The Life of Justification Opened

subdued, & casten into the depths of the sea. Mica. 7: 19. Shall we now say, that Christ hath died, to purchase this Redemption, the Forgiveness & blotting-out, as a thick cloud, and casting into the depths of the sea, of sin; and yet multitudes of those; for whom this was purchased, and that by the blood of God, should never obtain this benefire, but have all their own score? This so pincheth the Adversaries, that the best evasion they can fall upon, is to say, that none shall have Original sin charged upon them: But the Scripture nowhere restricteth this Remission to that sin only. Others therefore say, That no sin now shall be be charged upon any, but the sin of Unbelief. Then Judas doth not suffer today, for betraying his master: was it for this sin only, that the Old World was drowned; or that the Cities of Sodom are suffering the vengeance of eternal fite? Jude seemeth to say some other thing verse. 7. so are there other sins there reckoned up verse. 8, 9, 10, 11, 12. to which is reserved the blakness of darkness forever, verse. 13. But some say, that these are all but pardoned upon condition. Then the Redemption is neither Actual & Real, nor Compleat, but a poor may be, and a may not be: and how can such sins be said to be forgiven or blotted out, and casten behind God's back, and into the depths of the sea? Did Christ know, whether or not this condition would be performed? If not, then He is not the omniscient God. If he knew, that it would not be performed by the greatest part, how can we imagine, that he would notwithstanding lay down his life to purchase a Remission for them? And how 〈◊〉 we think, that He should purchase a Pardon to all, and let the event hang upon the pendulous tottering will of a sinful creature? But as to that Condition, we shall.

Propose (9.) this consideration. The not performance of that Condition was no doubt a sin, and if Christ died for all the sins of the world, he died for that too: And if he died for that too, that is taken out of the way, or there must be another Condition imagined, upon performance of which, that is to be taken our or the way; and the non-performance of this Condition being also a sin, our proposition will recur upon this, and so in infinitum: but if this sin be taken out of the way, it cannot prejudge them of the pardon of therest: and thus all their sins being pardoned, they must needs be saved: and yet it is not so. But it is said, that Christ died not for the sin of Final Unbelief; yet it seemeth, that it will be granted, that he died even for the sin of Unbeleefe of all the world, and for unbelief continued in, until the last hour of a man's life; but not for that last act; which yet is but the same Unbeleefe continued in an hour longer; and shall we think, that Christ bare the Unbeleefe of 20, 40, 60. or moe years, in his body, on the cross, & not the same Unbeleefe for one hour or half hour, yea or quarter of an hour? Who seeth not, how little ground there is for such an imagination? But the thing I would have mainly here considered, is this. That for whose sins Christ hath died, he hath died for all their sins; and therefore, if he died for the sins of all the world, he died for the Final Unbeleefe of all the world: But this will not be granted; therefore neither can it be said, that he died for the sins of all men. Whose sins he took upon him to make satisfaction for, he left none for them to answer for; for he is a complete Mediator, and is sole Mediator. If he died for all the rest of the sins of the Reprobat, and of the whole world, why not for that also? Sure, when the Scripture speaketh of Christ's taking away of sin, and of the Redemption, that is, forgiveness of sins, which people enjoy through him, there is no sin excepted, He was wounded for our transgressions, he was bruised for our iniquity; Esa. 53: 5. the Lord laid on him the iniquity of us all verse. 6. or made the iniquity of us all to meet on him; there is no ground for any exception here: when he was stricken for transgression verse. 9. and his soul was made an offering for sin, verse. 10. is there any appearance of the exception of any one sin? when he bear their sin and their iniquities verse. 11, 12. what intimation is given of an exception of any? Yea, if this exception was to be made, which would null & destroy all, what consolation could the declaration of this Redemption, remission of sins, yield unto poor sinners? Col. 1: 14. Ephes. 1: 7. When the Lord made him to be sin for us, was it only in part? how then could we be made the Righteousness of God in Him 2. Cor. 5: 21? was the Lord in Christ reconcileing the world unto himself, not imputing only part of their trespasses to them? but the imputing of one sin would mar the reconciliation forever. Is not final unbelief a dead work? Doutbles; yet the blood of Christ purgeth Consciences from dead works Heb. 9: 14. Did the blood of bulls & goats so sanctify, as to the purifying of the flesh, as to leave the most defileing spot of all untaken away? How could healing come by his stripes, if he bear but part of our sins, in his body on the tree, seeing final unbelief alone would mar all? for where that is, there is no coming to God imaginable. But moreover, the Scripture tells us, that the blood of Jesus Christ his Son oleanseth us from all sin 1. John. 1: 7. and that if any man sin, there is an Advocate with the Father, who is a propitiation for sins, 1. John. 2: verse. 1, 2. and so must be for all sins, other ways there were little ground of comfort here: And it was foretold by Daniel Chap. 9: 24. that he should make an end of sin, & finish the transgression, & so bring-in everlasting Righteousness. Doth this admit of exceptions, and of such an exception, as would unavoidably make all null? No certainly. But you will ask of me, if I think, that Christ did die for final unbelief? I Answ. Not: for I judge, it is the sin only of Reprobates, who hear the Gospel: and I judge that Christ did not die for any sin of Reprobats: But this I hold, and have cleared, That for whose sins soever Christ hath died, he hath died for all their sins: And because he hath not died for Final Unbelief, therefore he hath not died for any sin of such, as shall be guilty of this: and as for his own, he died to prevent their falling into, and to keep them from this sin; for he died to bring them unto God, that they might have the Adoption of sons, that they might be sanctified, and live unto Righteousness, be made Righteous, yea the Righteousness of God; as is clear 1. Pet. 2: 24. Heb. 10: 10. 2. Cor. 5: 21. 1. Pet. 3: 18. Rom. 5: 19. what then will they say to this? Final unbelief is certainly a sin; and Christ either died for it, or not; if he died for it, than it can be laid to no man's charge; or Christ's death is of no value. If he died not for it, he died not for all the sins of all men; but at most, for some sins of all men; and if that was all, no man could thereby be saved, for one sin is enough to procure damnation.

Moreover (10.) we find the Persons, for whom this price of blood was laid down, designed more particularly, and the Object of this Redemption restricted; and so it could not be for all & everyone. It is said to be for Many Isaiah 53: 11. Matth. 20: 28. & 26: 28. Mark 10: 45. Heb. 9: 28. and what these many are, is abundantly declared in other Scriptures, where they are called Christ's Sheep John. 10: 15. Christ's People Mat. 1: 21. His People, whom according to the predictions of the Prophets, which have been, since the world began, he should save from their enemies, and from the hand of all, that hate them, to perform the mercy promised to the Fathers, and to remember his holy Covenant, the oath, which he swore to Father Abraham; that he would grant unto them, that being delivered out of the hand of their enemies, they might serve him without fear, in holiness & Righteousness, before him, all the days of their lifo Luk. 1: 68, 70, 71, 72, 73, 74, 75. His Church Ephes. 5: 25. Act. 20: 28. His Body Ephes. 5: 22. The Children of God, that were scattered abroad John. 11: 52. Sones, Sanctified, Brethren, the Children that God gave him, that Seed of Abraham Heb. 2: 10, 11, 12, 13, 14, 15, 16, 17. They are the Sheep, that shall infallibly believe, because sheep John. 10: 26. and Whom Christ knoweth, and of whom he is known verse. 14. and such as shall hear his voice verse. 16. & follow him verse. 27. to whom he will give eternal life, so that they shall never perish, & who are given to him of his Father verse. 28, 29. & the Elect 2. Tim. 2: 10. He is bread giving life unto the World, of them, that the Father hath given him, and shall come to him John. 6: 33, 39. They are these, concerning whom the Fathers will was, as being given of him, that he should lose nothing, but raise it up again, at the last day ver. 38, 39, 47. The Redeemed ones that are numbered by God 144000. & are the first fruits unto God, and the Lamb. Revel. 14: 3, 4, 5. They are such as are the Lord's, & whom the Lord knoweth for his 2. Tim. 2: 19. & are enrolled in the Lambs book, Revel. 13: 8. & 20: 15. So are they designed to be these, for whom God is, and who shall have unquestionably all things; the Elect who shall be justified, who shall not be separated from the Love of Christ; are in all things more then Conquerors Rom. 8: 31, 32, 33, 34, 37, 38, 39. These with whom the Covenant shall be confirmed Dan. 9: 27. The redeemed out of every Kinred, & Tongue, & People, & Nation; and made Kings & Priests Revel. 5: 9, 10.

Further (11.) if Christ died for the sins of all persons, how cometh it that they are not all actually pardoned? It cannot be said, that Christ's death was not a satisfactory price, nor that the Father did not accept of it: If then he shed his blood for the remission of sins, Mat. 26: 28. are not all these sins pardoned virtually & fundamently? or shall they not all actually be pardoned in due time? If it be said, they shall be pardoned upon Condition of their faith. But if the sins of all be equally paid for, and equally in a virtual manner discharged, in Christ's being actually discharged from that debt, in the day of his Resurrection; and the actually discharge depending upon the uncertain Condition of man's Will; man, who willingly performeth the Condition, shall praise himself for the actually pardon, and none else; for Christ did no more for him, as to the Actual Pardon, than for others, who never shall be blessed with actual forgiveness: and yet forgiveness is held forth, as a special act of free grace; forgiveness of sins is according to the riches of his grace Ephes. 1: 7. Moreover as to that Condition, whether did Christ purchase it, or not? If he did not purchase it, than man is not beholden to Christ, for the Condition; be it faith, or what ye will, it is no purchased mercy, but man is beholden to his good Lord- Free Will, for it, and so he may sacrifice to his own net, and sing glory to himself, for making himself to differ, and for obtaining to himself Actual Remission of all his sins, and consequently blessedness Rom. 4: 6, 7, 8. for had not his own well disposed Lord- Free Will performed that Condition, all that Christ did, had never more advantaged him, than it did others that perish.

If it be said, that grace to perform the condition, though it be not purchased by the blood, of Christ, yet it is freely given by God, to whom he will. I Answer Not to insist here, on the proof of faith's being purchased by Christ; because we shall clear it afterward, & there is nothing else assigned for the condition, I would inquire, whether Christ knew to whom this grace would be given; or not? if not, then we must deny him to be God: if he knew, why shall we suppose, that he would lay down his life equally for all, when he knew before hand, that many should never get grace to perform the condition, upon which his death should redound to their actual pardon & justification? what Ends, or what Advantages can we imagine of such an Universal Redemption?

(12.) If the Condition, upon which actual pardon & justification is granted, in the blood of Christ, be purchased by Christ; then either all shall certainly be Pardoned & Justified, or Christ hath not purchased an Equal, Common, & Possible Redemption, to all and every man: But the former is true, & it is not true that all shall certainly be pardoned & actually justified; for then all should be glorified. That the condition, to wit, Faith, & Repentance is purchased by Christ, who can deny, seeing, he is expressly called the Author of Faith, Heb. 12: 2. and a Prince exalted to give Repentance & forgiveness of sins Act. 5: 31? So that as forgiveness of sins is founded upon his death, as the Meritorious cause; so must Repentance be; and Christ, as an exalted Prince & Savior, hath this power to dispose of his own purchased legacy, which he hath left, and ensured by his death, unto the heirs of salvation. Upon his Death, & Satisfaction made in his death, hath he gote all power in heaven & earth, a power to quicken whom he will Matth. 28: 18. John. 5: 21, 22, 27. Phil. 2: 9, 10. Hence we are said to be complete in him Col. 2: 10. & to be blessed with all spiritual blessings, in celestials (to which, no doubt, Faith & Repentance do belong) in him Ephes. 1: 3. Is it not from hence, that the divine power hath given unto us all things, that pertain unto life and godliness 2. Pet, 1: 3? Nay Paul tells us expressly Phil, 1: 29. that it is given to us, in the behalf of Christ, to believe on him. And certainly there is a promise of Faith & Repentance; and all the promises are yea & amen in Him 2. Cor. 1: 20. all the Blessings contained in the Covenant, are made sure by his death, who was the surety of this better Testament Heb. 7: 22. & this Testament was to have force by his death Heb. 9: 15, 16, 17, 18, & the New heart & heart of flesh, is promised in the Covenant, & comprehendeth Faith & Repentance, they being some of his Laws, which he hath also promised to write in the heart Ier. 31: 33, Heb. 8: 10. Ezech. 11: 19, 20, & 36: 26, 27. We have moreover seen that Sanctification & Holiness, from which, Faith & Repentance cannot be separated, were purchased by Christ, & intended in his death: whence he is made of God unto us Sanctification 1. Cor. 1: 30. If it be not purchased by Christ, how come we by it? is it a thing in our Power, and an act of our own Free Will? Then, as I said before, we are beholden to ourselves, for Faith and all that follow upon it, & then farewell all Prayer for Faith & Repentance, & all Thanksgiving to God for it. This is pure Pelagtanisme. If it be said, that it is the free gift of God Ephes. 2: 8. and a Consequent of electing love. I Answer all the fruits of election, which are to be wrought in us, are procured by the blood of Christ, for all are conveyed to us in a Covenant, whereof Christ is the Mediator & Surety, and with Christ he giveth us all things Rom. 8: 32. & we are blessed in Him with all spiritual blessings, according as he hath chosen us in him before the foundation of the world Ephes. 1: 3, 4. So we are predestinate unto the adoption of children by Jesus Christ, Ephes. 1: 5. and adoption is not had without Faith John. 1: 12. can we have Actual Redemption in Christ's blood Ephes. 1: 7. Col. 1: 14. even forgiveness of sins, and not have also in his blood Faith, without which there in no actual redemption, or forgiveness of sins to be had? when Christ gave himself for us, that he might purify unto himself a peculiar people zealous of good works Tit. 2: 14. did he not purchase Faith, without which we cannot be such? when the Renewing of the holy Ghost is shed on us abundantly, through I. C. Tit. 3: 5, 6. have we not Faith also through him? May we not pray for Faith; and can we pray for anything, & not in Christ's name? See 2. Tim. 1: 9. 1. Pet. 1: 3. Rom. 8: 32, 39. Luk. 22: 32.

Again (13.) All that Christ died for, must certainly be Saved, But all Men shall not be saved. That all, for whom Christ died, must certainly be saved, is hence apparent. (1.) That all, who have Saving Faith & Repentance, shall be saved, will not be denied; & that Christ hath purchased Faith & Repentance to all, for whom he died, we have shown above. (2.) These who shall freely get all things f • om God, must get Salvation; for all things else signify nothing without that; but all they, for whom Christ was delivered, shall get all things, Rom. 8: 32. (3.) They whom nothing shall separate from the Love of Christ, and from the Love of God, which is in Christ Jesus, our Lord, must certainly be saved: But all they, for whom Christ hath died, will in due time have ground to say this. Rom. 8: 34, 35, 39. (4.) All they, to whose charge nothing can be laid, shall be saved: But this will be true of all that Christ died for; for Christ's death is held forth as the ground of this, Rom. 8: 33, 34. (5.) They, for whom Christ intercedeth, shall undoubtedly by saved: But Christ intercedeth for all, for whom he died, Rom. 8: 33, 34. (6.) All who are sanctified shall be saved: But all that Christ died for, shall in due time be sanctified; Sanctification being, as we shown above, one principal intended end of Christ's death. (7.) All Christ's Elected sheep shall be saved: But such are they, for whom Christ died, as was shown. (8.) All that God & Christ love with the greatest love imaginable, shall certainly be saved: But such are they, for whom Christ died, John. 3: 16. & 15: 13. Act. 20: 28. Eph. 5: 25. (9.) All that become the Righteousness of God in Christ shall be saved. But that shall be true of all, for whom he died, or was made sin, or a sacrifice for sin 2. Cor. 5: 21. (10.) All, that shall be blessed in having their sins pardoned, shall be saved, Rom. 4: 6, 7, 8. But all for whom Christ died shall have this Redemption, Ephes. 1: 7. Col. 1: 14. (11.) All they, whom Christ knoweth & acnowledgeth, shall be saved, Mat. 7: 23. But he knoweth all them for his sheep, John. 10: 14, 17. for whom he died. (12.) All, for whom Christ rose again, shall be saved, seeing he rose for our justification, Rom. 4: 25. But he rose again for all those, for whom he died, Rom. 4: 25. who was delivered for our offenses, and was raised again for our justification, Rom. 8: 34. (13.) All who shall be planted together with Christ, in the likeness of his resurrection, shall be saved: But that is true of such as he died for, Rom. 6: 5. (14.) All they in whom the old man shall be crucified, that the body of sin might be destroyed, that hence-forth they should not serve sin, shall be saved: But that is true of such as he died for, Rom. 6: 6, 7, 8. knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: for he that is dead is freed from sin. Now if we be dead with Christ, we believe, that we shall also live with him, &c. (15.) All they, who shall be made Kings & Priests unto God, shall be saved. But all the redeemed shall be such, Rev. 1: 5, 6. & 5: 10. See worthy Mr. Durham on the Revel. p. 303. (16.) If Christ must see of the travail of his soul, then these he died for must be saved: But the former is true, Isaiah. 53: 11. (17.) All whom Christ shall Justify shall be saved, But he shall justify all, whose iniquities he beareth, Isaiah. 53: 11. Thus is this sufficiently proved.

It is also considerable (14.) That nowhere in Scripture, we find it expressly said & affirmed, That Christ died for all men; Far less find we it said, that Christ died for all and every man. Why then is all this trouble made? But they say, as much as all that is said by consequence. And this we deny: if they will rationally press this matter, they should evince, that such expressions, as they make so much work about, can be no otherwise understood, than they suppose, in the places, where they stand: and this they shall never be able to do. Though it be said, that Christ gave his life a Ransom for all; yet no reason can evince, that that is necessarily to be understood of all & every man: so nor can they conclude anything rationally from the word world. They may as well infer from these words all, and the world, that Christ died for devils, beasts & senseless creatures, as that he died for all & every man; for they are comprehended under these terms, as well as Men: And if they will restrict these terms to men, because of other Scriptures; why may not we restrick them also to the Elect, because of the correspondence of other passages of Scripture? They cannot deny us the liberty, they take to themselves. If they say, that there is a vast difference betwixt Devils an Men, in reference to such favors. We deny it not: but shall add, that in reference to spiritual favors, amongst which we cannot but reckon, with the good leave of our Adversaries, the death of Christ, being the fruit & expression of the greatest Love of God to Man, we find also a great difference in Scripture. Some are Loved, some Hated Rom. 9: 11, 12. Some whom he Knoweth some whom he Knoweth not John. 10: 14. & 13: 18. Mat. 7: 23. 2. Tim. 2: 19. Some Chosen & Ordained to life, others not, but to Wrath Act. 13: 48. Rom. 8: 30. & 9: 18. &c. Ephes. 1: 4. 1. Thes. 5: 9. Some Sheep, others Goats Mat. 25: 32. Some on whom God hath Mercy, others whom he Hardeneth Rom. 9. Some his Church, others not Act. 20: 28. Ephes. 5: 25. Some. of the World, others not John. 17: 9, 10. Some his Brethren, others not Heb. 2: 10, 12, 13. And as plainly read we, that Christ died for his People Mas. 1: 21. his Sheep John. 10: 11, 12, 14. his Church Act. 20: 28. Ephes. 5: 25. his Elect Rom. 8: 32, 34. and his Children. Heb. 2: 12, 13.

If we would consider aright. (15.) What Christ did undergo & suffer, while he was made sin, or was making satisfaction for sin; we should hardly think it probable, that Christ Jesus, God-man, who was the brightness of though Fathers glory, and the express image of his person, Heb. 1: 3. and thought it no robbery to be counted equal with God, Phil. 2: 6. Should have undergone what he did undergo, and that the Father should have laid all that upon him, which he did lay upon him, and that to purchase only a mere Possible Redemption from sin & wrath, whereby not one person should be saved or pardoned, if so it had seemed good to captain Free will. Not to mention his condescending to be Born of a woman, & to be made under the Law, Gal. 4: 4. nor his being in the form of a servant, Phil. 2: 7. nor his Poverty & mean Condition in the world, 2. Cor. 8: 9. nor his Conflicting with the indignities of the world, Psal. 22: 6. Heb. 12: 2, 3. with the temptations of Satan Math. 4: 1-12. Luk. 4: 15. and his being under the infirmities, common to the nature of man, being in all things like us, except sin Heb. 2: 17. & 4: 15. Isaiah. 52: 13, 14. Nay, nor his sufferings in his Body, Name, Honor at death, when he was betrayed by Judas Mat. 27: 4. forsaken by his disciples Math. 26: 56. Scorned & Reviled by the world Isaiah. 53: 2 • 3. Condemned as a malefactor by Pilate, & Tormented by his persecutors Mat. 27: 26-50. John. 19: 34. & Endured the Painful, Shameful & Cursed death of the cross Phil. 2: 8. Heb. 12: 2. all which & the like being endured by Him, who was the Son of God, could be no mean suffering, nor undergone for an uncertain end, or for the procuring of a mere Possible & Uncertain good: But that which we would most take notice of here, is, his Soul sufferings, being pursued by divine justice, when that Zach. 13: 7. was accomplished, awake, O sword, against my shepherd, against the Man, that is my follow, saith the Lord of hosts, smite the shepherd and the sheep shall be scattered, Mat. 26: 31. and the Lord did bruise him, and put him to griese Isaiah. 53: 5, 10. and he began to be sorrowful even unto death Mat. 26: 37, 38. and was sore amazed and very heavy Mark. 14: 34. and was put to offer up prayers and supplications, with strong cries and tears to him, that was able to save him Heb. 5: 7. when; notwithstanding that an angel appeared unto him from heaven, strengthening him, yet being in an agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood falling down to the ground Luk. 22: 43, 44. and at length was made to cry out, my God, my God, why hast thou forsaken me Psal. 22: 1. Mat. 27: 46. Mark. 15: 34. This was no mean business, when the Rayes & Irradiations of Divine Love were drawn-in & withheld from him, who had such a sharp sense of the happiness in the enjoying of God's favor, because of the Personal union with the Godhead. But that which is most of all to be considered, is his being made a Curse Gal. 3: 13. and so made to wrestle with the Justice and Wrath of a sin revenging God. This was the gall and the worm wood, that made him cry John. 12: 27. Now is my soul troubled, and what shall I say? Father save me from this hour. Shall we suppose, that all this was about an Uncertane Bargane? Shall we think, that he died the cursed death of the cross, and bore the weight of God's wrath Luk. 22: 41. Mat. 27: 46. and so became a sacrifice to satisfy divine justice Heb. 9: 14, 18, & all to purchase a mere Possibility; or a mere Possible Redemption? Shall we think, that the Second person of the Trinity should do & suffer all these things, for to redeem man, when possibly, if Freewill should be so ill natured, not one man should reap any advantage thereby? Me thinks, the asserting of this should be a great temptation to cause people turn Socinians, and deny all these soul sufferings of Christ, & his bearing the wrath of God, & making any satisfaction to justice.

Add to this (16.) That the Scriptures speak of Christ's Death & Sufferings, as being not for himself, but for others; and that not only for the good & advantage of others (and doubtless the advantage of all this should be but little, if it were nothing else, but a mere Possible Redemption, which Free will might make actual, or not Actual, as it pleased) but in their Roome & Place: hence it is called the chastisement of our peace Isaiah. 53: 5. and he is said to have borne our griefs, and carried our sorrows verse. 4. He was wounded for our transgressions; and bruised for our iniquities verse. 5. The Lord laid on him the iniquity of us all verse. 6,— for the transgression of my people was he stricken verse. 8.— for he shall bear their iniquities verse. 11.— he bare the sin of many verse. 12. He bear our sins, in his body, on the tree 1. Pet. 2: 24. the just suffered for the unjust 1. Pet. 3: 18. Hence believers are said to be crucified with him Gal. 2: 20. - to be baptized into his death Rom. 6: 3. buried with him by baptism into death verse. 4. - planted together in the likeness of his death verse. 5. dead with Christ verse. 8. He was cut off, but not for himself Dan. 9: 26. See also Heb. 2: 9. 1. Pet. 2: 21. Shall we say, that this was merely for our good, seeing it was, in some respect for the good of the whole creation Rom. 8: 20, 21, 22, 23. Act. 3: 21. and not in our Place & Stead? Paul saith 2 Cor. 5: 14. If one be dead then were all dead. And it is manifest, that he paid the Law-debt, having taken on him the seed of Abraham for this end Heb. 2: 16, & being made a curse for us, he redeemed us from the curse of the Law Gal. 3: 10. So that it was in our stead Rom 5: 6, 7, 8 John. 11: 50. & 10: 11, 15. And the Preposition 〈 in non-Latin alphabet 〉 hath clearly this import Mat. 5: 38, & 17: 27, Esa. 41: 4. Exod. 21: 23, 24. 1. Chron, 14: 1. 1. King. 3: 7, 2. King. 1: 17, & 11: 43. Prov. 11: 3. John. 16: 4, & 34: 17. 1. Pet. 3: 9. Rom 12: 17. See many other places cited by worihy Mr. Rutherfoord in his book of the Covenant pag. 254, 255. where both in the N. T. and in the LXX. version of the old 〈 in non-Latin alphabet 〉 hath this import. And this truth is abundantly made out by our Orthodox Divines, writing against the Socinians; so that I need say no more of it; only I think, such as assert the Redemption purchased by Christ to have been a mere General Possible Redemption, do strengthen the hands of the Socinians; and join with them against the Orthodox: But to our purpose, Such as Christ did thus die for, & in their room & place, are accounted to have died in Him, & so freed: as in Ter. Pro illo te ducam, Ego pro te molam.

Moreover (17.) If we consider the furniture, which Christ as mediator had given to him of the Father, we shall see more of the unreasonableness of this opinion, which the Arminians embrace: Not to speak of what he had as God, the Fathers Fellow & Equal, let us but take notice of that communicated furniture, which he had as Mediator between God and man, 1. Tim, 2: 5. and our Emmanuel, Isaiah. 7: 14. We see he is called Wonderful, Counselor, &c. Isaiah. 9: 6, 7. He is that Candlestick, whence the golden pipes do empty the golden oil, Zeoh 4: 12. He was full of grace & truth John. 1: 14. Was this fullness for a mere Possible effect? Or had he it so, and for such an end, as none might possibly be the better thereof? No; and of his fullness have all we received grace for grace John, 1: 16. He had not the Spirit by measure John, 3: 34. It pleased the Father, that in him should all fullness dwell. Col. 1: 9. In him are hid all the treasures of wisdom & knowledge Col. 2: 3. and in him dwelleth all the fullness of the godhead bodily verse. 9. And wherefore is all this? Even that all his might be complete in him verse. 10. Grace was poured into his lips Psal. 45: 2. and he was anointed with the oil of gladness above his fellows verse. 7. And Isaiah. 61: 1. Luk. 4: 18, &c. The Spirit of the Lord God was upon him, because the Lord had anointed him. And for what end? To preach glade tideings unto the meek, to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound. See further verse. 2, 3. Sure, this was no uncertain end, nor left to the discretion of Free will. So Isaiah. 11: 2. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, &c. Shall all this be, and further shall Righteousness be the girdle of his loins, and faithfulness the girdle of his reins verse. 5. And may it notwithstanding so come to pass, that the Wolf shall not dwell with the Lamb, nor the Leopard lie down with the Kid, &c. nor the earth be full of the knowledge of the Lord, as the waters cover the sea? Vers. 6, 7, 8, 9. How absurd is it to imagine this? All this furniture saith, that it was no Uncertain General End, which he had before his eyes, in undertaking this work; and the Father in sending him, and granting to him this fullness.

Add to this (18.) The Titles & Relations, which Christ took upon him: for they cannot be mere insignificant and empty Names. He is called a Redeemer Esa. 41: 14 & 54: 5. & 49: 26, & 60: 16. & 43: 14 & 44: 6, 24. & 48: 17. & 49: 7. & 47: 4. & 59: 20. Rom. 11: 26. And shall we imagine, that He shall be a Redeemer & Deliverer, and yet no man Redeemed or delivered? No: He hath a redeemed company, whom he owneth as such Esa. 35: 9. & 43: 1, 23. & 44: 22. & 48: 20. Ier. 31: 11. Isaiah. 51: 11. & 52: 3. & 63: 4. Zach. 10: 8. Luk. 1: 68. & 24: 21. 1. Pet. 1: 18, Revel. 5: 9. & 14: 3. He is called a Savior Isaiah. 43. 3. 11. & 45: 15, 21. & 63: 8. Luk. 1: 47. & 2: 11. John. 4: 42. Act. 5: 31. & 13: 23. 2. Tim. 1: 10. Tit. 1: 4. Ephes 5: 23. Tit 2: 13. & 3: 6. 2. Pet. 1: 1, 11. & 2: 20. & 3: 2, 18, 1. John. 4: 14. Shall we think, that he was given & sent for a Savior, and took upon him that title & relation, and notwithstanding no man might be saved? No, there are also some designed, the Saved 2. Cor. 2: 15. Act 2: 4. 1. Cor. 1: 18. He is called a King Revel. 15: 3. & 17: 14. & 19: 16. 1. Tim. 6: 15. John. 12: 15. Luk. 19: 38. & 23: 2. Zach. 9: 9. Mat. 21: 5. Now is he an actual King, and shall have none but potential Subjects? Shall he be a King without a Kingdom? See John. 18: 36. Col. 1: 13. 1. Cor. 15: 24. He is called an Husband 2. Cor. 11: 2. Ier. 31: 32. And therefore he must have a Wife & a Bride John. 3: 29. Revel. 18: 23. & 21: 9. & 22: 17. He is called an Head Ephes 5: 23. 1. Cor. 11: 3. Ephes. 4: 15. & 1: 22. Col. 1: 18. And so must have a body Ephes. 1: 23. Rom. 12: 5. Ephes. 4: 4. Col. 3: 15. & 1: 24. & 2: 19. Ephes. 4: 16. & 5: 23. & 3: 6. He is called the Vine stock, & shall he have no Brancnes? John. 15: 1, 2. &c. These things might be further enlairged & pressed; but we shall haste forward.

(19.) Our Adversaries say, That Christ by his Death & passion did Absolutely, even according to the Intention of God, purchase Remission of sins & Reconciliation with God, and that for all & every man: Others say conditionally: But withal as to the application of this purchase: it is made to depend upon faith: and so they distinguish betwixt Impetration & Application. And though it is true, the purchase made is one thing, and the actual enjoyment of the thing purchased is another thing: Yet we may not say, with our Adversaries, that the Impetration is for moe, than shall have the Application; But we assert, that both Impetration & Application, in respect of the design of the Father, which is absolute & certain, and the Intention of Christ the Mediator, which is fixed & peremptory, are for the same individual persons; so that for whomsoever God sent Christ, & Christ came to purchase any good, unto these same shall it actually, in due time, & in the Method & manner Condescended upon & prescribed, be given; & upon them, & none else, shall it actually be bestowed: for (1.) No other thing, beside this Application, can be supposed to have been the end of the Impettation; And sure, Christ was herein a Rational Agent: Nay, it was the Intention & design of the Father, that the Application of these good things should be by the means of this Impetration, as is abundantly cleared above. (2.) We cannot suppose that either Christ, or his Father, should fail, or come short of their end designed; but by our Adversaries, the Impetration might have been obtained, and yet no Application made of the good things impetrated & obtained. (3.) If no Application was intended by the Father or by Christ, then it must be said, that both were uncertain, as to what the Event should have been, or at least Regardless & Unconcerned; either of which to affirm were blasphemy. (4.) The very word Impetrate, having the same force & import with, Purchase, Procure, Obtaine, Merite, and the like, doth say, that such, for whom this Impetration was made, have a right, upon the Impetration, to the thing Acquired & Purchased: And if they have a right thereto, that Possession should follow. (5.) Yea the word importeth, the actual conferring of the good, to be the very end of the Purchaseing & Impetrating; and so, in this case, the very Impetration is ground of Assurance of the Application, considering, who did impetrate, and at whose hands, and withal, what was the ground of the Fathers sending of Christ, and of Christ's coming to impetrate, even inconceiveably wonderful & great Love. Nor doth the intervening of a condition, required before the actual collation of some of the good things purchased, hinder at all; for all these Blessings, some whereof are as a condition to others, are the one good thing Impetrated, and the very conditions are also Impetrated, as we declared above: and so this pointeth forth only the method of the actual bestowing of these good things purchased. (6.) How absurd is it to say, a thing is Impetrated or Obtained, and yet may, or may not be Bestowed; may be Possessed, or not Possessed? Or to say, that such a good thing is Obtained by price or petitioning, and yet the same good thing, may never be Bestowed, or the Bestowing of it hangeth & dependeth upon an Uncertain Condition, which may never beperformed? (7.) How unreasonable is it, that such should have right to the Merits, that have no right to the thing Merited? Doth not an interest in the Merits, procuring anything, include an interest in the thing Merited? When a ransom is paid for captives, to the end they may be delivered, have not these Captives a right to the deliverance, upon the payment of that ransom? (8.) The Scriptures do so connect these two, that it argueth contempt thereof, to imagine such a separation: as Rom. 4: 25. Yea the one is assigned as a certain Effect & Consequent flowing from the Other, as its Moral cause Isaiah. 53: 11. By his knowledge shall my righteous servant justify many, this Justification is the Application; & whence cometh it? For he shall bear their iniquities, there is the Impetration given as the ground hereof: So further verse. 5. he was wounded for our transgressions, &c. and what followeth upon this Impetration? And by his stripes are we healed. So Rom. 5: verse. 18. By the Righteousness of one the free gift came upon all men to justification. So that the Application reacheth an all, that is, all who have interest in the Righteousness, which is the thing Impetrated see also Heb. 10: 10. (9.) If Christ's Intercession be for the same persons, for whom he died, then the Application is to the same; for this Intercession of Christ is in order to the Application: But that Christ's Intercession is for the same persons, for whom he died, we shall see hereafter. (10.) If all things be ensured to such, for whom Christ died, then certainly this Application cannot fail but the former is true Rom. 8: 32. He that spared not his own Son, but delivered him up for us all, how shall he not (mark this manner of expression which importeth the greated of absurdities to think otherwise) with him also freely give us all things? (11.) And in that same place verse. 33, 34. Christ's death is given as the certain ground of Justification, & Salvation, so that such, as he died for, shall certainly, in due time, & after the method prescribed, be Justified & Saved; other ways, there were no sure ground in the Apostles argueing; for if all the ground of this certanty, as to Application, were from their Faith, or fulfilling of the Condition, the Apostle would have mentioned this, as the main ground, & not have led them to a ground common to others, who never should partake of the Application. (12.) This matter is abundantly confirmed from what we said above, concerning Christ's purchasing of Faith, and dying for our sanctification, & to bring us to God, &c. so that more needeth not be added here.

(20.) For further confirmation of this, and because our Adversaries think to salve the fore mentioned separation of Impetration & Application, by telling us, that where good things are Absolutely purchased, then Application must follow; But not where good things are purchased only Conditionally, as in our case: we shall therefore show, how this will not hold, nor advantage their cause: for (1.) If all be Redeemed Conditsonally, that condition, whatever it be, must in equity be revealed to all. (2.) Either God & Christ knew, who would perform this condition, or not: If not, then they were not omniscient: If they did know; then sure, this death was more particularly & designedly intended for them, than for the rest: and upon what account, & to what end, should Christ lay down his life a Ransom for such, as he knew certainly should never be the better thereof? And why would the Father send him to die for such? (3.) This Condition is either in man's sole power, without the help of the Grace of God, to perform, or not: If it be in man's power, from what Scripture shall this Pelagianism be confirmed? How shall then the new Covenant of Grace be distinguished in specie from the Covenant of Works, made with Adam? If this Condition be not in man's power, but the Grace of God must work it. Then either God will work it in all, or not: If not, why would God purchase good things to people upon a Condition, which they could not perform, & which he alone could work in them, & resolved not to work in them? If he will work it in all, then all shall certainly be saved. Again, if this Condition be the free gift of God, then either God will give it Absolutely to all; and so all shall certainly be saved: or Absolutely to some, & then none but they shall be saved, and why should Christ die for the rest? Or Conditionally to all: And if so, the doubt will recur concerning that Condition, which either must be Absolutely given, & so we are where we were, or Conditionally, and so still the doubt recurreth. (4.) This condition is either purchased by Christ, or it is not. If not, then we owe no thanks to Christ for it, nor for what is obtained upon that Condition, more then others who perform not the Condition, & so obtain nothing: but to ourselves only, who make ourselves to differ; and so may we sing praises to ourselve, & put the crown upon our own heads, and give no song of praise to the Redeemer, but what such as go to hell are bound to give, contrary to all Christian Religion: If Christ hath purchased this Condition, then it is done either Absolutly, of Conditionally: If Absolutely, than all shall Absolutely have it: if Conditionally, we inquire, what is the Condition? And whatever it be, we may move the same questions concerning it. (5.) By this means the act should creatits own object; for Faith in the death of Christ is ordinarily given as the Condition, and this faith maketh the death of Christ valide, which other ways would not be. (6.) This maketh all the virtue of Christ's death to depend upon man's act; so that if man will, all shall be saved; if not, no man shall be saved, notwithstanding that Christ died for them. (7.) This makes Christ but, at most, a half Mediator, doing one part of the work; and man, coming in to compleete it must be the other half mediator; and so, at least, must have the half of the Praise. (8.) where saith the Scripture, that if we believe, Christ died for us? or that Christ died for all, or for any, Conditionally? It is true, some of the effects of Christ's death are bestowed Conditionally, (taking the word conditionally not properly, as if the performance of that Condition, did in proper Law sense procure a right to these mercies; for through the merits of Christ's blood have we a right properly to all; but improperly as denoteing nothing but the Method & way of God's bestowing the blessings purchased, first this, and then, upon the souls acting of that, another; as for example, first faith, then upon the souls acting of Faith, Justification, then Sanctification &c. and upon the souls acting of Sanctification, Glorification) but the death of Christ cannot therefore be called Conditional, more than the will or purpose of God can be called conditional, because some of the things willed, may depend upon other, as upon a condition. (9.) Then by performing the Condition, man should procure to himself a Legal Right, and Title not only to the death of Christ, but to Justification, Adoption, Sanctification, yea & to Glorification; yea and that a more near & effectual Title & Right, than what was had by Christ's death; for the Title had by Christ's death (if it can be called a Title) was far Remore & Common to such, as shall never have any profit by it; but the other is Certain, Particular, Proxime, & giveth possession, • us in re. (10.) Then Christ's blood, as shed upon the cross, was but a Po •• ntial thing, having no power or virtue in itself to redeem any, it was but a poor Potential price: and all its virtue of actual purchasing & procuring is from man's performing the Condition; this, and this only, giveth it Power & Efficacy: and so Christ is beholden to man for giving virtue unto his Blood, and making it effectual, which before was a deadineffectual thing. Then let any judge, who should have the greatest share of the Glory of Redemption, Man or Christ. (11.) was Christ's death Absolute in no respect; or was it, as to some things, I mean, belonging to Grace & Glory, Absolute? if in nothing, then Man must certainly have a great share of the glory: if it was Absolute as to anything, what was that? and why was it more Absolute as to that, than as to other things? And why should it then be simply, & without limitation, said that Christ died for all Conditionally?

For Further confirmation of our 19. Argument, & confutation of our Adversaries position, we add (21.) That Christ Jesus is heard of the Father in all that he asketh Psal. 2: 8. John. 11: 41, 42. and as an High Priest he entered into heaven Heb. 9: 11, 12. now to appear in the presence of God for us verse. 24. to prepare a place John. 14: 2. & to act the part of an Advocate, interceding with the Father, in the behalf of all such, for whom he died 1. John. 2: 1, 2. If then Christ, whom his Father heareth always, intercedeth in the behalf all these, for whom he died, either he did not die for all, or all must certainly be saved. That Christ's Intercession, & Death are for the same persons, will be, and must be denied by our Adversaries: But to us it is most manifest from these grounds. (1.) To Intercede & pray are as Essential & Necessary Acts of the Priestly office, as to offer sacrifice: and the Apostle Heb. 9. cleareth up, how Christ did in truth, what the High Priest among the Jews did in the type; for as the High Priest alone went, once every year, into the second tabernacle, or holy of holies, not without blood, which he offered for himself, and the errors of the people verse. 7. So Christ, being come an High Priest of good things to come, by a greater and more perfect tabernacle, by his own blood, he entered in once into the holy place, having obtained eternal Redemption verse. 12. Hence he is said to Live forever to make Intercession for us. Heb. 7: 25. and he is an Advocate with the Father 1. John. 2: 1. Hence then it is manifest, that Christ must Intercede for such, as he did Offer up himself for, or he shall not be a Perfect & Compleet High Priest; or not faithful to perform all the Offices of the High Priest: neither of which can be said. (2.) The ground of his Intercession, is held forth to be his Oblation: as the High Priest went into the holy of holies with the blood of the sacrifices, which he had offered; so Christ entered into the holy place, having first obtained by the sacrifice of himself an Eternal Redemption. Heb. 9: 12. So he is an Advocate with the Father, being first a Propitiation for sins 1. John. 2: 1, 2. (3.) Both his Death & Intercession make up one Compleet Medium, & are intended & designed, as one Medium, for the end designed, viz. the bringing of many sones unto glory, saving to the uttermost all that come to God through him &c. (4.) How unreasonable is it to think, that Christ would refuise to Pray for such, whom he loved so dearly, as to lay down his life for? yet he saith expressly, that he prayeth not for the world, but for others, distinguished from the world, John. 17: 9. (5.) As His Death was for such as the Father had given him (is we saw above) so his Intercession & Prayer is restricted to such John. 17: 9. - I pray not for the world; but for them which thou hast given me, for they are thine. (6.) Christ's end in coming into the world, was to save his people; Hence he gote that name Jesus; but he should not be able to save them, Perfectly, Compleetly, & to the Utermost, if he did not join his Intercession, with his Oblation; Yea upon this account he continueth ever a Priest, having an unchangeable Priesthood, Heb. 2: 24, 25. But this man, because he continueth ever, hath an unchangeable Priesthood, wherefore he is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. (7.) The Apostle so joineth them together Rom. 8: 34. that they must do manifest violence to the Apostles reasoning, who would pull them asunder, & separate the one from the other. It is (sais he) Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. (8.) Yea, they are so joined together here, that his death alone considered could not yield that ground of triumph & boasting, nor security from Accusations: Yea rather, that is risen again, &c. (9.) So that the separating & taking of these asunder, is greatly prejudicial to the consolation of his people; for though they should attain to some apprehensions of Christ's dying for them, as an Advocate with the Father, upon new sins 1. John. 2: 1, 2. Though Christ died, yet they might be condemned, for he must also Interceed; and if he do not Intercede for them, their Hopes, & Comforts are gone: And so there should be no force in that, who is he that condemneth, it is Christ that die •• Rom. 8: 34. And a poor soul might be hal saved, but not to the uttermust, contrary to Heb. 2: 25. (10.) And that place Rom. 8: 33. restricteth both equally unto the Elect: who shall lay anything to the charge of God's elect? (11.) When Christ laid down his life a Ransom for sinners, he could not but know, that by that Ransom none should be actually saved, without his Intercession, it being accorded betwixt Father & Son, that the mediator should mediate both by Price & by Prayer: And he could not but know, for whom he purposed & intended to Interceed; how shall we then suppose, that he would lay down his life for those, for whom he was purposed not to Pray? Or that he would do the most for them, For whom he would not do the least? (12.) Christ's intercession is really a presenting unto God the Oblation made: Therefore says the Apostle Heb. 9: 24. that Christ is entered into heaven itself, to appear in the presence of God for us: And so by appearing he Interceedeth: & his appearing is in his own blood, whereby he obtained Eternal Redemption Heb. 9: 12. & so his Intercession must be for all, for whom the Oblation was, & the eternal Redemption was obtained. (13.) Yea both these are so joined together by Isaiah Chap. 53: 12. as that they are made one ground, & procuring cause of God's divideing him a portion with the great, & of Christ's own divideing the spoil with the strong; Because he hath poured out his soul unto death, and he bare the sin of many, and made • ntercession for the transgressors. (14.) This is further clear from the reasons, we gave to confirm that fast connection betwixt Christ's Impetration & Application, in the foregoing paragraph, for the Actual Application of the benefit & fruit of his oblation is attributed to his Intercession. (15.) Nay, that whole Chapter John. 17. confirmeth this; for there Christ is both Offering himself, or sanctifying himself thereunto verse. 19. and Interceding▪ and these are so linked together, both in themselves, & as to the persons for whom, that it must argue, at least, much incogitancy, to imagine a divulsion, & separation of these two acts of his Priesthood. (16.) If Christ Intercede not for the same persons, for whom he died, we ask for whom he Intercedeth? Is it for actual believers? Then we ask a Scripture ground for this restriction? And then it is manifest hence, that Christ Intercedeth not for the working of faith in any: And yet Isaiah tells us, that he maketh Intercession for transgressors. And we see John. 17: 20. that he prayeth not only for those, who were already believers, but for such also, as were not yet believers. He told us Himself also, that he would pray the Father for the Spirit, John. 14: verse. 16. And among other things, this is one work of the Spirit, to cause a sinner believe, 2. Cor. 4: 13. Ephes. 1: 17, 18, 19.

The point we are upon will be further clear, if we consider. (22.) That Christ's death was a Redemption, & we are said to be Redeemed thereby Gal. 4: 5. & 3: 13. Rom. 3: 24. Ephes. 1: 7. Col. 1: 14. • Pet. 1: 8. Revel. 5: 9. Tit. 2: 14. And therefore, all such, as he laid down this Redemption, or Redemptionmoney for, must of necessity be redeemed & saved, & consequently he died not for all, seeing all are not redeemed & saved. His Ransom, or Price of Redemption, which he laid down, viz. his blood, which he shed, is called 〈 in non-Latin alphabet 〉 a ransom Mat. 20: 28. & 〈 in non-Latin alphabet 〉 1. Tim. 2: 6. That all such, for whom this Redemption-money was paid, & this Ransom was given, must be saved, is clear; for (1.) Other ways it were no Redemption, a Ransom given for Captives doth say, that these Captives, in Law & Justice, ought to be set at liberty. (2.) This Redemption is the same with, (as to the effect,) or hath attending it, forgiveness of sins. Col. 1: 14. Ephes. 1: 7. & forgiveness of sins, is with justification, & hath blessedness attending it Rom. 4: 6, 7, 8. (3.) Salvation necessarily followeth upon this Ransom & Redemption, as is clear 1. Tim. 2: 4. compared with verse. 6. (4.) This Redemption is from a vain Conversation 1, Pet. 1: 18. & consequently is attended with Salvation. (5.) It is attended with justification, Rom. 3: 24. being justified freely by his grace, through the redemption, that is in Jesus Christ. (6.) Hence it is called the Redemption of the transgressions Heb. 9: 15. that is, either of Transgressours, by a metonimy, or of us from the evil of transgressions, & that upon a valuable compensation & satisfaction; for 〈 in non-Latin alphabet 〉 is a Redemption from evil by the Intervening of a Price, a 〈 in non-Latin alphabet 〉 , a Ransom, (7.) This was a Redemption from the Law, for God sent forth his son—made under the Law, to redeem them, who were under the Law Gal 4: 4, 5. & so by this redemption, there is a liberation had from the Law, & its Curse & Penality. (8.) And it is a Redemption of such as were under the Law, for this end, that they might receive the adoption of sones Gal. 4: 5. But this Adoption of sones is not common to all. (9.) All which receiveth confirmation from this, that the Father, who received this ransom, did himself send his Son to lay it down, & so it was his own Ransom; and therefore must have been paid, upon a certain design of actually Redeeming & delivering from Sin, Satan, Death & Hell, those, for whom it was laid down. (10.) So is there another end of this Redemption mentioned Gal. 3: 13, 14. Christ hath redeemed us from the Curse of the Law—that the blessing of Abraham might come on the Gentiles through Jesus Christ. (11.) Seeing the Lord Jehovah might have refused to free the sinner, upon any Redemption or Satisfaction offered, & exacted all of the sinners themselves, that they lay under by the Law, it was a great condescendence in love of this great Lord, & a gracious act of Sovereignty, to accept of a mediation; & of Love & free grace to provide a Redeemer; we cannot but in reason think, that His good pleasure did regulare this matter, as to the Persons, who should be Redeemed, & as to the manner & method after which they should actually partake of the Redemption. And that therefore, the persons to be redeemed were condescended upon, and the persons condescended upon were certainly to be Redeemed; the Lord having intended, in the contrivance of this Redemption, the certain Salvation & Redemption of those, who were condescended upon, & of none else, and the Intentions, Designes & Purposes of God are not vain nor frustrable.

Further (23.) Christ's death ha • a real Merito in it, that is, a worth and value, to procure the good things, it was given for; so that thereby there was a Purchase made. Act. 20: 28. And therefore, we cannot suppose, that all that was Procured & Purchased hereby, was a General, Uncertaine, & merely Possible thing. If it had a value & worth in it, (as no question it had) to purchase & procure grace & glory, unto all, for whom it was given, and was accepted as a valuable price of the Father, why should not the thing, hereby purchased, be given & granted, in due time? To say, that all was suspended upon a condition, is to made all Uncertaine: or we must say, that Christ's death did procure that Condition also: and then all is right, for that is it, we say.

(24.) Christ's death is to be considered as the death of a Testator Heb. 9: 15, 16, 17. And for this cause, he is the Mediator of the New Testament, that by means of death, for the redemption of transgressions, that were under the first Testament, they which are called, might receive the promise of eternal inheritance: for where a Testament is, there must also of necessity be the death of the Testator: for a Testament is of force after men are dead, otherwise it is of no strength, at all, while the Testator liveth. So he said himself of the cup, in the Sacrament, that it was the blood of the New Testament Mat. 26: 28. Mark. 14: 24. & that it was the cup of the New Testament in his blood Luk. 22: 20. and Paul calleth it, the New Testament in his blood 1. Cor. 11: 25. So that his Death & Bloodshed was the death of a Testator, for the confirmation of the New Testament, and for ascertaneing of the Legatees, of the good things bequathed to them in legacy, by the Testament. Now a Testament commonly is a declaration of the Testatours free, Absolute & Voluntary Purpose of bestowing such & such benefits, to such & such friends; and so it is the Testatours letter will, whereby he willeth that this legacy be given to this person, & that to another. It is true, men may insert some Conditions, as to some legacies, because they are but men, & know not contingent future things, nor have they the wills & dispositions of such, they appoint legatees, in their own hand and power; But it is other ways with our Testator: and therefore we cannot think, that He left the legacies in his Testament, at the uncertainty of conditions, to be performed by men; especially considering, how as he died to ratify the Testament, so he rose again to administrate the same, as the sole executor thereof by his Spirit, & that what legacies he left to be bestowed, upon such & such conditions he left not the matter at an uncertainty; for the condition itself was bequeathed, as the necessary good of the Testament, without which all would have been to no purpose. It is unreasonable then to think, that Christ died to give force to his Testament; and yet it might come to pass, that he should have no heir, to enjoy the goods left in legacy. Nor is it reasonable to think, that all the world were equally his heirs, seeing the Inheritance, and Kingdom is for the little flock Luk. 12: 32. and a peculiar select number 1. Pet. 1: 4. John. 17: 24. Col. 1: 12. who are heirs of the promises, of God, of salvation, of the Grace of God, of the Kingdom &c. Rom. 8: 17. Gal. 3: 29. & 4: 7, 30. Ephes. 3: 6. Heb. 1: 14. & 6: 1. & 11: 7. I am. 2: 5. 1. Pet. 3: 7. Therefore, all whom Christ hath appointed heirs in his Testament, shall certainly enjoy the good things tested, in due time, for his Death gave force to his Testament, as being his Last & Unchangeable will, so that they cannot miss of the inheritance, and be disappointed; especially considering, that Christ by his death laid down a valuable & rich price to purchase all these good things, which he left in legacy to his friends & heirs.

Christ's death moreover (25.) is to be considered, as the death of a Sponsor & Cautioner, and this will further confirm our point: Hence he is called a Surety Heb. 7: 22. and is said to die for the ungodly Rom. 5: 6. to be made a curse for us Gal. 3: 13. and to be made sin. 2. Cor. 5: 21. and other expressions of the like Kind have the same import: From whence it is evident, that Christ took the debt upon him, that was justly to be charged upon the account of sinners, that he became one person in Law, with sinners the principal debtor; that he paid & satisfied for all the debt, and that in their room and place: and that therefore all these, for whom he died, must certainly be delivered from the Debt, and from the Charge & Consequences thereof. These things are manifest of themselves, and need no further confirmation. Now seeing all are not delivered from the debt of sin, nor from the punishment due because of sin, we cannot say, that Christ died, as a Cautioner, for all; for sure his death was a complete payment of all the debt he undertook to pay, and to satisfy for. Nor can we say, that he died as a Cautioner for he knew not whom; far less, that he died as a Cautioner, and yet none might possibly receive advantage thereby. Not yet can we say, that he died, as a Cautioner, and paid for some sins of all, and not for all their sins, for whom he died; seeing he was a Compleet Cautioner. So then, as Christ died in their room & stead, as their Cautioner, & Sponsor, for whom he died, wrong should be done to Him, if all these, for whom he was a Cautioner, should not at length actually be delivered out of prison, & freed from the accusation of the Law: They, for whom he died, being in him legally, when he died, and morally & virtually dying in him, and with him, must not, in justice, be made to pay their own debt, & satisfy the Law over again: Christ's stricking hands (as the phrase is Prov. 22: 26.) and so putting his name in the obligation, and accordingly making satisfaction, the Principal's name is blotted out, and he free in the time appointed: for he bare our griefs, and carried our sorrows &c. Isaiah. 53: 4, 5. and by means of death, he delivered them, who through fear of death were all their life time subject to bondage Heb. 2: 14, 15.

This matter will be further clear, if we consider (26.) How the death of Christ was a Satisfaction: and none can deny this, but Antichristian Socinian: Others willingly grant, that Christ did substitute himself, in the room of sinners, and was willing to undergo the punishment, threatened in the Law against sin, that the sinners, for whom he undertook satisfaction, might be freed: So he bare their sins Isaiah. 53: 11. 1. Pet. 2: 24. And he was made sin 2. Cor. 5: 21. Hence he is called a Propitiation 1. John. 2: 3 & 4: 10. Rom. 3: 25. Whereby we see, that Christ took upon him the whole Punishment, that was due to sin; and that God, whom sinners had offended, was well pleased with what he did and suffered, according to that undertaking, yea more pleased, than he was displeased with all the sins of those, for whom he suffered: for hereby His Authority & Justice was made to appear more glorious & excellent. How then can we think, that many of those, & it may be all, for whom he gave that satisfaction, may, notwithstanding, possibly be made to make satisfaction for themselves, as they may by our Adversaries way? Was not his satisfaction full & complete? Why should any then, for whom he gave that satisfaction, be liable to Punishment? Is this consonant to justice? Did not the Lord Jehovah send Christ & sit him with a body for this end Psal. 40: 6. Heb. 10: 5. & laid upon Him the iniquities of us all Isaiah. 53: 6. that He might make full satisfaction for them to justice, & suffer for them all that the Law could demand of them, or they were liable unto by the broken Law? Did not Christ do & suffer all, which he undertook to do, & suffer for this end? And did not the Father accept of what he did & suffered, as a full Compensation, & Satisfaction? And seeing this cannot be denied, & it is manifest that this was done by Christ as a Cautioner Heb. 7: 22. how can it be imagined, that the Principal debtor shall not thereupon have a fundamental right to freedom & pardon, & in due time, after the Gospel method, be actually Discharged, & delivered from the penalty of the Law, & Redeemed by the Satisfactory Price paid by the Cautioner, & accepted of the Creditor? Doth not the denying of this certain & infallible Effect, call in question the value & worth of Christ's satisfaction, and give ground to say, that Jehovah was not Satisfied with the price; or that Christ made no Satisfaction? Did not Christ make Reconciliation for the sins of his people? Heb. 2: 17? 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 .

Add for a further confirmation of this. (27.) That Christ's death was a propitiating sacrifice. He gave himself for us, an Offering and a Sacrifice to God, for a sweet smelling savor Ephes. 5: 2. He offered up himself once Heb. 7: 27. He is a sacrifice for us, 1. Cor. 5: 7. & the lamb of God, which beareth, or taketh away she sin of the world John. 1: 29. He offered up himself without spot to God Heb. 9: 14. & he was once offered to bear the sins of many Heb. 9: 28.— we are sanctified through the offering of the body of Jesus Christ once for all,—he offered one sacrifice for sin forever Heb. 10: 10, 12. Now as the sacrifices under the Law, which were a type of this, did not procure a General, Possible benefit, but did procure a Real favor, only to the People of God; for they sanctified to the purifying of the flesh Heb. 9: 13. So certainly this Real & Perfect sacrifice must have a Peculiar & Real Effect & sprinkle consciences from dead works, to serve the living God: Heb. 9: 14. And this is not a thing common to all, nor is it a mere Possible thing: They must then do a great indignity unto the Sacrifice of Christ, who speak of an Universal merely Possible Redemption.

Add to this. (28.) How upon this Sacrifice, which Christ offered up, in his death, we read of a Reconciliation made Ephes. 2: 16. and that he might Reconcile both unto God, in one body, by the cross, having s • aine the enmity, by it, or in himself 2. Cor. 5. 10. when we were enemies we were Recenciled to God, by the death of his Son. Col. 1: 20. and having made peace, through the blood of his cross, by him to Reconcile all things unto himself. Therefore is he called our Peace Ephes. 2: 14. & he maketh Peace verse. 15. we have Peace with God through our Lord Jesus Christ. Rom. 5: 1. Now this Reconciliation being of parties, that are at variance, must be a Reconciliation of both to other, and so a mutual Reconciliation: and Christ effectuateth both: and both are purchased by his death: we cannot then imagine with Socinians, that all the Reconciliation, mentioned in Scripture, is of us to God; as if God's Anger & Wrath were not appeased & taken out of the way; nor with Arminians, that Christ obtained an Universal Reconciliation of God to all, but no Reconciliation of man to God; friendship betwixt enemies must be mutual, if a Reconciliation be; and our state before this was enmity Rom. 5: 10. Col. 1: 20, 21. and God's wrath was against us & upon us, Ephes. 2: 3. John. 3: 36. But now, how will this agree with Universal Redemption? Is God Reconciled to all, when many perish under his wrath, forever? Can God be said to be, upon the death of Christ, Reconciled to all, when it may so fall out, that not one soul shall have peace with God? How cometh it to pass, that many, whose Reconciliation Christ hath purchased, live & die enemies to God? Sure the Apostle tells us 2. Cor. 5: 19. that to whom God is reconciled, to them he doth not impute sin: & he assureth us, that all such, as are reconciled to God, by the death of his Son, shall be saved. Rom. 5: 10.

Add (29.) That it seemeth hard to say, That Christ laid down his life a Price, a Ransom, a Sacrifice, an Atonement & Propitiation, &c. to Purchase, Procure, Merite Grace, & Glory, & to make Reconciliation & Peace betwixt God, & such, as were already suffering the vengeance of eternal fire, & to satisfy for their sins, who were already condemned to the torments of hell fire: and yet this must be said by such, as assert Universal Redemption. Was Christ so prodigal of his blood, as to cast it away, for such as were irrecoverably gone? If it be said, that this is no more hard, than to say, that Christ suffered for such, as were already glorified. Any may see, how vast the difference is, for such as were glorified, were glorified upon the account of Christ's Death, which was to be, in the time appointed & designed by Father & Son. When one promiseth a sum for redeeming of so many slaves, & the sum, according to mutual agreement, is to be paid at such a day, the slaves may be presently relieved, in contemplation of the price, which is accepted, & is to be paid hereafter at the time appointed: But when one cometh to lay down Ransom-money, he cannot be said to lay it down for such are are dead, & that he knoweth to be dead many years ago, & so uncapable of Redemption.

Further (30.) If Christ died for all, then he intended to die for all; then the Father also intended, that he should die for all; then he intended that it should be a Redemption for all, & that thereby all should be Redeemed: for to what end else should Christ die & redeem, if not that such, as he died for & Redeemed, be Redeemed & Delivered? Or to what other end should God intended that Christ should die for all, than to the ends mentioned in Scripture, of which we have spoken? And how can we say, that God did intend the Redemption of all, when all are not actually Redeemed? Are his intentions so fallible, and frustrable? If it be said, that he Intended only a Possible Salvation, and not Actual. I Ans. The Scripture speaketh no such thing as we have seen: And how unsuitable is it to the wisdom of God, to send his Son, actually to die, and bear the curse, and only intend thereby a Possible Redemption, which might never prove Actual to any one soul? If it be said, That he Intended an Actual Redemption, but Conditionally. I Answer. Redemption upon a Condition is but a Conditional Redemption, & that is but a Potential, Possible Redemption, unless you say, that the condition is also purchased: and then, as to God, it is an Absolute Redemption, & intended as such: doth it suite the wisdom: of God, to intend Redemption to all, and not intend also the Condition, by which alone it must become Actual, & which he alone can work, but will not? Must we thus ascribe such intentions to God, as must hang upon man's will, & be subordinate thereunto? Or if he see, that the Condition will never be performed, how can we think, that he intendeth anything upon a Condition, that shall never be? But enough of this, at present.

Moreover (31.) This doctrine of Universal Redemption is derogatory to the solid consolation of the Redeemed, & Weakeneth the grounds of their song; and therefore it is not to be admitted. This Argument is fully & solidely prosecuted, and vindicated from what can be allaiged against it, by the learned & solid divine Mr. Durbam, in his Comment on the Revelation pag. 304. & 305. And to him shall I refer the Reader: only I shall crave leave to add this: That by our Adversaries grounds, the song of the Saved shall not run, as it doth Revel. 5: 9, 10. But rather thus, We have saved our selves, out of every kindred, & tongue; & people, & nation, & have made ourselves unto God, Kings & Priests: For whereas Christ by his blood Redeemed all of every kindred, and tongue, and people, & nation, and not some only out of them; we ourselves have, by our own free good will, made a difference betwixt ourselves, and the rest; and we are no more beholden to Christ for all that we have attained to, then the damned in hell are, for whom Christ shed his blood, as well as for us, & to whom he purchased by his blood & death, as much, as for us; as Adversaries say. So that I see not how Arminians, can think to join in this Song, & have any share of this Consolation, which is solely founded upon the Redemption of Christ, as a peculiar & no common blessing. Let them consider it, for it concerneth them not a little, seeing all that come to glory will sing to the honor of their Redeemer, upon other grounds, as we see, then these are, which our Adversaries lay down, and plead so earnestly for. If any say, that Christ moreover hath purchased faith to some, even to all that are actually saved. I Answer. As neither the Arminians, nor semi-Arminians, I mean the followers of Cameron will say this, or grant so much; so the granting of it, will ever the other Universal Conditional Redemption; for the Scripture speaketh but of one kind of Redemption, of one Price laid down, of one Covenant betwixt Jehovah & the Mediator; & of one Giving unto Christ of Persons to be redeemed. Shall we think, that Christ would lay down as great a ransom for such, as he was not to purchase faith unto, as for the rest? Shall we think that he would lay down his life in vain, & make no purchase thereby? And of the Reprobat, for whom he was not to purchase thereby? And of the Reprobat, for whom he was not to purchase faith, he knew he could make no purchase; for without faith his death would be of no advantage unto them. And where do we read, that all were given unto him to redeem? Yea, are not the given ones clearly distinguished from the rest? John. 17: 6, 9, as we cleared above.

Again (32.) If the Redemption of Christ be Universal, and Conditioonal: it must necessarily follow, that Christ laid down his life, and the price of his blood, as much for Judas, and all the Reprobate, as he did for John, and all the Elect: for the Redemption being Conditionally for all, it cannot be more for one, then for another. And yet this cannot be said, as appeareth from the reasons formerly adduced. This would lay, that the Fathers and Christ's love was equal towards all; and that no more was purchased for the one, than for the other; and that the Elect have no more benefit by Christ's death, than the Reprobat have; and that Christ had no more an eye to Redeem the Elect by his death, than to Redeem the Reprobat; & was no more a Cautioner for the one, than for the other: all which and the like cannot but be looked upon, as most absurd. Shall we think, that Christ became sin, as well, or as much, for Judas, as for Peter? Shall we think, that He redeemed all alike from the Curse of the Law? These sound ill to Christian ears.

So (33.) we may thus reason: Either Christ's Redemption is Conditional & Universal, as to the Price laid down & Satisfaction made; or as to the Application & Actual bestowing of the benefits purchased: But neither can be said to the advantage of the Adversaries cause; for if the last be said, we willingly grant that some of the benefits, as Justification, Adoption, and actual Glorification, are conferred in a manner conditionally: but some, as faith and the New heart, are given absolutely: and this cannot Help the Adversaries cause, for they will not say, that either all have faith bestowed upon them, or that all are by believing Justified & Adopted &c. and so this is not Universal: and if the first be said, to wit, That Christ laid down his life Conditionally, it must be said, that Christ did not lay down his life Absolutely, but upon some condition; and what can that Condition be, upon which the death of Christ was suspended? If it be said, that the faith of those, to whom it was to be preached, was the Condition: then it must be said, that christ did not die until these believed, or that his death was no satisfaction or price, until they actually believed: and then the Father could not be well pleased with the price as a satisfaction, until men's Faith came to make it an Actual price: which is both absurd, and contrary to Scripture. If it be said, That Christ did absolutely lay down his life a satisfactory Ransom, and that for all, yet so as none, that would not fulfil the Condition, should be redeemed. I Answer. If it was an Absolute satisfactory Ransom, & accepted as such, something must have been purchased thereby, & all behooved actually & really to be delivered from the Law & from the curse, or from something, by virtue of that Absolute Price; and they could not be made to pay over again what was paid by the price of his blood; for Justice could not call for two satisfactions. And if all were, upon this Absolute Price paid, Redeemed from the Law, the Curse, & the Sentence of the first Covenant, no man shall now die for that broken Covenant. If it be said, No man was Absolutely delivered even from that, but only Conditionally. I Ans. How then was it an Absolute Price? Or what was purchased thereby? If it be said, That a possibility of Freedom was absolutely purchased. Ans. This was rejected above: and the Scripture inferreth Actual Redemption from Christ's purchase, He shall justify many, for he shall bear their iniquities Isaiah. 53: 11. which saith, That all whose iniquities he did bear, shall be Actually & Really Justified by him, & not have a mere Possibility of Justification.

Further (34.) We may thus argue, If Christ died for all & everyone, He either died for all Absolutely or Conditionally, The first cannot be said, for the reasons already adduced militate against that. Nor can it be said, that He died for all Conditionally: for then either he died to purchase Life & Salvation to all upon Condition of their performance of something proposed as a Condition; or to purchase salvation, and all the means thereunto or Conditions thereof, Conditionally, But neither of these can be said. Therefore &c. The major is clear from this; that the enumeration is full, & noother way can this Conditional Redemption be conceived or explained. The minor may be thus confirmed, The first way cannot be said, to wit, that life and salvation was purchased to all, upon a Condition to be by them performed, that is, upon Condition of their believing: for either this Condition is in the power of every son of Adam, or not: if it be not in their power (as all but Pelagians will confess) then this Redemption is no Redemption; for a Redemption of Captives upon a Condition impossible to them, is as good as no Redemption. Nor can the last way be said, to wit, that Redemption, and all the Conditions & Means thereof were Conditionally purchased; for what can be assigned as the Condition of these Conditions? And though there were a Condition of the Lord's working of Faith assigned, (which yet we find not in Scripture) yet that would not help the matter; for that Condition of Faith would itself be a mean to salvation, and so purchased Conditionally, upon another Condition, and that other Condition must be purchased upon another Condition, & so in infinitum: which is absurd.

As also (35.) this is considerable, That the asserting of Universal Redemption goeth not alone; but there are several other Universalities also affirmed, and maintained, either as Consequences, or Concomitants, or Grounds thereof, which the Scripture knoweth not: such as these. (1.) An Universal Love & Philanthropie, towards all & everyone, without any difference: which they lay down, as the ground of the Sending of Christ to die for all indiscriminatly. (2.) An Universal Will in God to save all, which they call an Antecedent Will; and hold forth as a Velleity, or a wish & desire, that all might be saved; as if God could not effectuat whatever he desired, or could have a velleity towards anything, which either he could not, or would not effectuat. (3.) An Universal Predestination conditional; which expression Amerald used until the Synods in France did dissuade him therefrom. (4.) An Universal gift of all to Christ, or an Universal gift of Christ to all; that is, a Will & purpose that Christ should lay down his life for all, and Redeem all; at least Conditionally. (5.) An Universal Justification conditional. And why not also an Universal Salvation conditional? (6.) An Universal Covenant of Grace made with all mankind in Adam, wherein is a free universal deed of gift of Christ first, and of Pardon, Spirit & Glory, in & by him, to all Mankind without exception, upon condition of acceptance; as also an offer of Faith, Repentance, Conversion, with all the consequences thereof. (7.) An Universal will in God to call into this Covenant, and unto the Participation of the benefits thereof, all & every man. (8.) An Universal execution of this will, or promulgation of this Gospel or New Covenant, unto all & everyone, by common favors & benefits bestowed on all, whereby all are called to believe in a merciful pardoning God; and all have abundance of Mercies & Means of Recovery & of life; for the Lord now governeth the world, only on terms of grace. (9.) Upon this followeth an Universal Command to all men to use certain duties & means for their Recovery by Faith & Repentance. (10.) An Universal pardon of the first Sin, so far, at least, that no man shall perish for the mere Original sin of Nature alone, unless he add the rejection of grace. (11.) Hence followeth an Universal Judgment & Sentence on all, in the great day, only according as they have performed the new Gospel Conditions. (12.) Some also add an Universal Subjective Grace, whereby all are enabled to perform the conditions of the new Covenant. (13.) Universal proper Fruits & Effects of this death, whereby all the outward favors, that Heathens enjoy are said to be purchased for them by Christ: & why not also what Devils enjoy?

Finally (36.) This assertion of Universal Redemption layeth the ground of, & maketh way to a new frame of the Covenant of Grace, quite overturning its Nature, and transforming it into a new Covenant of Works, making it one & the same with that, as to kind, & only to differ, as to the change of Conditions to be performed by man: for as, in the first Covenant, Adam was to obtain right to, & possession of life promised, in, by, for, through and upon the account of his fulfilling the Condition of perfect obedience, imposed by the Lord; so, in the New Covenant, man is to obtain & acquire to himself a right to & possession of the Life promised, in, by, for, through & upon the account of his performance of the Condition of Faith & new obedience, now imposed in the Gospel; and all the difference is, that in stead of perfect obedience to the Law, which was the Condition of the first Covenant, now Faith & sincere Gospel Obedience is made the Condition: And thus we can no less he said to be justified by works of the Law, or which we do, then Adam should have been said to have been so justified, had he stood; and this justification giveth as great ground of boasting unto man, & of making the reward of debt, & not of grace, as justification by the first Covenant would have done; for though it be said, that Christ hath made satisfaction to justice, for the breach of the first Law, & thereby purchased to all, upon Condition, Justification & Salvation; yet this removeth not the difficulty; for what is purchased by Christ's death is made Universal & Common to all; and so can be nothing (according to our Adversaries) but a putting of all men, in statu quo prius, in case to run & obtain the prize for themselves; as God's absolute free love put Adam in that Condition at first: Christ's death (though thereby, as they say, he purchased the New Covenant, which with them is the chief, if not the only, effect & fruit of his Death & Merits) can be no more, than a very remote ground of Right to Life & Salvation, unto any person; for it is made Universal & Common to all, so that all have equal share therein, & advantage thereby; man himself, by performing the new Conditions, only making the difference; so that the immediate ground of the Right to life, which any have, is their own Faith & Obedience, or performance of the New Covenant-conditions. Whereby it is manifest, that as to our Particular, and Immediat Right to Happiness, we are to plead our own works, & lean to them, as our ground whereupon we may stand & appear before God's Tribunal; and upon the account thereof plead for the crown, as our due debt, having now run for it, & performed the Condition, agreed upon, and so sing praises to ourselves, instead of singing praises to our Redeemer. Hence the Righteousness, wherein we must appear before God, is not the Righteousness of Christ, but our own; for the Righteousness of Christ, say they, is only imputed in regard of its effects, whereof the new Covenant is the All, or the Chief; and so that doth not become the Righteousness of any man, nor can be said to be imputed to any man properly, (which also they assert) but his own Faith is only imputed properly (which also they plead for) as his Righteousness; not, as a Way, Medium, or Method, of Gospel-Righteousness (especially when Gospel-Obedience is adjoined) The Righteousness of Christ being thereby only accounted to be imputed, in that it hath procured, that our own Gospel Righteousness, Faith & new Obedience, shall be imputed to us, as our Immediat Righteousness; & the ground of our Right to Glory. What accord is betwixt this frame of the Covenant of Grace, & that way of justification held forth by Socinians, Arminians & Papists, the learned will easily see; and how contrary it is to the Covenant of Grace held forth in the Gospel, & hitherto professed & maintained by the orthodox, everyone acquainted therewith cannot be ignorant; & it is obvious, how opposite this is unto what the Apostle saith Phil. 3: 8, 9. yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung; that I may win Christ, and be found in him, not having mine own Righteousness, which is of the Law; but that which is through the Faith of Christ, the Righteousness which is of God by Faith. And Tit. 3: 5, 6, 7. Not by works of Righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost which he shed on us abundantly, through Jesus Christ our Savior: that being justified by his grace, we should be made he • rs, according to the hope of eternal life. And Rom. 3: 20, 21, 22, 24. Therefore by the deeds of the Law there shall no flesh be justified—but now the Righteousness of God without the Law is manifest—even the Righteousness of God, which is by Faith of Jesus Christ, unto all and upon all them that believe—being justified freely by his grace, through the Redemption, that is in Jesus Christ. And many other places. It is no less clear, how hereby the true nature of justifying faith, and Gospel Obedience is perverted: & withal how dangerous this is, if put into practice; or if men act & live accordingly, every serious exercised Christian knoweth.

The Contents of the Chapters.
• CHAP. I. THE Introduction to the Work, and the Text Gal 3. 11. opened up. Pag. 1
• CHAP. II. Naturally we are inclined to cry up Self in Justification. 12
• CHAP. III. The Doctrine of Justification should be kept pure with all diligence, and what dangerous expressio • s should be shunned. 15
• CHAP. IV. Justification is so contrived in the Gospel, as man may be abased, and have no ground of boasting. 22
• CHAP. V. In Justification there is a state of Life. 25
• CHAP. VI. What mysteries are in Justification. 34
• CHAP. VII. Justification through the Imputed Righteousness of Christ, cleared out of the Old Testament, & the passages vindicated from the exceptions of JOHN GOODWINE. 57
• CHAP. VIII. Some passages out of the New Test. confirming the Imputation of Christ's Righteousness, vindicated from the exceptions of JOHN GOODWINE. 66
• CHAP. IX. Othen passages of the New Test▪ briefly mentioned, which plead for the Imputation of Christ's Righteousness. 94
• CHAP. X. Some Arguments for the Imputation of Christ's Righteousness, vindicated from the exceptions of Mr. JOHN GOODWINE. 98
• CHAP. XI. Objections taken out of Scripture by Mr. GOODWINE against the Imputation of the Righteousness of Christ unto Justification, Answered. 118
• CHAP. XII. Some other Objections, proposed by JOHN GOODWINE, examined. 147
• CHAP. XIII. Mr. BAXTER's opinion, concerning Imputation, examined. 182
• CHAP. XIV. How Christ is our Surety, & what Mr. BAXTER saith as to this, examined. 202
• CHAP. XV. Mr. BAXTER's Answers to some of our Arguments for Imputation, examined. 209
• CHAP. XVI. Mr. BAXTER's further opposition to the Imputation of Christ's Righteousness examined. 226
• CHAP. XVII. Reasons enforcing the practice of the Truth vindicated. 247
• CHAP. XVIII. Some of the Duties of such, as live the life of Justification, proposed. 254
• CHAP. XIX. Of the life of Justification, as to its continuance. 259
• CHAP. XX. The State of Justification remaineth, notwithstanding aftersins, & punishments. 273
• CHAP. XXI. Justification is by Faith, what this Faith is? and how it is wrought? 280
• CHAP. XXII. Our act of Faith is not imputed to us as a Righteousness. 296
• CHAP. XXIII. Some Argum, against the Imput▪ of Faith vindicated from the exceptions of I. G. 303
• CHAP. XXIV. The Imputation of Faith itself is not proved from Rom. IV. 5. 314
• CHAP. XXV. Faith is not our Gospel-Righteousness. 327
• CHAP. XXVI. Christ did not procure, by his death, the New Covenant, or the terms thereof. 335
• CHAP. XXVII. How Faith is, & may be called a Condition of the New Cov. & of Justification, how not? 339
• CHAP. XXVIII. How Faith is and may be called an Instrument? 346
• CHAP. XXIX. What interest Repentance hath in our Justification: & that it is no Condition of the same. 357
• CHAP. XXX. Whether Love, purpose of New Obedience, or Perseverance be Conditions of Justification. 374
• CHAP. XXXI. Gospel-Obedience is not the Condition of Justification. 383
• CHAP. XXXII. Of the Object of Justifying Faith. 391
• CHAP. XXXIII. The Righteousness of Christ is the special Object of Faith in Justification. 398
• CHAP. XXXIV. Faith in Justification respecteth not in a special manner Christ as a King but as a Priest. 403
• CHAP. XXXV. Faith is the only Condition, on our part, of the continuance of Justification. 414
• CHAP. XXXVI. Of the Interest of Repentance in the pardon of after-sins. 426

The Contents of the Appendix.
• CHAP. I. IMputation both of Christ's Active & Passive obedience necessary. 431
• CHAP. II. Christ underwent the Curse of the Law. 442
• CHAP. III. We must not lean to any Righteousness within us, whereby to be justified. 452
• CHAP. IV. The Law, by the works whereof Paul denieth that we are justified, is not the Jewish Law. 465
• CHAP. V. Works excluded in Justification, are not only works done before Faith, nor perfect works required in the Law of Innocency, nor outward works only. 473
• CHAP. VI. By works, which Paul excludeth, is not meant the merit of Works. 481
• CHAP. VII. James 2. 14. cleared & vindicated. 486
• CHAP. VIII. No countenance given to Justification by works from I am. 2. 14, &c. 497
• CHAP. IX. John 〈◊〉 Arguments against the Imputation of Christ's a Active Obedience, examined, with a View of Wende •• n's 〈◊〉 against it. 506
• CHAP. X. The Fathers give Countenance to the Doctrine of Imputation, some Papists approve it. 518
• Arguments against Universal Redemption. 526

ERRATA.

PAg. 1. l. 13. for woule read would. p. 2. l. 17. r. Essaies. p. 3. l. 3. r. Essentials. p. 4. l. 4. r. safeguarded. l. 7. r. to be attacqued. l. 39. r. Notions. p. 7. l. 36. r. held forth, l. 41. r. out. p. 8. l. 18. r. just p. 9. l. 11. r. comfort. p. 12. l. 5. r. twig. p. 18. l. 31. r. for in thy sight. p. 20. l. pe • ult. r. laying. p. 21. l. 6. r. expect. p. 24. l. 38. r. oftentimes. p. 28. l. 17. for this, r. his. p. 31. l. 34. for faisty. r. feasting. p. 33. l. 2. for possion. r. possession, l. 9. r. standeth. p. 37, l. 2. r. transgressor. l. 17. r. finned. l. ult. r. bare. p. 38. l. 9. r. notwithstanding. p. 42. l. 8. r. length. l. 31. r. derision. p. 46. l. 6. r. layeth down. l. 18. for of r. if. l. 32. r. Justice. l. 37. r. appeareth. l. 38. r, people. p. 57. l. 10. r. toile. l. 11. r. wages p. 58, l. 23. r. the Nature and Native work. p. 59. l. 30. r. made over unto. p. 60. l. 42. r. than what. p. 69. l. 24. r. Christ's p. 70. l. 33, r. than the Righteousness p. 75. l. ul • . r. 〈 in non-Latin alphabet 〉 . p. 76. l. 1. r. 〈 in non-Latin alphabet 〉 . p. 81. l. 26. r. prosecution. p. 82. lin. 3. à fine. r. Christ. p. 84. l. 20. r. Spirit of the Lord. l. penult. r. believers. l. 85. l. 9. r. of the Moral. p. 90. l. 12. r. and if we be made. p. 91. l. 6. r. all the iniquities. l. 8. r. head of the goat. p. 92. l. 6. r, these words. p. 94. l. 22. dele of. p. 95. l. 1. & 8. r. circumcision. p. 97. l. • . r. suteablenesse. p. 104. l. 36. r. Nor is it. p. 134. l. 25. r. as faith itself. p. 159. l. 30. r. evacuateth. p. 187. l. 24. r. immediate imputation of p. 434. l. 14. r. chargeable. p. 476. l. 37. r. words. p. 501. l. 3. à fine. r. drawn. ibid. r. countenance. p. 512. l. 8 r. repetition. p. 514. l. 24. for hoas. r. how. p. 521. l. 12. r. Frater meus. p. 533. l. 22. r. If not, then he was not. l. 24. r. If he knew, then he knew that they would. l. 28, dele of. l. 32. r. shall he not. p. 537. l. 23. r. not one man. l. 35. r. Priests. p. 538. l. 22, 23. r. but have all their sins charged upon their own score. p. 539 l. 35. r. trespasses. l. 36. r. doubtless. p. 541. l. 10. r. fundamentally. l. 14. & 16. r. actual. p. 551. l. 17. r. of all these l. penult. for is r. as.