hearts unto a following of the Method, which he was to prescribe; and all these meanes, whereby this actual Closeing with the Conditions was to be effectually wrought, must have been secured: for a transaction betwixt persons, infinite in Wisdom, must of necessity be, in all things, contrived in deep Wisdom. So then, if by vertue of this Covenant, a seed was ensured to Christ, it was these concerning whom the transaction was made; for what interest could others have in this, or advantage by it? And so the Redemption was neither Universal; nor yet meerly Possible, and no more.

13. Againe (2.) The Scripture every where pointeth out the end of Christs coming and dying, to have been, to Procure and Obtaine some good to man; it were endless to cite the Scriptures speaking this out plainely: But if it had been only to have procured a Possibility, then the proper and immediat end of his dying, had been only to have procured something to God, viz. a Power to Him, that he might, without hurt to his Justice, prescribe a possible way of salvation. Now, not to discusse that question, agitated among Orthodox Divines, viz. whether it was impossible for God to have pardoned the sins of man, without a satisfaction made by his Son, or not; meaning antecedently to a decree, determineing this way of manifestation of the Iustice of God; only I must say, that as yet I can see nothing from Scripture, determineing the egresses of the Relative Iustice of God, to be more essential to God, and less subject to the free determinations of his good will and pleasure, than are the egresses of his Mercy; nor do I see any necessity for asserting this against the Socinians, seing our ground, walking upon a decree, is proof against all their Assaults; far less see I any necessity of founding our whole debate with the Socinians, upon that ground; yea I cannot but judge it the result of great imprudence so to do, seing the Socinians may reply, that the sole ground of that Opposition to them is not only questioned, but plainly denyed, by such as we account Orthodox and learned; and may hence gather, that we have no other solide ground, whereupon to debate with them, but such as the learned of our owne side overthrow. The depths of God's Counsel are beyond our fathoming; and it is hard for us to say, hithertil the omnipotent can come, but not one ince further. I da… not be wise above what is writen; and I would gladly see one passage of Scripture, declareing this to have been in itself utterly impossible, and inconsistent with God. But whatever may be said of this, what Scripture tels us, that Christ was sent to die, that he might obtean this Power unto God? And further, what was this power? Was it a meer Power and Liberty, that should never have any Effect? If it was to have an Effect, what was that? Was it only to make a new Transaction with man, in order to his salvation? If that was all, notwithstanding of all this Power and Ability, not one man might have been saved. Was it certanely to save some? Then, the Redemption cannot be called Universal, nor yet meerly Possible. Nay, if by the death of Christ a Right and Power only was obtained to God, God was at full liberty to have p. 164exerced that Right and Power, or not, as he pleased; and so notwithstanding thereof man might have remained in the same condition, whereinto he was, and never so much as have had one offer of life, upon any termes what ever; or only upon the old termes of the Covenant of works; and what then should the advantage of this have been? The whole Scripture, speaking of the death of Christ, mentioneth far other Ends, respecting man.

14. If we (3.) Consider how the Scripture mentioneth, a number given of the Father to Christ, to be Redeemed and Saved, we shall see, that there is neither an Universal, nor yet a meer Possible Redemption: for this gift is utterly repugnant to, and destructive of both: for if, conforme to the Covenant be…wixt the Father and the Son, there were some given to Christ to save and redeem, these He must actually save and redeem; and for these only, was Christ ordained and designed of the Father to be a Redeemer; and upon the account of these only, did he undertake the work, and lay down the ransome-money: for it is not rational to suppose, that, the designe of Father and Son being to sa…e actually these gifted ones, Christ would shed his blood for others, who were not given to him, and who should receive no salvation by his blood; for cui bono? what could be the designe of Father and Son in this? The matter goeth not so in humane transactions, where the price is considerable. Now, that the Scripture mentioneth some given to Christ, and that in distinction from others, is clear Ioh. 17:2.—that he should give eternal life to as many, as thou hast given him. So vers. 12. Those that thou gavest me, I have keept, and none of them are l…st, &c. So Ioh. 6:37. All that the Father hath given me, shall come unto me, & vers. 30. And this is the Fathers will, that hath sent me, that of all which he hath given me, I should lose nothing Ioh. 17:9. I pray for them, I pray not for the world, but for them, which thou hast given me; for they are thine. 10. And all thine are mine and mine are thine, and I am glorified in them. 11.—Father, keep through thine own name those whom thou hast given me. 24. Father I will, that they also whom thou hast given me, be with me where I am, &c. Whence we see, t…at Christ had no charge of the rest; was under no tye to save them, nor would he so much as pray for them: but as for the given ones, Ioh. 10. called his sheep, for these he, laid downe his life, and prayed; and for these was he to give an account: nay, which is more, these had a special Interest in God's heart and affection & were thereupon given to Christ. They were the Father's, and given of the Father to t…e Son; and so fully discriminated from all the rest; and both Father and Son stand engadged to carry these thorow unto salvation: all which considered, it is most plaine, that the Redemption was Particular and Actual, conforme to the Undertaking, and Transaction.

15. Nay (4.) If we will consider the fountaine love, from whence the sending of Christ came, we will see how unreasonable it is to imagine an Universal meer Possible Redemption, as the proper end and effect, of Christs death and merites. It is said Ioh. 9▪ 16. (A place, which our Universalists look upon, as most favourable for them) that God so loved the world, that he gave his only begotten Son, that all beleevers in him, might have eternal life. This love is held forth as unparallelable, a love greater than which cannot be conceived, and a p. 165a love demonstrated by the greatest effect imaginable, sending and giving his only begotten, to give his life a r…nso…e, and to die for sinners; and it must be contrary to all reason, to imagine, that all this was to procure a Redemption, by which it was possible, that not one man should be Actually Redeemed. Christ himself saith, Ioh. 15:13. greater love hath no man, than this, that a man lay down his life for his friends See also Rom. 5.8. And shall we think, that the effect of all this Non-such Love, both of the Father, & of the Son, was only a Possible Salvation, and Redemption? and that all this love should be outed; and possibly not one man saved? Either the Lord knew, that some would get good by this fruite of wonderful love, or not? If not, then he was not omniscient: and then the Father gave his Son, and the Son came, and both were the effect of the greatest love imaginable, and yet neither of them knew, that any one soul should be saved for all that. If he knew, then he knew, that they would get good by it, either by themselves alone, without his Grace, or not. If the first, why would he send his Son to die, and why would Christ come to die for such, as they saw would never have a will to be saved by his death? If the last be said, then, seing the greatest expression of love was to send his Son, and in the Son to come and die, how can we think, that that was for all, when the grace to improve that death, and profite by it, was not designed for all? Sayeth not Paul Rom. 8:32. He that spared not his owne Son, but delivered him up for us all how shall he not with him also freely give us all thing? Importing that that was Impossible. Shall we imagine that that is the greatest love, which is common to all, and is not able to effectuate the salvation of those upon whom it is set? and how can this be, that the greatest effect of this greatest love shall be common to all, and smaller effects not common also? See also 1 Ioh. 4:9, 10, 11. where this speciall love, by which Christ was sent, is made peculiar unto beleevers; for Iohn is speaking of none else: So …s this love peculiarly terminated on Christ's Wife and Church Ephes. 5:25, 2. and hath gracious and saving effects Gal. 2:20. Tit. 3, 4, 5, 6, 7. Epes. 2 4, 5, 6. Rom. 8:36, 37. 2 Thes. 2.16, 17. Revel. 1:5, 6. Beside, that this love is mentioned as an Old, Everlasting, and Unchangable Love, Ier. 31:3. Ephes. 1:3, 4. Rom. 9:11. Ioh. 13:1. Zeph. 3:17. And is all this nothing but a General Common thing, that cannot save one soul, if Lord Free will do not consent, of his own accord?

16: Moreover (5.) if we consider the ends assigned to the Death of Christ, mentioned in Scripture, we shall see that it was some other thing, than a meer Possible Delivery and Redemption, common to all mankinde, Mat. 18:11. He came to save that which was lost; and not to make their salvation meerly possible; for if that were all, Christs argument should have had no strength: So 1 Tim. 1:15.- Iesus Christ came into the world to save sinners: if it were a meer possibility, that might never t…ke effect, h…w should this faithful saying be worthy of all acception; So Luk. 19:10. where the matter is exemplified in Zaccheus. Mat. 1:21. the reason of the name Iesus, given to the Redeemer, is bec…use he shall save his people from their sinnes, that is, Actually and Really, and not Potentially or Po…sibly only: and this cannot be meaned of all: for he sayeth no… the Reprobat from their sins; at least, not from the sin of unbeleef, b… the confession of Adversaries; p. 166But here, no sin is excepted, and therefore is his death restricted to his people, whom he saveth from all their sinnes. Heb. 2:14, 15. there is another end of his death mentioned, viz. that he might destroy him that had the power of death, that is the devil, and deliver them, who through fear of death, were all their lif…time subject to bondage. This was no meer Possible Deliverance, but Actual and Effectual; and it was not common to all; for it is restricted to his Brethren vers. 11, 12, 17. and to sones 13. & to the children which God gave him vers. 13, 14. & to the Seed of Abraham vers. 16. and againe vers. 17. wherefore in all things it behoved him to be made like unto his br…thren, that he might be a Merciful and Faithfull High priest in things pertaining to God, to make reconciliation for the sinnes of the people. Behoved Christ to be a Merciful and Faithful High prist in things pertaining to God, only to make a Possible Reconciliation, whereby it might be, that not one person should be reconciled? and are the Reprobate his brethen? Ephes. 5:25, 26. To what end did Christ give himself for his Church? (And all the world of mankinde belong not to his Church.) It was, that he might sanctifie and cleanse it with the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. Is this a meer Possibility? Then might Christ have died, and have had no Church to present to himself faire and spotless: his Church might have remained full of spots and wrinkles, unholy and full of blemishes, yea should have been no Church. Tit. 2:14. He gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people zealous of good works. Do all the world belong to this peculiar people? doth Christ redeem all the world from all iniquity? Is all the world purified and made zealous of good works? Or is all this a meer maybe, which may not be? 2 Corinth. 5: vers. 21. He hath made him to be sin for us, who knew no sin, that we might be … the righteousness of God in him. Was Christ made sin, or a sacrifice for sin, that all the world might possibly be made the righteousness of God in him? that is, that possibly not one person might be made the righteousness of God in him? who can dream thus, that God's intentions and designes should be so loose and frustrable, and that God should be so uncertain in his purposes? Gal. 1:4. why did the Lord Iesus give himself for our sinnes? It was, that he might deliver us from this present evil world, according to the will of God and our father. This is no meer Possible Deliverance; and it is such as was designed not for all the world, but for the us, there mentioned. So Chap. 4:4, 5, -.- God sent forth his son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sones. This Real Benefite is manifestly here restrick…d. Ioh. 17:19. for their sakes I sanctify any self, that they also may be sanctified through the truth. Christ sanctified himself, to be an oblation, not to obtaine a meer may be; but that they, (for whose sakes he did sanctifie himself, that is, they that were given to him vers. 6:9. and were his owne vers 10. and were in due time to beleeve in him vers. 20.) might Really and Actually be Sanctifi…d through him. Heb. 13:12. wherefore did Iesus suffer without the gate? it was, that he might sanctifie the p. 167people with his own bloud …, this is more, than a may be▪ Rom. 3:25, 26. Why did God set forth Christ to be a propitiation? It was to declare his righteousness, for the remission of sinnes that are past, that he might be just, and the justifi…r of him, that …eleeveth in Iesus: a Certaine Real thing. Many moe passages might be added to this purpose, but these may suffice, to discover the absurd falshood of this Quakers doctrine.

17. Adde (6. such passages, as mention the Actual Accomplishment and Effect of Christ's death, where it will yet more appear, that this was no meere May be, or Possible thing, but that which was to have a certaine B…ing and Reality as to the persons, for whom it was designed; Such as Heb. 1:3.—when he had by himself purged our sinnes. Can their sinnes be said to be purged, who pine away in hell for ever, because of their sinnes? could this be true, if no man had been saved? and yet, if it had been a mere possible and may be Redemption, it might have come to passe, that not one person should have been actually saved. So Heb. 9:12.—by his owne blood he entered in once into the holy place, having obtained eternal redemption. Is a meer possible Redemption to be called an Eternal Redemption? and was that all that Christ obtained? Then Christ's blood was more ineffectual in the truth, than the type was, in its typicalness; for the blood of buls and goats, and the ashes of an hiefer sprinkling the unclean, did not obtaine a possible and may be-sanctification, and purifying of the flesh; but did actually and really sanctify to the purifying of the flesh vers. 13. Againe vers. 14. (which also confirmeth what is now said) how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God. So that all such, for whom he offe…ed himself, and shed his blood, and none else, have their consciences purged from dead works, to serve the living God: and who dar say, that this is common to all, or is a meer may be, which the Apostle both restricteth and asserteth, as a most certaine real thing? Againe vers. 26.—but now once in the end of the world, hath he appeared, to put away sin, by the sacrifice of himself. So that he did Actually and Really, and not Possibly and Potentially only, put away sin; the sin viz. of those, for whom he was a sacrifice, even of them, that look for him, and to whom he shall appear the second time, without sin unto salvation vers. 28. and sure, no man in his wits will say, that this is the whole world. Gal. 3:13. Christ hath redeemed us from the curse of the law, being made a curse for us. 24 That the blessing of Abraham might come on the Gentiles through Iesus Christ, that we might receive the promise of the Spirit, through faith Here are three Ends and Effects of Christ's Redemption mentioned, which no Man will say, are common to all viz. Redemption from the curse of the Law; & this was Really, & not potentially only done, by Christ's being made a curse for us; the Communication of the blessing of Abraham, and the Promise of the Spirit, which are ensured to such as are Redeemed from the curse of the l…w, and to none else. So Ephes. 2:13, 14, 15, 16. But now in Christ Iesus, ye, who sometimes were afar off, are made nigh by the blood of Christ; for he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, the Law of commandements p. 168in ordinances; for to make to himself of twain one n…w man, so making peace; and that he might reconcile both unto God, in one body, by the crosse, having slaine the enmity thereby. To which adde the parallel place Col. 1:21, 22. & 2:14, 15. was all this delivery from Wrath, Enmity, Law of commandements & whatever was against us, but a meer Potential thing, and a May be, common to all, in whose power it was to cause it take effect; or not, as they pleased? Esai. 53:5. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed with 1 Cor. 15.3.—Christ died for our sinnes & 1 Pet. 2:24. who his owne self bear our sinnes in his own body, on the tree—by whose stripes we are healed: How can we then imagine, that all this was a meer May be, seing he was so bruised for our iniquities, so died for our sins, so bear our sinnes, in his own body; as that thereby all, in whose room he stood, are healed by his stripes? The Apostle doth moreover fully clear this matter, Rom. 5:6.—Christ died for the ungodly: was this for all? Or was it to have an uncertane End and effect? No, vers. 9. much more then being now justified by his blood, we shall be saved from wrath through him. The ungodly and the sinners, for whom he died, are such as become justified by his blood, and shall at length be fully saved from wrath. And againe vers. 10. for if when we were enemies, we were reconciled to God, by the death of his son; much more being reconciled, we shall be saved by his life: Upon his death followeth Reconciliation with God, and then Salvation; and his death is for no more than his life is for. By him also they receive an atonement vers. 11. As the consequences and effects of Adam's sin did Certainly, and not by a May be, redownd to all, that he represented and engadged for; so the fruites and effects of Christ's death do as certainly come unto such, as are his, as the Apostle cleareth, in the following verses, laying the advantage on the side of Christ and his; vers. 15.—much more the grace of God, and the gift by grace, by one man Iesus Christ, hath abounded unto many, vers. 16.—but the free gift is of many offences, unto justification, vers. 17.—much more they, which receive abundance of grace and of the gift of righteousness, shall reigne in life, by one Iesus Christ, vers. 18.—even so by the righteousness of one, the free gift came upon all men to justification of life, ver. 19.—so by the obedience of one shall many be made righteous, vers. 21—so might grace reigne, through righteousness unto eternal life, by Iesus Christ, our Lord. Is all this a Common thing, and a meer May be, or Possibility? Ioh. 10:11. he giveth his life for his sheep & vers. 15. But may they for all that perish? No, in no wise vers. 28. and I give unto them eternal life, and they shall never perish. He came that they might have life, and might have it more abundantly, vers. 10. To the same purpose he saith Ioh. 6.33. that he giveth life unto the world, not such a life, sure, as may never quicken any. Upon Christ's death doth the Apostle inferre Rom. 8:32. that the Elect shall have all things, and vers. 33, 34, 35. that they are free from all Accusations, or any Hazard there from, being justified, and having Christs Death, Resurrection, and Intercession to secure them at all hands; & thereupon they have assurance, that nothing shall separate them from the love of God Act. 20:28. Christ hath purchased a Church with his own blood. The whole world is not this Church: nor is this purchase an uncertane may be; And all this p. 169Real and Certaine Effect of Christ's death, was foretold by Daniel Chap 9:24—to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, &c. And who can imagine, that this is Universal, or Uncer…ane?

18. If we will (7.) Consider some other Ends of the death of Christ, which the Scripture pointeth forth, which are not to be found among Heathens, or any except the few Chosen ones, Ordained to life, we shall see, how unreasonable this Quaker is. Gal. 4:5. Christ died to redeem them that were under the Law, that we might receive the adoption of sones. Was this end, and fruit left at an Uncertanty? Shall we think, that Christ might have died, and yet not one man receive this Adoption? Was this Adoption purchased upon an uncertain condition? Or was this purchased equally for all? Then such as received it, might have thanked their owne well natured Free will, upon that account. But let us consider some other fruits. Gal. 1:4. who gave himself for our sins, that he might deliver us from this present evil world. So 1 Pet. 2:24. He bear our sins, in his own body, on the tree: but for what end? That we being dead to sin, should live unto righteousness: & Chap. 3:18. Christ suffered for sins, the just for the unjust: To what end and purpose? To bring us to God. Heb. 10:10. by the which will we are sanctified. How came this to passe? Through the offering of the body of Iesus Christ, once for all, So he suffered without the gate, that he might sanctify the people Chap. 13:12. Revel. 1:5, 6.—he loved us, and washed us from our sins in his owne blood. But was this all? No, it is added, And hath made us Kings and Priests unto God, and his Father. So Ch. 5:9, 10.—thou wast slain, and hast redeemed us to God, by thy blood; and what more? And hast made us unto our God, Kings and Priests, &c. So 2 Cor. 5:15: He died for all ▪ But for what end and purpose? That they which live, should not henceforth live unto themselves, but unto him, which died for them, and rose againe. See Col. 1:22. These and the like passages do clearly pointe forth a special end of Christ's Death, which was designed both by the Father, that sent him, and by himself: and shall we suppose, that this great and chiefe designe was made to hang upon the lubrick and uncertain will of man? Shall Christ be beholden to mans good will for the purchase he made, at so dear a rate? If not, why are not all these ends attained, in all, for whom he died? Did Christ fail in laying down the Ransome? Or doth not the Father keep condition? Who can say either of these? Then surely, there can be no reason to say, that Christ made an uncertain bargan, and purchased only a Possibility of these fruites, which he knew not if ever he should attaine, in any one; Nor to say, that he died for all.

19. Let us further (8.) take notice: That for whom Christ died, he died to take away their sins; And that so, as they may be fully Pardoned, & never brought on reckoning againe: that is, that they be Remitted and Pardoned; and that the poor sinner may not suffer therefore. This sure must be the import of that prayer, forgive us our trespasses. If then Christ by his death hath taken away sin, and purged it away, making satisfaction to justice therefore, how can we think, that justice can punish the sinner in hell fire, for these same sinns? But let us see, what the Scripture saith, 1 Ioh. 3:5.—he was manifested to p. 170take away our sins. Ephes. 1:7. we have redemption in his blood: what redemption? fo…giveness of sins, according to the riches of his grace. So likewise Col. 1:14. Now when sinnes are thus taken away, they are blotted ou…, and not remembered Esai 43:25. Ier. 31:34. Heb. 8:12. Yea they are blotted out as a cloud, and as a thick cloud Esai 44:22. So they are said to be subdued, & casten into the depths of the sea. Mica 7:19. Shall we now say, that Christ hath died, to purchase this Redemption, the Forgiveness and blotting out, as a thick cloud, and casting into the depths of the sea, of sin; and yet multitudes of those, for whom this was purchased, and that by the blood of God, should never obtaine this benefite, but have all their sins charged upon their owne score? This so pincheth the Adversaries, that the best evasion they can fall upon, is to say, that none shall have Original sin charged upon them: But the Scripture no where estricteth this Remission to that sin only. Others therefore say, That no sin now shall be charged upon any, but the sin of Unbeleef. Then Iudas doth not suffer to day, for betraying his master: was it for this sin only, that the Old World was drowned; or that the Cities of Sodom are suffering the vengeance of eternal fire? Iude seemeth to say some other thing vers. 7. so are there other sins there reckoned up vers. 8, 9, 10, 11, 12. to which is reserved the blakness of darkness for ever, vers. 13. But some say, that these are all but pardoned upon condition. Then the Redemption is neither Actual and Real, nor Compleat, but a poor May be, and a may be may not be: and how can such sins be said to be forgiven or blotted out, and casten behinde God's back, and into the depths of the sea? Did Christ know, whether or not this condition would be performed? If not, then He is not the omniscient God. If he knew, that it would not be performed by the greatest part, how can we imagine, that he would notwithstanding lay downe his life to purchase a Remission for them? And how can we think, that He should purchase a Pardon to all, and let the event hang upon the pendulous tottering will of a sinfull creature? But as to that condition, we shall

20. Propose (9.) this consideration. The not performance of that Condition was no doubt a sin, and if Christ died for all the sinnes of the world, he died for that too: And if he died for that too, that is taken out of the way, or there must be another condition imagined, upon performance of which, that is to be taken out of the way; and the non-performance of this condition being also a sin, our proposition will recurre upon this, and so in infinitum: but if this sin be taken out of the way, it cannot prejudge them of the pardon of the rest: and thus all their sins being pardoned, they must needs be saved: and yet it is not so. But it is said, that Christ died not for the sin of Final Unbeleef yet it seemeth, th…t it will be granted, that he died even for the sin of Unbeleefe of all the world, and for unbeleefe continued in, until the last houre of a mans life; but not for that last act; which yet is but the same Unbeleefe continued in an hour longer; and shall we think, that Christ bare the Unbeleefe of 20, 40, 60. or moe yeers, in his body, on the crosse, and not the same Unbeleefe for one houre or halfe houre, yea or quarter of an houre? Who seeth not, p. 171how little ground there is for such an imagination? But the thing I would have mainly here considered, is this. That for whose sinnes Christ hath died, he hath died for all their sins; and therefore, if he died for the sinnes of all the world, he died for the final Unbeleefe of all the world: But this will not be granted; therefore neither can it be said, that he died for the sinnes of all men. Whose sinnes he took upon him to make satisfaction for, he left none for them to answere for; for he is a compleat Mediator, and is sole Mediator. If he died for all the rest of the sinnes of the Reprobat, and of the whole world, why not for that also? Sure, when the Scripture speaketh of Christs taking away of sin, and of the Redemption, that is, forgiveness of sins, which people enjoy through him, there is no sin excepted, He was wounded for our transgressions, he was bruised for our iniquities Esa. 53:5. the Lord laid on him the iniquity of us all vers. 6. or m…de the iniquitie of us all to meet on him; there is no ground for any exception here: when he was stricken for transgression vers. 9. and his soul was made an offering for sin, v. 10. is there any appearance of the exception of any one sin? when he bear their sin and their iniquities vers 11, 12. what intimation is given of an exception of any? Yea, if this exception was to be made, which would null and destroy all, what consolation could the declaration of this redemption, remission of sins, yeeld unto poor sinners? Col. 1:14. Ephes. 1:7. When the Lord made him to be sin for us, was it only in part? how then could we be made the righteousness of God in Him 2 Cor. 5:21? was the Lord in Christ reconcileing the world unto himself, not imputing only part of their trespasses to them? but the imputing of one sin would mar the reconciliation for ever. Is not final unbeleef a dead work? Doubtless: yet the blood of Christ purgeth consciences from dead works Heb. 9:14. Did the blood of buls and goats so sanctify, as to the purifying of the flesh, as to leave the most defileing spot of all untaken away? How could healing come by his stripes, if he bear but part of our sins, in his body on the tree, seing final unbeleef alone would mar all? for where that is, there is no coming to God imaginable. But moreover the Scripture tels us, that the blood Iesus Christ his Son cleanseth us from all sin 1 Ioh. 1:7. and that if any man sin, there is an Advocat with the Father, who is a propitiation for sins, 1 Ioh. 2: vers. 1, 2. and so must be for all sins, otherwayes there were little ground of comfort here: And it was foretold by Daniel Chap. 9:24. that he should make an end of sin, and finish the transgression, and so bring-in everlasting righteousness. Doth this admit of exceptions, and of such an exception, as would unavoidably make all null? No certanely. But you will ask of me, If I think, that Christ did die for final unbeleefe? I Answ. Not: for I judge, it is the sin only of Reprobates, who hear the Gospel: and I judge that Christ did not die for any sin of Reprobats: But this I hold, and have cleared, That for whose sinnes soever Christ hath died, he hath died for all their sins: And because he hath not died for final Unbeleef, therefore he hath not died, for any sin of such, as shall be guilty of this: and as for his owne, he died to prevent their falling into, and to keep them from this sin; for he died to bring them unto God, that they might have the Adoption of sons, that they might be sanctified, and p. 172live unto righteousness, be made righteous, yea the righteousness of God; as is clear 1 Pet. 2:24. Gal. 4:4. Heb. 10:10. 2 Cor. 5:21. 1 Pet. 3:18. Rom. 5:19. what then will this Quaker say to this? Final unbeleef is certainly a sin; and Christ either died for it, or not: if he died for it, than it can be laid to no mans charge; or Christ's death is of no value. If he died not for it, he died not for all the sinnes of al… men; but at most, for some sinnes of all men; and if that was all, no man could thereby be saved, for one sin is enough to procure damnation.

21. Moreover (10) we finde the Persons, for whom this price of blood was laid down, designed more particularly, and the Object of this Redemption restricted; and so it could not be for all and every one. It is said to be for Many Esai. 53:11. Math. 20:28. and 26.28. Mark 10:45. Heb. 9:28. and what these many are, is abundantly declared in other Scriptures, where they are called Christ's Sheep Ioh. 10:15. Christ's People Mat. 1:21. His People, whom according to the predictions of the Prophets, which have been, since the world began, he should save from their enemies, and from the hand of all, that hate them, to performe the mercy promised to the Fathers, and to remember his holy covenant, the oath, which he swore to Father Abraham; that he would grant unto them, that being delivered out of the hand of their enemies, they might serve him without fear, in holiness and righteousness, before him, all the dayes of their life Luk. 1:68, 70, 71, 72, 73▪ 74, 75. His Church Ephes. 5:25 Act. 20:28. His Body Ephes. 5:23. The Children of God, that were scattered abroad Ioh. 11:52. Sones, Sanctified, Brethren, the Children that God gave him, the Seed of Abraham Heb. 2:10, 11, 12, 13, 14, 16, 17. They are the Sheep, that shall infallibly beleeve, because sheep Ioh. 10:26. and Whom Christ knoweth, and of whom he is known vers, 14 and such as shall heare his voice vers. 16. and follow him vers. 27. to whom he will give eternal life, so that they shall never perish, and who are given to him of his Father vers. 28.29. and the Elect 2 Tim 2:10 He is bread giving life unto the World of them, that the Father hath given him, and shall come to him Ioh. 6:33, 37. They are these, concerning whom the Fathers will was, as being given of him, that he should lose nothing, but raise it up againe, at the last day ver. 38, 39, 40. The Redeemed ones that are numbered by God 144000. and are the first fruites unto God, and the Lamb Revel. 14:3, 4, 5. They are such as are the Lords, and whom the Lord knoweth for his 2 Tim. 2:19. and are enrolled in the Lambs book, Revel 13:8. and 20:15. See other particularities Psal. 87:5. Esai. 43:1. and 49:12. and 19:18.24, 25. Zeph 3:10. So are they designed to be these, for whom God is, and who shall have unquestionably all things; the Elect who shall be justified, who shall not be separated from the love of Christ; are in all things more then Conquerours Rom. 8:31, 32, 33, 34, 37, 38, 39. These with whom the Covenant shall be confirmed Dan. 9:27. The redeemed out of every Kinred, and Tongue, and People, and Nation; and made Kings and Priests Revel. 5:9, 10.

22. Further (11) if Christ died for the sinnes of all persons, how cometh it that they are not all actually pardoned? It cannot be said, that Christ's death was not a satisfactory price, nor that the Father did not accept of it: If then he shed his blood for the remission of sins, Mat. 26:28. are not all these sins pardoned p. 173virtually and fundamentally? or shall they not all actually be pardoned in due time? If it be said, they shall be pardoned upon condition of their faith. But if the sinnes of all be equally payed for, and equally in a virtual manner discharged, in Christ's being actually discharged from that debt, in the day of his Resurrection; and the actual disharge depending upon the uncertain condition of mans Will; man, who willingly performeth the condition, shall praise himself for the actual pardon, and none else; for Christ did no more for him, as to the Actual Pardon, than for others, who never shall be blessed with actual forgiveness: and yet forgiveness is held forth, as a special act of free grace; forgivenesse of sinnes is according to the riches of his grace Ephes. 1:7. Moreover as to that condition, whether did Christ purchase it, or not? If he did not purchase it, than man is not beholden to Christ, for the Condition; be it faith, or what ye will, it is no purchased mercy, but man is beholden to his good Lord Free Will, for it, and so he may sacrifice to his own net, and sing glory to himself, for making himself to differ, and for obtaining to himself Actual Remission of all his sinnes, and consequently blessedness Rom. 4: v. 6, 7, 8. for had not his owne well disposed Lord Free Will performed that condition, all that Christ did had never more advantaged him, than it did others that perish. If it be said, that grace to performe the condition, though it be not purchased by the blood of Christ, yet it is freely given by God, to whom he will. I Answer Not to insist here, on the proof of faith's being purchased by Christ; because we shall cleare it afterward, and there is nothing else assigned for the condition, I would enquire, whether Christ knew to whom this grace would be given, or not? if not, then we must deny him to be God: if he knew, why shall we suppose, that he would lay down his life equally for all, when he knew before hand, that many should never get grace to performe the condition, upon which his death should redound to their actual pardon and justification? what Ends, or what Advantages can we imagine of such an Universal Redemption?

23. (12.) If the condition, upon which actual pardon & justification is granted, in the blood of Christ, be purchased by Christ; then either all shall certainly be Pardoned & Justified; or Christ hath not purchased an Equal, Common, & Possible Redemption, to all and every man: But the former is true, & it is not true that all shall certainly be pardoned and actually justified; for then all should be glorified. That the condition, to wit, Faith, and Repentance is purchased by Christ, who can deny, seing, he is expresly called the Author of Faith, Heb. 12:2. and a Prince exalted to give Repentance and forgiveness of sins Act 5.31? So that as forgiveness of sins is founded upon his death, as the Meritorious cause; so must Repentance be; and Christ, as an exalted Prince and Saviour, hath this power to dispose of his owne purchased legacy, which he hath left, and ensured by his death, unto the heires of salvation. Upon his Death, and Satisfaction made in his death, hath he gote all power in heaven and earth, a power to quicken whom he will Mat. 28:…8 Ioh. 5:21, 22, 27. Phil. …:9, 10 Hence we are said to be compleat in him Col 2:10. & to be blessed with all spiritual blessings, in ce…estials (to which, no doubt, faith and Repentance do belong) in him Ephes. 1:3 p. 174Is it not from hence, that the divine power hath given unto us all things, that pertaine unto life and godliness 2 Pet. 1:3? Nay Paul tels us expresly Phil. 1:29. that it is given to us, in the behalfe of Christ, to beleeve on him. And certainly there is a promise of Faith and Repentance; and all the promises are yea and amen in Him 2 Cor. 1:20. all the Blessings contained in the Covenant, are made sure by his death, who was the surety of this better Testament Heb. 7:2…. and this Testament was to have force by his death Heb. 9:15, 16, 17, 18. and the New heart and heart of flesh, is promis…d in the Covenant, and comprehendeth Faith and Repentance, they being some of his lawes, which he hath also promised to write in the heart Ier. 31:33. Heb. 8:10. Ezech. 11:19, 20. & 36:26, 27. We have moreover seen that Sanctification and Holiness, from which, Faith & Repentance cannot be separated▪ were purchased by Christ, and intended in his death: whence he is made of God unto us Sanctification 1 Cor. 1▪ 30. If it be not purchased by Christ, how come we by it? is it a thing in our Power, and an act of our owne Free Will? Then, as I said before, we are beholden to ourselves, for Faith and all that follow upon it, and then farewell all Prayer for Faith and Repentance, & all Thanksgiving to God for it. This is pure Pelagianisme. If it be said, that it is the free gift of God Ephes. 2:8. and a Consequent of electing love. I Answere all the fruites of election, which are to be wrought in us, are procured by the blood of Christ; for all are conveyed to us in a Covenant, whereof Christ is the Mediator and Surety, and with Christ he giveth us all things Rom. 8:32. and we are blessed in Him with all spiritual blessings, according as he hath chosen us in him before the foundation of the world Ephes. 1:3, 4 So we are predestinate unto the adoption of children by Iesus Christ, Ephes. 1:5. and adoption is not had without Faith Ioh. 1▪ 12. can we have Actual Redemption in Christ's blood Ephes. 1:7. Col. 1:14. even forgiveness of sinnes, and not have also in his blood Faith, without which there is no actual redemption, or forgiveness of sinnes to be had? when Christ gave himself for us, that he might purifie unto himself a peculiar people zealous of good works Tit. 2:14. did he not purchase Faith. without which we cannot be such? when the Renewing of the holy Ghost is shed on us abundantly, through I. C. Tit. 3:5, 6. have we not Faith also through him? May we not pray for Faith; and can we pray for any thing, and not in Christ's name? See 2 Tim. 1:9. 1 Pet: 1:3: Rom. 8:32, 39. Luk. 22:32.

24. Againe (13.) All that Christ died for, must certanely be Saved, But all Men shall not be saved. That all, for whom Christ died, must certanely be saved, is hence apparent. (1.) That all, who have Saving Faith & Repentance, shall be saved, will not be denyed; & that Christ hath purchased Faith & Repentance to all, for whom he died, we have showne above. (2.) These who shall freely get all things from God, must get Salvation; for all things else signifie nothing without that; but all they, for whom Christ was delivered, shall get all things, Rom. 8:32. (3.) They whom nothing shall separate from the love of Christ, and from the love of God, which is in Christ Jesus, our Lord, must certainly be saved: But all they, for whom Christ hath died, will in due time have ground to say this, Rom. 8:34, 35, 39. (4.) All they, to whose charge nothing can be laid, shall be saved: But this will be true of all that Christ p. 175died for; for Christ's death is held forth as the ground of this, Rom. 8:33, 34. (5.) They, for whom Christ interceedeth, shall undoubtedly be saved: But Christ intercedeth for all, for whom he died, Rom. 8:34. (6.) All who are sanctified shall be saved: But all that Christ died for shall in due time be sanctified; Sanctification being, as we shewed above, one principal intended end of Christ's deat…. (7.) All Christ's Elected sheep shall be saved: But such are they for whom Christ died, as was showne. (8.) All that God and Christ love with the greatest love imaginable, shall certainly be saved: But such are they, for whom C…rist died, Ioh. 3:16. & 15:1…. Act. 20.28. Eph. 5:25. (9.) All that become the righteousness of God in Christ shall be saved. But that shall be true of all, for whom he died, or was made sin, or a sacrifice for sin 2 Cor. 5:21. (10. All, that shall be blessed in having their sins pardoned, shall be saved, Rom. 4:6, 7, 8. But all for whom Christ died shall have this redemption, Ephes. 1:7. Col. 1:14. (11.) All they, whom Christ knoweth & acknowledgeth, shall be saved, Mat. 7:34. But he knoweth all them for his sheep, Ioh. 10:14, 1…. for whom he died. (12.) All, for whom Christ rose againe, shall be saved, seing he rose for our justification, Rom. 4:25. But he rose againe for all those, for whom he died, Rom 4:25. who was delivered for our offences, and was raised againe for our justification, Rom. 8:34. (13.) All who shall be planted together with Christ, in the likeness of his resurrection, shall be saved: But that is true of such as he died for, Rom. 6:5. (14.) All they in whom the old man shall be crucified, that the body of sin might be destroyed, that henceforth they should not serve sin, shall be saved: But that is true of such as he died for, Rom. 6:6, 7, 8. knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: for he that is dead is freed from sin. Now if we be dead with Christ, we beleeve, that we shall also live with him, &c. (15.) All they, who shall be made Kings and Priests unto God, shall be saved. But all the redeemed shall be such, Rev. 1:5, 6. & 5:10. See worthy Mr Durham on the Revel. p. 303. (16.) If Christ must see of the travail of his soul, then these he died for must be saved: But the former is true, Esai. 53:11. (17.) All whom Christ shall Ju…tifie shall be saved, But he shall justify all whose iniquities he beareth, Esai. 53:11. Thus is this sufficiently proved.

25. It is also considerable (14.) That no where in Scripture, we finde it expresly said and affirmed, That Christ died for all men; Far less fin…e we it said, that Christ died for all and every man. Why then is all th…s trouble made? But they say, as much as all that is said by consequence. And this we deny: if they will rationally presse this matter, they should evince, that such expressions, as they make so much work about, can be no otherwise understood, than they suppose, in the places, where they stand: and this they shall never be able to do. Though it be said, that Christ gave his life a Ransome for all; yet no reason can evince, that that is necessarily to be understood of all and every man: so nor can they conclude any thing rationally from the word world. They may as well inferre from these words all, and the world, that Christ died for devils, beasts & sensless creatures, as that he died for all and every man; for they are comprehended under these terms, as well as Men: And if they will restrict these termes to p. 176men, because of other Scriptures; why may not we restrick them also to the Elect, because of the correspondence of other passages of Scripture? They cannot deny us the liberty; they take to themselves. If they say, that there is a vast difference betwixt Devils an Men, in reference to such favours. We deny it not: but shall adde, that in reference to spiritual favours, amongst which, we cannot but reckon, with the good leave of our Adversaries, the death of Christ, being the fruit and expression of the greatest love of God to Man, we finde also a great difference in Scripture. Some are Loved, some Hated Rom. 9:11, 12. Some whom He Knoweth, some whom he Knoweth not Ioh. 10:14. & 13:18. Mat. 7:33. 2 Tim. 2:19. Some Chosen and Ordained to life, others Not, but to Wrath Act. 13:48. Rom. 8:30. & 9:18. &c. Ephes. 1:4. 1 Thes. 5:9. Some Sheep, others Goats Mat. 25:32. Some on whom God hath Mercy, others whom he Hardeneth Rom. 9. Some his Church, others not Act. 20:28. Ephes. 5:25. Some of the W…rld, others n…t Ioh. 17:9, 10. Some his Brethren, others not Heb. 2:10, 12, 13. And as plainly read we, that Christ died for his People Mat. 1:21. his Sheep Ioh. 10:11, 12, 14. his Church Act. 20:28. Ephes. 5:25. his Elect Rom. 8:32, 34. & his Children Heb. 2:12, 13.