The Bowels of Tender Mercy Sealed in the Everlasting Covenant, Religious treatise · Part 1 · Chapter 7 · Section 8

The Bowels of Tender Mercy Sealed in the Everlasting Covenant · Religious treatise · Part 1 · Chapter 7 · Section 8

p. 280SECT. VIII.

1. Queſt. WHether Jeſus Chriſt as Mediatour died for all, and every man? Redeemed all? Reconciled all? Purchaſed Salvation Whether Chriſt died for …very man.for all?

Sol. Concerning this Queſtion there are ſeveral Opinions of men.

1. Some have held that Jeſus Christ died for all things (that is) for all …veral opini… about it.creatures whatſoever, becauſe the Apoſtle ſaith that Chriſt by his blood Reconciled all things; and therefore they conclude that the Sun and the Moon, and the Stars, and all the Elements, yea and the very Divels were Reconciled by Chriſt: a vild Opinion; As if Jeſus Chriſt who appeared to put away ſin, by the Sacrifice of himſelf, and to Reconcile God unto us, and is the Mediatour betwixt p. 281God and men, ſhould be a Mediatour alſo for damned Divels, who are eternally judged for their tranſgreſſion, or ſhould ſatisfie Gods juſtice for the Heavens and Earth, and ſuch like Creatures which were never capable of offending or ſinning againſt God! But by all things which the Apoſtle ſaith Chriſt hath Reconciled, he means the univerſal Church, which is now partly in Heaven, and partly in earth.

2. Some have held that Jeſus Chriſt hath died for all mankind, without any difference of ſins or ſinners; that he took upon him all the ſins of all men, and did by his death expiate all their ſins, and Ipſo facto reconciled them to God without any reſpect to believing or not believing: Nay let them ſpeak out their own Opinion, Chriſt (ſay they) did ſuffer, was crucified, and died, and ſatisfied no leſs for them that are now damned, and that hereafter ſhall be damned, then for the ſins of Peter and Paul, and all the Saints, and all that ſhall be ſaved: This was the Opinion of Jacobus Andreas in the conference of Montpelgart, and one Haberus followed it fully: Jeſus Chriſt (ſaith he) died not for ſome men only, but for all the poſterity of Adam, not one man of univerſal mankind excepted (no not Judas himſelf) whether they do by faith challenge that ſalvation, and remain in it, or whether they do by infidelity refuſe that ſalvation, and thereupon periſh eternally: Methinks it is great pity that any were in Hell before Chriſt died, and that Jeſus Chriſt ſhould ſuffer ſo exceedingly for mens ſalvation who are already damned.

3. Others are of opinion that the death of Chriſt was univerſal for all men, thus far, That Jeſus Chriſt as to this work, wrought Redemption for all, not only in a way of ſufficiency (which reſpects the dignity of his Perſon) but in a way of ſufficiency as to God (that is) he ſatisfied Divine Juſtice for all, and purchaſed deliverance and ſalvation for all, and if any miſſe of that ſalvation and Redemption the fault is not in Chriſt who pay'd the Ranſome for all, nor in God who accepted it for all; but only in particular mens Unbelief who refuſe Chriſt, and that univerſal ſalvation by him: So that according to this opinion the Redemption of Chriſt is univerſal on Chriſts part; and as to his work though it prove to be but particular as to the unbelievers part, all men are in a ſalvable condition, and ſhall be ſaved, if they themſelves will not refuſe it.

4. Others are of Opinion that the Redemption of Chriſt hath a double conſideration; One as to the dignity of the price which he laid down, which was ſufficient in itſelf for all! Another as to the intended ſcope and efficacy of his death, which they make commenſurable with the will and purpoſe of God, and the compact 'twixt God and Chriſt in the behalf of all the Elect of God. Now in this Opinion they hold Redemption by Chriſt in ſome reſpect to be univerſal, namely as to all the Elect of God; but yet ſo, that in reſpect of the whole world, it is only particular.

This diſtinction is the ſame in ſenſe with that of Reconciliation.

1. General, made on the Croſs, which as to the value of the Sacrifice, was not only univerſal, but infinite.

2. Particular, which is the application of that Reconciliation (which in it ſelf hath power to reconcile all) unto the hearts and Conſciences of men by faith.

But leaving the variety of ſpeeches. 1. I will ſhew in what ſenſe Chriſts death and and redemption may be ſaid to be for all.

2. What my own thoughts be concerning the queſtion propoſed.

In five ſenſes the Redemption or Death of Chriſt may be ſtiled General or In what reſpects Chriſt may be ſaid to die for all.univerſal.

1. As to the valor, ſufficiency, or dignity of him that died.

2. As to the efficacy of it for all the Elect, and all that believe in Chriſt; and therefore the Author of the Book De vocatione gentium (whether it were Ambroſe p. 282or Proſper) ſpake well, Populus Dei habet ſuam plenitudinem. In Electis eſt quaedam ſpecialis univerſitas, & de toto mundo totus mundus liberatus; & de omnībus hominibus omnes homines videantur aſſumpti, &c. And ſo likewiſe it is univerſally effectual for all that believe in Chriſt: For as the ſin of Adam hath an univerſal efficacy on all that come from him; ſo the Redemption by Chriſt, (who is the ſecond Adam) hath alſo an univerſal efficacy on all who are by faith brought in unto him.

3. In this ſenſe alſo, the Death and Redemption, and ſalvation by Chriſt may be ſaid to be univerſal, or to be for all; namely That all who are Redeemed and ſaved, they are Redeemed and ſaved by Christ. As a School-maſter in a town is ſaid to teach all the Children in that town, not becauſe every Child in that town is taught by him, but becauſe every Child that is taught, he is taught by him; ſo ſaith Auſtin, Chriſt Redeems and ſaves all, not that every particular man is Redeemed and ſaved by Chriſt: but that all who are redeemed and ſaved, are redeemed and ſaved by him, there being no other Name but his by which we muſt be ſaved.

4. In this ſenſe alſo you may hold it general as to the Goſpel Annuntiation (as Muſculus ſpeaks) or offer as we ſpeak; although the grace and vertue of Chriſts Redemption reacheth not unto all, yet the offer and invitation of it by the Goſpel is unto all; and therefore Chriſt in his Commiſſion unto the Apoſtles, ſaith, Matth. 28. 19. Go and teath all Nations. Mark 16. 15. Go ye into all the world and preach the Goſpel to every creature; yet with this condition annexed, He that believeth ſhall be ſaved, and he that believes not ſhall be damned, verſe 16.

5. In one ſenſe more, Chriſt may be ſaid to die for all, and to redeem all, namely as unto Genera ſingulorum, the kindes of all men, though not to ſingula generum, every Individual of thoſe kindes, Revel. 5. 9. Thou haſt Redeemed us unto God by thy blood out of every Kindred, and Tongue, and People, and Nation. Chriſt died for ſome of all Sexes, of all Relations, of all States and Conditions; for Kings as well as for Subjects, for the Poor as well as for the Rich, for Servants as well as Maſters, for Wives as well as Husbands, for Children as well as Parents, for all ſorts of men; but yet not for every man under that ſort or kind; not for every Parent, not for every Child, nor for every Maſter, not for every Servant.

Theſe things being thus premiſed, I deſire to give mine own judgement concerning the Queſtion propoſed, in theſe three concluſions.

1. That Jeſus Chriſt did effectually die for all the Elect, and every one of them, whether Jews or Gentiles; and all the benefits of his death do reach unto every one of them, when they come to believe on him.

2. That there was ſuch a ſufficiency of price and redemption by Chriſt, that if any ſinner whatſoever comes by faith unto Chriſt, he ſhall receive all the benefits and fruits of redemption by the death of Chriſt.

3. That the death of Chriſt was never actually effectual for the Redemption, Reconciliation, Expiation, and ſalvation of all the ſons of Adam, and for every particular ſinner in the world.Jeſus Chriſt did effectually dye for all the Elect.

1. That Jeſus Chriſt did effectually die for all the Elect, and Believers: My meaning is, that he did by his death ſatisfie Gods juſtice for them, expiated their ſins, made their peace, and purchaſed ſalvation for them; and of all theſe, every Elect and Believing perſon ſhall partake. The Scriptures are expreſly clear for this aſſertion; and I do not know any modeſt and underſtanding Writer who doth gainſay it. Matth. 1. 21. Thou ſhalt call his Name Jeſus, for he ſhall ſave his people from their ſins: His people are all the Elect given unto him, and all Believers who receive him. Epheſ. 5. 23. Chriſt is the Head of the Church, and the Saviour of the body. To whom he is a Head, of them he is a Saviour; but he is the Head p. 283of the Church (and they are Believers) Ergo. verſe 25. Husbands, love your Wives, as Chriſt loved the Church, and gave himſelf for it. Matth. 26. 28. This is my blood of the New Teſtament which is ſhed for many, for the remiſſion of ſins. It was ſhed for many, which is the ſame with Which was given for you, for you that believe on me; for (as Luther ſaith well) Fides facit haeredes, it is faith which makes us heirs of all the good in Chriſts Teſtament. Joh. 17. 19 For their ſakes I ſanctifie my ſelf, that they alſo may be ſanctified through the truth. Joh. 10 15. I lay down my life for the ſheep: The ſheep are believers. verſe 26. Ye believe not, becauſe ye are not of my ſheep. verſe 27. My ſheep hear my voice, and they follow me. verſe 28. And I give unto them eternal life, and they ſhall never periſh. Joh. 15. 13, 14. Greater love hath no man than this, that be lay down his life for his friend. Ye are my friends, &c. Beſides theſe general teſtimonies for the death of Chriſt in relation to the Elect and Believers, you ſhall finde a particular application of the vertues of the death of Chriſt unto all believers. 1 Cor. 1. 30. Of him are ye in Chriſt Jeſus, who is made unto us of God, Wiſdom, Righte…uſneſſe, Sanctification, and Redemption. Rom. 13. 22. The Righteouſneſſe of God (is manifeſtea) which is by faith of Jeſus Chriſt unto all, and upon all them that believe. This Juſtitia quâ Juſti cenſemur, ad univerſos per fidem pervenit, & fide Allata Juſti omnes redduntur Ju…aei ſimul & Craeci. Epheſ. 1. 7. In whom we have redemption through his Theophilact. in loc.blood, the forgiveneſs of our ſins. Rom. 4. 25. Who was delivered for our offences, and was raiſed again for our juſtification. Acts 1…. 39. By him all that believe are juſtified. Col. 1. 13. who hath delivered us from the power of darkneſſe, and hath tranſlated us into the Kingdom of his dear Son. Rom. 5. 1. We joy in God through our Lord Jeſus Chriſt, by whom we have now received the attonement. Epheſ 2. 14. He is our peace. 1 Joh. 2. 1. We have an Advocate with the Father. Heb. 5. 9. And being made perfect, he became the Author of ſalvation unto all that obey him. Joh. 3. 36. He that believeth on the Son, hath everlasting life. 1 Tim 4. 10 Who is the Saviour of all men, eſpecially of them that believe. Other men enjoy a common ſalvation, but Believers an eternal ſalvation by him: Here are moſt of the chief benefits reſulting from the death of Chriſt, and all of them ſetled upon, and enjoyed by all Believers: And verily this muſt needs be ſo, whether you conſider

1. The intention of Gods love in giving of Chriſt, which was this, That whoſoever believes in him ſhould not periſh, but have everlaſting life, Joh. 3. 16.

2. The intention of Chriſt in his ſuretiſhip and dea…, for whom he became bound, and for what end, viz. that he might ſee a …, and the travel of his ſoul, and that they who were called, might receive the promiſe of eternal inheritance, Heb. 9 15.

3. The joynt application of all the good by Chriſt unto perſons upon union with Chriſt; for when perſons are united unto Chriſt (which certainly they are when they do believe) then doth God apply all the benefits of Chriſt unto them, juſtifies them, imputes the righteouſneſſe of Chriſt unto them, forgives their ſins, gives his Spirit to ſanctifie them, &c. and then believers apply and lay hold on all the promiſes of God unto them in Chriſt.

4. Ieſus Chriſt is the mediatour of the New Covenant, and therefore unqueſtionably all who are intereſted in that Covenant, do, and ſhall partake of the benefits inſerted the…ein by promiſe, and ſealed therein by the blood of Chriſt, and There is ſuch a ſufficiency in the death of Chriſt, that if any will come …n to Chriſt, be ſhall partake of redemption by him.ſuch are all believers.

2. That there is ſuch a ſufficiency, and dignity, and fulneſſe in the death of Chriſt, that if any ſinner will come in unto him, he ſhall partake of Redemption, and ſalvation by him effectually.

I do purpoſely lay down theſe Concluſions for two Reaſons. One is to ſtop p. 284the clamours of evil-minded men, who give out, that if Redemption by Chriſt be not univerſal, then we ſhut the door againſt ſinners, and diſcourage them from coming unto Chriſt. Another is to encourage the hearts of all broken-hearted ſinners to draw near to Chriſt, though all men are not effectually redeemed by him.

I would concerning this Point clear unto you theſe two poſitions.

1. That though effectual Redemption by Chriſt be not univerſal, but particular; yet this is not in the nature of it, a Doctrine to diſcourage any ſinner from coming unto Chriſt. We have familiar Similies to illuſtrate this; as that of a Race, wherein though but one ſhall certainly enjoy the prize or Lawrel, yet this doth not diſcourage any one from running the Race. And as if any place be void in a Society, though only a few can be choſen and poſſeſſed of thoſe places, yet this doth not diſcourage many from ſtanding for thoſe places: So although effectual Redemption by the death of Chriſt be particular, yet this diſcourageth none from looking after Chriſt, or coming by faith unto him: For

1. No ſinner knows any particular excluſion of himſelf: No ſinner (at leaſt unto whom the Goſpel comes) can ſay, I am ſure that Chriſt never died for me, and I am ſure that though I ſhould cometo Chriſt, I ſhall never receive any good by him. Though the effectuall Redemption be particular, yet no ſinner knowes that he is in particular excluded from the benefit of it.

2. The Goſpel gives encouragement unto every particular ſinner to come to Chriſt: Come, for all things are ready, Luke 14. It calls upon him, Come and hearken, and your ſoul ſhall live, Iſa. 55. 2. And ſaith, that whoſoever believes ſhall be ſaved, Mar. 16. 16. And him that comes to me, I will in no wiſe reject, Joh 6 37. 1. The Goſpel puts no conditions of Ante-grace: 2. Or worthineſſe, but offers freely. 3. All former things paſſed by. 4. Complaines of unbelief.

The way which the Goſpel uſeth to bring men in to Chriſt is proper to work on any ſinner, though the benefit be peculiar to ſome: though the Goſpel doth not ſay that all ſhall be ſaved by Chriſt, yet the Goſpel ſaith that all who believe ſhall be ſaved; and all who believe not ſhall be damned; Ergo. It diſcourageth none from coming to Chriſt.

3. The Goſpel holds out enough for any particular ſinner to lay hold on: It holds out a ſufficiency in Chriſt for any, and offers Chriſt indefinitely. A willingneſs in Chriſt to receive any that come unto him.

4. It offers Jeſus Chriſt to any ſinner; yea to the vileſt and moſt wretched: To the perſecuting Paul, to the adulterous Magdalen, to the Sodomitical Corinthians, &c. 1 Tim. 1. 13. 1 Cor. 6. 19.

5. Any ſinner may accept the offer without any ſin; for it is worthy of all acceptation, 1 Tim. 1. 15.

2. Let any ſinner whatſoever come in by faith unto Chriſt, and he ſhall effectually partake of Redemption and ſalvation by Chriſt. Rev. 3. 20. Behold, I ſtand at the doore and knock: if any man hear my voice, and open the doore, I will come in to him, and will ſup with him, and he with me. Rev. 22. 17. Let him that is a thirſt come, and whoſoever will, let him take the water of life freely. John 7. 23. If any man thirſt, let him come to m… and drink. Joh. 3. 16. Whoſoever believeth in him ſhall not periſh: You ſee here many promiſes to aſſure any ſinner of an effectual intereſt in the benefits of Chriſt, if that he doth hearken, and believe, and come in by faith unto Chriſt.

1. Doe but conſider, as faith is the condition required on our part, ſo it is the only condition; there is no more, no other thing required to bring you in to Chriſt, nor to bring you into communion, or fellowſhip, or participation of himſelf, nor of the benefits of his death, but faith: If you do believe Chriſt is you…s, and if you do believe you are juſtified and if you do believe you ſhall be ſaved and if you do believe you have an immediate, certain, and full intereſt in Chriſt and his merits.

p. 2852. Again, where the Goſpel is revealed unto a people; the reaſon why any of them miſs of ſalvation, and are damned, is becauſe they believe not, Joh. 3. 8. He that believeth on him is not condemned, but he that believeth not is condemned already, becauſe he hath not believed in the Name of the only begotten Son of God. ver. 36. He that believeth not the Son, ſhall not ſee life, but the wrath of God abideth on him. Now if this be ſo, that unbelief cuts the ſinner off, that it hinders him of life by Chriſt, that it is his condemnation, that it ſeals the wrath of God on him; then certainly faith in Chriſt (in any man whatſoever) will bring him to life, to all good in and by Jeſus Chriſt.

3. That the death of Chriſt as Mediatour was not effectual for all; it was not an The death of Chriſt was not effectual for alluniverſal effectual Redemption, Expiation, Reconciliation and Salvation for all ſinners, and for every particular ſinner.

There are three things which I would offer unto you about this Concluſion.

1. Proofs from Scripture, as to the Aſſertion in general.

2. Proofs in particular, that the Death and Redemption, and Reconciliation, &c. by Chriſt, was not univerſally effectual either 1. In God the Fathers intention, nor in Chriſts intention: 2. In the real Impetration of Chriſt. 3. In the Application of it in time unto all the ſons of Adam.

3. Anſwers to ſome of the chief and ſpeclous Arguments which are inſiſted on to the contrary.

1. I ſhall endeavour in the general to prove this Negative truth, that the death In the general Proofs from Scripture.of Chriſt as Mediatour was not effectual for all and every man, for Reprobates as well as Elect, for unbelievers as well as believers, for the damned as well as the ſaved. Joh. 10. 15. I lay down my life for the ſheep: Thoſe for whom Chriſt did dye, were his ſheep: But all and every man are not his ſheep; Ergo, he did not die for every As from John 10 15.John 10:15man: The firſt Propoſition Jeſus Chriſt delivers in this Scripture (I lay down my life for the ſheep) The ſecond Propoſition Chriſt himſelf alſo delivers in verſe 26. (But ye believed not, becauſe ye are not of my ſheep.)

Quest. If the queſtion be put, But who are Chriſts ſheep?

Sol. Why! Chriſt alſo reſolves that Queſtion, and ſo reſolves it, that he plainly demonſtrates all are not his ſheep. See verſe 27. My ſheep hear my voice, and I know them, and they follow me. verſe 28. And I give unto them eternal life, and they ſhall never periſh. The ſheep are deſcribed by their own property, and by Chriſts bounty and care. They are Chriſts ſheep, who do hear Chriſts voice, and ſo hear his voice that they follow him,: But all and every man doth not the one nor the other: again, Chriſt ſayes, I give unto my ſheep eternal life, and they ſhall never periſh. Doth Chriſt give unto every one in the world eternal life? and ſhall not any one in all the worldperiſh! why then doth the Scripture ſay, He that believeth not ſhall be damned, Mar. 16. 16. And we are not of them that draw back unto perdition, but of them that believe to the ſaving of the ſoul; Heb. 10. 39. Now what can be replied unto this! Chriſt died for his ſheep; E…go, all and every man are not his ſheep.

There are two ſhifts which are made inſtead of anſwers unto this Scripture.

1. One is that of Haberus, That all men are ſheep; he muſt mean the ſheep of Chriſt, or elſe he anſwers nothing: But this Chriſt himſelf as …e have heard of from verſe 26.) expreſly oppoſeth, ſaying to the unbelieving Phariſees and Jews, ye are not my ſheep.

There are but two reſpects upon which men may be called the ſheep of God, or of Chriſt.

One is in reſpect of v…cation, whether external only, or internal alſo: The other is in reſpect of Predeſtination, becauſe God hath Choſen them, and deſigned them for Chriſt; and in neither of theſe reſpects can all and every man be called the ſheep of Chriſt; Neither in reſpect of Predeſtination, for few are choſen; Nor in reſpect of Vocation; for though many be called, yet not all called, no not with an External Vocation, which yet is the more general.

p. 2862. Another is that of the Remonſtrants, who ſaid that Chriſt did lay down his life for the ſheep, but it is not ſaid for the ſheep only, for them alone: Paul ſaith, Chri… gave himſelf for me; It will not hence follow that Chriſt gave himſelf for Paul only, and for none elſe, nay, we read that Chriſt died fur the ungodly, Rom. 5. 6. and therefore not for his ſheep only.

Sol. This is a ſhift much like that of the Papiſts, who when we preſſe the Scripture for juſtification only by faith, they ſay the word [only by faith] is not expreſſed; unto whom we reply, that vertually it is; for the Scripture oppoſeth Juſtification by faith, unto juſtification by works; and denying it unto works, therefore it aſcribes juſtification only to Faith: And verily thus it holds as to the preſent diſpute; Chriſt died for his ſheep; if for none but his ſheep, than for them only: when Chriſt ſaid, I pray not for the world, but for them whom thou haſt given me, Joh. 17. 9. This is as much as if he had ſaid, I pray only for them whom thou haſt given me. So when Chriſt ſaith, I lay down my life for my ſheep, and afterwards ſo deſcribes his ſheep, that all unbelievers are none of the ſheep for whom he died: now it will follow that he died only for his ſheep: And indeed I would fain know for whom Chriſt ſhould die for beſides his ſheep? ſhould he die for them who were never given unto him? of whom he never took care? to whom he never was a Shepherd? for them that were never a part of his flock, and charge? Is this the commendations of of a good Shepherd, to lay down his life for ſuch as have no Relation at all unto him, nor he unto them?

Object. But it is ſaid that Chriſt died for the ungodly, Rom. 5. 6.

Sol. 'Tis true, yet not for all the ungodly; for thoſe who are made his ſheep by grace, were indeed in themſelves ungodly ſinners; th…ſe ungodly ſpoken of there by the Apoſtle for whom Chriſt died, verſe 6. and 8. in verſe 9. are ſaid to be Justified by his blood, and that they ſhall be ſaved from wrath through him, and verſe 10. are reconciled by his death, and therefore much more (being reconciled) ſhall be ſaved by his life: And truely, ſuch ungodly as theſe, who in themſelves were ſo, and ſinners, and enemies, but by the death of Chriſt were juſtified and reconciled, and ſhould undoudtedly be ſaved by him, were no other then thoſe whom he here calls his ſheep; not that his do continue ungodly; but that the eſtate from which he juſtifies and ſaves them, was ſo.

Object. And for that concluſion from Paul, ſaying, Chriſt gave himſelf for me; Hence it cannot be inferred, therefore for none elſe but Paul.

I anſwer; that ſpeech is not alike with this, I lay down my lif… for my ſheep: Here is the full number: For as in a Teſtament where common Legacies or Eſtates are bequeathed unto all the Children, and Kindred, and Friends; though this Child, or Kinſman, or Friend cannot ſay, this is given to me; Ergo there is nothing given to any other beſides me; yet all, and every one of them can ſay, This Eſtate is given unto us mentioned in the Will, therefore it is not given to any other but our ſelves, who only are mentioned therein. So though no particular Believer can appropriate the death and vertues of the death of Chriſt unto himſelf in excluſion of any other Believer (who are all mentioned in the Will and Teſtament of Chriſt) yet all Believers (who are the ſheep of Chriſt) can ſay that Chriſt hath died for us, and hath purchaſed, and left the inheritance to us only, none other being mentioned in his Teſtament, nay, all unbl…evers being expreſly left out.

But I proceed unto another proof, Acts 20. 28. Feed the Church of God which From Acts 20. 28. Eph. 5. 23, 26, 27.Acts 20:28Eph 5:23Eph 5:26Eph 5:27he hath purchaſed with his own blood, Chriſt is the Head of the Church and the Saviour of the body. Epheſ. 5. 23 25. Husbands, love your Wives, as Chriſt alſo loved his Church, and gave himſelf for it. verſe 26. That he might ſanctifie and cleanſe it with the waſhing of water by the Word. verſe 27. That he might p. 287preſent it to himſelf a glorious Church, not having ſpot or wrinkle, but that it ſhould be holy, and without blemiſh.

In theſe places you ſee plainly five particulars.

1. That the Church of God was purchaſed by the blood of Chriſt; his blood was ſhed to Redeem and purchaſe it.

2. That the love of Chriſt was to his Church, and that from his love to his Church, did flow the giving of himſelf for it.

3. That the end why he gave himſelf for his Church, was to make it holy and glorious.

4. That of that Church (for which he gave himſelf) He is the Head.

5. That the ſame Church is the body of Chriſt; and that of that body, he is the Saviour.

Whence I thus Argue;

Thoſe whom Chriſt purchaſed by his blood, were the Church of God; thoſe whom he loved, were his Church; thoſe for whom Chriſt gave himſelf, were his Church; thoſe to whom Chriſt is Head, are the Church; and thoſe of whom he is a Saviour, are his body the Church. But all men whatſoever, and every man whoſoever, are not the Church of God, nor are Members of the Church of Chriſt, nor is he the Head of them; therefore he did not die, or give himſelf for all and every man; nor is he a Saviour to them: The Major. Propoſition, is the expreſs Letter of theſe Scriptures; the Minor Propoſition is alſo moſt certaine: viz. that all and every man is not the Church of God, nor are they Members of the Church of Chriſt. Conſider the Church in any Scripture-acceptation, this cannot be denied. The Church is either

1. Inviſibilis, which is Coetus fidelium. Or,

2. Viſibilis, which is Coetus profitentium.

All and every man comes not within either of theſe; they are neither believers on Chriſt, nor profeſſors of Chriſt.

Againe, There is a Catholick Church of Christ; viz. Believers in any time, or part of the world; and there is a particular Church of Chriſt, which is a number of profeſſing Believers joyned in the worſhip of Chriſt, in this or that particular place; Under neither of theſe Conſiderations, are all and every Man Members of the Church of Chriſt.

Againe, there is the Militant Church here on earth ſuffering for Chriſt; and there is the Triumphing Church reigning in Heaven, and glorified with Chriſt; all and every man cannot fall in with either of theſe. If all and every man cannot be found within the compaſs of the Church of Chriſt; if this never was, and is not, and never will be, then Chriſt did not die, nor give himſelf for all and every man.

Object. 'Tis true that Chriſt gave himſelf for his Church; but it is not ſaid only for his Church; and that he is the Saviour of the body, but not only of the body.

Sol. 1. If one ſhould thus argue from the precedent part of the Verſe, (Verſe 25.) Husbands love your Wives, as Chriſt loved the Church, that they may love others beſides their Wives, becauſe it is not ſaid, Love your own Wives only; we ſhould look on ſuch a Gloſs as ſomewhat Atheiſtical, and Scoffing, and Scurrilous; ſo when we read that Chriſt loved his Church, and gave himſelf for it, &c. Or Hoſea 2. 19. I will Marry thee to my ſelf, it is not ſaid Only; yet Marriage is a particular and excluſive contract; but let us review the place againe, and try whether it will not yield us as much as Only for the Church.

p. 288Thoſe for whom Chriſt (here) gave himſelf, of them he is ſaid to be the Head; but he is the Head only of his Church.

2. Thoſe for whom Chriſt gave himſelf, of thoſe he is the Saviour; but he is the Saviour of the Church, which is his Body.

3. Thoſe for whom Chriſt here gave himſelf, He is ſaid to ſanctifie and waſh, that he might preſent it unto himſelf a glorious Church without ſpot or wrinckle; and thoſe are only his Church; none but his Church are ſanctified and fitted for a glorious Church. Ergo, &c.

3. A Third Scripture which I would make uſe of againſt the Univerſal efficacy of Chriſts death, for all and every man, ſhall be that in Rom. 8. 32, 33, 34. Verſe 33. He that spared not his own Sonne, but delivered him up for us all, how ſhall he not with him alſo give us all things? Verſe 33. Who ſhall lay any thing to the charge of Gods Elect? it is God that juſtifieth; Verſe 34. Who is he that condemneth? it is Chriſt that died; yea, rather that is riſen againe, who is even at the right hand of God, who alſo maketh Interceſſion for us. Verſe 35. Who ſhall ſeparate us from the love of Christ?

This place affords unto us many conſiderable paſſages.

1. A delivering up of Chriſt to death for all the Elect and Called of God (Pro Nobis omnibus) not ſimply for all, but for us all.

2. A certainty of enjoyment of all things; of all the good things which God the Father hath promiſed, and God the Son hath purchaſed for all them for whoſe ſake Jeſus Chriſt was delivered up (How ſhall he not with him alſo give us all things?) As if he had ſaid, God having given his Chriſt for you, will certainly give you all other things with Chriſt; if he gives the greater, he will not ſtand with you for the leſs; whatſoever good you need, you ſhall aſſuredly poſſeſs and enjoy it.

3. That the death of Chriſt is effectual for the abſolution of all thoſe for whom Chriſt was delivered up. It is effectual againſt any thing that can be brought in againſt them (who ſhall lay any thing to the charge of Gods Elect? it is God that juſtifieth) And it is effectual againſt all condemnation; there is none to condemn them! if any one, it muſt be God; but he hath juſtified them; if for any thing, it muſt be for ſinne. But ſaith the Apoſtle, It is Chriſt that died, who by his Death hath ſatisfied the juſtice of God, and hath put away ſinne (Who is he that condemneth? it is Chriſt that Died.)

4. There is a Connexion 'twixt the Death of Chriſt, and the Reſurrection of Chriſt, and the Seſſion of Chriſt at the right hand of God, and the Interceſſion of Chriſt; thoſe for whom Chriſt did Dye, for them he did riſe; and thoſe for whom he died, and roſe, for them (that is) for their good, He now ſits at the right hand of God, for them alſo he makes Interceſſion. And one thing more; from the love of Chriſt ſhall none of thoſe be ſeparated, for whom he dyed, and roſe again, and aſcended, and makes Interceſſion: Now how all this can be affirmed of all and every man in the world, that ever was, is, or ſhall be, is a conceit beyond any ſolid reaſon of man, or faith of a Chriſtian to reach.

1. Can all and every man be aſſured, or aſſure himſelf, becauſe Chriſt was delivered to death, therefore God will unqueſtionably deliver, or give him all things?

2. Is there no condemnation to any man in the world, notwithſtanding Chriſt hath died? Nay, ſaith John, He that believes not, is condemned already; and th…s is the condemnation, That light is come into the world, but men love darkneſs rather than light.

p. 2893. Is every man juſtified by God, ſo that nothing can henceforth be laid to his charge, ſeeing that God is the juſtifier only of all them that believe; and they only that believe, do receive the Remiſſion of their ſinnes? If ye believe not that I am He, you ſhall dye in your Sinnes, ſaid Chriſt.

4. That Jeſus who died here on earth, and roſe, and aſcended to heaven, and there preſents himſelf before his Father, and makes Interceſſion; that all this ſhould be for all and every man, the Arminians themſelves are afraid, and dare not to affirme; for though they ſay, that Mortuus eſt Christus Adaequate pro pec…atoribus; yet they ſay alſo, that Reſurrexit & intercedit cum ſalvandi intentione adaequate pro fidelibus: But you ſee, firſt that the Apoſtle knits and joynes all theſe together, the Death, and Reſurrection, and Interceſſion of Chriſt. And ſecondly, how miſerably they delude poor ignorant people, with the flaſh of an univerſal Redemption by the Death of Chriſt; when yet notwithſtanding this death, and univerſal Redemption, there is not any one ſaving good that ever ſhall befall them, unleſſe they do believe in Chriſt; which will amount to no more than what we do maintaine, that Chriſt died not effectually for all and every one, but only for all and every Believer.

2. Thus have I in the General, brought ſome places of Scripture againſt the Opinion of Univerſal Redemption by the death of Chriſt. I ſhall now diſcourſe of it in a more particular way.

Where I ſhall endeavour to clear,

1. That God the Father never did intend or purpoſe ſuch an effectually Univerſal In particular.Redemption of all and every one by Chriſt.

2. That Jeſus Chriſt the Son of God, did never intend it.

3. That Jeſus Chriſt never obtained, or impetrated the ſame; no, not in the ſenſe of the Univerſal…ſts themſelves.

4. That an Univerſal Application of this, as it never ſhall be In Rerum natura, ſo never was it In Dei aut Chriſti propoſito.God the Father did never intend this latitude of Redemption, when he ſent Chriſt into the world. Proved.

1. That God the Father did never intend this latitude of Redemption, and Reconciliation, and Salvation, when he gave Chriſt, and ſent him into the world. 'Tis true that he had the Salvation of ſinners, and their Redemption, and Reconciliation, in his deſign of giving of Chriſt. But I ſay, this was not his deſign for all and every man whatſoever: which I ſhall demonſtrate in foure Arguments.

1. What God intended, that he Willed and Decreed (this I think no rational Chriſtian will or can deny) but God never willed a General Redemption, and Reconciliation, and Salvation, by the death of Chriſt; which I prove thus; If he did will and decree it, then that Decree was either abſolute or conditional; if it were an abſolute Decree or Will, then it is effecual; for no man hath reſiſted that Will, which is an infallible cauſe of all which it doth will; and then all and every man ſhall actually partake of Salvation by Chriſt; which aſſertion as the Scriptures do manifeſtly contradict, ſo the Arminians and their followers profeſſedly deny. If it be a Conditional Will in God (as they ſay it is, in caſe of believing on Chriſt) then it is but particular, of ſome men, and not univerſal, of all men; for all men have not Faith; nay, (comparatively) very few have Faith. Who hath believed our report? unto whom is the arme of the Lord Revealed? Iſa. 53. 1.

2. If God did really intend the Redemption and Salvation of all and every man effectually by Chriſt, then he did intend, and in time did beſtow all the means which might effectually bring all and every man to the participation of that ſalvation by Chriſt (for every Agent who really and ſeriouſly intends an end, he doth likewiſe as really intend the means effectually conducing unto that p. 290end. And as it doth not beſeem the Wiſdom of God to intend an end without meanes; ſo neither doth it ſuit with the goodneſs and love of God, to pretend a common ſalvation for all, when yet he intends not to give meanes unto all, effectual to bring them unto that ſalvation. But God doth not give means effectual unto all and every man, to bring them to ſalvation by Chriſt, which I thus demonſtate; The means neceſſary to an effectual participation of ſalvation by Chriſt, are

1. Outwardly; the preaching of the Gospel, which is therefore called the Power of God unto ſalvation to every one that believeth, Rom. 1. 16. for therein is revealed the righteouſneſſe of God from Faith to Faith, Verſe 17.

2. Inwardly; the Grace of Faith by which we are brought in to Chriſt, and made one with him, and ſo partaking of him, we come to partake of life and ſalvation by him. Eph. 2. 8. By Grace are ye ſaved through Faith. And Mark 16. 16. He that believes, ſhall be ſaved; And 1 John 5. 12. He that hath the Sonne, hath life. But now God doth not give unto all and every man either of theſe means.

1. The Goſpel (which is the means of Faith) is not given unto all. Pſa. 147. 19. He ſheweth his Word unto Jacob, his Statutes and his Judgements unto Iſrael. Verſe 20. He hath not dealt ſo with every Nation, and as for his judgements they have not known them. Act. 14. 16. Who in times past, ſuffered all Nations to walk in their own wayes. And we know it by experience, that the Goſpel hath not been, and is not Preached unto all. And if it be not Preached unto all and every one, how can we rationally fancy an intention in God to ſave all by Chriſt? Suppoſe a Phyſician ſhould give out, that he had a medicine to cure all diſeaſes, and that he would impart it unto all, that ſo all and every one may be cured by it; nevertheleſs he doth indeed make it known but unto a few, that he hath provided that remedy or medicine; you would certainly conclude that he never intended that every one ſhould be the better for it, ſeeing he will not communicate the knowledge of it unto them; If he will not give them the knowledge of it, doth he intend to give them the benefit of it? Or ſuppoſe a potent Prince ſhould ſay, He had provided a Maſs of money to Redeem all Captives and Slaves, and that it is his ſerious intention (by that provided Treaſure) to Redeem and Free them all and every one; yet nevertheleſs he never gives notice of his intention and kindneſs, unto all of them by himſelf, or any Meſſenger from himſelf; queſtionleſs he doth not intend it: For men to Print, and Preach, and Diſpute, that God intends to ſave all by Chriſt, and that he gave Chriſt to be an Univerſal Redemption, to ſet all men free, &c. And yet we finde both in Scripture, and in Experience, that God doth not give the Goſpel unto all (which is the Meſſenger bringing glad tydings and reports of Chriſts death, and Gods Intention touching the Salvation of ſinners) but ſuffer them to live in darkneſs and ſilence; not any one Meſſenger being diſpatched to report to them, and to their children, any one Word of Chriſt, or Salvation by him; This cannot ſtand with ſuch a ſerious intention in God, to Redeem and Save all men by Chriſt.

Objection, O but the Goſpel was revealed to Adam, and ſo continued in the poſterity of Noah, and ſo down to Chriſt and his Apoſtles, and by them promulgated to all the world, to all Nations, to every creature.

Sol. We grant the knowledge of Salvation by Chriſt in Adam, and his family; in Noah and his family, in Abraham and his family, in the Iſraelites that came from him: But what is this to all the reſt of the world, whom God left to themſelves, and did not make the Goſpel of Salvation by Chriſt known?

p. 291And as for the Apostles, their Commiſſion was general, and they did in their times make the ſound of the Goſpel to be heard in moſt part of the world; but what is this to the ſucceeding generations of men in all the world who never heard of Adam, nor Noah, nor Chriſt, nor his Apoſtle, nor Goſpel of Chriſt?

If God did intend to ſave all men in all generations by Chriſt, ſurely he would have revealed the Goſpel to all men in all generations; If his intention were ſo rich in goodneſſe unto them all, his care and Providence would have been manifeſted unto them all.

Object. But perhaps the reaſon why the Goſpel did not deſcend in an univerſal manifeſtation of Salvation by Chriſt unto all ſucceeding generations, might be the ingratitude and unbelief of thoſe to whom it was firſt revealed.

Sol. Perhaps many of them were unthankful and unbelieving; but if the knowledge and notice of ſalvation by Chriſt muſt preſently fail the poſterities of men, becauſe of the unthankfulneſſe and unbelief of Parents and Predeceſſors, then it ſeems that the latitude of the Goſpels publication depends on the will of man, and not on the will and goodneſs of God, whoſe intention to publiſh this univerſal Redemption and ſalvation unto all is ſtayed and altered upon the neglect and refuſal of Chriſt, and ſo for their ſakes there muſt not be now a notice given to ſucceeding generations who never heard, and therefore never refuſed the Goſpel.

2. As the Goſpel is not univerſally given to all, ſo neither is Faith univerſally given unto all; for faith comes by hearing, and hearing by the word of God, Rom. 10. 17. If therefore the hearing be not univerſal, then unqueſtioanably faith cannot be univerſal; and if faith be not univerſal, then there cannot be an univerſal participation of Redemption and Salvation by the death of Chriſt.

Object. But it may be replyed; though faith be not univerſal as to every mans poſſeſſion, yet it is univerſal as to Gods intention; he intended for his part, and as much as concerns him to give faith to all and every man.

Sol. I anſwer, thi, is not true:

For if God intends to give faith unto all and every ſinner as will put forth ſo much towards it as concerns him, then every ſinner ſhall undoubtedly have faith given unto him, becauſe as Chriſt ſaith, Joh. 6. 45. Every man that hath heard and learned of the Father cometh unto me; and the Apoſtle ſaith that Faith is the gift of God, Epheſ. 2. 8 If God will give a man faith, he ſhall have it; for there is no gift which God will give, but he hath power to make it his to whom he will give it.

Object. But men will not receive it, though God will give it.

Sol. God doth not give faith upon that condition, if man will have it; this is an offer, not a gift. But God (ſaith the Apoſtle, Phil. 2. 13.) worketh in us both to will and to do of his good pleaſure. To give us a will to believe and come to Chriſt, this is Gods work; and therefore if God will work (towards faith) as much as concerns him, he muſt remove our unwillingneſs and make us willing.

2. The giving of faith is commenſurable with the election of God (ſo ſaith the Apoſtle, Act. 13. 48. As many as were ordained to eternal life believed) and indeed it is the fruit and effect thereof, and therefore it is called the faith of Gods Elect, Tit. 1. 1. and ſtands as a neceſſary means in the way of participation of all our ſaving good unto which we are elected, and which was purchaſed for us by Chriſt.

3. A third Argument that God did not intend ſuch an univerſal Redemption and Salvation by Chriſt, is this; If God had intended ſuch an univerſal work and benefit for all men by Christ; Then he would have given all men to Chriſt for ſuch an end and purpoſe as their Redemption and ſalvation by him (for if God wold never p. 292give them to Chriſt, we may well ſuſpect that he never intended to ſave them by Chriſt; if they muſt not belong to the Saviour and Redeemer, then Redemption and ſalvation ſhall never belong to them. But God did not give all and every nan to Chriſt; neither ex parte tituli, ſo that he ſhould acknowledge them as given unto him by the Father, nor ex parte debiti, nor ex parte Rei, that he ſhould ſtand charged and bound fot their Redemption and Salvation: Ergo.

That all were not diſcriminatim given by God the Father unto Chriſt ratione tituli is manifeſt in Joh. 17. 6. I have manifeſted thy Name unto the men which thou gavest me out of the world; thine they were, and thou gaveſt them me, and they have kept thy word. And verſe 10. All mine are thine, and thine are mine, and I am glorified in them. Nor ex parte Rei. Joh. 6. 37. All that the Father giveth me, ſhall come unto me.

Here you ſee,

1. That thoſe who were given unto Chriſt, they were given out of the world, not all the world, but ſome out of it.

2. That they who were given unto Chriſt, God the Father had firſt a particular intereſt in them (thine they were, and thou gaveſt them me) but all men whatſoever never had ſuch a particular Relation to God, nor God to them, as that it can be ſaid, Thine they were.

3. Thoſe that were given to Chriſt, he ſaith of them, they have kept thy word, verſe 6. and have received thy words, verſe 8. and they have believed that thou didſt ſend me; Can this be ſaid of all and every man? Nor doth Chriſt acknowledge or own all men whatſoever as given to him. verſe 9. I pray for them, I pray not for the world, but for them whom thou haſt given me, for they are thine: and verſe 10. All mine are thine, and mine are thine. Neither were all given to Chriſt ratione debiti, that he ſhould ſtand charged and bound for their Redemption and ſalvation. Joh. 17. 2. Thou haſt given him power over all fleſh, that he ſhould give eternal life to as many as thou haſt given him. Here is the extent of his Commiſſion and Charge which he is bound to make good, and that is to give eternal life to as many as thou haſt given him (i.) effectually to ſave all them, &c.

4. I will add but one Argument more to prove that God intended not an univerſal Redemption and Salvation by the death of Chriſt; and that ſhall be taken out of Rom. 9. 13. Jacob have I loved, but Eſau have I hated. ver. 15. I will have mercy on whom I will have mercy, and I will have compaſſion on whom I will have compaſſion. verſe 22. What if God willing to ſhew his wrath, and to make his power known, endured with long-ſuffering the veſsels of wrath fitted to deſtruction! verſe 23. And that he might make known the riches of his glory on the veſſels of mercy, which he had afore prepared unto glory. The Apoſtle in this place doth purpoſely handle the doctrine of Election and Preterition; that election he proves to be particular, and not univerſal; this he doth by inſtance, and by Reaſon: The inſtance is given in Jacob and Eſau, God loved Jacob, but he hated Eſau; ver. 13. The reaſon of this ſpeciality of love in Election he preſents in verſe 15. I will have mercy on whom I will have mercy; and verſe 18. He hath mercy on whom he will have mercy; and whom he will, he hardneth. That God ſhould love one, and hate another; chuſe one, and paſſe by another; ſhew mercy to ſome, and leave others to be hardned; the reaſon of this is, his own will; he will love whom he we will love, and elect whom he will elect, and ſhew mercy to whom he will ſhew mercy.

Object. Now whereas ſome murmuringly reply againſt God for ſuch a particular love, and election, and purpoſe of mercy, as if God dealt not fairly in it, thus differently to deal with his Creatures, verſe 19. &c.

Sol. The Apoſtle defends this proceeding of God in the authority which he hath for it, ver. 21. Hath not the Potter power over the clay of the ſame lump to make one veſſel of wrath fitted for deſtruction, verſe 22. and to magnifie the riches of his glory of his grace on the veſſels of mercy afore prepared unto glory? verſe 23. By p. 293all which it manifeſtly appears that there are ſome whom God never loved, but hated; whom he never elected, but paſſed by; whom he intended not to ſhew mercy unto, but to leave them to be hardned; that he would not make them veſſels to honour, but to diſhonour; that were veſſels not of mercy aforehand prepared to glory, but veſſels of wrath fitted to deſtruction; which if it be ſo (and ſo the Apoſtle ſaith it is) then undoubtedly God did never intend an univerſal Redemption, and univerſal purchaſe of peace and mercy and ſalvation by Chriſt, for all and every man: For by Pauls Doctrine he doth not intend to ſhew mercy to the veſſels of wrath; and yet by the Arminian Doctrine, he doth intend to ſhew mercy to all.

2. I now proceed to the ſecond Concluſion; As God the Father never intended Chriſt did not intend ſuch a latitude for all by his death.an univerſal Redemption and Jubile by the death of Chriſt: So neither did Jeſus Chriſt the Son of God (who did die to ſave ſinners) intend ſuch a latitude for all and every man. The intention and minde of Chriſt in this, I Proved.humbly conceive cannot be better diſcerned than by

1. The entring into his Office of Mediatorſhip as a Surety.

2. The opening of his laſt Will and Teſtament, when he was near death to ſeal it.

3. The proſecuting of all their intereſts who were concerned in him, and his death.

4. The diſowning of ſome, as ſuch as he never had reſpect unto.

1. When Chriſt entred into, or took on himſelf the office of a Mediator, he then declared himſelf alſo a Surety or Sponſor. Therefore as he is ſtiled, Heb. 12. 24. The Mediatour of the New Covenant; ſo is he ſaid to be made the Surety of a better Teſtament, Heb. 7. 22.

The Argument runs thus; Jeſus Chriſt is a Surety for all thoſe to whom he is a Mediatour, Redeemer, and Saviour. But he never was a Surety for all, and every man. Ergo.

The firſt of theſe Propoſitions cannot be denied; for the Scripture calls Chriſt our Mediatour, and Redeemer, our Surety, and ſaith expreſly, that Chriſt once ſuffered for ſinners, the Juſt for the unjuſt, 1 Pet. 3. 18. (i.) in their ſtead, and for their good, and that he bare our diſeaſes, and carried our ſoroows, and the chaſtiſement of our peace was upon him; and our iniquities were laid upon him, Iſa. 53. 4, 5.

But then for the ſecond Propoſition that he never was a Surety for all and every man. Will the Arminians ſpeak plainly to this? was he, or was he not? If he were not, then every ſinfull mans debts are not paid by Chriſt, and then every man is not redeemed, and then God is not reconciled to every man; for if that debt be not paid, and God ſatisfied, then Redemption is not wrought, &c. If he was a Surety for all and every man, then Jeſus Chriſt put himſelf in the room and ſtead of every ſinner of the world, as a ſurety doth for every one to whom he is a Surety, and bound himſe…f as reſponſible to Divine Juſtice to ſatisfie all that could be charged againſt any ſinner, as the ſurety doth for every one he ſtands bound for: I will be ſurety for him, ſaid Judah to Jacob about Benjamin, Gen. 43. 9. Of my hand ſhalt thou require him; if I bring him not unto thee, and ſet him before thee, let me bear the blame for ever. So Jeſus Chriſt as Surety to God, did actually ſatisfie the Juſtice of God the Father for us, and pay, and diſcharge all the debt; ſo that wrath, and curſe, and damnation are utterly removed, and can never befall the ſinner, becauſe Chriſt as a Surety hath perfectly ſatisfied for all, and cleared all; Sed ira Dei manet infidelibus, Joh. 3. 36. Nay as a Surety he did not only ſatisfie to the diſcharging of all ſin and puniſhment, but merited alſo and purchaſed mercy life, grace, and glory; and God is bound to give in all this; So that if Chriſt be a Surety for all and every man, and as a Surety died for them all, then is p. 294Gods Juſtice fully ſatisfied, God hath no more to ſay againſt any ſinner; he cannot damn any (becauſe all ſin is ſatisfied for, and diſcharged) and every man ſhall certainly be ſaved, becauſe Chriſt as a Surety hath purchaſed this, and muſt, and will ſee it performed and enjoyed.

But this no Arminian that ever I read or heard of, will maintain, &c.

2. Secondly, we may find out the very mind of Chriſt concerning the latitude of Redemption and ſalvation by his death, if we peruſe his laſt will and Teſtament, where his mind is plainly opened unto us, and which he ſealed and confirmed by his death; there you read for whom he died, Matth. 26. 28. This is my blood of the New Teſtament which is ſhed for many, for the remiſſion of ſins. Mar. 14. 24. This is my blood of the New Teſtament which is ſhed for many. Luke 22. 20. This cup is the New Teſtament in my blood which is ſhed for you. Heb. 9. 15. For this cauſe he is the Mediatour of the New Tetament, that by means of death for the Redemption of the tranſgreſſors that were under the firſt Teſtament, they which a… called might receive the promiſe of eternal inheritance. verſe 28. Chriſt was once offered to bear the ſinnes of many. Matth. 20. 28. The Son of man came to give his life a ranſome for many: Here you ſee all along in the Teſtament of Chriſt, no mention made for all men, but only for many, for many, and for many; and ſo God ſpeaking of his Chriſt, My righteous ſervant ſhall juſtifie many, for he ſhall bear their ſins, Iſa. 55. 11. And he bare the ſins of many, verſe 12.

3. Thirdly, Jeſus Chriſt did not proſecute an univerſal intereſt of all the world, but a particular intereſt of ſome. Ergo. He did not intend an univerſal Redemption and Salvation. Joh. 17. 9. I pray for them; I pay not for the world, but for them which thou haſt given me, for they are thine. Doubtleſſe, if Chriſt did intend to redeem and ſave all, he would have done ſo much as to have paid for all: It is ſtrange that he ſhould lay down his life for all, and yet would not lay out a prayer for all; that he would die to ſave them, and yet not pray to ſave them; if Chriſt would not do ſo much as to proſecute their ſalvation by a Prayer, I verily believe he never intended their ſalvation by his death.

Ob. The Arminians to decline the edge of this Argument, tell us of a double interceding or praying of Chriſt.

One is particular, and this indeed is onelyonly for Believers.

Another is univerſal, and this is for the whole world.

Sol. A handſome evaſion I confeſs; methinks they ſhould alſo diſtinguiſh of a two-fold death, and Redemption, and ſalvation by Chriſt; one particular for all believers; and another univerſal for all the world; that effectual and doing good; this ineffectual, and profiting none.

Object. But may we know any Scriptures for Chriſts univerſal Praying, and interceſſion? yes, they quote Luke 23. 34. Father, forgive them, for they know not what they do.

Sol. True, here is Chriſts Prayer indeed, but yet here is not the univerſal prayer for the whole world: here is his prayer for them that Crucified him out of ignorance; and we hear of the fruit of this prayer in Acts 3. 17. compared with Acts 4. 4. theſe men who through ignorance crucified Chriſt, and for whom Chriſt prayed, Pater Remitte, they were not the whole world; this place therefore will not make out an univerſal interceding or praying for the whole world.

Object. Therefore they bring another Scripture, Iſa. 53. 12. He made interceſſion for trannſgreſsors.

Sol. 'Tis true, he made interceſſion for tranſgreſſors; but where is that interceſſion which he made for all transgreſſors? where is the univerſal interceſſion? p. 295the tranſgreſſors for whom he made interceſſion in this 12. verſe, are thoſe ſinners which he calls many, and juſtified them in the 11. verſe.

4. Fourthly, Jeſus Chriſt doth profeſſedly diſown ſome, as being ſuch that he never had any affection or reſpect unto; did he ever intend to dye for theſe, and to do as much for their ſalvation, as for the ſalvation of others? Matth. 7. 22. Many ſhall ſay in that day, Lord, Lord, have we not Propheſied in thy Name, and in thy Name caſt out Divels, and in thy Name done many wonderful works? verſe 23. And then will I profeſs unto them, I never knew you; depart from me ye workers of iniquity.

Many ſhall ſay, and yet Chriſt will ſay to thoſe many, I never knew. He doth not ſay, I do not now know, or own you, or I did once know you: but I never knew you: Chriſt is ſaid to know his ſheep, Joh. 10. 14. for whom he laid down his life, verſe 15. But there are many to whom Chriſt will ſay, I never knew you, never acknowledged you, never loved you, never liked you; no not when they Prophecied, and wrought miracles in his Name. Chriſt will not then know them, becauſe they rejected him, and were wicked workers, yet I never knew you.

There you ſee that this univerſal redemption cannot finde foundation either in the intention of God the Father, or in the intention of God the Son (and as Chriſt) who wrought Redemption for ſinners.

3. I ſhall now advance to a third Concluſion, that there was not an univerſal impetration of reconciliation, and remiſſion of ſins, and of eternal life by the death of Chriſt.

This is that thing upon which the Controverſie about the univerſality of the death of Chriſt doth principally depend; concerning which the Arminians unanimouſly deliver themſelves thus; Chriſtus ex patris & ſua intentione omnibus & ſingulis hominibus indiſcriminati…, …m pere…tibus quam ſervandis, impetravit Reconciliationem cum doo … Remiſſionem peccatorum & vitam ateriam. Chriſt according to the intention of his Father and his own, did obtain for all men, and for every man, indifferently (as well for them that ſhall periſh, as for them that ſhall be ſaved) Reconciliation with God, Remiſſion of ſinnes, and life eternal.

Before I preſent you ſome Arguments againſt this Opinion, I ſhall crave your favour that I may ſpread the whole ſumme and frame of it, as it is by the Arminians themſelves ſet forth in their writings; they teach

I. That upon the fall of mankind, in Adam, there was a gracious affection in God, by which he was yet mercifully affected to love all and every man (alike) ſo as ſeriouſly to deſire the ſalvation of all men, and of every particular man, Ʋt nullus omnino homo ſit, cujus ſalutem non velit; ſo that there was not any one man, whoſe ſalvation God did not will.

II. That for the extending of this favour unto all and every man, Jeſus Chriſt was ſent into the word to dye, that by his d…ath, God juſtice might be ſatisfied for all the ſins of all men, and that thereupon God… might (without any prejudice to his juſtice) Plenario voluntatis propoſito velle ſalvare, with a full purpoſe will ſalvation.

III. That Jeſus Chriſt did come into the world, and by his death did ſatisfie the juſtice of God; and ſo opened a door of grace for a poſſible ſalvation for all and every ſinner: Mercy now being ſet at liberty, which before was bowed up.

IV. That all and every ſinner hath a liberty of freedom to enter into that door of grace, and beſides that, there is ſo much ſufficiency of help afforded unto them, that if their free-will be pleaſed to make uſe of it, they may p. 296accept of it if they will; and if they will not, it is their own fault.

V. That nevertheleſſe you muſt diſtinguiſh of the death of Chriſt according to a two-fold decree of God, as they ſay there is

One Decree which is according to his affection or will deſiring to ſave all and in reſpect of this, the death of Chriſt was an univerſal impetration (i. e.) it did work ſo far in relation to God, that he might without any injury to himſelf, will an univerſal ſalvation to all men, and accordingly he did will and decree it, Chriſt having impetrated it.

Another Decree of God by which he intended the actual beſtowing, giving, and communicating of this ſalvation univerſally purchaſed by the death of Chriſt (which they and we do call the Application of the death of Chriſt) and this they ſay is Solis fidelibus, only to Believers, who by faith do receive Chriſt.

So that if you demand of the Patrons of univerſal Redemption, Did God indeed deſire and will the ſalvation of all loſt ſinners? they anſwer, he did: But did God ſeriouſly will this? yes, he did: And was Chriſt ſent for this end? he was: And did Chriſt by his death procure and obtain this for all? yes he did: But did God ever decree, or will that all and every man ſhould have benefit by this? No verily, but only Believers, only ſuch as ſuffer themſelves to believe, and repent; theſe actually are reconciled, pardoned, and ſaved.

Nevertheleſs, Jeſus Chriſt did by his death obtain this for all; Univerſal Reconciliation, univerſal Remiſſion, univerſal Salvation are purchaſed by the blood of Chriſt, although ſome only ſhall partake of it: All have a right in the ſalvation purchaſed, though only Believers have the benefit; nay, though no man ſhould ever believe, yet there was an univerſal ſalvation purchaſed by Chriſt for all men.

Though that Aſſertion, that all Believers, and they only partake of actual Reconciliation, and Remiſſion, and Salvation by Chriſt, be a truth, which we all agree in; yet that there is ſuch an univerſal Reconciliation, Remiſſion, and Salvation purchaſed by the death of Chriſt for all men whatſoever, is an opinion unto which we cannot ſubſcribe, but muſt reject as oppoſite unto Scripture, and religious Reaſons.

I ſhall let paſſe ſome Arguments which ſome make uſe of againſt this Opinion, Arguments againſt this Opinion.verſe 9.

1. Some were in Hell when Jeſus Chriſt died; Did Chriſt obtain Reconciliation, and Remiſſion of ſins, and Eternal life for them? If not for them, how then for all and every man? But did God ever intend it for them, or accepted of the death of Chriſt for them? thoſe for whom Chriſt laid down his life, he ſaith of them that they ſhall never periſh, Joh. 10. 15, 28. Do not they periſh who are in hell?

2. How comes it to paſſe that many miſſe of heaven, who yet never refuſed or rejected Chriſt? If Chriſt obtained ſalvation for all, and theirs it is if they refuſe it not; how come they to miſſe of that obtained ſalvation? Miſſe they ſhall not (lay the Arminians) unleſſe, and untill they refuſe; but refuſe (ſay we) they cannot unleſs it be offered; and offered it is not but by the Goſpel; and the Goſpel offers it not where it comes not; but in all tim…s and ages of men, it comes not to all and every man; yea, that there were any inhabitants in America, was for many Ages utterly unknown to the Chriſtian world, &c.

3. There are ſome whom God never elected, but paſſed them by, he would not ſhew mercy unto them; he intended to manifeſt his juſtice and wrath on thoſe veſſels of wrath; did Chriſt obtain for theſe alſo, Reconciliation, Remiſſion, and eternal life! He knew that his Father would never have mercy on them, and his death was according to the Counſel of his Father; and did his Father p. 297Counſel and Decree and appoint him to purchaſe and procure mercy for thoſe of whom he ſaid, he would never ſhew mercy to them? why? this were ſtrange indeed, that God ſhould put the ſoule of Chriſt to grief, and make him to bear wrath and ſorrow for them, unto whom he never intended mercy.

4. Should not all men in the world be born in a ſtate of grace and favour? For Chriſt hath obtained Reconciliation for them all, and that Reconciliation is not forfeited untill they reject it by unbelief, and that cannot be as ſoon as they be born? How then can we all be ſaid by nature to be the children of wrath, Epheſ. 2. 3. ſeeing wrath is off and ceaſed when God is reconciled?

This Inference cannot poſſibly be avoided, unleſs we will fancy that the Reconciliation purchaſed by Chriſt, is kept by God (as it were) in Banco, as a Treaſure which diſchargeth nothing for a while, untill hereafter it be brought forth to help a perſon upon occaſion; ſo that the Reconciliation and Remiſſion purchaſed by Chriſt, muſt he as a dead ſtock in heaven ſo long, untill men come to years, and then God makes experiments whether ſinners will make uſe of it or no, &c.

But to theſe I ſhall add other Arguments.

1. The Impetration of univerſal Reconciliation, either it was an actual Reconciliation and Remiſſion, or only Potential, a Reconcileableneſs, or Remiſſableneſs. If it were an actual Reconciliation and Remiſſion, then are God and all ſinners enemies no longer, but friends; and then every ſinner ſhall certainly be ſaved. And is a bleſſed man, for if we be reconciled by the death of Chriſt, much more ſhall we be ſaved by his life, Rom. 5. 10▪ And Rom. 4. Bleſſed are they whoſe iniquities are forgiven, and whoſe ſins are covered. verſe 8. Bleſſed is the man to whom the Lord will not impute ſin: But this I ſuppoſe none will preſume to maintain, Ergo. no Actual Reconciliation and Remiſſion for all. If the Reconciliation and Remiſſion be only Potential, and not Actual; then

1. Why doth the Scripture take no notice of this at all: But where it ſpeaks of the death of Chriſt, and Reconciliation, and Remiſſion thereby, it perpetually delivers the one and the other as Actual. Epheſ. 2. 13. Ye are made nigh by the blood of Chriſt. verſe 14. He is our peace. ver. 15. Making peace. ver. 16. Having ſlain the enmity thereby. Col. 1. 20. Having made peace through the blood of his Croſſe. ver. 21. you hath he reconciled. Epheſ. 1. 7. In whom we have Redemption through his blood, the forgiveneſs of ſins, 2 Cor. 5. 19. God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them: was all this (here aſcribed unto the death of Chriſt) only a power accruing unto God that he might (if he would) make an offer of an univerſal reconciliation, and Remiſſion?

2. But again, Jeſus Chriſt did make an actual offering of himſelf, and he did actually ſatisfie the Juſtice of God for all (according to the Opinion of the Arminians) Now if the Juſtice of God be actually ſatisfied, ſurely there is more than a meer power and liberty acquired that God may be reconciled to us if he will, and pardon us if he will, and ſave us if he will: Becauſe the ſatisfaction of Chriſt can and doth Oblige God to this; God having Covenanted with him, if that he would lay down his life for ſinners, that then his Righteouſneſs ſhould juſtifie and reconcile them.

3. What we are to believe, that is true, but we are to believe that God is actually reconciled by the blood of Chriſt, and hath actually forgiven us?

2. This Grand univerſal Impetration, either God intends the real actual application of it, or he doth never intend to apply it to all.

It were moſt ſtrange that the Son of God ſhould come down from heaven, be made man, be made obedient to the death, even to the death of the Croſs; yea and be made a curſe for us, and by his blood purchaſe (as they ſay) Reconciliation, p. 298and Remiſſion, and life Eternal for all and every one, if God intended not actually to beſtow theſe.

But I demand, Did he intend and will the actual collation of theſe purchaſed benefits on all and every one; or did he not?

The Arminians to this, expreſly anſwer two things.Grevencovius Cortivus.

1. Deum nec voluiſſe, nec noluiſſe; God did neither will and intend it; neither did he nill, or not intend it:

Why then there is a Chriſt given to death, given for a Sacrifice to be a Propitiation for ſinners, to be a Redemption for all and every ſinner, to ſave all, and yet after all this, God is not peremptorily reſolved (either way) of the benefit of this to any one ſinner whatſoever: And ſo the death of Chriſt may be in vain, in reſpect of benefit, to all the ſinners in the world.

For although his death did ſatisfie Gods Juſtice, and thereby God gained ſo much as that he might univerſally tender Redemption to all; yet if there were no actual purpoſe, or real intention in God to beſtow this on any, who can ſay that he ſhall be the better for that which God really intends not to beſtow on him?

2. Again, they ſay that though God did not peremptorily intend to confer and beſtow this upon all, yet conditionally he did, if ſo be that all will believe on Chriſt: unto which I would reply two things:

Firſt, God did know that all men would not believe on Chriſt; and therefore as to the preſcience of God, this condition was not univerſal but particular; if Gods intention to impart the benefits of the death of Chriſt had a reſpect unto, and foundation in a condition which he certainly foreſaw to be particular only; Hence it will neceſſarily follow, That God never intended a Redemption and ſalvation for all: From the Argument either to God, or unto men, it ſhall bind the Adverſary.

If to God in reſpect of his intention, then thus I frame it: God intended ſalvation by Chriſt, only for all who will believe in Chriſt; but God did certainly know that all men would not believe in Chriſt. Ergo. he did not intend it for all.

If to men in reſpect of the event, then thus: Salvation is obtained for all who will believe on Chriſt; but all men will not believe in Chriſt. Ergo. Salvation is not obtained for all.

Secondly, I reply to that Aſſertion, viz. That God did intend to confer or apply all ſaving benefits purchaſed by Chriſt, upon the condition that all men would believe. Either God did really intend to give this condition to all (i. e.) to work ſo effectually upon all, that they might believe through his grace; or he did not ſo intend to work on them: If he did not intend effectually to give faith unto all men, then queſtionleſſe he never did intend that all men either ſhould or could partake of that univerſal redemption by Chriſt; for no man either doth, or can partake thereof without faith; and of that faith no man neither doth, or can partake thereof, unleſs God be pleaſed to give it unto him; Faith being the gift of God. If he did intend effectually to give faith unto all men, then all men have been, are, or ſhall be Believers; for what God will effectually give, of that ſhall we partake, &c.

Object. God intends to give faith to all men; but it is in his own congruous way, unto which all men ſubmit not.

Sol. But this comes not home to the Argument; for I do not argue of the congruity and fitneſs of wayes to work faith, and whether men may reſiſt theſe wayes or not; or whether God will give ſaith upon another condition, if they will have faith. This I inſiſt upon, that if God intends effectually to give faith unto all, then all ſhall eventually have that faith: To give ſaith effectually is not a meere command to believe; nor is it to preſent unto ſinners media ſufficientia p. 299only, but it is by the Almighty operation of the Spirit of God to create and work in, or infuſe the grace of faith into the heart of a ſinner.

3. If there were ſuch an univerſal Impetration of Reconciliation, andremiſſion, and ſalvation for all and every man by the death of Chriſt; then the love of God, and the love of Chriſt are of equal reſpect to all alike: All are alike in the love and intention of God who gave Chriſt; and all are alike in the love and death of Chriſt; who upon one and the ſame account died alike for all, whether believers, or unbelievers, whether thoſe that ſhall be ſaved, or thoſe that ſhall be damned; there was no difference, and no inequality of love towards ſinners; God did not look more on one than on another; neither did Chriſt regard one more than another in his death. But that any one ſpeeds better than another, this depends on himſelf, becauſe he will believe, the other will not, but all are alike objects of the ſame degree of love with God and Chriſt.

The Arminians bluſh not to ſay that thus it is▪ Gods love in the giving of Chriſt, and Chriſts love in giving himſelf (Antecedently) was alike to all, (no more to Peter than to Judas, and as much to Pharaoh as to Moſes) though the conſequent love indeed (after men do believe) is not alike: But for the Antecedent love, that was alike to all: and the death of Chriſt was the effect of that his great and equal love unto all Antecedently.

Sol. But this is a grand miſtake and Error, and that I ſhall briefly demonſtrate by Scripture and Reaſons. The Antecedent love not alike to all, appears by The Antecedent love not alike to all; Proved. By Scripture.theſe Scriptures.

1. Matth. 11. 25. I thank thee, O Father, Lord of Heaven and Earth; becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes; verſe 26. Even ſo Father, for ſo it ſeemed good in thy ſight.

The matter of which Chriſt there diſcourſeth, was the Myſtery of Redemption and Doctrine of ſalvation; this ſame, Chriſt ſaith that his Father did hide from the wiſe and prudent, and ſo he did, becauſe it ſeemed good unto him ſo to do: And for this differential pleaſure and work of God, Chriſt gives thanks unto his Father: Now if God did love all alike, ſo as to will all their ſalvation alike, why would he have hid the Doctrine and way of ſalvation from any? and had the love of Chriſt been alike to all in the deſire and purpoſe of their ſalvation, would he have thanked and bleſſed his Father, for hiding and not revealing of that univerſal ſalvation?

Can any man reaſonably make Chriſt thus to expreſſe himſelf? Father, thou didſt ſeriouſly will the ſalvation of all alike, and ſo did I my ſelf, and nothing is wanting on thy part, nor yet on mine, that all ſinners might enjoy the ſame: Nevertheleſs I thank thee who didſt thus love all alike, and intend the ſalvation of all alike, that thou haſt hid the Doctrine and knowledge of this univerſal Salvation from the wiſe and prudent. Do you call this an equal love to all!

Object. Nor will the corrupt gloſs of Corvinus the Arminian help him at all, who would make Chriſt to give thanks to his Father, q. Thoſe things which were hidden to the wiſe, he had revealed to babes.

Sol. The Text voides that ſhuffle plainly; for it ſaith, becauſe thou hast hid theſe things from the wiſe; not They had hid them from themſelves, but Thou haſt hid them; Not So it ſeemed good unto them; But it ſeemed good in thy ſight:

II. I will give you another place againſt this equal love of God to all, which I believe is unanſwerable; Rom. 9. 11. The children being not yet born, neither having done good or evil, that the purpoſe of God according to Election might ſtand, not of works, but of him that calleth; verſe 12. it was ſaid unto her, The p. 300elder ſhall ſerve the younger. verſe 13. As it is written, Jacob have I loved, but Eſau have I hated.

Let Eſau and Jacob be Examples or Types, it matters not much to the Point in hand; here it is ſaid, Jacob have I loved, and Eſau have I hated. Is this a love alike to both? Nor will that diſtinction of a conſequent love of God, which they make to be after faith and repentance, and to be unlike to men; or of an Antecedent love of God which is before faith and repentance, and is alike to all; I ſay this diſtinction failes them here.

Sol. For the Apoſtle ſpeaks of that Antecedent love, which yet is not alike to all (The children being not yet born, neither having done good or evil, yet Jacob have I loved, but Eſau have I hated.)

III. If the love of God and Chriſt were Antecedently alike to all men in this buſineſs of univerſal ſalvation; Then when Chriſt died for all ſinners, he loved them all with ſuch a love as greater could not be. Joh. 15. 13. Greater love hath no man than that he lay down his life for his friend: If one be an enemy, you cannot ſhew greater love than to lay down your life for him, or if he be a friend, greater love cannot be ſhewen than this, to lay down your life for him.

Now did Chriſt love all men with ſo great a love, as greater cannot be ſhewen to any? If ſo, why is it that the effects of this love never reach many men ſo greateſtly loved, and yet they reach others, even becauſe they were ſo greatly loved? &c.

IV. This univerſal Impetration only by the death of Chriſt cannot be admitted for thoſe abſurd conſequences which depend upon it, verſe 9.

1. It lames Jeſus Chriſt in his Pr…ly Office, which did as neceſſarily take in the Interceſſion of Chriſt, as it did the Sacrifice and Oblation of Chriſt: for when he was Annointed and Conſecrated to be a Prieſt, he was at the ſame time conſecrated both to die, and offer, and purchaſe: And likewiſe to apply the offering of himſelf and the purchaſe unto thoſe for whom he died; Oblation was not put on him, and application upon another, but both on himſelf; he was to die and purchaſe as a Redeemer, and he himſelf was to apply what he had purchaſed as an Interceſſor; but by the Arminian Doctrine, theſe are ſevered, and application denied to his Interceſſion.

2. It frustrates the end of Chriſts Impetration; for when Chriſt died and purchaſed, his end therein was application of the purchaſe: He did purchaſe a deliverance that ſinners might be delivered, not that they might, or might not be delivered.

3. Nor can I yet ſee how this general empty Impetration can ſtand with the honour of Gods Attributes: Not with his Omnipotency that he would have a benefit procured, which he is hindred from the applying of it by the perverſeneſſe of mans will: Nor with his Wiſdom to intend that which he ſhall never accompliſh or obtain: Nor with his Juſtice, to receive from the hands of Chriſt ſo full and abſolute a ſatisfaction, and yet after that never to admit many men into grace or favour, nor to pardon them nor ſave them, though ſatisfaction were made by Chriſt for thoſe very ends: Nor yet with the Lov… of Chriſt, who laid down his precious blood, and yet this ſhould never take effect in many, for whoſe ſake it was ſo largely and ſeriouſly ſhed: And that he ſhould ſuffer the merit of his dea…h, and the efficacy thereof to be ſo continually perverted by the free and proud will of ſinners.

4. It doth abſolutely overthrow the Doctrine of Election delivered in Scripture, and the limited ſubordination of redemption by Chriſt according to Election, and the certain communication of all grace and glory to ſuch who are Elected and Redeemed.

p. 3015. So likewiſe doth it the Doctrine of the New Covenant of Grace which is particular.

6. And leaves God after the great love and coſt in giving of Chriſt, yet to an uncertainty, what the iſſue and fruit of all this will be; perhaps men will accept of it, perhaps not; perhaps they that accept of it will perſevere, perhaps not; perhaps I have loſt all my love and charges, &c.

4. I ſhould now diſcourſe of a fourth Concluſion, viz. that as there never was, or ſhall be an univerſal application of the death of Chriſt; ſo neither God, nor Chriſt ever intended the ſame.

But here the Arminians will ſave us of this labour; for they confeſs the ſame; the application, fruit, or benefit of the death of Chriſt is only for believers: And for any other death of Chriſt which is without any fruit or benefit to us, let themſelves (if they like it) take it, only give us that which is fruitful and ſaving.

3. There remains nothing more about this queſtion, but the anſwering of ſome Scriptures, and ſome Arguments which the Arminians make uſe of to prove Objections anſwered.their univerſal effectual redemption, or that Chriſt died for all men, and every particular man, not only Sufficienter, but alſo Efficaciter.

1. Object. Their firſt Batalio of Scripture for their Opinion reſts upon From the word (world)the word (the world) Joh. 3. 16. God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting life. Joh. 6. 51. The bread that I will give is my fleſh, which I will give for the life of the world. 2 Cor. 5. 19. God was in Chriſt reconciling the world unto himſelf. 1 Joh. 2. 2. He is the Propitiation for our ſins, and not for ours only, but alſo for the ſins of the whole world: to which they may add alſo, Joh. 1. 29. Behold the Lamb of God which taketh away the ſin of the world. Joh. 12. 47. I came not to judge the world, but to ſave the world.

Before we give a particular anſwer to theſe Scriptures, it is neceſſary to premiſe a word or two.

1. The word [world] is diverſly uſed in the Scripture, ſometimes it The word world diverſly uſed.ſignifies

1. The whole frame of Creation, Heaven and Earth, and all the Creatures in them.

2. The promiſcuous and univerſal multitude of mankind.

3. Only the wicked and unbelieving part of the world; I pray not for the world, Joh. 17. 9.

4. Only the Elect and believers, Rom. 11. 12. If the fall of them be the riches of the world. verſe 15. If the caſting away of them be the reconciling of the world, &c.

2. That expreſſion (all the world, and the whole world) doth not alwayes import It doth not alwayes import every man in the world.in Scripture, every man in the world, Luke 2. 1. There went out a Decree from Ceſar Auguſtus, that all the world ſhould be taxed. This cannot be meant of every particular man in the world, nor yet of many Nations of the world, for they were not all (ſingly) under the Roman power, Joh. 1. 10. The world knew him not: this cannot be underſtood of every one in the world; for ſome in the world did know him, Joh. 12. 19. Behold the world is gone after him! is it meant that every man in the world did ſo? 1 Joh. 5. 19. The whole world lieth in wickedneſſe; can this be underſtood of every particular man in the world? Rev. 18. 8. All the world wondred after the beaſt: Neither can this be expounded of every particular man in the world.

I purpoſely bring theſe places, becauſe the Arminians impoſe on weak and ignorant men, as if by the name (world) is alwayes meant all the men in the world, and every particular man in the world: you ſee that the p. 302Scriptures do not alwayes ſo intend it, no not when they ſpeak of all the world, and of the whole world.

But now let us look on the Scripture alledged diſtinctly.The Scriptures anſwered.

Object. John 3. 16. God ſo loved the world, that he gave his only begotten Joh. 3. 16.John 3:16Sonne, &c.

Sol. 1. Are the Arminians in good earneſt in bringing this place for Gods intention of ſalvation for all by Chriſt?

1. Do they not affirm that God neither would, nor could, velle ſalutem hominum, before Chriſt had ſatisfied his Juſtice? and yet this place ſhews a ſpecial love and will in God of mans ſalvation before he gave Chriſt.

2. They deny the love of God in the Text, to be any act of his will at all, unleſs incomplicitly; but here it is made the immediate and prime cauſe of the giving of his Son. So that according to their Opinion, they muſt expound the place thus; God ſo loved all man-kind with ſuch a love, whereby he neither would, nor could will the ſalvation of any man, (that he ſent his Son to ſave all men, before he did intend to ſave any man) that whoſoever believes ſhould be ſaved: This is the great love which they make in God to ſave all men by Chriſt.

2. Again, Seeing that word [world] is ambiguous, ſometimes being taken for thoſe men of whom Chriſt is the Head, 2 Cor. 5. 19. ſometimes for thoſe men of whom Satan is the Prince, Joh. 12. 31. (The Prince of this world) it had been fit for them to have made out unto us, that both of theſe worlds were ſo loved by God, that he gave his Sonne for the Salvation of them both.

Thirdly, the ſenſe of the place ſtands evident of itſelf thus; God ſo loved the world, &c. (i. e.) he was ſo mercifully affected towards mankind in their loſt condition, that he would not ſuffer all of them to periſh, but ſent his Son, that whoſoever believes on him, ſhould not periſh, but have everlaſting life.

Whence it evidently appears, that Gods intention in the ſending of his Son, was for ſalvation, not of every particular man, but of every one that believes.

And indeed there the reſtriction of Gods purpoſe for ſalvation doth lie (In quiſquis credit, whoſoever believes) not that God would ſave every particular man in the world, but only every one that ſhould believe.

And queſtionleſs this was great love ſhewn to the world of man-kind univerſally loſt, That Jeſus Chriſt was ſent for the recovery and ſalvation of every one of thoſe in the world that ſhould believe on him.

Nor will any Arminian dare to affirm more than this, unleſs he will maintain that there was yet a larger love in God, and a larger intention in him effectually to ſave all the world by Chriſt diſtributively, and collectively, whether they believe, or do not believe: The Scripture plainly rejects this, and ſo do they themſelves.

Object. Again, they object that Scripture of John 6. 51. The bread which I will give you is my fleſh, which I will give for the life of the world.

Sol. That Chriſt gave himſelf for the life of the world, is granted; and that he is the bread which giveth life to the world, verſe 33. is alſo granted; but the Point to be proved is, that Chriſt did give himſelf effectually for the life of every man in the world. But this can never be made out any farther than for Believers in the world. verſe 35. I am the bread of life; he that cometh to me ſhall never hunger; and he that believeth on me ſhall never thirſt. And verſe 5…. Except ye eat of the fleſh of the Son of man, and drink of his blood, ye have no life in you.

p. 303Object. 2 Cor. 5. 19. God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them.

Sol. 1. Here is the ſame term again; but the queſtion is whether (world) in this place ſignifies any other but fideles in mundo; for the Apoſtle ſpeaks of an actual Reconciliation, and of an actual forgiveneſs predicated of this world, which are proper to believers.

2. If you would have the word world, in this place to be underſtood of every particular man in the world; then it muſt follow that God is by the death of Chriſt actually reconciled to every one, and every one to God (which the Arminians themſelves deny) and that ſin is not, and ſhall not be imputed to any man whatſoever, which is a notorious falſhood.

1 Joh. 2. 2.1 John 2:2Object. But another place there is unto which they much truſt upon, viz. 1 Joh. 2. 2. He is the propitiation not only for our ſinnes, but alſo for the ſinnes of the whole world.

Anſwered. Sol. But this place (which at firſt ſight ſeems one of the ſtrongeſt for them) will not help them at all; for

1. The Apoſtle ſpeaks of a Propitiation conjoyned with the interceſſion of Chriſt, verſe 1. If any man ſin, we have an advocate with the Father, Jeſus Christ the Righteous. verſe 2. and he is the propitiation, &c. Now the Arminians deny the Interceſſion of Chriſt to be for all the world; for ſo ſay they, there ſhould be an actual application of the death of Chriſt unto all and every man, which may not be admitted.

2. Again, ſuch a Propitiation as Chriſt is here ſaid to be (for our ſins) the ſame is here ſaid to be for the ſins (of the whole world) (otherwiſe the comfort here given were of ſmall force, if Chriſt ſhould be a propitiation for us; and for the world, in a different ſenſe; for our ſins effectually, but for the ſins of the whole world ineffectually.)

But he is a Propitiation for our ſins, (i. e.) who believe effectually, therefore he muſt alſo be a propitiation for the ſins of the whole world alſo effectually: So that if by the whole world in this place, all and every man in the world be underſtood; Then Chriſt muſt be, and is an effectual Propitiation for the ſins of every one (i. e.) he hath ſo ſatisfied and pacified God, that he is no longer diſpleaſed with any one ſinner; but this the Arminians will not maintain.

3. The ſcope and purpoſe of the Apoſtle in this place, is to comfort and ſupport the hearts of believers in caſe of falling or ſinning, that they ſhould not deſpair, and for this he preſents two Reaſons:

1. One is, that Chriſt is our Interceſſor, or Advocate with the Father.

2. The other is, that Chriſt is the Propitiation for the ſins of all the faithful, whether Jews or Gentiles, by which he means here the whole world; not only for our ſins who are Jews, but for the ſins of the Gentiles: So that by the whole world, is meant all believers whether Jews or Gentiles (for his Epiſtle is Catholick and reſpects them both.)

Nor is it an univerſal expreſſion when the Jews and the Gentiles are ſpoken of in way of diſtinction and oppoſition, then to call the Gentiles the world. See at your leaſure, Rom. 11. 12, 15.

Object. But the conſolation given here is not ſo full and riſing, unleſs by a Propitiation for the ſinnes of the whole world, he underſtood every man in the world!

Sol 1. I anſwer; To me the Conſolation riſeth very full and high; for the caſe is of ſome particular Chriſtians or Believers ſinnings (if any man ſin) in this caſe he ſupports them not to deſpair, but to hope for pardon and peace, and that from Chriſt interceſſion and Propitiation; he is the Advocate, p. 304and he is the Propitiation for their ſins, and not only for their ſins, but for the ſins alſo of all Believers, that either do, or ſhall live in the whole world, whether Jews or Gentiles; all Believers ſhall finde him ſo, Ergo, you ſhall.

2. Yet ſuppoſe, that by a Propitiation for the ſins of the whole world, were meant (as the Arminians contend for) for the ſins of every man in the world: This (according to their ſenſe) would not make the Conſolation higher, but weaker: For as much as that Propitiation for the ſins of the whole world, by the death of Chriſt (according to them) is of no ſpecial reſpect to any particular ſinner living, nor of any efficacy for any one more than for another, nor more for the living than for the damned; neither was there any different intention for the Collation and Application of it untill men did believe: And what more high and ſpecial comfort can ariſe to a troubled ſoul from this, I am not able to conceive.

2. Oject. Their next phalanx of Scriptures for Chriſt dying univerſally pro omnibus & ſingulis, is muſtered up from the word (all) 1 Tim. 2. 4. who would have all men to be ſaved, and come to the knowledge of the truth. verſe 6. Who gave himſelf a Ranſome for all; Chap. 4. 10. Who is the Saviour of all men, eſpecially of all thoſe that believe: Heb. 2. 9. That he by the grace of God ſhould taſte death for every man, 2 Cor. 5. 14, 15. Tit. 2. 11. Before I ſpeak to theſe places, I would premiſe a few words.

1. As the word (many) in Scripture is ſometimes uſe… for (all) (as Dan. 12. 2. Many of them that ſleep in the duſt of the earth, ſhall awake, ſome to everlaſting life, and ſome to ſhame and everlaſting contempt) So the word (all) is ſometimes put for many, as Rom. 5. 18. So by the Righteouſneſs of one, the free gift came upon all to juſtification of life. ver. 19. So by the obedience of one, ſhall many be made Righteous. So that it is not ſafe nor true whereſoever we read the word all, there continually to expound it for every man diſtributively,

2. To dye for all, and to be given for all, muſt in ſome places reſpect the ſufficiency of the dignity in the death of Chriſt, but not alwayes the efficacy of his death in the virtual extent of it, which none that I have read will maintain in this Point of Chriſts dying for all.

Now let us look on the particular places mentioned for Chriſt dying for all, and every man.

1 Tim. 2. 4. Who will have all men to be ſaved, &c.

By all men (in this place) the Apoſtle means not every man individually, but all ſorts or kindes of men; for in the precedent verſes, he exhorts that Prayer be made for all men, and amongſt them, for Kings, and for all that are in Authority; and he ſubjoynes this Reaſon, Ergo, God will have all men to be ſaved; he excludes no ſort of men from ſalvation, but invites all ſorts and kinds of them. And therefore ſeeing the Goſpel is to be preached to all men, and there are ſome of all ſorts that God will ſave to whom the Goſpel is preached, therefore we ſhould pray for all men: Neither is it unuſual in Scripture to underſtand by all, not every particular, but all the ſorts or kinds, Joel 2. 28. I will poure my Spirit upon all fleſh; by all fleſh is not meant every man in the world, but all ſorts of perſons, your ſons and your daughters, your old men, and your young men, as there he expounds it; and upon Jews and Gentiles, as Peter expounds it, Acts 2. So Luke 3. 6. All fleſh ſhall ſee the ſalvation of God: Not every particular man in the world, but all kind of Nations, and people, and Men.

p. 305Nay Vorſtius himſelf confeſſeth that All in this place is as much, and the ſame with all ſorts or kindes, ſo that by all ſorts or kindes you do not reſtrain In exam. lib. Piſcat. de Praedeſt. p. 73. In Enchirid. c. 103.it only to the Elect.

Nor is this any new interpretation of this place. St. Auſtin delivered the ſame above a thouſand years ago in his Euchiridion to Laurentius. Vult omnes homines ſalvos fieri (i. e.) omne genus hominum per quaſcunque differentias diſtributum, Reges, Privatos, Nobiles, ſublimes, doctos, humiles, indoctos, divites, pauperes, Mares, Foeminas, & i… Aetatibus omnibus, in profeſſionibus omnibus, & ſi quid aliud differentiarum eſt in hominibus.

Quos Deus vult ſervari, pro eorum ſalute Eccleſia debet precari, ut Deus omnes (i. e.) quoſvis vult ſervari, ſublato gentis, ſexus, aetatis, ordinis atque dignitatis diſcrimine.

And in another place he expounds it thus; Deus vult omnes ſalvos fieri, ut De Corrept. & Gratia. c. 14.intelligantur omnes Praedestinatos, quia omne genus hominum in eis eſt. So the Apoſtle here doth not ſpeak de ſingulis hominum perſonis ſed de omnibus hominum ordinibus; non de ſingulis generum, ſed de generibus ſingulorum.

Others do diſtinguiſh of the will of God: One is Volunt as propoſiti, by which vult homines ſalvos facere; the other is, voluntas ſigni, by which vult homines ſalvos fieri: In this he puts men at what they ſhould look at, viz ſalvation, and by what means they ſhould compaſs that ſalvation, viz. by coming to the knowledge of the truth, &c.

1. Tim. 2. 6.1 Tim 2:6Object. 1 Tim. 2. 6. Who gave himſelf a Ranſome for all; Ergo, all men are redeemed by Chriſt.

Anſwered. Sol. 1. Mean they Actually, ſo that God is now ſatisfied, and they are indeed freed and delivered by the death of Chriſt? what ſhamefull dawbing is this, to ſtickle ſo for all mens Redemption or Ranſome by the death of Chriſt, when yet verily they deny any actual Redemption for any one by the death of Chriſt?

2. For all, a Ranſome for all? for all for whom he is a Mediatour? verſe 5. But a Mediatour he is for all them who belong to the Covenant of grace. And that is not for all abſolutely, and ſingularly, but for all Elect and Beleevers, who have God to be their God.

3. The ſame anſwer for all of all ſorts, may be given to this as to the former; for his ſpeech runs unto the ſame all, &c.

4. Yet if they would force to all ſingularly, then the Ranſome is for all quatenus ad dignitatem & ſufficientiam; not to all quatenus ad efficientiam.

Object. Heb. 2. 9. That he …y the grace of God ſhould taſte death for Heb. 2. 9.Heb 2:9every man.

Anſwered. Sol. Let the Apoſtle expound himſelf What he means there.

By every man, verſe 10. he calls them many Sons (in bringing many ſons to glory) ver. 11. Them that are ſanctified, and made one with Chriſt (He that ſanctifieth, and they who are ſanctified, are all of one, for which cauſe he is not aſhamed to call them brethren) And ver. 13. The Children which God did give him, &c. So that here by every man, is not meant every particular individual man, whether believer or unbeliever; but every Son of God, every one that is ſanctified, all that are brethren with Chriſt, all the Children given by God unto him; for every one of theſe did Chriſt taſte death; not one of them could have been ſaved but by his death; and what is this to every man whatſoever in the world? are all and every man, ſanctified, children, brethren, &c?

1 Tim. 1. 10.1 Tim 1:10Object. 1 Tim. 1. 10. Who is the Saviour of all men, eſpecially of them that believe!

Anſwered. Sol. 1. Speaks the Apoſtle here of Chriſts dying for the ſalvation of all and every man? of Gods Spiritually ſaving of unbelievers, and of believers, that he p. 306will eternally ſave unbelievers as well as believers. If the Arminians will needs have this place ſo underſtood, how come they to admit and ſwallow down that word (eſpecially, eſpecially of them that believe) whereas they hold that Gods will to ſave by the death of Chriſt is equal and alike to all? either they muſt underſtand this place of Gods Antecedent will of ſalvation; but then (eſpecially) ſtands in their way; or they muſt underſtand it of his Conſequent will, and then (all) ſtands in their way; for God (as they teach) will not ſave any according, to his Conſequent will but only Believers.

2. But the Apoſtle here ſpeaks, not of ſalvation by the death of Chriſt, but of a ſaving or ſafety depending on the Providence of God, which reſpects all men in the world, but believers in a more ſpecial manner, who have the promiſe of the life that now is, and of that which is to come, v. 8. And therefore the Apoſtle in his ſufferings and labours excites himſelf to truſt on God, to take care and provide for him, which he doth upon this ground, q. God is the Saviour of all men, but eſpecially of them that believe; q. d. If Gods Providence will help all men, even the world, much more them that believe on him.

Object. But that word Saviour, and ſaving, muſt needs mean ſome higher matter than this of Providence.

Sol. In this place it doth not, nor in many other places, Pſal. 36. 6. Hominem & Beſtiam ſervas Jehovah: Matth. 8. 25. Lord ſave us, we periſh.

Rom. 14. 15. 1 Cor. 8. 11.Rom 14:151 Cor 8:11Object. Rom. 14. 15. Deſtroy not him by thy meat for whom Christ died. 1 Cor. 8. 11. Through thy knowledge ſhall thy weake brother periſh for whom Chriſt died.

Anſwered. Sol. The Queſtion in diſpute is, whether Chriſt did by his death obtain for all and every man Reconciliation with God, Remiſſion of ſins, and Eternal life? do theſe places come up to the proof thereof?

1. The Apoſtle ſpeaks unto Chriſtians in both theſe places; he writes unto believers, (are believers all and every man?) nay he writes to the believers of particular Churches in Rome, and in Corinth; are particular believers all and every man in the world?

2. To theſe he writes of a particular caſe, reſpecting their Chriſtian liberty about the uſe of Herbs and Meats, ſo to moderate themſelves as not to ſcandalize or offend their weak brethren, and to perplex and enſnare their conſciences: that thoſe Chriſtians who were ſtrong in faith (i. e.) were fully perſwade and ſatisfied that all meats were lawful, ſhould not ſo act their liberty thereupon as to give offence to their weak brethren (unto weak believers) who yet were not ſo clearly convinced of that liberty: He ſpeaks of believers on both ſides, ſtrong and weak, and of none other but believers concerned in the preſent fear and ſcandal; and what is this to Chriſt dying for every man?

3. And why would he not have the ſtrong believers (by the abuſe of their liberty about meats, and drinks, and herbs) to offend the Conſciences of their weak brethren? he gives the Reaſon (deſtroy not him by thy meat for whom Chriſt died; and ſhall thy weak brother periſh for whom Chriſt died? The reaſon lies in the danger of that offence, q. d. thus to offend them was, as much as in them lay, to deſtroy them, and cauſe them to periſh; For offence or ſcandal (of themſelves, and in their own natural aptitude) do tend to the ruine and deſtruction of thoſe to whom they are objected, and weak Chriſtians are likewiſe apt to be ſhaken, and wounded, and waver by them. Aſſuredly this is and ſhould be reaſon ſufficient with any believers therefore not to give ſcandal in any thing, much leſs in the uſe of meats and drinks, to other Believers who are weak; neither doth the Apoſtle ſay He is deſtroyed by thy meat for whom Chriſt died, but Deſtroy not him, &c. He ſpeaks not of a work eventually done and effected, but of a work which he cautions them to beware or take heed of, as tending thereunto.

p. 307And ſo in the later place he doth not abſolutely affirm that the weak brother doth periſh, but interrogatively propounds, ſhall thy weak brother periſh for whom Chriſt died? q. d. ſhould you, or any of you be an occaſion (as much as in you lies) of the ruining of any for whom Chriſt died? therefore have a care, be wary that ye give not any offence unto them.

Fifthly, If the Apoſtle had ſaid that any weak brother had indeed been deſtroyed, and had indeed periſhed, yet this would not prove that Chriſt died for all and every man: All that it could inferre would be only this, that ſome Believers might be deſtroyed and periſh for whom Chriſt died; which yet appertains to another controverſie of falling from grace, and there neither will it ſerve the turn.

Object. 2 Pet. 2. 1. There were falſe Prophets alſo amongſt the people, even as 2 Pet. 2. 1.2 Pet 2:1there ſhall be falſe Teachers among you, who ſhall privily bring in damnable Hereſies, even denying the Lord that bought them, and bring upon themſelves ſwift deſtruction.

Loe, ſay the Arminians, here are ſome which bring upon themſelves ſwift deſtruction, and deny the Lord that bought them; and therefore as well they that periſh, as they that ſhall be ſaved, are redeemed by Chriſt, &c.

Sol. For anſwer to this place divers things may be ſaid.

Anſwered. 1. Some do queſtion whether it ſpeaks of Jeſus Chriſt at all, becauſe the word here rendred (Lord) is not that word (Lord) by which Chriſt is uſually ſet forth: there is a difference obſerved by learned men

1. Inter foreign, Herum, & foreign, Dominum; which we find in Jude, ver. 4. denying the Lord God foreign, and our Lord foreign: But I know not whether we may with ſafety reſt on this curioſity.

2. I ſhall rather make uſe of that diſtinction of being bought by Chriſt; perſons may be ſaid to be bought by the Lord Chriſt

1. foreign, according to truth, ſo only the Church is bought or purchaſed by the blood and death of Chriſt. Acts 2. 28. Feed the Church of God which he hath purchaſed with his own blood.

2. foreign, In reſpect of Opinion, and ſo thoſe are ſaid to be bought, who ſeem to be bought, who bear ſuch expreſſions of Chriſtians for a while, that both themſelves and others (in a judgement of charity) look on them as bought and redeemed perſons; although afterwards the contrary doth appear; as all thoſe who have but a temporary faith, and make a temporary profeſſion; theſe ſeem to us to be bought, and perhaps unto themſelves, yet really they are not. And truely ſuch kind of perſons were theſe, who are ſaid in this place to deny the Lord that bought them: they were ſo far wrought on, that they got the knowledge of the true way of righteouſneſs: verſe 12. And eſcaped the pollutions of the world through the knowledge of Christ, ver. 20. and probably were numbred (in reſpect of profeſſion) with the people of God: ſo that they ſeemed to be bought in reſpect of their temporary faith, profeſſion, and converſation, yet really they were not ſo, for they turned Apoſtates, ver. 22. and damnable Hereticks, ver. 1. denying the Lord (either in his Perſon, or in his Office) who bought them, as others and as themſelves did think.

Thirdly, Others do yet ſuggeſt one more anſwer unto this place; who ſay that theſe Hereticks (and ſo other wicked men) were bought by Chriſt, though not as to the effect and ſtate of ſalvation (for ſo only the Elect and true Believers are bought by Chriſt as their Redeemer and Saviour) yet in reſpect of ſome common fruits and benefits for thoſe, upon that account, their ſervice and fidelity are duely and properly belonging unto Chriſt, and their ſin is the greater for denying him who is their Lord alſo by a right of Redemption as to Common mercies: And ſome do conjecture, had it not been for the Promiſe of Chriſt as Redeemer, and Gods looking on him as ſo, all the world had been preſently deſtroyed upon the fall of Adam, but Chriſt interpoſing himſelf, he ſtayed that deſtruction, and at leaſt procured the cauſe of all thoſe outward bleſſings which ungodly men do enjoy in p. 308this life, for which reaſon he may be ſaid to buy even the ungodly (in that he delivers them from preſent ruine) and their ſin is therefore the greater to deny him; but I adhere to the ſecond anſwer as moſt proper to the place.

But having now many other Scriptures alledged by them to the ſame purpoſe aforementioned, let us conſider what Reaſons and Arguments the Arminians produce to prove that Chriſt died for all and every man, and by his death Arguments of the Arminians.purchaſed Reconciliation with God, Remiſſion of ſins, and eternal life for them.

I ſhall briefly mention four or five of the chiefeſt which they bring,

Argument 1 1. That which every man is bound to believe, is true; but every man is bound to believe that Chriſt died for him. Ergo, it is true that Chriſt died for every man.

Sol. To this Sophiſtical Argument, two anſwers are given by the Learned.

Anſwered. 1. One unto the Major, or firſt Propoſition (viz. That which every man is bound to believe, is true) a thing may be ſaid to be true in a three-fold reſpect; Either quia promittitur, becauſe it is promiſed; Or ſecondly, quia narratur, becauſe it is related or declared; Or thirdly, quia praedicitur, becauſe it is foretold; ſo that whatſoever a man is bound to believe, that ſame is true, either as promiſed, or as declared or done, or as foretold; Not alwayes true in one and the ſame reſpect, or in every reſpect; but either as promiſed, or declared or reported, or as foretold. To apply this to the Argument in hand, that Chriſt died effectually for every man; If it be a truth, then it muſt be ſo, becauſe God hath promiſed it, or declared it, or foretold it; if it be a truth, becauſe promiſed, then it is with condition of faith; for though the very promiſe be true in it ſelf, yet it is not performed unto us, without believing; the ſame promiſe ſtill requiring faith for the performance of it, and then this will not prove that it is true that Chriſt died for all and every man abſolutely, but only for Believers, or for all men only under the condition of faith: If it be a truth becauſe only declared, or foretold, then whether a man believes, or believes not, this is true that Chriſt died for him; the reaſon is, all things which are true by way of Narration or Prediction, they are true upon their own account, they are true before we believe them (our faith makes them not to be ſo) and if we believe them not, yet are they true; our unbelief cannot make the truth of God a lye: But I ſuppoſe that no Arminian will ſay that Chriſt dyed effectually for every man, whether he doth believe, or doth not believe.

A ſecond anſwer ſhall be unto the Minor Propoſition (But every man is bound to believe that Christ dyed for him) to this I would ſay three things.

Firſt, It is a material diſputable Point, Whether thoſe to whom the Goſpel is not revealed, are bound to believe that Chriſt died for them? becauſe the Precept of believing is a Goſpel Precept only, and the puniſhment for unbelief is threatned, and inflicted in relation to the Goſpel, for ſlighting and refuſing that Chriſt who is revealed and offered by the Goſpel unto ſinners, who alſo are therein commanded to believe on Chriſt: and if this be ſo, then certainly every man is not bound to believe that Chriſt died for him.

Secondly, When the Goſpel doth come, it doth not abſolutely command that every one ſhould believe that Chriſt dyed for him indeed; it doth command every one to believe on Chriſt (i. e.) to receive him, and truſt on him alone for life. But it doth not command him to believe (without any more ado, without any condition whatſoever) that Chriſt died for him (i. e.) hath by his death made his peace, procured his pardon and eternal life. For the Goſpel doth not reveale or command any ſuch thing: It doth reveale a Chriſt who died for ſinners, and it doth offer this Chriſt to ſinners; but with all it ſaith, Whoſoever believes ſhall be ſaved, and he that believes not ſhall be damned. Doth the Goſpel command every man abſolutely to believe that Chriſt dyed for him (which takes in the Application of all the fruits and benefits of the death of Chriſt which a ſoule can enjoy) whether a man obey the voice of the Goſpel or not, receive Chriſt or not! q. d. you are bound to believe that Chriſt died for you, though you never by faith cloſe with the offer of Chriſt, though your p. 309heart never prize him, or never are brought in unto him! and though you ſtill love your ſins and perſevere in them. Tell me in good ſadneſs, did Jeſus Chriſt ever ſign ſuch a Commiſſion as this, Go preach the Goſpel, and tell people that whether they receive me, or will not receive me; whether they become believers, or continue unbelievers; whether they repent, or continue impenitent; they are bound every man of them to believe that I dyed for them, and reconciled them, and have procured ſalvation for them! Certainly if every man were bound to believe this, he were bound to believe a falſhood; for verily Chriſt did not die for thoſe who remain unbelievers and impenitent: and the Goſpel is ſo far from promiſing life by the death of Chriſt to impenitent and unbelieving perſons, that it threatens and ſeals death, and wrath, and condemnation on them: Joh. 8. 24. If ye believe not that I am he, ye ſhall dye in your ſins. Joh. 3. 36. He that believeth not the Son, ſhall not ſee life, but the wrath of God abideth on him. ver. 18. He that believeth not is condemned already, becauſe he hath not believed in the Name of the only begotten Son of God.

3. The immediate Object of that faith which God at firſt requires, is not this Propoſition, Chriſt dyed for me; But Chriſt who dyed: And the firſt command of Faith in the Goſpel, is to accept Chriſt, and reſt on Chriſt, and then follows a fiduciary perſwaſion that Chriſt died for me: And indeed no man can come to that degree of Faith to be perſwaded or confident that Chriſt died for him, untill he firſt by faith receive Chriſt offered unto him.

Argument 2 Ʋnbelievers are damned for rejecting the grace of Christ offered unto them by the Goſpel; ſhall they be ſo puniſhed if that grace were never purchaſed for them, and never did belong unto them?

Anſwered. Sol. To this I anſwer.

Firſt, That Chriſt with his grace of Redemption is (Indefinitely offered unto ſinners by the Goſpel) and that all who do by their infidelity refuſe that grace, are deſervedly damned, not becauſe they reject the grace offered belonging to them as unbelievers and impenitent; but becauſe they neglect and deſpiſe that condition upon which grace was offered unto them; Chriſt and his grace were offered unto them upon this condition, If they would believe and receive him and it; But they will not believe (You will not come unto me that you might have life, Joh. 5. 40.) And though light be come into the world, yet they will not receive it.

Secondly, Unbelievers who do reject Chriſt with his grace offered unto them, do not reject him, and that grace, becauſe they know that neither Chriſt nor his grace do belong to them; this neither is, nor can be the reaſon à priore, of their rejection, becauſe no particular ſinner (unto whom the Goſpel comes) can know that Chriſt hath ſimply excluded him, and tends no good to him: and he ſees that to others in the ſame condition and depth of ſin and unworthineſs with himſelf, Chriſt and his grace offered by the Goſpel are effectual. But therefore they do reject Chriſt, becauſe they love him not, (they love darkneſs rather than light,) Joh. 3. 19. and are led by their perverſe will, ſo as utterly to refuſe communion with Chriſt and ſubjection to him: for which they are deſervedly puniſhed.

Argument 3 Thirdly, they argue thus, That if Chriſt did not dye for all and eve…y man, Then every man must remain in a doubtful ſuſpence, whether he be concerned to believe in Chriſt or not.

Anſwered. Sol. 1. And why ſo, I pray you? Is this to be ſet up as the only ground why we muſt believe in Chriſt, becauſe Chriſt hath died for all and every man! when yet themſelves do ſay, though Chriſt hath ſo died for all and every man, yet no man is the better for this untill, and unleſs he believe. Or doth the Goſpel when it calls upon ſinners to believe on Chriſt, propound this as the inducement unto the ſoul, Chriſt died for all men, and for every man; therefore you ſhould believe on Chriſt: and untill you be ſure that Chriſt did thus dye and obtain Reconciliation for all and every man, and Remiſſion of ſins, and eternal life for all, you may not, p. 310and muſt not believe. When Peter called upon thoſe Jews to believe, Acts 2. and Paul upon the Jaylor (believe and you ſhall be ſaved, Chap. 16.) did they uſher this duty in with impoſing this Precedent certainty to them, that they muſt ſubſcribe firiſt unto that Point, That Chriſt dyed for all and every man; therefore you ſhould believe?

Secondly, But there is no cauſe of this ſuſpence or doubting at all, whether a perſon ſhould believe on Chriſt, though Chriſt did not die for all men; becauſe the Goſpel (without that error) affords Grounds or Reaſons enough for any man to (whom it is preached) to believe on Chriſt.

1. It reveals Chriſt as the Saviour of ſinners.

2. It offers this Saviour freely unto ſinners.

3. It commands him particularly to believe on Chriſt.

4. It promiſeth him life upon believing. Is here now any reaſon to doubt whether I ought to believe?

5. It aſſures him that Chriſt will in no wiſe reject him.

6. But will accept, and that it is ſo far from being a ſin in him to believe in Chriſt, that it is his great ſin if he doth not believe on Chriſt who then graciouſly offers himſelf, and Commands him to believe, and aſſures him of Reconciliation and pardoning mercy and eternal life upon beleeving.

Argument 4 If Chriſt did not dye for all and every man, then one of theſe Abſurdities muſt neceſſarily follow, either that thoſe for whom Chriſt dyed not, are free of Adams ſins (as the Angels in Heaven are) and ſo have not need of Chriſt to be their Reconciliation, or elſe they are in the ſame condition with the Divels, and ſo muſt deſpair of all hope of Salvation.

Anſwered. Sol. I anſwer, neither ſo, nor ſo; neither the one nor the other abſurdity will ariſe neceſſarily out of that Doctrine, that Chriſt dyed not for all, that ſome of Adams Poſterity are no ſinners, and ſo need no Reconciliation by Chriſt, or that elſe they muſt deſpair, being in the ſame condition with the Divels themſelves.

1. For firſt, moſt certain it is, that in Adam all ſinned, Rom. 5. 12. And by reaſon of ſin all do ſtand in need of Reconciliation by Chriſt; but hence it will not follow, becauſe that all men (are ſinners) and do ſtand in need of ſuch a Reconciliation by Chriſt, therefore God muſt and doth give Chriſt as a Reconciliation for them all: No more then this will follow, becauſe that ſo many Malefactors are in peril of their life, therefore the Prince againſt whom they have offended, muſt either pardon or offer pardon to every one of them; for though there be a common neceſſity of pardon as unto all of them, becauſe of their guilt, yet the giving of pardon is an act of meer grace; and therefore the Prince offended may beſtow it on ſome of them only, and not on all of them: Thus ſtands the caſe 'twixt God and us, we have all ſinned againſt him, and therefore come ſhort of the glory of God, and ſtand in need of mercy, and Reconciliation by Chriſt; and God ſaith, I will have mercy on whom I will have mercy; ſome of theſe ſinners I will ſave by Chriſt, namely all them that believe, Joh. 3. 36. others of theſe I will not ſave, namely thoſe that believe not: though there be a need of Reconciliation in reſpect of all men, yet it is the pleaſure of God not effectually to beſtow ſalvation on them all: Nor is God (as to the event and iſſue of this) at all unjuſt, ſeeing that he leaves them only to wrath and condemnation, who do continue unbelieving and impenitent.

2. But ſecondly, Neither will that follow, that the condition of ſome men (i. e.) unbelievers, muſt be the ſame with that of the Divels (without any hope of ſalvation) if Chriſt not dye for all. For

Firſt, The Divels had no Mediatour at all given unto them in reſpect of their kind, for one or other; but ſo mankind had, foraſmuch as Chriſt took part of the nature of mankind, Heb. 2. 14.

Secondly, The Divels (all of them) are in an eſtate of actual damnation, they are every one of them actually damned; but ſo is not every man, no nor yet every one that believes not in Chriſt.

p. 3113. The Divels have their damnation ſo ſealed upon them, that every one of them doth know there is no hope of ſalvation at all for them; but thus it is not with any particular unbeliever living; for though the unbelieving perſon doth deſerve eternal damnation, yet he hath the means offered to eſcape that damnation; yea he doth know that if he continues unbelieving, he ſhall not eſcape the wrath of God; yet he doth not know whether God may not give him grace to change his unbelieving heart, after a long time of unbelief. Neither can we ſay of any unbeliever, nor can any unbeliever ſay of himſelf, God will never give him grace that he may be converted and believe; and therefore it is not true that the unbeliever is in the ſame hopeleſs condition with the Divels.

Thirdly, This Aſſertion that Chriſt did not effectually dye for all men, is no more apt in the nature of it to cauſe any to deſpair than theſe expreſſions of Chriſt, Matth. 20. 16. There are but few which are choſen: And Matth. 7. 14. Narrow is the way that leadeth unto life, and few there be that finde it. Would, or may you argue from theſe expreſſions of Chriſt, that theſe who do not belong to the number of thoſe few, muſt now deſpair, and they are in the ſame condition with the Divels? why then will you reaſon thus from Chriſt not dying for all and every man?

And yet fourthly, we may add this to all the reſt, That thoſe ſinners who continue (who live and dye) impenitent and unbelieving, theſe do (in the event) cut off themſelves from all hope of ſalvation; As Paul ſpake of the Gentiles lying in their natural condition, That at the ſame time they were without Chriſt, and aliens from the Common-wealth of Iſrael, and ſtrangers from the Covenant of Promiſe, having no hope, and without God in the world, Epheſ. 2. 12. that we may ſafely ſay of all obſtinate, impenitent, and unbelieving perſons (living and dying ſo) they are without Chriſt, and without hope, and ſhall go into that hell which is prepared for the Divel and his angels; in the event their condition will not be different.

Argument 5 Once more they argue thus, If Chriſt did not die for all and every man, Then no man can certainly conclude that Chriſt died for him, and that he ſhall be ſaved by Christ: For ſuch a concluſion muſt be raiſed either upon ſome particular word (Chriſt died for thee) or upon ſome general word (Chriſt died for all) but you have no particular word that Chriſt died for you perſonally; And if you deny a general word, that he died for all; then you have no word certainly to conclude that Chriſt died for you; and ſo you are left without any certainty and comfort of ſalvation by Chriſt.

Anſwered. Sol. It is well that the Arminians are ſo tender for the certain knowledge of any mans ſalvation by Chriſt: they leave God to an uncertainty of any mans particular ſalvation, notwithſtanding the death of Chriſt for all men, & yet they will ſay This death of Chriſt for all men, as a ground of certainty unto us: wherein yet they deal;

1. Very fraudulently with us; for though they ſay that Chriſt dyed for all, yet they expreſly teach that the application of Chriſts death for actual ſalvation, is only for them that believe.

2. Very falſly; for according to this Doctrine no man can ever be certain of his ſalvation, untill the very laſt gaſp of his perſevrance in grace, and that many periſh eternally for whom Chriſt died.

Secondly, but let us ſee whether according to their Doctrine of Chriſts dying for all men, one may certainly conclude (to the ſatisfaction, and peace, and comfort of his conſcience) that Chriſt died for him. Let the ground for certainty be drawn up thus; Chriſt died for all men; but I am a man; therefore certainly Chriſt died to ſave me: Or, Chriſt died to ſave all ſinners; but I am a ſinner; Ergo, Chriſt died to ſave me. I think any underſtanding Chriſtian would find miſerable ground of ſatisfaction and certainty from this in the time of a perplexed conſcience. But we have another way, and far ſurer from the Scripture to conclude p. 312our certainty of Chriſts dying for us, and to ſave us. Jeſus Chriſt dyed for all Believers effectually to ſave them, (this the Scripture expreſly affirms) but I do truely believe in Chriſt, and therefore I certainly conclude that Chriſt did die for me to ſave me. And thus I have gone through this great Controverſie about the latitude of Chriſts death, where I find thus much, that it is neceſſary for every man to get faith, who will indeed be the better for the death of Chriſt; it ſhall therefore be our wiſdom to leave diſputing, and humbly to beg of God to give us Faith, that ſo we may believe on Chriſt to the ſalvation of our ſoules.