his own way Unto which I answer two things 1. That God hath set such a Law or Rule unto himself That Believers and those only should be the object of his Election is utterly untrue for then all Infants dying such because no Believers must be out of the Sphear of Election and by consequence out of the Sphear of Salvation also unless which is very strange we could imagine those to be actually saved whom yet God never elected or decreed to save Neither is there any such Law or Rule manifested in the Gospel there God's Will is thus set forth Whosoever believes shall be saved which imports that Believers are the objects of Salvation but not in the least that they are the objects of Election It is written in the Gospel Relieve and thou shalt be saved but in what Gospel is it written Believe and thou shalt be Elected 2. That Law or Rule if supposed doth not answer the Argument for still as to particular Election God is under the pre-determining Will of Man If that say Nay God shall have never a chosen Vessel in all the World to fill with Grace and Glory and how then is he the great Agent in Election Solomon set a Law or Rule to Shimei That if he passed over Kidron he should die for it he passes over and dies What now was the chief cause of his death Solomon's Law or Execution or else Shimei's passage Clearly it was Shimei's own Act Solomon was but as a Legislator Pariratione If God set a Law or Rule that Believers should be elected if a man believe and be elected that which chiefly determines the business is not God's first Law or after Choice but Man's Faith God is no Agent therein but as a mere Legislator So naturally do the Remonstrant Principles run out into that of Theophylact 'T is God's part to call but Man's to be elect or not which Principles must be renounced or else God cannot be owned as the Great Agent in Election And here a three-fold Enquiry offers it self 1. What the things themselves are 2. In what Order these are designed 3. In what manner these are designed 1. What the things themselves are These are Grace and Glory or Faith and Salvation 1 Grace is designed hence we are said to be called according to purpose Rom. 8. 28. and chosen that we should be holy Eph. 1. 4. Do we see a Saint in his spiritual Glory clothed with Humility arrayed with Righteousness girt with Truth his Eyes flowing with repentant Tears his Heart burning with holy Love and his Hands laden with good Works All these were prepared in Eternal Election as well as wrought by the Holy Spirit in Time there was Decretum Dei in the foreordaining as well as Digitus Dei in the forming of them Thus shall it be done to the man whom the King of Heaven will honour In Election there is a designing of Grace nay all Grace Faith it self not excepted The Remonstrants shut out Faith from this design in as much as they pre-require Faith thereunto But how unscriptural is this Paul was chosen to know God's will Acts 22. 14. not to a bare notional Knowledge but to a saving practical one such as justifies Isai. 53. 11. such as is Eternal life Joh. 17. 3. which must needs include Faith The Apostle calls Faith the faith of Gods elect Tit. 1. 1. If Faith had been precedent to Election he would have told us that Election is of Believers but because it is consequent he saith that Faith is of the Elect. And how irrational is it also Election is a design of secretion it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chusing or singling out of some to Grace and Glory the Elect are said to be chosen out of the world Joh. 15. 19. and chosen unto God Acts 9. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Christ thine they were Joh. 17. 6. thine in a select peculiar manner and Faith is the choice and prime Grace of secretion it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all 2 Thess. 3. 2. If all men did believe without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or difference the Righteousness of God would be upon them all Rom. 3. 22. the Rivers of living Water would flow in them all Joh. 7. 38. but Faith is not of all whereby it appears that of all inherent Graces Faith firstly and properly makes the secretion Now that such a prime Grace of secretion as Faith should not be decreed in suoh a great design of secretion as Election seems to me incongruous even to absurdity If Faith go before Election then how doth God chuse them out of the World who by Faith are out of it already How doth he chuse them unto himself who by Faith are his own before If Man's Will in believing make the first and proper secretion then God's Will hath no room to make one by electing wherefore if we will allow God his choice indeed we must confess Faith it self to be designed in Election 2. Glory is designed in Election we are chosen to Salvation 2 Thess. 2. 13. and before prepared to glory Rom. 9. 23. the Names of the Elect are written in heaven and registred in the Book of life All the glory above rayes out of the bosom of Election and every Crown of bliss is set on by God's good pleasure 2. In what order are these things designed No doubt by one pure simple Act in God But what is our most congruous conception thereof Some Divines assert that God first decreed Salvation and then Faith Salvation is the end and therefore first Faith the means and therefore last in God's intention But this Reason is not cogent for neither can any thing in the Creature no not its utmost perfection such as Salvation is be God's end all whose Decrees do circulate into himself Neither if it were such should God therefore will it in the first place and in order before Faith for he wills the End and Means with one simple Act. Excellent is that of Aquinas Sicut Deus uno actu omnia in essentia sua intelligit it a uno actu omnia in sua bonitate vult Unde sicut in Deo intelligere causam non est causa intelligendi effect us sed ipse intelligit effect us in causa it a velle finem non est ei causa volendi ea quae sunt ad finem sed tamen vult ea quae sunt ad finem ordinari ad finem Vult ergo hoc esse propter hoc sed non propter hoc vult hoc Other Divines conceive thus That God first decrees Faith and then Salvation and that upon this account Such and in such order as God in time doth save such and in the very same order doth God in Eternity decree to save But God in time doth save only Believers therefore God in Eternity did decree to save only Believers that is such as were so considered by him and so considered by him they
ascended up into heaven he blessed them to shew that the Curse was gone and ascended up into heaven to possess the purchase of Glory and being there he sate down at God's right hand his work was now done and therefore he sate down and his work was now accepted and therefore he sate down at God's right hand there he received gifts for men and from thence he gave them out again he gave out what he received and received what he purchased Christ's Sacrifice was so sweet a favour to God that the Minister who preaches it is a sweet savour to him 2 Cor. 2. 15. and the Believer who accepts it is accepted of him Eph. 1. 6. nay so far accepted that he becomes a Priest Revel 1. 6. and his good works pleasing sacrifices Heb. 13. 16. his prayers are turned into odours Revel 5. 8. and his charity into a sweet smell Phil. 4. 18. and all this by a perfuming touch from Christ's Merits In a word all the Proclamations of Mercy in the Scripture all the Pardons of sin in the Conscience all the Influences of Grace on the Heart and all the Openings of Heaven in the Promises are as so many pregnant proofs unto us that God accepted the Price Thus having shewed what manner of Price this is viz. redemptive from Evil procurative of Good and sufficient for both I pass on to the last Question 3. For whom was this Price paid and this I shall cleave asunder into two Quaeries 1. Whether Christ died for all men 2. Whether he died equally for all men In both which whilest I name the Death of Christ only according to the usual language of Divines I comprehend his whole Obedience Active and Passive whereof his Death was the complement and extreme Act. 1. As to the first Quaere Whether Christ died for all men I answer affirmatively that he did and here I shall do two things 1. I shall lay down the Reasons of my Opinion 2. I shall answer the Objections made against it and in both it will appear how far or in what sence I assert that Christ died for all men 1. I shall lay down my Reasons for it and these are drawn 1. From the Will of God as the Fountain of Redemption 2. From the Covenant of Grace as the Charter of it and the Promises comprized therein 3. From the Ministers Commission who publish it 4. From certain blessings which are the fruits of it 5. From the Unbelief of men which is the denial of it 6. From the fulness and glorious Redundance of Merit in Christ's Death which paid for it 7. From the large and general Expressions in Scripture concerning the same 1. I argue from the Will of God God's Will of salvation as the fontal Cause thereof and Christ's Death as the meritorious Cause thereof are of equal latitude God's Will of Salvation doth not extend beyond Christ's Death for then he should intend to save some extra Christum Neither doth Christ's Death extend beyond God's Will of Salvation for then he should die for some whom God would upon no terms save but these two are exactly coextensive Hence 't is observable that when the Apostle speaks of Christ's Love to the Church he speaks also of his giving himself for it Eph. 5. 25. and when he saith God will have all men to be saved 1 Tim. 2. 4. he saith withal Christ gave himself a ransom for all Ver. 6. Therefore there cannot be a truer Measure of the extent of Christ's Death than God's Will of Salvation out of which the same did issue so far forth as that Will of Salvation extends to all men so far forth the Death of Christ doth extend to all men Now then how far doth God will the Salvation of all Surely thus far that if they believe they shall be saved No Divine can deny it especially seeing Christ himself hath laid it down so positively This is the will of him that sent me saith he that every one which seeth the Son and believeth on him may have everlasting life Joh. 6. 40. Wherefore if God will the Salvation of all men thus far that if they believe they shall be saved then Christ died for all men thus far that if they believe they shall be saved But you 'l say that Promise Whosoever believes shall be saved is but Voluntas signi and not Voluntas beneplaciti which is the adequate Measure of Christ's Death Unto which I answer If that Promise be Voluntas signi what doth it signifie What but God's Will What Will but that good pleasure of his that whosoever believes shall be saved How else is the Sign of the true God a true Sign Whence is that universal connexion betwixt Faith Salvation Is it not a plain efflux or product from the Decree of God Doth not that evidently import a Decree that whosoever believes shall be saved Surely it cannot be a false Sign wherefore so far God's Will of Salvation extends to all men and consequently so far Christ's Death extends to them 2. I argue from the Covenant of Grace and the Promises comprized therein Christ is the Mediatour of the Covenant and the Covenant is the New-testament in his blood Christ's Death doth not extend beyond the Covenant for then there should be less in the Charter than in the Purchase neither doth the Covenant extend beyond Christ's Death for then there should be more in the Charter than in the Purchase but both these run parallel in extent Therefore so far forth as the Covenant extends to all men so far forth the Death of Christ extends to all men Now then for the extent of the Covenant Are not those Promises Whosoever believes shall be saved whosoever will let him take of the water of life freely with the like a part of the Covenant and are they not extensive to all men Both are as plain as if they were written with a Sun-beam Wherefore so far doth Christ's Death extend to all men as the Covenant in any part thereof doth extend unto them Moreover these general Promises undeniably extend to all men and in that extent are infallibly true they are all faithful sayings and words of truth and their truth is sealed up by Christ's Blood wherefore as these Promises extend to all men so the Death of Christ in which they are founded doth extend to all men If Christ did no way die for all men which way shall the truth of these general Promises be made out Whosoever will may take the water of life What though Christ never bought it for him Whosoever believes shall be saved What though there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Price paid for him Surely the Gospel knows no Water of Life but what Christ purchased nor no way of Salvation but by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Price paid But you 'l say that albeit Christ died not for all men yet are those general Promises very true and that because their truth is founded
Redemption Surely it imports thus much unto us that Redemption hath a larger Sphere than Election and therefore the Scriptures contract Election in words of Speciality only whilest they open and dilate Redemption in emphatical Generalities 2. If those general Expressions denote only the World of the Elect or the All of Believers why doth the Scripture use such very different language in the same thing Sometimes Christ is called the saviour of the world and sometimes the saviour of the body sometimes 't is said that Christ died or gave himself for all or for the world sometimes it is said that he died or gave himself for the Church or for his sheep Who can imagine that such words of universality and such words of speciality should be of the same latitude that one and the same thing should be imported in both Moreover the Scripture doth make a signal distinction when it speaks of his giving himself or dying for all it says only that he died for all or gave himself a Ransom for all But when it speaks of giving himself for his Church it says that he sanctified himself that it might be sanctified through the truth Joh. 17. 19. and that he gave himself for it that he might purisie to himself a peouliar people Tit. 2. 14. and that he gave himself for it that he might sanctifie and cleanse it by the word and present it to himself a glorious Church without spot or wrinkle Eph. 5. 25 26 27. Never in all the Scripture is it said that he gave himself for all or for the World that he might sanctifie or cleanse it or make it a peculiar People or glorious Church which yet might have been truly said if the All were no more than the All of Believers or the World than the World of the Elect wherefore to me it seems clear from those various Expressions and the observable distinctions in them that the All for whom Christ died is larger than the All of Believers and the World for whom Christ gave himself larger than the World of the Elect. 2. Having laid down my own Reasons I procede to answer the Objections made against this Opinion Object 1. If Christ died for all men then all would believe for Christ's Death procures all Graces and in particular Faith seeing then all men have not Faith either Christ did not die for them all or else he loseth part of his Purchase I answer that Christ's Death is procurative of all Graces and particularly of Faith so far as it is a Price and it is a Price so far as it was paid down by Christ and accepted by God for that purpose for in a Price there must be both Sufficientia nuda consisting in the intrinsecal value of the thing and Sufficientia ordinata consisting in the intentional paying and receiving that thing as a Price Now Christ's death was paid down by him and accepted by God as a Price with a double respect As for all men it was paid and accepted as a Price so far forth as to procure for them a ground for their Faith viz. that they might be saved on Gospel-terms And as for the Elect it was further paid and accepted as a Price so far as to procure the very Grace of Faith for them Thus our Saviour Christ who best knew both upon what Terms he paid down the price and upon what Terms his Father received it opens this mysterious Dispensation I came down from heaven saith he not to do my own will but the will of him that sent me Joh. 6. 38. and what was that As to all men 't was that every one that seeth the Son and believeth on him may have everlasting life Ver. 40. and as to the Elect 't was that all those should by faith come unto him Ver. 37. and never be lost Ver. 39. Christ then died for all men not so far forth as to procure the Grace of Faith but so far forth as to procure Salvation on Gospel-terms for them therefore albeit all do not believe it follows not either that Christ did not at all die for them or that he loseth part of his Purchase Christ's Death is procurative of Faith not in reference to all but to the Elect. Object 2. If Christ died for all men why is not the Gospel revealed to them many Pagan Nations have no glimpse of a Christ. I answer two things 1. God hath not left himself altogether without witness no not in the Pagan-world the invisible Spirit renders himself visible in the Glass of the World Rom. 1. 20. and as it were palpable in the body of Nature the very Heathens may see and feel him in every creature Acts 17. 27. nay and in themselves too for his Presence is not far off from them his candle burns within them Prov. 20. 27. when by this Candle it appears that there is Justice in God and Sin in them yet that they may still seek after him he lets out some glimmerings of mercy placability towards them the very standing of the World utters somewhat of this This Psalmist tells us of a line in the heaven Psal. 19. 4. God in the Creation drew lines of Power and Wisdom over the Sphere of Nature but Christ in Redemption struck a line of Mercy quite through it and that legible even to the Heathens forasmuch as they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vindictive justice of God Rom. 1. 32. and yet see the World standing and not dashed down about the Sinners Ears they know there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine vengeance Acts 28. 4. and yet they are not consumed they see Justice as it were winking Acts 17. 30. judgment slumbring 2 Pet. 2. 3. and infinite Patience and Long-suffering waiting and leading them to Repentance Rom. 2. 4. they have some glimpses of pardoning Mercy where there is no pardoning mercy at all there is no room for repentance but the Patience of God is a kind of temporal pardon of the punishment that temporal pardon of the punishment points out that Mercy which can give an absolute pardon of the Sin and the true duct and tendency of that Mercy is to lead men to Repentance and if there were any man in the Pagan-world who did in truth repent and convert to God I make no question at all but that he should be saved and probably not without the express knowledge of Christ indulged to him for upon all that fear Gods Name will the Sun of rigteousness arise with healing under his wings Mal. 4. 2. Here then is aliquid Evangelii though not the express knowledge of Christ. 2. As to the Argument let us weigh what may be deducted from Christ's death as universal If Christ died for all men it follows from thence that Christ may be preached to all but it follows not from thence that Christ shall be preached to all it follows that Christ may be preached to all for he who was offered for
the same to their own destruction Oh! what rare Perfections did he set up in the Angels and yet he eternally foresaw a great part of them apostatizing and dropping to Hell What an excellent Image of Holiness did he stamp upon Adam and yet he eternally foresaw him falling and breaking all his Glory by the the Fall what waitings of Patience wooings of the Gospel and touches of the holy Spirit doth he dispense to such men as he eternally foresaw would abuse all these and yet in all this God's Wisdom suffers not The very same I may say of Christ's dying for such as abuse this great blessing neither is there here any failing in the efficacious Will of God for he wills that the Elect shall believe and be saved and he wills that the rest shall be saved if they believe and both these Wills are accomplished the first in the Event of Faith and Salvation and the latter in the Connexion between Faith and Salvation even as to all men God may be said to will the Salvation of men through Christ's Death two ways either because he wills that Christ's Death should be a Price infallibly procuring their Faith and Salvation or else because he wills that there should be in Christ's Death an aptness and sufficiency to save them on Gospel-terms the former Will points only at the Elect and is fulfilled in their Grace and Glory the latter extends to all men and is fulfilled in the aptness and sufficiency of Christ's Death to save them on Gospel-terms in both God's Will hath its effect Neither lastly is there any loss in Christ's purchase for what did he purchase As for the Elect he purchased Faith and Salvation and as for the rest he purchased Salvation on Gospel-terms in both he hath what he paid for for the Elect believe and are saved and the rest may be saved if they believe therefore when men by their Unbelief barr themselves of the benefit of Christ's Death and make him in that respect cry out I have laboured in vain yet he adds surely my judgment is with the Lord Isai. 49. 4. as if he had said For all this never a drop of my Blood is irrationally shed for God with whom my judgment is knows that I purchased Salvation for them on Gospel-terms although they by their Unbelief deprive themselves of the benefit of the Purchase If final Unbelievers should be saved Christ should have more than his Purchase but if they are not saved he hath no less for he purchased Salvation for them on Gospel-terms which they do not perform through their own voluntary Unbelief Object 6. If Christ died for all men then he loves all with the greatest degree of Love for greater love hath no man than this that a man lay down his life for his friends Joh. 15. 13. and this must needs be the greatest degree of love because it draws all other things after it If God gave his own Son for us how shall he not with him freely give us all things Rom. 8. 32 But Christ doth not love all with the greatest degree of love neither doth God give all things to them therefore Christ did not die for all I confess that Christ doth not love all men with the greatest degree of love neither doth God bestow all blessings on them wherefore we must examine these places from whence these Inferences are made As for the first place greater love hath no man than this that a man lay down his life for his friends it doth import one of these two things either it doth import that he that dieth for his friends hath the greatest degree or height of internal love towards them or else it imports that a mans death for his friends is the greatest external effect and proof of his love the first cannot be the meaning of the place for if it be the greatest and most intense degree of love to die for our friends what is it to die for our enemies as Christ did If it be the height and top of love to lay down our lives how can that be done without any love at all as the Apostle supposeth 1 Cor. 13. 3 The Apostle commands us to lay down our lives for the brethren 1 Joh. 3. 16. but when a man doth it he is not to have the same degree of love towards all the Brethren for he is to love those most in whom there is most of God and to whom he is nearest in Nature Jesus Christ laid down his life for all the Elect yet without doubt his love was greater to his Apostles than to ordinary Christians nay and among the Apostles there was one dearly beloved one who lay in his bosom Joh. 13. 23. Wherefore the meaning of the words is not that he that dieth for his friends hath the greatest degree or height of internal love towards them but that such a death is the greatest effect and proof of his love Christ in the 12. Verse exhorted his Disciples to love one another and in this 13. Verse he shews what is the greatest outward evidence of love viz. to die for our friends Now albeit Christ died for all men and that Death was a great and high proof of his Love nothing hinders but that Christ over and besides his common Philanthropy to all may bear a special affection to the Elect the Universality of his Death infers not a Parity in his Love If Jacob had died for all his Sons yet he might have loved Joseph and Benjamin above the rest and left them some special Legacies If Christ died for all men yet he may and doth love his Elect above others and leave some secret Love-tokens upon their hearts As for the second place If God delivered up his Son for us how shall he not with him freely give us all things Rom. 8. 32. the Key to unlock this Text is the word Us Who are the Us in the Text Who but the Elect of God Ver. 33. who according to Election are effectually called Ver. 28. and upon their Callings are justified and glorified Ver. 30 These are the Us in the Text wherefore the plain meaning of it is not that if God gave his Son for all men he would give them all things but that if God gave his Son for the Elect he would give them all things viz. all things necessary to Salvation the Text extends not to all men But you 'l say though the Text extend not to all men yet the Argument doth for if the Argument be good that if God gave his Son for the Elect he would give them all things then the Argument is as good that if God gave his Son for all men he would give them all things I answer that if God's Intention and Love in giving his Son for all were one and the same towards all the consequence were undeniable but seeing God in giving his Son had towards the Elect a special Love and Intention to bestow Grace and Glory on them
had done all and omitted nothing and then by their Principles what need we obey in our own persons But 2. That Christ obeyed for us and therefore we need not obey is as vain a Consequence as to say Christ died for us and therefore we should not die But the different Ends reconcile all Christ died that there might be Satisfaction for Sin as to the Guilt of it and we die that there may be a Destruction of Sin as to the Being of it Also Christ obeyed that our Justification might be effected and we obey that our Sanctification may be promoted Christ obeyed that we might reign in life and we obey that we may be more and more meet for it Nay Christ obeyed that we might obey for one fruit of Redemption was that we might be a peculiar people zealous of good works Tit. 2. 14. and we obey that his Obedience may not be in vain as to us for he is the author of eternal redemption to them that obey him Heb. 5. 9. Hence it appears that Christ's Obedience and ours may as well consist together as Justification and Sanctification Life and the way to it Redemption and the fruit thereof 3. Because the Price of our Redemption is a thing of superexcellent fulness and superimaginable glory redeeming Captives in a way completive and perfective of the Law broken by them Do we make void the Law by Faith or by its Object our Redeemer and Redemption Nay we establish the Law Rom. 3. 31. When Man was in Innocency the Royal Law sate in Glory commanding upon its Throne holding forth in its right hand a Crown of Life in the Promise and in its left a Sword of Vengeance in the Threatning But when Monstrous Sin entred into the World the very Throne of the Law seemed to shake and the Crown in its right hand to wither only the Sword was glittering and fiery in the left the Minatory part of the Law stood fast captivating and cursing the Sinner but the Mandatory and Promissory parts thereof fell a trembling and staggering as if their natural and primary End viz. perfect Obedience and all the ensuing Bliss were utterly lost Now Jesus Christ our wonderful Redeemer redeemed us in such a way as that he established the Law in every respect by his Active Obedience he fastened and newpinned the very Throne of the Law and made the old Promise to bud again with Life and in his Passive Obedience the fiery Sword of God's wrath did awake against him Zach. 13. 7. and smote and wounded him for our iniquities he paid down his humane Nature in doing and suffering and what could the Law desire of him more Thus Jesus Christ became the end the fulness the perfection of the Law Rom. 10. 4. But if the Passive Obedience of Christ be only the Price then indeed the Curse or Wrath which is in the left hand of the Law and which comes accidentally by sin is satisfied But where is the primary and natural end of the Law Where is that perfect Obedience which is in the right hand and right eye of the Law You 'l say 't is in the Person of Christ our Redeemer But how is it there the Apostle says that Christ is the end of the Law to the believer now if it be there only personally as for himself then as to that he is the end of the Law only for himself but if it be there also fide jussorially as for us then 't is part of the Price and so he is the end of the Law to us also But you 'l reply that though Christ's Active Obedience be no part of the Price yet his Passive suffices for that takes away Sin and Death from us and Sin being removed Righteousness follows and Death being removed Life follows and so the Law hath its end I answer I might deny these consequences for Adam in Innocency was free from Sin and Death yet in that state had neither all the Righteousness performable nor all the Life attainable by him But if I admit that upon the remotion of Sin and Death Righteousness and Life do follow yet these may follow from Christ's whole Obedience as their total Principle and not only from the Passive If they follow from the Passive only the Glory of Redemption is much darkned for who sees not that the Law is not nor cannot be so completely accomplished by the mere Sufferings of Christ as if over and besides those he also performed perfect Obedience for us Who sees not more Glory shining out when perfect Righteousness is a part of the Price than if it be only an effect thereof issuing by consequential resultance from the remotion of Sin Wherefore the Messiah is set out to us in the Prophet not only as making an end of sin but as bringing in everlasting righteousness Dan. 9. 24. and in the Evangelist not only as giving his life but as fulfilling all righteousness Matth. 3. 15. and in the Apostle not only as made sin but as made righteousness too 1 Cor. 1. 30. and thus the Law hath its perfect accomplishment by our Redeemer Wherefore concluding that the humane Nature of Christ paid down in his Active and Passive Obedience is the entire and integral price of our Redemption I pass on to the second Quaere 2. What manner of Price this is and this I shall open in three things 1. 'T is a Price Redemptive from Evil. 2. 'T is a Price Procurative of Good 3. 'T is a Price Sufficient for both 1. 'T is a Price Redemptive from Evil even from all the evils of our Captivity viz. the Chains of Sin the bloody Jaylor Satan and the Prison of Wrath our great Redeemer by laying down this price hath hroke off our Chains vanquished the Jaylor and opened the Prison-doors for us only here is an observable difference for 1. As to the Guilt of Sin and the Wrath of God this Price is redemptive in a more immediate way by it self 2. As to the stain of Sin the power of Sin and the tyranny of Satan this Price is redemptive in a consequential way by procuring the holy Spirit for us 1. This Price is Redemptive from the Guilt of Sin and Wrath of God and this in a more immediate way by it self Now albeit the entire Price concurr herein yet because as to this there is a special relucency in some parts thereof I shall only insist on five things viz. 1. Our Sins were laid upon Christ. 2. He suffered the same punishment for the main that was due for these Sins 3. He suffered it in our stead 4. Suffering in our stead he satisfied God's Vindictive Justice and Minatory Law 5. These satisfied God is reconciled 1. Our sins were laid upon Christ. Whilest the Chains are upon the Captive Captivity is unavoidable whilest Sin is on the Sinner Redemption is impossible God therefore gave Sin a remove from its proper Ubi I will remove iniquity in one day saith he Zech. 3.
9. that is in the day of the Messiah Ver. 8. But how far will he remove it The Psalmist tells us as far as the East is from the West Psal. 103. 12. and so he did he removed it from us who were in occasu Adami as far as Christ who is oriens Sol Justitiae by this remove all our sins met upon him as the Prophet speaks Isai. 53. 6. Never such a concourse of Sins as here Sins of all weights Pence and Talents Sins of all magnitudes Gnats and Camels Sins of various degrees Frailties and Presumptions Sins of vast distances as far remote in place as the parts and quarters of the Earth and in time as the Morning and Evening of the World met all together upon him he is the Lamb of God that takes or bears away the sin of the world Joh. 1. 29. he saith not Sins but Sin because all the Sins of the World were as it were made up into one burthen and so laid upon him Sins past were present to him for there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transmission of them unto him Rom. 3. 25. there was indeed an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Remission as to the faithful but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transmission as to the Surety Sins future were all one to him as if already existent all our Sins met upon him Hence he cries out My iniquities have taken hold upon me Psal. 40. 12. My iniquities a strange word to drop from the holy one of God but the Apostle clears it God made him for us to be sin 2 Cor. 5. 21. there was no Sin in him by Inhesion but God made him Sin by Imputation not only a Sacrifice for Sin which yet includes that imputation but Sin it self the double Antithesis in the Text carries it this way he was made that Sin he knew not and that was Sin it self he was made that Sin which is opsite to Righteousness and that was Sin it self Hence Luther brings in the Father casting all our Sins on him with these words Tu sis Petrus ille negator Paulus ille persecutor David ille adulter peccator ille in paradiso latro ille in cruce person a illa quae fecerit omnium hominum peccata all our sins were imputed unto him But you 'l say How can these things be Can the righteous God who judges according to truth impute Sin to his holy one I answer As there are in the Apostle two distinct Comings of Christ in the first he bore our sins in the second he appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sin Heb. 9. 28. So in his first coming he susteined two distinct persons his own and ours as he was in his own person he was without sin but as he was our Surety and susteined our persons so our Sins were imputed to him and imputed to him according to truth because he was such The holy One was righteously made sin because first he was a Surety for sinners a World of Sins was justly cast on the innocent Lamb because he stood in the room of a World of sinners In eadem persona Christi saith Luther congrediuntur illa duo summum maximum peccatum summa maxima justitia this is one of the wonders in Theology Reason and Philosophy can shew Sin in the sinner but the sublimer Gospel shews Sin on a spotless Lamb here darkness seized upon the Sun here the abomination of iniquity stood where it ought not I say where it ought not because upon the holy place yet withal where it ought because of an holy Imputation God can by no means clear the guilty Exod. 34. 7. that is the guilty remaining such therefore he first translated the guilt upon Christ and then he justifies the ungodly through him Rom. 4. 5. Oh the glory of the divine Will It s Purity cannot but hate Sin yet its Power removes it its Justice cannot but punish Sin yet its Mercy translates it from the Sinner to the Surety that it may be condemned there where it was never committed even in the flesh of Christ Rom. 8. 3. 2. Our Sins being laid on him he suffered the same punishment for the main that was due to us for them for how doth the Scripture express the punishment of Sin 'T is death Gen. 2. 17. and he died for us 't is the second death Rev. 20. 14. or death unto death 2 Cor. 2. 16. and he suffered deaths Isai. 53. 9. not the death of the Body only but all the deaths in moriendo morieris as far as his holy Humanity was capable thereof 't is wrath Rom. 1. 18. and he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man set in the stroke of Gods wrath as the Septuagint hath it Isai. 53. 3. 't is a curse Deut. 27. 26. and he was made a curse Gal. 3. 13. not only a ceremonial but a real Curse even that which he redeems us from Tu Christe saith Luther es peccatum meum maledictum meum seu potius ego sum peccatum tuum maledictum tuum 't is hell Psal. 9. 17. and he descended thither though not by a local Motion yet by an immense Passion his Soul travelling under the wrath of God He began to descend into Hell when he sweat drops of Blood and he descended yet further into it when he cried out My God my God! why hast thou forsaken me There are two Essentials of punishment in Hell poena sensûs poena damni and he suffered both when the fire of God's Wrath melted him into a bloody sweat there was poena sensùs and when the great Eclipse of God's Favour made him cry out of forsaking there was poenadamni Christ suffered the same punishment for the main which we should have suffered the chief change was in the Person the just suffering for the unjust the Surety for the Sinner But you 'l say Christ did not suffer the same punishment for he neither suffered eternal Death nor yet the Worm of Conscience As to that of eternal Death I answer by two Distinctions 1. In eternal Death we must distinguish between the Immensity of the Sufferings and the Duration the Immensity is essential to it but the Duration is but mor a in Esse and accidental Christ suffered eternal Death as to the Immensity of his Sufferings though not as to the Duration of them he paid down the idem as to Essentials of punishment and the tantundem as to the Accidentals what was wanting in the Duration of his Sufferings was more than compensated by the Dignity of his Person for it was far more for God to suffer for a moment than for all Creatures to suffer to Eternity 2. We must distinguish between punishment as it stands in the Law absolutely and punishment as it stands there in relation to a finite Creature which cannot at once admit a punishment commensurate to its offence and so must ever suffer because it cannot satisfie to Eternity Punishment as
it stands in the Law absolutely is Death punishment as it stands there in relation to a finite Creature is eternal Death the first was really suffered by Christ and the second could not be justly exacted of him for he paid down the whole sum of Sufferings all at once and so swallowed up Death in victory As to that of the Worm I answer the Worm attends not Sin imputed but Sin inherent 't is bred out of the putrefaction of Conscience and that putrefaction is from the in-being of Sin Now Christ being withot spot suffered punishment not as it follows Sin inherent but as it follows Sin imputed and so he suffered the same punishment for the main as was due to us 3. Christ suffered this punishment in our stead he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us Rom. 5. 8. and which is more emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of many Matth. 20. 28. the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes in Scripture signifie only the utility or benefit of another but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly imports a Subrogation or Substitution of one in the Room of another and so Christ as our Surety died in our room or stead Hence the Apostle argues thus If one died for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then all died 2 Cor. 5. 15. all died in the death of one in as much as that one died as the Surety of all Hence our Sins were condemned in his flesh Rom. 8. 3. and so condemned there that upon Gospel terms they are remitted to us But unless he had stood in our room divine Justice could neither have adjudged him to punishment nor yet have admitted us to an absolution from Sin 4. Suffering thus in our stead he satisfied both God's vindictive Justice and minatory Law 1. He satisfied God's vindictive Justice God is a righteous God a God that loveth righteousness and hateth iniquity nay he so perfectly hateth it that his pure eyes cannot look upon it and his righteous hands cannot but punish it he will by no means clear the guilty Exod. 34. 7. not unless his Justice be satisfied for he is a righteous judge 2 Tim. 4. 8. so righteous that he cannot but do right Gen. 18. 25. his judgment is righteous judgment Rom. 3. 8. and every sin must have a righteous recompense Heb. 2. 2. and no wonder for Sin is an horrible Ataxy and God will not inordinatum dimittere the subjection of a rational Creature to its Creator is indispensable God whilest God must be above and the Creature whilest a Creature below and this dependance so far as it is broken off by Sin must be salved up by punishment or else God loses his dominion over his Creature This is that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness of God Rom. 1. 32. and this is so naturally in him that the very Heathens knew it by the light of Nature The Viper upon Paul's hand made the Barbarians cry out of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 28. 4. Now what doth this vindictive Justice require Not precisely that the Sinner himself should be punished for then Redemption should be impossible but that the Sin should be punished and so it was in Christ he for our debt was cast into Prison and paid every farthing of it The damned in Hell pay a little and a little and can never satisfie but he paid down the total sum of Sufferings all at once they are always striving with God's wrath but he wrastled with it and prevailed Hence in Isai. 49. Ver. 3. he is called Israel a Prince with God His Sufferings were so satisfactory to divine Justice that the pains of death could not hold him Acts 2. 24. neither could the Prison of Wrath detain him Isai. 53. 8. and all because there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redemption of transgressions Heb. 9. 15. that is a compensation or satisfaction made to divine Justice for them I go to my Father saith he and ye shall see me no more Joh. 16. 10. Justice did not stop him in his passage to Heaven neither did his Father send him back again to mend his work You shall see me no more no more bleeding under the burthen of Sin no more paying down sufferings to divine Justice for all 's discharged and to assure us of it God who received the sum pawns Heaven and Earth in mortgage that he will forgive our Sins without any further satisfaction Jer. 31. 34 35 36. By all which it appears that Justice was fully satisfied But here 't will be objected That the innocent should suffer for the nocent is unjust that which is such cannot satisfie Justice I answer 'T is unjust if the innocent suffer compulsorily but not if he suffer freely 't is unjust if the innocent sink under his sufferings but not if he be able to bear them 't is unjust if there be no good in his sufferings commensurate to the evil but not if the evil be exceeded by the subsequent good 't is unjust if the innocent stand in no relation to the nocent for whom he suffers but not if he stand in relation to him Suppose a natural relation Saul's Sons were hanged up for Saul's sins 2 Sam. 21. 9. Suppose a political relation seventy thousand fall for David's sin 2 Sam. 24. 15. which makes him cry out Lo I have sinned but these sheep what have they done Suppose a voluntary relation Sureties must pay for their Principals and that not only in Money-matters but in Capital punishments thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 engaged life for life which the Apostle seems to insinuate in that passage Peradventure for a good man some would even dare to die Rom. 5. 7. and why then may not Christ who by all these ways is conjoin'd to us naturally as a Man legally as a Surety and mystically as a Head justly suffer for us Especially seeing there was free Action in his Passion victorious Strength under his Burthen and the penal Evil crowned by such a grand Good as Redemption is why may not he justly suffer for us The Scriptures are positive in it Christ died for the ungodly Rom. 5. 6 the just for the unjust 1 Pet. 3. 18. and one for all 2 Cor. 5. 14. Wherefore if humane Reason will not subscribe it fights against God himself 2. He satisfied the Minatory Law for this is no other than the voice of vindictive Justice uttering Death and a Curse against Sinners and to satisfie this he died and died an accursed Death in their room But you 'l say though he died for us yet the Law is not satisfied because it requires that the Sinner himself should die thou shalt die the death Gen. 2. 17. and cursed is he that doth not all the words of this Law Deut. 27. 26. in which places he and thou relate to the person of the Sinner and therefore though Vindictive Justice as in it self might have been satisfied with punishing Sin
full of mercy as he is he could not forgive in a way opposite either to his Justice which in its nature calls for satisfaction for Sin or to his Truth which in the Law pronounces death on the Sinner but Justice and Truth being satisfied by Christ's death he is ready to forgive The mercy-seat was covered with a cloud of incense Levit. 16. 13. and the reason there rendred is very remarkable lest he that was before it should die What die before the Mercy-seat Yes even there unless the Merits of Christ be as a Cloud round about it Mercy as of it self alone would not save us but every Sinner must have died before it had it not been surrounded with the Incense of Christ's Merits God out of Christ is a consuming Fire to Sinners but in Christ he is reconciling them to himself The second is wrought by Christ's death as applied by Faith therefore 't is called propitiation through faith in his blood Rom. 3. 25. and both these were typified by the sprinkling of the blood of the Sacrifice under the Law That blood was sprinkled on the mercy-seat Levit. 16. 15. prefiguring the first degree of Reconciliation by Christ's death in it self and it was sprinkled on the people Exod. 24. 8. prefiguring the second degree of Reconciliation by Christ's death as applied to us by Faith But you 'l say If God be first angry and then reconciled and reconciled by degrees there must be a change in God and his Will which cannot be admitted I answer that Reconciliation is not an immanent Act but a transient not so properly abiding in God as passing from him upon the Creature As when the Scripture saith the Wrath of God at such a time was kindled or arose 't is not meant that the Will of God was novelly inflamed but that the flame of wrath then broke forth in transient effects from thence so when it saith God is reconciled it imports not a cooling alteration in the Will of God but a gracious effluxion of Love breaking out from thence As in punishment wrath goes out from the Lord against sinners Num. 16. 46. and is upon them 2 Chron. 29. 8. So in reconciliation Love goes out from the Lord towards Believers and is upon them so that the change is not in God but in the Creature Proportionably to the nature of Reconciliation as a transient Act Christ reconcileth us unto God not by making a new Will in God but by doing his Will for so he himself saith when he came about the work Loe I come to do thy will O God God's Will as to this point may be considered under a double notion either as naturally pregnant with Vindictive Justice and decretively issuing out the Minatory Law both requiring that Sin if committed should be punished or else as decreeing within it self the way and manner how this Justice Law should be satisfied by a Surety in order to the Redemption of sinners Now Christ perfectly fulfilled God's Will in all these respects in him our Sins were punished according to the exaction of Justice and the equitable interpretation of the Law and that in such a way as was preordained by God's Will for our Redemption This Will being thus satisfied God is truly reconciled not only as the Socinian would have it we reconciled to him but he to us and this appears in three things 1. In that Sin is not objected before God's Will as it would have been had not Christ satisfied it would have been objected before it as that just cause for which God might nay according to the naturality of his Justice and veracity of his Law must have punished us Sinners to all Eternity But now it is not so objected before it for albeit there be an intrinsecal and inseparable desert of wrath in the nature of it yet now its obligation or redundancy upon the Sinner appears not because expiated in the Surety this the Apostle calls the reconciling of sin Heb. 2. 17. Without Christ's death Sin like a fury would have cried and clamoured for wrath and vengeance to be poured down on the Sinner but through his death Sin as one reconciled hath nothing to say against him but that he may have Life and Salvation on Gospel-terms 2. In that the effects of wrath do not issue out from God's Will against the Sinner as they would have done God who is infinite Holiness and essential Rectitude cannot but hate Sin and in this hatred there is nothing less than a velle punire and from thence condign punishment must have poured down upon the Sinner if it had not by the Will of God been derived upon the Surety but being derived thither that righteous Will is satisfied and the merited Wrath comes not forth against the Sinner but instead thereof 3. Effects of Love break forth from God's Will towards him Grace appears to all men Tit. 2. 11. to all men in a gracious Reconciliability and to Believers in actual Reconciliation Believers are actually accepted or ingratiated in the beloved Eph. 1. 6. and so shall all others as soon as they become Believers Thus God is truly reconciled yet without any change in his Will only Sin doth not cry to that Will against the Sinner punishment doth not break out of that Will upon him and Grace beams and sparkles out of that Will towards him whilest in all these his Will remains unchangeable Hence in Scripture we are rather said to be reconciled to God than God to us not as the Socinian would have it because we only are reconciled to God and not God to us but because God is reconciled to us in such a way as is not alterative but perfective and completive of his unchangeable Will Thus Christ bore our Sins and God's Wrath in a way so satisfactory to God's Justice and Law that thereby God is reconciled to us and we are redeemed from Sin and Wrath. But here I am obviated by an Objection If there be such a compensatory Price paid for Sin where is free Remission Free Remission cannot stand with plenary Satisfaction what is fully paid cannot be at all remitted I answer It cannot if there be a solution by the Debtor but it may if there be a satisfaction by a Surety it cannot if that Surety were of the Debtors own providing but it may if he were of the Creditour's procuring it cannot if the Suretie's paiment be irrecusable but it may if the Creditor's acceptance be free it cannot if the remission were to the same person who makes satisfaction but it may if one person make satisfaction and another find remission And thus it is in this case our debts were paid to God but by a Surety Jesus Christ and this Surety was of God's own sending and that his payment went for ours was of God's own Grace and hence it comes to pass that God hath full satisfaction and we free remission and this without any repugnancy for Christ who satisfied had no remission
upon the Sufficiency of Christ's Death which hath worth enough in it to redeem millions of Worlds I answer there is a double Sufficiency Sufficientia nuda consisting in the intrinsecal value of the thing and Sufficientia ordinata consisting in the intentional paying and receiving that thing as a Price of Redemption the first is that radical Sufficiency whereby the thing may possibly become a Price the second is that formal sufficiency whereby the thing doth actually become a Price Let a thing be of never so vast a value in it self 't is no Price at all unless it be paid for that end and being paid 't is a Price for no more than those only for whom it was so paid because the intrinsecal worth how great soever doth not constitute it a Price Hence it is clear that if Christ's Death though of immense value had been paid for none it had been no Price at all and if it were paid but for some it was no Price for the rest for whom it was not paid These things premised if Christ no way died for all men how can those Promises stand true All men if they believe shall be saved saved but how Shall they be saved by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Price of Redemption there was none at all paid for them the immense value of Christ's death doth not make it a Price as to them for whom he died not or shall they be saved without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Price God's unsatisfied Justice cannot suffer it his Minatory Law cannot bear it neither doth the Gospel know any such way of Salvation take it either way the truth of those Promises cannot be vindicated unless we say that Christ died for all men But you 'l yet reply that albeit Christ died not for all yet is the Promise true because Christ's death is not only sufficient for all in it self but it was willed by God to be so I answer God willed it to be so but how Did he will that it should be paid for all men and so be a sufficient Price for them then Christ died for all men or did he will that it should not be paid for all men but only be sufficient for them in its intrinsecal value then still it is no Price at all as to them and consequently either they may be saved without a Price which is contrary to the Current of the Gospel or else they cannot be saved at all which is contrary to the truth of the Promise If it be yet further demanded To what purpose is it to argue which way Reprobates shall be saved seeing none of them ever did or will believe Let the Apostle answer What if some did not believe Shall their unbelief make the faith of God of none effect God forbid yea let God be true but every man a liar Rom. 3. 3 4. And again If we believe not yet he abideth faithful and cannot deny himself 2 Tim. 2. 13. No Reprobate ever did or will believe yet the Promise must be true and true antecedently to the Faith or Unbelief of men true because it is the Promise of God and antecedently true because else it could not be the Object of Faith Wherefore I conclude that Christ died for all men so far as to found the truth of the general Promises which extend to all men 3. I argue from the Ministers Commission which is Go preach the Gospel to every creature by virtue of this they command all men every where to repent and to induce them thereunto they open a door of Hope to them and to raise up that Hope they set forth Jesus Christ evidently before their eyes as if he were crucified among them opening his bleeding Wounds and through them shewing his naked Heart and the inward bruises there made by Gods Wrath for man's Sin they lift up their voices and cry Come O poor sinners come for all things are ready here 's Christ and his redeeming Blood ready here 's an Act of free Grace Pardon seal'd in that Blood here 's a Heaven of Reconciliation and at the end thereof a Heaven of Glory open before you Come O come without delay Behold now is the accepted time the day of salvation come and your Sins shall be blotted out come and your Souls shall live for ever whilest it is called to day we beseech you be you reconciled unto God why should your immortal Souls saveable through Christ be choaked with worldly Thorns or inchanted with base Lusts or inhabited by unclean Devils Turn ye turn ye why will ye die And in all this they bespeak not the Elect only but others too for their Commission reaches to every creature neither do they utter their own humane Passions but pursue their divine Commission for in all their pathetical beseechings God himself beseeches 2 Cor. 5. 28. in all their loud out-cries Wisdom it self cries out Prov. 8. 1 4. in all their earnest expostulations Christ himself stands at the door and knocks Rev. 3. 20. in all their holy Doctrines the Kingdom of Heaven comes nigh unto men Luk. 10. 11. and in all their invitations to the Evangelical Feast made up of Christ's Flesh and Blood which is meat indeed and drink indeed God himself invites and bids men eat and drink for his heart is with them These things being so it necessarily follows that Christ died for all men because the Oblation of Christ in the Gospel is founded on his Oblation on the Cross and the Ministery of Reconciliation is founded on the Mystery of it Hence the Apostle joins both together God was in Christ reconciling the world to himself and hath committed to us the word of reconciliation 2 Cor. 5. 19. And in another place Christ gave himself a ransom for all to be testified in due time 1 Tim. 2. 6. The word of Reconciliation is extensive to all therefore so is the work the Price of Redemption may be testified to all therefore it was paid for all so far as to found that testimony of Jesus which is the spirit of Prophecy But if Christ no way died for all men how came the Ministers Commission to be so large They command men to repent that their sins may be blotted out but how can their sins be blotted out for whom Christ was not made sin They beseech men to be reconciled to God but how shall they be reconciled for whom Christ paid no Price at all They call and cry out to men to come to Christ that they may have life but how can they have life for whom Christ was no Surety in his Death If then Christ died for all men the Ministery is a true Ministery as to all but if Christ died only for the Elect what is the Ministery as to the rest Those Exhortations which as to the Elect are real undissembled offers of Grace as to the rest seem to be but golden Dreams and Shadows those Calls which as to the Elect are right Ministerial
Acts as to the rest appear as Extraministerial Blots and Errata's those Invitations to the Gospel-feast which as to the Elect are the cordial wooings and beseechings of God himself as to the rest look like the words of mere men speaking at random and without Commission for alas why should they come to that Feast for whom nothing is prepared How should they eat and drink for whom the Lamb was never slain Wherefore I conclude that Christ died for all mens so far as to found the truth of the Ministery towards them 4. I argue from the Blessings purchased by Christ's Death one great Blessing is Salvation on Gospel Terms Lapsed Angels must be damned but Men nay all Men may be saved on Gospel-terms there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Salvation to them and O what a blessing is this especially to such as live under the Gospel there is nothing stands between them and Heaven but their own Will they will not come to Christ that they may have life Oh! what would the damned Spirits in Hell give for such a door of Hope as hath no other bar but what is in their own Hearts how would they sweat and strive with tears and strong cries to enter in at it A second Blessing is the Patience of God which waits upon Sinners and by some glimmerings of Mercy leads them to repentance A third Blessing is the Dispensation of Gifts even in the Wilderness of the Pagan-world there are Moral Vertues and in the Eden of the Church there are even in those that perish some touches of the holy Ghost tastes of the heavenly Gift and feelings of the Powers of the World to come and whence are these but from the Death of Christ As David called the water of Bethlehem the blood of his worthies so may I call these Blessings the blood of Christ. Wherefore Christ died so far for all as to procure some Blessings for them 5. I argue from the Unbelief of Men which is wonderfully aggravated in Scripture through Jesus Christ there is a real offer of Grace made but Unbelief receives it in vain 2 Cor. 6. 1. great Salvation is prepared 〈◊〉 â—nbelief neglects it Heb. 2. 3. Eternal 〈◊〉 is promised but Unbelief comes short of it Heb. 4. 1. the Kingdom of Heaven comes nigh to men but Unbelief draws back from it Heb. 10. 39. God himself bears witness that there is Life in his Son even for all if they believe but Unbelief saith No to it and doth what it can to make him a liar 1 Joh. 5. 10. Christ is set forth before our eyes as the great Expiatory Sacrifice and evidently set forth as if he were crucified among us his Blood runs fresh in the Veins of the Gospel but Unbelief recrucifies the Son of God Heb. 6. 6. tramples his precious blood under foot Heb. 10. 29. and doth as it were nullifie his glorious Sacrifice so that as to final Unbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there no more remaineth a sacrifice Heb. 10. 26. as to their Salvation 't is as if there were no Sacrifice at all for them But if Christ died not for all men how can these things be How can those men receive Grace in vain for whom it was never procured or neglect Salvation for whom it was never prepared How can they fall short of eternal Rest for whom it was never purchased or draw back from the Kingdom of Heaven which never approached unto them How can there be life in Christ for thosâ— for whom he never died and if not 〈◊〉 way doth their Unbelief give God the lye How can they recrucifie the Son of God for whom he was never crucified or trample on that precious Blood which was never shed for them The Devils as full of malice as they are against Christ are never said to do it and why are men charged with it I take it because men have some share in him and Devils none at all 6. I argue from the Death of Christ which hath a superexcellent Redundance of Merit in it not only because of its intrinsecal value but because of the divine Ordination there are unsearchable riches in Christ enough to pay all mens Debts there are Pleonasms of Grace in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace superabounded saith the Apostle 1 Tim. 1. 14. Salvation flows out from him actually upon all Believers and by a glorious supereffluence it would run over upon all men if they did believe As it was with the Widows litte Pot of Oil 2 Kings 4. 6. the Oil did run till all the Vessels were full and then it staid the Widow called for another Vessel and if she had had many more there the Oil in the Pot would have filled them all Even so pardon the Comparison it is with the immense Sea of Christ's Merits it actually fills all the Vessels of Faith and then it stays as it were for want of Vessels mean-while Christ calls and cries out for more and if all men would come and bring their Vessels to him he would fill them all doubtless if all men did believe all would see the Glory of God all would have the Rivers of living water flowing in them all would feel spiritual Miracles wrought in their Hearts by that Christ who sits at the right hand of Power and consequently all would find an experimental witness in themselves that Christ died for them all 7. I argue from the general and large Expressions in Scripture touching Christ and his Death Christ died for all 2 Cor. 5. 15. for every man Heb. 2. 9. he gave himself for the world Joh. 6. 51. for the whole world 1 Joh. 2. 2. he is stiled the Saviour of the world 1 Joh. 4. 14. and his Salvation is called a common salvation Jude Ver. 3. a salvation prepared before the face of all people Luk. 2. 31. and flowing forth to the ends of the earth Isai. 49. 6. the Gospel of this Salvation is to be preached to all nations Matth. 28. 19. and to every creature Mark 16. 15. there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace bringing salvation to all men Tit. 2. 11. a door of Hope open to them because Christ gave himself a ransom for all 1 Tim. 2. 6. I know not what could be more emphatical to point out the Universality of Redemption But you 'l say all these general Expressions do but denote genera singulorum some of all sorts the World of the Elect or the All of Believers In answer to which I shall only put two Quaeries 1. If those general Expressions denote only the World of the Elect or the All of Believers why is it not said in Scripture that God elected all and every man the World and the whole World in that sence 't is as true that God elected them all as 't is that Christ died for them all Why then doth the holy Spirit altogether forbear those general Expressions in the matter of Election which it useth in the matter of
and towards the rest but a common Philanthropy and Ordination that they might be saved on Gospel-terms hence it is clear that albeit the giving of all things to the Elect may be inferred from his giving his Son for them yet the giving of all things to all men cannot be inferred from his giving his Son for them all because in that gift there was not the same Love and Intention towards all Wherefore I conclude that Christ died for all and yet neither are all loved with the greatest degree of love nor yet are all blessings conferred upon them Object 7. If Christ would not pray for all men then he died not for all but Christ would not pray for all for he saith I pray for them I pray not for the world Joh. 17. 9. Answ. This Argument must be formed one of these two ways either thus If Christ prayed not at all for the Non-elect then he did not at all die for them but he prayed not at all for them Ergo he died not for them Now here I must deny the Minor for even upon the Cross he prayed for his Crucifiers Father forgive them Luk. 23. 34. not that he would have them forgiven though final Impenitents and Unbelievers for that would have been against his Father's purpose and his own purchase but that he would have them forgiven if they did believe and repent which was congruous to both But suppose there had been no vocal Prayer of Christ for them yet surely there was a mental one for he could not but desire of God to have all the fruits of his Passion amongst which one was that all men might be saved on Gospel-terms that grand Gospel-axiom whosoever believes shall be saved was no doubt one of his desires for it cost his precious Blood wherefore the Non-elect were not totally excluded from his Prayers Or else the Argument must be formed thus If Christ prayed not for the non-elect in that famous Prayer Joh. 17. then he did not die for them but he prayed not for them in that Prayer therefore he died not for them Now here the consequence fails for what kind of Prayer was that Joh. 17 'T was a Prayer peculiarly fitted for Apostles and Believers a Prayer for their perseverance in Faith Ver. 11. for their perfection in Unity Ver. 23. for their growth in Sanctification Ver. 17. for their abode with him in Glory Ver. 24. and in all respects a Prayer which could be congruously prayed for no other but Believers Ver. 20. Now that Christ did not pray such a Prayer for all men as was only proper for Believers doth not conclude either that he did not at all pray for them or that he did not at all die for them Thus much in answer to the first Quaere Whether Christ died for all men I pass on to the second Quaere 2. Whether Christ died equally for all men I answer that albeit Christ died in some sort for all men and by virtue of his Death all men if Believers should equally be saved nevertheless Christ did not die equally for them all but after a special manner for the Elect above and beyond all others and this I shall demonstrate by several Arguments drawn 1. From the Will of God 2. From the Covenant of Grace 3. From the Issue of Christ. 4. From the Working of the holy Spirit 5. From the Blessings purchased 6. From the Intercession of Christ. 7. From the Event following upon Christ's Death 8. From the special Expressions in Scripture 1. I argue from the Will of God Christ's Death is the meritorious Cause of Salvation and respects men more or less proportionably as God's Will which is the fontal Cause thereof doth more or less respect them God wills that all men should be saved if they believe proportionably Christ died for them all God wills that the Elect should infallibly believe and be saved and sutably Christ died for them in a special way there is a peculiarity in Christ's Redemption answering to the peculiarity of God's Love God eternally resolved with himself that he would have a Church and a peculiar people and Christ gave himself for it that he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself à glorious Church without spot or wrinkle Eph. 5. 25 26 27. He gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people zealous of good works Tit. 2. 14. If Christ had given himself thus far for all all would have been his Church and People You will say Unbelief is the only Obstacle I answer that if Christ had given himself for all that he might wash them as he washes the Church and redeem them from all iniquity as he redeems his peculiar ones there would have been no such thing as Unbelief left among men that Christ who washes out every spot and wrinkle would not have left Unbelief that Christ who redeems from all iniquity would not have left Unbelief no not in any one man's heart nay I may truly say he could not leave it there because he could not lose his end nor shed one drop of his Blood in vain There are among men some chosen ones such as are chosen out from among men and chosen out of the World Joh. 15. 19. and Christ in his Death had a special eye upon these Hence proportionably to their Election they are said to be redeemed from among men Rev. 14. 4. and redeemed out of every kindred and tongue and people and nation Rev. 5. 9. Now how is it possible that all men should be thus redeemed Christ's Death as it respects all men redeems them as I may so say from among Devils for that it renders them capable of mercy which Devils are not but Christ's Death as it respects the Elect redeems them even from among men for that it procures Faith for them and thereby pulls them out of the unbelieving World and what is peculiar Redemption if this be not But you 'l say these are said to be redeemed from among men not because Christ specially died for them above others but because these particularly applied his Death by Faith which others did not I answer that either this Application by Faith was merited by Christ's Death or not if so then Christ redeemed them in a special manner because by his Death he impetrated Faith for them which he did not for all if not then they were redeemed from among men by themselves and their own free Will and not by Christ and his Death which I tremble to think puts the lye upon the Church triumphant who sing the new Song to the Lamb in these words Thou wast slain and hast redeemed us to God by thy blood out of every kindred tongue people nation Rev. 5. 9. How can that Blood of Christ which merited alike for all men redeem one man from another How can it
the holy Spirit drops some moral Vertues and Beams of light from whence have issued many excellent Sayings some of which the holy Spirit hath so far owned as to quote them in his own Book But the Father doth in a special manner love and the Son did in a special manner die for the Elect. Hence proportionably the holy Spirit works in them after more glorious strains of Power and Grace as a Spirit of Grace and Supplication he melts them into Repentance as a Spirit of Faith he makes them catch hold upon Christ for Righteousness and Life as a Spirit of Wisdom he unveils their hearts and makes the Light to shine out of Darkness as a Spirit of Liberty he unshackles and unbinds their Wills and makes them free indeed in the ways of God and as a Spirit of Truth and Holiness he leads them into Truth and by inward Law-engravings moulds and changes them into it Moreover the holy Spirit after such glorious workings on them comes and dwells in them and that intimately in the very secrets of their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will indwel in them saith he 2 Cor. 6. 16. there are two in 's to denote an intimate inhabitation as if God could never be near enough to them As in Christ Personal who is the Head there is God in the flesh by an hypostatical Union so in Christ Mystical which is the Body there is God in the Flesh by a gracious Inhabitation and to shew that he is there he cries Abba Father in their Devotions he is a Spirit of Love in their charities a Spirit of Power in their infirmities a Spirit of Comfort in their distresses and a Spirit of Glory in their sufferings Seeing then the holy Spirit who works in men more or less according to the Fathers Love and Sons Merits works in such a special way in the Elect 't is as clear as if it were written with a Sun-beam that the Father loves them and the Son died for them in a special way Hence we find these three folded and wrapt up together by the Apostle Elect according to the foreknowledge of the Father through sanctification of the Spirit and sprinkling of the blood of Jesus Christ 1 Pet. 1. 2. And again The Grace of our Lord Jesus Christ the love of God and the communion of the holy Ghost be with you all 2 Cor. 13. 14 If the Father's Love and the Son's Blood had respected all men as much as the Elect doubtless the holy Spirit who in Subsistence procedes and in Operations works from them both would have converted all as well as the Elect why then are not all men actually converted Is it because the holy Spirit works not equally in all or because the holy Spirit is resisted in some Is it because the holy Spirit works not equally in all I answer That the Spirit is sent forth from the Father and the Son and works exactly according as it is sent the inward impulsive Cause of pouring out the Spirit is the Father's Love and the outward meritorious cause of it is the Son's Blood Wherefore if the Father equally love all and the Son equally died for all the Spirit works equally in all for there can be no breach in the sacred Trinity Or is it because the Spirit is resisted in some I answer Their resistance is a grand Obstacle to the work but if the Spirit did roll away the Stone and new-mould the Heart and work the Will in all as he doth in the Elect that Obstacle would at last be removed out of the way 5. I argue from the Blessings purchased Christ's Death is more or less respective of men as it is more or less procurative of Blessings for them Christ purchased a Salvability for all but over and besides he purchased many choice Blessings for the Elect he purchased Repentance for them for he is a prince and a saviour to give repentance to Israel Acts 5. 31. He purchased a room for Repentance even for all men but he purchased Repentance it self for his chosen Israel he purchased Faith for them Unto you it is given for Christs sake to believe in him Phil. 1. 29. For others he purchased a ground-work for Faith but for them he purchased the very Grace of Faith he purchased effectual Vocation for them others have a Call by the Gospel but these have a Call by the Gospel coming in power and in the holy Ghost and in much assurance he purchased Holiness and Sanctification for them Indeed there is no man living on the Earth but if he did really believe he should have the rivers of living water the Spirit of holiness flowing in his heart Joh. 7. 38. but the Elect were destined and chosen in Christ to be holy Eph. 1. 4. and Christ sanctified himself in a special manner for them that they might be sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth actually truly Joh. 17. 19. Lastly he purchased Heaven and Glory for them others may have Heaven upon believing but these shall certainly arrive at it these are the sheep to which Christ gives eternal life Joh. 10. 28. these are the sons which without fail shall be brought to Glory Heb. 2. 10. Now seeing Christ purchased so many Blessings for the Elect 't is evident he died for them in a special way 6. I argue from the Intercession of Christ. Christ intercedes for men more or less proportionably as he more or less respected them in his Death for his Death is the foundation of his Intercession the very same Blood of Christ which as shed on Earth made Satisfaction as presented in Heaven makes Intercession Now how far doth Christ intercede in Heaven What doth his Blood speak there For all men it speaks thus Father let them all be saved on Gospel-terms but for the Elect it speaks thus Father let them have Repentance this the Apostle hints out Him hath God exalted with his right hand to be a prince a saviour to give repentance to Israel Acts 5. 31. Israels Repentance on Earth comes from Christ exalted in Heaven for there he intercedes for it by his Merits and from thence he works it by his Spirit Again it speaks for them thus Father let them be made a willing people this I gather from the 110. Psalm where we find Christ sitting at the right hand of God Ver. 1. and sitting there he intercedes for us and from this Session and Intercession comes forth a willing people Ver. 3. Here 's the true original of spiritual willingness the right Hand of God which is a right Hand of Power works it in our Hearts and works it at the instance of Christ who sits and intercedes there for it Again it speaks for them thus Father sanctifie them with thy Grace preserve them with thy Power and crown them with thy Glory in Heaven Thus Christ in his sweet Prayer a little before his bitter Passion interceded for them for their Sanctification Sanctifie them
through thy truth Joh. 17. 17. for their Perseverance Keep them through thine own name Ver. 11. and for their Glory I will that they be with me where I am to behold my glory Ver. 24. And what he spake for them by his oral Intercession on Earth that he speaks for them by his real Intercession in Heaven Thus Christ doth in a special manner intercede for the Elect which proves that he died for them in a special manner because his Intercession is but the presenting of the Merits of his Death to his Father in Heaven 7. I argue from the Event following upon Christ's Death some men do believe when others draw back and whence comes this distinguishing Faith either it comes merely of Man's Free-will or of God's free Grace if we say the first 't is the very mire and dirt of Pelagianism 't is to set up Free-will as an Idol to cast lots upon Christ's Blood whether any one person in the World shall be saved thereby or not If we say the latter then God and Christ had a special eye upon some above others for God ordained that Christ should be the grand Medium to Salvation and that Faith should be the only way to Christ If then he gave Christ for all and Faith but to some it is because he did in a special way intend their Salvation and consequently Christ who came to do his Fathers Will had in his Death a special respect to them 8. I argue from the special Expressions in Scripture As the Death of Christ is set out there in words of universality so it is set out there in words of special peculiarity Christ died for the elect Rom. 8. 33 34. died for the children of God scattered abroad Joh. 11. 52. gave himself for the Church Eph. 5. 25. gave himself for a peculiar people Tit. 2. 14. laid down his life for the sheep Joh. 10. 15. sanctified himself for the given ones Joh. 17. 9. and 19. purchased the church with his own blood Acts 20. 28. redeemed a people from among men Rev. 14. 4. is a Jesus to his own people Matth. 1. 21. and a saviour to his own body Eph. 5. 23. And is there no Emphasis of Love Are there no strains of free Grace Is there no import of singular respect and affection in all these Expressions We cannot say so without dispiriting the Scripture Experience it self tells us that all are not Christ's Elect Children Church peculiar People Sheep given Ones Body redeemed Ones from among men wherefore when the Scripture saith that he died for these it imports that he died for them in a peculiar manner But you 'l say These Scriptures speak rather of the Application of Christ's Death than the Impetration and though the Impetration be equally for all yet the Application is proper to Believers only I answer that if those Phrases of dying for the elect or children of God giving himself for a church or peculiar People laying down his life for his sheep purchasing the Church with his blood and sanctifying himself for the given ones do not import Impetration I know not what can import it You will reply that these Expressions import not Impetration as it is barely and nakedly in it self but as it hath Application following upon it and this is the Emphasis of them But if these Expressions import Impetration with Application following upon it whether doth that Application follow upon Impetration as a fruit thereof or not if so then Christ merited that Application for the Elect and consequently died in a special manner for them if not then there is no Emphasis of special Love Grace in all those expressions of his dying giving himself sanctifying himself and laying down his life for them for there was no Merit in all this to procure the Application of his Death unto them But let us further enquire what these Elect Children Church peculiar People Sheep given ones and redeemed ones from among men were before or without the Purchase made by Christ were these Elect called and justified without Christ or not If so why did he die for them If not then he died for them that they might be so called and justified Were these children meritoriously begotten by Christ's Blood or not If so then that Blood did more for them than for others if not then they were not the Seed of Christ. Was that Church an actual Church before or without Christ's purchase or was it a Church in his Intention If an actual Church what need he purchase it If a Church in intention then the special design of his Death was to make it an actual Church Was that peculiar People such without the Merit of Christ's Death or not If so why did he give himself for it If not then he gave himself for it that it might be such Were those Sheep brought into Christs fold without his Death or not If so why did he lay down his life for them If not he laid it down to bring them thither Were those given Ones actually sanctified without the virtue of Christs Sacrifice or not If so then why did he sanctifie himself for them If not then he sanctified himself for them that they might be sanctified Were those redeemed from among men redeemed by Christ or not If so then he redeemed them in a special manner if not then they are the redeemed ones of their own Free-will But let the Texts themselves breath forth their own native strains of Love and Grace he so died for the Elect as to effectually call and actually justifie them Rom. 8. 30 33. he so died for his Children as to gather them together into one one Faith on Earth and one fruition in Heaven Joh. 11. 52. he so gave himself for the Church as to make it a glorious Church without spot or wrinkle Eph. 5. 25 27. he so gave himself for his People as to make them his peculiar ones Tit. 2. 14. he so laid down his life for his Sheep as to bring them into his fold and make them hear his voice Joh. 10. 15 16. he so sanctified himself for the given ones as to sanctifie them through the truth Joh. 17. 19. he so redeemed his chosen Ones from among men as to make them first fruits to God and the Lamb Rev. 14. 4. In all these special Scriptures it evidently appears that Christ in his Death had a special respect to his Elect. Wherefore I will shut up all with that of an Ancient Etsi Christus pro omnibus mortuus est pro nobis tamen specialiter passus est quia pro Ecclesia passus est CHAP. IX Of the Work of Conversion HAving passed over Redemption I come to Conversion there we had Christ formed in the Womb here we have him formed in the Heart there we had Christ coming in the Flesh and working miracles on mens Bodies here we have him coming in the Spirit and working miracles in mens Souls there we had Christ
Reprobation of sinners issues from the Sovereignty and Justice thereof The Reprobation of sin is universal and without any distinction of persons God hates sin where-ever it be be it in his own beloved Jedidiahs 't is an abominable thing such as his soul abhorrs but the Reprobation of sinners is particular Esau and not Jacob was hated Judas and not Peter was a Son of perdition Indeed he that denies particular Reprobation must by necessary consequence deny particular Election and he that asserts an Election of some individual persons doth in eodem rationis signo assert a Reprobation of others 2. What are they for Quality I answer in two particulars 1. Reprobation as to the first and second Acts thereof viz. Preterition and Permission of final sin respects them as lying in the corrupt Mass. This appears by those Names and Titles whereby Reprobation is set forth and described in Scripture there 't is hatred and God hates none but sinners 't is hardening and God hardens none but such as are in a corrupt estate 't is abjection or casting away and God doth not cast away an upright one or a man standing in integrity 't is not knowing and God knows and approves every sinless creature 't is not shewing mercy and that supposes men to lie in a state of misery or else they are not capable of mercy or the denial thereof Wherefore I conceive that in Preterition and Permission of final sin men are considered as lying in a corrupt and undone Condition 2. Reprobation as to its third Act viz. the decreeing of Damnation respects them as final sinners 'T is true every sin as sin is in it self intrinsecally meritorious of Damnation but through Gospel Grace in Jesus Christ no sin but such as is final doth actually produce Damnation God condemns none but for final sin and decrees to condemn none but for it Those vessels of wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitted to destruction Rom. 9. 22. are as I take it final sinners only Great sinners may be vessels of Mercy and repent unto Life Eternal but final sinners are vessels of Wrath and fitted to destruction God swears by his life that he hath no pleasure in the death of the wicked Ezek. 33. 11. not unless he be a final sinner in whom there is no true turning or repenting not in such a way as to leave no place or room at all for Conversion for the sinners turn is in the Text opposed to his death and opposed as a thing more destrable to God than his death Should the Decree of Damnation objectively terminate on a sinner merely as a sinner there could be no place or room for Repentance but if it terminate on him as a final sinner there is no such obstruction at all Wherefore I conceive that as God condemns none but for final sin so he decrees to condemn none but for the same and by consequence that Decree respects them as final sinners that is they are first considered as final sinners and then the Decree of Damnation terminates on them Object But here an Objection meets me God condemns none but final sinners and decrees to condemn none but such yet hence it follows not that the Decree of Damnation respects them as final Sinners or that they were considered as such antecedently to that Decree for God saves none but final believers and decrees to save none but such yet from thence it follows not that the Decree of Salvation respects them as final Believers or that they were considered as such antecedently to that Decree for as hath been laid down before Faith and Salvation are comprized in one and the same Decree and therefore there is no antecedency of Faith to Salvation in the very Decree but only in the execution thereof Answ. To which Objection I answer That between the two Cases there is a triple difference which if considered will make it appear that the consequence which fails in the one case doth hold good in the other 1. These two Propositions God decrees to save none but final Believers and God decrees to damn none but final Sinners must be taken in a different meaning When we say God decrees to save none but final Believers the meaning is not final Believers so preconsidered antecedently to that Decree for Faith and Salvation are comprized in one Decree but final Believers so to be made by force of that Decree But when we say God decrees to damn none but final Sinners the meaning is not final Sinners so to be made by force of that Decree for God's Decree makes no man a final Sinner but final Sinners so preconsidered antecedently to that Decree Wherefore from that Proposition God decrees to save none but final Believers it cannot be concluded that the Decree of Salvation respects them as final Believers but because of the different meaning from that other Proposition God decrees to damn none but final Sinners it may be rightly concluded that the Decree of Damnation respects them as final Sinners 2. There is an immediate contact between Grace and Glory hence these two may very aptly be comprized in one Decree and if so final Faith is not preconsidered to the Decree of Salvation But between Preterition or Permission of sin and Damnation there is no immediate contact for the Act of the Creature even his final sin comes between hence Preterition or Permission and Damnation cannot according to our understanding be congruously comprized in one Decree but in distinct Decrees and if so final sin is preconsidered to the Decree of Damnation For no sooner doth the Decree of Preterition and Permission pass in the divine Will but therein as in a Glass there is a Prescience of final Sin and thereupon passes the Decree of Damnation But you 'l say Neither is there such an immediate contact between Grace and Glory as you assert for between the donation of Grace and Glory the act of the Creature viz. final Faith doth intervene I answer 'T is true it doth intervene but as a fruit or effect of that Donation it doth intervene but that Donation hath a Causal influence and attingency into the Creatures Act and its Perseverance wherefore it so intervenes as not to break the immediate contact in the least measure But between Preterition or Permission and Damnation the Creatures Act viz. final Sin doth intervene not as an effect of Preterition or Permission but as a fruit of man's corrupted and depraved Will and that intervention cannot stand with an immediate contact Wherefore there being distinct Decrees first Preterition and Permission are decreed and then upon the prescience of final Sin Damnation 3. The third difference is that of the Apostle The wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord Rom. 6. 23. Eternal Life is a gift freely given therefore the consideration of final Faith is not a prerequisite to the Decree of Salvation But Death is wages exacted by the
intrinsecal merit of Sin and paid only to a final Sinner therefore the consideration of final sin is a prerequisite to the Decree of Damnation without that consideration I see not how it can be decreed as Wages But you 'l say Is not Eternal Life also a Reward of Faith and Holiness and how then can that be decreed as a Reward without a preconsideration of these I answer Eternal Life is a Reward but 't is a Reward of pure Grace 't is Grace upon Grace glorifying Grace upon sanctifying therefore to the Decreeing thereof as a Reward it suffices that it be decreed to Believers and Saints Not Believers and Saints so preconsidered to that Decree for Grace and Glory being both mere gifts and gifts of immediate contact are comprized in one Decree but Believers and Saints so to be made by force of that Decree and so to be made before they wear the Crown This is enough in the decreeing of a Reward so purely gratuitous But in Eternal Death there is nothing at all gratuitous all is mere wages and pay for Sin Sin doth really and intrinsecally merit it Wherefore Eternal death as such wages is decreed only to final Sinners Not final Sinners so to be made by force of God's Decree for that makes no man a final Sinner but final Sinners so preconsidered to the Decree of Damnation for without that preconsideration it is not as I conceive decreeable as wages or pay due unto them To shut up this point in a word Reprobation as to the Decree of Preterition and Permission respects men as lapsed Sinners and as to the Decree of Damnation respects them as final Sinnets 4. What is the Impulsive Cause of Reprobation To which I make answer 1. As for the Decree of Preterition and Permission of final Sin it is from God's Will as cloathed with supreme Sovereignty God passeth by and hardneth whom he will This appears in two particulars 1. First God doth not give so much as the Gospel-means unto some men He suffered all nations to walk in their own ways Acts 14. 16. Some sin and perish without Law or Gospel all the Law they have is the dark glimmering of Nature and all the Gospel they have is the patience and goodness of God leading to Repentance The Sun Moon and Stars are divided to all nations Dent. 4. 19. but Jesus Christ a Sun of infinite light and lustre shines in a narrower compass on the earth than the finite Sun the Moon is lesser than the Earth the visible Church than the World of Men. The Apostles those Stars of light must not shine in Asia and Bithynia Acts 16. 6 7. By what way is this Evangelical Light parted Surely by the divine Will alone the difference is not from the worthiness or unworthiness of men for those in Asia and Bithynia were as good as others Christ was manifested to a Thief and not to a Socrates or Plato Rebellious Israel hath the light of the Word in it and a more flexible Nation which would hearken thereunto wants it Ezek. 3. 6 7. Impenitent Corazin and Bethsaida have a visible Deity before them in Christ's Miracles when poor Tyre and Sidon much nearer to Repentance hath it not Matth. 11. 21. In all which the sovereign Will of God is to be adored for that is it which divideth between the Light and the Darkness 2. In the Visible Church the Orb of Gospel-light God doth not give saving Grace unto all 'T is true the mercy of God is so immense that all the sins of men are but as the drop of the bucket to it the Blood of God is so meritorious that all the crimson Crimes in the World are as nothing to it and the Spirit of God is so almighty that all the chains of hardness and unbelief fall off before his converting Grace Nevertheless this immense Mercy doth not pardon all this meritorious Blood doth not wash all nor this almighty Spirit doth not convert all unto God Oh the wonderful Abyss of the divine Counsel All men naturally lie in bloody pollution and God saith to one Live and not to another all are as it were one entire Rock of obstinacy against God and he calls Abraham's children out of one part of the Rock and leaves all the rest to be Rock still All are dead in sins and trespasses nay and sealed up in their Graves with a stone of hardness and unbelief and one Grave-stone is rolled away and the dead under it raised up by almighty Grace and not another External Revelation is all over the Church why is not the inward holy Unction so too The Gospel sounds in every Ear why do not all hear and learn of the Father The Gospel calls and knocks at every door why are not the Demonstrations of the Spirit and the drawings of the Father in every heart The Gospel says in general Whosoever will may take the Water of Life freely why doth not God work the Will in all Why are any dimissi libero arbitrio left to the miserable servitude of their own free Will Here there is no other resolution but that of the Apostle He will have mercy on whom he will have mercy and whom he will he hardneth and beyond this we can only wonder and in quodam mentis excessu cry out Oh the depth Cur hoc illi operetur saith St. Austin illi non operetur metuentem me trementem judicia ejus inscrutabilia incomprehensibilia nolo interroges quia quod lego ercdo revereor non autem discutio And Ne dicas Deo interrogando Quae est voluntas tua sed tremendo Fiat voluntas tua And again Posset Deus saith he of wicked men ipsorum voluntatem in bonum convertere quoniam Omnipotens est posset planè cur ergo non fecit quia noluit cur noluerit penès ipsum est If there were any thing extra Deum moving him to the Decree of Preterition and Permission it must needs be sin either Original or Actual or final Impenitency and Infidelity therein but none of all these moved God thereunto Not Original sin for this is the common blood wherein all men Elect as well as Reprobate lie by nature And this is St. Ambrose's Mirum touching Infants Ubi actio non offendit ubi arbitrium non resistit ubi eadem miseria similis imbecillitas causa communis est non unum esse de tanta parilitate judicem quales reprobat abdicatio tales adoptat Electio Indeed Original Sin makes all men reprobable for all are by nature Children of wrath Transgressors from the womb an unclean and corrupt Seed lying in bloody and abominable pollution fit and worthy to be put away from the holy One as dross and for ever to be cast out into utter darkness but it makes no man a Reprobate for the Elect are as deep in this filthy mire as others Nor yet doth Actual sin do it for Jacob was loved and Esau hated before they had