The Death of Death in the Death of Christ, Book 2 – Book 3

The Death of Death in the Death of Christ · Book 2 – Book 3

p. 51The Second Book.

CHAP. I.

Some precious considerations to a more particular inquirie after the proper end and effect of the death of Christ.

THe maine thing upon which the whole controversie about the death of Christ turneth, and upon which § I the greatest weight of the businesse dependeth, comes The end of the death of Christ asserted and distinguished intonext to our consideration, being that which wee have prepared the way unto, by all that hath beene already said. It is about the proper end of the death of Christ, which who so can rightly constitute and make manifest, may well be admitted for a dayes-man, and umpire in the whole contestation; for, if it be the end of Christs death, which most of our Adversaries assigne, wee will not deny, but that Christ dyed for all and every one; and if that be the end of it, which we maintaine so to be, they will not extend it beyond the elect, beyond beleevers. This then must be fully cleared, and solidly confirmed by them who hope for any successe in their undertakings. The end of the death of Christ we asserted in the beginning of our Discourse to be our approximation or drawing nigh unto God, that being a generall expression for the whole reduction and recovery of sinners from the state of alienation, misery and wrath, into grace, peace, and eternall communion with him. Now there being a two-fold end in things, one of the worker, the other of the worke wrought, we have manifested, how, that unlesse it bee, either for want of wisedome and certitude of minde in the Agent, in chusing and using unsuitable meanes for the attaining of the end proposed, or for want of skill and power to make use of, and rightly to improve, well-proportioned meanes to the best advantage, those things are alwayes co-incident; the work effecteth, what the workman intendeth. In the businesse in hand, the Agent is the blessed Three in One, as was before declared; and the meanes whereby they collimed and aymed at the end proposed, was the p. 52Oblation and Intercession of Jesus Christ, which are united, intending the same object, as was also cleared. Now unlesse wee will blasphemously ascribe want of wisedome, power, perfection, and sufficiency in working unto the Agent, or affirme that the death and intercession of Christ, was not sutable and proportioned for the attaining the end, proposed by it to be effected, we must grant that the end of these is one and the same, whatsoever the Blessed Trinity intended by them, that was effected; and whatsoever we finde in the issue ascribed unto them, that by them the Blessed Trinity intended. So that we shall have no cause, to consider these apart, unlesse it be sometimes to argue from the one to the other; as where we finde any thing ascribed to the death of Christ, as the fruit thereof, we may conclude, that, that God intended to effect by it, and so also on the contrary.

Now the end of the death of Christ is either bbSupream and ultimate.supreame and ultimate, § II or intermediate and subservient to that last end. The first, is the glory of God, or the manifestation of his glorious Attributes, especially of his justice, and mercy, tempered with justice unto us. The Lord doth necessarily ayme himselfe in the first place, as the chiefest good; yea indeed that alone which is good, that is absolutely and simply so, and not by virtue of communication from another: And therefore in all his workes, especially in this which we have in hand the chiefest of all, hee first intends the manifestation of his owne glory, which also he fully accomplisheth in the close, to every point and degree by him intended, he maketh all things for himselfe, Prov. 16. 4. and every thing in the end must redound to the glory of God, 2 Cor. 4. 15. wherein Christ himselfe is said to be Cods, 1 Cor. 3. 23. serving to his glory in that whole Administration that was committed to him. So Ephes. 1. 6. the whole end of all this dispensation, both of chocsing us from eternity, redeeming us by Christ, blessing us with all spirituall blessings in him, is affirmed to be the praise, the glory of his grace, and vers. 13. that we should be to the praise of his glory. This is the end of all the benefits we receive by the death of Christ; for, Wee are filled with the fruits of Righteousnesse, which are by Iesus Christ unto the glory and praise of God, Phil. 1. 11. which also is fully asserted Chap. 2. 11. That every tongue should confesse that Iesus Christ is Lord, to the glory of God the Father. This the Apostle fully clears in the ninth to the Romans; where hee so asserts the supreame p. 53Dominion and independency of God in all his actions, his absolute freedome from taking rise, cause or occasion, to his purposes, from any thing among us sonnes of men, doing all things for his owne sake, and aiming onelyonly at his owne glory. And this is that which in the close of all, shall be accomplished, when every creature shall say, Blessing, Honour, Glory and Power, be unto him that sitteth upon the Throne, and unto the Lambe for ever and ever, Rev. 5. 13. but this is foreign.

2. There is an cc2 Intermediate and subservient, which is asserted.end of the death of Christ which is intermediate and subservient to that other, which is the last and most supreame, § III even the effects which it hath in respect of us, and that is it of which we now treat; which as we before affirmed, is, the bringing of us unto God. Now this though in reference to the Oblation and Intercession of Christ, it be one intire end, yet in it selfe, and in respect of the relation which the severall acts therein have one to another, it may bee considered distinctly, in two parts, wherof one is the end, & the other the meanes for the attaining of that end, both, the compleate end of the mediation of Christ in respect of us. The ground and cause of this is, the appoyntment of the Lord, that there should be such a connexion and coherence, betweene the things purchased for us by Jesus Christ, that the one should be a meanes and way of attaining the other, the one the condition, and the other the thing promised upon that condition, but both equally and alike procured for us by Jesus Christ; for if either be omitted in his purchase, the other would be vaine and fruitlesse, as wee shall afterwards declare. Now both these consist in a communication of God and his goodnesse unto us, (and our participation of him by vertue thereof) and that either to grace or glory, holinesse or blessednesse, faith or salvation. In this last way, they are usually called, faith being the meanes of which we speake, and salvation the end; faith the condition, salvation the promised inheritance: under the name of Faith we comprize all saving grace, that accompanies it: and under the name of salvation, the whole glory to be revealed, the liberty of the glory of the Children of God. Rom. 8. all that blessednesse which consisteth, in an eternall fruition of the blessed God. With faith goe all the effectuall meanes thereof, both externall and internall, the Word and Almighty sanctifying Spirit: all advancement of state and condition attending it, as Justification, Reconciliation, and p. 54Adoption into the family of God: all fruits flowing from it in sanctification, and universall holinesse, with all other priviledges and enjoyments of believers, here, which follow the redemption and reconciliation purchased for them by the oblation of Christ. dd1. Positively.A reall effectuall and infallible bestowing, and applying of all these things, as well those that are the meanes, as those that are the end, the condition, as the thing conditioned about, faith and grace, as salvation & glory, unto al, & every one, for whom he died do we maintaine to be the end proposed & effected, by the bloodshedding of Jesus Christ, with those other acts of his Mediatorshipp, which we before declared to be therewith inseperably conjoyned, so that every one for whom he died, and offered up himselfe, hath, by vertue of his death, or oblation, a right purchased for him, unto all these things, which in due time he shall certainely and infallibly enjoy, or, which is all one, the end of Christs obtaining grace & glory with his Father was, that they might be certainely bestowed upon all those for whom he died, some of them, upon condition that they do believe, but faith it selfe absolutely upon no condition at all: all which we shall further illustrate and confirme after we have removed some false ends assigned.

CHAP. II.

Containing a removall of some mistakes and false assignations of the end of the death of Christ.

THat ee2. Negatively removall of false ends assigned,the death, oblation, and bloud shedding of Jesus Christ § I is to be considered as the meanes for the compassing of an appointed end, was before abundantly declared; and that such a meanes, as is not in it self any way desireable, but for the attaining of that end: Now, because that which is the end of any thing, must also be good, for unlesse it be so, it cannot be an end, (for bonum & finis convertuntur) it must be either his fathers good, or his own good, or our good, which was the end proposed. That ffThe first, rejected with,it was not meerly his own, is exceedingly apparent; for in his divine nature, he was eternally and essentially partaker of all that glory which is proper to the Deity, which though in respect of us it be capable of more or less manifestation, yet in it selfe it is alwayes alike eternally and absolutely perfect. And in this regard, at the close of all, he desires and requests no other glory, but that p. 55which he had with his Father before the world was John 17. …. And in respect of his humane nature, as he was eternally predestinated, without any foresight of doing or suffering to be personally united; from the instant of his conception with the second Person of the Trinity; So neither while he was in the way, did he merit any thing for himself by his death and oblation: he needed not to suffer for himselfe, being perfectly and legally righteous, and the glory that he aimed at, by enduring the curse, and despising the shame, was not so much his owne, in respect of possession, by the exaltation of his own nature, as the bringing of many children to glory, even as it was in the promise set before him; as we before at large declared: gg1. ExplanationHis own exaltation indeed, and power over all flesh, and his appointment to be judge of the quick and the dead, was a consequent of his deep humiliation and suffering, but that it was the effect and product of it, procured meritoriously by it; that it was the end aimed at by him in his making satisfaction for sinne, that we deny, hh2. Consutation.Christ hath a power and dominion over all, but the foundation of this dominion is not in his death for all: for he hath dominion over all things being appointed Heire of them, and upholding them all by the word of his power. Heb. 1. 3. 4. he is set over the workes of Gods hands, and all things are put in subjection under him. Heb. 2. 7. 8. And what are those all things, or what are amongst them, you may see in the place of the Psalmist from whence the Apostle citeth those words. Psal. 8. 6. 7. 8. And did he dye for all these things? Nay hath he not power over the Angels, are not principalities and powers made subject to him? shall he not at the last day, judge the Angels, for with him the Saints shall doe it, by giving attestation to his righteous judgements. 1 Cor. 6. And yet, is it not expresly said that the Angels have no share in the whole dispensation of God manifested in the flesh, so as to dye for them to redeem them from their sinnes? of which some had no need, and the other, are eternally excluded. Heb. 2. 16. He tooke not to him the nature of Angels, but he tooke upon him the seed of Abraham: God setting him King upon his Holy hill of Sion, in despight of his enemies to bruise them and to rule them with a rod of iron. Psal. 2. 9. Is not the immediate effect of his death for them; but rather all things are given into his hand, out of the immediate love of the Father to his sonne John 3. 35. Math. 11. 27. That is the foundation of all this soveraignety and dominion over all p. 56creatures, with his power of judging that is put into his hand.

ii3. Concession of the objection.Beside, be it granted (which cannot be proved) that Christ by his death did procure this power of judging; would any thing hence follow that might be beneficiall to the proving of the general ransome for all? No doubtlesse, this dominion and power of judging is a power of condemning as well as saving, it is all judgment that is committed to him. John 5. 22. He hath authority given unto him to execute judgement, because he is the sonne of man, that is at that hour when all that are in their graves, shal heare his voice, & come forth, they that have done good unto the resurrection of life, and they that have done evill to the resurrection of condemnation. verses. 28. 29. 2 Cor. 5. 10. Now can it be reasonably asserted, that Christ died for men to redeem them? that he might have power to condemn: Nay, doe not these two overthrow one another? If he redeemed thē by his death, then he did not aime at the obtaining of any power to condemne thē; if he did the latter, then that former was not in his intention.

Nor secondly, kk2. The second rejected by arguments taken fromwas it his Fathers good; I speak now of the proximate and immediate end and product of the death of Christ, not of the ultimate and remote, knowing that the supream end of § I Christs oblation & al the benefits purchased & procured by it was the praise of his glorious grace; but for this other it doth not directly tend to the obteining of any thing unto God, but of all good things from God to us. Arminius with his followers, with the other universalists of our dayes, affirm this to be the end proposed, that God might, his justice being satisfied, save sinners, the hinderance being removed by the satisfaction of Christ, he had by his death a right and liberty obtained, of pardoning sinne upon what condition he pleased: so that after the satisfaction of Christ yielded and considered, integrum Deo fuit, (as his words are) as it was holy in Gods free disposall, whether he would save any or no, and upon what condition he would, whether of faith, or of works, God (say they) had a good mind and will to do good to humane kind, but could not by reason of sinne, his justice lying in the way: whereupon he sent Christ to remove that obstacle, that so he might upon the prescribing of what condition he pleased and its being by them fulfilled have mery on them: Now because in this they place their chief, if not the sole end of the oblation of Christ, I must a little shew the falsenesse and folly of it, which may be done plainly by these following reasons.

p. 57First the ll1 The false bottome of the objection opposed.foundation of this whole assertion seems to me to be false and erroneous, viz. that God could not have mercy on mankind, unlesse satisfaction were made by his sonne: it is true indeed, supposing the decree, purpose and constitution of God, that so it should be, that so he would manifest his glory by the way of vindicative justice, it was impossible that it should otherwise be, for with the Lord, there is neither change nor shadow of turning. Iames 1. 18. 1 Sam. 15. 29. But to assert positively, that absolutely and antecedently, to his constitution he could not have done it, is to me an unwritten tradition, the Scripture affirming no such thing, neither can it be gathered from thence in any good consequence; if any one shall deny this, we will try what the Lord will enable us to say unto it, and in the mean time rest contented in that of Augustine, though other wayes of saving us were not wanting to his infinite wisdome, yet certainly the way which he did proceed in, was the most convenient, because we find he proceeded therein.

Secondly mm2 The false tendance of it.this would make the cause this would make the cause of sending his sonne to dy, to be a common love, or rather wishing that he might do good, or shew mercy to all, and not an entire act of his will or purpose of knowing, redeeming, and saving his elect, which we shall afterwards disprove.

Thirdly, nn3 Its destructivenesse to the redemption that is in Christ, andif the end of the death of Christ▪ were to acquire a right to his Father, that notwithstanding his justice he might save sinners, then did he rather dy to redeem a liberty unto God, then a liberty from evill unto us; that his Father might be enlarged from that estate, wherein it was imposs…ble for him to do that which he desired, and which his nature enclined him to, and not that we might be freed from that condition, wherein, without this freedome purchased, it could not be but we must perish; if this be so, I see no reason why Christ should be said to come and redeeme his people from their sinnes, but rather plainly to purchase this right and liberty for his Father: now where is there any such assertion, wherein is any thing of this nature, in the Scripture? doth the Lord say that he sent his sonne out of love to himself or unto us? is God or men made the immediate Subject of good attained unto by this oblation? Rep. but it is said that although immediately and in the first place this right did arise unto God by the death of Christ, yet that that also was to tend to our good, Christ p. 58obtaining that right, that the Lord might now bestow mercy on us if we fulfilled the condition that he would propose. But I answer that this utterly overthrows all the merit of the death of Christ towards us, and leaves not so much as the nature of merit unto it; for that which is truly meritorious indeed, deserves that the thing merited or procured and obtained by it, shall be done, or ought to be bestowed, and not onelyonly that it may be done; there is such an habitude and relation between merit and the thing obtained by it, whether it be absolute or arising on contract, that there ariseth a reall right to the thing procured by it in them, by whom or for whom it is procured, when the labourer hath wrought all day, do we say now his wages may be payed or rather now they ought to be paid? hath he not a right unto it? was ever such a merit heard of before, whole nature should consist in this, that the thing procured by it might be bestowed, and not that it ought to be: and shall Christ be said now to purchase by his meritorious oblation, this onelyonly at his Fathers hand, that he might bestow upon, and apply the fullnesse of his death to some or all, and not that he should so do? to him that worketh (saith the Apostle) the reward is not due of grace, but of debt, Rom. 4. 4. Are not the fruits of the death of Christ, by his death as truly procured for us, as if they had been obtained by our own working? and if so, though in respect of the persons on whom they are bestowed, they are of free grace, yet in respect of the purchase, the bestowing of them is of debt.

Fourthly, ooIts overthrowing the onelyonly effects and fruits thereof by all whichthat cannot be assigned as the compleat end of the Death of Christ, which being accomplished, it had, not onelyonly been possible, that not one soule might be saved, but also impossible that by vertue of it any sinfull soul should be saved for sure the Scripture is exceedingly full in declaring that through Christ wee have remission of sins, grace & glory (as afterwards) but now notwithstanding this, that Christ is said to have procured and purchased by his death such aright and liberty to his Father, that he might bestow eternall life upon all, upon what conditions he would, it might very well stand, that not one of those should enjoy eternall life; for suppose the Father would not bestow it, as hee is by no engagement according to this perswasion bound to do, he had a right to do it, it is true; but that which is any ones right he may use, or not use at his pleasure: againe, suppose he had prescribed a p. 59condition of workes, which it had been impossible for them to fulfill, the death of Christ might have had its full end, and yet not one beene saved: Was this his comming to save sinners, to save that which was lost? or could he upon such an accomplishment as this pray as he did, Father I will; that those whom thou hast given me, may be where I am to behold my glory? John 17. 24. Divers other reasons might be used to evert this fancy, that would make the purchase of Christ in respect of us, not to be the remission of sins, but a possibility of it, not salvation but a salvability, not reconciliation and peace with God, but the opening of a doore towards it: but I shall use them in assigning the right end of the death of Christ.

Aske pp1. The opinion of our adversaryes is discoverednow of these, what it is that the Father can doe, and § III will doe upon the death of Christ, by which meanes his justice, that before hindred the execution of his good will towards them is satisfied? and they tell you, it is the entring into a new Covenant of grace with them, upon the performance of whose condition, they shall have all the benefits of the death of Christ applyed to them: But to us it seemeth that Christ himselfe, with his death and passion, is the chiefe promise of the new Covenant it selfe, as Gen. 3. 15. and so the Covenant cannot be said to be procured by his Death: Besides the nature of the Covenant overthrowes this Proposall, that they that are Covenanted withall shall have such and such good things, if they fulfill the condition, as though that all depended on this obedience, when that obedience it selfe, and the whole condition of it, is a promise of the Covenant. Jer. 31. 32. Which is confirmed and sealed by the bloud of Christ. We deny not, but the death of Christ hath a proper end in respect of God, to wit, the manifestation of his glory, whence he calls him his servant in whom he will be glorified. Isay. 49. and the bringing of many Sonnes to glory wherewith he was betrusted, was to the manifestation and praise of his glorious grace, that so his love to his elect might gloriously appeare, his salvation being born out by Christ to the utmost parts of the earth and this full declaration of his glory by the way of mercy tempered with justice, for he set forth Christ to be a propitiation through faith in his bloud that he might be just, and the justifier of them that believe in Jesus. Rom. 3. 25. Is all that which accrewed to the Lord by the death of his Sonne, and not any right and liberty of doing p. 60that which before he would have done, but could not for his justice. In respect of us the end of the oblation and bloud shedding of Jesus Christ was, not that God might, if he would, but that he should by vertue of that compact and covenant, which was the foundation of the Merit of Christ, bestow upon us all the good things, which Christ aymed at, and intended to purchase and procure by his offering of himselfe for us unto God, which is in the next place to be declared.

CHAP III.

More particularly of the immediate end of the death of Christ, with the severall wayes whereby it is designed.

WHat the Scripture affirms in this particular, we laid down § I in the entrance of the whole discourse; which, now haveing enlarged in explication of our sense and meaning therein, must be more particularly asserted by an application of the particular places (which are very many) to our Thesis as before declared, whereof this is the summe: aaThe maine assertion laid downe and proved by clearing out of the Scripture.Jesus Christ according to the counsell and will of his Father, did offer himselfe upon the Crosse, to the procurement of those things before recounted, and maketh continuall intercession: with this intent and purpose; that all the good things so procured by his death, might be actually and infallibly bestowed on, and applied to, all and every one for whom he died, according to the will and counsell of God: Let us now see what the Scripture saith hereunto, the sundry places whereof we shall range under these heads.

First, those that hold our the intention and counsell of God, with § II our Saviours own minde, whose will was one with his Fathers in this businesse.

Secondly, those that lay downe the actuall accomplishment or effect of his oblation, what it did really procure, effect and produce.

Thirdly, those that point out the persons, for whom Christ died, as designed peculiarly to be the object of this work of redemption in the end and purpose of God.

**§ III.For the first, or bb1. The counsell and intention of, 1. The Father, 2. The Son in this businesse.those which hold out the counsell, purpose, minde, intention, and will of God, and our Saviour in this work. Math. 18. 11. the Sonne of man came to save that which was lost, which words he repeateth againe upon another occasion. Luke 19. 10. In the first place they are in the front of the parable of seeking the lost p. 61sheep, in the other, they are in the close of the recovery of lost Zaccheus, and in both places set forth the end of Christs coming, which was to do the will of his Father, by the recovery of lost sinners; and that as Zaccheus was recovered by conversion, by bringing into the free Covenant, making him a sonne of Abraham; or as the lost sheep, which he layes upon his shoulder, and bringeth home; so that unlesse he findeth that which he seeketh for, unlesse he recover that which he cometh to save, he faileth of his purpose.

2^ly Math. 1. 21. where the Angell declareth the end of Christs coming in the flesh, and consequently of all his sufferings therein, is to the same purpose, he was to save his people from their sinnes. Whatsoever is required for a compleat and perfect saving of his peculiar people from their sinnes, was intended by his coming; to say that he did but in part, or in some regard effect the worke of salvation, is of ill report to Christian eares.

Thirdly, The like expression is that also of Paul, 1 Tim. 1. 15, evidently declaring the end of our Saviours coming according to the will and Counsell of his Father. viz. To save sinners; not to open a doore for them to come in, if they will or can; not to make a way passable, that they may be saved: not to purchase reconciliation and pardon of his Father, which perhaps they shall never enjoy; but actually to save them from all the guilt and power of sinne, and from the wrath of God for sinne, which if he doth not accomplish, he fails of the end of his coming; and if that ought not to be affirmed, surely he came for no more then towards whom that effect is procured. The compact of his Father with him, and his promise made unto him, of seeing his seed, and carrying along the pleasure of the Lord prosperously, Isay. 53. 10. 11. 12. I before declared; from which it is apparent, that the decree and purpose of giving actually unto Christ a believing generation, whom he calleth the children that God gave him, Heb. 2. 13. is inseparably annexed to the decree of Christ's making his soul and offering for sinne, and is the end and aime thereof.

Fourthly, As the Apostle further declareth, Heb. 2. 14. 15. For as much as the children are partakers of flesh and bloud, he also himself likewise tooke part of the same, that through death he might destroy him that had the power of death, that is, the Divel, and deliver them who through fear of death, &c. Then which words nothing can more clearly set forth the entire end of that whole dispensation of the incarnation p. 62and offering of Jesus Christ, even a deliverance of the children whom God gave him from the power of death, Hell, and the Divel, so bringing them nigh unto God: Nothing at all of the purchasing of a possible deliverance for all and every one: Nay all are not those children which God gave him, all are not delivered from death, and him that had the power of it, and therefore it was not for all for whom he then took flesh and blood.

Fiftly, the same purpose and intention we have Ephes. 5. 25, 26. Christ loved his Church and gave himselfe for 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 wrinckle, or any such thing, but that it should be holy, and without blemish. As also Titus 2. 14. He gave himself for us that he might redeem us from all iniquity, and purifie unto himself a peculiar people zealous of good works. I think nothing can be clearer than those two places, nor is it possible for the wit of man to invent expressions so fully, and lively to set out the thing we intend, as it is in both these places by the holy Ghost.

Sixthly, what did Christ do? he gave himself say both these places alike; for whom? for his Church, saith one; for us, saith the other; both words of equall extent and force, as all men know: to what end did he this? to sanctifie and cleanse it, to present it to himself an holy and glorious Church without spot or wrinckle, saith he to the Ephesians, to redeem us from all iniquity, and to purifie to himself a peculiar people zealous of good works, saith he to Titus. I ask now, are all men of this Church? Are all in that rank of men, among whom Paul placeth himself and Titus? are all purged, purified, sanctified, made glorious, brought nigh unto Christ? or doth Christ fail in his aim towards the greatest part of men? I dare not close with any of these.

Seventhly, Will you have our Saviour Christ himself expressing this more evidently, restraining the object, declaring his whole designe, and purpose, and affirming the end of his death? John 17. 19. For their sakes I sanctifie my self, that they also may be sanctified through the truth: for their sakes? whose I pray? The men whom thou hast given me out of the world. ver. 6. Not the whole world, whom he prayed not for, ver. 9. l sanctifie my self; whereunto? to the work I am now going about, even to be an oblation; and to what end? foreign that they also may be p. 63truly sanctified, that foreign there (that they) signifies the intent and purpose of Christ, it designes out the end he aimed at, which our hope is, and that is the hope of the Gospel, that he hath accomplished, for the deliverer that comes out of Sion, turns away ungodlinesse from Jacob, Rom. 11. 26. and that herein there was a concurrence of the will of his Father, yea that this his purpose was to fulfill the will of his Father, which he came to do.

Eightly, And that this also was his counsell, is apparent, Gal. 1. 4. For our Lord Iesus gave himself for our Sin, that he might deliver us from this present evill world according to the will of God, and our Father, which will and purpose of his, the Apostle further declares Chap. 4. 4. 5. 6. God sent forth his Son made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of sonnes: and because sons, our deliverance from the Law, and thereby our freedome from the guilt of sinne; our adoption to sonnes, receiving the Spirit, and drawing nigh unto God, are all of them in the purpose of the Father, giving his onelyonly Sonne for us.

Ninthly, I shall adde but one place more, of the very many more that might be cited to this purpose, and that in 2 Cor. 5. 21. He hath made him to be sinne for us that knew no sinne, that we might be made the righteousnesse of God in him: the purpose of God in making his Sonne to be sinne is, that those for whom he was made sinne might become righteousnesse: that was the end of Gods sending Christ to be so, and Christs willingnesse to become so; now if the Lord did not purpose what is not fulfilled, yea what he knew should never be fulfilled, and what he would not work at all, that it might be fulfilled, (either of which are most atheisticall expressions) then he made Christ sinne for no more, than doe in the effect become actually righteousnesse in him, so that the counsell and will of God, with the purpose and intention of Christ by his oblation and blood shedding, was to fulfill that will and counsell, is from these places made apparent: from all which we draw this argument: That which the Father and the Sonne intended to accomplish, in, and towards all those for whom Christ died by his death, that is most certainly effected; (if any shall deny this proposition, I will at any time by the Lords assistance take up the assertion of it) But the Father and his Son intended by the death of Christ, to redeem purge, sanctifie, purifie, deliver from death, p. 64Sathan, the curse of the Law, to quit off all sinne, to make righteousnesse in Christ, to bring nigh unto God, all those for whom he died, as was above proved: Therefore Christ died for all, and only those in and towards whom, all these things recounted are effected: which whether they are all and every one, I leave to all and every one to judge that hath any knowledge in these things.

Secondly, The second rank containes those places, which lay down the actuall cc2 The effect and actuall accomplishment of that intention with 1accomplishment, and effect of this oblation, or § IV what it doth really produce and effect in and towards them, for whom it is an oblation. Such are **1Heb. 9. 12. 14. By his own blood he entred in once into the holy place, having obtained eternall redemption for us—the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God. Two things are here observed to the blood of Christ, one referring to God, it obtaines eternall redemption, the other respecting us, it purgeth our consciences from dead works: so that justification with God by procuring for us an eternall redemption from the guilt of our sinnes, and his wrath due unto them, with sanctification in our selves, (or as it is called Heb. 1. 3. purging our sinnes,) is the immediate product of that blood, by which he entred into the holy place, of that oblation which through the eternall Spirit he presented to God. Yea this meritorious purging of our sinnes is peculiarly ascribed to his offering, as performed before his ascension, Heb. 1. 13. for when he had by himself purged our sinnes, he sat down on the right hand of the Maiesty on high; and again most expressely, Heb. 9. 26. He hath appeared to put away sinne by the sacrifice of himself, which expiation or putting away of sin by the way of sacrifice, must needs be the actuall sanctification of them for whom he was a sacrifice, even as the blood of bulls and goats and the ashes of an heifer sprinckling the unclean sanctifieth to the purfying of the flesh, ver. 13. Certain it is that whosoever was either polluted or guilty, for whom there was an expiation or a sacrifice allowed in those carnal ordinances, which had a shadow of good things to come, that he had truly, first, a legall cleansing and sanctifying to the purifying of the flesh; and secondly, freedome from the punishment which was due to the breach of the law, as it was the rule of conversation to Gods people, so much his sacrifice carnally accomplished for him that was admitted thereunto. Now these things being but shadows of good things to come, certainly the sacrifice of Christ did effect p. 65spiritually for all them for whom it was a sacrifice, what ever the other could typifie out, that is spirituall cleansing by sanctification, and freedome from the guilt of sin, which the places produced doe evidently prove. Now whether this be accomplished in all, and for them all, let all that are able judge. Again, Christ by his death and in it is said to bear our sins: so 1. Pet. 2. 24. His own self bare our sins; where you have, both what he did, bare oursins foreign he carried them up with him upon the crosse, and what he intended, that we being dead unto sin, should live to righteousnesse, and what was the effect, by his stripes we are healed: which latter as it is taken from the same place of the Prophet, where our Saviour is affirmed to bear our iniquities & to have them laid upon him, Isay 53. 6. 11. so it is expository of the former, and will tell us what Christ did by bearing our sins, which phrase is more then once used in the Scripture to this purpose. 1. Christ then so bare our iniquities by his death, that by virtue of the stripes and afflictions which he underwent in his offering himself for us; this is certainly procured and effected, that we should go free, and not suffer any of those things which hee underwent for us. To which also you may referre all those places which evidently hold out a communtation in this point of suffering betweene Christ and us, Gal. 3. 13. Hee delivered us from the curse, being made a curse for us, with divers others which we shall have occasion afterwards to mention. Peace also and reconciliation with God, that is, actuall peace by the removall of all enmity on both sides, with all the causes of it, is fully ascribed to this oblation, Col. 1. 21, 22. And you that were sometimes alienated and enemies in your minde by wicked works, yet now hath he reconciled in the body of his flesh through death, to preserve you holy and unhlameable and unreprovable in his sight as also Ephes. 2. 13, 14, 15, 16. Ye who were sometimes afar off, are made nigh by the blood of Christ, for he is our peace, having abolished in his flesh the enmity, even the law of commandments, that he might reconcile both unto God in one body by the crosse, having slain the enmity thereby. To which adde all those places wherein plenary deliverances from anger, wrath, death, and him that had the power of it, is likewise asserted as the fruit thereof, as Rom. 5. 8, 9, 10. And ye have a further discovery made of the immediate effect of the death of Christ, peace and reconciliation, deliverance from wrath, enmity, and what ever lay against us to keep us from enjoying the love & favour of God; p. 66a redemption from all these he effected for his Church with his own blood, Acts 20. 28. whence all and every one for whom he died may truely say, Who shall lay any thing to our charge? it is God that justifieth; who is he that condemneth? it is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us, Rom. 8. 33, 34. which that they are procured for all and every one of the Sons of Adam, that they all may use that rejoycing in full assurance, cannot be made appeare; and yet evident it is that so it is with all for whom he died, that these are the effects of his death in and towards them for whom he underwent it; for by his being slain he redeemed them to God by his blood out of every tribe and tongue and people and nation, and made them Kings and Priests unto our God, Rev. 5. 9, 10. for he made an end of their sins, he made reconciliation for their iniquitie, and brought in everlasting righteousnesse, Dan. 9. 24. Adde also those other places, where our life is ascribed to the death of Christ, and then this annumeration will be perfect, John 6. 33. he came down from heaven to give life to the world; sure enough he giveth life to that world, for which hee gave his life; it is the world of his sheepe for which he layeth downe his life, John 10. 15. even that he might give unto them eternall life that they might never perish v. 28. so he appeared to abolish death to bring life and immortality to light, 2 Tim. 1. 10. as also Rom. 5. 4, 5, 6, 7, 8, 9, 10. Now there is none of all these places but will afford a sufficient strength against the generall ransome or the universality of the merit of Christ. My leisure will not serve for so large a prosecution of the subject as that would require, and therefore shall take from the whole this generall argument. If the death and oblation of Jesus Christ (as a sacrifice to his Father) doth sanctifie all them for whom it was a sacrifice, doth purge away their sin, redeeme them from wrath, curse, and guilt, work for them peace and reconciliation with God, procure for them life and immortalitie, bearing their iniquities and healing all their diseases, then dyed he onelyonly for those that are in the event sanctified, purged, redeemed, justified, freed from wrath and death, quickened saved &c. But that all are not thus sanctified, freed &c. is most apparent: and therefore they cannot be said to be the proper object of the death of Christ. The supposall was confirmed before, the inference is plain from scripture experience, & the whole argument (if I mistake not) solid.

p. 77Thirdly, many places there are that point out the persons for whom Christ died, as designed peculiarly to be the object of this dd3 The designation of the persons intended as the object of redemption.work of redemption, according to the ayme and purpose of God; of which, some we will breifely recount: in some places they are called many. Math. 26. 28. The blood of the new Testament is shed for many, for the remission of sins: and, by his knowledge shall my righteous servant justifie many, for he shall bear their iniquities, Isay, 53. 11. For the Sonne of man came not to be ministred to, but to minister, and give his life a ransome for many. Mark 10. 45. and Matth. 20. 28. he was to bring many Sonnes unto glory, and so was to be the captain of their salvation through suffering, Heb. 2. 10. And though perhaps the word Many it self be not sufficient to restraine the object of Christs death unto Some, in opposition to All, because Many is sometimes placed absolutely for All, as Rom. 5. 19. yet these Many being described in other places to be such, as it is most certain all are not, so it is a full and evident restriction of it; for those Many are the sheep of Christ, John 10. 15. the children of God that were scattered abroad, John 11. 52. those whom our Saviour calleth brethren, Heb. 2. 11. the children that God gave him, which were partakers of flesh and blood, v. 13. 14. and frequently those who were given unto him of his Father, John 17. who should certainly be preserved: the sheepe whereof he was the shepherd through the blood of the covenant, Heb. 13. 20. his elect, Rom. 8. 34. and his people, Math. 1. 21. further explained to be his visited and redeemed people, Luke 1. 68. 69. even the people which he did foreknow, Rom. 11. 2. even such a people as he is said to have at Corinth before their conversion; his people by election Acts 18. 10. the people that he suffered without the gate, that he might sanctifie, Heb. 13. 12. his Church which he redeemed by his own blood Acts 20. 28. which he loved and gave himself for, Ephes. 5. 25. the many, whose sins he took away, Heb. 9. 28. with whom he made a Covenant. Dan. 9. 24. Those many being thus described, and set forth with such qualifications as by no means are common to all but proper onelyonly to the elect, doe most evidently appear to be all and onelyonly those that are chosen of God, to obtain eternal life through the offering and blood-shedding of Jesus Christ. Many things are here excepted with much confidence and clamour, that may easily be removed. And so you see the end of the death of Christ, as it is set out in the Scripture.

That we may have the clearer passage, we must remove the hinderances p. 68that are laid in the way, by some pretended answers, ^e and evasions used to escape the force of the argument, drawn from the § VI Scripture, affirming Christ to have died for many, his sheep, his Secondly, by removall of all objections to the contrary whereofelect, and the like. **More univers: of free Grace.Now to this it is replyed, that this reason, as it is called, is weak and of no force, equivocall, subtill, fraudulent, false, ungodly, deceitfull and erronious; for all these severall epithets are accumulated to adorn it withall (universality of free Grace, pag. 16.) now this variety of tearmes, (as I conceive) serves onelyonly to declare with what copia verborum the unlearned eloquence of the authour is woven withall; for such terrible names imposed on that, which we know not well how to gainsay, is a strong argument of a weak cause. When the Pharisees were not able to resist the Spirit whereby our Saviour spake, they call him divell and Samaritan. Waters that make a noise are usually but shallow. It is a proverb among the Scythians, that the dogs which bark most, bite least. But let us see quid dignum tanto feret hic responsor hiatu, and hear him speak in his own language, he sayes then

First, this ffThe first isreason is weak and of no force, for the word [many,] is oft so used, that it both signifies all and every man, and also amplifieth or setteth forth the greatnesse of that number, as in Dan. 12. 2. Rom 5. 19. and in other places where [many] cannot, nor is by any Christian understood for lesse then all men.

Reply. First ggRemoved by 1. demonstration of its weaknesse.that if the proofe and argument were taken merely from the word many, and not from the annexed description of those many, with the presupposed distinction of all men into severall sorts by the purpose of God, this exception would bear some colour, out for this see our arguments following: only by the way observe that he that shall divide the inhabitants of any place, as at London, into poore and rich, those that want, and those that abound, afterward affirming that he will bestow his bounty on many at London, on the poore, on those that want, will easily be be understood to give it unto, and bestow it upon them only. Secondly, hh2. Consideratiō of places of Scripture urged.neither of the places quoted prove directly, that many must necessarily in them be taken for all, in Dan. 12. 2. a distribution of the word to the severall parts of the affirmation must be allowed, and not an application of it to the whole, as such: and so the sense is, the dead shall arise, many to life, and many to shame: as in another language it would have been expressed: neither are such Hebraismes unusuall, besides perhaps it is not improbable, that many p. 79are said to rise to life, because as the Apostle sayes all shall not dye: the like also may be said of Rom. 5. 19. though the many there seeme to be all, yet certainly they are not called so, with any intent to denote all, with an amplification, (which that many should be to all, is not likely) for there is no comparison there instituted at all, between number, and number, of those that died by Adams disobedience, and those that were made alive, by the righteousnesse of Christ, but onelyonly in the effects of the sin of Adam, and the righteousnesse of Christ, together with the way and manner of communicating death, and life from the one and the other, whereunto any consideration of the number of the participators of those effects, is not inserted. Thirdly ii3. Confutation of further strength pretended, and,the other places whereby this should be confirmed, I am confident our Authour cannot produce, notwithstanding his free inclination of such a reserve, these, these being those which are in this case commonly urged by Arminians, but if he could, they would be no way materiall to infring our argument, as appeareth by what was said before.

Secondly, this kkThe second, by,reason (he addes) is equivocall subtill and fraudulent, seeing where all men and every man is affirmed of, the death of Christ, as the ransome and propitiation, and the fruits thereof onelyonly is assumed for them; but where the word many is in any place used in this businesse, there are more ends of the death of Christ, than this one affirmed off.

Repl. 1 llExprest negation of opposite assertion.It is denyed that the death of Christ, in any place of Scripture is said to be for all men, or for every man, which with so much confidence is supposed and imposed on us, as a thing acknowledged. 2. mm2 Demonstration of, 1. Its absurdity,That there is any other end of the death of Christ, besides the fruit of his ransome and propitiation, directly intended, and not by accident attending it, is utterly false; yea what other end, the ransome paid by Christ, and the attonement made by him, can have but the fruits of them, is not imaginable; the end of any work, is the same with the fruit, effect, or product of it: so that this wild distinction, of the ransome and propitiation of Christ with the fruits of them to be for all, and other ends of his death to be onelyonly for many; is an assertion neither equivocall, subtill nor fraudulent, But—I speake to what I conceive the meaning of the place, for the words themselves beare notable sence. 3. nn2. Falsenesse and selfe contradiction, as likewiseThe observation, that where the word many, is used, many ends are designed, but where all are spoken of, p. 80there onelyonly the ransome is intimated, is, 1. Disadvantagious to the Authours perswasion, yeilding the whole argument in hand, by acknowledging that where many are mentioned, there all cannot be understood, because more ends of the death of Christ, than do belong to all are mentioned, and so confessedly all the other answers, to prove that by many, all, are to be understood, are against the Authors own light. 2. It is frivolous for it cannot be proved, that there are more ends of the death of Christ, besides the fruit of his ransome. 3. It is false, for where the death of Christ is spoken of as for many, he is said to give his life a ransome for them, Matth. 20. 28. Which are the very words where he is said to dye for all, 1 Tim. 2. 6. What difference is there in these, what ground for this observation? even such as these are divers others of that Authors observations: as his whole Chap. 10^th. Is spent to prove, that wherever there is mention of the Redemption purchased by the oblation of Christ, there they for whom it is purchased are alwayes spoken of in the third Person, as by, all, the world, or the like, when yet Chap. 1. of his book, himselfe produceth many places to prove this generall Redemption, where the persons for whom Christ is said to suffer, are mentioned in the first or second persons. 1 Pet. 2. 24. 1 Pet. 3. 18. Isay 53. 5. 6. 1 Cor. 15. 4. Gal. 3. 13, &c.

Thirdly, ooThe third by,He proceeds, This reason is false, and ungodly, for it is no where in scripture said, that Christ died or gave himselfe a ransome but for many, or onelyonly for many, or onelyonly for his sheepe, and it is ungodlinesse to adde to, or diminish from, the words of God in Scripture.

Rep. To passe by the loving termes of the Authour, and allowing a grane to make the sense currant. Isay 1. that pp1. Reinforcement of the argument and,Christ affirming that he gave his life for many, for his sheepe being said to dye for his Church, and innumerable places of Scripture witnessing, that all men are not of his sheepe, of his Church, we argue and conclude, by just and undeniable consequence, that he dyed not for those who are not so. If this be adding to the word of God, (being onelyonly an exposition and unfolding of his mind therein,) who ever spake from the word of God and was guiltlesse.

Secondly, Let qq2. Further confirmation with,it be observed, that in the very place where our Saviour sayes, that he gave his life for his sheepe, he presently adds, that some are not of his sheepe, John 20. 26. which if it be p. 81not equivalent, to his sheepe only, I know not which is.

Thirdly, It were easie to recriminate, but

Fourthly, But sayes he, The reason rrThe fourth, by,is deceitfull and erronious, for the scripture doth no where say, ^a 2. Those many he dyed for are his sheep, (much lesse his elect as the reason intends it.) As for the place, Joh. 10. 15. Ʋsually instanced to this end, it is therein much abused, for our Saviour. Joh. 10. Did not set forth the difference, between such as he dyed for, and such as he died not for; ^b or such as he died for so and so, and not so, and so, ^c but the difference between those that believe on him, and those who believe not on him, v. 4. 5. 14. 26, 27. One heare his voyce and follow him, the other not, ^d Nor did our Saviour here set forth the priviledges of all be died for, or for whom he dyed for so and so, but of those that believe on him through the ministration of the Gospell, and so to know him, and approach to God, and enter the Kingdome by him, v. 3. 4. 9. 27. ^e Nor was our Saviour here setting forth the excellencie of those for whom he dyed, or dyed for so only, wherein they are preferred before others, but the excellency of his owne love, with the fruits thereof, to those (not onelyonly that he died for, but also) that are brought in by his ministration to believe on him, ver. 11. 27: ^f nor was our Saviour here treating so much of his ransome giving and propitiation making, as of his ministration of the Gospell, and so of his love and faithfulnesse therein, wherein he laid downe his life, for those ministred too, and therein gave us example, not to make propitiation for sinne, but to testifie love in suffering.

Rep. I am gg1. Evidencing its weaknesse in generallperswaded of nothing, but an acquaintednesse, with the condition of the times wherein we live can afford me sanctuary from the censure of the Reader to be lavish of pretious houres, in considering and transcribing such canting lines, as these last repeated. But yet seeing better cannot be afforded: we must be content, to view such evasions as these, all whose strength, is in incongrous expressions in colerent structure, clowdy, windy Phrases, all tending to raise such a mighty fogg as that the businesse in hand might not be perceived, being lost in this smoke and vapour cast out to darken the eyes, and amuse the sences of poore seduced soules, The argument undertaken to be answered, being, that Christ is said to dye for many, and those many are described, and designed to be his sheepe, as John 10. What answer I pray or any thing like thereunto, is there to be picked out of this confused heap of words which we have recited, so that I p. 82might safely passe the whole evasion by, without further observation on it, but onelyonly to desire the Reader to observe, how much this one argument presseth, and what a nothing, is that heape of confusion which is opposed to it. But yet least any thing should adhere, I will give a few annotations to the place answering the markes wherewith we have noted it; leaving the full vindication of the place, untill I come to the pressing of our arguments. I say, then First, aa2. Various particular answers and exceptions with,That the many Christ died for, were his sheep, was before declared, neither is the place of John 10. At all abused, our Saviour evidently setting forth a difference between them for whom he dyed, and those for whom he would not dye, calling the first his sheepe, v. 15. Those to whom he would give eternall life v. 28. Those given him by his Father. Cha. 17. evidently distinguishing them from others who were not so. Neither is it materiall what was the primary intention of our Saviour in this place from which we doe not argue, but from the intention and ayme of the words he uses, and the truths he reveales, for that end aimed at, which was the consolation of believers.

Secondly, ^b For the difference between them he dyed for, so and so, and those he dyed for so and so, we confesse he puts none, for we suppose that this so and so, doth neither expresse, nor intimate any thing that may be sutable to any purpose of God, or intent of our Saviour in this businesse, to us for whom he dyed he dyed in the same manner, and for the same end.

Thirdly, ^c We deny, that the primary difference that here is made by our Saviour, is between believers and not believers, but between elect and not elect, sheepe and not sheepe, the thing wherein they are thus differenced, being the believing of the one, called hearing of his voyce and knowing him, and the not believing of the other: the foundation of these acts being there different condition, in respect of Gods purpose, and Christs love, as is apparent from the antithesis and opposition which ye have in v. 26. and 27. Ye believe not because ye are not of my sheepe, and my sheep heare my voice: First, there is a distinction put in the act, of beleeving, and hearing, (that is, therewith all to obey) and then is the foundation of this distinction asserted, from their distinguished state and condition, the one being not his sheepe, the other being so, even them whom hee loved, and gave his life for.

Fourthly, ^d First it is nothing to the businesse before us, what p. 83priviledges our Saviour here expresseth, our question is for whom he sayes he would give his life, and that onelyonly. Secondly, This frequent repetition of that uselesse, so and so, serves for nothing but to puzle the poore ignorant Reader. Thirdly, We deny that Christ dyed for any but those who shall certainely be brought unto him by the ministration of the Gospell. So that there is not a not onelyonly those whom he died for, but also those that are brought in unto him, For he died for his sheepe, and his sheepe heare his voyce, they for whom he dyed, and those that come into him, may receive different qualifications, but they are not severall persons. Fifthly. ^e 1. The question is not at all, to what end our Saviour here makes mention of his death, but for whom he died, who are expresly said to be his sheepe, which all are not. Secondly, His intention is to declare the giving of his life for a ransome, and that according to the commandement received of his Father. v. 18. 6. ^f First, The love and faithfulnesse of Jesus Christ, in the ministration of the Gospel, that is, his performing the office of the Mediatour of the New-Covenant, is seen in nothing more, then in giving his life for a ransome. Joh. 15. 13. 2. Here is not one word of giving us an example, though in laying down his life he did that also, yet here it is not improved to that purpose, from these brief annotations I doubt not, but that it is apparent, that that long discource before recited, is nothing but a miserable mistaking of the text and question, which the Author perhaps perceiving, he addes divers other evasions which follow.

Besides, (saith he) the opposition appeares here to be, not so much between elect, and not elect, as between Jews called and Gentiles uncalled.

Rep. The opposition is between sheep and not sheep, and that with reference to their election, and not to their vocation: now who would he have signified by the not sheep? those that were not called, the Gentiles, that is against the text, terming them sheep, that is indesignation, though not as yet called. v. 9. and who are the called, the Jews? true they were then outwardly called, yet many of them were not sheep. v. 26. Now truely such evasions from the force of truth as this, by so foul corrupting of the word of God, is no small provocation of the eye of his glory. But he Addes.

Besides, there is in Scripture, great difference between sheep, and p. 84sheep of his flocke and pasture, of which he here speaketh, verses. 4, 5. 11. 15, 16.

Rep. First, This unrighteous distinction well explained must needs no doubt, (if any know how) give a great deale of light to the businesse in hand. 2. If there be a distance to be allowed, it can be nothing, but that the sheep who are simply so called, are those who are onelyonly so to Christ, from the donation of his Father, and the sheep of his pasture, those who by the effectuall working of the Spirit are actually brought home to Christ, and then of both sorts we have mention in this Chapter, Verse 16. Verse 27. both making up the number of those sheep for whom he gave his life, to whom hee giveth life. But he proceeds;

Besides sheep, verse 4, 5, 11, 15. are not mentioned, as all those for whom he dyed, but as those who by his Ministration are brought in to believe, and enjoy the benefit of his death, and to whom he ministreth and communicateth spirit.

Repl. 1. The substance of this and the other exceptions is that by sheep is meant Believers, which is contrary to Verse 9. 16. calling them sheep who are not as yet gathered to his fold. 2. That his sheep are not mentioned as those for whom he dyed, is in termes contradictory to Verse 15. I lay down my life for my sheepe. 3. Between those for whom he dyed; and those whom he brings in, by the ministration of his Spirit, there is no more difference, than is between Peter, James and John, and the three Apostles that were in the Mount with our Saviour at his Transfiguration. This is childish Sophistry to beg the thing in question, and thrust in, the opinion controverted into the roome of an answer. 4. That bringing in, which is here mentioned to believe and enjoy the benefit of the death of Christ, is a most speciall fruit and benefit of that death, certainly to bee conferred on all them for whom hee dyed, or else most certainly his death will doe them no good at all. Once more and we have done.

Besides, here is more ends of his death mentioned, than ransome or propitiation onelyonly, and yet it is not said onelyonly for his sheepe, and when the ransome or propitiation onelyonly is mentioned, it is said for all men. So that this Reason appeares weake, fraudulent, ungodly and erroneous.

Rep. 1. Here is no word mentioned nor intimated of the death of Christ, but onelyonly that which was accomplished by his p. 85being a propitiation, and making his death a ransome for us, with the fruits which certainly and infallibly spring therefrom. 2. if more ends, than one of the death of Christ are here mentioned, and such as belong not unto all, why doe you deny, that he speakes here of his Sheep onelyonly? take heed, or you will see the truth. 3. Whereit is said of all men, I know not, but this I am sure that Christ is said to give his life a ransome, and that only mentioned where it is not said for all, as Matth. 20. 28. Matth. 10. 45. and so from those briefe Annotations I hope any indifferent Reader will be able to judge, whether the reason opposed, or the exceptions against it devised, be to be accounted weak, fraudulent, ungodly and erroneous.

Although uuAn appendix to the Answer and removall of the former exceptions.I fear that in the particular I have already entrenched § VII upon the Readers patience, yet I cannot let passe the Discourse immediately following in the same Author, to those exceptions which we last removed, laid by him against the arguments we had in hand without an obilist, as also an observation of his great abilities, to cast downe a man of Clouds, which himself had set up to manifest his skill in its direction. To the preceding discourse he addes another exception which he imposeth on those that oppose universall redemption, as though it were laid by them against the understanding of the generall expressions in the Scripture in that way and sense wherein he conceives them; and it is, that those words were fitted for the time of Christ and his Apostles, having another meaning in them than they seeme to import. Now having thus gaily trimmed and set up this man of straw, to whose framing I dare boldly say, not one of his adversaries did ever contribute a penfull of Inke, to shew his rare skill, he chargeth it with I know not how many errors, blasphemies, lyes, set on with exclamations, and vehement outcrys, untill it tumble to the ground, had he not sometimes answered an argument, he would have been thought a most unhappy disputant. Now to make sure that once he would do it, I believe he was very carefull that the objection of his owne framing, should not be too strong for his owne defacing, in the meane time, how blind are they, who admire him for a combatant, who is skilfull, only at fencing with his owne shaddow & yet with such empty janglings as these, proving what none denyes, answering what none objects, is the greatest part of Mr. Mores book stuffed.

p. 86CHAP. IIII.

Of the distinction of impetration is an application the use and abuse thereof, with the opinion of the adversaryes upon the whole matter in controversy unfolded, and the question on both sides stated.

THe further reasons whereby the precedent discourse may be § I a A distinction used for the waving of the former scripturall Assertions.confirmed, I deferre, untill I come to oppose some argument to the generall ransome: for the present I shall onelyonly take away that generall answer, which is usually given to the places of Scripture produced to wave the sense of them, which is foreign to our adversaries, and serves them as they suppose, to beare up all the weight, wherewith in this case they are urged. They say then, that in the oblation of Christ, and concerning the good things by him procured, two things are to be considered. bb1 Explained according to the minde of our Adversaries. 1 In generall.First the impetration or obtaining of them; and secondly the application of them to particular persons: The first (say they) is generall, in respect of all, Christ obtained and procured all good things by his death of his Father, reconciliation, redemption, forgivenes of sinnes for all and every man in the world, if they will believe and lay hold upon him; but in respect of application, they are actually bestowed and conferred but on a few, because, but a few believe, which is the condition on which they are bestowed: and in this latter sense are the Texts of Scripture, which we have argued, all of them to be understood; so that they doe no whit impeach the universality of merit, which they assert, but onelyonly the universality of Application, which they also deny. Now this Answer is commonly set forth by them in various termes, and divers dresses, according as it seems best to them that use it, and most subservient to their severall opinions; for,

First, some of them say, that Christ by his death and passion, § II did absolutely, according to the intention of God, purchase for 2 In particular.all and every man,, dying for them, Remission of sinnes, and reconciliation with God, or a restitution into a state of grace, cc1 Of the Arminians.and favour, all which shall be actually beneficiall to them, provided that they doe believe. So the Arminians.

Secondly, dd1 Comero, 2 Testardus, Amiraldus.some againe, that Christ dyed for all indeed, but § III conditionally for some, if they do believe, or will so doe (which he knowes they cannot of themselves) and absolutely for his owne, even them on whom he purposeth to bestow Faith and Grace, so p. 87actually to be made possessors of the good things by him purchased. So Camero, and the Divines of France, which follow a new method by him devised.

Thirdly ee3. More, with some others of late.some distinguish of a two folde reconciliation and redemption; one wrought by Christ with God for man, § IIII which (say they) is generall for all and every man: Secondly, a reconciliation wrought by Christ in man unto God, bringing them actually into peace with him.

And sundry other wayes there are, whereby men expresse their conceptions in this businesse, the ffall summed up in onesumme of all comes to this, and the weight of all lyes upon that distinction, which we before recounted, viz. that, in respect of impetration Christ obtained redemption and reconciliation for all; in respect of application it is bestowed onelyonly on them who doe believe, and continue therein: Their arguments whereby they prove the generality of the ransome and universality of the reconciliation, must afterwards be considered: for the present we handle onelyonly the distinction it selfe, the meaning and misapplication whereof I shall briefely declare, which will appear if we consider,

First, the gg2 Explained according to the truth, and set forth in sundry observations.true nature and meaning of this distinction, and Vthe true use thereof: for we doe acknowledge that it may be used in a sound sense and right meaning, which way soever you expresse it, either by impetration and application, or by procuring reconciliation with God and a working of reconciliation in us For by impetration, we meane the meritorious purchase of all good things made by Christ for us, with and of his Father; and by application, the actuall enjoyment of those good things upon our believing, as if a man pay a price for the redeeming of captives, the paying of the price supplieth the roome of the impetration of which we speak, and the freeing of the captives, is as the application of it; yet then we must observe

First, that this distinction hath no place in the intention and purpose of Christ, but onelyonly in respect of the things procured by him; for in his purpose, they are both united, his full end and ayme being to deliver us from all evil, and procure all good actually to be bestowed upon us; but in respect of the things themselves they may be considered either as procured by Christ, or as bestowed on us.

p. 88Secondly, that the will of God is not at all conditionall in this businesse, as though he gave Christ to obtain peace, reconciliation, and forgivenesse of sins upon condition that we doe believe; there is a condition in the things, but none in the will of God; that is absolute, that such things should be procured, and bestowed.

Thirdly, that all the things which Christ obtained for us, are not bestowed upon condition, but some of them absolutely: and as for those that are bestowed upon condition, the condition on which they are bestowed, is actually purchased and procured for us, upon no condition, but onelyonly by virtue of the purchase. For instance: Christ hath purchased remission of sins, and eternall life for us, to be enjoyed on our believing, upon the condition of faith; but faith it self which is the condition of them, on whose performance they are bestowed, that he hath procured for us absolutely, on no condition at all; for, what condition soever can be proposed, on which the Lord should bestow faith, I shall afterward shew it vaine, and to run into a circle.

Fourthly, that both these, Impetration and Application, have for their objects, the same individuall persons; that look for whomsoever Christ obtained any good thing by his death, unto them it shall certainly be applied, upon them it shall actually be bestowed; so that it cannot be said, that he obtained any thing for any one, which that one, shall not, or doth not in due time enjoy. For whomsoever he wrought reconciliation with God, in them doth he work reconciliation unto God. The one is not extended to some, to whom the other doth not reach. Now because this being established, the opposite interpretation, and misapplication of this distinction vanisheth, I shall briefly confirm it with reasons. § VI

First, ^a if the application of the good things procured, be the That explication confirmed 1 by arguments, 1 the first from the relation of end and means that is between them, proved by reasons.end why they are procured, for whose sake alone Christ doth obtain them, then they must be applyed to all for whom they are obtained: for otherwise Christ faileth of his end and aime: which must not be granted. But that this application was the end of the obtaining of all good things for us, appeareth, first, because if it were otherwise, and Christ did not ayme at the applying of them, but onelyonly at their obtaining, then might the death of Christ have had its full effect and issue, without the application of redemption and salvation to any one soul, that being not aimed at; and so notwithstanding all that he did for us, every soul in the world p. 89might have perished eternally: which whether it can stand with the dignity and sufficiency of his Oblation, with the purpose of his Father, and his owne intention, who came into the world to save sinners, that which was lost, and to bring many Sonnes unto glory, let all judge. Secondly, God in that action of sending his Sonne, laying the weight of iniquity upon him, and giving him up to an accursed death, must bee affirmed to bee altogether uncertaine, what event all this should have in respect of us: For did hee intend that we should bee saved by it? then the application of it is that which he aimed at, as we insert: Did hee not? certainly, he was uncertaine what end it should have, which is blasphemy, and exceeding contrary to Scripture, and right reason. Did he appoint a Saviour, without thought of them that were to be saved? a Redeemer, not determining who should be redeemed? Did he resolve of a meanes not determining the end? It is an assertion opposite to all the glorious properties of God.

Secondly, ii2 From right reason & the use of these things and words in other affaires.if that which is obtained by any, doe by vertue of § VII that action, whereby it is obtained, become his in right for whom it is obtained, then for whomsoever any thing is by Christ obtained, it is to them applyed: for that must bee made theirs in fact, which is theirs in right: but it is most certaine, that whatsoever is obtained for any, is theirs by right, for whom it is obtained; the very sence of the word, whether you call it Merit, Impetration, Purchase, Acquisition, or Obtaining, doth bespeake a right in them, for whose good the merit is effected, and the purchase made: can that be said to be obtained for me, which is no wayes mine? When I obtaine any thing by Prayer or Intreaty of any one, it being obtained it is mine owne; that which is obtained by one, is granted by him, of whom it is obtained; and if granted, it is granted by him to them for whom it is obtained. But they will say it is obtained Object. upon condition, and until the condition be fulfilled no right doth acrew. I answer, if this condition be equally purchased and obtained Sol. with other things that are to bee bestowed on that condition, then this hinders not but that every thing is to bee applyed, that is procured; but if it bee uncertaine whether this condition will bee fulfilled or not, then first, this makes God uncertaine, what end the death of his Sonne will have: Secondly, this doth not answer but deny the thing we are in proving which is confirmed.

p. 90Thirdly, because the kk3 From the Scripture.Scripture perpetually conjoyning these two things together, will not suffer us so to sever them, as that § VIII the one should belong to some and not to others, as though they could have severall persons for their objects, as Isa. 53. 11. By his knowledge shall my righteous servant justifie many, there is the application of all good things, for he shall beare their iniquities, there is the Impetration; he justifieth all, whose iniquities he bore: as also Verse the 5. of that Chapter: But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes are we healed; his wounding and our healing, impetration, and application, his chastisement and our peace are inseparably associated: So Rom. 4. 25. Hee was delivered for our offences, and was raised againe for our justification. So Rom. 5. 18. By the righteousnesse of one (that is his Impetration) the free gift comes upon all men to justification of life, in the application. See there who are called All men, most clearely, Rom. 8. 32, 33, 34. He that spared not his owne Sonne, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of Gods Elect? It is God that justifieth, who is hee that condemneth? It is Christ that dyed, yea rather that is risen againe, who is even at the right hand of God, who also maketh Intercession for us: From which words wee have these severall Reasons of our assertion; First, that for whom God gives his Sonne, to them, in him, hee freely gives all things, therefore all things obtained by his death must be bestowed, and are, on them for whom hee dyed, Verse 32. Secondly, they for whom Christ dyed are justified, are Gods Elect, cannot be condemned, nor can any thing bee laid to their charge; all that he hath purchased for them must be applyed to them, for by vertue thereof it is that they are so saved. Verse 33, 34. Thirdly, for whom Christ dyed, for them he maketh intercession: Now his intercession is for the application of those things as is confest, and therein he is alwayes heard: those, to whom the one belongs, theirs also is the other: So John 10. 10. the comming of Christ is, that his might have life, and have it abundantly; as also 1 Iohn 4. 9. and Heb. 10. 10. by which will we are sanctified, that is the application, through the offering of the body of Iesus, that is the meanes of Impetration, for by one offering he hath perfected them that are sanctified. Heb. 10. 14. In briefe, it is proved by all those places which we produced, rightly to assigne the end of the p. 91death of Christ. So that this may be rested on, as I conceive, as firme and immoveable, that the interpretation of good things by Christ, and the application of them, respect the same individuall persons.

Secondly, ll2 by disproving the opposite interpretation & explication of it, which is declaredwe may consider the meaning of those who seek to maintain universall redemption by this distinction in it, and to § IX what use they doe apply it. mm1 in generall.Christ (say they) died for all men, and by his death purchased reconciliation with God for them, and forgivenesse of sins, which to some is applied, and they become actually reconciled to God, and have their sins forgiven them, but to others not, who therefore perish in the state of irreconciliation and enmity under the guilt of their sins; this application (say they) is not procured nor purchased by Christ, for then he dying for all, all must be actually reconciled, and have their sins forgiven them and be saved: but it attends the fulfilling of the condition which God is pleased to prescribe unto them, that is, believing, which (say some) they can doe by their own strength, though not in termes, yet by direct consequence: others not, but God must give it; so that when it is said in the Scripture, Christ hath reconciled us to God, redeemed us, saved us by his blood, underwent the punishment of our sins, and so made satisfaction for us, they assert that no more is meant, but that Christ did that which, upon the fulfilling of the condition, that is of us required, these things will follow. To the death of Christ indeed, they assigne many glorious things, but what they give on the one hand, they take away with the other, by suspending the enjoyment of them on a condition by us to be fulfilled, not by him procured, and in terms assert, that the proper and full end of the death of Christ was, the doing of that, whereby God, his justice being satisfied, might save sinners if he would, and on what condition it pleased him, that a doore of grace might be opened to all that would come in, and not that actuall justification and remission of sins, life and immortality were procured by him, but onelyonly a possibility of those things that so it might be. Now that all the venom that lies under this exposition and abuse of this distinction may the better appear, I shall set down the whole mind of them, that use it, in a few assertions, that it may be clearly seene what we doe oppose.

First, God (say they) considering all mankinde as fallen from that §. X p. 92grace and favour in Adam where they were created, and excluded utterly 2. In particular assertions with observations upon those assertions, containing the judgement of our adversaries upon the whole matter in controversie.from the attainment of salvation by virtue of the covenant of works, which was at the first made with him, yet by his infinite goodnesse was inclined to desire the happinesse of them all and every one, that they might be delivered from misery and be brought unto himselfe; which inclination of his they call his universall love, and antecedent will, whereby he would desirously have them all to be saved, out of which love he sendeth Christ.

That God hath any naturall or necessary inclination by his goodnesse, or any other property to doe good to us, or any of his creatures, we do deny: every thing that concernes us is an act of his free will, and good pleasure, and not a naturall necessary act of his Deity, as shall be declared.

Secondly, the ascribing an antecedent conditionall will unto God, whose fulfilling and accomplishment should depend on any Obs. 1 free contingent act or work of ours, is injurious to his wisedome, Obs. 2 power, and soveraignty, and cannot well be excused from Blasphemy, and is contrary to Rom. 9. 19. Who hath resisted his will? I say,

Thirdly, A common affection and inclination to do good to all Obs. 3 doth not seeme to set out the freedom, fulnesse, and dimensions of that most intense love of God, which is asserted in the Scripture to be the cause of sending his Sonne, as Joh. 3. 16. God so loved the world that he gave his onelyonly begotten Sonne, Eph. 1. 6. Having made known to us the Mystery of his will according to his good pleasure, which he hath purposed in himselfe. Col. 1. 19. It pleased the Father that in him should all fulnesse dwell. Rom. 5. 8. God commended his love towards us, in that while we were yet sinners, Christ dyed for us. These two I shall by the Lords assistance fully cleare, if the Lord give life and strength, & his people encouragement to go through with the second part of this controversy.

Fourthly, We deny that all mankind is the object of that love Obs. 4 of God, which moved him to send his Sonne to dye, God having made some for the day of evill, Prov. 16. 4. Hated them before they were born, Rom. 9. 12. Before of old ordained them to condemnation, Jude 4. Being fitted for destruction, Rom. 9. 22. made to be taken, and destroyed. 2 Pet. 2. 12. appointed to condemnation. 1 Thes. 5. 9. to go to their own place, Acts 1. 25.

Secondly, The justice of God being injured by sinne, unlesse something p. 93might be done for the satisfaction thereof, that love of God whereby he wouldeth good to all sinners, could no way be brought forth into act, but must have its eternall residence in the bosome of God without any effect produced.

That neither scripture, nor right reason, will enforce, nor prove an utter and absolute want of power in God to save sinners Obs. 1 by his own absolute will without satisfaction to his justice, supposing his purpose that so it should be, indeed it could not be otherwise but, without the consideration of that, certainely he could have effected it, it doth not imply any violating of his holy nature.

An actuall and necessary vellei…y, for the doing of any thing which Obs. 2 cannot possibly be accomplished without some work fulfilled outwardly of him, is opposite to his eternall blessednesse and alsufficiency.

Thirdly, God therefore do fulfill that generall love and good will of his toward all, and that it might put forth it selfe in such away as should seeme good to him, to satisfie his justice which stood in the way, and was the only hindrance, he sent his Son into the world to dye.

The failing of this assertion we shall lay forth, when we come Obs. 3 to declare that love, whereof the sending of Christ was the proper issue and effect.

Fourthly, Wherefore the proper and immediate end and aime of the purpose of God, in sending his Sonne to dye for all men was, that he might what way it pleased him, save sinners, his justice which hindred being satisfied, as Arminius; or that he might will to save sinners, as Corvinus; and the intention of Christ was to make such satisfaction to the justice of God, as that he might obtaine to himselfe, a power of saving, upon what conditions it seemed good to his Father to prescribe.

Whether this was the intention of the Father in sending his Sonne, or no, let it be judged; something was said before Obs. 1 upon the examination of those places of Scripture, which describe his purpose, let it be known from them whether God in sending of his Sonne intended to procure to himselfe a liberty to save us, if he would, or to obtaine certaine salvation for his elect.

That such a possibility of salvation, or at the utmost a velleity or willing of it upon an uncertaine condition, to be by us fulfilled, Obs. 2 should be the full proper and onelyonly immediate end of p. 94the death of Christ, will yet scarcely down with tender spirits.

The expression of procuring to himselfe ability to save, upon a Obs. 3 condition to be prescribed, seemes not to answer that certaine purpose of our Saviour in laying downe his life, which the Scripture saith was to save his sheepe, and to bring many Sonnes to glory, as before, nor hath it any ground in Scripture.

Fifthly, Christ therefore obtained for all and every one reconciliation with God, remission of sinnes, life and salvation, not that they should actually be partakers of these things, but that God (his justice now not hindring) might and would prescribe a condition, to be by them fulfilled, whereupon be would actually apply it, and make them partake of all those good things purchased by Christ. And here comes their distinction of Impetration and Application, which we before intimated, and thereabout in the explication of this assertion they are wondrously divided.

Some say that this proceeds so farre, that all men are thereby received into a new Covenant; in which redemption, Adam was a common person as well as in his fall from the old, and all we againe restored in him, so that none shall be damned, that doe not sinne actually against the condition, wherein they are borne, and fall from the state whereinto all men are assumed through the death of Christ: So Borreus, Corvinus and one of late in plaine termes, that all are reconciled, redeemed, saved, and justified in Christ, though how he would not understand, (More pag. 10.) But others, more warily, deny this, and assert that by nature we are all children of wrath, and that untill we come to Christ, the wrath of God abideth on all, so that it is not actually removed from any; so the Asserters of the efficacy of grace in France.

Againe, some say that Christ by this satisfaction removed originall sinne in all, and by consequent that onelyonly: so that all Infants, though of Turkes and Pagans out of the Covenant dying before they come to the use of reason, must undoubtedly be saved, that being removed in all, even the calamity, guilt, and alienation contracted by our first fall, wherby God may save all upon a new condition. But others of them (more warily) observing, that the bloud of Christ is said to purge all our sinnes, 1 Joh. 1. 8. 1 Pet. 1. 18 Isay 53. 6. they say he dyed for all sinnes alike, absolutely for none, but conditionally for all. Further some of them affirme that after the satisfaction of Christ or the consideration of it in p. 95science it was absolutely undetermined, what condition should be prescribed, so that the Lord might have reduced all againe to the Law and covenant of works, so Corvinus: Others, that a procuring of a new way of salvation by faith was a part of the fruit of the death of Christ. So More page 35.

Againe, some of them, that the condition prescribed is by our owne strength, with the help of such meanes, as God at all times and in all places, and unto all is ready to afford, to be performed: Others deny this, and affirme that effectuall grace flowing peculiarly from election is necessary to believing; the first establishing the Idoll of Free-wil, to maintain their owne assertion, others overthrowing their owne assertion for the establishment of grace. So Amiraldus, Camero, &c.

Moreover, some say that the love of God in sending of Christ, is equall to all: others goe a straine higher, and maintaine an inequality in the love of God, although hee send his Sonne to die for all, and though greater love there cannot bee than that whereby the Lord sent his Sonne to dye for us, as Romans 8. 32. and so they say that Christ purchased a greater good for some and lesse for others; and here they put themselves upon innumerable uncouth Distinctions, or rather (as one calleth them) extinctions, blotting out all sense and reason, and true meaning of the Scripture; witnesse Testardus, Amirald: and as every one may see that can but read English in T. M. Hence that multiplicity of the several ends of the death of Christ; some that are the fruits of his ransome, and satisfaction, and some that are I know not what, besides his dying for some so and so, for others so and so, this way & that way, hiding themselves in innumerable unintelligible expressions, that it is a most difficult thing to know what they meane, and harder to finde out their minde, than to answer their Reasons.

In one particular they agree well enough, viz. in denying that Faith is procured or merited for us by the death of Christ; so farre they are all of them constant to their owne principles; for once to grant it would overturn the whole fabrick of universal redemption; but in assigning the cause of faith they go asunder again.

Some say, that God sent Christ to dye for all men, but onelyonly conditionally if they did and would believe; as though if they believed, Christ dyed for them, if not, he dyed not, and so make p. 96the act the cause of its owne object: other some, that he dyed absolutely for all, to procure all good things for them, which yet they should not enjoy; untill they fulfill the condition, that was to be prescribed unto them; yet all conclude, that in his Death Christ had no more respect unto the Elect than others, to sustaine their persons, or to be in their roome: but that he was a publick person, in the roome of all mankinde.

Concerning the close of all this, in respect of the event and immediate product of the death of Christ, divers have diversly expressed themselves, some placing it in the power, some in the will of God, some in the opening of a doore of grace, some in a right purchased to himselfe of saving whom he pleased: some that in respect of us he had no end at all, but that all mankinde might have perished after he had done all. Others make divers and distinct ends not almost to be reckoned, of this one act of Christ, according to the diversity of the persons for whom he dyed; whom they grant to be distinguished and differenced by a foregoing Decree: but to what purpose the Lord should send his Sonne to dye for them, whom he himself had determined not to save, but at least to passe by and leave to irremedilesse ruine for their sinnes, I cannot see, nor the meaning of the twofold destination by some invented. Such is the powerfull force and evidence of truth, that it scatters all its opposers, and makes them flye to several hiding corners, who if they are not willing to yeeld, and submit themselves, they shall surely lye downe in darknesse and error; none of these or the like intricate and involved impedite distinctions, hath it selfe need of, into none of such poore shifts and devises, doth it compell its abettors, it needeth not any windings and turnings to bring it selfe into a defensible posture: it is not liable to contradictions in its owne Fundamentalls, for without any further circumstances, the whole of it in this businesse may bee thus summed up. § XI

God out of his infinite love to his Elect, sent his deare Sonne in the With our owne in opposition thereunto.fulnesse of time, whom he had promised in the beginning of the world, and made effectuall by that promise, to dye, pay a ransome of infinite value, and dignity, for the purchasing of eternall redemption, and bringing unto himselfe, all and every one of these whom hee had before ordained to eternall life, for the praise of his owne glory: So that freedome from all the evill, from which we are delivered, and an enjoyment p. 97of all the good things that are bestowed on us, in our traduction from death to life, from hell and wrath, to heaven and glory, are the proper issues and effects of the death of Christ, as the meritorious cause of them all: which may in all the parts of it be cleared by these few assertions.

First, the Fountaine and cause of Gods sending Christ, is his eternall love to his Elect, and to them alone, which I shall not now further confirme, reserving it for the second generall head of this whole controversie.

Secondly, the Value, Worth, and Dignity of the ransome, which Christ gave himselfe to be, and of the price which he paid, was infinite and unmeasurable, fit for the accomplishing of any end, and the procuring of any good, for all and every one, for whom it was intended, had they beene Millions of men more than ever were created: of this also afterwards, see Acts 20. 28. God purchased his Church with his owne bloud; 1 Pet. 1. 18. redeemed not with silver and gold, but with the precious bloud of Christ, and that answering—the minde and intention of Almighty God, Iohn 14. 31. As the Father gave me commandement, so I d…e. Who would have such a price paid, as might be the foundation of that oeconomy and dispensation of his love and grace which hee intended, and of the way whereby he would have it dispensed, Acts 13. 38, 39. Through this man is preached unto you the forgivenesse of sinnes, and by him all that beleeve are justified from all things, from which yee could not be justified by the Law of Moses, 2 Cor. 5. 20, 21. Wee are Embassadors for Christ, as though God did beseech you by us, wee pray you in Christs stead be ye reconciled to God; for he hath made him to bee sinne for us, who knew no sin; that we might be made the righteonsnesse of God in him.

Thirdly, the Intention and aime of the Father, in this great work, was, a bringing of those many sonnes to glory, viz. his Elect, whom by his free grace he had chosen, from amongst all men, of all sorts, Nations, and Conditions, to take them into a new Covenant of grace with himselfe, the former being as to them in respect of the event null and abolished; of which Covenant Jesus Christ is the first and chiefe promise, as hee that was to procure for them all other good things promised therein; as shall bee proved.

Fourthly, the things purchased or procured for those persons, which are the proper effects of the death and ransome of Christ, p. 98in due time time certainly to become theirs, in possession and enjoyment, are remission of sinne, freedome from wrath, and curse of the Law, Justification, Sanctification, and Reconciliation with God, and eternall life: for the will of his Father sending him for these, his owne intention in laying downe his life for them, and the truth of the purchase made by him, is the foundation of his Intercession, begun on earth, and continued in heaven, whereby he whom his Father alwayes heares, desires and demands that the good things procured by him, may bee actually bestowed on them all, and every one for whom they were procured. So that the whole of what we assert in this great businesse is exceedingly clear, and apparent without any intricacy, or the least difficulty at all, not clouded with strange expressions, and unnecessary divulsions and tearings of one thing from another, as is the opposite opinion, which in the next place shall bee dealt withall by arguments, confirming the one, and everting the other. But because the whole strength thereof lyeth in, and the weight of all lyeth on that one distinction we before spake of, by our Adversaries diversly expressed and held out, we will a little further consider that, and then come to our arguments, and so to the answering of the opposed objections.

CHAP. V.

Of Application and Impetration.

THe allowable use of this Distinction, how it may be taken in § I a sound sense, the severall wayes whereby men have expressed the thing, which in these words is intimated, and some Arguments for the overthrowing of the false use of it, however expressed, we have before intimated and declared; now aaThe former distinction as under misapplication opposed 1. as opposite toseeing that this is the foreign of the opposite opinion understood in the sense, and according to the use they make of it, I shall give it one blow more, and leave it I hope a dying; I shall then briefly declare, that although these two things may admit of a distinction, yet they cannot of a separation, but that for whomsoever Christ obtained good, to them it might be applyed, and for whomsoever he wrought reconciliation with God, they must actually unto God be reconciled; so that the bloud of Christ and his death in the virtue of it cannot bee looked on (as some doe) as a Medicine in a Box laid up for all that shall come to have any of it, and so applyed now to one, then to another, without any p. 99respect or difference, as though it should be intended, no more for one then for another, so that although he hath obtained all the good that he hath purchased for us, yet it is left indifferent and uncertain whether it shall ever be ours or no: for it is well known, that notwithstanding chose glorious things, that are assigned by the Arminians to the death of Christ, which they say he purchased for all, as remission of sins, reconciliation with God, and the like; yet they for whom this purchase and procurement is made may be damned, as the greatest part are and certainly shall be: Now that there should be such a distance between these two,

First, it is contrary to bb1. Common sense.common sense or our usuall form of § II speaking, which must be wrested, and our understandings forced to apprehend it: when a man hath obtained an office, or any other obtained it for him, can it be said that it is uncertain whether he shall have it or no? if it be obtained for him, is it not his in right, though perhaps not in possession? that which is impetrated or obtained by petition, is his by whom it is obtained. It is to offer violence to common sense, to say a thing may be a mans, or it may not be his, when it is obtained for him, for in so saying we say it is his: & so it is in the purchase made by Jesus Christ, & the good things obtained by him for all them for whom he dyed.

Secondly, it is contrary to all ccRight reason.reason in the world, that the death of Christ in Gods intention should be applyed to any one, § III that shall have no share in the merits of that death: Gods will that Christ should dye for any, is his intention, that he shall have a share in the death of Christ, that it should belong to him, that is, be applyed to him, for that is in this case said to bee applyed to any, that is his in any respect, according to the will of God; but now the death of Christ according to the opinion we oppose, is so applyed to all, and yet the fruits of this death are never so much as once made known to far the greatest part of those all.

Secondly, that a ransome should be paid for captives, upon compact for their deliverance, and yet upon the paiment those captives not be made free, and set at liberty: the death of Christ is a ransome, Math. 20. 28. paid by compact for the deliverance of captives for whom it was a ransome, and the promise wherein his Father stood engaged to him, at his undertaking to be a Saviour, and undergoing the office imposed on him was their deliverance, (as was before declared) upon his performance of the things on p. 100that the greatest number of these captives should never be released, seems strange and very improbable.

Thirdly, its contrary to Scripture, as was before at large declared. See dd3 Scripture.chap. 10th.

But now all this our adversaries suppose they shall wipe away with one slight distinction, that will make as they say all we affirm § IV in this kind to vanish, ^c and that is this, Its true (say they) all 2. By removall of another shift invented to maintaine it.things that are absolutely procured and obtained for any, doe presently becomes theirs in right for whom they are obtained; but things that are obtained upon condition, become not theirs untill the condition be fulfilled; now Christ hath purchased by his death, for all, all good things, not absolutely, but upon condition, and untill that condition come to be fulfilled, unlesse they performe what is required, they have neither part nor portion, right unto nor possession of them: Also, what this condition is, they give in, in sundry termes, some call it A not resisting of this redemption, offered to them; some, A yeelding to the invitation of the Gospel; some in plaine termes, Faith. Now be it so that Christ purchaseth all things for us, to be bestowed on this condition, that we do beleive it; then I affirme, that, First, certainely this condition ought to be revealed to all for whom this purchase is made, if it be intended for them in good earnest; all for whom he dyed must have meanes to know that his death will doe them good, if they believe, especially it being in his power alone to grant them these meanes, who intends good to them by his death. If I should entreat a Physitian, that could cure such a disease, to cure all that came unto him, but should let many rest ignorant of the graunt, which I had procured of the Physitian, and none but my selfe could acquaint them with it, whereby they might go to him and be healed, could I be supposed to intend the healing of those people? doubtlesse no; the application is easy. Secondly, This condition of them to be required, is in their power to performe, or it is not: if it be, then have all men power to believe: which is false; if it be not, then the Lord will grant them grace to performe it, or he will not; if he will, why then doe not all believe? why are not all saved? if he will not, then this impetration or obtaining salvation and redemption for all by the bloud of Jesus Christ, comes at length to this, God intendeth that he shall dye for all, to procure for them remission of sinnes, reconciliation with him, eternall p. 101redemption and glory, but yet so, that they shall never have the least good by these glorious things, unlesse they performe that, which he knows they are no wayes able to doe, and which none but himselfe can enable them to performe, and which concerning for the greatest part of them he is resolved not to doe. Is this to intend that Christ should dye for them, for their good? or rather that he should dye for them to expose them to shame and misery? is it not all one, as if a man should promise a blind man a 1000^l. upon condition that he will see? Thirdly, This condition of faith, is procured for us by the death of Christ, or it is not: if they say it be not, then the chiefest grace, and without which redemption it selfe, (expressed how you please) is of no value, doth not depend on the grace of Christ, as the meritorious procuring cause thereof; which, first, is exceedingly injurious to our blessed Saviour, and serves onelyonly to diminish the honour and love due to him. Secondly, is contrary to Scripture. Tit. 3. 5. 6. 2 Cor. 5. 21. He became sinne for us, that we might be made the righteousnesse of God in him: and how we can become the righteousnesse of God, but by believing, I know not: yea expresly saith the Apostle, It is given to us for Christs sake, on the behalfe of Christ, to believe on him, Phil. 1. 29. God blessing us with all spirituall blessings in him, Ephes. 1. 3. Whereof surely faith is not the least. If it be a fruit of the death of Christ, why is it not bestowed on all, since he died for all, especially since the whole impetration of redemption is altogether unprofitable without it? If they doe invent a condition upon which this is bestowed, the vanity of that shall be afterwards discovered: for the present, if this condition be, so they doe not refuse or resist the meanes of grace: then I aske, if the fruit of the death of Christ shall be applied to all, that fulfill this condition of not refusing or not resisting the meanes of grace; if not, then why is that produced? if so, then must all be saved, that have not or doe not resist the meanes of grace, that is, all Pagans, Infidels, and those Infants, to whom the Gospell was never preached. Fourthly, this whole assertion tends to make Christ, but an halfe Mediatour, that should procure the end, but not the meanes conducing thereunto. So that notwithstanding this exception and new distinction, our assertion stands firme, that the fruits of the death of Christ in respect of impetration of good and application to us ought not to be divided, and our arguments to confirm it are unshaken. For a close of all, that which in this cause we p. 112affirme may be summed up in this: Christ did not dye for any upon condition if they doe believe, but he died for all Gods elect, that they should believe, and believing have eternall life; faith it selfe is among the principall effects and fruits of the death of Christ, as shall be declared: it is no where said in Scripture, nor can it reasonably be affirmed, that if we believe, Christ dyed for us, as though our believing should make that to be, which otherwise was not, the act create the object, but Christ dyed for us, that we might believe; salvation indeed is bestowed conditionally, but faith which is the condition is absolutely procured. The question being thus stated, the difference laid open, and the thing in controversie made knowne, we proceede in the next place to draw forth some of those arguments, demonstrations, testimonies and proofs, where by the truth we maintaine is established, in which it is contained, and upon which it is firmly founded, only desiring the Reader to retaine some notions, in his minde, of those fundamentalls which in generall we laid downe before, they standing in such relation to the arguments which we shall use, that I confident not one of them can be throughly answered before they be everted.

p. 103The Third Book.