Gospel Marrow, Treatise 1 (2 of 2)

Gospel Marrow · Treatise 1 (2 of 2)

p. 65Thus have you thoſe Scripture Texts (at leaſt the chief and principal of them) which ſeem to ſpeak for ſuch an Ʋniverſal Redemption, fairly examined. Every of which I hope hath received a full ſatisfaction.

From Scripture,Arguments from Reaſon: Arg. 1. Every man bound to believe that Chriſt dyed for him. the aſſertors of this Doctrine come to Reaſon, arguing after this manner. That which every one is bound to believe, muſt needs be true. But is this a thing which every man is bound to believe, that Chriſt dyed for him. Therefore this is true. This is the Argument which is taken up at all hands by the Adverſaries, and cryed up as unanſwerable. But upon a due weighing of it, it will be found to be but a ſhadow without a ſubſtance.

For Anſwer, let the Minor, the Aſſumption, Anſ.be examined, viz. Whether every man be bound to believe this, that Chriſt dyed for him, This they aſſume, and take for granted. But this we deny. Taking notice,

1. That there are ſome,1. Not Heathens who never heard of Chriſt. yea the greateſt part of the world, who never heard of the name of Chriſt. And not having heard of him, how is it poſſible that they ſhould thus believe in him? (as the Apoſtle concludeth it, Rom. 10.14.) So then, all and every man is not bound to believe this, that Chriſt dyed for him.

Repl. Yea but (ſay they) all thoſe to whom the Goſpel is Preached are.2. Nor yet all Chriſtians, abſolutely.

Anſ. Not ſo neither; not to believe this abſolutely, p. 66and without Condition. True it is, all thoſe to whom the Goſpel is Preached, are bound to believe, that Chriſt is the Saviour, the only Saviour of the world, the Saviour of all that ſhall be ſaved. Neither is there Salvation in any other, &c. Act. 4.12. This they are bound to believe. As alſo that he is an All-ſufficient Saviour, that he hath paid a price in it ſelf ſufficient for them; and that he is able perfectly to ſave all thoſe that come unto God by him; And that upon their coming to him, receiving of him as their Saviour and Lord, he will do this for them, applying the merit of his death unto them, for their Juſtification and Salvation. But that all ſhould believe that theſe benefits of Chriſts death belong unto them, we find no where injoyned. Nay, for ſome to believe this, viz. wicked and ungodly perſons, continuing in their ſins, and reſolving ſo to do, it were no other but a groundleſſe preſumption, a thing which they have no warrant to do. As for ſuch let it be ſaid to them, as Iehu once ſpake to Ioram, when he enquired of him concerning Peace, Is it Peace Iehu? What haſt thou to do with Peace (ſaith he) ſo long as the whordoms of thy Mother Iezabel, and her witchcrafts are ſo many? 2 King. 9.22. So ſay I concerning this Prince of Peace, the Lord Ieſus, who hath ſhed his blood to make peace betwixt God & man, what have you to do with him, or with his blood, to lay any claim to the merit of his death, to believe that this blood was ſhed for you, whileſt you thus trample it under your feet by p. 67your continuing & going on in your ſinful provocations? So then, all are not bound to believe this, that Chriſt dyed for them. Not they who thus daily crucifie him afreſh (as the Apoſtle ſpeaketh, Heb. 6.6.) Nay thus continuing in their impenitency, they are rather bound to believe the contrary, that Chriſt never intended to ſpend any drop of his blood for them, that any benefit of his death ſhould redound unto them, and ſo that he dyed not for them. Thus to apply the death of Chriſt, and bring it home to a mans ſelf, is a thing which is peculiar to ſome, viz. to broken-hearted, humbled ſinners. Such Chriſt calleth to come unto him. Come unto me ye that labour and are heavy laden. For ſuch it was Chriſt gave himſelf, whereof they may reſt aſſured; Not ſo others.

Repl. Yea, but it may be ſaid, upon repenting and believing they may.

Anſ. True, herein we ſhall cloſe with them, concluding it as an undoubted truth, that Chriſt dyed for all ſuch, and conſequently that if all were ſuch, Chriſt dyed for all. But this I ſhall have occaſion to deal with more fully afterwards. For the preſent paſſe it by,

Taking notice of another Argument as trite and common as the former.Arg. 2. Chriſt offered to all in preaching of the Goſpel, and all required to believe on him. [If Chriſt did not dye for all and every one, why then is he offered to all and every one to whom the Goſpel is Preached, and they required under the penalty of eternal condemnation to believe on him?] This is his Commandement, that we ſhould believe on the name of his Son Ieſus p. 68Chriſt, 1 Joh. 3.23. We, All, and every one, to whom the Goſpel is Preached. He that believeth not is condemned already, becauſe he hath not believed in the name of the only begotten Son of God, Joh. 3.18. Now if Chriſt did not dye for all, to what purpoſe is this offer, this command? or what juſtice in this doom?

Anſ. 1. Chriſt offered to all for the Elects ſake.For the former, firſt Chriſt is thus offered unto all for the Elects ſake. Thus many things are done in the world, and in the Church, for their ſakes. For their ſakes it is that the Goſpel is Preached. For their ſakes it is that God ſends forth his Miniſters. Even as at the laſt day he ſhall ſend forth his Angels, to gather together his Elect from the four winds, from one end of the heaven to the other, Matth. 24.31. So to bring them into his Kingdom of Glory: even ſo now he ſendeth forth his Miniſters, the Angels of the Churches, to gather together his Elect, to gather them out of the world, and to bring them into his Kingdom of Grace: So as, were it not for their ſakes, the Miniſters of Chriſt ſhould not be ſent forth, neither ſhould the Goſpel be Preached at all. This was the Reaſon which the Lord giveth unto his Servant Paul, why he would have him abide at Corinth, and Preach the Goſpel there, For (ſaith he) I have much people in that City, many who belonged to his Election of grace, whom he intended to bring home, effectually to call by his Miniſtery, Act. 18.10. intimating, that had it not been for their ſakes, Paul ſhould not have Preached there. And upon this ground it was that Paul himſelf p. 69both did, and ſuffered, what he did. Therefore (ſaith he) I endure all things for the Elects ſake, that they may alſo obtein the Salvation which is in Chriſt Ieſus; (ſo he tels Timothy,) 2 Tim. 2.10. And for their ſakes it is, that in the Preaching of the Goſpel Chriſt is offered unto all, and every one. In as much as the Election of God is ſecret, known only to himſelf. The Lord knoweth who are his, 2 Tim. 2.19. Not ſo to others, not to Man. And therefore is it that the Miniſters of Chriſt muſt Preach the Goſpel to every creature, as their Commiſſion runs, Mark 16.15. Offering Chriſt to all, and every man, that ſo Gods Elect may be gathered out of all.

2. To which might be added,2: That others may be left without excuſe. this is done alſo for the ſake of others, that they who believe not may be left without excuſe. If I had not come and ſpoken unto them (ſaith our Saviour concerning the Jewes) they had not had ſin (comparatively, their ſin had not been ſuch as now it is; or they might have excuſed themſelves by their ignorance) but now they have no cloak (no excuſe) for their ſin, Joh. 15.22. Chriſt coming and Preaching of the Goſpel among them, and ſo tendering himſelf to them, rendered them inexcuſable. And ſo doth the Preaching of the Goſpel, and the offering of Chriſt to thoſe that reject him, will not believe on him, it leaves them without any foreign, without any pretence or excuſe, renders them inexcuſable. And upon this account again, is the Goſpel preached unto all. So as it cannot be inferred from this univerſal offer, that Chriſt dyed for all.

p. 70Anſ. 2. Unbelievers refuſing the offer of grace juſtly condemned.For the latter, how can this ſtand with the Juſtice of God that they ſhould be condemned for not believing on Chriſt, for whom he did not dye? We Anſwer, Yes, in as much as they do reſiſt the Holy-Gboſt, putting the word from them, and ſo judge themſelves unworthy of everlaſting life, (as the Apoſtles Peter and Paul charge it upon the Jewes, Act. 7.51. and 13.46.) refuſing that Salvation which is offered and tendered to them. Which they do, not upon any ſuch account, becauſe Chriſt dyed not for them, which is a thing that they are no wayes privy to, no more than others for whom he did dye. And upon this ground, viz. their refuſing to accept of what is offered to them, they fall under a juſt condemnation.

Repli. They cannot receive this offer.Repl. Why, but they cannot receive this offer, though tendred unto them. So ſaith our Saviour himſelf concerning the Spirit of truth whom he promiſed to ſend, The world cannot receive him (ſaith he) Ioh. 14.17. And even the like may be ſaid concerning himſelf, though he be tendered in the preaching of the Goſpel, yet the Reprobate world cannot receive him, cannot of themſelves believe on him, Faith being the Gift of God.

Anſ. 1. This impotency is from man himſelf.Anſ. 1. Suppoſe it that they cannot of themſelves do what is required from them, yet whence is that impotency and inability? Not from God, but from themſelves, who in Adam loſt that ability which God had once given, and is not now bound to reſtore unto them being loſt.

p. 71Secondly,2. Unbelievers wilfully obſtinate. Here is not only a ſimple impotency, but a wilful obſtinacy. Not only Negative, but alſo Poſitive Infidelity. As of themſelves, they cannot, ſo they will not receive Chriſt, and believe on him. And for this voluntary refuſing of him, being offered and tendered unto them, they are juſtly condemned.

Repl. Repl. This Grace belongeth not unto all.Yea but ſtill this Grace doth not belong unto all. And therefore why ſhould any be condemned for refuſing that which doth not belong to them?

Anſ. Anſw. Gods ſecret will no plea for thoſe who obey not his Revealed.True, did they know that this Grace belonged not to them, and that Chriſt did not, in his own and his Fathers intention, dye for them, now indeed, this might plead ſome excuſe for their non-acceptance of this offer. But this (as I ſaid) is to them a ſecret. And therefore can be no warrant for what herein they do, who are to attend only to the revealed will of God. Secret things belong unto the Lord, but thoſe things which are revealed belong unto us, and to our Children, Deut. 29.29. So it is, the Goſpel holdeth forth Chriſt unto them, wherein God commandeth them to believe on him; promiſing life to all who obey that command. Now they voluntarily rejecting that offer, refuſing to obey that command, they juſtly fall under the Cenſure of Eternal Condemnation.Arg. 3. In receiving the Sacramēt all are told that Chriſt died for them.

To theſe adde one Argument more, a trivial one. If Chriſt did not give himſelf, and that alike for all, how is it that in adminiſtring of the Sacrament of the Lords Supper it p. 72is told all thoſe that receive it, that Chriſt dyed for them, that his Body was broken for them, his Blood was ſhed for them?

Anſ. This is ſpoken according to the Judgement of Charity.To this it is ſoon anſwered. Thus the Miniſters of Chriſt according to their Maſters direction ſpeak, looking upon thoſe, to whom they hold forth that Ordinance, as Believers, (which they all ought to be to whom that Sacrament is diſpenſed.) And ſo looking upon them, they reach forth unto them this Seal of the Covenant to aſſure them of their intereſt in the death of Chriſt, that the merit thereof doth appertain unto them.

To proceed no futher. Ye now ſee what can be ſaid for and on the behalf of this plauſible Doctrine of Ʋniverſal Redemption, by the Patrons and defenders of it, Which finding inſufficient to maintain it,

Arguments againſt Univerſal Redemption.Come we now (in the ſecond place) briefly to ſee what may be ſaid againſt it. Where I ſhall proceed in the very ſame Method. Firſt Arguing from Scripture, then from Reaſon. Begin with the former,

From Scripture.Scripture. Where we ſhall frequently meet with ſome reſtrictions, limiting and reſtraining the death of Chriſt, as intended in a peculiar way for ſome among man-kind.The death of Chriſt reſtrained to ſome amongſt man-kind. So are we to underſtand thoſe Texts forenamed, where it is ſaid of Chriſt, that he bare the ſins of many, Iſ. 53.12. Heb. 9.28. that he gave himſelf a ranſome for many, Matth. 20.28. Not Univerſally and Indifferently for all, but for ſome among all; Even his Elect people, who being ſimply conſidered, are not a few, but p. 73Many. So much may be demonſtrated from ſome other Texts, which do clearly and convincingly hold forth this truth, that God the Father in giving his Son, and Chriſt in giving himſelf, had a peculiar eye upon a ſelect company, whom God having ſet his love, (a peculiar love) upon, choſen out of the world, gave unto his Son to be Redeemed, Iuſtified, Sanctified, Saved by him.

For this begin with the Text we have now in hand,Arg. 1. From the Text. Thoſe for whom Chriſt gave himſelf he Juſtifies, and Sanctifies. which plainly ſets forth to us the Ends of Chriſts death, for what he dyed, and conſequently for whom he dyed. He gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people.] Mark it, This was Chriſts deſign in giving himſelf, that he might Redeem, Iuſtifie, and Sanctifie thoſe, for whom he gave himſelf; that Redeeming and delivering them from the guilt and power of ſin, he might purifie unto himſelf a peculiar people. foreign, a people exempt and ſeparate from the reſt of the world,foreign. Populus acquiſitionis; vocatur autem ſic Eccleſia Dei reſpectu, qui eam acquiſivit per ſanguinem ſuum, id eſt, per mortem cruentam filii ſui. Gror, ad loc. whom he might make his ſpecial favourites. A privilege which he intended not to all, but to ſome, even thoſe whom his Father had given him, his Elect people; who are elſewhere called a peculiar people, 1 Pet. 2.9. Ye are a choſen generation, &c. a peculiar people. foreign, Populus ad acquiſitionem, a people for purchaſing, that is, a purchaſed people, the peculiar purchaſe of the blood of Chriſt. Such are Gods Elect, who being given to Chriſt were redeemed by him, and ſo are called, p. 74foreign, the Purchaſe, or Purchaſed poſſeſſion, Eph. 1.14. But of this (God willing) more hereafter in the ſequele of the Text.

Arg. 2. Caiphas's Prophecy.To this joyn we that other Text, which in effect ſpeaketh the ſame thing, even that Prophecy of Caiphas, which we meet with, Ioh. 11.51, 52. where it is ſaid, that he being High Prieſt that year propheſied, that Ieſus ſhould dye for that Nation, and not for that Nation only, but that alſo he ſhould gather together in one the Children of God that were ſcattered abroad.] A Text which deſerveth to be taken ſpecial notice of, as in regard of the ſpeaker, who ſpake what he meant not, God making uſe of his tongue to utter and pronounce an Oracle, beſides, nay contrary to the intentions of his heart, ſo of the matter there uttered and declared. Which doth plainly ſet forth what was the great deſign of God the Father in giving his Son, and of his Son in giving himſelf, viz. that he might gather together in one (in one body) the Children of God, the whole company of his Elect, ſcattered abroad throughout the world, whether Iewes or Gentiles. So are we there to underſtand thoſe words, [The Children of God] not ſuch as had a filial inclination in them, were of themſelves aptly diſpoſed to become the Children of God (as Grotius and other Arminians would have it,foreign] id eſt, qui animo ſunt apto ut Dei filii fiant, Grot. Com: in loc. Filios Dei] Loquitur per Anticipationem, aut ex divina praedeſtinatione. Maldonar. Com. in loc.) but Children by Election, ſuch as God had purpoſed to make his Children by the grace of p. 75Adoption, praedeſtinated to the Adoption of Children (as the Apoſtle hath it) Eph. 1.5. and in order thereunto had given them unto his Son, that by him they might be gathered, and brought into that rank. Theſe are they then for whom Chriſt gave himſelf, having at leaſt a ſpecial and peculiar eye upon them (as it is confeſſed at all moderate hands,) even the Children of God, his Elect people.

To this Prophecy (in the third place) joyn we thoſe words of our Saviour himſelf in that obvious Text, ſo frequently,Arg. 3. Chriſts giving himſelf for his ſheep. and no leſſe deſervedly, inſiſted on, which we find in the Chapter foregoing, Ioh. 10. where he, (who beſt knew what his own deſign and meaning was,) plainly declares for whom it was that he layed down his life; viz. for his Sheep. I am the good Shepheard, and the good Shepheard giveth his life for the Sheep, v. 11. I lay down my life for the Sheep, v. 15. And who were theſe Sheep? why ſurely Gods Elect people and no other (**Eos nempè hic dici Chriſti oves, qui propter probitatem aliquam quae in ipſis fuit, ad credendum apti, & accommodati erant. Socin-Praelect. Theolog. c. 12. Oves intellige eos qui miti erant animo, ac tali ut ſpes eſſet eos Evangelium ſibi patefactum non repudiaturos. Grot. Com. in v. 16. as Auguſtine and Beda rightly expound it;) Sheep, not by diſpoſition, (as Socinus, and after him Grotius and other Arminians would have it,) ſuch as being of a milde and gentle temper, better diſpoſed than others, were readily inclined and diſpoſed to receive the Goſpel when offered unto them, but Sheep by Election. So the verſe following plainly expounds it, where there is mention made of other ſheep. Other ſheep have I which are not of this fold, v. 16. meaning the Elect among the Gentiles. Praedeſtinatos nondum congregatos (as Aquinas cites it out of p. 76Auguſtine;) ſuch as were predeſtinated unto Eternal life, but not yet called; w^ch afterwards they ſhould be, as it there followeth. Them alſo I muſt bring, and they ſhall hear my voice. By the preaching of the Goſpel they ſhould be brought home to Chriſt, to believe on him, and ſo be brought into the ſame fold, incorporated into the ſame myſtical Body, the Church. For theſe then it was that Chriſt gave himſelf. Not for all Iewes and Gentiles, but for a peculiar and ſelect company to be gathered out of both. Such as being given to him by his Father before time, ſhould in time come unto him, believing on him. So we have it afterwards explained, v. 26. where he telleth the malicious Jewes [Ye believe not (ſaith he) becauſe ye are not of my ſheep.] They were not in the number of thoſe that were given to him by his Father, that they might be ſaved by him; which if they had been, they would have believed on him; A thing which all his ſheep in time come to do. So it there followeth. v 27. My ſheep hear my voice.] Thoſe who are ordeined to eternal life, and ſo given unto Chriſt to be ſaved by him, they hear and believe and obey the Goſpel. And for theſe, and only theſe, it was that Chriſt, as the good Shepheard, gave himſelf; Even for thoſe to whom he giveth eternal life. So again it followeth in the next verſe; And I give unto them Eternal life, and they ſhall never periſh, &c. v. 28. And who are they, but Gods Elect? thoſe who were given to Chriſt by his Father. So the next verſe hath it, My Father p. 77which gave them me is greater than all, v. 29. Theſe then are the ſheep there ſpoken of, for whom Chriſt ſaith he laid down his life. I lay down my life for my ſheep. Thoſe ſheep which at the laſt day he ſhall ſet on his right hand, Matth. 25.33. for them it was that he dyed. Not for the Goats on his left hand. Not for wicked and ungodly men, who live and dye in their impenitency & unbelief. To them ſhall he profeſs at the laſt day, that he never knew them, as he telleth them, Matth. 7.23. He never looked upon them as his. And ſhall we think that he would give himſelf, lay down his life for thoſe whom he ſhall ſo diſclaim, profeſſing never to have known them? So clear and full then is this Text alleged, that were there no other to ſecond it, yet it may be thought ſufficient to carry this cauſe, that Chriſt in giving himſelf had an eye peculiarly to his Elect: Neither do I know what is, or can be replyed to it, which is worth the Anſwering.

As for that Diſtinction which is commonly made uſe o…, of Impetration, and Application, Impetration and Application not to be ſevered.that Chriſt dyed to impetrate and obtein Salvation for all, but not intending to apply it to any but to his ſheep, ſuch as ſhould believe on him, I am loath to trouble you with it; it being a diſtinction that finds no footing in Scripture, dividing alſo theſe two things which are not to be ſevered. For ſo it is, Application doth alwayes follow Impetration; All thoſe for whom Chriſt hath obteined Redemption, they ſhall in due time have the Benefit thereof applyed unto them; Chriſt having alſo obteined p. 78for them that they ſhould believe; without which his blood would have been ſpilt in vain. But to paſs on.

Arg. 4. Chriſt ſaveth his People from their ſins.To theſe adde one or two Texts more, which ſpeak the ſame thing, and that ſomewhat more plainly. As that known one, Matth. 1.21. where the Angel giving a Reaſon of impoſing the name Jeſus upon Chriſt, Thou ſhalt call his name Ieſus (ſaith he, ſpeaking to Ioſeph,) for he ſhall ſave his people from their ſins.] His people; foreign. And who were they? why, not only the people of the Iewes, (to whom yet in a ſpecial way he was ſent, and ſo they might upon that account be called his people, as Calvin and ſome others expound it,) but all Gods Elect, Periphraſis Electorum: Piſcat. Sohol. in loc.who were given to Chriſt by his Father. Theſe the Apoſtle calleth Gods people, Rom. 11.2. God hath not caſt away his people, whom he foreknew; meaning his Elect among the Iewes, whom he loved, and choſe from everlaſting; and decreed to ſave before the foundations of the world were layed. How ever the Body of that people was for a time layed aſide, yet there was a people among them, whom God looked upon as his people in a peculiar manner. And them he neither had, nor would caſt off. And theſe elſewhere Chriſt calleth his people; as in that Text forecited,Populus hic dicuntur qui facilè Chriſti populus fieri poteramt, ut Oves, Joh. 10.16. Grot. Com: in loc.John 10:16 Act. 18.10. I have much people in this City, (ſaith he to Paul.) Such as not only with a little pains might be made his people, (as Grotius, and other Arminians would blanch that Text, as they do alſo that other about Chriſts ſheep, Joh. 10.16.) but ſuch as p. 79were then his people, related to him by the grace of Election, given to him by his Father, though not as yet brought home to him (as they ſhould be) by an effectual vocation. And thus moſt genuinely underſtand we the word there, He ſhall ſave his people; his Elect, whoſe Salvation he intended in giving himſelf.

So again in thoſe other Texts,Arg. 5. Chriſts giving himſelf for his Church. where Chriſts giving himſelf is appropriated to his Church; as we find it, Act. 20.28. God purchaſed the Church with his own blood. And Epheſ. 5.25. Chriſt loved his Church, and gave himſelf for it.

Repl. True (ſaith the Arminian) he did ſo, but not only for it.Repl. But not only for it. So they go about to elude this Text (as alſo that other forecited, of Chriſts giving himſelf for his ſheep.)

Anſ. Anſ. Ames Coronis de Redempt. Cap. 3. Chriſt loved his Church as Husbands their wives.But to this our judicious Ames returns a fitting Anſwer. This is even as if an Adulterer, who beſtowes his love upon other women as well as upon his wife, ſhould return Anſwer to the Apoſtles injunction there in the former part of that verſe, where he requires Huſbands to love their wives, that he doth not injoyn them to love them onelyonly, but ſo as they may with the like love, love others beſides them. Surely the Reaſon is alike in both. Huſbands love your wives, as Chriſt loved his Church, and gave himſelf for it. Now Husbands are ſo to love their wives, as not to love any other with the like love. And ſo did Chriſt love his Church with a peculiar love, which he expreſſed in giving himſelf for it, which he did not for others.

p. 57Repl. Repl. In the Church many Reprobates.Why, but (it is ſaid) in the Church there are many Hypocrites, and Reprobates.

Anſ. Not ſo in this Church, which Chriſt is ſaid thus to love, and to have given himſelf for:Anſ. Not ſo in the Church inviſible, which Chriſt gave himſelf for. which he did (as the next verſe hath it,) that he might ſanctifie and cleanſe it with the waſhing of water by the word; That he might preſent it to himſelf, a glorious Church, not having ſpot or wrincle,] plainly ſhewing what Church he there ſpake of, viz. the Church inviſible, which is called his Body, whereof he is ſaid to be the Saviour, v. 23. of that 5 Eph.

Thus we ſee how Scripture reſtrains the death of Chriſt; holding it forth as proper and peculiar to ſome among man-kind, viz. to Gods Elect people, thoſe whom God his Father had given to him, to be redeemed and ſaved by him, his Sheep, his People, his Church, his Body. For them Chriſt gave himſelf in a peculiar way, intending at leaſt the chief benefit of his death only to them. For this I preſume theſe alleged Texts to be ſo clear and convincing, as that they may give full ſatisfaction to any who deſire to receive it, or are willing to accept it.

Arg. 6. Chriſt ſanctifying himſelf for his Elect.To which adde but one more, viz. that, Ioh. 17.19. where our Saviour plainly declares for whom it was that he Sacrificed himſelf. For their ſakes (ſaith he) I ſanctifie my ſelf. For their ſakes,] that is, for thoſe whom he had before ſpoken of through the whole courſe of the Chapter, viz. thoſe whom his Father had given him out of the world, v. 6. thoſe for whom he ſaith he prayed, not ſo for the world, v. 9. p. 81thoſe who were not of the world, v. 14. for their ſakes (ſaith he) I Sanctifie my ſelf; that is, I conſecrate and offer up my ſelf a holy and unblemiſhed Sacrifice for their Redemption;Omnes prorſus auctores, quos ego legerim, interpretantur, pro eis ego me in ſacrificium offero: nec dubium eſt qui… id verba ſignificent. Maldon. Com. in loc. foreign hic idem valet quod foreign. Grot. ad loc. ſo the Fathers generally (all whom the Jeſuite Maldonate had met with, as himſelf profeſſeth) with one conſent do interpret that word there. And queſtionleſs (as he concludes) ſo it muſt be there underſtood. So as we have there a clear account for whom it was that Chriſt gave himſelf. Not for all, but for his Elect. Thus have we heard what Scripture ſpeaks in this Cauſe.

To which (in the next place) for further conviction, ſubjoyn we ſome other Arguments, or Reaſons, Arguments from Reaſon.ſuch as by Orthodox Divines are commonly made uſe of, all founded upon Scripture. I ſhall only ſingle out ſome of the moſt obvious.

Taking the firſt of them from the expreſſion here in the Text,Arg. 1. Chriſt gave not himſelf for all, as their ſurety, dying in their room and ſtead: in the words which I have now in hand: where it is ſaid, Chriſt gave himſelf for us. foreign, pro nobis, for us, that is, (as before I explained it,) not only noſtro bono, but noſtrâ vice, not only for our good and benefit, but in our room and ſtead. In ſuch a ſenſe is this Particle foreign, For, ſometimes uſed. So it is looked upon, (and that, as I conceive not amiſs) in that obſcure Text of the Apoſtle, one of the moſt obſcure that we meet withall in his Epiſtles, 1 Cor. 15.29. p. 82where bringing many Arguments to convince his Corinthians of the Reſurrection of the dead, (which ſome of them denyed, v. 12.) among other he maketh uſe of this. Elſe what ſhall they do which are Baptized for the dead? If the dead riſe not at all, why are they then Baptized for the dead? foreign, Pro mortuis (as the vulgar Latine hath it,) For the dead (ſaith our Tranſlation,) that is, (as Grotius, and ſome others, explain it) ipſorum vice, ac nomine. In their Name, in their room and ſtead. For ſo it ſeemeth ſuch a cuſtom there was, (whereof there is mention made in Antiquity, by Tertullian, Ambroſe, Chryſoſtom, Si quis in ſtatu foreign eſſet mortuus, erat qui ipſius vice ac nomine baptizabatur, ſic mortui fidem apud Eccleſiam obſignans. Grot. Com. in loc.&c. as he obſerves,) that when any one dyed in the faith of Chriſt being unbaptized, ſome one of his kindred or friends was wont to be Baptized for him, thereby teſtifying and ſealing up the faith of the deceaſed, whereupon he was regiſtred among thoſe that dyed in the faith. A Cuſtom of which Diodate ſaith, that however it was never altogether good and laudable, and in proceſs of time was fouly and ſuperſtitiouſly abuſed, yet at the firſt it might be tolerable. However, being in uſe among theſe Corinthians (as is conceived) and poſſibly firſt inſtituted by them, it ſerved as an Argument ad hominem, a good Argument againſt them, who denyed the Reſurrection of the dead. If ſo that there were no Reſurrection, to what purpoſe did they make uſe of ſuch a Rite, ſuch a Ceremony, in the behalf of the dead, for any to be thus Baptized for them? And in ſuch a ſenſe p. 83(as I told you) the phraſe muſt be underſtood in that forecited Text, Ro. 5.7. where to dye for a righteous man, for a good man, foreign, is to dye in his room and ſtead. And thus is Chriſt here ſaid to Give himſelf for us, foreign, as our ſponſor, our ſurety, in our room, in our ſtead, undertaking and ingaging for us. Now who is there that will ſay, that Chriſt thus dyed for all? that he ſtood in the room of Iudas that betrayed him, of Pilate that condemned him, of the Iewes that crucified him, and ſo of all other Reprobates? that he took upon him their ſins, and ſuffered the puniſhment due unto them, that he Redeemed them, was a Saviour to them? As for Iudas in particular, Chriſt looked upon him as loſt, as a Son of Perdition, ſo he calleth him, Ioh 17.12. foreign, not only one that had deſerved deſtruction (as Grotius and Arminians would conſtrue it,Qui digniſſimus erat ob ſuam perfidiam exitio. Grot. Com. in loc.) for ſo have all men done, and upon that account may be callen Sons of perdition, but one that for that foul fact of his, which he had deſigned againſt his Lord and Maſter, was deſtinated and appointed to everlaſting deſtruction. And ſhall we then imagin that Chriſt ſo looking upon him, ſhould yet in this ſenſe give himſelf for him, undertake for him, one whom he knew to be for ever loſt? And the like may we ſay of thoſe who were then in Hell already. Shall we ſay that in this ſenſe Chriſt dyed for them?

To which adde, that if Chriſt as a ſurety did undertake for all, and make ſatisfaction for all, then how is it that God ſhould require p. 84ſatisfaction from any of them again? Their debt being by their ſurety diſcharged, it could not in juſtice be demanded of them again. Who is he that condemneth? It is Chriſt that dyed, Rom. 8.34. But to proceed.

Arg. 2. Chriſt working from his Father. As in his Prophetical,Let a ſecond Argument be taken from that Order of working, which is betwixt the Father and the Son. The Son worketh from the Father. So he did in his Prophetical office, only declaring the mind and will of his Father▪ ſpeaking all and only that which his Father had put into his mouth. I have not ſpoken of my ſelf (ſaith he) Ioh. 12.49. but the Father which ſent me, he gave me a Commandement what I ſhould ſay, and what I ſhould ſpeak. And again, in the verſe following, whatſoever I ſpeak therefore, even as the Father ſaid unto me, ſo I ſpeak. And as to the matter which he ſpake, ſo to the Perſons to whom he ſpake. He imparted and made known this mind and will of his Father not promiſcuouſly to all, but to all and only thoſe whom his Father would have him. This is the Reaſon which our Saviour giveth unto his Diſciples, when they demanded of him, why he ſpake to the people ſo obſcurely as he did, in Parables, and not ſo plainly and intelligibly as he did unto them, Matth. 13.11. Becauſe (ſaith he) it is given unto you to know the myſteries of the Kingdom of heaven, but to them it is not given. Herein what he did, was in complyance with the will of his Father, doing what he would have him to do, making his will known to them whom of his free grace he had appointed thereunto, p. 85not ſo to others. I gave unto them the words which thou gaveſt me, Joh. 17.8. viz. To them which thou haſt given me.

And ſo in like manner in his Prieſtly Office, So in his Prieſtly office, ſuffering, for thoſe whom his Father had Elected.in the executing thereof he did nothing but what his Father would have him to do, doing his will. In the volume of thy Book it is written of me, Loe I come to do thy will O God, Heb. 10. This was his Meat (as he ſaith) to do the will of him that ſent him, and to finiſh his work, Joh. 4.34. Thus he acted in his Life. And thus he ſuffered in his death: Drinking the Cup which his Father had given him, Joh. 18.11. ſuffering what he would have him. And as what, ſo for whom he would have him, viz. thoſe whom he had given him. So he expreſſeth it, Ioh. 17. v. 2. As thou haſt given him power over all fleſh, that he ſhould give eternal life to as many as thou haſt given him. Theſe they were whom Chriſt had ſuch a peculiar eye upon in what he did and ſuffered; even thoſe that were given him by his Father, given him by his Decree of Election. Them he had a care of living, and for them he dyed, giving himſelf for them, to redeem them, ſave them. For their ſakes, I ſanctifie my ſelf (in the Text before made uſe of) Ioh. 17.19, Thus did the work of the Son in Redemption exactly anſwer to the work of the Father in Election, the one not exceeding, or falling ſhort of the other, whom the Father Elected, them the Son Redeemed. Whence it is, that Believers are ſaid to be Choſen in him, Eph. 1.4. in as much as the decree of Election is executed in, by and through him.

p. 86To which (in the third place) ſubjoyn we the work of the Spirit in Sanctifying; Arg. 3. The work of the Spirit in ſanctifying anſwereth to the work of Chriſt in Redeeming.which in like manner anſwers to the two former, to the work of the Father in Electing, and the Son in Redeeming, being of the ſame extent, not coming ſhort of them. Thence is it that we find all theſe three put together by Saint Peter, 1 Pet. 1.2. Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto obedience, and ſprinkling of the blood of Ieſus Chriſt. Thus do Election, Iuſtification, Sanctification, like ſo many Linkes in a Chain, follow one upon another, all belonging to the ſame perſons. Thoſe whom God the Father Electeth, the Son Reconcileth, and the Spirit Sanctifieth. Now the Spirit doth not undertake the ſanctifying of all; No more did the Son the Redeeming and Reconciling of all, but only of thoſe whom he intended (as my Text hath it) to purifie unto himſelf to be a peculiar people.

Arg. 4. Chriſt interceding for all thoſe for whom he dyed.Let a fourth Argument be that which is commonly made uſe of in this cauſe. Thoſe for whom Chriſt performeth one part of his Prieſtly Office, for them he alſo performeth the other. Thoſe for whom he offered himſelf upon earth, for them he intercedes in heaven. So much we may collect from that Text forecited, Eph. 5.2. where the Apoſtle ſets forth how Chriſt is ſaid to give himſelf for his people, viz. as an Offering and a Sacrifice: In which two words (as I told you) there ſeemeth to be an alluſion to the two Altars, and two kinds of Sacrifices in the Temple, the Brazen p. 87Altar, which was for bloody Sacrifices, the Golden, for the offering of Incenſe. The former of which (at our own new Annotator there obſerveth) was a Type of Chriſts bloody offering upon the Croſſe, the other of his Interceſſion. Now thoſe for whom he giveth himſelf in one kind, he alſo giveth himſelf in the other. Thoſe for whom he offered that his bloody Sacrifice upon the Altar of the Croſſe, for them he offereth up the ſweet Incenſe of his Merits, interceding for them in heaven. And ſo much may be collected from that of Saint Iohn, 1 Joh. 2.1, 2. where he alſo puts theſe two together. We have an Advocate with the Father, Ieſus Chriſt the righteous. And he is the Propitiation for our ſins,] Mark it, thoſe for whom Chriſt is a Propitiatour, for them alſo he is an Advocate; Interceding for thoſe for whom he ſuffered. For which moſt expreſs is that Text commonly made uſe of in this cauſe, Rom. 8.34. It is Chriſt that dyed, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſſion for us. Now this laſt he doth not for all.Chriſt not Interceding for all. He did it not when he was upon earth. I pray not for the world (ſaith he) Ioh. 17.9. Not for the Reprobate world. For whom then? why for thoſe, all thoſe, only thoſe, whom his Father had given him. [But for them whom thou haſt given me,] His Apoſtles and Diſciples, which did then already believe on him, as alſo thoſe who afterwards ſhould do the like; As we have it, v. 20. Neither pray I for theſe alone (his Apoſtles) but for them alſo which ſhall believe p. 88on me through their word; that is, for all his Elect, who ſhould believe on him in after ages. And if Chriſt as Mediatour did not make Interceſſion for all whileſt he was upon earth, much leſs doth he now do it being in heaven. And not interceding for them, ſurely he dyed not for them. He that would not breath out a prayer for them, ſurely would not ſpend his blood for them.

The Diſtinction of General and ſpecial Interceſſion unſcriptural.Repl: Yea but (ſaith the Arminian) there is a twofold Interceſſion of Chriſt; the one General for all, the other ſpecial for Believers.

Anſ. So they indeed have found out a diſtinction, but where they found it they tell us not. Surely not in Scripture, nor yet in any approved writer, whether Ancient or Modern. Neither can they well tell us what they mean by it. And therefore I ſhall forbear to trouble you with the examination of it.

Repl. Chriſt made Interceſſion for the Jewes that crucified him.Repl. Why, but (ſay they) do we not read that Chriſt made Interceſſion for others beſides his Elect? what means that of the Prophet Iſai, cap. 53.12. He made Interceſſion for the Tranſgreſſors? which he did in his Paſſion, when he prayed for them that crucified him (as the Story tels us) Luk. 23.34.

Anſ. To this it is anſwered. True, Chriſt doth make Interceſſion for Tranſgreſſours, viz. ſuch ſinners as have intereſt in him, and belong unto him. And he did pray for thoſe that crucified him. But how did he this?

Anſ. 1.Anſ. 1. This he did out of a humane Affection. Why, this he did either humano affectu, out of a humane Affection, wiſhing that to them as Man, which as God he knew p. 89would not be granted to all of them, Thus weeping over Ieruſalem, as man he wiſheth for them, that they had known in that their day the things which belonged unto their peace, which yet as God he knew were then hid from their eyes, Luk. 19.42.

2. Or elſe this he did as an act of Obedience, 2. As an act of Obedience.(as he did many other things) that he might fulfil all righteouſneſs, which (as he ſaith) it became him to do, Matth. 3.15. Herein doing that himſelf which he had taught his Diſciples to do, to pray for them which deſpitefully uſed them, and perſecuted them, Matth. 5.44. Which accordingly, in imitation of this his Lord and Maſter, the Martyr Stephen did, Act. 7.60.

3.3. Not for all, but thoſe who did it ignorantly, among whom were ſome Elect. Or (thirdly) ſuppoſing him to put up this prayer as Mediatour, yet will it not hence be concluded, that he made Interceſſion for all thoſe who had a hand in bringing him to the Croſs; but only thoſe who did it ignorantly. For ſo runs his prayer. Father forgive them, for they know not what they do, Luk. 23.24. Amongſt whom there were ſome that belonged to the Election of grace, and ſo received the benefit of that prayer, being ſoon after converted to the Faith (as the Story tells us, Act. 2.37.) Here is a fourth Argument, taken from Chriſts Interceſſion, which doth not alike extend to all, no more doth his death. To which adde a fifth.

If Chriſt dyed for all alike,Argn. 5. Chriſt not loving all alike with his greateſt love. then muſt he love all alike, love all with his greateſt love.

For ſuch was that love which he ſhewed in p. 90thus giving himſelf. So he himſelf looked upon it. Greater love hath no man than this, that one lay down his life for his friends, ſo he tells his Diſciples, whom he calleth his friends, Joh. 15.13. A higher expreſſion of love there cannot be than this, for one to dye for another. This was that which we find thoſe two Pythagoreans, Damon and Pytheas ſo much cryed up for among the Heathens, that the one was ſo willing to yeeld himſelf an foreign, a ſurety for the other, to dye for him in caſe he returned not. So then, if Chriſt thus became a ſurety for all, dying alike for them, then muſt he bear and expreſs a like love to all. As much to Iudas, as to Peter; as much to the damned in Hell, as to the Saints in Heaven. An Argument, which, whatever Evaſions are ſought out for to elude it, will never be anſwered.

Repl. As for that which by way of Reply is told us, that Chriſts beſtowing of Salvation is an act of greater love than his meriting of it,Chriſts beſtowing of Salvation not an act of greater love than his meriting it. As it is directly contrary to what our Saviour himſelf there affirmed, and to the truth it ſelf, there being greater love ſhewn in ſuffering much for the obteining of a thing for one, than in conferring it upon him afterwards; So it maketh nothing to the purpoſe intended, in as much as theſe two cannot be ſevered, the meriting and beſtowing of Salvation.Meriting and conferring not to be ſevered. Thoſe for whom Chriſt hath obteined it by his death, he will actually eſtate them in it. If when we were enemies we were reconciled unto God by the death of his Son, much more being p. 91reconciled we ſhall be ſaved by his life, Rom. 5.10.

Repl. Neither will that diſtinction, which is here made uſe of, ought avail, viz. of an Antecedent and Conſequent love;Chriſts Antecedent and Conſequent love. a love wherewith Chriſt loveth men before they believe, and after, The former of which is ſaid to be alike unto all, but not ſo the latter, in as much as ſtill that Antecedent love (as they call it,) that love which Chriſt ſhewed unto his people in dying for them, and ſo purchaſing Salvation for them, is the greateſt act of love.Chriſts dying for his people the greateſt act of love. So the Apoſtle looked upon it, Rom. 5.8, 9. where comparing theſe two together, that love which goeth before Iuſtification with that which followeth after, maketh the former of theſe the greater. God commendeth his love towards us (foreign, that his love, his tranſcendent and ſurpaſſing love) in that while we were yet ſinners Chriſt dyed for us. Much more then being juſtified by his blood, we ſhall be ſaved from wrath through him. This was the higheſt demonſtration of love, that ever God ſhewed to the Sons of men, in giving his Son to dye for them; and ſo of Chriſt in thus giving himſelf for them. Neither are theſe two diſtinct kinds of love in Chriſt,Chriſts Antecedent and Conſequent love the ſame Love. to be willing to ſave before, and after faith. But they are onelyonly two effects and iſſues of one and the ſame love, which (as I ſaid) manifeſts it ſelf more in the former of theſe, which is alſo the ground of the latter. So as ſtill the Argument holdeth firm. If Chriſt dyed alike for all, then did he bear and expreſs alike love to p. 92all, which how derogatory it is to that love which he bare to his Elect, I ſhall God willing) ſhew you afterward. To this adde but one more.

If Chriſt dyed alike for all, then why is not this alike made known to all? Arg. 6. Chriſt not made known to all, but to a few.that they might take notice of what is done for them. Without which the blood of Chriſt may ſeem to be ſpilt in vain as to theſe who never heard of him, who are hereby made altogether uncapable of receiving any benefit from him, in as much as they are not capable of believing on him. How ſhall they believe on him of whom they have not heard? Rom. 10. But this is a ſecret, made known but to a few. So it was before the coming of Chriſt, A myſtery that was hidden from ages and generations (as the Apoſtle ſaith of it) Col. 1.26. A myſtery which from the beginning of the world was hid in God (as elſewhere he hath it) Eph. 3.19. A ſecret hid in Gods own breaſt and boſome, made known but to a few. And ſo it is ſtill in a great meaſure ſince the coming of Chriſt, there being many parts of the world, yea the greateſt part of it, which ſcarſe ever heard of the name of Ieſus, which that it is done by a divine providence ſo diſpoſing of it, is a thing not to be queſtioned. Now if Chriſt dyed alike for all, and ſo merited Salvation alike for all, why then is this kept ſecret from ſo many? If Reconciliation and Salvation were alike purchaſed by him for all men, why is not this declared and publiſhed, that all thoſe who will (to ſpeak in their language) might take the benefit of it? p. 63Why is this grace of God hidden from ſo many, to whom it belongeth as well as others? and without the knowledge of which there is no poſſibility of their Salvation?

Repl. To this it is replyed, This grace is not alike held forth to all, becauſe many ſhew themſelves unworthy of it.Repli. Some ſhew themſelves unworthy. That is the Reaſon which Paul giveth of with-drawing the Goſpel from the Iewes, Act. 13.46. Seeing ye put it from you, and judge your ſelves unworthy of everlaſting life, loe, we turn to the Gentiles. And upon the like ground it may be with-held from ſome of the Gentiles.

Anſ. Ʋnworthy? Anſ. Such are all when Chriſt is firſt offered to them.Alaſs! who is not ſo when this Grace firſt meeteth with him? ſhould not Chriſt be made known but to ſuch as are worthy, he muſt never be made known to any. Surely when the Goſpel was tranſplanted from the Iewes to the Gentiles, it was not becauſe they were in themſelves more worthy. Oftimes ſo it is, that the Goſpel is preached, and Chriſt made known to thoſe that are moſt unworthy.

Repl. Repl. The Apoſtles to enquire who were worthy.But doth not the Commiſſion, which our Saviour gave unto his Diſciples when he ſent them forth to preach, run thus, Into whatſoever City or Town ye ſhall enter, enquire who in it is worthy, and there abide, Matth. 10.11. And again v. 13. If the houſe be worthy, let your peace come upon it?

Anſ. Anſ. Yet to preach the Goſpel ro others alſo.True, ſuch they were to enquire for, there taking up their lodging where they had hopes of a curteous reception and kind entertainment for their perſons and Doctrine; which p. 94finding, they were to abide with them, preaching the Goſpel of peace unto them; Yet not ſo, but that they were to preach it unto others alſo. The Lord ſending his Prophet Exekiel to the people of the Iewes, he tells him aforehand, what ones he ſhould find them, Ezek. 2.3. Son of man, I ſend thee to the Children of Iſrael, to a rebellious Nation. And v. 4. They are impudent Children, and ſtif-hearted, I do ſend thee unto them, and thou ſhalt ſay unto them, Thus ſaith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious houſe) yet ſhall they know that there hath been a Prophet among them. And ſuch did the Apoſtles alſo find that people when they were ſent by their Maſter to preach the Goſpel unto them; yet they were ſent to them. And being ſo ſent, they were not to decline that ſervice. It was neceſſary (ſaith Paul) that the word of God ſhould firſt have been ſpoken to you, Act. 13.46. neceſſary in regard of Chriſts Command. So then it is not the worthineſs or unworthineſs of a people that is the ſole cauſe why the Goſpel is preached unto ſome, and not to others. Sometimes, yea oftimes, where ſin aboundeth grace ſuperaboundeth, Rom. 5.20. There muſt then be ſome higher cauſe which putteth this difference betwixt Nation, and Nation. And what ſhall that be? Surely where God hath a people that do belong unto his Election of grace, he will reveal and make known his Son to them ſome way or other. Paul muſt continue preaching the Goſpel at Corinth, becauſe the Lord had p. 95much people in that City, Act. 18.10. And were it only mens own unworthineſs that hinders the making known of Chriſt unto them, and of that reconciliation which was obteined for them by him, the ſame unworthineſs ſhould much more have hindered the obteining of that Reconciliation. If it now hinder Chriſts making known himſelf to them, it ſhould much more have hindered his giving himſelf for them. But I ſhall proceed no further.

You now ſee the ſum of what is, and may be ſaid Pro and Con, for and againſt this doctrine of Ʋniverſal Redemption. Which if you ſhall but rightly conſider, duly weighing the Arguments on both ſides, I ſhall not doubt of the ſucceſs. Which that it may be anſwerable to my deſire, give me leave to propound one Queſtion unto you: which I ſhall deſire you ſeriouſly to conſider before you give any entertainment to this Doctrine, viz.

Queſt. What is to be got by it? Queſt. What to be got by receiving the Doctrine of Univerſal RedemptionThis do all wiſe traders, before they bargain for any Commodity, they firſt propound to themſelves what they ſhall gain by it. And this do you, before you receive this new Doctrine, ſee what you ſhall get by it, what ſpiritual advantage is to be made of it, more than of the Doctrine formerly received?

Repl. O yes (will ſome ſay,) very much. Here is a ground of Comfort for poor ſinners,Repl. A ground of Comfort for poor ſinners. which is not to be found in any other way. For if Chriſt did not dye alike for all, and every one, how ſhall any be aſſured that he dyed for p. 96them, and that they ſhall receive any benefit from him? Yea what do they know, but that coming unto him they may find the like intertainment from him, that ſome of thoſe who take acquaintance of him at the laſt day are ſaid to meet with, whom he diſmiſſeth with a Neſcio vos, Depart from me, I never knew you, Matth. 7.23. Even ſo may he ſay unto them coming to lay claim to the merit of his Death; Depart from me, I never knew you; never knew you for mine, never intended you any benefit by my death. So as it is but in vain for them to look after that which they have no right unto. This is the great and plauſible Argument, which is moſt taking with honeſt and ſimple hearts.

Anſ. Anſ. The promiſe full to them that believe.But to this let the Anſwer be returned in one word, Only Believe. So doing, now the promiſe is full; God ſo loved the world that he gave his only begotten Son, that whoſoever believeth on him ſhall not periſh, but have everlaſting life.

Repl. Yea but (it will be ſaid) how can a poor ſinner do this? how can he believe on Chriſt, unleſs firſt he believe that he dyed for him? Repl. How ſhall a man believe on Chriſt unleſs he firſt believe that he dyed for him?which he cannot do upon any good ground, unleſs he firſt intertain this Doctrine, and believe that Chriſt dyed for all.

Anſ. Anſ. To believe on Chriſt the direct, and firſt Act of Faith.So it is looked upon indeed, and that not only by Arminians, (who take this for one of the beſt ſhafts in their Quiver,) but alſo by ſome other more moderate ſpirits, who thus conceive of it, that a man muſt firſt believe that Chriſt is his Saviour, and that he p. 97gave himſelf for him, dyed for him, before he can believe on him, reſting upon him for Salvation. But herein, upon a more narrow ſearch into it, we ſhall find them unwarily miſtaken. As will ſoon appear if we do but look upon theſe two Acts of Faith in their right order. The one of which, viz. to believe on Chriſt, to take hold of him as a Saviour, is the Direct Act, the other, to believe that he dyed for me; and that he hath obteined reconciliation for me, the Reflex act, an act of Aſſucame, ariſing from the ſoules reflecting and looking back upon its own act of believing. Which, if rightly conſidered, will be of great uſe and importance, as for the clearing of this ſcruple, ſo for the quieting of doubting ſouls: who by their believing on Chriſt may be aſſured of this that he dyed for them, and that the merit of his death doth belong unto them. This I ſhall (God willing) ſpeak to ſomewhat more fully hereafter. Where I ſhall ſhew you that there is more true ſolid comfort to be found in the other, the old way, than in this. For the preſent only take notice, that you cannot aſſign any ſpiritual advantage that is to be made of this Doctrine and conſequently cannot give any good Reaſon why you ſhould give intertainment to it.

Queſt. Queſt. The Doctrine of Univerſal Redemption how diſadvantageous.Which ſeeing you cannot do, cannot tell me what you may gain by it, let me (in the ſecond place) briefly on the other hand ſhew you what you ſhall looſe by it, what diſadvantage will be made of it, if intertained. p. 98Which take in three or four particulars.

1. This is a Doctrine which derogates much from the Grace of God, in giving his Son.Anſ. 1. It derogates from the love of God the Father in giving his Son. So in truth it doth; However it is vulgarly otherwiſe looked upon, as a Doctrine that doth elevate and magnifie this grace far more than the other, and that by extending and inlarging of it, yet really it extenuates it, and derogates much from it, whileſt it aſſerts it to be alike extended to, and intended for all. Which if ſo, where is then that ſpecial, that ſingular love of God to his Elect, which is every where ſo highly extolled in Scripture? In compariſon of which that love which he beareth to others is little better than hatred. And therefore ſo called by the Apoſtle, Rom. 9.13. Iacob have I loved, Eſau have I hated; that is, not loved the one with the like love that I did the other. Certainly, whatever may be conceived of it, to make Gods intention in giving his Son to be alike towards all, it derogates not a little from that great love wherewith he loved his Elect people, which far exceedeth that love which he bare to the reſt of Man-kind.

2. And as it derogates from the grace of God the Father, ſo alſo from the love of God the Son. 2: It derogates from the love of God the Son in giving himſelf.Which certainly towards his Church, his Body, was a peculiar, and tranſcendent love. Thence is it that the Apoſtle compares it with the love of a Husband to his Wife, Eph. 5.25. Husbands love your wives even as Chriſt loved the Church, and gave himſelf for it. Now that love which Husbands bear and ſhew to their p. 99wives is, (or ought to be,) greater than that which they bear and ſhew to any others. For this cauſe ſhall a man leave his Father and Mother, and cleave unto his wife, Matth. 19.5. There being the neereſt relation betwixt them, there ought alſo to be the deareſt affection. And ſo was it betwixt Chriſt and his Elect, there being a nearer Relation betwixt him and them than any other, they being given to him by his Father; and made one with him, he bare a ſingular and peculiar love to them. As the Father hath loved me ſo have I loved loved you (ſaith he to his Diſciples) Ioh. 15.9. Now what love like that which God the Father bare unto his Son Chriſt? who is therefore called, The beloved, Eph. 1.6. and Gods beloved Son, Matth. 3.17. And ſuch was that love which Chriſt ſhewed to his Elect people in giving himſelf for them. Who loved us and gave himſelf for us, Eph. 5.2. Certainly, to make the love of Chriſt alike unto all, is no ſmall derogation from that love which he bare to his Elect. And this do they who will have him to give himſelf alike for all, in dying for them. Which was (as I have ſhewn you) the greateſt act and higheſt expreſſion of love that ever Chriſt ſhewed to any.

3. This Doctrine as it derogates much from God and Ieſus Chriſt, ſo it arrogates too much unto Man, in as much as it layeth the ground of his differing from others in himſelf. 3. It arrogates too much unto Man, laying the ground of his differing from others in himſelf.For ſo it runs. As for Chriſt, what he hath done he hath done it alike for all. How is it then that ſome are ſaved by him, others not? What is it p. 100that maketh one to differ from another? Why only becauſe the one receiveth what the other rejecteth. So as by this Doctrine it muſt be left meerly to the liberty of mans own will to difference and diſtinguiſh himſelf from others. Which runs directly croſs to that of the Apoſtle, 1 Cor. 4.7. For who maketh thee to differ from another? And what haſt thou that thou didſt not receive?

Repl. Yea (but (it will be ſaid) this is from the grace of God that any one cometh thus to receive what is offered, to apply what is tendred, to believe on Chriſt.

Faith a fruit not of Common, but ſpecial Grace.Anſ. But what Grace is this, which they ſpeak of? Not any ſpecial grace which Chriſt merited or intended for one more than another, but a common grace, ſuch as is indifferently reached forth to all, to whom the Goſpel is preached. Now how is it that this Grace is effectual to one, not to another? Why this is not any thing that Chriſt hath done, or intended more for the one than the other; not that he hath merited faith for them, that they ſhould believe rather than others, but meerly from the liberty of their own will. So as the Efficacy of the death of Chriſt is by this Doctrine, in the ultimate reſolution of it, made wholy to depend upon the will of man. A Coar which will ſtick in the throats of who ever they are that ſhall ſwallow this Doctrine of Ʋniverſal Redemption in ſuch a ſenſe as it is vulgarly held forth; a Conſequence which they will never be able to free it, or themſelves from. Which I deſire that it may be taken p. 101ſpecial notice of, that ſo it may appear, that it is not without juſt and weighty Reaſon that we are ſo averſe unto this Doctrine, which draweth ſuch a train after it, upon which follow ſuch mewtable inconveniences. A Doctrine which derogates ſo much from God and Ieſus Chriſt, and arrogates too much to a mans ſelf. Both which Chriſtians ought to be very wary of.

4. To this might be added (what alſo is conſiderable) that this Doctrine breaks in pieces that Golden Chain of Salvation. 4. It breaketh in pieces the Golden Chain of Salvation.The firſt Link whereof (Election,) if it be not hereby wholy broken of, yet is it diſordered, made to come after Redemption. For ſo it runs. God did firſt intend to give his Son for the redeeming and ſaving ſome among mankind, viz. thoſe which ſhould believe on him. And then foreſeeing who they were that would believe, and perſevere in ſo doing, he chuſe them unto Salvation. Which how doth it pervert that Order which Scripture holdeth forth in the Cauſes of mans Salvation, the firſt whereof is Election. Whom he did predeſtinate them he alſo called, &c. Rom. 8.30. God firſt chooſeth ſome out of mankind, whom predeſtinating and appointing unto eternal life, he giveth unto his Son Chriſt (All that the father giveth me ſhall come unto me, Joh. 6.7.) that he might execute that his gracious purpoſe concerning them. Which accordingly he doth by Redeeming, Iuſtifying, Sanctifying, Saving of them. Now this being the firſt and great wheel, which ſets all the p. 102reſt a rank, if this be diſordered (as by this Doctrine it is) it muſt needs breed a dangerous confuſion.

5. And again this Doctrine (what ever may be conceived of it) is not a little prejudicial to the Comfort and confidence of a Believer;5. Prejudicial to the Comfort and Confidence of a Believer. who being hereby left to himſelf, to ſtand upon his own leggs, left to the liberty of his own will, thus to work out his own Salvation in his own ſtrength, can have no aſſurance of it. This being all (according to this Doctrine) that Chriſt hath merited for him, that upon his believing and perſevering he ſhall be ſaved, not that he ſhall believe and perſevere unto Salvation. So as however he be in a ſtate of grace for the preſent, yet he may fall away totally and finally, and ſo periſh for ever, as Millions of others have done, for whom yet Chriſt dyed as well as for himſelf. And if ſo, where then is Pauls Triumph, which he maketh in that forecited Text, Rom. 8.34. Who is he that condemneth? It is Chriſt that dyed.

But to proceed no further in this Controverſal way, let theſe conſiderations be ſeriouſly weighed and applyed, and I hope they will ſerve as a preſervative againſt the Infection of that Doctrine, which ſome are ſo earneſt to inſtill into unwary ſoules among you. This hath been my deſign in this large handling of this point after this manner, which otherwiſe I ſhould not have ſpent ſo much time upon, not being willing to trouble the Pulpit with debates of this nature, unleſs where a preſſing neceſſity requires it.

p. 103The Doctrinal part being thus Explicated and cleared by ſhewing you whom we are to underſtand by this Ʋs for whom Chriſt is here ſaid to have given himſelf, viz. All true Believers, come we now to (what I know you think long for,) to make ſome improvement hereof by way of Application.

Which (in the firſt place) I might direct by way of Information, from hence giving you to take notice, that Chriſt in dying did not ſeek himſelf. Appli. 1. Information: Chriſt in dying did not ſeek himſelf.This he did not do in his life. I ſeek not mine own glory (ſaith he) Ioh. 8.50. No more did he in his dedth. True it is, there was an honour, which was not only a conſequent of his ſufferings, but it was due to him, and conferred upon him upon the account of them. So much is held forth unto us in thoſe Texts, which are by Papiſts ſomewhat overſtrained, and ſo abuſed. As that of the Prophet Eſai, Cap. 53. v. laſt; where God the Father maketh this promiſe to his Son Chriſt, Therefore will I divide him a portion with the great, & he ſhall divide the ſpoil with the ſtrong, becauſe he hath powred out his ſoul unto death. Becauſe Chriſt had ſhewn himſelf ſo obedient unto God his Father in his ſufferings, therefore his Father would confer a ſingular honour and dignity upon him. So the Apoſtle ſpeaketh it more fully in thoſe Texts formerly made uſe of, Rom. 14.9. To this end Chriſt both dyed, and roſe, and revived, that he might be Lord both of the dead and living. foreign. Thus was this Dominion due unto him by his Fathers Decree, who therefore ſuffered him p. 104to dye that he might raiſe him up again, and raiſing him up give unto him eternal life, with a Soveraign power over his Church, and over all things for his Church,Debetur ei hoc dominum ex Patris decreto, qui ideò eum mori ſivit ut ſuſcitaret, ſuſcitavit ut vitam ei caeleſtam daret, conjunctam cum regiâ poteſtate in Eccleſiam, & pro Eccleſiâ, Grot. Com. in loc. (as Grotius well explains that Text.) And ſo, Phil. 2.8, 9. He humbled himſelf, &c. wherefore God alſo hath highly exalted him, and given him a name above every name; &c. Tranſcendēt, honour & dignity, as a recōpence for that his abaſement. And ſo again, Heb. 2.9. We ſee Ieſus for the ſuffering of death, crowned with glory and honour. Where that particle foreign, For, may be conceived to import more than that the Glory of Chriſt was a bare conſequent of his ſufferings (as our Divines commonly look upon it,) viz. that God his Father looking upon him as worthy (for ſo he was, and that upon that account, as the 24. Elders acknowledge it in their Song, Rev. 5.9. Thou art worthy, &c. For thou waſt ſlain, and haſt redeemed us unto God by thy blood) conferred it upon him. But in the mean time this was not Chriſts aim, his deſign in giving himſelf, thus to merit for himſelf. So much may plainly be collected from the ſcope, and the very words of that Text even now named, which Papiſts make uſe of to a contrary ſenſe, Phil. 2. where the Apoſtle willing Chriſtians not to look at their own things, v. 4. Look not every man on his own things, (foreign, Do not make this your mark, ſo as to aim only at your ſelves, your own honour and profit, &c.) but every man alſo look on the things of others, (ſeeking the welfare of your Brethren, eſpecially their eternal welfare, though it be p. 105with ſome outward detriment and damage to your ſelves,) in the next verſe he addes; Let this mind be in you which alſo was in Chriſt Ieſus; who being in the form of God, &c. made himſelf of no reputation, and took upon him the form of a Servant, &c. He humbled himſelf and became obedient to the death, the death of the the Croſs. Thus did he humble himſelf not for himſelf, that he might merit for himſelf. True indeed (as it there followeth) hereupon God did exalt him, crowning him with that deſerved reward of his obedience. Yet ſtill this was not his deſign in humbling himſelf. He did not therein ſeek his own things, in whole, or in part aim at himſelf. Which if he had done, his love which he pretended to his Church would thereby have been much obſcured and diminiſhed. For now it ſhould not have been a whole and entire love to others, but a divided, a half love, partly to them, and partly to himſelf; Love and ſelf-love: which to imagin is no ſmall diſhonour unto Ieſus Chriſt, that he under a pretence of ſeeking others ſhould ſeek himſelf; dying for himſelf. A Tenent directly contrary to what Scripture ſo frequently holdeth forth, which is (as you have heard) that he layed down his life for his Sheep, for his Church, gave himſelf for us. But not to dwel upō this. More uſefully.

In the ſecond place do we hear that Chriſt gave himſelf for ſome amongſt mankind,Ʋſe. 2. Exhort. Labour to make ſure that Chriſt gave himſelf for us. why then let it be the care and indevour of every of us, to make this ſure to our ſelves that we are of this number. Not contenting our ſelves p. 106with that general and unſound notion, that Chriſt dyed for all, and ſo for us, but that he dyed for us in particular, that we may be able upon good grounds every of us to take up the Apoſtles words, and ſay, as he doth, Gal. 2.20. that Chriſt hath loved me, and given himſelf for me. This it is, and only this, that will ſpeak comfort unto the ſoul of a poor ſinner. Not ſuch a general apprehenſion of an univerſal Redemption, that Chriſt dyed for all, to open a door of hope for all, by making their Salvation poſſible upon the condition of their believing, in the mean time not meriting faith for them, that they ſhould believe, and ſo not intending that the merit of his death ſhould be made effectual to all of them. But labour to evidence, and aſcerting this to our ſelves that Chriſt gave himſelf for us in ſuch a peculiar and efficatious way, as our ſurety, in our room and ſtead, undertaking for us, making Reconciliation for us, and ſo that we have intereſt in the merit of his death.

Queſt. Queſt. How ſhall this be done.I but how ſhall we be able to do this? This is a ſecret. A thing known to God. The Lord knoweth who are his, 2 Tim. 2.19. his by Election. And ſo doth Chriſt alſo. I am the good Shepheard, and know my Sheep, Joh. 10.14. his ſheep, not only by effectual Vocation, (of whom he ſpeaketh, v. 27. My ſheep hear my voice, and I know them,) but alſo by Election. I know whom I have choſen, Joh. 13.18. Choſen to eternal life. And thus he knew who they were to whom he intended the benefit of his death. I lay down p. 107my life for the ſheep (ſaith he) Ioh. 10.15. viz. thoſe ſheep whom in the verſe foregoing he ſaith he knew, took ſpecial notice of, and had ſet a peculiar love upon. I, but how ſhall this be made known to us? How ſhall we be aſſured that we are in this number?

Anſ. 1.Anſw. 1. Gods ſecret will not to be conſulted with. For anſwer hereunto let me firſt inform you what you are not to do. Do not attempt what you ſhall never be able to compaſs. Do not think of aſcending up into heaven, there to ſearch the Rolls and Records of Eternity, to ſee whether your names be written in that Book of life, whether you be in the liſt of Gods Elect, or no. I mean do not trouble your ſelves about Gods ſecret will, which belongeth not to you. Do not immenge and plunge your ſelves into thoſe unfaddomable depths, where you ſhall never find the bottom, I mean thoſe myſterious doctrines of Predeſtination, Election, Reprobation; Which the great Apoſtle having diſcourſed of Rom. 11. cloſeth up all with an foreign, O the depth! v. 33. So admiring what he could not comprehend. No nor yet of Redemption. Of which Hemingius (writing upon the Text) ſaith truly, that it is, Venerandum potiùs quàm ſerutandum myſterium. A myſtery rather to be adored than curiouſly pried into. But here (as in all other myſteries of like nature) content your ſelves with what God hath revealed. Hic conquieſcat caro (ſaith he,) Here let fleſh and blood reſt, in what the word clearly holdeth forth. And this do you. Hearkning to ſuch Counſels, and applying your ſelves to ſuch wayes p. 108and courſes, as you are there directed to, that ſo you may be ſure to have a ſhare in all thoſe benefits which Chriſt by his death hath purchaſed for his Elect. Which what they are let me (in the ſecond place) come to ſhew you, which I ſhall do as plainly and briefly as I may, binding up all in this one general.

Anſ. 2,Anſ. 2. Come unto Jeſus Chriſt. Would you be ſure to have benefit by the death of Chriſt, then Come ye unto him. This is that which renders the death of Chriſt in effectual to the greateſt part of thoſe to whom he is made known, they will not come unto him. So our Saviour chargeth it upon the unbelieving Jewes, Ioh. 5.40. Ye will not come unto me that ye might have life. And even ſo is it with the greateſt part of the world, thoſe among whom Chriſt is crucified (as the Apoſtle ſpeaketh, Gal. 3.1.) before whoſe eyes he is evidently ſet forth in the preaching of the Goſpel, and ſo offered and tendered unto them, they will not come unto him, that they might be made partakers of what he hath merited by his death. Let not the like be charged upon any of us. Hearing of Chriſt, and of what he hath done, how he hath given himſelf, now come unto him, that we may partake of what he hath purchaſed for all that ſhall ſo do.

Queſt. But the queſtion runs on, How ſhall we come unto him?Queſt. How come unto him.

Anſ. Anſ. As to a Prophet, Prieſt and King.A queſtion well worth the Anſwering, to which let me beg the beſt of your attentions. Would you ſo come unto Chriſt as to be ſure to receive benefit from him, Come unto p. 109him then as to a Prophet, as to a Prieſt, as to a King, owning and acknowledging him in every of thoſe Offices and Relations.

1. As a Prophet, hearing him.1. As a Prophet, hearing, and believing him. This is my beloved Son, in whom I am well pleaſed, hear ye him (ſaith the voyce from heaven) Matth 17.5. And this do you, who ever would receive any benefit from Chriſt, hear him, hearken to him, yeelding up your ſelves to be taught by him. This is the ear-mark of Chriſts ſheep; My ſheep hear my voyce, Joh. 10.27. Thoſe whom God the Father hath given to his Son Chriſt to be redeemed and ſaved by him, they hearken to his voyce, hearing and believing the Doctrine of the Goſpel. And this do you who ever deſire to have Chriſt for your Prieſt, take him firſt as your Prophet. Yeelding up your ſelves (as I ſaid) to be taught and inſtructed by him concerning the great myſtery of Salvation by and through him; that you may know it, and knowing it believe it. Know & believe Ieſus Chriſt to be what he is, even the great God & our Saviour (as the words before the Text deſcribe him,) the Eternal, only begotten Son of God. And how he was ſent by his Father upon this arrand, for the Redeeming and ſaving of loſt Man-kind. Without this knowledge and belief, you are not capable of receiving any benefit by the death of Chriſt. This is is a Character which Chriſt giveth of his ſheep; thoſe for whom he ſaith he gave himſelf, in that Text forenamed, Ioh. 10.14. I know my ſheep, and am known of mine. They are ſuch as know and believe him p. 110to be what he is. I am come out from thee, and they have believed that thou didſt ſend me (ſaith he of his Apoſtles) Ioh. 17.8. And thus muſt they be in meaſure qualified, who ever expect any benefit from the death of Chriſt. They muſt be ſuch as know and believe the Doctrine of the Goſpel. Repent ye, and believe the Goſpel, (ſo our Saviour begins his preaching) Mar. 1.15. Thus receive Chriſt as your Prophet, learning of him, hearkning to him, Believing him.

2. Come unto him as your Prieſt, believing on him. 2. As a Prieſt believing on him.Ye believe in God, believe alſo in me, Joh. 14.1. Not contenting your ſelves with a general a bare ſpeculative knowledge, or dogmatical faith, to know and believe what Chriſt was, what he hath done, and to what end, but Believe in him. foreign, Believe on me. He that believeth on him ſhall not be confounded, 1 Pet. 2.6. 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, Joh. 3.18. This it is, and only this, which muſt make the death of Chriſt to become effectual unto you, (ſo it is agreed at all hands,) even your applying the merit thereof to your ſelves by faith. Be a plaiſter or potion never ſo ſoveraign, yet if it be not applyed, if it be not drunk; it will never do the Cure which it is proper for. Even ſo is it with the blood of Chriſt, which in it ſelf (as we find the Ancients, often comparing it) is ſuch a Soveraign Medicine, of vertue ſufficient to cure all ſin-ſick ſoules in the world, p. 111yea were they ten thouſand times more than they are, ſo as if all did take it,Populum hoc immortalitatis habet quidem in ſe ut omnibus proſit, ſed ſi non bibitur, non medetur. Proſper Reſp. 1. ad Object. Vincent. all ſhould certainly be recovered. But (as Proſper adds) Si non bibitur non medetur, If it be not drunk it cures not. Not being applyed by faith it becomes in effectual. And therefore, as ever you deſire to receive any benefit from the death of Chriſt, ſee that you apply it, by believing on him, receiving him as your Saviour, reſting and relying on him for the obteining of what he hath merited, Remiſſion of ſins, and eternal Salvation.

Object. Obj. How can they thus come unto Chriſt who are not aſſured that he dyed for them.I, but here a poor ſoul (taking a ſhaft out of the Arminian quiver to wound it ſelf with) will hapily reply. How can I do this? How can I thus believe on him when as I do not know whether he intended this for me, whether he gave her ſelf for me or no? This being dubious and uncertain what warrant or incouragement have I thus to come unto him? thus to lay my hand upon the head of that ſacrifice, which I know not whether it was offered for me or no? Thus do the Patrones of Ʋniverſal Redemption by this Argument of theirs ſtane thoſe off from coming to Chriſt, who are not of their perſwaſion.

But herein let them not be hearkned to.Anſ. All ſin-ſick ſoules invited and incouraged to come unto him. Neither let this diſcourage or diſhearten any from coming to him and believing on him. Art thou only ſuch a one as feeleſt the needs thou haſt of him, ſeeſt thy ſelf loſt without him? One that feeleſt the weight and burden of ſin, and art weary and heavy laden under it, ſo as thou earneſtly deſireſt to be Redeemed p. 112from all iniquity, and to be Purified to be freed and delivered from the guilt and power of ſin, now come, and come boldly unto Jeſus Chriſt, laying hold on him by faith as thy Saviour,Arguments inducing poor ſinners thus to come unto Chriſt. as one who hath given himſelf for thee, ſo applying the merit of his death unto thy ſelf. In order whereunto, to put thee upon this attempt of ſo great concernment, take into conſideration theſe few particulars.

1. Thine own preſſing neceſſity, the need thou haſt of a Saviour,1. Their abſolute Neceſſity of a Saviour. being in thy ſelf a loſt creature, and without a Saviour for ever loſt, not being able to any thing of thy ſelf for thy ſelf, for thy recovery out of this loſt eſtate. Such is the condition of all men by nature. They are all foreign, Impotent, without ſtrength (as the Apoſtle hath it) Rom. 5.6. When we were yet without ſtrength Chriſt dyed for us. Not able to do any thing for the reconciling of themſelves unto God. And it muſt needs be ſo; Being all dead in ſin (as the ſame Apoſtle ſets forth mans natural ſtate, Eph. 2.1. and elſewhere.) Now what can a dead man do for the raiſing up of himſelf? No more can a poor ſinner do for the freeing of himſelf from that wretched, accurſed ſtate and condition wherein he is by reaſon of ſin. So as there is an abſolute neceſſity of a Saviour.

2. And (ſecondly) thus ſeeing and feeling thy ſelf to ſtand in need of a Saviour, now take notice that there is but one Saviour, no other Saviour but Jeſus Chriſt,2. No other Saviour but Jeſus Chriſt. no other way p. 113or means of Salvation but by & through him. Neither is there ſalvation in any other, for there is none other name under heaven given among men whereby we muſt be ſaved, Act. 4.12. No other Mediator, whether of Redemption, or Interceſſion, but only Jeſus Chriſt. There is one God, and one Mediator betwixt God & man, the man Chriſt Ieſus, 1 Tim. 2.5. No hope in any other way of obteining reconciliation with God. Now this thy condition being ſo deſperate, as that there is but this one way left to ſave thee, what ſhould hinder thee from putting thy ſoul upon this way? Should a Shipwrackt man floating among the waves of the Sea, ready to periſh, eſpy a raft caſt forth, and ſeeing no other way whereby he can poſſibly be ſaved but by that, he ſhould not need to be perſwaded to take hold of it; he would not ſpend time in demurring whether it was caſt forth for him, or whether it would ſave him or no, but he would forthwith caſt himſelf upon it, and there hang. Thus ſtandeth the caſe, all men by nature are in a ſhipwrackt condition, all plunged into a Sea of miſery by reaſon of ſin, all in a periſhing ſtate, ready every moment of time to ſink into the bottom of hell. Now loe, Ieſus Chriſt is caſt forth as ſuch a Plank, to ſuch an end. Him hath God ſet forth to be a Propitiation through faith in his blood, Rom. 3.25. And other way or means of ſalvation there is none. What then ſhould hinder poor ſinners, who ſee themſelves in this condition, to put themſelves upon this way? Not ſtanding to reaſon whether p. 114this Plank was caſt forth for them; whether Chriſt was given for them, and whether they ſhall be ſure to be ſaved by him; but to take hold of him, caſting themſelves upon him; as knowing that if this way ſave them not, they muſt periſh, and that for ever. Such adventures men often make in deſperate caſes, they put themſelves upon any wayes which may give them any hopes of ſuccour. And ſuch is the caſe here. Poor ſinners are in a deſperate condition, as to whatever themſelves, or any Creature, whether Man or Angel, is able to do for them. OnelyOnly in this way, it cannot be denyed, there is hope for them. And why then ſhould they not put themſelves upon the adventure? It was the incouragement, which Shecaniah gave unto Ezra to ſet upon a work of Reformation among the people, for the diverting of Gods judgements from them, Ezra 10.2. We have treſpaſſed againſt the Lord (ſaith he,) yet now there is hope in Iſrael concerning this thing. And ſo upon the like ground it is that the Prophet Ioel exhorts the people to turn unto God by Repentance, For who knoweth (ſaith he) if he will return, and repent, and leave a bleſſing behind him? Joel. 2.13, 14. They were not ſure that upon their Reformation and Repentance the Lord would preſently free them from thoſe temporal judgements, which then lay upon them. Yet knowing that there was no other way for the obteining of ſuch a mercy, but this, and that there was hope in this way, therefore they will have them put themſelves upon it. So p. 115ſtandeth it with all poor ſinners; be their ſtate and condition whatever it will be, yet there is hope in Iſrael concerning this thing. God hath provided a means of Salvation for ſuch as they are. And who knoweth but that he intendeth, upon their coming to his Son Chriſt, to apply it unto them? So as were there nothing elſe, yet this alone ſhould be ſufficient to put poor ſinners upon this way of coming unto Chriſt, and believing on him.

3. But to this adde (in the third place) the All-ſufficiency of this Sacrifice. 3. The Al-ſufficiency of his Sacrifice.The death of Chriſt is ſufficient for all. Mark it; Though we do not ſay what hath commonly, (but unwarily,) been received from the Schools, and ſo aſſerted by many Orthodox Divines, that Chriſt dyed ſufficiently for all, for that intimates that there was a purpoſe and intention in God the Father in giving his Son, and in Chriſt giving himſelf, that he ſhould dye for all, and ſo become a ſurety for all, dying in their room and ſtead, which will not be ſafe in any ſenſe to yeeld; Yet we affirm (what I ſuppoſe will not be denyed, or queſtioned,) that his death was and is in it ſelf ſufficient for all. So it muſt needs be. This Blood being the blood of God, as the Apoſtle calleth it in that Text formerly made uſe of. Act. 20.28. God purchaſed the Church with his own blood.] And ſo Saint Iohn, 1 Joh. 3.16. God layed down his life for us, that is, that perſon who was truly God as well as Man. Hence it is that the death and paſſion of Chriſt was, and muſt needs be of an infinite value and vertue, p. 116being the ſuffering of an infinite perſon. Thus was it ſufficient for all men, for the whole world, yea for thouſands of worlds. Now were it ſo, that there were ſuch a receit as would cure all diſeaſes, who is there but being ſick would make tryal of it? not ſtanding to queſtion whether it was prepared for him, or no. Thus ſtandeth the Caſe here. All men by reaſon of ſin are ſick, ſick unto death. Now the Blood of Ieſus Chriſt is ſuch a Panacea, a foreign, a true Catholicon, The Blood of Ieſus Chriſt cleanſeth us from all ſin: 1 Joh. 1.7. How it is then that any poor ſinners, who are ſenſible of this ſpiritual aylement, ſhould make any demur about the drinking of this blood, the applying of the merit of Chriſts death unto themſelves by faith?

4. The experience of all who have thus come unto Chriſt.4. To this (in the fourth place) add the experience which others have had, thoſe who have put their ſouls upon this way, of whom never any one miſcaried. All have found cure who have rightly applyed this remedy. And why then ſhould not others do the like? As it was with the Brazen Serpent, ſet up in the wilderneſs as a cure for the ſtinging of the fiery Serpents there, however at the firſt erecting of it, happily ſome might look upon it as a meer Pageant, having no ſuch vertue in it, and ſo would not trouble themſelves to go up to it, yet when once they ſaw by experience that all who came unto it received benefit from it, now we may ſuppoſe that none ſhould need to perſwade thoſe who felt themſelves p. 117ſtung to repair unto it. Thus ſtandeth the caſe here. For ſuch an end was the Lord Ieſus (of whom that was a Type) lifted up upon the Croſs, that whoſoever believeth on him ſhould not perſh, but have eternal life (as our Saviour himſelf explains the myſtery of it) Ioh. 3.14, 15. And of the vertue of this myſtical Brazen Serpent the Saints in all ages have had experience. Thoſe before Chriſt, after. The one looking upon him as to come, the other as already come, Yet believing on him they were all ſaved by him. Even as the Iſraelites which looked upon that Serpent, whether it was before, or behind, or on which ſide ſoever, we do not find but they were all cured. Thus have the Ages before Chriſt & ſince, the Fathers under the old Teſtament, and Saints under the New, both alike found benefit by coming unto Chriſt, and looking up unto him by faith. We believe (ſaith Peter) that through the grace of our Lord Ieſus Chriſt we ſhall be ſaved, even as they, Act. 15.11. We Iewes, as they Gentiles. None that ever came to Chriſt in a right way, but have been ſaved by him. So was it when he was here upon earth. None came to him for cure of their Bodies, but received it. And ſo hath it been ſince his removal to heaven. None ever came to him for the Cure of their ſouls, but have found what they came for. And what an incouragement then ſhould this be to all poor ſinners to take the ſame courſe, to come unto him upon the ſame account?

Theſe are all ſtrong inducements to put p. 118Chriſtians upon this way. But behold yet more, yea and ſtronger Arguments, drawing more forcibly, as viz.

5. Gods purpoſe in giving his Son.5. In the 5th. place, conſider what is the Intimation which we have of God the Fathers purpoſe in giving his Son, which we have in that Text before inſiſted on, Ioh. 3.16. God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth on him ſhould not periſh, &c. Now then, taking notice what is the Condition, whereupon depends the benefit of Chriſts death, and which being performed it ſhall undoubtedly be made effectual, what remains, but that without any over-curious enquiry concerning the former part of that verſe, what is there meant by the world which God is ſaid to have loved, or how he may be ſaid to have loved that world, you apply your ſelves to the latter, to the performance of what is there required? Which ſhall you, (through the grace of God inabling) make good on your parts, do not doubt but God will make good unto you what he hath engaged on his part.

6. Chriſts ſerious Invitation.6. To which add the Sons Invitation, Chriſts calling you to come unto him, which you may hear him doing in that known Text, Matth. 11.28. Come unto me ye that labour and are heavy laden, viz. under the burden of ſin, ſeriouſly deſiring (as I ſaid) to be freed from the guilt and power of it. As alſo in that other, Ioh. 7.37. Where Chriſt himſelf being on earth maketh this open Proclamation in the hearing of the Jewes, If any man thirſt, p. 219let him come unto me and drink. And that there is the ſame mind in him ſtill, being in heaven, you may take notice from the like Proclamation, Rev. 22.17. Let him that is athirſt come, and whoſoever will, let him take the water of life freely. Thus doth he ſet open that Fountain ſpoken of, Zach. 13.1. Offering all the benefits of his death, Graee, and Glory, to all that will come unto him for it.

7.7. Aſſurance of a gracious reception and Intertainment.And what he ſo offereth he will certainly make good, receiving and intertaining all that come unto him. For this you have that known promiſe to aſſure you, Ioh. 6.37. Him that cometh unto me, I will in no wiſe caſt out. foreign, I will not at any hand reject him, but receive and imbrace him, giving unto him what he cometh for, (there being a foreign in the Phraſe (as you lately heard,) more intended than ſaid,) I will bid him welcome, giving him a gracious reception, and bountiful entertainment, communicating unto him what ever I ſhall merit. Come unto me ye that labour and are heavy laden, and I will give you reſt. foreign, I will ſecure you againſt the guilt and power of ſin, againſt Hell and Death, and all the enemies of your Salvation, giving you abundant ſatisfaction in what ever you do or can deſire. Now had poor needy beggars in a Town ſuch an Invitation to a Feaſt, with ſuch an aſſurance of welcome, which of them is there that would refuſe to come upon this account, becauſe he is not invited by name?

p. 1208. The Command of God the Father.8. To this yet add that which may ſerve to ſilence all reaſonings, even the Command of God the Father concerning this. This is the Commandement, that we ſhould believe on the name of his Son Jeſus Chriſt, 1 Joh. 3.23. foreign, that Commandement of his; the great Commandement of the Goſpel. Now who is there that queſtions whether he ought to yeeld obedience to any Commandement of the Law? And why then to any Commandment of the Goſpel? Eſpecially to this, which is (as I ſaid) the great Commandement, that which the Lord requireth from all thoſe to whom the Goſpel is preached; And that under the penalty of Eternal Condemnation.

9. Not to receive Chriſt offered the condemning ſin.9. Which let it be the laſt nayl, faſting all the reſt. This is a Condemning ſin, Not to receive Chriſt being thus offered. Nay this is the condemning ſin. He ſhall convince the world of ſin, becauſe they believe not on me, Joh. 16.8, 9. This is the ſin, the great ſin, and the condemning ſin under the Goſpel. He that believeth not is condemned already, becauſe he hath not believed in the name of the only begotten Son of God, Quid non crediderunt,] i.e. Sola incredulitas ſufficiens cauſa eſt condemnation…s: Aret. Com. in Loc.Joh. 3.18. Had a man no other ſin, yet this alone of incredulity were enough to condemn him; And on the other hand, were i… not for this ſin, all other ſins ſhould not condemn him. But who ſo ſtandeth guilty of this ſin, refuſing to believe on Chriſt being tendered to him, as he is in a ſtate of condemnation already upon the account of other ſins, Original and Actual, ſo continuing in this ſin, under this unbelief, he ſhall as certainly p. 121be condened as if he were in hell already.

Put theſe conſiderations together, and now ſee what it is, that can have any colour to keep you off from coming to Chriſt, from receiving him as a Prieſt, believing on him.

Only (in the third place,) whileſt you thus receive him in the two former Relations,3. Come unto Chriſt as a King. forget not the third; whileſt you receive him as a Prophet and a Prieſt, receive him alſo as a Prince. Him hath God exalted with his right hand to be a Prince and a Saviour, Act. 5.31. And ſo let him be to every of you. Would you have Chriſt to be your Saviour, let him alſo be your Prince, your King, ruling not only over you, but in you. Thus yeeld up your ſelves to his Government, that he may ſet up his Scepter in your hearts, governing of you by his Laws, his word, his Spirit. So doing, now doubt not to take up the Apoſtles words here in the Text, applying them to your ſelves, ſaying; The great God and our Saviour Ieſus Chriſt, who gave himſelf for us. Being aſſured that what Chriſt hath done he hath done it for you, and that the merit of his death doth belong unto you.

Which being aſſured of,Ʋſe. 3. Admire the love of God and Jeſus Chriſt in thus giving himſelf for us. now ſtand and admire that love which was expreſſed and ſhewn unto you herein. The love of God the Father, and the love of God the Son; which was the only ground and motive of beſtowing this Gift. The love of God the Father. So God loved the world, that he gave his only begotten Son.] The love of God the Son. Hereby perceive p. 122we the love of God towards us, becauſe he layed down his life for us, 1 Joh. 3.16. And what love like this love?Circumſtances herein conſiderable. So it will appear, if we do but ponder and conſider theſe few circumſtances formerly touched upon.

1: The Perſon giving and given.1. Who it was that gave himſelf. Even, the Great God our Saviour Ieſus Chriſt (as you have heard.)

2. For whom 2. For whom given.it was that he gave himſelf. For us. Wherein divers particulars.

1. For us Men. 1. For us Men.Not for the Angels; ſome of which ſtood in as much need of a Saviour, as we did: Yet he took not hold of them, but ſuffered them that were fallen to lye & periſh everlaſtingly. But he took hold of us, Heb. 2.16. gave himſelf for us.

2. Us Sinners.2. For us Sinners. Herein God commendeth his love towards us, that while we were yet ſinners Chriſt dyed for us, Rom. 5.8.

3. Us Enemies.3. For us Enemies. Greater love hath no man than this, that a man ſhould lay down his life for his friends, Joh. 15.13. Yet behold here greater love than this. When we were Enemies, we were reconciled unto God by the death of his Son, Rom. 5.10.

4. Us rather than others.4. And fourthly, for us rather than others. When the world of Man-kind lay in the ſame condition of ſin and miſerie, Chriſt layed hold on us, giving himſelf for us, whileſt he hath paſſed by many others of equal, nay (it may be) of far better deſerts than our ſelves.

3. How given.3. To which I might add, How he gave himſelf. Not only to be born, and live, but to dye for us; to dye that painful, ſhameful, p. 123accurſed death, the death of the Croſs.

4. As alſo to what end 4. To what end.he thus gave himſelf. That he might Redeem us; Save us.

And O what love was this? Every of us who can evidence our intereſt in it, ſtand for ever admiring, and adoring of it.

And admiring it let us now indeavor to anſwer it. Anſwering love with love.Ʋſe 4. Anſwer this love with love. Loving the Lord Ieſus. Which who ſo doth not, how well doth he deſerve that Anathema denounced by the Apoſtle againſt all ſuch? If any man love not the Lord Ieſus, let him be Anathema Maranatha, let him be had in execration for ever, 1 Cor. 12.22.

And loving him,Ʋſe. 5. Expreſs our love to Jeſus Chriſt. let us expreſs our love to him. And that,

1. By giving up our ſelves to him, 1. Giving our ſelves to him.to live unto him. He dyed for all (ſaith the Apoſtle) that they which live ſhould not henceforth live unto themſelves, but unto him which gave himſelf for us, 2 Cor. 5.15. Live according to his Preſcripts, to his Honour and Glory. Ye are bought with a price; wherefore Glorifie God in your Body, and in your Spirit, 1 Cor. 6.20.

2. And thus giving our ſelves to him,2. Being ready to give our ſelves for him. be we alſo ready to give our ſelves for him. I am ready not only to be bound, but to dye at Ieruſalem for the name of the Lord Ieſus, ſuch was Pauls reſolution, Act. 21.13. And let the like be ours. Not thinking our deareſt blood too dear for him, who thought not his too dear for us.

3. And thus giving our ſelves to him,3. Giving our ſelves to, and for his. and for him, in imitation of him, do we the like p. 124to, and for his. Being ready to do all offices of love to them. Walk in love, as Chriſt hath loved us, and given himſelf for us. And as to do, ſo to ſuffer for them. I endure all things for the Elects ſakes (ſaith Paul) 2 Tim. 2.10. Yea and if need be, refuſe not to lay down our lives for them. Becauſe he layed down his life for us, we ought alſo to lay down our lives for the Brethren, 1 Joh. 3.16. viz. if their neceſſity requireth it, and our calling bindeth us to it. Eſpecially for the procuring of their eternal happineſs and welfare. For this it was that Chriſt layed down his life for us. And for this we ſhould not think our lives too dear for others. Paul who tells us that he could even have wîſhed himſelf an Anathema, accurſed from Chriſt for his Brethren, his kinſ-men according to the fleſh, (as we have it, Rom. 9.3.) being not unwilling (if it had been poſſible) to have redeemed and ſaved the ſouls of thoſe his Countrey-men the Jews with the utter loſs of his own, would much more have been willing to have ſhed his blood for them. I will very gladly ſpend, and be ſpent for you, ſaith he to his Corinthians, 2 Cor. 12.15. And the like he tels his Philippians, cap. 2. v. 17. Yea, and if I be offered upon the Sacrifice, and ſervice of your faith, I joy, and rejoyce with you all. And the like let all of us in conformity to our heavenly pattern be ready to do.Chriſts giving himſelf for believers a ground of ſtrong Conſolation.

Many other uſes and improvements might be made of this great Goſpel Doctrine. As viz. that of Conſolation to all true believers. Hath Chriſt thus given himſelf for them, then who p. 125ſhall lay any thing to their charge? Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth; who ſhall condemn? It is Chriſt that dyed, Rom. 8.33. So may they upon this ground triumph over Hell and death, and all the Enemies of their ſalvation. Chriſt having engaged for them, given himſelf for them as their ſurety, he hath made a plenary ſatisfaction unto the Juſtice of God for all their ſins; ſo undertaking for them, as that they ſhall certainly be delivered both from the guilt and power of them, being juſtifyed and ſanctifyed, and conſequently ſaved by and through him. So it followeth in the Text, Who gave himſelf for us, that he might redeem us from all iniquity, &c. To which I now paſs.