Quakerism the Path-Way to Paganism, Chapter 8 (2 of 3)

Quakerism the Path-Way to Paganism · Chapter 8 (2 of 3)

p. 17626. If we would consider aright (15.) What Christ did undergoe & suffer, while he was made sin, or was making satisfaction for sin; we should hardly think it probable, that Christ Jesus, God-man, who was the brightness of the Fathers glory, and the express image of his person, Heb. 1:3. and thought it no robbery to be counted equal with God, Phil. 2:6. Should have undergone what he did undergoe, and that the Father should have laid all that upon him, which he did lay upon him, and that to purchase only a meer Possible Redemption from sin and wrath, whereby not one person should be saved or pardoned, if so it had seemed good to captaine Free will. Not to Mention his condescending to be Born of a woman, and to be Made under the Law, Gal. 4:4. nor his being in the Forme of a servant, Phil. 2:7. nor his Poverty and mean condition in the world, 2 Cor. 8:9▪ nor his Conflicting with the indignities of the world, Psal. 22:6. Heb. 12:2, 3. with the temptations of Satan Mat. 4:1▪-12. Luk. 4:15. and his being under the infirmities, common to the nature of man, being in all things like us, except sin Heb. 2:17. & 4▪ 15. Esai. 52:13, 14. Nay, nor his sufferings in his Body, Name, Honour at death, when he was Betrayed by Iudas Mat. 2…:4. Forsaken by his disciples Mat. 26:56. Scorned and Reviled by the world Esai. 53:2, 3. Condemned as a malefactor by Pilat, and Tormented by his persecuters Mat. 27:26—50. Ioh. 19:34. and Endured the Painful, Shameful and Cursed deat… of the crosse Phil. 2:8. Heb. 12:2. all which and the like being endured by Him, who was the Son of God, could be no mean suffering, nor undergone for an uncertain end, or for the procureing of a meer Possible and Uncertain good: But that which we would most take notice of here, is, his Soul sufferings, being pursued by divine justice, when that Zach. 13▪ 7. was accomplished, awake, O sword, against my shepheard, against the Man, that is my follow, saith the Lord of hostes, smite the shepheard and the sheep shall be scattered, Mat. 26 31. and the Lord did bruise him, and put him to griefe Esai. 53 5, 10. and he began to be sorrowful even unto death Mat. 26:37, 38. and was sore amazed and very heavy Mark. 14:34. and p. 177was put to offer up prayers and supplications, with strong cryes and teares to him, that was able to save him Heb. 5:7. when, notwithstanding that an angel appeared unto him from heaven, strengthening him, yet being in an agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood falling down to the ground Luk. 22:43, 44. and at length was made to cry out, my God, my God, why hast thou forsaken me Psal. 22:1. Mat. 27:46. Mark. 15:34. This was no mean business, when the Rayes and Irradiations of Divine Love were drawn-in and withheld from him, who had such a sharp sense of the happiness in the enjoying of God's favour, because of the Personal union with the Godhead. But that which is most of all to be considered, is his being made a Curse Gal 3▪ 13. and so made to wrestle with the Justice and Wrath of a sin-revenging God. This was the gall and the wormwood, that made him cry Ioh. 2:27. Now is my soul troubled, and what shall I say? Father save me from this hour. Shall we suppo…e, that all this was about an Uncertane Bargane? Shall we think, that he died the cursed death of the crosse, and bore the weight of God's wrath Luk. 22:4…. Mat. …7:46. and so became a sacrifice to satisfie divine justice Heb. 9 14, 18 & all to purchase a meer Poss…bility; or a meer Possible Redemption? Shall we think, that the Second p…rson of the Trinity should do and suffer all these things, for to redeem man, when possibly, if Freewill should be so ill natured, not one man should reap any advantage thereby? Me thinks, the asserting of this should be a great temptation to cause people turne Socinians, and deny all these soul sufferings of Christ, and his bearing the wrath of God, and making any satisfaction to justice.

27. Adde to this (16.) That the Scriptures speak of Christ's Death & Sufferings, as being not for himself, but for Others; and that not only for the good and adva…tage of others (and doubtless the advantage of all this should be but little, if it were nothing else, but a meer Possible Redemption, which Free will might make Actual, or Not Actual, as it pleased) but in their Roome and Place: hence it is called the chastisement of our peace Esai. 53:5. and he is said to have b…rne our griefs, and carryed our sorrowes vers. 4. He was wounded for our transgressions; and bruised for our iniquities vers. 5. The Lord laid on him the iniquity of us all vers. 6.—for the transgression of my people was he stricken vers 8.—for he shall bear their iniquities vers. 11.—he bare the sin of many vers. 12. He bear our sins, in his body, on the tree 1 Pet. 2:24. the just suffered for the unjust 1 Pet. 3:18. Hence beleevers are said to be crucified with him Gal. 2:20—to be baptized into his death Rom. 6:3. buried with him by baptisme into death vers. 4.—planted together in the likeness of his death vers. 5. dead with Christ vers. 8. He was cut off, but not for himself Dan. 9:26. See also Heb. 2:9. 1 Pet. 2:21. Shall we say, that this was meerly for our good, seing it was, in some respect, for the good of the whole creation Rom. 8:20, 21, 22, 23. Act. 3:21. and not in our Place and Stead? Paul saith 2 Cor 2:14. If one be dead for all, then were all dead. And i… is manifest, that he payed the Law-debt, having taken on him the seed of Abraham for this end Heb. 2:16. and being made a curse for us, he redeemed us from the curse of the Law Gal. 3:10. So that it was in our stead Rom. 5:6, 7, 8. Ioh. 11:50. & 10:11, 15. And the Preposition foreign hath clearly this import Mat. 5:38. & 17:27. Esa. 4…:4. Exod. 21:23, 24. 1 Chron. 14:1. 1 King. 3:7. 2 King. 1:17. & 11:43 Prov. p. 17811:8. Iob. 16:4. & 34:…. 1 Pet. …:9. Rom. 12:17. See many other places cited by worthy Mr Rutherfoord in his book of the Covenant Pag. 25.255. where both in the N. T. and to the LXX, version of t…e old foreign hath his imp…rt. And this t…u…h is abundantly made out by our Orthodox Divines, writing against the Socinians; so th…t I need say no more of it; only I …hink, such as a…ert the Re…empt…n pu…chased by Christ to have been a meer Gen…ral Possible R…demption, do strengthen the hands of …he Socinians; and joyn wi…h them against the Or…hodox: but these Quakers, with their old friends the Arminians, will joyn w…th Socinians, or any, rather than with truth; and we have seen alrea…y, in how ma…y t…ings, this man taketh part with the Socinians. But to our purp…se, …uch as Christ did thus die for, and in their room & place, are accounted to …ave died in Him, & so freed: as in Ter. Proillo te ducam. Ego prote molam ▪

28. Moreover (17.) If we consider the furniture, whic… Christ as mediator had given to him of the Father, we shall see mo…e of the unrea…onableness of this Opinion, which this Quaker, with the Arminians, embraceth: Not to speak of what he had as God, the Fathers Fellow and Equal, let us but take notice of that c…mmunicated furniture, which he had as Mediator between God and man, 1 Tim. 2:5. and our Immanuel, Esai. 7:14 We see He is called Wonderful, Counsellour, &c. Esai. 9:6, 7. He is that Candlestick, whence the golden pipes do empty the golden oile, Zech. 4 12. He was full of grace and truth Ioh. 1:14. Was this fulness for a meer Possible effect? Or had He it so, and for such an end, as none might possibly be the better thereof? No; and of his fulness have all we received grace for grace Ioh. 1:16. He had not the Spirit by measure Ioh 3:34. It pl…ased the Father, that in him should all fulness dwell Col. 1:9. In him are hid all the treasures of wisdome and knowledge Col. 2:3. and in him dwelleth all the fulness of the godhead bodily vers. 9. And wherefore is all this? Even that all his might be compleet in him vers. 10. Grace was poured into his lips Psal. 45:2 and he was anoynted with the oyle of gladness above his fellowes vers. 7. And Esai. …1:1. Luk 4:18. &c. The Spirit of the Lord God was upon him, because the Lord had anoynted him. And for what end? To preach glade tideings unto the meek, to binde up the broken hearted, to proclame liberty to the captives, and the opening of the prison to them that are bound. See further vers. 2 …. Sure, this was no uncertain end, nor l…st to the discretion of Free will. So Esai 11:…. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, &c. Sh…l all this be, and further shall righte…usness be the girdle of his …mes, and faithfulness the gir…le of his reines vers 5. And …ay it notwithstanding so come to passe, that the Wolf shall not dwell with the Lamb, nor the Leopard lye down with the Kid, &c nor the earth be full of the knowledge of t…e Lord, as the waters cover the sea? Ver. 6, 7, 8, 9. How absurd is it to imagine this? And yet so it may be, by the Quakers opinion. All this furniture saith, that it was no Uncertain G…neral End, which he had before his eyes, in undertaking this work; and the Father in sending him, and granting to him this fulness

29. Adde to this (18.) The Titles and Relations, which Christ took upon Him for they cannot be meer in…igni…icant and empty Names. He is called a Redeemer Esa. 4…:14. & 54:5. & 49:26. & 60:16. & 43▪ 14. & 44:6, 24. & 48: p. 17917. & 49:7. & 47:4. & 59:20. Rom. 11:26. And shall we imagine, that He shall be a Redeemer and Deliverer, and yet no man Redeemer or delivered? No: He hath a redeemed company, whom he owneth as such Esa. 35 …. & 43:1, 2…. & 44:22. & 48:20. Ier. 31.11. Esai. 51:11 & 52:3. & 63:4. Zach. 10:8. Luk. 1.68. & 24:21. 1 Pet. 1:18. Revel. 5:9. & 14:3. He is called a Saviour Esai. 4…:3, 11. & 45:15, 21. & 63▪ 8. Luk. 1:47. & 2:11. Ioh 4:…2. Act. 5:31. & 13:23. 2 Tim. 1:10. Tit. 1:…. Ephes. 5:2…. Tit. 2:13. & 3:6. 2 Pet. 1:1, 11. & 2:20. & 3:2, 18. 1 Ioh. 4:14. Shall we think, that he was given & sent for a Saviour, and took upon him that title and relation, and notwithstanding no man might be saved? No, there are also some designed, the Saved 2 Cor. 2:15. Act. 2:4… 1 Cor. 1:18. He is called a King Revel. 15:3. & 17:14. & 19:16. 1 Tim. 6:15. Ioh. 12:15. Luk. 19:38. & 23 2. Zach. 9 9. Mat. 21:5. Now is he an actual King, and shall have none but potential Subjects? Shall he be a King without a Kingdom? See Ioh. 18:36. Col. 1:13. 1 Cor. 15:24. He is called an Husband 2 Cor. 11:2. Ier. 31:3…. And therefore He must have a Wife and a Bride I…h. 3.29. Revel. 18:23. & 21:9. & 22:17. He is called an Head Ephes. 5.23. 1 Cor. 11:3. Ephes. 4:15. & 1:22 Col. 1:18. And so must have a Bo…y Ephes. 1:23. Rom. 12:5. Ephes. …:4. Col. 3:15. & 1:24. & 2:19. Ephes. 4:6. & 5:23. & 3:6. He is called the Vine stock, and shall he have no Branc…es? Ioh. 15:1, 2. &c. These things mi…ht be further enlairged and pressed; but we s…all haste forward.

30. (…9.) Our Adversaries say, That Christ by his Death and passion did Absolut…ly, even according to the Intention of God, purchase Remission of sins and Reconciliation with God, and that for all and every man: Ot…ers say conditionally: But withal as to the application of this purchase it is made to depend upon faith: and so they distinguish betwixt Impetration and Applicati…n. And though it is true, the purchase made is one thing, and the actual enjoyment of the thing purchased is another thing: Yet we may not say, with our Adversaries, that the Impetration is for moe, than shall have the Application; or as this Quaker, who in effect saith, that it may so fall out that there shall be no Application, for all this Impetration. But we assert, that both Impetration and Application, in re…pect of the designe of the Father, which is absolute a…d certain, and the Intention of Christ the Mediator, which is fixed and p…remptory, are for the same individual persons; so that for whom soever God … Christ, and Christ came to purchase any good, unto these same sha…l it actually, in due time, and in the Method and manner Condescended upon & prescribed be given; and upon them, and none else, shall it actually be bestowed. for (1.) No other thing, beside this Application, can be supposed to have been the end of the Impetration; And sure, Christ was herein a Rational Agent: Nay, it was the Intention and designe of the Father, that the Application of these good things should be by the meanes of this Impetration, as is abundantly cleared above. (2.) We cannot suppose that either Christ, or his Father, should faile, or co…e short of their end designed; but by our Adversaries, the Impetration might have been obtained, and yet no Application made of the good things impetrated and obtained. (3.) If no Application was intended by the Father or by p. 180Christ, then it must be said, that both were uncertain, as to what the Event should have been, or at least Regardless and Unconcerned; either of which to affirme were blasphemy. (4.) The very word Impetrate, having the same force and import with, Purchase, Procure, Obtaine, Merite, and the like, doth say, that such, for whom this Impetration was made, have a right, upon the Impetration, to the thing Acquired and Purchased: And if they have a right thereto, that Possession should follow. (5.) Yea the word importeth, the actual conferring of the good, to be the very end of the Purchaseing and Impetrating; and so, in this case, the very Impetration is ground of Assurance of the Application, considering, who did impetrate, and at whose hands, and withall, what was the ground of the Fathers sending of Christ, and of Christs coming to impetrate, even inconceiveably wonderful and great Love. Nor doth the intervening of a condition, required before the actual collation of some of the good things purchased, hinder at all; for all these Blessings, some whereof are as a condition to others, are the one good thing Impetrated, and the very conditions are also Impetrated, as we declared above: and so this pointeth forth only the methode of the actual bestowing of these good things purchased. (6.) How absurd is it to say, a thing is Impetrated or Obtained, and yet may, or may not be Bestowed; may be Possessed, or not Possessed? Or to say, that such a good thing is Obtained by price or petitioning, and yet the same good t…ing, may never be Bestowed, or the Bestowing of it hangeth and dependeth upon an Uncertain Condition, which may never be performed? (7.) How unreasonable is it, that such should have right to the Merites, that have no right to the thing Merited? Doth not an interest in the Merites, procureing any thing, include an interest in the thing Merited? When a ransome is payed for captives, to the end they may be delivered, have not these Captives a right to the deliverance, upon the payment of that ransome? (8.) The Scriptures do so connect these two, that it argueth contempt thereof, to imagine such a separation: as Rom. 4:25. Yea the one is assigned as a certain Effect and Consequent flowing from the Other, as its Moral cause Esai. 53:11. By his knowledge shall my righteous servant justify many, this Justification is the Application; & whence cometh it? For he shall bear their iniquities, there is the Impetration gi…en as the ground hereof: So further vers. 5. he was wounded for our transgressions, &c. and what followeth upon this Impetration? And by his stripes are we h…aled. So R…m. 5: vers. 18. By the righteousness of one the free gift came upon all men to justification. So that the Application reacheth an all, that is, all who have interest in the righteousness, whic… is the thing Impetrated see also Heb. 10:10. (9.) If Christs Intercession be for the same persons, for whom he Died, t…en the Application is to the same; for this Intercession of Christ is in order to t…e Application: But that Christs Intercession is for the same persons, for whom h… died, we shall see hereafter (10.) If all things be ensured to such, for whom Christ died, then certanely this Application cannot fa…l: but the former is true Rom. 8 32. He that spared not his owne Son, but delivered him up for us all, how shall he not mark this manner of express…on, which importeth the great…st of absurdities to think otherwise) with him also freely give us all things? p. 181(11.) And in that same place vers. 33, 34. Christs death is given as the certain ground of Justification, and Salvation; so that such, as he died for, shall certanely, in due time, and after the methode prescribed, be Justified and Saved; otherwayes, there were no sure ground in the Apostles argueing; for if all the ground of this certanty, as to Application, were from their Faith, or fulfilling of the Condition, the Apostle would have mentioned this, as the maine ground, and not have led them to a ground common to others, who never should partake of the Application. (12.) This matter is abundantly confirmed from what we said above, concerning Christs purchasing of Faith, and dying for our sanctification, and to bring us to God, &c. so that more needeth not be added h…re.

31. (20.) For further confirmation of this, and because our Adversaries think to salve the forementioned separation of Impetration and Application, by telling us, that where good things are Absolutely purchased, then Application must follow; But not where good things are purchased only Conditionally, as in our case: we shall therefore shew, how this will not hold, nor advantage their cause: for (1.) If all be Redeemed Conditionally, that condition, whatever it be, must in equity be revealed to all. I know this Quaker will grant this, and say, that it is revealed to all persons, come to age; but how this is, and what he understandeth hereby, we shall afterward have occasion to enquire: However, others are put to sory shifts here. (2.) Either God and Christ knew, who would performe this condition, or not: If not, then they were not omniscient: If they did know; then sure, this death was more particularly and designedly intended for them, than for the rest: and upon what account, and to what end, should Christ lay down his life a ransome for such, as he knew certainly should never be the better thereof? And why would the Father send him to die for such? (3.) This Condition is either in mans sole power, without the help of the grace of God, to performe, or not: If it be in mans power, from what Scripture shall this Pelagianisme be confirmed? How shall then the new Covenant of grace be distinguished in specie from the Covenant of Works, made with Adam? If t…is Condition be not in mans power, but the grace of God must work it, Then either God will work it in all, or not: If not, why would God purchase good things to people upon a Condition, which they could not performe, and which he alone could work in them, and resolved not to worke in them? If he will worke it in all, then all shall certainly be saved. Againe, if this Condition be the free gift of God, then either God will give it Absolutely to all; and so all shall certainly be saved: or Absolutely to some, and then none but they shall be saved, and why should Christ die for the rest? Or Conditionally to all: And if so, the doubt will recurre concerning that Condition, which either must be Absolutely given, and so we are where we were, or Conditionally, and so still the doubt recurreth. (4.) This condition is either purchased by Christ, or it is not. If not, then we owe no thanks to Christ for it, nor for what is obtained upon that condition, more then others who performe not the condition, and so obtaine nothing: but to Ourselves only, who make ourselves to differ; and so may we sing praises to ourselve, p. 182and put the crown upon our owne heads, and give no song of praise to the Redeemer, but what such as go to hell are bound to give, contrary to all Christian Religion: If Christ hath purchased this Condition, then i… is done either Absolutly, or Conditionally: If A…so…utely, t…an all shall Absolutely have it: if Conditionally, we enquire, what is the Condition? And whatever it be, we may move the same questions concerning it (5.) By this meanes the act should creat …ts owne object; for Faith in the death of Christ is ordinarily given as the Cond…t…on, and this faith maketh the death of Christ valide, which otherwayes would not be (6.) This maketh all the vertue of Christs death to depend upon mans act; so that if man will, all shall be saved; if not, no man shall be saved, notwithstanding that Christ died for them. (7.) This makes Christ but, at most, a half Mediator, doing one part of the work; and man, coming in to compleete it, must be the other half mediator; and so, at least, must have the halfe of the Praise (8.) where saith …he Scripture, that if we beleeve, Christ died for us? or that Christ died for all, or for any, Conditionally? It is true, some of the effects of Christ's death are bestowed conditionally, (…aking the word conditionally not properly, as it the performance of that condition, did in proper law …ense procure a right to these mercies; for through the merites of Ch…ist's blood have we a right properly to al…; but improperly as denoteing nothing but the Methode and way of Go…'s bestowing the blessings purcha…ed, fi…st this, and th…n, upon the souls acting o… that, another; as for exam…le, fi…st faith, then upon the souls acting o… Faith, Iust…fication, then Sa…ctification &c. and upon the souls acting of Sanctification, Glo…ification) but the de…th of Christ cannot therefore be called Conditional, more than th… will or purpose of God can be called conditional, because some of the things willed, may depend …pon other, as upon a condition (9) Then by performing th… Condition, man should …rocure to himself a Legal Right▪ and Title not only to the d…a…h of Christ, bu… …o Iustification, Adoption, Sanctification, yea and to Glorification; yea and that a more near and effectual Title and right, than what was had by Christ's death; for the Title had by Christ's death (if it can be called a Title) was far Remote & Common to such, as shall never have any p…ofi…e by it; but the other is C…rtain, Particular, Proxime, and giveth possession, jus in re. (10.) Then Christ's blood, as shed upon the crosse, was but a Potential thing, h…ving no power or vertue in it self to redeem any, it was but a poor Potential price: and all its vertue of actual purchasing and procureing is from mans performing the Condition; this, and this only, giveth it Power and Efficacy: and so Christ is beholden to man for giving vertue unto his Blood, and making it effectual, which before was a dead ineffectual thing. Then let any judge, who should have the greatest share of the glory of Redemption, Man or Christ (11.) was Christ's death Absolute in no respect; or was it, as to some things, I mean, belonging to Grace and Glory, Absolute? if in nothing, then Man must certanely have a great share of the glory: if it was Absolute as to any thing, what was that? and why was it more Absolute as to that, than as to other things? And why should it then be simply, and without limitation, said that Christ died p. 183for all Conditionally? (12.) what will this Quaker say, as to infants? did Christ die for them Conditionally? But he must say, that Christ died not for them at all, because they have no sin: where is then his Universal Redemption? Infants, sure, make a great part of mankinde: and therefore the Redemption, from wh…ch they are excluded, and of which they have no need, can not be called Universal.

32. For Further confirmation of our 19. Argument, and confutation of our Adversaries position, we adde (21) That Christ Iesus is heard of the Father in all that he asketh Psal. 2:8. Ioh. 11:41:42. and as an High Prist he entred into heaven H…b. 9:11.12. …ow to appear in the presence of God for us vers. 24 to prepare a pla… Iob. 14:2. & to act the part of an Advocat, inte…ceding with the Father, in the behalfe of all such▪ for whom he died 1 Ioh. 2:1, 2 If then Christ, whom his Father heareth alwayes, intercedeth in the behalfe all these, for whom he died, either he did not die for all, or all must certainly be saved. That Christ's Intercession, and Death are so the same persons, will be, and must be denyed by our Adversaries: But to us it is most manifest from these grounds 1.) To Inte…cede and pray are as Essential and Necessary Acts of the Priestly office, as to offer sacrifice: and the Apostle Heb. 9: cleareth up, how Christ did in truth, what the High priest among the Jewes did in the type; for as the High priest alone went, once every yeer. into the second tabernacle, or holy of holies, notwithout blood, which he offered for himself, and the errours of the people vers. 7. So Christ being come an High priest of good things to come, by a greater and more perfect tabernacle, by his owne blood, he entered in once into the holy place, having obtained eternal Red…mption vers. 12. Hence he is said to Live for ever to make Intercession for us. Heb. 7:25. and he is an Advocat with the Father 1 Ioh. 2:1 Hence then it is manifest, that Christ must Intercede for such, as he did Offer up himself for, or he shall not be a Perfect and Compleet High Priest; or not faithfull to performe all the O…fices of the High Priest: neither of which can be said (2.) The ground of his Intercession, is held forth to be his Oblation: as the High Priest went into the holy of holies with the blood of the sacrifices, which he had offered; so Christ entered into the holy place, having first obtained by the sacrifice of himself an Eternal Redemption. Heb. 9:12. So he is an Advocate with the Father, being first a Propitiation for sinnes 1 Ioh. 2:1, 2 (3.) Both his Death & Intercession make up one Compleet Medium, and are intended and designed, as one Medium, for the end designed, viz the bringing of many sones unto glory, saving to the uttermost all that come to God through him &c. (4.) How unreasonable is it to think, that Christ would refuise to Pray for such, whom he loved so dearly, as to lay down his life for? yet he saith expresly, th…t he prayeth not for the world, but for others, distinguished from the world, Ioh. …7:9. (5.) As His Death was for such as the Father had given him (as we saw above) so his Intercession and Prayer is restricted to such Ioh. 17:9.—. I pray not for the world; but for them which thou hast given me, for they are thine. (6.) Christ's end in coming into the world, was to save his people; Hence he gote that name Iesus; but he should not be able to save them, Perfectly, Compleetly, and to p. 184the Utermost, if he did not joyne his Intercession, with his Oblation; Yea upon this account he continueth ever a Priest, having an unchangable Priesthood, Heb. …:24, 25. But this man, because he continueth ever, hath an unchangable Priesthood, wherefore he is able to save them to the uttermost, that come unto God by him, seing he ever liveth to make intercession for them. (7.) The Apostle so joyneth them together Rom. 8:34. that they must do manifest violence to the Apostles reasoning, who would pull them asunder, and separate the one from the other. It is (sais he) Christ that died, yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us. (8.) Yea, they are so joyned together here, that his death alone considered could not yeeld that ground of triumph and boasting, nor security from Accusations: Yea rather that is risen againe, &c. (9.) So that the separating and taking of these asunder, is greatly prejudicial to the consolation of his people; for though they should attaine to some apprehensions of Christ's dying for them, as an Advocate with the Father, upon new sinnes 1 Ioh. 2:1, 2. Though Christ died, yet they might be condemned, for he must also Interceed; and if he do not Intercede for them, their Hopes, and Comforts are gone: And so there should be no force in that, who is he that condemneth, it is Christ that died? Rom. 8▪ 34. And a poor soul might be had saved, but not to the uttermost, contrare to Heb. 7:25. (10) And that place Rom. 8:33. restricteth both equally unto the Elect: who shall lay any thing to the charge of God's elect? (11.) When Christ laid down his life a Ransome for sinners, he could not but know, that by that Ransome none should be actually saved, without his Intercession, it being accorded betwixt Father and Son, that the mediator should mediate both by Price and by Prayer▪ And he could not but know, for whom he purposed and intended to Interceed; how shall we then suppose, that he would lay down his life for those, for whom he was purposed not to Pray? Or that he would do the most for them, For whom he would not do the least? (12.) Christ's intercession is really a presenting unto God the Oblation made: Therefore sayes the Apostle Heb. 9:24. that Christ is entered into heaven it self, to appear in the presence of God for us: And so by appearing he Interceedeth: and his appearing is in his owne blood, whereby he obtained Eternal Redemption Heb. 5:12. and so his Intercession must be for all, for whom the Oblation was, and the eternal Redemption was obtained. (13.) Yea both these are so joyned together by Esaias Chap. 53:12. as that they are made one ground, and procureing cause of God's divideing him a portion with the great, and of Christs own divideing the spoile with the strong; Because he hath poured out his soul unto death, and he bare the sin of many, and made intercession for the transgressours. (14.) This is further clear from the reasons, we gave to confirme that fast connexion betwixt Christ's Impetration & Application, in the foregoing paragraph, for the Actual Application of the benefite and fruit of his oblation is attributed to his Intercession▪ (15.) Nay, that whole Chapter Ioh 17. confirmeth this; for there Christ is both Offering himself, or sanctifying himself thereunto vers. 19. and Interceding: and these are so lincked together, both in themselves, and as to the persons for whom, that it must argue, at least, much incogitancy, to imagine a divulsion, & separation of these p. 185two acts of his Priesthood. (16.) If Christ Intercede not for the same persons, for whom he died, we ask for whom he Intercedeth? Is it for actual beleevers? Then we ask a Scripture ground for this restriction? And then it is manifest hence, that Christ Intercedeth not for the working of faith in any: And yet Esaias tels us, that he maketh Intercession for transgressours: And we see Ioh. 17:20. that he prayeth not only for those, who were already beleevers, but for such also, as were not yet beleevers. He told us Himself also, that he would pray the Father for the Spirit, Ioh. 14: vers. 16. And among other things, this is one work of the Spirit, to cause a sinner beleeve, 2 Cor. 4:13. Ephes. 1:17, 18, 19.

33. The point we are upon will be further cleare, if we consider (22.) That Christ's death was a Redemption, and we are said to be Redeemed thereby Gal. 4:5. and 3:13. Rom. 3:24. Ephes. 1:7. Col. 1:14. 1 Pet. 1:8. Revel. 5:9. Tit. 2:14. And therefore, all such, as he laid down this Redemption, or Redemption-money for, must of necessity be redeemed and saved; and consequently he died not for all, seing all are not redeemed and saved. His Ransome, or Price of redemption, which he laid down, viz. his blood, which he shed, is called foreign a ransome Mat. 20:28. and foreign 1 Tim. 2:6. That all such, for whom this Redemption-money was payed, and this Ransome was given, must be saved, is cleare; for (1.) Other wayes it were no Redemption, a ransome given for Captives doth say, that these Captives, in law and justice, ought to be set at liberty (2.) This Redemption is the same with, (as to the effect,) or hath attending it, forgiveness of sins. Col. 1:14. Ephes. 1:7. and forgiveness of sins, is with justification, & hath blessedness attending it Rom. 4:6, 7, 8. (3.) Salvation necessarily followeth upon this Ransome and Redemption, as is clear 1 Tim. 2:4. compared with vers. 6. (4.) This redemption is from a vaine Conversation 1 Pet. 1:18. and consequently is attended with Salvation. (5.) It is attended with justification, Rom. 3:24. being justified freely by his grace, through the redemption, that is in Iesus Christ (6.) Hence it is called the Redemption of the transgressions Heb 9:15. that is, either of Transgressours, by a metonimy, or of us from the evil of transgressions, & that upon a valuable compensation and satisfaction; for foreign is a Redemption from evil by the Interveening of a Price, a foreign, a Ransom, (7.) This was a Redemption from the law, for God sent forth his son—made under the law, to redeem them, who were under the law Gal. 4:4, 5. & so by this redemption, there is a liberation had from the Law, and its Curse and Penality (8.) And it is a Redemption of such as were under the law, for this end, that they might receive the adoption of sones Gal. 4:5. But this Adoption of sones is not common to all (9.) All which receiveth confirmation from this, that the Father, who received this ransome, did himself send his Son to lay it down, and so it was his own Ransome; and therefore must have been payed, upon a certaine designe of actually Redeeming and delivering from Sin, Satan, Death and Hell, those, for whom it was laid downe. (10.) So is there an other end of this redemption mentioned Gal. 3:13, 14. Christ hath redeemed us from the curse of the law—that the blessing of Abraham might come on the Gentiles through Iesus Christ. (1.) Seing the Lord jehovah might have refused to free the sinner, upon any Redemption or satisfaction offered, p. 186and exacted all of the sinners themselves, that they lay under by the law, it was a great condescendence in love of this great Lord, and a gracious act of Soveraignity, to accept of a mediation; and of Love and free grace to provide a Red…emer; we cannot but in reason think, that His good pleasure did regulate this matter, as to the Persons, who should be Redeemed, and as to the manner and method after which they should actually partake of the Redemption. And that therefore, the persons to be redeemed were condescended upon, and the persons condescended upon were certanely to be …edeemed; the Lord having intended, in the contrivance of this Redemption, the certaine Salvation and Redemption of those, who were condescended upon, & of none else; and the Intentions, Designes and Purposes of God are not vaine nor frustrable.

34. Further (23.) Christ's death had a real Merite in it, that is, a worth and value, to procure the good things, it was given for; so that thereby there was a Purchase made. Act. 20:28. And therefore, we cannot suppose, that all that was Procured and Purchased hereby, was a General, Uncertane, and meerly Possible thing. If it had a value and worth in it, (as no question it had) to purchase and procure grace and glory, unto all, for whom it was given; and was accepted as a valuable price of the Father, why should not the thing, hereby purchased, be given and granted, in due time? To say, that all was susp…nded upon a condition, is to make all Uncertaine: or we must say, that Christ's death did procure that Condition also: and then all is right, for that is it, we say.

35. (24.) Christ's death is to be considered as the death of a Testator Heb. 9:15, 16, 17. And for this cause, he is the Mediatour of the New Testament, that by meanes of death, for the redemption of transgressions, that were under the first Testament, they which are called, might receive the promise of eternal inheritance: for where a Testament is, there must also of necessity be the death of the Testatour: for a Testament is of force after men are dead, otherwise it is of no strength, at all, while the Testatour liveth. So he said himself of the cup, in the Sacrament, that it was the blood of the New Testament Mat. 26:28. Mark. 14:24. and that it was the cup of the New Testament in his blood Luk. 22:20. and Paul calleth it, the New Testament in his blood 1 Cor. 11:25. So that his Death and Bloodshed was the death of a Testatour, for the confirmation of the New Testament, and for ascertaneing of the Legatees, of the good things bequathed to them in legacy, by the Testament. Now a Testament commonly is a declaration of the Testatours free, Absolute and Voluntary Purpose of bestowing such and such benefites, to such and such friends; and so it is the Testatours letter will, whereby he willeth that this legacy be given to this person, and that to another. It is true, men may insert some conditions, as to some legacies, because they are but men, and know not contingent future things, nor have they the wils and dispositions of such, they appoint legatees, in their own hand and power; But it is otherwayes with our Testatour: and therefore we cannot think, that He left the legacies in his Testament, at the uncertanty of conditions, to be performed by men; especially considering, how as he died to ratify the Testament, so he rose againe to administrate the same, as the sole executor thereof by his Spirit, and p. 187that what legacies he left to be bestowed, upon such and such conditions, he left not the matter at an uncertanty; for the condition it self was bequathed, as the necessary good of the Testament, without which all would have been to no purpose. It is unreasonable then to think, that Christ died to give force to his Testament; & yet it might come to passe, that he should have no heire, to enjoy the goods left in legacy. Nor is it reasonable to think, that all the world were equally his heires, seing the Inheritance, and Kingdom is for the little fl…ck Luk. 12:32. and a peculiar select number … Pet. 1:4. Ioh. 17:24. Col. 1:12. who are heires of the promises, of God, of salvation, of the grace of God, of the Kingdom &c. Rom. 8:17. Gal. 3:29. and 4:7, 30. Ephes. 3:6. Heb. 1:14. and 6:1…. and 11:7. Iam. 2:5. 1 Pet. 3:7. Therefore, all whom Christ hath appointed heires in his Testament, shall certanely enjoy the good things tested, in due time, for his Death gave force to his Testament, as being his Last and Unchangeable will, so that they cannot misse of the Inheritance, and be disappointed; especially considering, that Christ by his death laid downe a valuable & rich price to purchase all these good things, which he left in legacy to his friends & heires.

36. Christ's death moreover (25.) is to be considered, as the death of a Sponsor and Cautioner, and this will further confirme our point: Hence he is called a Surety Heb. 7:22. and is said to die for the ungodly Rom. 5:6. to be made a curse for us Gal. 3:13. and to be made sin 2 Cor. 5:21. and other expressions of the like kinde have the same import: From whence it is evident, that Christ took the debt upon him, that was justly to be charged upon the account of sinners, that he became one person in Law, with sinners the principal debtor; that he payed and satisfied for all the debt, and that in their roome and place▪ and that therefore all these, for whom he died, must certainly be delivered from the Debt, and from the Charge and Consequences thereof. These things are manifest of themselves, and need no further confirmation. Now seing all are not delivered from the debt of sin, nor from the punishment due because of sin, we cannot say, that Christ died, as a Cautioner, for all; for sure his death was a compleat payment of all the debt he undertook to pay, and to satisfie for. Nor can we say, that he died as a Cautioner for he knew not whom; far lesse, that he died as a Cautioner, and yet none might possibly receive advantage thereby. Nor yet can we say, that he died, as a Cautioner, and payed for some sinnes of all, and not for all their sinnes, for whom he died; seing he was a Compleet Cautioner. So then, as Christ died in their roome and stead, as their Cautioner, and Sponsor, for whom he died, wrong should be done to Him, if all these, for whom he was a Cautioner, should not at length actually be delivered out of prison, & freed from the accusation of the law: They, for whom he died, being in him legally, when he died, and morally and virtually dying in him, and with him, must not, in justice, be made to pay their own debt, and satisfie the law over againe: Christ's stricking hands (as the phrase is Prov. 22:26.) and so putting his name in the obligation, and accordingly making satisfaction, the Principal's name is blotted out, and he freed in the time appointed: for he beare our griefs, and carryed our sorrowes &c. Esai. 53:4, 5. and by meanes of death, he delivered them, who through fear of death were all their lifetime ubject to bondage Heb. 2:14, 15.

p. 18837. This matter will be further clear, if we consider (26.) How the death of Christ was a Satisfaction: and none can deny this, but Antichristian Socinians: Others willingly grant, that Christ did substitute himself, in the room of sinners, and was willing to undergo the punishment, threatned in the Law against sin, that the sinners, for whom he undertook satisfaction, might be freed: So he bear their sins Esai. 53:11. 1 Pet. 2:24 And he was made sin 2 Cor. 5 21. Hence he is called a Propitiation 1 Ioh. 2:3. & 4:10. Rom. 3:25. Whereby we see, that Christ took upon him the whole Punishment, that was due to sin; and that God, whom sinners had offended, was well pleased with what he did and suffered, according to that undertaking, yea more pleased, than he was displeased with all the sinnes of those, for whom he suffered: for hereby His Authority and justice was made to appear more glorious & excellent. How then can we think, that many of those, & it may be all, for whom he gave that satisfaction, may, notwithstanding, possibly be made to make satisfaction for themselves, as they may by our Adversaries way? Was not his satisfaction full & compleat? Why should any then, for whom he gave that satisfaction, be liable to Punishment? Is this consonant to justice? Did not the Lord Jehovah send Christ and fit him with a body for this end Psal. 40:6. Heb. 10:5. & laid upon Him the iniquities of us all Esai. 53:6▪ that He might make full satisfaction for them to justice, & suffer for them all that the Law could demande of them, or they were liable unto by the broken Law? Did not Christ do & suffer all, which he undertook to do, & suffer for this end? And did not the Father accept of what he did & suffered, as a full Compensation, & Satisfaction? And seing this cannot be denied, & it is manifest that this was done by Christ as a Cautioner Heb. 7:22. how can it be imagined, that the Principal debtor shall not thereupon have a fundamental right to freedom & pardon, & in due time, after the Gospel method, be actually Discharged, & delivered from the penalty of the Law, & Redeemed by the Satisfactory Price payed by the Cautioner, & accepted of the Creditour? Doth not the denying of this certain & infallible Effect, call in question the value & worth of Christ's satisfaction▪ and give ground to say, that Jehovah was not Satisfied with the price; or that Christ made no Satisfaction? Did not Christ make Reconciliation for the sinnes of his people? Heb. 2:17? foreign, that is, foreign.

38. Adde for a further confirmation of this (27.) That Christ's death was a propitiating sacrifice. He gave himself for us, an Offering and a Sacrifice to God, for a sweet smelling savour Ephes. 5:2. He offered up himself once Heb. 7:27. He is a sacrifice for us, 1 Cor. 5:7. & the lamb of God, which beareth, or taketh away the sin of the world Ioh. 1:29. He offered up himself without spot to God Heb. 9:14: & he was once offered to bear the sinnes of many Heb. 9:28.—we are sanctified through the offering of the body of Iesus Christ once for all,—he offered one sacrifice for sin for ever Heb. 10:10, 12. Now as the sacrifices under the Law, which were a type of this, did not procure a General, Possible benefite, but did procure a Real favour, only to the People of God; for they sanctified to the purifying of the f…esh Heb. 9:13. So certanely this Real and Perfect sacrifice must have a Peculiar p. 189and Real Effect and sprinkle consciences from dead works, to serve the living God: Heb. 9.14. And this is not a thing common to all, nor is it a meer Possible thing. They must then do a great indignity unto the Sacrifice of Christ, who speak of an Universal meerly Possible Redemption.

39. Adde to this (28.) How upon this Sacrifice, which Christ offered up, in his death, we read of a Reconciliation made Ephes 2:…6. and that he might Reconcile both unto God, in one body, by the crosse, having slaine the enmity, by it, or in himself 2 Cor 5:10. when we were enemies we were Reconciled to God, by the death of his Son. Col. 1:20. and having made peace, through the blood of his crosse, by him to Reconcile all things unto himself. Therefore is he called our Peace Ephes. 2:14. & he maketh Peace vers. 15. we have Peace with God through our Lord Iesus Christ. Rom. 5:1. Now this Reconciliation being of parties, that are at varience, must be a Reconciliation of both to other, and so a mutual Reconciliation: and Christ effectuateth both: and both are purchased by his death: we cannot then imagine with Socinians, that all the Reconciliation, mentioned in Scripture, is of us to God; as if God's Anger and Wrath were not appeased and taken out of the way; nor with Arminians, that Christ obtained an Universal Reconciliation of God to all, but no Reconciliation of man to God: friendship betwixt enemies must be mutual, if a Reconciliation be; and our state before this was enmity Rom. 5:10. Col. 1:20, 21. and God's wrath was against us and upon us, Ephes 2:3. Ioh. 3:36. But now, how will this agree with Universal Redemption? Is God Reconciled to all, when many perish under his wrath, for ever? Can God be said to be, upon the death of Christ, Reconciled to all, when it may so fall out, that not one soul shall have peace with God? How cometh it to passe, that many, whose Reconciliation Christ hath purchased, live and die enemies to God? Sure the Apostle tels us 2 Cor. 5:19. that to whom God is reconciled, to them he doth not impute sin: and he assureth us, that all such, as are reconciled to God, by the death of his Son, shall be saved Rom. 5:10.

40. Adde (29.) That it seemeth hard to say, That Christ laid down his life a Price, a Ransome, a Sacrifice, an Atonement & Propitiation, &c. to Purchase, Procure, Merite Grace, & Glory, & to make Reconciliation & Peace betwixt God, & such, as were already suffering the vengeance of eternal fire, & to satisfie for their sinnes, who were already condemned to the torments of hell fire: and yet this must be said by such, as assert Universal Redemption. Was Christ so prodigal of his blood, as to cast it away, for such as were irrecoverably gone? If it be said, that this is no more hard, than to say, that Christ suffered for such, as were already glorified. Any may see, how vast the difference is, for such as were glorified, were glorified upon the account of Christ Death, which was to be, in the time appointed & designed by Father & Son. When one promiseth a summe for redeeming of so many slaves, and the summe, according to mutual agreement, is to be payed at such a day, the slaves may be presently relieved, in contemplation of the price, which is accepted, and is to be payed hereafter at the time appointed: But when one cometh to lay down Ransome-money, he cannot be said to lay it downe for such as are dead, & that he knoweth to be dead many yeers ago, & so uncapable of Redemption.

p. 19041. Further (30.) If Christ died for all, then he intended to die for all; then the Father also intended, that he should die for all; then he intended that it should be a Redemption for all, & that thereby all should be Redeemed: for to what end else should Christ die & redeem, if not that such, as he died for & Redeemed, be Redeemed & Delivered? Or to what other end should God intend that Christ should die for all, than to the ends mentioned in Scripture, of which we have spoken? And how can we say, that God did intend the Redemption of all, when all are not actually redeemed? Are his intentions so fallible, and frustrable? If it be said, that he Intended only a Possible Salvation, and not Actual. I Ans. The Scripture speaketh no such thing as we have seen: And how unsuteable is it to the wisdom of God, to send his Son, actually to die, and bear the curse, and only intend thereby a Possible Redemption, which might never prove Actual to any one soul? If it be said, That he Intended an Actual Redemption, but Conditionally. I Answer Redemption upon a condition is but a Conditional Redemption, and that is but a Potential, Possible Redemption, unlesse you say, that the condition is also purchased: and then, as to God, it is an Absolute Redemption, and intended as such: doth it suite the wisdom of God, to intend Redemption to all, and not intend also the Condition, by which alone it must become Actual, and which he alone can work, but will not? Must we thus ascribe such intentions to God, as must hang upon mans will, and be subordinate thereunto? Or if he see, that the Condition will never be performed, how can we think, that he intendeth any thing upon a Condition, that shall never be? But enough of this, at present.

42. Moreover (31.) This doctrine of Universal Redemption is derogatory to the solide consolation of the Redeemed, and Weakeneth the grounds of their long; and therefore it is not to be admitted. This Argument is fully and solidely prosecuted, and vindicated from what can be allaiged against it, by the learned and solide divine Mr Durham, in his Comment on the Revelation Pag. 304. and 305. And to him shall I referre the Reader: only I shall crave leave to adde this: That by our Adversaries grounds, the song of the Saved shall not run, as it doth Revel. 5:9, 10. But rather thus, We have saved ourselves, out of every kinred, and tongue, and people, and nation, and have made ourselves unto God, Kings and Priests: For whereas Christ by his blood redeemed all of every kinred, and tongue, and people, and nation, and not some only out of them; we ourselves have, by our own free good will, made a difference betwixt ourselves, and the rest; and we are no more beholden to Christ for all that we have attained to, then the damned in hell are, for whom Christ shed his blood, as well as for us, and to whom he purchased by his blood and death, as much, as for us; as Adversaries say. So that I see not how Arminians and Quakers, can think to joine in this Song, and have any share of this Consolation, which is solely founded upon the Redemption of Christ, as a peculiar and no common blessing. Let them consider it, for it concerneth them not a little, seing all that come to glory will sing to the honour of their Redeemer, upon other grounds, as we see, then these are, which our Adversaries lay p. 191down, and plead so earnestly for. If any say, that Christ moreover hath purchased faith to some, even to all that are actually saved. I Answere As neither the Arminians, nor semi Arminians. I mean the followers of Camero will say this, or grant so much; so the granting of it, will evert the other Universal Conditional Redemption; for the Scripture speaketh but of one kinde of Redemption, of one Price laid down, of one Covenant betwixt Jehovah and the Mediator; and of one Giving unto Christ of Persons to be redeemed. Shall we think, that Christ would lay down as great a ransome for such, as he was not to purchase faith unto, as for the rest? Shall we think that he would lay down his life in vaine, and make no purchase thereby? And of the Reprobat, for whom he was not to purchase faith, he knew he could make no purchase; for without faith his death would be of no advantage unto them. And where do we read, that all were given unto him to redeem? Yea, are not the given ones clearly distinguished from the rest? Ioh. 17:6, 9. as we cleared above.

43. Againe (32.) If the Redemption of Christ be Universal, and Conditional: it must necessarily follow, that Christ laid down his life, and the price of his blood, as much for Iudas, and all the Reprobate, as he did for Iohn, and all the Elect: for the Redemption being conditionally for all, it cannot be more for one, then for another. And yet this cannot be said, as appeareth from the reasons formerly adduced. This would say, that the Fathers and Christs love was equal towards all; and that no more was purchased for the one, than for the other; and that the Elect have no more benefite by Christs death, than the Reprobat have; and that Christ had no more an eye to Redeem the Elect by his death, than to Redeem the Reprobat; and was no more a Cautioner for the one, than for the other: all which and the like cannot but be looked upon, as most absurd. Shall we think, that Christ became sin, as well, or as much, for Iudas, as for Peter? Shall we think, that He redeemed all alike from the curse of the Law? These sound ill to Christian ears.

44. So (33.) we may thus reason: Either Christ's Redemption is Conditional and Universal, as to the Price laid down and Satisfaction made; or as to the Application and Actual bestowing of the benefites purchased: But neither can be said to the advantage of the Adversaries cause; for if the last be said, we willingly grant that some of the benefites, as Justification, Adoption, and actuall Glorification, are conferred in a manner conditionally: but some, as faith and the New heart, are given absolutely: and this cannot help the Adversaries cause, for they will not say, that either all have faith bestowed upon them, or that all are by believing Justified and Adopted &c. and so this is not Universall: and if the first be said, to wit, That Christ laid down his life Conditionally, it must be said, that Christ did not lay down his life Absolutely, but upon some condition; and what can that Condition be, upon which the death of Christ was suspended? If it be said, that the faith of those, to whom it was to be preached, was the condition: then it must be said, that Christ did not die untill these beleeved; or that his death was no satisfaction or price, untill they actually beleeved: and then the Father could not be well pleased with the price as a satisfaction, until p. 192mens Faith came to make it an Actual price: which is both absurd, and contrary to Scripture. If it be said That Christ did absolutely lay down his life a satisfactory Ransom, and that for all, yet so as none, that would not fulfill the condition, should be redeemed. I Answer If it was an Absolute satisfactory Ransome, and accepted as such, something must have been purchased thereby, and all behoved actually and really to be delivered from the Law and from the curse, or from something, by vertue of that Absolute Price; and they could not be made to pay over againe what was payed by the price of his blood; for Justice could not call for two satisfactions. And if all were, upon this Absolute Price payed. Redeemed from the Law, the Curse, and the Sentence of the first Covenant, no man shall now die for that broken Covenant. If it be said, No man was Absolutely delivered even from that, but only Conditionally. I Ans. How then was it an Absolute Price? Or what was purchased thereby? If it be said, That a possibility of Freedom was absolutely purchased. Ans. This was rejected above: and the Scripture inferreth Actual Redemption from Christs purchase. He shall justifie many, for he shall bear their iniquities Esai 53:11. which saith, That all whose iniquities he did bear, shall be Actually and Really Justified by him, and not have a meer Possibility of justification.

45 Further (34.) We may thus argue, If Christ died for all and every one, He either died for all Absolutely or Conditionally. The first cannot be said, for the reasons already adduced militate against that. Nor can it be said, that He died for all Conditionally: for then either he died to purchase Life and Salvation to all upon condition of their performance of something proposed as a Condition; or to purchase salvation, and all the meanes thereunto or conditions thereof, Conditionally, But neither of these can be said. Therefore &c. The major is clear from this, that the enumeration is full, and no other way can this Conditional Redemption be conceived or explained. The minor may be thus confirmed. The first way cannot be said, to wit, that life and salvation was purchased to all, upon a condition to be by them performed, that is, upon Condition of their believing: for either this Condition is in the power of every son of Adam, or not: if it be not in their power (as all but Pelagians will confess) then this Redemption is no Redemption; for a Redemption of Captives upon a condition impossible to them, is as good as no Redemption. Nor can the last way be said, to wit, that Redemption, and all the Conditions and Means thereof were Conditionally purchased; for what can be assigned as the Condition of these Conditions? And though there were a Condition of the Lords working of faith assigned, (which yet we finde not in Scripture) yet that would not help the matter; for that Condition of faith would it self be a mean to salvation, and so purchased Conditionally upon another Condition, and that other Condition must be purchased upon another Condition, and so in infinitum: which is absurd.

46. As also (35.) this is considerable, That the asserting of Universal Redemption goeth not alone; but there are several other Universalities also affirmed, and maintained, either as Consequences, or Concomitants, or Grounds p. 193thereof, which the Scripture knoweth not: such as these. (1.) An Universal Love and Philanthropie, towards all and every one, without any difference: which they lay down, as the ground of the Sending of Christ to die for all indiscriminatly. (2.) An Universal Will in God to save all, which they call an Antecedent Will; and hold forth as a Velleity, or a wish and desire, that all might be saved; as if God could not effectuat whatever he desired, or could have a velleity towards any thing, which either he could not, or would not effectuat. (3.) An Universal Predestination conditional; which expression Amerald used untill the Synods in France did disswad him therefrom. (4.) An Universal gift of all to Christ, or an Universal gift of Christ to all; that is, a Will and purpose that Christ should lay down his life for all, and Redeem all; at least Conditionally. (5.) An Universal Justification conditional. And why not also an Universal Salvation conditional? (6.) An Universal Covenant of grace made with all mankinde in Adam. wherein is a free universal deed of gift of Christ first, and of Pardon, Spirit and Glory, in and by him, to all Mankinde without exception, upon condition of acceptance; as also an offer of Faith, Repentance, Conversion, with all the con…equ…nces thereof. (7.) An Universal will in God to call into this Covenant, and unto the Participation of the benefites th…reof, all and every man. (8.) An Universal execution of this will, or promulgation of this Gospel or New Covenant, unto all and every one, by common favours and benefites bestowed or all, whereby all are called to believe in a merc…ful pardoning God; and all have abundance o… Mercies and Meanes of Recovery and of life; for the Lord now governeth the world, only on termes of grace (9.) Upon this followeth an Universal Command to all men to use ce…taine duties and meanes for their Recovery by Faith and Rep…n…ance. (10.) An Universal pardon of the first Sin, so far, at least, that no man shall perish for the meer Original sin of Nature alone, unless he adde the rejection of grace (11) Hence followeth an Universal Judgment and Sentence on all, in the great day, only according as they have performed the new Gospel conditions. (12.) Some also adde an …niversal Subjective Grace, whereby all are enabled to performe the conditions of the new covenant. (13.) Universal proper Fruits and Effects of this death, whereby all the outward favours, that Heathens enjoy, are said to be purchased for them by Christ: and why not also what Devils enjoy?

47. Finally (36.) This assertion of Universal Redemption laith the ground of, and maketh way to a new frame of the Covenant of Grace, quite overturning its Nature, and transforming it into a new covenant of works, making it one and the same with that, as to kinde, and only to differ, as to the change of conditions to be performed by man: for as, in the first covenant, Adam was to obtaine right to, and possession of life promised, in, by, for, through and upon the account of his fulfilling the condition of perfect obedience, imposed by the Lord; so, in the New covenant, man is to obtaine and acquire to himself a right to and possession of the Life promised, in, by, for, through and upon the account of his performance of the Condition of Faith and new obedience, now imposed in the Gospel; and all the difference is, that instead of perfect obedience to the p. 194which was the condition of the first covenant, now Faith and sincere Gospel Obedience is made the condition: And thus we can no less be said to be justified by works of the Law, or which we do, then Adam should have been said to have been so justified, had he stood; and this justification giveth as great ground of boasting unto man, and of making the reward of debt, and not of grace, as justification by the first covenant would have done; for though it be said, that Christ hath made satisfaction to justice, for the breach of the first Law, and thereby purchased to all, upon Condition, Iustification & Salvation; yet this removeth not the difficulty; for what is purchased by Christ's death is made Universal & Common to all; and so can be nothing (according to our Adversaries) but a putting of all men, in statu quo prius, in case to run & obtaine the prize for themselves; as God's absolute free love put Adam in that condition at first: Christ's death (though thereby, as they say, he purchased the New Covenant, which with them is the chiefe, if not the only, effect and fruit of his Death & Merites) can be no more, than a very remote ground of Right to Life and Salvation, unto any person; for it is made Universal & Common to all, so that all have equal share therein, and advantage thereby; man himself, by performing the new conditions, only making the difference; so that the immediat ground of the Right to life, which any have, is their own Faith and Obedience, or performance of the New Covenant-conditions. Whereby it is manifest, that as to our Particular, and Immediat Right to Happiness, we are to plead our own works, & lean to them, as our ground whereupon we may stand and appear before God's Tribunal; and upon the account thereof plead for the crown, as our due debt, having now run for it, & performed the condition, agreed upon; and so sing praises to ourselves, instead of singing praises to our Redeemer. Hence the righteousness, wherein we must appear before God, is not the Righteousness of Christ, but our own; for the Righteousness of Christ, say they, is only imputed in regaird of its effects, whereof the new Covenant is the All, or the Chiefe; and so that doth not become the Righteousness of any man, nor can be said to be imputed to any man properly, (which also they assert)) but his own Faith is only imputed properly (which also they plead for) as his Righteousness; not, as a Way, Medium, or Methode, of Gospel-Righteousness (especially when Gospel-Obedience is adjoyned) The Righteousness of Christ bein… hereby only accounted to be imputed, in that it hath procured, that our own Gospel Righteousness, Faith and new Obedience, shall be imputed to us, as our Immediat Righteousness, & the ground of our Right to Glory. What accord is betwixt this frame of the Covenant of Grace, and that way of justification held forth by Socinians Arminians & Papists, the learned will easily see; and how contrary it is to the Covenant of Grace held forth in the Gospel, & hitherto professed & maintained by the orthodox, every one acquan…ed therewith cannot be ignorant; & it is obvious, how opposite this is unto w…at the Apostle saith Phil. 3:8, 9. yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Iesus my Lord, for whom I have suffered the loss of all things, and do count them but dung; that I may win Christ, and be found i… him, not having mine own Righteousness, which is of the Law; but that which is through the faith of Christ, p. 195the Righteousness which is of God by faith. And Tit. 3:5, 6, 7. Not by works of Righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost which he shed on us abundantly, through Iesus Christ our Saviour: that being justified by his grace, we should be made heires, according to the hope of eternal life. And Rom. 3:20, 21, 22, 24. Theref…re by the deeds of the law there shall no flesh be justified—but now the righteousness of God without the law is manifested—even the righteousness of God, which is by faith of Iesus Christ, unto all and upon all them that beleeve—being justified freely by his grace, through the Redemption, that is in Iesus Christ. And many other places. It is no less clear, how hereby the true nature of justifying faith, and Gospel obedience is perverted: and with all how dangerous this is, if put into practice; or if men act & ilve accordingly, every serious exercised Christian knoweth.