A Treatise of the Covenant of Grace, Treatise · Chapter 2

A Treatise of the Covenant of Grace · Treatise · Chapter 2

p. 203CHAP. II. Christ the Mediatour of the New Teſtament for whom he died and roſe againe.

CHriſt Jeſus incarnate is the Mediatour of the new Teſtament, a reall Mediatour, a fit middle perſon betwixt God and man: a Mediatour and Teſtatour both, who hath confirmed the Teſtament with his bloud. But ſeeing the Covenant is p. 204made in Chriſt, and Chriſt died in ſome ſort for them that be under the Covenant, it will not be out of place firſt to ſhew for whom Chriſt died and roſe again, and then how Chriſt is the Mediatour of the New Teſtament, and what is the exaltation and Prerogative of the new above the old Covenant in that reſpect.

Touching the firſt there be two main opinions of Divines. The firſt ſort hold, that he died for all and every man with a purpoſe to ſave. But in the explication of their Tenent they adde.Corvin in Mol. cap. 28. Sect. 1. & 4. & 20. 1. That Chriſt died for all men conſidered in the comman lapſe or fall, but not as obſtinate, impenitent, or unbelievers. Chriſt died not, ſay they, for Cain and Judas, as ſuch, or as they ſhould periſh, nor for Abell and Peter as faithfull, in reſpect of the impetration of Salvation: but without difference for them conſideredReſp. ad Epiſt. Miniſt. Walak. pag. 51. Armin. Worſt. part. Secunda neceſſ. Reſp. Synod▪ declar. ſent. remonſt. circa Art. Sect. de morte Chriſti. Thomſon. diatr. cap. 4. Corvin. in Mol. cap. 27. Sect. 4. & cap. 12. Sect. 25, 26, 27. in the common ſtate and condition of the fall and ſin. 2. That Chriſt died for all men in reſpect of the impetration of Salvation, but the application thereof is proper to believers. 3. That Chriſt died not to bring all or any man actually to Salvation, and make them partakers of righteouſneſſe and life; but to purchaſe ſalvabilitie and reconciliation ſo farre, as that God might and would, ſalvajuſtitia, deale with them upon termes of a better Covenant, which might well ſtand allthough it ſhould be applied to no man, no man ſhould be reconciled or ſaved by Chriſt, God ſhould have no Church on earth, or Saint be crowned with glory in heaven. 4. That Chriſt hath purchaſed ſalvabilitie for all men, but faith and regeneration he hath merited for none: becauſe God is bound to give that which Chriſt hath merited of him, although it be not deſired or craved. Exam. Cenſur. Cap. 8. pag. 95. & Cap. 7. pag. 87 & Reſponſ. ad ſpecul. 11. 107. Other po…itions they hold, which …ang not together, nor agreeExam. Cenſ. with that which hath been mentioned; as that God neither would, nor could by right condemne any man for the ſinne of Adam, and that Originall ſinne ſo called, is properly neither ſinne, nor puniſhment: And then if Chriſt died for mankind in the common lapſe, he died for them that never had ſinned, nor deſerved puniſhment. Againe they teach that all Infants, whether of believingCorvin. in Mol. cap. …8. Sect. 13, 14. or Infidell parents, dying without actuall ſinnes committed in their owne perſon, are reſtord into the favour of God, regenerated and ſaved: and that becauſe God hath taken all mankind into p. 205the grace of reconciliation, and entred into a Covenant of graceArm. Reſp. ad ad Art. 13, 14. with Adam and all his poſterity. But then Chriſt died for all mankind in reſpect of impetration and application both: and by his death hath actually reconciled all mankinde unto God, merited actuall regeneration for them, and purchaſed Salvation, if after they be poſſeſſors of theſe ſpirituall bleſſings, they doe not fall from them and ſhake them off by impenitency and infidelity. For Adam and Eve excepted, mankind cannot be conſidered in theArmin in Perk. pag. 4. common lapſe, but as infants only. Further they affirme, that Infants have refuſed grace in their parents, grandfathers, anceſtors, by which act they have deſerved to be forſaken of God: which how it can ſtand with their generall poſition, or that laſt mentioned, I cannot conceive. Laſtly, they teach, that Chriſt died for the impenitent and unbelievers: for thus they reaſon, If Chriſt died for all whom he came to ſave, and came to ſave unbelievers, as his words are, I came not to judge, but to ſave, then he died for unbelievers. How they accord theſe things, I cannot finde; but if we take things as they lay them downe, it will plainely follow, that Chriſt died for all mankind in reſpect of impetration only, and that he died for them in reſpect of impetration and application both; that he hath not actually reconciled them unto God, and that he hath purchaſed actuall reconciliation; that he died not for the impenitent or unbelievers in reſpect of impetration, and that in reſpect of impetration only, he died only for ſuch. And all this can hardly be reconciled with that they have in their Script. Synod. declar. ſent. Rem. circa Art. 2 Gratia haec impetrata eſt peccat…ribus quatenus in communi lapſus & peccati ſtatu alijſ que peccatis, excepta ſola impenitentia, conſiderantur, &c. Sicut fidelibus, quatalibus, fructus impetratae gratiae proprié obtingit, ita infidelibus & rebellibus, qua talibus, gratia impetrata non est, &c. & pag. 312.

The ſecond ſort of Divines diſtinguiſh the ſufficiency and efficiency of Chriſts death. In reſpect of the worth and greatneſſe of the price he died for all men: becauſe it was ſufficient for the redemption of every man in the world, if they did repent and believe: and God might without impeachment of juſtice have offered Salvation to every man in the world upon that condition if it had been his pleaſure. In the efficiency, as every man, or any man hath fruit by the death of Chriſt, ſo Chriſt died for him. But this is not of one kind: ſome fruit is common to every man: for as p. 204duplicate page p. 205duplicate page p. 206Chriſt is Lord of all things in heaven and earth, even the earthly bleſſings which infidels injoy, may be tearmed fruits of Chriſts death. Others proper to the members of the viſible Church and common to them, as to be called by the word, injoy the Ordinances of grace, live under the Covenant, partake of ſome graces that come from Chriſt, which through their fault be not ſaving: and in this ſence Chriſt died for all that be under the Covenant. But other fruits of Chriſts death according to the will of God and intention of Chriſt as Mediatour, be peculiar to the ſheep of Chriſt, his brethren, them that be given unto him of the Father, as faith unfained, regeneration, pardon of ſinne, adoption, &c. and ſo they hold, Chriſt died efficiently for his people only in this ſence, namely, ſo as to bring them effectually to faith, grace and glory.

Now let us come to examine what the Scriptures teach in this particular. The Apoſtle writeth expreſſely, that by the grace ofHeb. 2. 9.Heb 2:9 God Chriſt taſted of death for all men or diſtributively for every man. Some referre this to the ſufficiency of Chriſts death: but all men, cannot be referred to man-kinde conſidered in the common maſſe or lapſe: for the words muſt be underſtood of the death of Chriſt as it was ſuffered in time, and not as it was decreed of God, and of men conſidered as at that time. But at what time Chriſt ſuffered, mankind could not be conſidered as in the tranſgreſſion of our firſt Parents. The Jewes were of opinion, that Chriſt the Meſſiah was promiſed a Saviour to them only. How, to impetrate Salvation? No, but to be applied as in Covenant. Now to beate downe their pride, the Apoſtle ſaith, Chriſt taſted of death for all, ſc. both Jew and Gentile, who ſtood in relation by virtue of the Covenant, as the Jewes did. So that the Apoſtle ſpeakes of the application of Chriſts death, which is not abſolutely common to all and every man in the world: and by every man is meant, every man who heareth, receiveth, and is partaker of the fruit and benefit of Chriſts death offered in the word of reconciliation: every man who is under the new Covenant, as it is propounded of God in the Goſpell and accepted of them. But every man under the new Covenant, as he is under the Covenant, is partaker of the fruit & benefit of Chriſts death. That the paſſage is to be underſtood of them that apply and poſſeſſe the fruit of his death, is manifeſt by divers reaſons from the verſes precedent and ſubſequent. p. 207The world to come, verſe 5. may well be that all, or every man for whom Chriſt taſted death: but that world to come is that happy age, which the Prophets did foretell ſhould begin at the comming of Chriſt, whoſe accompliſhment or fulfilling we expect as yet.Beza an not. in Heb. 2. 5. Corvin. in Mal. cap. 29. § 1. Heb. 2. 10, 11. 13 Iſa. 53. 10. Heb. 2. 16.Heb 2:5Heb 2:10Heb 2:11Heb 2:13Isa 53:10Heb 2:16 They for whom Chriſt died are in the ſame Chapter deſcribed to be one, that is, of the ſame nature and ſpirituall condition with Chriſt, to be his brethren, ſuch as truſt in God, the children of God given unto Jeſus Chriſt, the generation or poſterity of Chriſt, as the Prophet ſpeaketh, whom Chriſt tooke by the hand and lifted up from their fall, the ſeed of Abraham. But theſe things agree to them only that poſſeſſe the fruits and benefits of Chriſt, for whom he died by way of application. If the maintainers of univerſall redemption conſider their owne grounds, it will be hard to fit this Text to their purpoſe: or rather from them the former expoſition may be confirmed. For either by all men, they muſt underſtand mankind in the common lapſe, as fallen in Adam, and then Chriſt by his death hath reſtored them into the favour of God, they ſtand actually reconciled, they be regenerated, and if they die before by actuall ſinne committed in their owne perſon they fall from that eſtate, are undoubtedly ſaved: or they muſt underſtand all men conſidered as obſtinate, impenitent, rebellious, unbelievers. And then Chriſt died for all, and every man as obſtinate, impenitent and unbelievers: which I cannot find that any of them hath or dare affirme: or by all men they muſt underſtand all beleevers, who apply and poſſeſſe the benefits of Chriſts death, which is that we affirme. They ſay (how truly I diſpute not) his dominion over all men, that they are bound to obey him, and live unto him, is grounded upon his dying for every one. But if that be granted, is it not neceſſary that his death ſhould be applied to every one in ſome ſort, at leaſt made knowne unto them in the word of life? For men are bound to obey and live unto Chriſt, as they will grant, not becauſe he hath impetrated righteouſneſſe and ſalvabilitie, but becauſe he hath entred into Covenant with them, made knowne unto them the way of life, imparted unto them his bleſſings, and they have accepted of the condition, and received him to be their Saviour.

And theſe words, By the grace of God, I ſhould thinke, import more to them, then that velleity or common mercy, or generall affection of doing good, which Armin. and Corvin, make p. 208naturall, and (as they teach) God beareth towards them that he hateth, Corvin. in Molin. cap. 29. Sect. 2. which was the cauſe why he gave Chriſt to die for all men: even that free grace and love, whereby he quickens them that were dead in treſpaſſes, and ſaveth them that believe, Epheſ. 2. 5. As for the particle All or every one, examples are uſuall in Scripture where it is uſed with fit limitation, though neither all preciſely, nor the moſt part be ſignified, and that confeſſed by all ſides. But what need paralell places to prove it may be, when the circumſtances of the text ſhew it muſt be limited, and they that moſt preſſe univerſall redemption are enforced to acknowledge a limitation in this matter.

It is objected, that the holy Ghoſt ſpeaketh generally in the beginning of the Chapter, What is man? But how to frame anyHeb. 2. 6.Heb 2:6 reaſon from thoſe words to diſprove the former limitation I ſee not. For this word man deſignes the nature of man in generall, but with relation to the perſon of Chriſt, and is ſpoken of the nature of man, as to be united to the perſon of Chriſt, and alleadged by the Apoſtle to prove, that the world to come, is put in ſubjection unto him as man. And if it be extended further then to Chriſt as man, it muſt be reſtrained unto the faithfull, to whom that which followeth may be applied by communication and fellowſhip with Chriſt.

Againe, it is objected, that Chriſts dominion over all is grounded on his death: but if that be granted, it is not neceſſary his death ſhould be ſimply for all men. For the Apoſtle ſpeaks ofHeb. 2. 6, 7. Phil. 2. 9. Joh. 3. 35. Mat. 11. 27.Heb 2:6Heb 2:7Phil 2:9John 3:35Matt 11:27 Chriſts dominion, not only over all men, but over all things, the Angels themſelves not excepted: but it was not requiſite, Chriſt ſhould die for all things, even for the Angels, as they themſelves confeſſe. His power extendeth it ſelfe unto all creatures, to whom he can command obedience at his pleaſure, and unleſſe they performe it, inflict puniſhment. For he is made Lord of the world, and all power is given unto him in heaven and earth. Chriſt hath Soveraignty over all things, and doth rule over all men, the faithfull to life, the unfaithfull to death, Corvin. in Molin. cap. 12. § 26. This dominion of Chriſt ſtands well with reaſon, is conſonant to the Scripture, but was not purchaſed by his death ſimply for them.

Laſtly, It will be ſaid, the Apoſtle threatneth puniſhment for not receiving or retaining Chriſt, and exhorteth to care of it, which argueth generall purchaſe, or elſe ſuch exhortations and threatnings would be without force. Touching the thing it ſelfe, it is p. 209freely acknowledged that the ſufficiencie of Chriſts death and greatneſſe of the price was ſuch, that God might ſalva justitia, not only invite all man-kind to come unto Chriſt, but alſo bring them unto faith and ſalvation by him, if it had ſeemed good unto him in his infinite wiſdome: and the efficiencie of it ſo great, that God doth ſeriouſly invite many that live in the viſible Church to come unto Chriſt and beſtow many ſpirituall gifts and graces upon them, by their own fault unavaleable, to whom he doth not give grace to repent and believe unfainedly. But exhortations and threatnings argue not that generall purchaſe in queſtion. For the obſtinate and rebellious, they whoſe eyes are cloſed and hearts hardened, leaſt ſeeing they ſhould ſee, or hearing they ſhould heare, and be converted; even they are exhorted to repent, and threatned for their impenitencie: but I have not found, that the purchaſe was made abſolutely for all ſuch as ſuch. For ſome rebellious, I can beleeve that Chriſt hath purchaſed not ſalvabilitie alone, but faith, regeneration, pardon and ſalvation, becauſe it is written of Chriſt, That he is aſcended on high, and hath led Pſal. 68. 18. At que etiam rebelles, captiv… duxiſti, ut habitent eum, I…h Deo.Ps 68:18captivity captive, and hath received gifts for men, yea for the rebellious alſo, that the Lord God might dwell among them: or as Piſcator renders it, thou haſt led captive the rebellious, that they might dwell with the Lord God. But the maintainers of univerſall redemption have not undertaken as yet to proove generall purchaſe for all and every obſtinate, rebellious and treacherous revolter from the Lord. In this place the objection is more vaine: for the Apoſtle might well ſpeake of the application and poſſeſſion of the fruits of Chriſts death, when he exhorteth them that had heard and received the word of truth, to retaine and keepe that which they had heard. Exhortations and threatnings both are uſefull to them who have not received the truth: for God is pleaſed by ſuch means to worke what he doth exhort men unto: and to them who have received the truth, and doe poſſeſſe the benefits of Chriſts death, that they might continue and perſevere. And may we not argue more probably, that ſeeing they are exhorted to take heed to the things they had heard, therefore ſalvation had been preached unto them, and in ſome ſort received by them. God ſo Joh. 3. 16, 17.John 3:16John 3:17loved the world (as we reade in the Evangeliſt) that he gave his only begotten ſonne, that whoſoever believeth in him, ſhould not periſh, but have everlasting life. For God ſent not his Sonne into p. 210the world to condemn the world: but that the world through him Joh. 1 …. 47.John 1:47might be ſaved. And, I came not to judge the world, but to ſave the world. Here the motive from which the gift of Chriſt is derived isThe particle Who, is not ever diſtributive of the ſubject to which it is attributed. See Rev…l. 2. 25 26. 2 Cor. 5. 15.2 Cor 5:15 common love. The word World cannot be taken for the elect only: for then it will be as if it had bin ſaid, God ſo loved the elect, that he gave his only Sonne, that whoſoever of them believed in him ſhould not periſh. The world that Chriſt came to ſave, was that world into which he came; and that comprehended both beleevers and unbelievers: and in the ſame place, it is divided into them that ſhall be ſaved, and them that ſhall be damned: and there ſhould be no force of reaſoning in the latter place, if the world did not comprehend unbelievers under it. Thus theſe paſſages are urged for univerſall redemption. But the principall texts ſpeake plainlyIſa. 54. 5. De… totius terrae vocabitur. Ʋt 1 Joh. 2. 2. Joh. 4. 42 Rupert, Tuit. in Joh. Mundum …anè quem dilexit Deus, humanum genus accipim…, id eſt, vivos & mortuos; mortuos, ſcil. qui venturum in fide expect averint: vivos, qui in illum, ſive ex Iudaeis, five ex Gentibus, credituri erant.Isa 54:51 John 2 of the daies of grace, when God ſent his Sonne into the world, and when according to the propheſies and promiſes made before, the Gentiles were to be called to the faith, added to the Church, and received into Covenant. And the world is taken communiter & indefinitè, for the world, as it is oppoſed to the Jewiſh Nation alone, not univerſaliter pro ſingulis, for every man in the world of what time or age ſoever, or of this time in ſpeciall. The ſence then is, In the fulneſſe of time, God manifeſted ſo great love unto the world of Jew and Gentile, not of the Jew alone, That he gave his only begotten Sonne, and in the Miniſtery of the Goſpel, ſeriouſly invited them to beleeve, and entered into Covenant to beſtow life and happineſſe upon condition of their unfained faith on Jeſus Chriſt. As God loved Iſrael, whom he choſe to be his peculiar people under the old Teſtament: ſo in the times of grace he extended his love to the world of Jew and Gentile. And as amongſt the Jews God manifeſted ſo much love to the body of that Nation, as to enter into Covenant with them, and vouchſafe unto them the meanes of grace, but unto ſome he ſhewed more ſpeciall love, ſo as to call them effectually, and make them heires of ſalvation: In like manner in the laſt times or daies of the new Teſtament God manifeſted ſo much love to the world, as it is oppoſed to the Jewiſh Nation, as that in the miniſtery of the Goſpell he entreated them to be reconciled, and entered into a Covenant of peace with them: but unto ſome he bare and manifeſted more peculiar love, in that he called them effectually, and made them heires of life. Nevertheleſſe, when theſe Texts be expounded p. 211of the daies of grace, or times of the new Teſtament, we muſt not conceive, that all men now called Gentiles, were in former ages of the Church utterly caſt off, and ſhut out of Covenant, or that the gift of Chriſt to Jew and Gentile is ſo reſtrained to the daies of grace, as that he was not given to the faithfull, whether Jew or Gentile, in all ages: but that the tranſcendent love of God in giving his Sonne to die, and in him receiving the world of Jew and Gentile into the new Covenant is peculiar (ſpecially after the diſtinction of Jew and Gentile) to the times of the Goſpel. This might eaſily be confirmed, both for the ſubſtance of matter, and the ſence of theſe paſſages, out of their writings that be the ſtiffeſt maintainers of the point in hand. See Vorſt. Paraſc. cap. 4. & 7. Corv. in Mol. cap. 31. § 33. Exam. cenſur. cap. 8. Vorſt. de Deo not. ad disput. 1. Now then let us compare their poſition, and thoſe texts together, and ſee whether they conſent or diſſent one from another.

Firſt, The love wherewith God ſo loved man fallen, as to give his Sonne to die (I ſpeake according to their opinion) is common to all men; an incompleate will and affection, whereby God loved them as men; or a volition and intention of being reconciled. But the love mentioned in this text is a love ſpeciall to ſome ages and ſome men, not common to every man in all ages. It was a ſpeciall love, whereby the Lord loved the Jewes as his peculiar treaſure, above all Nations of the earth, in the time of the Law, Deut. 7 6. & 10. 14. & 26. 6. & 32. 8. 2 Sam. 7. 23. 1 King. 8. 53. Pſal. 33. 12. & 100. 3. & 143. 5. And it is a ſpeciall love, not common to all ages, much leſſe to every man in every age, whereby the Lord hath loved the world of the Gentiles, in the daies of the Goſpell, to take them for his people. And this love is true love, though many pervert the grace of God to their owne deſtruction.

Secondly, The world for which Chriſt died was man-kind conſidered as fallen in Adam; for unbeliefe followeth the death of Chriſt, cannot be precedent to it. But here the world comprehends unbeleevers and impenitent in reſpect of their preſent ſtate: and not ſuch only as may fall into unbelief and impenitencie▪ even ſuch impenitent and obſtinate, as the Scripture ſaith, could not believe, Joh. 12. 39.

Thirdly, The world for which Chriſt died, (as they teach) p. 212doth comprehend every particular man, of what eſtate or condition ſoever, in what age of the world ſoever. But the world in the text doth not comprehend all men of all ages, nor every man of any age yet paſſed, but the world as it is ſet againſt the Jewiſh Nation only; not comprehending every particular man of the Jewes or Gentiles, but ſo many, and ſo conſidered, as they give reaſon of that oppoſition. Looke in what reſpects God is ſaid to have choſen the Jewes to be his peculiar people in the time of the Law, but now in times of the Goſpell to love the world in oppoſition to that peculiar favour at that time manifeſted to them alone, in that ſence is the world of Jew and Gentile to be underſtood, and ſo many comprehended under it.

Fourthly, They ſay, Chriſt died for the world in reſpect of impetration or acquiſition of righteouſneſſe, not of the application of his death. But this world which God ſo loved, was called by the Goſpell, and did enter into Covenant with God, and God with them: The world which Chriſt came to ſave was a world in Covenant, and whereunto he preached peace: and ſo the death of Chriſt was applied unto them by the word and Sacraments, and received by them in reſpect of faith temporary and profeſſion. For when God enters into Covenant with a people, and they accept the conditions, and give up their names unto God, they doe in a ſort apply the death of Chriſt unto themſelves; and poſſeſſe ſome fruits and benefits thereof. And therefore, either theſe paſſages muſt be interpreted of Gods giving Chriſt to die for the world in a ſpeciall manner, or from them it may undeniably be concluded, that he died not for all man-kind. For that which in ſpeciall love was given in peculiar manner to the world of Jew and Gentile in the times of the new Teſtament, that is not the effect of common love, given to all and every man in all ages; but God of his ſpeciall love to the world of Jew and Gentile in the daies of the new Teſtament gave Chriſt to die for them: therefore of common love he did not give him to die for all man-kind of every age and condition. And ſeeing God loved ſome, and but ſome, according to the true ſence of theſe places, ſo as to give Chriſt to die, that whoſoever believeth in him ſhould not periſh, &c. Yea ſome conſidered for the preſent in the ſtate of impenitency, unbelief and obſtinacy, and (it may be) given up unto a reprobate ſence,Deut. 9. 9. & 32 28.Deut 9:9Deut 32:28 whereas he caſt off many Nations in former ages, much more particular p. 213perſons, who never proceeded ſo farre, continued ſo longJoſh. 24. 2. Pſal. 100 3. Iſa. 43. 8. & 65. 1. Ezek. 16 3.Josh 24:2Ps 100:3Isa 43:8Isa 65:1Ezek 16:3 in theſe ſins as this world had done, muſt we not of neceſſity acknowledge ſome free election or choice according to the good pleaſure of God? Certainly, it cannot be concluded hence, that Chriſt did equally lay down his life for all men without exception, to purchaſe for them actuall reconciliation on Gods part. It is here objected, that this world doth comprehend many impenitentSynod de…enſ. ſent Remonſt. circ. Art. 2 pag. 301. and unbelievers, that ſhall not be ſaved, and if Chriſt died for one that ſhall not be ſaved, it followeth à pari, that he died for all. And it is true, as many be externally in Covenant, and have all out ward things common with the faithfull, who be not true members of Jeſus Chriſt: ſo alſo this world oppoſed to the Jewiſh Nation, called of God, and admitted into Covenant, doth comprehend many, which in deed and truth be not lively members of Jeſus Chriſt. In like manner many, indeed wicked men and ungodly, living in the viſible Church, and under the externall Covenant, are called the choſen of God, the people of God, Saints by calling, and ſo Chriſt died for them, efficiently, and by way of application, as they be within the Covenant made in Chriſt, and doe partake of thoſe fruits and benefits of his death, which of themſelves tend to ſalvation, but are perverted of them to deſtruction through their owne default. But others comprehended under the world, be faithfull indeed, living members of Jeſus Chriſt, ſealed by the Spirit, and for theſe Chriſt died efficiently in a peculiar manner, ſcil. to bring them to life and happineſſe, as already they are called ſavingly and effectually to faith and repentance.

The argument à pari is of no weight, manifeſtly confuted both by Scripture and experience it ſelfe. For to many that periſh is the word of Salvation ſent, they receive it, profeſſe it, rejoyce in it, live under the Ordinances of grace, be partakers of ſundry graces of the Spirit: all which be ſpeciall fruits of Chriſts death, ſpeciall to ſome, not common to all men: and in which reſpects Chriſt is ſaid to die for them. But to affirme the ſame things of every particular man in the world, is to offend againſt common ſence. If Chriſt had died for one wicked man that periſhed, becauſe he had been wicked, or for that reaſon, there had been ſome truth in the argument: but ſome fruits of Chriſts death are imparted to ſome although they be wicked, not becauſe they are wicked, p. 214or for that reaſon. Beſides, it is one thing to ſay, Chriſt died for ſome that periſh, as they partake the fruits of his death in themſelves belonging to Salvation, which is granted, another to ſay, Chriſt died for all men, conſidered as fallen according to the will of God, and intention of Chriſt as Mediatour, with full purpoſe to purchaſe for them actuall reconciliation on Gods part, which is, that they contend for. So that this objection will be of no force, untill it can be proved, that impretation is application, they be in Covenant, who be not, nor never were in Covenant; they have the Goſpell, who never heard of the Goſpell; they have received the promiſe of Salvation, who are rejected and caſt off of God, as aliens from the Covenant; Chriſt is amongſt them, who never had poſſible meanes imaginable to come to the knowledge of the truth; and they are enlightned, and have taſted of the good word of God, and of the powers of the life to come, who all their life long have lived in ignorance and infidelity, and not heard that there is a Chriſt.2 Cor. 5. 14, 15.2 Cor 5:142 Cor 5:15

We thus judge (ſaith Paul) that if one died for all, then were all dead. And that he died for all, that they which live ſhould not henceforth live unto themſelves, but unto him which died for them, and roſe againe. Here the Apoſtle ſaith expreſſely, Chriſt died for all ſimply meant, in reſpect of the impetration of a new Covenant, and ſalvation according to that Covenant: common miſery is concluded from this, that Chriſt died for all men: ſc. that all were dead: which is univerſally true of every man. And upon this ground he exhorts men to live unto Chriſt, ſcil. that Chriſt died for all men. Some learned Divines not partiall referreSee Eſtium in 2 Cor. 5. 14. pag. 586.2 Cor 5:14 this to the greatneſſe of the price and dignity of Chriſts death, which was ſufficient for the redemption of man-kind, if they did repent and believe: but the Apoſtle rather ſpeaks of Chriſts death for all in reſpect of application, event, or effect: for all not ſimply, but for all to whom the fruit and benefit of Chriſts death is offered in the Goſpel, and received by faith. Thus Vorstius▪ Vorſt. in 2 Cor. 5. 14 loc. com. Illud quo que hic obiter. notandum.2 Cor 5:14Chriſt died, and was raiſed up for all men in generall, if we conſider the amplitude of divine grace offered in Chriſt: but in reſpect of the event or effect both are done for all the elect and believers only. And in this latter ſence that phraſe is uſed of the Apoſtle in this place. And this the circumſtances of the text will plainly enforce. For he ſpeaks of the death of Chriſt, not as it p. 215was purpoſed and decreed of God, but as it was actually ſuffered by Chriſt, when the farre greateſt part of the world, was for preſent ſtate drowned in Infidelity and Idolatry, wherein they had continued a long time, being rejected and caſt off of God. The end of Chriſts death and reſurrection there named by the Apoſtle, ſheweth it is to be meant of the fruit and application, that they which live, ſhould not henceforth live unto themſelves, but to him which died for them, that is, that by force of that communion which they have with him their head, being dead unto ſinne, they ſhould live unto righteouſneſſe. But that can agree unto none, who are not partakers of the fruits of Chriſt; none are fitted by grace to live unto Chriſt, but they that have put on Chriſt by faith. That All for whom Chriſt died, is that world, which God in Chriſt hath reconciled unto himſelfe, not imputing their ſins, ver. 19. whereby is meant the world of Jew and Gentile, of which we have ſpoken before in the fore-cited places, which muſt have the ſame meaning; and cannot be affirmed of the world univerſally according to that preſent ſtate wherein it ſtood, when Chriſt ſuffered.

How then doth the Apoſtle conclude common miſery from this, If one died for all, then were all dead? It may well be underſtood, of death unto the world and ſinne, and not of death in ſinne, as if he had ſaid, if Chriſt died for all, then all that are his, are dead to ſinne and to the world. The words and ſcope of the Apoſtle do both agree well to this interpretation. It hath been alleadged, that the words ſpeake of a death paſſed, not preſent, as our tranſlation ſheweth, and ſo could not be underſtood of death unto ſin. But Vorstius upon that very word noteth, that he underſtandethVorſt. in 2 Cor. 5. 15. Schol.2 Cor 5:15 all Chriſtians in which the efficacie of Chriſts death ſheweth forth it ſelf, as they alſo by the example of Chriſt are dead to ſin and the fleſh. Confer Rom. 6. 2, &c. 1 Pet. 4. 1. Some fooliſhly underſtand this of the guilt of death, that the ſenſe ſhould be, becauſe Chriſt is dead for all men, hence it is truly gathered, that all men are guilty of death; which is refuted in the verſe following. This is Vorstius his cenſure of that interpretation. As for the words, ſeeing they ſpeake of the death of Chriſt applyed in the time paſt, it was requiſite theſe that intreat of the death of ſin in them that be Chriſts, ſhould be put in the time paſt alſo. And ſo the words doe more confirme, then weaken the interpretation.

p. 216It is further objected, that it will not agree with the argument of the Apoſtle, who by Chriſts death for all, could not prove all to be dead to ſin, nor ſo much as all the Elect, or all at Corinth. And the drift of the place is to prove, not that all men ſimply are dead to ſinne, for that is notoriouſly falſe, and was neither taught, nor confirmed by any Pen-man of holy Writ; nor that all the Elect, or all at Corinth are dead to ſin; for he ſpeaketh to the Church or faithfull in Corinth, not to the place, or inhabitants univerſally: but that the faithfull, who had believed in Chriſt, as himſelf and the converted Corinthians had done, and did for the preſent, were dead to ſin, which he ſtrongly confirmeth from the communion they have with Chriſt in his death and reſurrection, that is, that Chriſt died for them in effect and event, that the vertue and efficacy of his death did ſhew forth it ſelf in them.

If the other Interpretation be admitted, the conſequence is good thus, Chriſt died for all believers, therefore all men by nature are dead in ſin: for the ſtate of believers before converſion is the ſame with the others: and if they by the merit, power and efficacy of Chriſts death be delivered from the guilt and dominion of ſin, who ſo is not ſet free by the death of Chriſt from the power of ſin, muſt needs be dead therein. Arguments not much unlike we have, 1 Cor. 15. 22. As in Adam all die, ſo in Chriſt ſhall all be made alive. In the firſt part all ſimply, in the latter all with limitation, ſcil. that be in Chriſt muſt be underſtood.See Gal. 3. 22.Gal 3:22 And Rom. 5. 18. and 11. 32. But of that there is no need to make many words, becauſe the former interpretation is moſt naturall. The 15. verſe they ſay, need not be reſtrained, becauſe all are bound to live unto Chriſt. Whether all men be ſimply bound to live unto Chriſt, becauſe he ſimply died for them, though his death had never been ſignified unto them, I will leave to another place: But the diſcourſe of the Apoſtle is of them, for whom Chriſt died, and who believe in him, and in whom the efficacy of Chriſts death doth exerciſe it ſelf. They that are dead with Chriſt ſhould live unto God.

They object moreover, that reconciliation is predicated of theverſ. 19. whole world, which is reconciled thus farre through Chriſt, that God will not deale with man as he might have done, to caſt him away utterly without hope, ſo as he hath the Angels that ſinned, p. 217but he will accept of him upon termes fitting, according to a newCorvin. in Mol. cap. 28. §. 35. Covenant. In which ſenſe a Father is reconciled to his Son, a Maſter to his Servant, when he is content upon repentance, ſubmiſſion and amendment to receive him into favour. Upon this Text they would build a two-fold reconciliation, one generall (as ſome expreſſe it) another ſpeciall; one not an actuall taking away of ſins, not actuall remiſſion of ſins, not Juſtification, not actuall redemption of theſe or theſe, but an impetration of remiſſion, Juſtification, and redemption, whereby God may, his juſtice not hindring, remit ſins to men tranſgreſſours, which doth imply another member, to wit, reconciliation, juſtification and redemption actuall. Arm. in Perkin. §. 25. pag. 76. or a reconcileableneſſe, whereby men might be delivered from the captivity of ſin, or the neceſſity of thraldome and reconciliation, whereby they are delivered from captivity. Voſſ. Hiſt. Pelagian. lib. 7. part. 1. theſ. 3. Others call it an actuall reconciliation on Gods part, and an actuall reconciliation whereby it comes to paſſe, that all ſinners do actually pleaſe God. Exam. Cenſur. cap. 8. pag. 59. Vorſt. in 2 Cor. 5. 15. and 1 Joh. 2. 2. Chriſt ſufficiently and efficiently doth expiate the ſins of all, and reconcile the world to God, quantum in ipſo eſt, that is, as much as pertaines to the execution of his office laid upon him by his heavenly Father. What diſtinction they make of reconciliation, and actuall reconciliation, or reconcileableneſſe and actuall reconciliation, the ſame may be made of redemption, remiſſion of ſins, juſtification, and adoption, regeneration and ſanctification, ſo that we may diſtinguiſh of them alſo, that there is an actuall redemption and redemption, actuall remiſſion of ſins and remiſſion, actuall juſtification and juſtification, actuall ſanctification and ſanctification. The terme actuall remiſſion or reconciliation being ſet againſt reconciliation, as the diſtinct member, doth require, that reconciliation potentiall be underſtood, which may be called reconcileableneſſe. And then Chriſt hath not obtained of the Father by his death, that he ſhould remit ſins, but that he hath power to remit them: he hath not obtained redemption, but a poſſibility of redemption, or the redemption purchaſed is a potentiall remiſſion of ſinnes: he hath not merited ſanctification, but a right that he may ſanctifie or ſanctifiableneſſe: he hath obtained alſo that God might pardon ſin, as well as that man might be pardoned or reconciled; and notwithſtanding any p. 218redemption that Chriſt hath purchaſed, every man might periſh, and be condemned for ever. But if reconciliation potentiall or a poſſibility of remiſſion only be purchaſed by the death of Chriſt, how is this made actuall by application? If it be actuall and effectuall, why is it not applyed and given to every man? will not God give to every man, that which Chriſt hath merited and purchaſed for every man? The merit of reconciliation by Chriſt, and the application thereof muſt be diſtinguiſhed: but for whomſoever eternall redemption is purchaſed, for them he hath obtained grace and glory, and upon them he will actually conferre that grace and mercy, ſanctifying them to be a peculiar people to himſelfe. Heb. 9. 12. Matth. 1. 21. Joh. 4. 14. Application is as neceſſary an effect of redemption or reconciliation purchaſed, as burning is of fire; and there can be no redemption, but of neceſſity it muſt bring application, both in reſpect of Gods juſtice, and Chriſts ſacrifice▪ Dan. 9. 24. Heb. 10. 10, 14. Therefore there is but one reconciliation, and that actuall and effectuall, though it may be univerſally propoſed in the Goſpell: and that particular actuall reconciliation is none other but that very ſame, which God meritorie and impetratorie hath propoſed by the death of Chriſt. As for the preſent Text alleadged, reconciliation is not predicated of the whole world, taking the world for every man in the world, nor reconciliation put for reconcileableneſſe. For it is manifeſt the Apoſtle ſpeaks of the world as it was to be conſidered in the times when Chriſt ſuffered, or after, when in reſpect of preſent ſtate the farre greater part were impenitent, if not obdurate ſinners, aliens from the common-wealth of Iſrael, without God in the world: and I deſire to ſee that Text of Scripture, where God is ſaid to reconcile unto himſelfe the whole world of impenitent and obdurate ſinners, as ſuch; or where we ſhall find, that all ſuchEph. 2. 12. Rom. 3. 8, 17. Gal 3. 26. Eph. 2. 3, 4.Eph 2:12Rom 3:8Rom 3:17Gal 3:26Eph 2:3Eph 2:4 be brought under a new Covenant. It is alſo as plaine, that he ſpeakes of the ſurrogation of the Gentiles in the place of the Jewes, and is to be underſtood of the world oppoſed to the Jewiſh Nation. That world concerning whom the Lord had ſpoken before to Abraham, ſaying, In thy ſeed ſhall all the Nations of Gen. 12. 3. and 18. 18. Pſal. 2. 8. and 22. 27, 28. Iſai. 11. 9, 10. Pſal. 72. 11.Gen 12:3Gen 18:18Ps 2:8Ps 22:27Ps 22:28Isa 11:9Isa 11:10Ps 72:11the earth be bleſſed: That world, which the Prophets foretold ſhould be added to the Church, and given to the Meſſiah; This world, I ſay, which God hath promiſed to bleſſe, and adde to the Kingdome of the Meſſiah, he hath reconciled unto himſelfe, p. 219to wit, as they are bleſſed in Abrahams ſeed, actually and effectually.

This is the Priviledge of the New Teſtament, that God wasSynod. ubi ſupra. Illi hoc loco per vocem Mundi, intelligantur, ad quos ſermo reconciliationis pertinet. in Chriſt reconciling the world unto himſelfe, as is moſt apparent in the words next following, and hath committed unto us the word of reconciliation, and by the ſentence it ſelf; God was in Chriſt. But what is proper to the times of the New Teſtament cannot be attributed to every man in the world, even thoſe that ſate in darkneſſe and the ſhadow of death, before the light did ſhine upon them. The reconciliation here mentioned is actuall, effectuall, particular reconciliation, purchaſed by Chriſt, publiſhed by the Apoſtles to the world of Jew and Gentiles, and receivedMeritum Chriſti ſubordinatur gratiae dilectionis generali, ex ea enim fluit ordinatio hujus medii, &c. non enim ut vellet noſtri miſereri fecit Chriſtus, ſed ut ſalva juſtitia noſtri miſereri poſſet. Stegma. pag. 54. Rom. 5. 9, 10.Rom 5:9Rom 5:10 by them in the Covenant of grace. For it is explained by the non-imputation, or remiſſion of ſinnes, (at leaſt as one part or branch of reconciliation) which is a tranſient act, conferred in time, and inferreth a change of ſtate and condition in the partie juſtified or reconciled, and of other reconciliation betwixt God and man the Scripture ſpeaketh not. And it is to be obſerved, that the Apoſtle ſaith not, Chriſt hath purchaſed that God is reconcileable, or actually reconciled on his part, as if before he were irreconcileable: but God was in Chriſt reconciling the world unto himſelf, where the world is the ſubject or matter of reconciliation, which is changed in reſpect of ſtate or condition, now received into actuall favour, whereas heretofore it lay under wrath. In another place the Apoſtle puts reconciliation by the death of the Sonne of God, and juſtification by Chriſts bloud for the ſame: where juſtification cannot be taken for poſſibility of juſtification, but for actuall juſtification by faith in the bloud of Chriſt, wherewith Salvation is joyned, whereby we are acquitted from the guilt and puniſhment of ſinne: and ſo the juſtified or reconciled are oppoſed to ſinners, ungodly and enemies. In reſpect ofverſ. 6, 8. our antecedent ſtate, we were enemies, whenIn Scriptura, ut ſaepè res dicitur, quod paulò antè fuit, ut coeci vident, ſurdi a… diunt, claudi ambulant, Matth. 11. 5. eſurientes, qui prius miſerè victitabant in ſolo ſterili, …ſal. 107. 36. Joh. 9. 17. leproſus, qui jam mundus eſt, Matth. 26 6. Virgo, quae jam nupta. Matth. 10. 35. baculus, qui eſt ſerpens, Exod. 7. 11. publicanus, qui eſt Chriſti diſcipulus. Matth. 10. 3. & diſcipulum Chriſti, qui eum reliquit. Joh. 6. 66 Sic contra ſaepè in ſacris literis res deſcribitur, qualis …utura eſt, non qualis nunc eſt. Epheſ. 5. 20. Ita Chriſti oves dicuntur, qui tunc adhuc erant lupi. Joh. 10. 16. Dei filii, qui tum a…huc erant filii diaboli. Joh. 11. 52. Tarn. exercit. l. 2. Job. 3. 2. 561.Matt 11:5John 9:17Matt 26:6Matt 10:35Exod 7:11Matt 10:3John 6:66Eph 5:20John 10:16John 11:52Job 3:2 reconciled to God by the death of his Son: but by reconciliation we are received into grace, and of enemies made friends and ſons. In theſe paſſages we cannot find reconciliation put for reconcileableneſſe, nor predicated of all the world, nor all the enemies of God, nor in any other Scripture. For though p. 220all were enemies before reconciliation, yet all enemies are not reconciled, but they that be converted to the faith. Thus we are taught in the word of truth, to diſtinguiſh the ſtate of the Gentiles living in their infidelity without God, from the ſtate of the Gentiles reconciled. But now in Chriſt Jeſus, ye who ſometimes were farre off, are made nigh by the bloud of Chriſt, &c. And that he might reconcile both unto God in one body by the croſſe, having ſlaine the enmity thereby. Eph. 2. 13, 16. And you that were ſometimes alienated, and enemies in your minds, by wicked works, yet now are reconciled. Col. 1. 21. Now, ſcil. the Meſſiah being exhibited, they are reconciled, and their ſins pardoned, the promiſe of mercy pertaining to them, as well as to the Jewes, when formerly abalienati à foedere promiſſionum, they were not reconciled. And when in the precedent verſe he ſaith, that it pleaſed the Father by him, (ſcil. Chriſt) to reconcile all things unto himſelfe, whether they be things in heaven, or things in earth; he ſpeaks of actuall reconciliation, not reconcileableneſſe, and all things muſt be limited, as that ſignification of the word, and ſcope of the place doth neceſſarily require. The ſentence is diverſly interpreted, ſome think it not abſurd to extend it ſimply to all things without exception, but eſpecially to reaſonable creatures, Angels and men. Others think it muſt neceſſarily be reſtrained to creatures of a certaine kind, and interpret it of Angels and men reconciled one to another, who were formerly ſeparated by mans diſobedience. Others reſtraine it to the faithfull in heaven and earth, and expound it ofVorſt. in Col. 1. 20. Sch & Eph. 1. 10.Col 1:20Eph 1:10 the Church and men in Covenant, who are received into favour and reconciled by the death of Chriſt laid hold on by faith. But to interpret it ſimply of all men penitent, impenitent, believers, infidels, obſtinate, ſeparated from God by their evill works, is directly contrary to the Text, and hath ſcarce a ſecond Author. No man is to be excluded from ſeeking the benefit of reconciliation: but from the benefit it ſelf the Apoſtle excludes them that be not in Covenant, and in the ſtate of grace, to whom only this ſpirituall bleſſing doth pertaine. And in the ſame manner this and the like words are to be limited in other places. Eph. 1. 10. Rom. 11. 32. And this they muſt not deny, if they would be at one with themſelves: for they ſay all men are under a new Covenant, and received p. 221into favour, and that pardon of ſin is promiſed unto all that ſhall continue in that Covenant, and not tranſgreſſe againſt it. Arm. respon. ad Art. 13, 14. ſo that to conſummate happineſſe there is need of continuance only in the ſtate, which evermore hath effectuall communication conjoyned. And reſtitution into the ſtate of grace, and actuall reconciliation, if they be not one thing, they be inſeparable. And this doth take away the objection which they raiſe from the words following, And hath committed verſ. 19, 20,unto us the word of reconciliation. Now therefore we beſeech you, we pray you in Chriſts ſtead, be ye reconciled to God. For not to ſay, the Apoſtle ſpeakes to the Corinthians at that time beleevers, and in the ſtate of perſons reconciled: hath not God committed the word of reconciliation to the Miniſters, who are to beſeech mankind actually reſtored into grace, and admitted into the new Covenant, to be reconciled? The word of reconciliation is of uſe, both to them that be not reſtored into grace, that they might be called, and to them that be reconciled, that they might continue and be builded forward.

That paſſage of the Apoſtle, 1 Joh. 2. 1, 2. If any man ſinne, we have an Advocate with the Father, Jeſus Chriſt the righteous. And he is the propitiation for our ſinne: and not for ours only, but alſo for the ſinnes of the whole world, is like to the former, as all men confeſſe, and hath the ſame anſwer. For as Chriſt is our Advocate by office to plead our cauſe, and defend us againſt the accuſation of all our enemies, ſo is he our propitiation: But Chriſt is not the Advocate of every man ſimply, but of his people. And as he is the propitiation of the beleeving Jewes, ſo he is of the whole world:1 Joh 4. 10.1 John 4:10 but he is the propitiation of the beleeving Jewes, in that God is propitious unto them in Chriſt, and not propitiable or reconcileable only. He is their propitiation through faith in his bloud. Rom. 3. 25. by whom their ſinnes are covered, not coverable, andCyril. in Ioh. …. 11. cap. 19. Aug. tract. 87. in. Iob. Autor de vocat. Gent. l. 2. c. 1. Euſeb. Hiſt. l. 4. c. 15. Eſtius in 1 Io…. 2. 2. expiated and done away, not expiable only. Therefore the Apoſtle ſpeakes of the application of Chriſts death, and by the whole world, man-kind in common conſidered as under the fall cannot be underſtood, but the whole world of the Gentiles now called to the faith, and admitted into Covenant. Thus Vorſtius himſelf, though in his common places upon this Chapter, he would underſtand theſe words, as if Chriſt ſufficiently and efficiently quantum in ſe was the propitiation for the ſinnes of all mankind: yet in p. 222his paraphraſe, he giveth this ſence of the Text; Where fore letVorſt in 1 John 2. 2.1 John 2:2 him conſider, that the Lord Jeſus is the propitiation for our ſins, as who hath purchaſed full remiſſion of them all for us: And not only for us, who at this time embrace his doctrine, but for all men of the whole world, as many as by faith receive or appehend the bleſſing of the Goſpell offered unto them. In this ſence the world is taken, as they themſelves confeſſe, Rom. 11. 12, 15. Their fall is Scrip. Syn. pag. 307, 308. See Chemnit. Har. Evang. cap. 8. Quod gaudium erit omni populo.the riches of the world, and their caſting off the reconciliation of the world, that is, of the Gentiles converted to the faith, which did make a great part of the world, and before converſion were worldly and profane men. The rejection of the Jewes was an occaſion, by which the Gentiles, hitherto without that gratious communication, was made rich, and being converted to the faith, did returne into favour with God. And the ſame argument they bring out of the former Text to confute the diſtinction of Chriſts death effectually for ſome, ſufficiently for all, becauſe then the adverſative particle, doth looſe his emphaſis, if the Apoſtles words be thus underſtood, Chriſt died effectually for us, and not only ſo, but ſufficiently for the ſinnes of the whole world, doth confirme the other interpretation; for the adverſative ſhould looſe it weight, if the ſentence be thus reſolved, Chriſt is our propitiation by faith, in whom God is actually reconciled, and not only ſo, but he is reconcileable to the whole world that lieth not in infidelity.

The maintainers of univerſall redemption thinke it may ſtrongly be proved by this reaſon, All men are bound to beleeve in Chriſt: but Chriſt died for all men, that are bound to believe in him; which ſome propound in this forme; Every man is bound to beleeve, that Chriſt died for him: but whatſoever a man is bound to beleeve that is true: therefore he died for every man. But if by beleeving in Chriſt they underſtand nothing but bare aſſenting to this propoſition, that Chriſt died for all men, and for me as a man, for the impetration of righteouſneſſe quantum in ſe, or to purchaſe the grace of the Father and pardon of ſinnes, no man is bound to beleeve it, becauſe it is not revealed in Scripture, much leſſe made knowne to every man in the world by meanes ſufficient. Every man called, whether he hearken to God calling or not is bound to beleeve that Chriſt is offered unto him as a Saviour, ſo as if he beleeve he ſhall be ſaved: but that Chriſt died for him in particular for the impetration of righteouſneſſe, and for every particular p. 223man in the world, that he is not bound to beleeve, becauſe it is not found in Scripture, nor can he beleeve it, according to their grounds that urge this argument, neither can ſuch perſwaſion be the ground of juſtifying faith. I ſay every man in the world good or bad cannot beleeve it, as they teach: For either they be conſidered as in the common Maſſe, as all Infants, and then they be actually reſtored into grace; or as impenitent and unbeleevers, fallen from the Covenant themſelves, (or as Arminius addeth, in their parents) and then Chriſt died not for them as ſuch. If they be admitted into Covenant, and continue therein,Script. Rem. adverſ. coll. Hag. art. 2. Chriſt died for them in reſpect of application: if they be fallen from that ſtate by impenitency, obſtinacy, rebellion, Chriſt died not for them as ſuch: If they be caſt off, and not ſo much as outwardly called, how can they beleeve that Chriſt died for them, ſpecially, when by tranſgreſſion they have departed from that Covenant, and fallen from that ſtate unto which (they ſay) they were admitted. Neither can this perſwaſion be the ground of faith juſtifying, for many ungodly men are perſwaded that Chriſt died for all mankind, that neither will, nor can, nor ought as ſuch, to beleeve in Chriſt, or reſt upon him for Salvation: and many beleeve it not, that beleeve truly in Chriſt, and know they beleeve and that they ought to beleeve. If by beleeving in Chriſt be meant faith juſtifying, the propoſition may be granted with two limitations. Firſt, that under this terme they be not comprehended, who never heard of Chriſt, or had poſſible, at leaſt probable meanes to come to the knowledge of Chriſt, or were admitted into Covenant. So Vorſtius ſeemes to limitit, unleſſe (ſaith he) Chriſt had died for all that are called, in vaine ſhould they all be commanded to beleeve in him. The Authours of the Synod. cap de Election. A Law not given, or when it cannot be underſtood,See Synod. de. fens. ſent. pag. 33…. Non repugnat, &c doth not bind: Whoſoever is bound to beleeve in Chriſt, muſt have the rule of new life, which is the Covenant; which was purchaſed by the blood of the Mediatour, as they diſpute. And then he which is not in Covenant, nor ever had the rule of new life, how ſhould he be bound to beleeve in Chriſt? The ſecond caution is, that he that goeth on in an evill way, and maketh a paſtime of ſinne, is not called immediately to beleeve in Chriſt, nor hath received grace ſufficient as ſuch a man, to reſt upon him for Salvation. Before they will or can come unto Chriſt, p. 224it muſt be otherwiſe with them, they muſt be prepared of God, who draweth men to Chriſt, but firſt (as they ſay) drawes them to mind their ſoules ſeriouſly. A wicked man living within the pale of the Church is bound to beleeve, as to repent and ceaſe from his evill way; for the neglect of one duty doth not exempt a manSynodal. ubi Supr. arg. 30. Arm. priv. diſp. de fide. from another: but ſo long as he goeth on in an evill courſe, he cannot lay hould on the promiſes of mercy, nor embrace Chriſt as his only Saviour. The hungry, thirſty and burdened, not they which wallow in iniquity are invited to come unto Chriſt, that they might be eaſed and refreſhed. They are called to beleeve in Chriſt for pardon, not that they are already the children of God, and reſtored into favour. A thirſty and weary man as ſuch, can no more beleeve that he is the child of God, then a wounded man as wounded can that he is cured; or the man ſtung with the fiery Serpent, that he was healed, before he looked up to the braſen Serpent. Thirſt is oppoſed to water, and weatineſſe to refreſhing. A man muſt believe before he can be in the ſtate of grace, and know he doth beleeve, before he can beleeve that he is the child of God, neither of which can be affirmed of the weary as ſimply ſuch. Thus then I grant all men are bound to beleeve in Chriſt: but thence it will not follow, that Chriſt died for all men equally, to purchaſe for them actuall reconciliation on Gods part, and with full and compleate will and purpoſe quantum in ſe to ſave them: but only that Chriſt died for them as an all-ſufficient and efficient Saviour, ſo that in the Covenant of grace ſalvation might be and is tendered unto them upon condition of true repentance and faith unfained. For they to whom the Goſpell is preached, and by whom it is profeſſed, are bound to beleeve what is offered in the Goſpell, as it is offered there in, viz. if they hunger and thirſt, deny themſelves, and be wearie of their ſinnes. But it is one thing to deny our workes, and relie upon the free mercy of God in Chriſt, another to beleeve that Chriſt died for our redemption in particular. Whoſoever is bound to beleeve hath Chriſt as an allſufficient and efficient Saviour, in and through whom Salvation might be obtained, and undoubtedly ſhall be obtained by him, if he renounce his owne works, and flie to the ſole mercy of God in Chriſt, as the object of faith, in order of nature before either the act of faith, or propoſall of the commandement to beleeve: He hath alſo the rule of new life, and is admitted into the Covenant p. 225according to the externall adminiſtration, wherein Chriſt is offered as a ſufficient and efficient Mediatour, ſo that pardon of ſin, adoption and eternall happineſſe ſhall redound to all and every one by his death, if they doe believe: and as a Mediatour by merit and ſaving efficacy to reconcile them actually unto God that be in Covenant effectually.

The word of truth is the foundation of faith, in nature before it, true as it is promiſed, not made true by faith: but that faith cannot be given to the promiſe, unleſſe the thing promiſed be truly exiſtent, and made good before faith, is ſtrange in Divinity. One thing is true, becauſe it is promiſed: another, becauſe it is fore-told, another, becauſe it is ſimply declared. Thoſe things which are true as related, thoſe things have been whether we believe them or not: and thoſe things which are fore-told as true, thoſe in like manner ſhall come to paſſe, whether we believe, or believe not. But thoſe things which are true as promiſed, it is not neceſſary that they be, unleſſe we believe. For the narration andArm. pri…. diſp. theſ. 43. prediction is abſolute, but the promiſe conditionall, requiring faith in the hearer. There is this mutuall reſpect betwixt the promiſe and ſtipulation, that the promiſe is as an argument which God uſeth, that he might obtaine of man what he requireth, and the performance of the thing required is a condition without which man cannot obtaine the promiſe of God. But leaving further diſpute of this matter, faith in Chriſt and the commandment to believe in him hath a ſubject word true in it ſelfe, not made true by faith, whereupon it is builded, as true, firme and certaine, as any ground of faith in Chriſt can be deſired or conceived. There is one act of faith, whereby we believe that ſins are pardonable: this is builded upon this ground, that Chriſt is an all-ſufficient and efficient Saviour, in whoſe name Salvation is freely offered, by faith to be received. There is another act of faith, whereby we reſt upon Chriſt for ſalvation: this is grounded upon theſe andMat. 11. 28. Iſa. 55. 1.Matt 11:28Isa 55:1 ſuch like promiſes, Come unto me all y… that labour, and be heavie laden, and I will refreſh you. Hoe, every one that thirsteth, come ye to the waters. Let him that is a thirst, come unto me and drinke. There is a third, whereby we believe that our ſins are already pardoned: and this is grounded upon theſe and ſuch like. He that believeth ſhall be ſaved.

It is objected, if Chriſt died not for all men, then a man may p. 226doubt, whether he ſhould believe or no? But that ſcruple is not removed by the contrary perſwaſion, that Chriſt died for all mankind in the common lapſe: for ſo Chriſt died for many men, that neither can nor ought as ſuch to believe: and he that queſtioneth whether he ſhould believe, doth it in reſpect of former tranſgreſſions, abuſe of grace, neglect of the meanes, and conſcience of his owne unworthineſſe, in which caſe it affords ſmall comfort, and leſſe reſolution to informe him that Chriſt died for all men as ſinners, but not as impenitent or unbelievers. But the direct way and courſe to comfort the diſtreſſed and doubting ſoule in that perplexity, is to informe him that his ſins are pardonable, becauſe in Chriſt forgiveneſſe is offered unto him; that he is particularly called being hungry, thirſtie burdened, finding himſelfe deſtitute both of grace and comfort, to come unto Chriſt for them both: and being graciouſly invited, he is without further diſpute or delay to caſt his ſoule upon the promiſes of mercy and come unto Chriſt, that he might be refreſhed. But they are in vaine commanded to believe, if Chriſt died not for them, becauſe they cannot believe. Is it then in vaine, that the obſtinate and rebellious are commanded and invited to believe, who as ſuch cannot believe? Was it in vaine, that God commanded Pharoah to let Iſrael goe? that our Saviour would have gathered Jeruſalem, when the things concerning her peace, were hid from her eyes? Might not men argue by the ſame reaſon, that it was in vaine for God to intreate and perſwade them to believe, when he did fore-know that by ſuch invitation they would not be allured to come unto him? And if they cannot believe; it is not through the unreaſonableneſſe or abſurdity of the thing commanded, which doth excuſe, nor impotency of weakneſſe, as if they would believe, but cannot, which is to be pitied; but impotency of wilfulneſſe and prave affection, the more unable to believe, the more wilfull to refuſe, which is inexcuſable. And though I cannot ſay, God hath given to every man to believe if he will: Yet ſure, God is not wanting to any man in that which either in juſtice or promiſe he is bound to give: and did men deny themſelves, nouriſh the motions of Gods Spirit, and earneſtly deſire to believe, without queſtion they ſhould find the Lord gracious. If men believe it is of grace, not only that whereby they are inabled to believe, but whereby they are diſcerned from other men: if they believe not, it is of themſelves, of their own p. 227pravity; and they be not further from believing, then from deſire to believe.

It is objected further, that Chriſt as he died to impetrate remiſſion of ſins for me in particular, is the object of juſtifying faith. The mercy of God reaching to the pardon of ſin in and through Jeſus Chriſt is the object of faith juſtifying, as it is proffered unto us in the word of life: but it is one thing to believe that mercy is to be had through the death of Chriſt, and that it is offered unto us in the Goſpell, and we called to imbrace it, another to believe that Chriſt according to the compleate and full will of God, hath laid downe his life for us in particular to purchaſe for us both grace and glory. Proportionable to the perſwaſion a man hath of Gods willingneſſe to be mercifull, is his perſwaſion of the ſufficiency of Chriſts ſatisfaction: and proportionable to his perſwaſion that God is mercifull to him in the pardon of his ſin, is his perſwaſion that Chriſt died for him in particular. Juſtifying faith is not without an apprehenſion of mercy in Chriſt to be obtained, but implieth not an apprehenſion of mercy reaching to the pardon of ſin already obtained. It is not without an application of recumbency, reliance, or imbracing, which preſuppoſeth the offer o… mercy, in and through Jeſus Chriſt to be received, but the application of particular perſwaſion, that Chriſt died for me in particular, as well as for any other, or hath purchaſed for me grace and glory, isCorvin. in Mol. cap. 29. Sect. 24. not required in juſtifying faith. Some have affirmed, that faith whereby I believe that Chriſt died for me, is the foundation of faith whereby I believe in Chriſt: but I ſhould deſire better proof than their bare word for it, ſeeing the Scripture makes the mercifull offer of ſalvation in Chriſt to the burdened, hungry and thirſty, the ground of this affiance, and that perſwaſion (according to their poſitions) may be in good and bad, them that never ſhall be juſtified, neither will, nor can reſt upon Chriſt for ſalvation. To believe that Chriſt is an all-ſufficient Saviour, and that ſalvation is offered to me in his name, is leſſe then to believe in Chriſt for remiſſion of ſins; and in order of nature goeth before it. But to believe that according to the purpoſe of God Chriſt is my Redeemer, who hath purchaſed for me in particular grace and remiſſion of ſins and eternall redemption, and hath actually reconciled me unto God, this is the conſequent of reſting upon Chriſt for ſalvation, and cannot be believed according to the Scripture, unleſſe a p. 228man doe firſt believe in Chriſt: and according as men reſt upon Chriſt ſuperficially or ſoundly with a ſoveraigne and well-rooted affiance, ſo they believe the other. For when we reade in Scripture, that Chriſt taſted of death for every man, Heb. 2. 9. died for all, 2 Cor. 5. 15. is the reconciliation for the ſins of the whole world, 1 Joh. 2. 2. ſhed his bloud for many, Mat. 26. 28. gave his life for the ranſome of many, Mat. 20. 28. Mar. 10. 45. purchaſed the Church by his blood, Act. 20. 28. Epheſ. 5. 25. gave himſelfe for us all, Tit. 2. 14. Rom 8 32. for his people, Mat. 1. 21. for his ſheepe, Joh. 10. 15. for them that were given unto him of the Father, Joh. 17 9, 19. In theſe and ſuch like paſſages, by All, the World, Many and Ʋs are meant men in Covenant, partakers of the benefits of Chriſt, redeemed from all iniquity, and purified unto him as a peculiar people, delivered from this preſent evill world, Gal. 1. 4. that they might live unto God, 2 Cor. 5. 15. Peter Act. 3. 26.Acts 3:26ſaith to the Jewes that crucified Chriſt, Ʋnto you first, God having raiſed up his Sonne Jeſus, ſent him to bleſſe you, in turning away every one of you from your ſinnes. But he ſpake to them who were in Covenant, the children of the Prophets, and of the Covenant; and as they were in Covenant, ſo God raiſed up Chriſt for them, which cannot be referred to the impetration of righteouſneſſe, but the application of Chriſts death in ſome ſort. Otherwiſe, if it be obſerved, that the Apoſtle ſpeaks of the Jews according to the preſent ſtate, when Chriſt was incarnate, or actually raiſed from the dead, I thinke the greateſt Patrons of univerſall redemption will not affirme, that Chriſt died for every man good and bad, believer or Infidell, obſtinate and rebellious, to purchaſe for them actuall reconciliation on Gods part, according to that ſtate wherein they ſtood, when Chriſt came into the world, or was raiſed from the dead.

Once againe, it is objected, that if this propoſition, Chriſt died for all men be not the ground of particular affiance, it can have no ground at all, neither promiſe of mercy abſolute nor conditionall, generall nor ſpeciall. But already it hath been ſhewed, that bare aſſent or belief that Chriſt died for all men cannot be the ground, much leſſe the only ground of juſtifying faith, and it may further be made evident by theſe reaſons.

Firſt, That is the foundation of faith, whereupon particular affiance leaneth or is immediately grounded. But no mans particular p. 229affiance on Chriſt for ſalvation, can be grounded on his generall belief, that Chriſt died for all men: becauſe this notwithſtanding it may be, he is not allowed, he cannot reſt upon Chriſt for ſalvation.

Againe, That is the ground of faith, which doth fully and ſatisfyingly anſwer to this queſtion, why doe you, and how know you that you are allowed to reſt upon Chriſt for ſalvation? But the bare beliefe of this propoſition, that Chriſt died for all men, to ſave, &c. is not a ſatisfying and full anſwer to this Queſtion.

Againe, This categoricall propoſition, Chriſt died for all men, ſheweth what is done, whether men believe or not, but doth not warrant every man as ſuch to reſt upon Chriſt, nor promiſe upon condition of faith, what cannot be obtained without beliefe in Chriſt. The ground of particular affiance is ſome word or promiſe made to man not yet believing, whereby he is aſſured that as ſuch he is allowed to believe, and that believing he ſhall receive the free forgiveneſſe of his offences; which promiſe is in order of nature before faith, tendered to him that beleeveth not, holding forth free remiſſion upon condition of faith, and is made good to him that beleeveth. What ſome ſpeake of a conditionall promiſe made to beleevers, I cannot comprehend: for if the perſon muſt be a beleever, before the promiſe be offered unto him, then faith muſt hang in the aire, and not be built upon the word, neither can faith be the condition required in the promiſe, but ſomewhat elſe; for a conditionall promiſe, the condition being fulfilled, is conditionall no longer, but abſolute; the condition being performed, the thing promiſed is applied and poſſeſſed, and not barely promiſed upon condition.

What hath been anſwered to former paſſages of Scripture, doth open the true meaning of another, much urged in this matter. God our Saviour will have all men to be ſaved, and to come unto the 1 Tim. 2. 4, 5, 6.1 Tim 2:41 Tim 2:51 Tim 2:6knowledge of the truth. For there is one God, and one Mediatour between God and men, the man Christ Jeſus: who gave himſelfe a ranſome for all, to be teſtified in due time. But All in this place doth not ſignifie univerſally every man, in every age and condition: but All oppoſed to the Jews only, all indefinitely, and that in the times of the new Teſtament, of which the Apoſtle ſpeaketh. For thoſe All whom God willeth to be ſaved, he willeth that they come to the knowledge of the truth, ſcil. the ſaving p. 230truth of God, he vouchſafeth the Goſpell unto them, and word of reconciliation. But the word of reconciliation was not vouchſafed to every Nation under heaven in every age, much leſſe to every man; Nor to all Nations in any age, ſpecially ſince the diſtinction of Jew and Gentile, before the times of the Goſpell.

It will be replied, that God was ready to have communicated the Goſpell unto them, if they had uſed well what they had received: but abuſing what he had given, it was juſt to with-hold further meanes from them. But this anſwer will in no ſort fit this place, becauſe the Lords willing that all men be ſaved, and the actuall1 Tim. 2. 7.1 Tim 2:7 communication of the Goſpell unto all men are plainly conjoyned, and ſo is Chriſts actuall giving of himſelfe a ranſome for all, both in this and other paſſages of Scripture. Beſides, it is moſt evident thoſe All, which in this place are meant, are ſuch as2 Cor. 5. 19, 202 Cor 5:192 Cor 5:20 had fearfully abuſed the common grace received, and with-held the truth of God in unrighteouſneſſe, and for which many of them were given up unto a reprobate ſence. Of theſe the Apoſtle ſpeaking of the times of grace, ſaith, God willeth that they ſhould come to the knowledge of the truth, not that he willeth to vouchſafe the Goſpell unto them, if they ſhould uſe the common graces well, (for they had fearefully abuſed them already) but actually to vouchſafe the word of reconciliation notwithſtanding ſuch their abuſe.

Thoſe all whom God willeth to be ſaved, are they that havever. 5. God to be their God, and Chriſt to be their Mediatour: but all men in every age have not God for their God. Is he the God of Rom. 3. 29.Rom 3:29the Jewes only? Is he not of the Gentiles alſo? Yes, of the Gentiles alſo? But of the world of Jew and Gentile he is the God, in times of the new Teſtament, and not of the old. The place is much like that of the ſame Apoſtle, for God hath concluded them allRom. 11. 32.Rom 11:32 in unbeliefe, that he might have mercy upon all, that is, not upon the Jews alone, but all beleevers, both Jewes and Gentiles, becauſe there is neither Jew nor Greek, bond nor free, male nor female; but in Chriſt Jeſus they are all one. This was meant of the daies of ſalvation, and the acceptable yeare which was fore-propheſied, 2 Cor. 6. 2. and began from the aſcenſion of Chriſt to receive generall execution, Act. 13. 46, 47. when according to promiſe all ſhould be taught of God, Joh. 6. 45. and Chriſt would draw all p. 231men unto him, Joh. 12. 32. Thus Arminius himſelfe, the placeArm. in Perk. intreats of the amplitude of grace exhibited in Chriſt under the new Teſtament: and concludes his anſwer thus, that throughout all ages God hath willed that all men ſeverally ſhould come to the knowledge of the truth, and be ſaved, as they are comprehended in the Covenant of God, but not as they are fallen from it in themſelves or their parents.

It is objected, That God willeth that all they ſhould be ſaved, for whom we are to pray. But we muſt pray for all men. But the Apoſtles argument is otherwiſe, that we muſt pray for all men, becauſe God willeth that all ſhould be ſaved, that is, Gods will it is, that the Gentiles ſhould be called, and added unto the Church, the Goſpell ſhould be preached amongſt all Nations: therefore now pray ye for all men, ſpecially for Kings, becauſe by the good affection of Kings to Gods Church, the Church of God is like to proſper farre better then by the converſion of meane perſons. But it no way followeth, that God willeth their ſalvation, becauſe we pray for their ſalvation. The child prayeth for the Fathers health and recovery, when God willeth he ſhall die. If God ſhould leave us to our owne deſires, peradventure we ſhould deſire, not only that all that now live, but that all that ever lived might have been converted and ſaved: yea, that the Angels that fell might have been kept from ſin, or having ſinned might have been brought to repentance and ſaved. To deſire that every one that now liveth might be ſaved, with ſubmiſſion to the will of God, is no incongruity. But we cannot inferre thereupon, that it is the will of God to ſave every man now living in the world, or to grant them meanes ſufficient to come to the knowledge of the truth. Neither will it follow, that we muſt pray for every man in the world, in every age, knowne and unknowne unto us, ſuch as we never heard of by relation, becauſe we muſt pray for All men: for then all muſt comprehend even thoſe that ſinne ſins unto death amongſt the reſt, unleſſe we beleeve that there are no ſuch ſinners in the world: and he had need be of a ſtrong faith, and have ſome extraordinary revelation that beleeveth that.

Then are we to pray for all and every Infidell, obſtinate, rebellious perſon, even the whole Kingdome of Antichriſt, that they might come to the knowledge of the truth: but he muſt be a man p. 232of ſtrong faith that can believe that God will give his Goſpell to every of theſe in particular, that they might come to the ſaving knowledge of the truth.

The diſtinction of antecedent and conſequent will, hath no place in this matter, becauſe ſuch are to be underſtood as have moſt egregiouſly abuſed the common grace of God received. Moreover, we ſhall never find in Scripture, that the faithfull ever made ſuch prayers: but as God hath ſignified his will and pleaſure concerning the calling and gathering of his people, Jews or Gentiles, ſo they have prayed, as we may pray for the fulneſſe of the Gentiles, and calling of the Jews, wherein we doe not exclude any, thoughAct. 5. 31. a…d 11. 18.Acts 5:31 we know God hath mercy on whom he will have mercy, and gives the grace of repentance, and to repent alſo, to whom he pleaſe, the habituall grace ſerving for the one, and the actuall and effectuall motion of Gods Spirit being requiſite to the other.

Some pleade further, The meanes to this end, that men may have part in Chriſt, are unlimited, the word written, Joh. 20. 31. and preached, Act. 3. 24, 25, 26, 27. yea, a command to preach to every creature, Mark 16. 15. which Paul underſtood, and therefore warned every man, and taught every man, Col. 1. 18. to repent, Act. 17. 30. and to beleeve, Rom. 1. 5. But if all this be granted, nothing will follow which is not freely granted. For as on the one ſide no man will affirm that Chriſt died to this end, namely to procure forgiveneſſe of ſinne and Salvation to all and every one, whether they beleeve or no; ſo on the other ſide, none will deny, but that he died to this end, that ſalvation and remiſſion of ſinnes ſhould redound to all and every one, in caſe they ſhould beleeve and repent. For this depends upon the ſufficiencie of that price, which Chriſt paid to God his Father for the redemption of the world. No man denieth, but God made a Covenant with Adam fallen and his poſterity, as now with the faithfull and their ſeed: that all mankind had continued in this Covenant, if they had not diſcovenanted themſelves and their poſterity; that no man is deprived of the benefits of Chriſts death, but through his own ſinne and corruption: that God is not the cauſe efficient or deficient of any mans infidelity, but man himſelf: That men are ſeriouſly invited to repent in the Miniſtery of the Word, and that the promiſe of Salvation is faithfull and true, ſo that he that p. 233beleeveth ſhall never periſh. Theſe things be not queſtioned, nor whether ſome effects or benefits of Chriſts death be common to all men, but whether he died equally for all men, to purchaſe actuall reconciliation for them on Gods part, and ſet all Infants in the actuall ſtate of ſalvation, but to procure faith and beliefe for no man, ſo that he had obtained the full, immediate end of his death, though no man had ever beleeved on him, or been ſaved by him. But that which is aſſumed in this argument is apparently falſe, as it is applyed. The Covenant of grace is revealed to ſome, no man being ſhut forth by name, but if he repent and beleeve he ſhall be ſaved: but many thouſands never heard of, never had probable meanes to come to the knowledge of the Covenant. The commandement to preach the Goſpell to every creature, was given to the Apoſtles in the dayes of grace, upon the publication of which Covenant, they which formerly ſerved dumbe idols, were bound to repent and beleeve: but that commandement was peculiar to the Apoſtles, not given till after the reſurrection of Chriſt, after ſuch commandement the Apoſtles were injoyned to tarry for a time in Jeruſalem, nor could they poſſibly diſperſe themſelves in a moment into every part of the world, nor the world take notice of any ſuch commandement given unto them, or of the doctrine revealed by them. Before that time the Lord ſuffered the Gentiles for a long time to walk in the vanity of their minds, without the light of his truth: and ſince that time divers nations have been caſt off, left to themſelves, as aliens from the Covenant, and deprived of all meanes to come to the knowledge of God in Chriſt. And if there were any force in this reaſon, The meanes of grace be unlimited, and command given to preach to every creature, therefore Chriſt died for all men: This muſt be of greater weight, The meanes of grace be not vouchſafed unto all and every man: therefore Chriſt died not for all and every man. For if meanes neceſſary to Salvation be not propounded, if they be not, nor ever were called to the faith by the ordinary and only effectuall meanes ordained of God to bring men thereunto, we ſpeake of our ſelves, and not according to Scripture, if we affirme, God gave Chriſt to die for their redemption.

Amongſt many effects of Chriſts death reckoned up in this argument, this is the moſt generall, and all the reſt depend upon it: and if the meanes be not vouchſafed to all, none of the reſt can be p. 234common to every one. It is a received principle amongſt them, that as God loved the world, and Chriſt gave himſelfe a ranſome for all men, or is the propitiation for the ſins of the whole world ſo God willed that the Goſpell concerning Chriſt ſhould be publiſhed to all men in the world. Corvin. in Mol. cap. 31. ſect. 33. If then the Goſpell be not publiſhed, or God willed not that the Goſpell ſhould be publiſhed to all and every man in the world, Chriſt died not for all and every man. Adam and Noah having received the Covenant, were bound to teach their children, and ſo ſucceſſively in all ages: Pſal. 78. which had it been obſerved, none had failed to have the ſame publiſhed unto him. If this be applied to the preſent purpoſe, they muſt teach only, that Chriſt died for all and every man, if they that be in Covenant, ſhall carefully obſerve the charge and commandement of God. And by the ſame reaſon they may conclude, that God gave his Sonne to die, and that with plenary purpoſe, that no man ſhould ever ſinne by ignorance, infirmity, impenitency, unbeliefe, or any particular tranſgreſſion: that God purpoſed to give to every man the plentifull and effectuall meanes of grace, and that every man ſhould actually apply the death of Chriſt. For if every man ſucceſſively had obeyed the commandement given to Adam, and fulfilled that charge, the doctrine of ſalvation had been publiſhed to every man, every man had been borne and lived in Covenant, every man had actually applyed the death of Chriſt unto himſelfe, every man had enjoyed all the Ordinances of God: yea, there had been no impenitent perſon, I might adde, properly no ſinner but Adam and Eve. Then they could not ſay, Chriſt came to ſave the world, under which infidels muſt be comprehended, or that he prayed for his perſecutours and unbeleevers, nor that he came to ſave his people from their ſinnes: for if this charge had been obeyed, there had been no Infidell, nor perſecutour, nor ſinner amongſt his people, but only our firſt Parents. And by the ſame evaſion, they may hold that Chriſt died for all and every man, when he died for no man living, or that ever lived, but Adam only. But this is nothing to prove, that ſince many Nations have neglected their charge, and being fallen from God have received from him a Bill of divorce, a commandement hath been given notwithſtanding unto his ſervants in all ages, to publiſh the doctrine of ſalvation unto every creature amongſt all Nations.

p. 235Adam and Noah were in Covenant, is there the ſame reaſon of them and their poſterity continuing in the faith, that there is of them that be ſtrangers to the Covenant, ſhut up in darkneſſe, and never heard the ſound of the Goſpell for many generations together?

It ſeemeth ſufficient to Princes (ſay they) to publiſh their Lawes in ſome places, at ſome times, though they concerne all, are for their good, and take hold of them, if they be not obſerved, leaving it to Parents to teach their children, and every one to enquire for his own good.

In this compariſon there be divers things unlike, divers that cannot befitted to the purpoſe, unleſſe it be in a ſenſe contrary. For they ſay, Lawes once ſufficiently publiſhed bind and ſtand in force, though unknowne, or ſcarcely poſſible to be known by ſome particular men now living in ſome remote parts of the dominions: And the plaine direct reddition is, That God having made a Covenant of grace with Adam and his poſterity, all and every man is bound to beleeve in Chriſt, and walke in obedience, though he be ignorant of his duty, never received ability to do it, never had meanes poſſible to come to the knowledge of Chriſt: yea, though he be caſt off, and left to the hardneſſe of his heart. God hath commanded Parents to teach their children. Who doubts of that? But the queſtion is, whether God hath vouchſafed ſufficient means of grace to every man, which is not hereby proved, becauſe God, when he gave his Covenant, injoyned Parents to teach their children. We grant the Lord is wanting in nothing, which either he promiſed, or in his eternall wiſdome and juſtice ſaw meet to be done, and that ſuch as be deprived of the means of grace be juſtly deprived. But we ſay, as experience confirmeth, that ſufficient meanes of grace hath not been afforded to every man living ſince the fall of Adam.

In the compariſon there be many things unlike. For commonwealth are one body politick, in which it is held ſufficient to publiſh Lawes in ſome knowne places, and at ſome times, granting ſpace and meanes that all may learne them if they will. But we ſpeake of ſuch as never were ſo much as in the outward ſociety of the Church, nor adjoyning to them; that never heard of the Covenant of grace, they, nor many of their Anceſtours, nor of a people or ſociety profeſſing the true Religion. So that whereas p. 236the reaſon is of the meanes of ſupernaturall knowledge vouchſafed to them that never heard of the Covenant, or lived nigh unto them that enjoyed the word of reconciliation, the com…ariſon is of men in Covenant, who cannot want poſſibl… meanes …o know the main and fundamentall points of the Covenant. Old Lawes, they ſay, not in uſe, yet in force, ſcarce poſſible to be knowne, do bind: But the queſtion is, of many doctrines in uſe, which muſt neceſſarily be known, or a man cannot be in the number of the faitfull ſo much as in externall ſociety.

There is not a prohibition to preach or write to any, (ſay they) unleſſe it was to puniſh ſome ſpeciall ſinne, as when Chriſt ſaith, Cast not pearles before ſwine; or ſome others were to be ſerved firſt, as Chriſt ſaid to the woman of Canaan, I am not ſent, but to the lost ſheepe of the houſe of Iſrael; and Paul, Act. 13. It was needfull that the Gospell ſhould be first preached unto you: And it was thus when the Spirit forbade Paul to goe into one place, and commanded him to goe into another. We might aske unto which of the two caſes they will referre that of our Saviour, Into the way of the Samaritanes enter ye not. Matth. 10. 5. and, Tarry ye at Jeruſalem, untill ye be endued with power from on High. Luke 24. 49. during which time, and before the Apoſtles could diſperſe themſelves, many millions might depart this life, who never enjoyed meanes ſufficient to bring them to the knowledge of God in Chriſt. And if God have charged his ſervants, not to caſt pearles before ſwine, and prohibited them for a time to preach the Word of the Kingdome to ſome people, and in ſome places, becauſe it is his pleaſure to ſerve others firſt, why ſhould we not likewiſe think, that God in juſtice hath deprived many nations and people of all poſſible meanes, whereby they ſhould come to the knowledge of the truth? Let us ſee how well this fitteth the matter in hand, The meanes of grace be unlimited, but in two caſes there was a prohibition to write, and what is this, but in plain termes to confeſſe, that the meanes of grace in all ages and times, in reſpect of all places and perſons have not been unlimited? Beſides, when no man muſt take this office of preaching upon him, but he that is called thereunto of God, and no man can ſhew that he hath beene called to preach the Goſpell to every creature, why may not this be called a prohibition?

p. 237The laſt refuge is, That any man might have had the Word, uſing that little well that God gave. How ſhould he have had it? By ordinary meanes, or extraordinary revelation. Some are bold to affirme, he ſhould have had it after an extraordinary manner. Others ſpeake of I know not what poſſibility by traffique, and the like: both ſorts utter ſtrange things, and it is reaſon we ſhould require better proofes then bare affirmations. To him that hath ſhall be given, is a proverbiall ſpeech, whereby our Saviour ſignifieth, that they who be enlightened by the Goſpell, and uſe well the ſupernaturall gifts they have received, ſhall be enriched with an happy encreaſe. And that the contemners of the Goſpell and grace beſtowed upon them, ſhall have that taken from them which they ſeemed to have. But that men unregenerate can of themſelves uſe their naturall gifts in an acceptable manner, or that God will beſtow ſupernaturall, upon them that uſe their naturall gifts minus male, as Arminius ſpeakes, is neither found in the Text, nor confirmed from any circumſtance of it. Twice we find the paſſage uſed, Matth. 13. 12. and 25. 29. In the firſt it is manifeſt, our Saviour ſpeakes of them that enjoyed the Goſpell: In the ſecond, of thoſe that uſed their Talent, whereby gifts not naturall, but ſupernaturall are meant: becauſe the Lord doth freely beſtow eternall life immediately upon them that uſe their Talent well, which they will not ſay, he doth upon them who uſe their naturall gifts minus male. In both places our Saviour ſhewes, how God dealeth with his, giving them a taſte of his goodneſſe, wherby they thirſt after the augmentation of his grace the more earneſtly, when he doth not affect the hearts of all men in that manner. And if naturall gifts (which they call common grace) be underſtood, then for the abuſe of this light or grace, God doth not only with-hold from men the ſupernaturall meanes of grace, but takes from them their naturall gifts which they had: For ſo the Text runneth, And from him that hath not, even that which he had, or ſeemed to have, ſhall be taken away. And then I would demand, whether Chriſt died for them that ſo abuſed their naturall gifts as ſuch, or no? If he did, then he died for many, to whom he vouchſafeth not meanes ſufficient to bring them to ſalvation, or faith in him. If he died not for them, then he died not for the farre greateſt part of the world, in all ages, in reſpect of the preſent ſtate wherein they ſtand as men. And here is to be p. 238conſidered, that in Scripture you ſhall not find, that God gave Chriſt to die for any nation, people, or world to whom he ſent not the word of reconciliation; nor is any people or nation caſt off, and rejected for their impiety, left without the means of grace, given over to the vanity of their mindes, without God in the world, ever ſaid to be redeemed by the bloud of Chriſt, or reconciled unto God.

In many places we reade that Chriſt died for them that ſhall, or may periſh, for reprobates and caſt-awaies, 2 Pet. 2. 1. There ſhall be falſe teachers among you, who privily ſhall bring in damnable hereſies, even denying the Lord that bought them, and bring upon themſelves ſwift deſtruction, Rom. 14. 15. Deſtroy not him with thy meat for whom Christ died, 1 Cor. 8. 11. And through thy knowledge ſhall the weake brother periſh for whom Christ died, Heb. 10. 29. Of how much ſorer puniſhment ſuppoſe ye, ſhall he be thought worthy, who hath troden under foot the Sonne of God, and hath counted the bloud of the Covenant wherewith he was ſanctified, an unholy thing, and hath done deſpite unto the Spirit of Grace. From which paſſages they argue thus, He that died for the elect and reprobate, for them that periſh and periſh not, he died for all men. But Chriſt died for the elect and reprobate, for them that periſh and periſh not. The Propoſition they take for granted, but it is apparently captious. For he that died for all the elect, and all the reprobate, for all that ſhall be ſaved, and all that periſh, died for all men: but to die for the elect and ſome reprobate, is not to die for all men, but for ſome only. And if they meane it in the firſt ſence, the paſſages of Scripture will not prove what they affirme; if in the ſecond, it fals ſhort of the queſtion. But ſuppoſe they argue thus, ſome denied the Lord that bought them, and thereby brought upon themſelves ſwift deſtruction: therefore Chriſt did not buy the elect only, to ſave them: If they diſpute thus, they conclude not the queſtion in hand, they put more in the concluſion then is in the antecedent, and if they cannot ſhew, that there is the ſame reaſon of all reprobates, they muſt confeſſe it makes much againſt them: for the thing to be proved is, that Chriſt died equally for all and every man; and it is one thing to die for the reprobate in ſome ſenſe, and to die for them with an intention and purpoſe to ſave them: and if Chriſt died for ſome and but ſome that periſh in a manner not common p. 239to all and every man, it is manifeſt, he died not equally for all men.

Let us conſider the Texts themſelves, 2 Pet. 2. 1. Some denied the Lord that bought them. How? in reſpect of the impetration of righteouſneſſe, or in reſpect of the application of it? Let the Text ſpeake for it ſelfe. Theſe falſe teachers lived in the Church, enjoyed the Ordinances of God, profeſſed the faith, had known the way of truth, and eſcaped the pollutions of the world through the knowledge of the Lord and Saviour Jeſus Chriſt. 2 Pet. 2. 20. they had turned from the holy Commandement delivered unto them, and it had happened unto them according to the true Proverbe, The dog is turned unto his own vomit againe, and the ſow that was waſhed to her wallowing in the mire. Therefore the death of Chriſt was applyed unto them, and they were partakers of the fruits and benefits thereof by ſome kind of faith. They that moſt urge this place, doe thus interpret it. Thus the Authors of the Synodal. def. Sent. Remonſt. circ. Art. 2. pag. 358. It is moſt evidently and invincibly manifeſt, that thoſe falſe teachers, of whom Peter ſpeakes, were truly bought of the Lord Jeſus Chriſt, by the knowledge of whom they had eſcaped the pollutions of the world: or if thou hadſt rather, that God the Father by the bloud of his only begotten Sonne had truly bought them, and by his Spirit truly regenerated them. Vorstius in like manner upon this place: firſt, heVorſt. in 2 Pet. 2. 1. Schol.2 Pet 2:1 ſaith it is indifferent whether thou referre this word bought to Chriſt, or to God the Father. For both God the Father is ſaid every where to have redeemed us, and Chriſt to have bought or redeemed us to God: and then he ſends us to theſe places. Act. 20. 28. 1 Cor. 6. 20. Eph. 5. 25. Rev. 1. 5. More plainly in loc. com. following, It is demanded, ſaith he, how the Lord may be ſaid to have bought them, who deny him. For this ſeemes contrary to thoſe places of Scripture, in which it is affirmed, that the faithfull alone, of whom the Catholike Church of Chriſt conſiſteth, be redeemed by Chriſt, Act. 20. 28. Eph. 5. 23. and that the faithfull do alwayes remain in the Church. 1 Joh. 2. 19. Some anſwer (ſaith he) that thoſe who fall away, were never truly redeemed, nor did ever truly beleeve. Therefore they thinke theſe places and ſuch like are to be taken not according to the truth of the thing; but according to the apearance or opinion: to wit becauſe theſe Apoſtates profeſſe the faith for a time, and ſo feeme both to themſelves, and p. 240to others judging in charity, to be true beleevers, when in deed they are nothing leſſe. But it ſeemes more ſimple, if we ſay, that ſome who after fall away, for a time doe truly beleeve: which Chriſt doth therefore call Temporaries, Math. 13. 21. And then concludes, to take away the ſhew of repugnancy, which ſeemes to be betwixt this and the former places. We muſt hold, that Chriſt in act and very deed is the redeemer of the faithfull, as long as they be ſuch: although in power, yea and in will he be the Saviour of the whole world. To let paſſe other things which pertaine not to this queſtion, it is plaine the Apoſtle ſpeakes of them for whom Chriſt died in act, event or application, in which ſence they confeſſe he died not for all men, but the faithfull only as ſuch. And as theſe falſe teachers were called into the Covenant, accepted the condition, beleeved in Chriſt, for a time rejoyced in him, and brought forth ſome fruite, ſo we confeſſe they were bought by the blood of Chriſt, becauſe all theſe were fruits of Chriſts death, whereof they were made partakers. As in the Parable, the Lord is ſaid to remit to his ſervant a thouſand Talents, when he deſired him, ſc. inchoately or upon condition, whichMath. 18. 25.Matt 18:25 was not confirmed, becauſe he did not forgive his fellow ſervant: ſo the falſe Prophets are bought by the blood of Chriſt, ſc. in a ſort, as they beleeved in Chriſt, but not ſincerely and unfainedly. WeHeb. 6. 5, 6, 7.Heb 6:5Heb 6:6Heb 6:7 reade of ſome Apoſtates, that they had been enlightened, and taſted of the heavenly gift, and been partakers of the holy Spirit, who afterwards did revolt from the faith. To theſe men, their ſinnes were remitted in a ſort in this world, and in a ſort they were bought by the blood of Chriſt, but inchoately only, and as they taſted the word of life. Had they eaten the word of life, that is, had they ſoundly and truly beleeved in Chriſt, they had received perfect and conſummate remiſſion of ſinnes, both in this world2 Pet. 2. 22. Ʋt generalis, vox acquirere, pro emere, Act. 7. 16. cum Gen. 25. 10. ſic ſpecialis, emere pro acquirere viciſſim uſurpatur. Apo. 3. 18. 2 Sam. 7. 23. Pſal. 26. 11.2 Pet 2:22Acts 7:16Gen 25:102 Sam 7:23Ps 26:11 and in the world to come; they had been perfectly redeemed and reconciled unto God: but becauſe they did not eate, taſted only, they received not perfect remiſſion, they were not perfectly redeemed. To this taſte anſwereth the Sowe that is waſhed, and returneth againe to the wallowing in the mire: waſhed and ſo redeemed, waſhed with remiſſion of ſinnes, and ſo redeemed from ſinne, inchoately: but becauſe ſhe returneth to the filth of ſinne, that remiſſion is confirmed, neither in the houre of death, nor at the day of Judgement. The falſe Prophets were bought as they p. 241beleeved. Had they beleeved effectually with a ſoveraigne, wellrootedLuk. 21. 28. Rom. 8. 23. Heb. 11. 35. Empti dincuntar. h…e. ut alibi l… quitur ſcriptura. Exod. 15. 16. Deut. 32. 6. acqui ſiti, uenepe, quod illos Deu… in familiam ſuam adſci…erit. See Kimedont. de Redemp. hū. gen. cap. 9. pag. 206.Luke 21:28Rom 8:23Heb 11:35Exod 15:16Deut 32:6 affiance, they had been bought ſaving-effectually: as they beleeved ſuperficially, ſo they were bought in act and event, but not unto Salvation. The purchaſe of redemption goeth before faith, is not made by faith, but applied only: but it is moſt aſſured, if men beleeve unfainedly, they are redeemed effectually, if they beleeve not, they are not redeemed: for them that be caſt off as aliens, we doe not reade that redemption was purchaſed. This interpretation will not ſeeme new, nor ſtrained to them that ſhall weigh the circumſtances of the Text, not to them that urge it, when they ſhall conſider it is their owne. It agreeth well with the ſcope of the Apoſtle, which is to ſhew the fearefull condition of ſuch falſe teachers, becauſe they in life denied the Lord that had called them into Covenant, which they had accepted, whom they had embraced by faith, by whom they were delivered from the pollutions of the world, in whom if they had beleeved unfainedly, without queſtion, they ſhould have been ſaved: and whom wilfully, not of frailty, they had denied. And is not this a good argumēt to prove, that by their wilfull departure they had brought upon themſelves ſwift damnation. If they were never the neerer heaven by ought Chriſt had done, the fault was their owne: for life was truly promiſed unto them, whereof they deprived themſelves, not becauſe they could not doe otherwiſe, but becauſe they would not receive it, or having received it in part, they voluntarily fell off. What though God never purpoſed to make them actuall partakers of the ſaving benefits of Chriſts death? By his commandement he bound them to beleeve, by promiſe he aſſured them of Salvation if they did beleeve, he beſtowed upon them many ſpirituall gifts the fruits of Chriſts death; and if they fell away, God was no cauſe efficient or deficient of their revolt: And doth not all this conclude their ſinne to be out of meaſure ſinfull in denying the Lord that bought them.

The other places Rom. 14. and 1 Cor. 8. receive the ſame anſwer; for they ſpeake of weake bretheren for whom Chriſt died, who were beleevers, or as beleevers, for whom Chriſt died in reſpect of application. And then this argument doth not hang handſomly together, Chriſt died for beleevers in reſpect of application, therefore he died for all men to impetrate righteouſneſſe. If they reaſon thus, he died for ſome in reſpect of application that may p. 242periſh; therefore he died for all men in reſpect of impetration, it hangs but looſely: for they themſelves will ſay, Chriſt died for the faithfull only in reſpect of application, and not for all men, whatſoever we are to thinke of the condition of the faithfull, whether they ſhall ſtand, or may periſh. Amongſt themſelves, ſome that maintaine generall redemption by the death of Chriſt, doe yet hold, that no lively member of Jeſus Chriſt, can periſh, or fall away. And I can hardly ſee how their poſitions will hang together, if they doe not grant, that though ſome believers may fall and periſh, yet others cannot: But as concerning the weake bretheren, ſuch as be true believers, it is poſſible they ſhould be grievouſly ſhaken by offences and temptations, yea deſtroyed, as farre as lies in the authours of ſcandall and temptation, and their own frailty: but in reſpect of the decree and unchangeable love of God and the interceſſion of Jeſus Chriſt, they ſhall not utterly periſh, but if they be tempted, they ſhall be ſupported, or if they fall, God will raiſe them up againe. The Apoſtles exhortation then is forcible, that they ſhould not offend their weake brother, for this was as much as lies in them to deſtroy him for whom Chriſt died.Perditio eſt …orbi ac vul…u neris, non mortis. Vorſt in Rom. 14. 15.Rom 14:15 Thus Vorſtius paraphraſeth the text, offend not him with thy meat, I pray thee, and as much as in thee is deſtroy him, for whom Chriſt died. And in his loc. com. upon that Chapter, although the elect cannot periſh, the unchangeable decree of God withſtanding, yet it is not ſaid in vaine, that they periſh by our fault, who when they have entered into the way of ſalvation, being offended with our actions begin to turne from the ſame. And in loc. com. upon the other place; although Chriſt will ſuffer none of his to periſh, yet indeed they are ſaid to drive weake Chriſtians into deſtruction, who doe raſhly offend them, becauſe to wit offences of themſelves doe tend to their deſtruction, to whom they are objected.

Laſtly, It is objected, that the Covenant in Chriſt is generall, Joh. 3▪ 16. & 6. 30. without reſpect of others.

As the Covenant is generall, ſo is the fruit and application of Chriſts death, in and through whom the Covenant is made, that is, proffered of God, and accepted of man. As all and every man is called into Covenant, liveth under the Ordinances of grace, is partaker of the fruits of the Spirit, and applieth the death of Chriſt, ſo Chriſt died and roſe againe for him. But this manner of p. 243Chriſts death pertaineth to the event, act or application, which they confeſſe is not common to all men, and is manifeſt in this, that God entred not into Covenant with every Nation at all times, neither under the Law, nor in times of the Goſpell, ſcil. Act andwith the Nations he paſſed by, and which as the Scripture ſaith were without God. God expreſſely declared himſelfe in the time wherein the diſtinction of Jew and Gentile tooke place, that he would accept of ſtrangers, as well as any, if they ſhould love and feare his name, Iſa. 56. 7. But the Covenant at that time was not made with all Nations, as it was with the Jews, not made known unto all the Gentiles, they did not enjoy means ſufficient to come to the knowledge of the truth; That the promiſes of mercy did at all times belong to them that fulfilled the condition, is needleſſe to be proved: but that the Covenant was made with every man, or that meanes ſufficient or grace to receive the promiſes was granted to every man, at all times, in all ages if they would, is that which no Scripture teſtifieth. And that paſſage of the Prophet, which promiſeth the acceptance of the ſtranger, if he repent and turne unto the Lord, is manifeſtly ſpoken of the times of the new Teſtament, when the partition wall was broken downe, as the verſes following doe convince. In the daies of grace the Covenant was more generall, then in former times it had been: but God hath not erected his Tabernacle, nor walked amongſt all Nations, in every age of theſe laſt times, as experience teacheth. How then is the Covenant generall, reſpecting every man? Peradventure they mean no more but this, that every man that will be ſaved, muſt be ſaved by it, and whoſoever doth believe, be he bond or free, Jew or Gentile, male or female, rich or poore, he ſhall be ſaved, though the Covenant was never made with moſt Nations of the world, nor accepted by them, nor they had means to come to the knowledge of it, much leſſe grace to performe the conditions: and then to grant the Covenant is generall will availe them nothing. There is no force in this argument, the Covenant of grace is made with ſome, none being exluded, if they repent and believe, therefore Chriſt died for every man, rather we may ſtronglyRom. 1. 16. Col. 1. 23. Act. 17. 30. Tit. 2. 14. Luk. 24. 47.Rom 1:16Col 1:23Acts 17:30Titus 2:14Luke 24:47 argue, Chriſt died not for every man, becauſe God is not the God of all by Covenant. But the invitation is generall, ſcil. in the daies of grace and to them that heare it, and the promiſe univerſall to every believer: we adde, the invitation is ſerious, ſhewing p. 244what God is well pleaſed with, and doth approve in us, ſcil. that which he perſwadeth with arguments in themſelves forcible to move and incite, and what he will performe, if we make good the condition. We adde, that the party invited is paſſively capable of the invitation, that no man of what ſtate or condition ſoever is hindred or kept backe from comming to Chriſt by any cauſe efficient or deficient out of man himſelfe, which doth either conſtraine or neceſſitate his not comming: and he that refuſeth to come, refuſeth not through inability, as unable, though unwilling and deſirous to imbrace it, but willingly preferring ſome baſe inferiour good before it. But this argueth only the ſufficiency of Chriſts death, that all men ſhould be ſaved, if they did believe, and the efficiency thereof, that the members of the viſible Church ſhould be invited ſeriouſly, and thoſe that be effectually called ſhould inherit the promiſe.

It will be ſaid, to what purpoſe are they called and invited, if they be as unable to come, as a dead man is to ariſe and walke. True it is, every man is of himſelfe unable by nature to come unto Chriſt, and God doth enable whom he pleaſe: but this inability is not from any impoſſibility that is without man himſelfe, either in reſpect of the thing commanded, or any externall cauſe, or bruite neceſſity and diſpoſition, but from his voluntary perverſeneſſe, which is moſt blame-worthy. The compariſon may be admitted, if rightly interpreted, otherwiſe it is captious: for ſinne is the death of the ſoule not phyſicall, but morall: Man by ſin locſeth not the faculty of underſtanding, and willing, but of underſtanding and willing aright, as in duty he is bound, the object being propounded and revealed with fit and convenient light. It is not therefore all one to invite a ſinner to forſake the errour of his way, and call upon a dead man to ariſe out of the grave. The Lord who doth whatſoever he will in heaven above, and in earth beneath, in his deepe and unſearchable counſell never abſolutely intended to make every man actually and effectually partakers of the benefit promiſed, for if he had ſo purpoſed it, it ſhould have taken effect: nevertheleſſe, the invitation is ſerious, ſhewing what we ought to doe, and God doth approve and deſire on our parts: and the purpoſe of God to give faith to whom he pleaſe, and not to all men, is no cauſe of any mans unbeliefe, either efficient or deficient, For that man believeth, this he oweth unto God, and p. 245that not ſimply alone, but comparatively in reſpect of others, who believe not: but that man refuſeth the promiſes of mercy, this is of himſelfe, not of ſimple or naturall infirmity, which might procure pity, but of his owne perverſeneſſe, and love to ſome inferiour good, different from the good propoſed, or contrary to it, and averſeneſſe from the circumſtances and conditions of the object propoſed.

They aske, what ſigne doth God ſhew of deſire or approvall that men ſhould believe, when he gives them not power ſo to doe. This that he commandeth, intreateth, perſwadeth them to repent and believe, waiteth with long-ſuffering and patience for their amendment, promiſeth mercy if they will returne, convinceth them of their wilfulneſſe, and though he change not their hearts by the effectuall worke of his Spirit, is wanting to them in nothing, which in juſtice or promiſe he is bound to give, ſpecially when their impenitency is not from lack of grace, but from perverſeneſſe. If this ſatisfie them not, let them anſwer themſelves, how God doth will the repentance of them that be caſt off, and left to the hardneſſe of their hearts? How he doth will, deſire and approve the converſion of ſuch as he hath blinded and hardened for their ſins, even when they are ſo blinded and hardened; as ofGen. 4. 7. 1 Joh. 3. 12. Mat. 13. 15.Gen 4:71 John 3:12Matt 13:15 Caine, who was of the wicked one, and ſlew his brother, becauſe God had reſpect unto his ſacrifice, and of the Jews, whoſe eyes were cloſed, and hearts hardened, that they ſhould not convert.

How is it imaginable, ſay they, that impoſſible ſhould be the object of Gods deſire or approvall? The anſwer is given already, impoſſible in it ſelfe, or in reſpect of the unreaſonableneſſe of the thing commanded, is not the object of Gods deſire, approvall or commandment: but an impoſſible thing to us in reſpect of ou… perverſeneſſe, may be and is the object of Gods commandment, and ſo of his approvall and deſire, as he doth will and deſire what he doth command. Doth not God exact of the Gentiles given up to the vanity of their minds, that they ſhould ſeeke him in the way, wherein he will be found, if they would be ſaved, when they have not meanes ſufficient to bring them to the knowledge of the truth, nor grace to believe? Doth not the Lord command, approve, and deſire the converſion of many obſtinate, impenitent perſons living in the Church, who have and doe abuſe the meanes p. 246of grace, whom for their former and preſent contempt he dothIſa. 6. 9.Isa 6:9 blind and harden, whoſe condemnation is aggravated by this, that they have, and doe live under great and good teaching? Doth not the Law exact perfection of them who are under the Law, when it is impoſſible by reaſon of the infirmity of the fleſh? Is not the rebellion of the fleſh repugnant to the Law of God, from which it is impoſſibe to be freed in this life? In the Covenant of grace, perfection of faith and obedience is commanded, otherwiſe imperfection ſhould not be a ſinne: but that is impoſſible to man, whileſt he carries about this body of ſin. And if impoſſible be not the object of Gods will in this ſence, he that by cuſtome in evill hath contracted an habit, that he cannot but ſin, ſhould not offend, and he that is carried with moſt violence of mind unto evill, ſhould be leaſt evill.

They demand further, how could God approve that ſuch ſhould repent and believe, as doe not theſe things from him, and by the power of his grace, who therefore might glory, as he would have no creature to doe? 1 Cor. 1. 30. And it is a moſt ſure thing, God would have no creature to glory in himſelfe, and moſt true, that faith will not, cannot glory in any thing, but in the Lord, and therefore we acknowledge that God of his grace hath choſen ſome men to faith and holineſſe, as in juſtice he purpoſed to leave and forſake others for their ſin. For if God decreed not to give men faith and repentance, he is not the authour of them. For God doth nothing in time, but what he decreed to doe before all time. To exclude boaſting it ſufficeth not to ſay, that God gives grace, whereby we might believe, if we will, ſpecially if we uſe our naturall gifts well: for that makes ability to believe only to be of God, and that in part procured by our ſelves, but faith and repentance to be from the free uſe of our owne will, whereby we are diſtinguiſhed from others which believe not, to whom God wiſhed as well, and who received as much grace from God, perhaps more. See Groven. diſſert. de elect. & fid. praeviſ. But leaving that matter for the time, to the objection the anſwer is plaine, that as God commandeth wicked men to repent and believe, ſo he teſtifieth what he doth deſire and approve, but with-holding the internall and effectuall working of his Spirit, they will not repent through their perverſeneſſe. As it is a duty which God requireth, ſo it is approved, but without his grace it cannot be performed. p. 247It is a certaine truth, if the wicked doe repent unfainedly, they ſhall be accepted, but repentance is the gift of God, which without his grace cannot be wrought. As God commandeth repentance, ſo he doth approve it, but he approves not that men ſhould glory in themſelves, becauſe if they returne as he commands, it is by his grace. God teſtified to Cain what he approved, Gen. 4 7. when Cain had not grace at that time to doe what God required: nor did the Lord approve, that he ſhould glory in himſelf, as if he could repent by his own power.

It may be asked, to what end doth God invite and perſwade wicked men to repent and believe, if he give them not grace to believe if they will. The latter part of that queſtion muſt be explained, for if this be the meaning, that many men through their own default be left of God without grace ſufficient to bring them to life eternall, it is that experience it ſelfe confirmeth, in many Infidels who have departed this life, before they had means to come to the knowledge of Jeſus Chriſt. And if God may deny to ſome both meanes and grace ſufficient to bring them to life eternall, he may juſtly with-hold the graces of his Spirit from them that be called and invited in the Miniſtery of the word, when grace is freely given, and both the one and other be deprived through their owne default. But if the meaning of that latter clauſe be, that though wicked men ſhould ſeek and truly deſire grace, yet God doth violently with-hold it from them, then it is moſt falſe, and implies a contradiction, as if men without the grace of God, could truly deſire grace. Now the end of this invitation may be conſidered according to the meanes and invitation it ſelfe, and the willDuplex animi despoſitio ad fidem & poenitentiam: una fine qua non: ſcil. ut audia…us Ev…ngelium: formali… altera. of God exacting of man what is good and acceptable, and what in duty he oweth unto God: and in this reſpect the ſalvation of the party invited is the end of the invitation: or it may be conſidered according to the will of God, whereby he doth not only ordaine and approve meanes to ſuch an end, but will ſo bring to paſſe that the effect ſhall follow: or hereby he not only commands them to believe, and others to further their ſalvation, but willeth effectually to bring them to ſalvation and draw them unto him by the powerfull operation of his Spirit, ſo he doth not will the ſalvation of all that be called. As men are called to repent that they might live, and God doth in calling them a vow it is his deſire, they would repent that they might live, ſo the end of the invitation is p. 248life and ſalvation. This is manifeſt, in that the Lord doth earneſtly againe and againe call upon impenitent and obſtinate ſinners to repent and believe, proteſting that he deſires not their death, but rather that they ſhould repent and live, when yet in his juſt and dreadfull judgement he hardeneth their hearts for their perverſeneſſe and rebellion, that they cannot repent. But in reſpect of the good pleaſure of God not to give them grace to repent and believe, which of his rich mercy he gives to others, who have abuſed what they received no leſſe, perhaps more then they, the end is to manifeſt his juſtice in them, for the contempt of his grace. For what God doth command, intreat, perſwade and promiſe, that he doth will as he doth command, in …reat, perſwade and promiſe it. But as God doth juſtly denie that grace to one, which of his free love he vouchſafeth unto another, ſo he willeth to manifeſt his juſtice in the one ſort, and the riches of his grace in the other.

Laſtly, Some object, that they that are invited muſt either have Chriſt, he not dying for them, or miſſe of Chriſt though they repented, whereof the former would argue mutability, that Chriſt ſhould die for men, and not die for them, and the latter would be a breach of promiſe. A conceit not much unlike, drove Socinus to denie the preſcience of God, becauſe whenceſoever this preſcience commeth, it is altogether certaine, and from that is neceſſarily gathered an antecedent neceſſity of all things which are done. Socin. Praelect. cap. 8. And in the ſame forme and manner a man may reaſon from the preſcience of God, if God approve the repentance and faith of them, whom he doth certainly foreknow to have no portion or benefit by the death of Chriſt, then either if they repent they ſhall have no benefit, which is contrary to his promiſe, or if they have benefit, then is God deceived, neither of which can be admitted without blaſphemie.

And the anſwer to both theſe cavils is one, that certaine it is Chriſt died for them that believe, and whoſoever believeth in him truly and unfainedly, ſhall have benefit by his death: but we need not, we cannot ſay, Chriſt died for them for whom he died not, or that God is changeable: For it is as ſure and true, that they will not repent and believe for whom Chriſt died not. The connexion is good, if the reprobate doe repent and believe unfainedly they p. 249ſhall be partakers of the benefits of Chriſts death: but the ſimple Propoſitions are both falſe; the reprobates doe repent, and they are partakers of the ſaving benefits of Chriſts death. Carnall reaſonings have brought forth ſtrange monſters in Divinity, and in this particular not a few: It is good for us to acknowledge the wiſdome, juſtice, goodneſſe, mercy and truth of God in all his wayes, though we cannot wade into the depth of his counſels. If men give themſelves leave to reaſon thus againſt the proteſtations of the Lord, why doth he intreat and perſwade them to returne? why doth he complaine that they will not come unto him? if he give them not grace to come if they will, if he doe not enable them: Might they not plead as well againſt the fore-knowledge of God in the ſame manner, if God certainly fore-know that men will not returne upon ſuch invitation, why doth he intreat againe and againe, ſending his Prophets early, and calling upon them, when by the refuſall of ſuch mercy, they aggravate their ſin, and encreaſe their judgement. Sure amongſt men ſuch a courſe would be accounted idle, unleſſe it was done for a further end. One anſwer will ſuffice to both Objections: but when ſhall we make an end, if we give way to our ignorant and blind imaginations.

Now let us come to the ſecond opinion, which is that Chriſt died, and by his death ſatisfied the juſtice of God for all that have believed, doe believe, or ſhall believe; that they, and they only are partakers of the ſaving benefits of Chriſts death. The death and redemption of Chriſt they deny not to be ſufficient for the ſalvationSee Malder antiſynod. p. 23, 24 Tapper. in ſchol. Lovan. Art. 6. Fr. Sonn. l. 3. demonſt. Relig. Chriſt. cap. 19. Heb. 13. 20. Zach. 9. 11. Mat. 26. 26. and 20. 28. Mar. 14. 24. Iſa. 53. 12. Luk. 22. 20, Heb. 9. 28.Heb 13:20Zech 9:11Matt 26:26Matt 20:28Mark 14:24Isa 53:12Luke 22:20Heb 9:28 of all men: nor that it is effectuall in many particulars, to ſome that believe not ſincerely: but that, if the will of God, or the event be conſidered in reſpect of ſaving benefits, it was peculiar to the faithfull. For Chriſt the Mediatour of the Covenant of grace, died for them only that be comprehended in the Covenant of grace. His bloud is the bloud of the everlaſting Covenant, of the Covenant that God of his grace hath ſtricken with his Church, and was ſhed for them that have been, are and ſhall be called into that Covenant. This is my bloud of the new Testament, which is ſhed for many for remiſſion of ſinnes: For many both Jews and Gentiles, of which the Church was to be gathered. Luke hath it, which is ſhed for you; and ſo it was ſhed for them, and for many of the ſame ſpirituall eſtate and condition with them, for p. 250many under the ſame Covenant. The word many is uſed for all ſometime, Rom. 5. 15, 16, 19. but here it is uſed rather to diſtinguiſh them that be in Covenant, from them that be caſt off, and them to whom remiſſion of ſins purchaſed by the bloud of ChriſtHeb. 2. 10, 13.Heb 2:10Heb 2:13 is ſealed in the Sacrament, from them to whom it is applyed. The remiſſion of ſinne here ſpoken of, is not put for remiſſibleneſſe, but actuall remiſſion granted and received, for remiſſion in act and application, whereof all are not partakers. If all be taken for the common ſort and poore of the people (which yet may be queſtioned, and cannot be proved by any paſſage of Scripture, or ſhew of reaſon) and our Saviour uſed that phraſe to teſtifie his aboundant love and humility, in that he ſhed his bloud for the poore and inferiour ranks of men in this world, it makes nothing againſt the former interpretation. For not many mighty, not many noble, but the poore and baſe of this world are called and admitted into1 Cor. 1. 21.1 Cor 1:21 Covenant. But the faithfull only be effectually in Covenant: they that be in Covenant according to the outward adminiſtration, doe profeſſe the faith, and in ſome degree are conformable in reſpect of converſation: they that be truely and effectually in Covenant, doe ſoundly and unfainedly beleeve. When the Scripture ſpeakes of them that be out of Covenant, it ſaith they are not knowne of God, neither doe they know God, that is, they are not regarded of God, neitherIſai. 55. 5. Exod. 4. 10. Exod. 5. 1. Jer. 10. 20. Iſai. 63. 8. Hoſ 1. 10. Tit. 2 14. Col 1. 21. Gal. 4. 26. Rom. 4. 16.Isa 55:5Exod 4:10Exod 5:1Jer 10:20Isa 63:8Hos 1:10Titus 2:14Col 1:21Gal 4:26Rom 4:16 doe they regard him: when of them that live in Covenant, it ſtileth them the people of God, ſonnes or children of God, the ſonnes of the living God, a peculiar people, reconciled unto God, juſtified unto life; the daughters of Zion and of Jeruſalem, who have the Jeruſalem that is above for their ſpirituall mother, the ſeed of Abraham, who is the Father of us all; And as Jeruſalem which is above is the mother of us all, ſo is Chriſt ſaid to die for us all, and God to have mercy upon all. Rom. 8. 32. He that ſpared not his own Sonne, but delivered him up for us all. Rom. 11. 32. God hath concluded them all in unbeliefe, that he might have mercy upon all. Rom. 5. 18. By the righteouſneſſe of one, the free gift came upon all men unto juſtification of life, that is, of all them which pertaine to the poſterity of Chriſt by ſpirituall regeneration. It may well be, that all to whom Paul wrote that Epiſtle, did not unfainedly believe, but as they profeſſed the Doctrine of Salvation, and in ſome meaſure walked according to the policie of p. 251the new Jeruſalem, and as they enjoyed the Ordinances of grace, whereby Chriſt was applied, ſo the Apoſtle ſpeakes of them as Saints and beloved and faithfull. And in the ſame ſenſe in other places, they are reckoned amongſt the faithfull, beloved and elect, who believe for a time, and profeſſe the doctrine of Salvation, and partāke the ſeales of the Covenant, though afterwards they fall away: and as they are called beleevers, converts, diſciples, members of Chriſt, temples and ſonnes of God; as they are ſaid to be juſtified, ſanctified, and redeemed, ſo is Chriſt to have died for them, as he is applyed in the Ordinances of grace, and they partake of the benefits of his death. But as for them that be not in Covenant, we ſhall never reade that their ſinnes are pardoned,Act. 10. 43. Joh. 5. 24. Joh. 15. 2. Act. 15. 9. Rom. 5. 1. Rom. 9. 25, 26. Col. 1. 21. Joh. 3. 36. 2 Cor. 6. 15, 16, 17.Acts 10:43John 5:24John 15:2Acts 15:9Rom 5:1Rom 9:25Rom 9:26Col 1:21John 3:362 Cor 6:152 Cor 6:162 Cor 6:17 that they are delivered from death, purged from their ſinnes, reconciled unto God, received into favour: nay, the contrary is plainly affirmed of them, that they are not the people of God, that they have no communion with Chriſt, that they are enemies in their minds by wicked works, alienated from God, that the wrath of God abideth on them, that they are without God in the world; which is never ſaid of them for whom Chriſt died. The Scripture ſpeaketh expreſſely, that Chriſt died for his Church, his ſheep, his children, his people, the people or children of God, thoſe that are given unto him of the Father, his brethren. As the Father knoweth me, even ſo know I the Father, and I lay downe my life for my ſheep. Joh. 10. 15. Take heed unto your ſelves, and to all the flocke, to feed the Church of God, which he hath purchaſed with his own bloud. Act. 20. 28. Chriſt is the head of the Church, and he is the Saviour of the body. Eph. 5. 23. Chriſt loved the Church, and gave himſelfe for it. ver. 25. He ſhall ſave his people from their ſinnes. Matth. 1. 21. Who gave himſelfe for us, that he might redeeme us from all iniquity, and purifie unto himſelf a peculiar people. Tit. 2. 14. As thou haſt given him power over all fleſh, that he ſhould give eternall life to as many as thou hast given him. Joh. 17. 2. He propheſied that Jeſus ſhould die for that Nation; and not for that Nation only, but alſo that he ſhould gather together in one, the children of God that were ſcattered abroad. Joh. 11. 51, 52. For both he that ſanctifieth, and they who are ſanctified are all one: for which cauſe he is not aſhamed to call them brethren, ſaying, I will declare thy Name to my brethren, Heb. 2. 11, 12. The Church and people of God in themſelves conſidered were ſinners, ungodly, enemies, alienated from God, and Chriſt died for them, p. 252not that he found them friends or brethren, or children, but thatRom. 5. 6, 10.Rom 5:6Rom 5:10 he might make them ſuch, as by the participation of the benefits of his death they are made ſuch indeed. The faithfull are the ſeed or children of Chriſt, which he hath brought forth with pain and travell. Iſai. 53. 10, 11. The inheritance of Chriſt, which he hath purchaſed by his death, given unto him of the Father, that they might be redeemed from death, and poſſeſſed of him for their Salvation. Pſal. 2. 8. as the Pſalmiſt elſewhere expounds it, All the ends of the world ſhall remember and turne unto the Lord: and all Pſal. 22. 27. Pſal. 72. 11. and 86. 9.Ps 22:27Ps 72:11Ps 86:9the kinreds of the Nations ſhall worſhip before thee. And if Chriſt died thus for his people, ſeed, inheritance, ſheep, and Church, he died not equally for all and every man: for then in his death he conſidered none to be made his ſheep or brethren before others, nor did he purchaſe grace that one ſhould be made the child of God rather then another. For though grace be diſtributed, in different degrees, yet that being ſo common to them that beleeve and them that beleeve not, that ſometimes the greater meaſure is given to them that reject and caſt it off, it cannot be the cauſe why one man differs from another.

Many things are anſwered to this argument; As firſt, that it isSynodal. circ. Art. 2. pa… 3 17. Vorſt. amica collat. cum Piſcat. ſ…ct. 26. Gal. 2. 20.Gal 2:20 not ſaid Chriſt died for his ſheep, or brethren only, and that his dying for them doth not exclude others; as Paul ſaith, Chriſt died for him, applying the death of Chriſt to himſelf, but not excluding others. But the inſtance is not like; for theſe words (for me) are not disjunctive to diſtinguiſh Paul from the reſt of the faithfull, but from unbeleevers, or them that were not in the ſame ſtate or kind. This is a priviledge common to Paul with all beleevers, that Chriſt died for him: in reſpect of them then it is not disjunctive, but in reſpect of them who be not partners in that prerogative, it is disjunctive. Therefore the example doth rather prove the ſpeech to be reſtrictive, then otherwiſe: for as theſe words of Paul, Who loved me, and gave himſelf for me, diſtinguiſh Paul from the company of unbeleevers, and ſo are excluſive: in like manner are theſe words of our Saviour, I lay down my life for my ſheep, reſtrictive and excluſive. In thoſe Texts there is no excluſive particle expreſſed, but the propoſition for ſenſe is reſtrictive. For when difference or diſtinction is contained in ſome terme, the Propoſition is for ſenſe excluſive, no leſſe then if it was p. 253expreſſely noted. Thou ſhalt feare the Lord thy God, him ſhalt thou Deut. 10. 20.Deut 10:20ſerve, and to him ſhalt thou cleave: here is no reſtriction or excluſion expreſſed, but in ſenſe it is excluſive, Call upon me in the time of Pſal. 50. 15.Ps 50:15trouble, and I will heare thee: only is not added, and yet for the ſenſe the words are excluſive. In thy ſeed ſhall all the Nations of the earth be bleſſed; though no excluſion be expreſſed, the Apoſtle isGal. 3. 16.Gal 3:16 bold to interpret it, as if it had been ſaid, In thy ſeed alone. Whom he foreknew, them he predeſtinated: this propoſition is notRom. 8. 29, 30.Rom 8:29Rom 8:30 expreſſely excluſive, is it not then excluſive in ſenſe? When David ſaith, The Lord is my God, he excludes not the faithfull from the ſame preeminence: but when the Lord ſaith to his people, I am the Lord thy God, he excludes them that be not in Covenant. Abraham beleeved God, and it was accounted to him for righteouſneſſe: Gen. 15. 6.Gen 15:6here is not reſtriction added, but the propoſition is excluſive. Whoſoever beleeveth in Christ ſhall not periſh, but have everlaſting Joh. 3. 16.John 3:16life: doth not this propoſition exclude works from being a cauſe of Salvation, becauſe only is not added? Some anſwer, that theſe paſſages be excluſive, becauſe the Apoſtle expreſſely ſhuts forth works from the act of Juſtification, Rom. 3. 28. whereas they rather teach, that faith doth comprehend repentance, converſion and new obedience, and that works are not excluded from the act of Juſtification, but only works done by the power of nature: But leaving that, the propoſition is for the matter excluſive, and that the Apoſtle ſhewes from the thing it ſelf, proving hereby that Abraham, after he had followed the Lord a long time, and yeelded obedience to his commandements, was juſtified by faith without the works of the Law. The words therefore may be excluſive though only be not added: and that they be reſtrictive is plain by the thing ſignified: for what is it for Chriſt to lay down his life for his ſheep, or to purchaſe his Church by his bloud, but to bruiſe the ſerpents head, to redeeme them from all iniquity, and purifie them to be a peculiar people to himſelfe, …o ſave his people from their ſins, to deliver them from the feare of hell and death, and to bleſſe all Nations of the earth, according to the promiſe made to Abraham.

This needs no further confirmation then the next anſwer, which they make, that the words be excluſive not in reſpect of the thing it ſelfe, but of the modus: which others expreſſe thus, that Chriſt died for his ſheep in reſpect of the application and p. 254event. For if it be excluſive in the modus, excluſive it is as well, though only be not added, as if it was. And the queſtion is not of the ſufficiency of Chriſts death for all men, in reſpect of the magnitude and excellency of the price: nor of the efficiency of his death in ſome degrees, for ſuch as ſhall not inherit the crown of glory: but of the modus, whether he died ſufficientèr & efficientèr quantum in ſe, for all and every man. That this Modus is excluded, will appeare in that we ſhall never reade that Chriſt died for any but for his ſheep, his Church, his brethren, his people, or them that be conſidered as ſuch in reſpect of preſent profeſſion, externall adminiſtration, and application of his benefits. Ʋnto you is borne this day in the City of David, a Saviour, which is Chriſt the Luke 2. 11. Luke 1. 68, 69, 70.Luke 2:11Luke 1:68Luke 1:69Luke 1:70Lord. Bleſſed be the Lord God of Iſrael, becauſe he hath viſited and redeemed his people, and hath raiſed up an borne of Salvation in the houſe of his ſervant David, as he ſpake by the mouth of his holy Prophets▪ which have been ſince the world began: That we ſhould be ſaved from our enemies, and from the hands of all that hate us. Mine eyes have ſeen thy ſalvation, which thou haſt prepared before the face of Luke 2. 30, 31, 32.Luke 2:30Luke 2:31Luke 2:32all people. A light to lighten the Gentiles, and the glory of thy people Iſrael. Wherefore in all things it behoved him to be made like unto his Heb. 2. 17.Heb 2:17brethren, that he might be a mercifull and faithfull high Prieſt, in things pertaining to God, to make reconciliation for the ſ…nnes of the people. Thou art worthy to take the booke, and to open the ſeales thereof: for Rev. 5. 9.Rev 5:9thou wast ſlaine, and haſt redeemed us to God by thy blood, out of every kinred, and tongue, and people, and nation. And generally in every place, they, for whom Chriſt is ſaid to die, are called his elect, his ſheep, his people, his brethren, not barely called into Covenant, but received upon their acceptance thereof. The ſeverall paſſages alleadged to prove the univerſality of Chriſts death, have been examined already, and found to ſpeake directly to this purpoſe. But amongſt them that be called into, and accept of the Covenant, ſome be elected ſimply, others in compariſon, ſome be the ſheep and brethren of Chriſt in truth and ſincerity, others in profeſſion and externall adminiſtration, or in ſome reſpect only. And as we muſt diſtinguiſh of the elect and ſheepe of Chriſt, ſo of his dying for them. For he died for all his elect, as they apply and be partakers of the benefits of his death: he died ſaving-effectually, ſcil to bring them to grace and glory; according to the election of grace, for his ſimply elect p. 255and people in truth, that is, for them upon whom Salvation ſhould be conferred, and to whom it ſhould be ſoundly applied. So the Prophet telleth us, Chriſt died, that indeed and moſt certainelyIſa. 53. 10.Isa 53:10 he might ſee his ſeed, and bring many brethren unto God. And if Chriſt died not for his ſheepe for this particular end, that by his ſpeciall grace, and that which is given to none others, theyRom. 9. 18. Job, 10. 15.Rom 9:18 might injoy the fruit of his death, we muſt confeſſe, that Chriſt in this ſaying doth give no particular comfort to his ſheepe, and in that whole Chapter: which is abſurd. And though ſheepe and beleevers materially be the ſame, formally in this place they be not: for when Chriſt ſaith to the Phariſees, Yee beleeve not, for yee are not of my ſheepe. Joh. 10. 16. If to be a beleever and the ſheep of Chriſt doe ſignifie the ſame thing, he ſhould ſay, ye beleeve not, and that which followeth, My ſheepe heare my voice, and follow me, Joh. 10. 27. ſhould be the ſame as if it had been ſaid, the beleevers beleeve. So that ſheepe and beleevers are reciprocall, but formally they are not made ſheepe by faith, but by election.

Moreover the acquiſition of righteouſneſſe by the death of Chriſt, and the application thereof, are things to be diſtinguiſhed, but ſo inſeperably conjoyned, that for whomſoever it is acquired, to them it is applied. By his knowledge ſhall my righteous ſervant juſtifie many: for he ſhall beare their iniquities, Iſa. 5…. 11. He bare the ſinne of many, and made interceſſion for the tranſgreſſours, Iſa. 33. 12. By his ſtripes are we healed, Iſa, 53. 5. Who was delivered for our offences, and was raiſed againe for our justification, Rom. 4 25. As by the offence of one, judgement came upon all men to condemnation: even ſo by the righteouſneſſe of one, the free gift, came upon all men unto juſtification of life, Rom. 5. 18. Who is he that condemneth? It is Christ that died, yea rather that is riſen againe, Rom. 8. 34. I am come that they might have life, and that th…y might have it more aboundantly, Joh. 10. 10. In this was manifeſted the love of God towards us, becauſe that God ſent his only begotten Sonne into the world, that we might live through him, 1 Joh. 4. 9. By the which will we are ſanctified, through the offering of the body of Jeſus Chriſt once for all, Heb. 10. 10. For by one offering he hath perfected for ever them that are ſanctified, verſ. 14. The paſſages of Scripture are plentifull, which teſtifie application to be the end of Chriſts death; for he died to eſtabliſh and ratifie the everlaſting Covenant of grace, Heb. 9. 15, 16, 17. to aboliſh him that had the power of death, that is, the p. 256devill, Heb. 2. 14, 15. conquer death, 2 Tim. 1. 10. deſtroy and kill ſinne, Rom. 6. 10. ſanctifie his people through the truth, Joh. 17. 19. give life unto the world, Joh. 6. 33. redeeme us from the curſe of the Law, Gal. 3. 13. and from all iniquity, Tit. 2. 14. obtaine eternall redemption, Heb. 9. 12. that we might be made the righteouſneſſe of God in him, 2 Cor. 5. 21. that he might deliver us from this preſent evill world, Gal. 1. 4. that being dead unto ſinne, and alive unto God, Rom. 6. 4, 5, 6. we might not live to our ſelves, but unto him which died for us, and roſe againe, 2 Cor. 5. 15. and that we might receive the adoption of ſonnes, Gal. 4. 5. And it is abſurd to reaſon it ſelfe, that Chriſt by the decree of God ſhould purchaſe that for men which is not given unto them; that he ſhould acquire what they obtaine not: that by divine imputation Chriſt ſhould die for every man, when the merits of Chriſt be not communicated unto them: that the promiſed ſeed ſhould be given to Abraham, no bleſſing or multiplication following. If Chriſt have purchaſed a new Covenant, faith, redemption, reconciliation for every man, without queſtion they are or ſhall be delivered from the condemnation and dominion of ſinne; the Spirit is given or ſhall be given to abide with them; they ar… or ſhall be renewed after the Image of God. If Chriſt be a King, he hath a Kingdome, ſubjects and territories, wherein he doth exerciſe his regall power. He is a King not only in perſonall right, or to puniſh enemies; but a King to feed and rule a people. God hath given his Sonne the uttermoſt parts of the earth for his poſſeſſion, and ſhall men with-hold it? Shall God give men unto Chriſt, and ſhall they detaine themſelves from him? If Chriſt came to deſtroy the workes of the devill, (that is ſinne, as the Apoſtle ſhewes, 1 Joh. 3. 8. Joh. 8. 41, 44.) and to deliver men from the feare of death and the devill, ſhall we not thinke, that Satan is caſt downe, and death aboliſhed? Chriſt is a Saviour as in merit ſo in efficacy, elſe ſhould his purchaſe be in vaine, the end of his comming into the world be uncertaine, his purpoſe in laying downe his life be fruſtrate, and Chriſt ſhould merit by the appointment of God, what God doth not give: therfore▪ the impetration of righteouſneſſe muſt not be plucked from the application, nor doth the giving of benefits purchaſed by the death of Chriſt depend upon the pleaſure of men any more then the acquiſition doth. Betwixt the purchaſe and application of Chriſts death, p. 257faith comes between: but that faith is merited by the death of Chriſt, and for Chriſt vouchſafed to them, for whom he died, Tit. 3. 6. Epheſ. 1. 3. Phil. 1. 29. Epheſ. 6. 23.

Some have anſwered, that all men are the ſheep of Chriſt, as the diſperſed, torne, and devoured of evill paſtors and beaſts of the field, and the ſeduced and deſtroyed are acknowledged to be ſheep, Jer. 23. 1, 2. Ezek. 34. 5, 6. But the Prophets ſpeake only of the people of the Jewes, which at that time was diſtinct from the Gentiles, as the flock and inheritance of the Lord: ſo that hence nothing can be gathered, but that they, who live in Chriſts Church and fold, are his people and ſheep of his paſture.

Againe, the Scripture ſpeakes of the ſheep of Chriſt, two wayes, according to vocation or according to election. According to vocation they are ſheep, who externally pertaine to the number of Gods people and the Church: according to election,Jer. 23. 3. Rom. 9. 27. Ezek. 34. 5, 6.Jer 23:3Rom 9:27Ezek 34:5Ezek 34:6 many ſheep are without, many wolves within, and many ſheep within, many wolves without. Although there be a diſtinction betwixt the merit of Chriſt by his obedience even to death, and his interceſſion, yet one of them cannot be ſeparated from the other: for he maketh interceſſion for them to his Father for whom he hath merited reconciliation by his death, and we cannot thinke he ſhould lay downe his life for them, for whom he would not pray. If we looke unto the ſignification of the words, Mediatour and Interceſſor note the ſame thing: and if Chriſt have put himſelfe betwixt the wrath of God and man to obtaine reconciliation by making ſatisfaction to offended juſtice, can it be thought, he will not requeſt, that for the virtue of his ſacrifice they for whom he hath ſatisfied, might be accepted of the Father. If we looke to theſe two functions of Mediation, ſuffering death and making interceſſion, they are conjoyned in Scripture. It is Chriſt that Rom. 8. 34.Rom 8:34died, yea rather that is riſen againe, who is even at the right hand of God, who alſo maketh interceſſion for us. If any man ſinne we have 1 Joh. 2. 1, 2.1 John 2:11 John 2:2an Advocate with the Father Ieſus Christ the righteous, and he is the propitiation for our our ſinnes. Chriſt is our Advocate, if he be our propitiation, if we will receive the teſtimony of the Apoſtle and not ſeparate things that God hath conjoyned. Incredible it is, that Chriſt out of his incredible love ſhould vouchſafe to lay downe his life for them as well as others, for whom, the time of his paſſion being at hand, he would not power out a prayer. How p. 258theſe two be conjoyned in the intention of our Saviour, ſc. to prayJoh. 17. 19.John 17:19 for men and to offer himſelfe a Sacrifice for them, may appeare by the words of our Saviour himſelfe, for theſe I ſanctifie my ſelfe, that is, for theſe am I prepared to offer my ſelfe, that they might be ſanctified by the truth; for theſe, that is, them for whom he prayed. And if Chriſt had intended to offer up himſelfe an holy and propitiatory ſacrifice for the ſinnes of all and every man, he would rather have prayed his Father to accept his ſacrifice for all men, then profeſſe that he prayed not for all men. For whom Chriſt hath offered up himſelfe a Sacrifice to put away ſinne, for them doth he appeare before God in heaven: and if he doth appeare beforeHeb. 9. 24.Heb 9:24 God for them, he doth alſo make requeſt for them But Chriſt prayed not for all men, profeſſeth that he prayed not for the world.Joh. 17. 9.John 17:9 He prayed for beleevers and them that ſhould beleeve hereafter, and teſtified that he would not pray for the reſt. And it muſt be obſerved, that he prayeth for them that beleeve and ſhall beleeve, as they were Gods, and of God given to Chriſt, which formally is not the ſame with beleevers, though it be materially.Joh. 6. 37, 39.John 6:37John 6:39

They anſwer to this argument, that there is a two-fold interceſſion of Chriſt, one generall for all men that they might beleeve. The other ſpeciall for beleevers, that they might be gl…ified▪

If you aske the ground of this diſtinction, they ſay, Chriſt upon the Croſſe prayed for his perſecutours and them that put him to death, Father forgive them, they know not what they doe. But if we ſearch the Scripture we ſhall find no paſſage that ſaith, ChriſtLuk. 23. 34.Luke 23:34 prayed for every man that he might beleeve, nor is probable. For if he aske faith for all men, then abſolutely or conditionally: not abſolutely; for then all men ſhould obtaine faith, becauſe Chriſt was abſolutely heard in whatſoever he abſolutely prayed for. If upon condition, doth he then pray to his Father, that they might not reſiſt the firſt grace offered, or that they might beleeve, if they doe not reſiſt the firſt grace? But if abſolutely he pray that they might not reſiſt, then they doe not reſiſt grace: if conditionally, that they might beleeve, if they doe not reſiſt, then he prayeth that they might beleeve if they beleeve: for not to reſiſt the firſt grace is to obey it, that is, to beleeve. Beſides, if Chriſt pray for all men that they might beleeve, then alſo that they might enjoy the Goſpell; which is the meanes of faith: and that either abſolutely, and they ſhould enjoy the Goſpell, which we know they doe no… ▪ p. 259or upon condition, as the right uſe of their naturall gifts, or the piety of their progenitours, or the like: And then theſe conditions our Saviour doth pray for abſolutely or upon condition, or not at all: If abſolutely, then all men ſhould uſe their naturall gifts well, becauſe he is alwayes heard in that which he doth aske abſolutely: if not at all, then it is not of grace that men uſe their naturall gifts well, or ſome grace is given to men without the interceſſion of Chriſt. And when the Goſpell is vouchſafed to ſome that abuſe their naturall gifts, to others not, did our Saviour pray that ſome ſhould have the Goſpell abſolutly, ſome conditionally? or is the Goſpell granted to ſome for the interceſſion of Chriſt, to others without it, although he make interceſſion equally for all men? And if the Goſpell be vouchſafed to ſome that abuſe their naturall gifts, why doth not God give the grace of faith alſo without that condition, under which only Chriſt asked faith for them. Moreover▪ if Chriſt pray for all men that they may beleeve, he asketh this for the vertue and merit of his paſſion, or not. If not, then faith ſhould not be given for the merit of Chriſt: if he aske for the merit of his paſſion, then he asketh it without any condition; for Chriſt d…ed abſolutely & without conditiō for all men, as they teach, & what Chriſt hath merited for all men, that God giveth abſolutely to every man. Chriſt upon the croſſe prayed for them that crucified him, Luk. …3. 34. But that might be of private duty as man, who ſubjected himſelfe to the Law of God, which requires that we forgive our enemies, and pray for them that perſecute us; not of the proper office of a Mediatour, who was to intercede for his people by ſuffering death and making requeſt. It behoved Chriſt, as he ſubjected himſelfe to the Law, to fulfill all righteouſneſſe, and ſo to pray for his enemies, but that was not out of his proper office as Mediatour, which was to offer up himſelfe a Sacrifice or make interceſſion, as our high Prieſt. If any ſhall contend, that this is to be referred to the proper Mediatorie interceſſion of Chriſt, it will not prove the matter in hand: for he prayed not for all and every man, but for them that crucified him, and that indefinitely, not univerſally; for them that were preſent at his crucifying, and in ſimplicity of heart (and not of affected ignorance (reſiſting the evidence of the Spirit ſpeaking by Chriſt, and by miracles giving teſtimony to his doctrine) in obedience to the commandement of the Superiours, did crucifie him, p. 260but not for all them that had any hand in his death. He prayeth not that they might beleeve, if they were not wanting to themſelves: but prayeth for forgiveneſſe for them that had abuſed naturall gifts, and ſupernaturall meanes of grace: ſo that it cannot be referred to that generall Interceſſion they ſpeake of, with any ſhew of reaſon.

Some anſwer, the ſenſe of the words is only this, Father ſeeing they have ſinned of ignorance, let them not be puniſhed with that puniſhment, which the thing they have done deſerveth (which was without all hope to be blinded, hardened, and caſt off) but let them not for this ſin be in this ſtate, but ſhew mercy on them, that they may be in poſſibility of repentance, pardon, and grace, which interceſſion anſwereth Chriſts dying, as it reſpecteth all, which was to poſſibilitate their Salvation. But this expoſition is new and ſtraitned, and cannot be confirmed by any circumſtance of the place, or ſignification of the word forgiveneſſe: and if it be granted, will not ſute with their purpoſe. For Chriſt died not to poſſibilitate the Salvation of every man, that had or ſhould abuſe naturall gifts and ſupernaturall meanes, as the rulers of the people, which ſtirred up the people to deſire Jeſus that he might be crucified, nor prayed for every man, that had ſo fearfully abuſed the meanes of grace by wilfull and affected ignorance (if not worſe) that he ſhould not be given up to blindneſſe and hardneſſe of heart. If any man ſhall be bold to affirme either of theſe, we muſt deſire better proofe then his bare word, before we can yeeld aſſent.

If it be ſaid, the perſons for whom Chriſt prayed were not in a ſtate capable of remiſſion or pardon, becauſe they were impenitentCorvin. in Mol. cap. 27. pag. 7. and unbeleevers, Corvinus anſwereth, that we muſt underſtand the condition, if they repent. And by the ſame reaſon, he might aske ſalvation for all men, ſcil. if they repent and beleeve. And how then doth this Interceſſion differ from that, which they ſay was ſpeciall for the Salvation of beleevers. Surely to aske the pardon of their ſinnes that repent, doth rather pertaine to ſpeciall Interceſſion whereby the ſalvation of them that beleeve is prayed for, then to the generall, wherein the faith of all men is craved.

An example of this generall Interceſſion, wherein Chriſt prayeth that all men might beleeve in him, we have (they ſay) p. 261in that 17. of John, ver. 21. That the world may beleeve that thou haſt ſent me. Some by the world in that place underſtand the elect, who then were diſperſed abroad, or them that were to be converted from infidelity to the faith. But becauſe the word world in the whole Chapter is taken in another ſence, it is moſt naturall in this place to underſtand it as before, for men that be of the world, not illightened, or converted to the faith: and the word Beleeve to be put improperly for to acknowledge or confeſſe. The ſenſe is, that the world, although unbeleeving, althoughMaldonat. in Joh. 17. 21. Ianſen. hac. 136.John 17:21 an adverſary to me, yet ſeeing the great love and concord of my Diſciples, may be compelled to beleeve, that is, to acknowledge and confeſſe, that I was ſent of God, that is, that I am not as now it thinketh, a ſeducer, but that I am truly ſent of the Father; or that the Infidels may by experience be convinced to confeſſe my glory, and be compelled to acknowledge and confeſſe that thou haſt ſent me a Saviour into the world. This ſenſe is ſo plain and eaſie, that we need not ſeek any further for the meaning: but if we grant it to be meant of true and ſound faith, it will not follow thence, that Chriſt made interceſſion for every man in the world, that he might beleeve. For the world is uſually taken for men in the world indefinitely, and not ſimply for every man, nor yet for the greater part of men in the world. There went out a decree from Ceſar Auguſtus, that all the world ſhould be taxed, Luk 2. 1. but this cannot be extended to every nation, much l…ſſe to every man. The Vide Pſal. 118. 10. 1 Chro. 14. 17. Jer. 27. 7. Dan. 2. 38. Matth. 10. 22. Rom. 15. Rev. 18. 3, 23.Ps 118:101 Chr 14:17Jer 27:7Dan 2:38Matt 10:22Rom 15Rev 18:3Rev 18:23impure ſpirits goe forth unto the Kings of the earth, and of the whole world. Rev. 16. 14. All the world wondred after the beaſt. Rev. 13. 3. The whole world lyeth in iniquity. 1 Joh. 5. 19. He was in the world, and the world knew him not. Joh. 1. 10. Behold, the world is gone after him. Joh. 12. 19. The Syriacke Interpreter, vulgar Interpreter, and Mannus the Greeke Paraphraſt, adde the univerſall particle and reade it, the whole world; But if the world be taken for every man in the world, we muſt conclude, that every man in the world did follow Chriſt, and that no man in the world did know him.

They aske again, what is it the Interceſſion of Chriſt required? Pſal. 2. 8. Aske of me, and I will give thee the heathen for thine Inheritance. Is it not for unbeleevers to bring them to the faith? and doth not Chriſt intercede for the comming of Gods Kingdome, as he taught his Diſciples to doe? There is therefore an Interceſſion p. 262of Chriſt for them that beleeve. But here we cannot find that generall Interceſſion of Chriſt they ſpeake of, that every man might come to the faith by fitting meanes, but for the moſt part ineffectuall. The prayer required in the ſecond Pſalme Arminius Armin. Orat. de Sacerdot. Chr.referreth to the prayer which Chriſt offered to the Father for himſelfe, according to the commandement and promiſe of the Father. Aske of me, and I will give thee the heathen for thine Inheritance: to which Promiſe of the Father Chriſt having reſpect, ſaid, Father glorifie thy Sonne, that thy Sonne alſo may glorifie thee, as thou Joh. 17. 2.John 17:2haſt given him power over all fleſh, that he might give eternall life to as many as thou hast given him. And from this prayer are to be diſtinguiſhed (ſaith he) thoſe ſupplications which with ſtrong cries and teares he offered to his Father in the dayes of his fleſh: by thoſe he craved to be freed from his Agony, by this he prayeth that he might ſee his ſeed, and that the will of God might proſper in his hand. But howſoever it be, the prayer ſpoken of in that place, is abſolute, certain, and effectuall: for what God there promiſed, Chriſt prayed for in particular, and he was heard therein: and therefore it cannot be applyed to that generall Interceſſion of Chriſt which they would maintaine, as every man may plainly ſee.

They further reply, that this Interceſſion of Chriſt, Joh. 17. pertaineth to the application of Chriſts death; that Chriſt maketh Interceſſion for beleevers: and by the world they are ſignified, who did or would contemne and reject Chriſt offered to them in the word of his Goſpell; as the word world is uſed in many other places. Joh. 1. 10. and 3. 19. and 14. 17. & 16. 8, 9. & 14. 22. But if it pertain to the application of Chriſts death, it followeth thence, that the death of Chriſt ſhall be applyed to them, who were given unto him of the Father, that in ſpeciall manner he might lay down his life for them, ſeeing Chriſt offered up himſelfe a ſacrifice to the Father for them, and them only, for whom according to his office of Mediatorſhip he made ſpeciall Interceſſion. If by the world obſtinate contemners of the Goſpell be underſtood, what ſhall we thinke of them to whom the word of reconciliation was never ſent, or Chriſt offered in the Miniſtery of the Goſpell? are they partakers of the benefits of Chriſts ſpeciall Interceſſion? or is the death of Chriſt applyed unto them? If only contemners of the Goſpell be meant by the world, for p. 263which Chriſt would not pray, why ſhould it be interpreted of ſpeciall Interceſſion, ſeeing our Saviour (as they confeſſe) neither laid down his life, nor made generall Interceſſion for ſuch as ſuch, that they might be brought to the faith, or be partakers of the merits of his death? Our Saviour in that his prayer oppoſeth the world to them that are given unto him of the Father, and as to be given unto him of the Father, notes ſomewhat precedent to effectuall vocation and lively faith, though every one that is given unto him doth or ſhall beleeve, ſo the world notes a ſtate antecedent to wilfull contempt, though they that be of this world; if they live under the Goſpell, will prove themſelves contemners, Joh. 6. 37. All that the Father giveth me ſhall come unto me; and him that commeth unto me, I will in no wiſe caſt out, ſaith Chriſt. But to come unto Chriſt is to beleeve in him by effectuall vocation, Joh. 1. 10. The world knew not Chriſt: but they were the world, before they ſhut their eyes againſt the light, and refuſed Chriſt offering himſelfe unto them. Joh 3. 19. They are the world who are not given unto Chriſt, are not his ſheep, his people, his brethren, believe not in him, be diſobedient, caſt out, though they never ſtubbornly contemned the Goſpell: becauſe the ſound therof never came into their eares, that light never ſhined amongſt them. And now for concluſion of this argument, let this one thing be added, that if we ſearch the Scripture we ſhall find no mention of this two-fold Interceſſion of Chriſt properly mediatory, one generall, the other ſpeciall, which ſome of late have deviſed: but that he makes Interceſſion for all and every of them that are given unto him of the Father, and only for them, and that his Interceſſion is ever certain and effectuall; as when he ſaith to Peter, I have prayed for thee, that thy faith faile not: and to all theLuke 2…. …2. Joh. 14. 10.Luke 2 Apoſtles, I will pray the Father, and he ſhall give you another comforter, that he may abide with you for ever. And when we heare from Chriſt himſelfe, that according to the proper office of his Mediatorſhip he makes Interceſſion only for them that are given unto him of the Father, we may conclude, that in ſpeciall manner he offered up himſelf a ſacrifice to the Father for them only. Other arguments are alleadged for confirmation of this truth, which who liſt may reade at large in ſundry Treatiſes of this matter … but it would be too long to inſiſt upon each particular, therefore p. 264here I will breake off this controverſie, and proceede to that which followeth in this intended diſcourſe.