Quakerism the Path-Way to Paganism

CHAP. VIII. Of Universal Redemption.

1. Our Quaker having, as we heard, laid by, and taken out of the way, so far as he could, the Principal and Fundamental discriminating Purpose of God, in denying, for anything we could observe, all Eternal Electi • n, and Reprobation ; and having thereby homologated with Arminians (as also with Socinians ) who run upon Universalities, as abhoring all Specialities, and Discriminating Acts exclusive of any, except what Lord Free will doth, and of which this Absolute and Supreme Lord is master and disposer; and therefore Assert in the first place, An Universal Love and good will in God to all and every mothers son of the race of Mankind; He proceedeth, in showing us, how, in the rest of their Universalities, he is their friend; and therefore talketh not only of an Universal Ransom & Price paid for all Adam's posterity by Christ, of which he speaketh next, but proceedeth, as we shall hear, to hold forth an Universal Covenant of free grace, made with all the sones of Adam, though he be pleased to give us it in other terms: and an Universal Call, and Gospel : as also Universal Grace : by which everyone may, if he will, lay hold on the offer and be saved: and withal he giveth us a Salvation among Heathens, as we shall hear.

2. When he rejected Election & Reprobation Absolute, he made way, and laid a good foundation, for this other Error of Universal Redemption ; for these two cannot well be separated; however some of late would maintain this Universal Redemption, and withal assert an Election of grace, whereby the Lord made choice of so many, as pleased him, whom he would certainly redeem, and bring to glory; which I cannot see how they can consonantly, and satisfyingly hold, unless they can prove out of Scripture two distinct Covenants betwixt Jehovah, and the Mediator; two distinct and different Ends of Christ's death; Two distinct Prices laid down, and Two distinct Purchases made; (if the one could well be called a purchase) Two Satisfactions; Christ a Cautioner, and no-Cautioner; a Redeemer and no-Redeemer; an absolute Savior and a Conditional Savior, &c. But the Scripture cleareth no such thing to us, for anything I see.

3. As concerning the point of Universal Redemption, we find various sentiments, or various explications of the matter, given to us by Adversaries; for they do not all agree in their apprehensions of the thing. Some explain the mat • er thus, God sent his only begotten Son to be a Redeemer and Propitiator for Adam and all his Posterity; who by his death did pacify an angry God, and restore Mankind to their lost inheritance; so as all, who are now condemned, are not condemned for their former sins and guilt; for Christ hath abundantly satisfied for these; but for their Unbelief, for not believing in th • Redeemer of the world, and for rejecting the Reconciliation made, & the grace of God declared in the word. And thus, they must say, that Christ hath died for all sins, but Unbeleefe; and that salvation doth not certainly follow upon this Reconciliation; and so that it is rather a Reconciliableness, than a Reconciliation; and they must necessarily maintain, that this matter is revealed unto all and every son of Adam, who otherwise cannot be guilty of Rejecting this reconciliation, other ways it shall be of no advantage to them; unless they say, that the want of the Revelation putteth them out of a capacity of being guilty of Unbeleefe; and so they must necessarily be saved; and thus their condition shall be undoubtedly better, than is the condition of such as hear the Gospel; and then the revelation of the Gospel shall be no Favor, but a Prejudice rather. And in reference to this, they devise an Universal and Antecedanious Love, whereby God, out of his Infinite Goodness, was inclined to desire the happiness and salvation of every mothers son; and therefore to send his Son to die for all: as if God had such Natural and Necessary Inclinations; and as if all his Love to Mankind, and every appointment of his concerning us, were not the free act of his good pleasure; and as if there were any such Antecedent and Conditional will in God, that could or might have no issue or accomplishment, but as Lord Free will would; and as if the Love that sent C • rist were only such a Poor Conditional Inclination towards all Mankind, which the Scripture holdeth forth, as the greatest of Loves, and as the ground of all the Effects and Grants, which man's full Salvation calleth for. But why could not this Love effectuat the good of all? Therefore, they tell us, that Justice being injured by sin, unless it were satisfied, that Love of God, whereby he wisheth well to all sinners, could effectuat nothing, as to the recovery of any: and upon this ground they imagine, Christ was sent to make an Universal Atonement; and so, Justice, being satisfied, might not obstruct the salvation of any, whose Free will would consent unto terms of new to be proposed.

4. Others hold forth the matter thus [Christ, according to the eternal Counsel of God, did properly die for this end, and by his propitiatory sacrifice obtain, that all and every man, who believe in Him, should for his sake actually obtain Remission of sins, and Life Eternal, but others, in case they would Repent and Believe, might obtain it] But thus we hear no word of Christ's obtaining anything to any in particular; no word of his obtaining Faith and Repantence: and what Counsel of God can this be to send Christ to die for persons, upon that condition, which he knew they would not and could not perform? And what by this means hath Christ's Propitiatory Sacrifice obtained more, than a mere possibility of salvation, to either one or other? Shall we imagine, that God designeth good to persons, who shall never enjoy it? Or that God hath Conditional Intentions and Designes? By this means, Christ's death was designed, and no person designed thereby to be saved; yea Christ should be designed to die, and that for no certain end, unless to procure a mere possibility, by stopping the mouth of justice, that it should not stand in the way: but then we cannot say, that God sent Christ to die, for Any man, much less for All.

5. Others express the matter thus [Christ, out of the gracious Decree and Purpose of God, did undergo death, that he might procure and obtain Reconciliation with God for all sinners whatsomever, without any difference, before that God would open again the door of salvation, and enter into a new Covenant of grace with sinners.] But this Reconciliation hath no more force, or import, but that God might enter again into a Covenant with sinners: and so there is no Actual Reconciliation of sinners unto God. And all that is obtained▪ is for God, and nothing for man, save a Possibility of Salvation by a new Covenant, nor are we told, whether Christ hath satisfied for the breach of the First Covenant, so that sin is fully pardoned unto all; or not, until the condition of the second Covenant be performed: nor are we told, upon what account the sins against the second Covenant are pardoned; Or if they be unpardonable.

6. Others explain the matter thus [Christ died for all and every man, not only that God might, without any violation of Justice, enter into a new Covenant with sinners, upon what condition he pleased; but that it should be upon this Condition, that man should be united with Christ the Cautioner: and not only, that Redemption and Salvation should be possible to all, but that really & most certanly Salvation should be bestowed on such, as Christ thought good] But seeing Christ knew, that his death would profit none, but these few, whom he had designed, to what purpose should he have laid down his life for the rest? And how can his death be a price of Redemption for the rest? How can Christ he said to satisfy for the rest? Did he purchase Faith to these few; and would he not purchase Faith to the rest, and yet lay down the great price for them? What was the end obtained for the rest? was it only a Possible Call of all, Justice being satisfied? But of what import could that Possible Call be, if Salvation was not also possible unto them? And whereunto is that Call? They will not say, it is unto Salvation, but to Faith: But did not Christ know, that this call would not be obeyed by them? Did He procure Grace unto them, to obey it? then he procured Faith, and if he procured Faith, than he procured Salvation. Again, if Justice be satisfied for these others, why are they not liberat? If they say, the new condition is not fulfilled. Then it cannot be simply said, that Christ satisfied Justice on their behalf, for he knew before hand, that these would not perform the new Condition; how can he then be supposed to die for them notwithstanding?

7. Thus we see what Difference is among men, that hold Universal Redemption, about the Proper and Immediat End and Aime, of the purpose of God, in sending Christ to die; and of Christ in coming to die: and how, for the most part, it cometh all to little, or nothing, for it was, saith Arminius, That God might save sinners, what way it pleased Him, his Justice, which stood in the way, being satisfied ▪ or as Corvinus: That God might will to save sinners, and That Christ intended by his death, to make such satisfaction to justice, as that he might obtain to himself power of saving upon what conditions the Father pleased. And thus Christ is said to have obtained Reconciliation and Redemption to all, not that they should actually be partakers thereof, but that God, his justice now being satisfied, might prescribe a condition, which when they had preformed, he might and would actually make them partakers thereof: Some say, that all men are put into a new Covenant, in which Adam was a common person, as well, as in the old, by virtue whereof, none shall be damned that do not sin actually against the condition, and fall thereby from that new state, whereunto they are borne. And this opinion differeth not much from that of Jacobus Andreae at the conference at M • mpelgard, which afterward Huberus maintained (as Kimedoncius showeth, in his refutation of the same) which was this in short, [That Christ suffered an • died for all, none excepted, Effectually, and obtained for all a Reconciliation, without any respect to Faith, or Unbeleefe; so that all who receive this Reconciliation and continue in it, shall be saved, but as to those who refuse it by unbelief, it is made null, and they perish.] Others say, [That Christ by his satisfaction removed Original sin in all, so that all Infants, dying in infancy, are undoubtedly saved.] Others [that He died for all sins alike, but conditionally.] Some say, [that after the price was paid, it was absolutely undetermined, what condition should be prescribed; so as God might have re-established the Covenant of works:] Others, [that the procuring of a new way was part of the fruit of Christ's death.] As for this condition, some say, [that man can perform it with the help of such means, as God affordeth to all] and thus establish the Diana of Freewill. But others [assert the necessity of grace flowing from election hereunto,] and so destroy Universal Redemption, which yet they assert. So that some say [Christ died for all Conditionally, if they believe] making the Act the cause of its own Object; for Faith with them is a believing that Christ died for them. Some say [that he died for all Absolutely; Yet so as they partake not of the benefit, until they perform the condition, which was to be prescribed; and thus they affirm, that Christ did no more sustain the persons of the Elect, than of the Reprobat, but of all alike. If we inquire therefore, what was the Immediat Result and Product of the death of Christ, they agree not to tell us, whether it was a Power, or a Will, or a Right, to God, to save any he pleased.

8. However all the Arminians and Cameron with them agree in this, That Christ did not purchase faith for any: and that as to all (say some) or as to the most part (say others) Christ hath only procured a Possibility of salvation: And what is this Possibility? Some call it an Exemption from that necessity of perishing, under which they came by the violation of the former Covenant, if a satisfaction had not interveened; and by this Exemption, the say, it co •• th to pass, that Christ, if he will, justice being now satisfied, may bring all to life: And hereby also, say they, all may be saved, if they will: But w • at is this else then a mere Possibility? What effica • y hath it, seeing notwithstanding thereof, all may perish again? They say, it is really Efficacious as to this Possibility, which was not before Justice was satisfied: But yet notwithstanding of this Efficacious Possibility, it might come to pass, that not one should have been saved: for how can salvation be possible without faith? So that if faith be not hereby purchased, it would seem, that Salvation is not possible. And further, it doth hereby appear, that all which is procured is but some power to God and to Christ; But what is man's advantage? They say, That a way to life is opened unto man, that so he may now come to God by Faith and Repentance. But how can he come, who hath no power to Believe or Repent, without grace? Or is it in corrupt man's power to Believe or Repent?

9. As for this Quaker, with whom we are dealing, He is not pleased to give us a full a • count of his judgment, in this particular: only two things I find he harpeth upon, and repeateth, as the conclusion of his pretended proofs and allegations, viz. 1. That Christ died for all and every man, and not for all kinds of men, only; non pro generibus singulorum, sed pro singulis generum, as he saith. And 2. That what he procured was only a Possibility of salvation: but what he understandeth hereby, we are left to conjecture: Yet it is manifest, that with him this was all and sum, that was procured; and that it was procured for all equally: But what saith he, as to the Conditions of the new Covenant? we must attend him, in what followeth, ere we know his judgment herein: Where, albeit he saith that what he, with the rest of the Quakers, maintain therein, is different from what others say, and peculiar to themselves; Yet we will find to be nothing but Pelagianism and Arminianism put in a new dress of words, not usual with others.

10. Though it might be sufficient for us, to consider what this man saith, and only answer his Reasons; Yet to give the Reader some satisfaction in this matter, which others than Quakers are pleading for, now a days, it will not be amiss to give in short the grounds of our contrary judgment, which we maintain, with the orthodox: wherein I intend not a full handling of that Controversy; But only a short proposal of the truth with the grounds thereof, whereby all our Adversaries assertions will be rejected, and our way, in answering what this Quaker alleigeth, facilitated, and withal the two Assertions, w • ich he insisteth upon, viz. the Universality of the Redemption, and the mere Possibility, which was procured, abundantly confuted.

11. What that truth is, which we stand for, is plainly and fully enough set down in several places of Our Confession of Faith: as Chap. 3. § 6. As God hath appointed the elect unto glory; so hath he by the Eternal and most free purpose of his Will, fore ordained all the means thereunto. Wherefore they who are Elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit, working in due season; are Justified, Adopted, Sanctified, and Keeped by his power through faith unto salvation. Neither are any other Redeemed by Christ, effectually Called, Justified, Adopted, Sanctified and Saved; but the Elect only. So Chap. 8. §. 1. It pleased God, in his eternal purpose, to choose and ordain the Lord I • sus, his only begotten Son, to be the mediator between God and man.—Unto whom he did from all eternity give a people to be his seed, and to be by him in time Redeemed, Called, Justified, Sanctified and Glorified. And ibid. §. 5. The Lord Jesus by his perfect obedience, and sacrifice • f himself; which he through the eternal Spirit, once offered up unto God, hath • ully satisfied the Justice of his Father, and purchased, not only R • conciliation, but a • Everlasti • g inheritance in the Kingdom of heaven, for all those, whom the Father hath given unto him. So ibid § last, To all those, for whom Christ hath pur • hased Redemption, he doth certainly and effectually apply and communicate the same, making intercession for them, and revealing unto them, in and by the word, the mysteries of salvation, effectually persuading them by his Spirit to believe and obey; and governing their hearts by his word and Spirit, overcoming all their enemies by his Almighty power and wisdom, in such manner and ways, as are most consonant to his wonderful and unsearchable dispensations. Our judgment is this, in short, That Christ, according to the good pleasure of his Father, laid down his life a Ransom for the Elect only, who were given to him to save from Wrath, and Destruction; and by that price purchased Salvation, and all the Means necessary thereunto, for them only to whom in due time, and after the method, which he thinketh best, doth effectually apply the same unto them, and actually save them.

12. Though grounds sufficient, considering the places of Scripture, annexed in the margin of the Confession, confirming all, are clearly hinted and laid down, in these passages cited; yet I shall, with what brevity is possible, point forth our grounds in plain terms. And (1.) The Scripture is full and plain, in holding forth a Covenant betwixt Jehovah, and the Mediator, a transaction concerning man; or the purposes of God concerning the Salvation of Man, in way of a mutual Compact; both for our better understanding of that solid ground of our Peace and Hope, and for the confirming of our staggering and weak Faith. And though the full explication and confirmation hereof, would, I judge, fully undermine and destroy the rotten grounds of Socinians and Arminians, and of all, who are for the Diana of Free will, and enemies to the Grace of God; yet I cannot digress thereunto here; and shall only refer such, as would see the same confirmed, unto Mr. Dicksons Therapeutica sacra, and Mr Rutherfords book upon the Covenant. Taking it therefore for granted, till what is by these Worthies said anent it be confuted; and finding that Arminius himself in his Orat. de Sacerdotio Christi, saith, there was a Covenant betwixt the Lord and Christ, I shall but shortly infer therefrom, That it is repugnant to reason, to say, that the result of that Eternal Transaction: and the whole intended by it, was only to procure a mere Possibility of Salvation; and that such a Possibility, as that though it was equally for all; yet it might so fall out, that not one person should be saved, among all the sones of Adam. How unreasonable is it to imagine such a bargane betwixt the Fa • her and the Son, as among men, considering what they are doing, can have no place? If Christ was to see his seed, by virtue of this Contract, then certainly God had a special eye and respect unto that seed; and that seed must be distinguished from all the rest, for it cannot be All, else all should be saved: and so Christ did not undertake to buy all, nor did the Father give him All, for his seed: and in reference to that seed, the Redemption purchased must be an Actual, and not a mere Potential, or Possible Redemption; and the Lord must have full Power and Dominion over the Will of that Seed, whereby he may determine their hearts unto a following of the Method, which he was to prescribe; and all these means, whereby this actual Closeing with the Conditions was to be effectually wrought, must have been secured: for a transaction betwixt persons, infinite in Wisdom, must of necessity be, in all things, contrived in deep Wisdom. So then, if by virtue of this Covenant, a seed was ensured to Christ, it was these concerning whom the transaction was made; for what interest could others have in this, or advantage by it? And so the Redemption was neither Universal; nor yet merely Possible, and no more.

13. Again (2.) The Scripture everywhere pointeth out the end of Christ's coming and dying, to have been, to Procure and Obtaine some good to man; it were endless to cite the Scriptures speaking this out plainly: But if it had been only to have procured a Possibility, then the proper and immediate end of his dying, had been only to have procured something to God, viz. a Power to Him, that he might, without hurt to his Justice, prescribe a possible way of salvation. Now, not to discuss that question, agitated among Orthodox Divines, viz. whether it was impossible for God to have pardoned the sins of man, without a satisfaction made by his Son, or not; meaning antecedently to a decree, determineing this way of manifestation of the Justice of God; only I must say, that as yet I can see nothing from Scripture, determineing the egresses of the Relative Justice of God, to be more essential to God, and less subject to the free determinations of his good will and pleasure, than are the egresses of his Mercy; nor do I see any necessity for asserting this against the Socinians, seeing our ground, walking upon a decree, is proof against all their Assaults; far less see I any necessity of founding our whole debate with the Socinians, upon that ground; yea I cannot but judge it the result of great imprudence so to do, seeing the Socinians may reply, that the sole ground of that Opposition to them is not only questioned, but plainly denied, by such as we account Orthodox and learned; and may hence gather, that we have no other solid ground, whereupon to debate with them, but such as the learned of our own side overthrow. The depths of God's Counsel are beyond our fathoming; and it is hard for us to say, hithertil the omnipotent can come, but not one ince further. I da • not be wise above what is written; and I would gladly see one passage of Scripture, declareing this to have been in itself utterly impossible, and inconsistent with God. But whatever may be said of this, what Scripture tells us, that Christ was sent to die, that he might obtean this Power unto God? And further, what was this power? Was it a mere Power and Liberty, that should never have any Effect? If it was to have an Effect, what was that? Was it only to make a new Transaction with man, in order to his salvation? If that was all, notwithstanding of all this Power and Ability, not one man might have been saved. Was it certainly to save some? Then, the Redemption cannot be called Universal, nor yet merely Possible. Nay, if by the death of Christ a Right and Power only was obtained to God, God was at full liberty to have exerced that Right and Power, or not, as he pleased; and so notwithstanding thereof man might have remained in the same condition, whereinto he was, and never so much as have had one offer of life, upon any terms what ever; or only upon the old terms of the Covenant of works; and what then should the advantage of this have been? The whole Scripture, speaking of the death of Christ, mentioneth far other Ends, respecting man.

14. If we (3.) Consider how the Scripture mentioneth, a number given of the Father to Christ, to be Redeemed and Saved, we shall see, that there is neither an Universal, nor yet a mere Possible Redemption: for this gift is utterly repugnant to, and destructive of both: for if, conform to the Covenant be • wixt the Father and the Son, there were some given to Christ to save and redeem, these He must actually save and redeem; and for these only, was Christ ordained and designed of the Father to be a Redeemer; and upon the account of these only, did he undertake the work, and lay down the ransom-money: for it is not rational to suppose, that, the design of Father and Son being to sa • e actually these gifted ones, Christ would shed his blood for others, who were not given to him, and who should receive no salvation by his blood; for cui bono ? what could be the design of Father and Son in this? The matter goeth not so in human transactions, where the price is considerable. Now, that the Scripture mentioneth some given to Christ, and that in distinction from others, is clear John. 17:2.— that he should give eternal life to as many, as thou hast given him. So verse. 12. Those that thou gavest me, I have kept, and none of them are l • st, &c. So John. 6:37. All that the Father hath given me, shall come unto me, & verse. 30. And this is the Fathers will, that hath sent me, that of all which he hath given me, I should lose nothing John. 17:9. I pray for them, I pray not for the world, but for them, which thou hast given me; for they are thine. 10. And all thine are mine and mine are thine, and I am glorified in them. 11.— Father, keep through thine own name those whom thou hast given me. 24. Father I will, that they also whom thou hast given me, be with me where I am, &c. Whence we see, t • at Christ had no charge of the rest; was under no tie to save them, nor would he so much as pray for them: but as for the given ones, John. 10. called his sheep, for these he, laid down his life, and prayed; and for these was he to give an account: nay, which is more, these had a special Interest in God's heart and affection & were thereupon given to Christ. They were the Father's, and given of the Father to t • e Son; and so fully discriminated from all the rest; and both Father and Son stand engaged to carry these thorough unto salvation: all which considered, it is most plain, that the Redemption was Particular and Actual, conform to the Undertaking, and Transaction.

15. Nay (4.) If we will consider the fountain love, from whence the sending of Christ came, we will see how unreasonable it is to imagine an Universal mere Possible Redemption, as the proper end and effect, of Christ's death and merits. It is said John. 9▪ 16. (A place, which our Universalists look upon, as most favorable for them) that God so loved the world, that he gave his only begotten Son, that all believers in him, might have eternal life. This love is held forth as unparallelable, a love greater than which cannot be conceived, and a a love demonstrated by the greatest effect imaginable, sending and giving his only begotten, to give his life a r • nso • e, and to die for sinners; and it must be contrary to all reason, to imagine, that all this was to procure a Redemption, by which it was possible, that not one man should be Actually Redeemed. Christ himself saith, John. 15:13. greater love hath no man, than this, that a man lay down his life for his friends See also Rom. 5.8. And shall we think, that the effect of all this Non-such Love, both of the Father, & of the Son, was only a Possible Salvation, and Redemption? and that all this love should be outed; and possibly not one man saved? Either the Lord knew, that some would get good by this fruit of wonderful love, or not? If not, then he was not omniscient: and then the Father gave his Son, and the Son came, and both were the effect of the greatest love imaginable, and yet neither of them knew, that any one soul should be saved for all that. If he knew, then he knew, that they would get good by it, either by themselves alone, without his Grace, or not. If the first, why would he send his Son to die, and why would Christ come to die for such, as they saw would never have a will to be saved by his death? If the last be said, then, seeing the greatest expression of love was to send his Son, and in the Son to come and die, how can we think, that that was for all, when the grace to improve that death, and profit by it, was not designed for all? Sayeth not Paul Rom. 8:32. He that spared not his own Son, but delivered him up for us all how shall he not with him also freely give us all thing ? Importing that that was Impossible. Shall we imagine that that is the greatest love, which is common to all, and is not able to effectuate the salvation of those upon whom it is set? and how can this be, that the greatest effect of this greatest love shall be common to all, and smaller effects not common also? See also 1 John. 4:9, 10, 11. where this special love, by which Christ was sent, is made peculiar unto believers; for John is speaking of none else: So • s this love peculiarly terminated on Christ's Wife and Church Ephes. 5:25, 2. and hath gracious and saving effects Gal. 2:20. Tit. 3, 4, 5, 6, 7. Epes. 2 4, 5, 6. Rom. 8:36, 37. 2 Thes. 2.16, 17. Revel. 1:5, 6. Beside, that this love is mentioned as an Old, Everlasting, and Unchangeable Love, Ier. 31:3. Ephes. 1:3, 4. Rom. 9:11. John. 13:1. Zeph. 3:17. And is all this nothing but a General Common thing, that cannot save one soul, if Lord Free will do not consent, of his own accord?

16: Moreover (5.) if we consider the ends assigned to the Death of Christ, mentioned in Scripture, we shall see that it was some other thing, than a mere Possible Delivery and Redemption, common to all mankind, Mat. 18:11. He came to save that which was lost; and not to make their salvation merely possible; for if that were all, Christ's argument should have had no strength: So 1 Tim. 1:15.- Jesus Christ came into the world to save sinners : if it were a mere possibility, that might never t • ke effect, h • w should this faithful saying be worthy of all acception; So Luk. 19:10. where the matter is exemplified in Zacchaeus. Mat. 1:21. the reason of the name Jesus, given to the Redeemer, is bec • use he shall save his people from their sins, that is, Actually and Really, and not Potentially or Po • sibly only: and this cannot be meaned of all: for he saith no • the Reprobat from their sins; at least, not from the sin of unbelief, b • the confession of Adversaries; But here, no sin is excepted, and therefore is his death restricted to his people, whom he saveth from all their sins. Heb. 2:14, 15. there is another end of his death mentioned, viz. that he might destroy him that had the power of death, that is the devil, and deliver them, who through fear of death, were all their lif • time subject to bondage. This was no mere Possible Deliverance, but Actual and Effectual; and it was not common to all; for it is restricted to his Brethren verse. 11, 12, 17. and to sones 13. & to the children which God gave him verse. 13, 14. & to the Seed of Abraham verse. 16. and again verse. 17. wherefore in all things it behooved him to be made like unto his br • thren, that he might be a Merciful and Faithful High priest in things pertaining to God, to make reconciliation for the sins of the people. Behoved Christ to be a Merciful and Faithful High prist in things pertaining to God, only to make a Possible Reconciliation, whereby it might be, that not one person should be reconciled? and are the Reprobate his brethren? Ephes. 5:25, 26. To what end did Christ give himself for his Church? (And all the world of mankind belong not to his Church.) It was, that he might sanctify and cleanse it with the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. Is this a mere Possibility? Then might Christ have died, and have had no Church to present to himself fair and spotless: his Church might have remained full of spots and wrinkles, unholy and full of blemishes, yea should have been no Church. Tit. 2:14. He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. Do all the world belong to this peculiar people? doth Christ redeem all the world from all iniquity? Is all the world purified and made zealous of good works? Or is all this a mere maybe, which may not be? 2 Corinth. 5: verse. 21. He hath made him to be sin for us, who knew no sin, that we might be 〈◊〉 the righteousness of God in him. Was Christ made sin, or a sacrifice for sin, that all the world might possibly be made the righteousness of God in him? that is, that possibly not one person might be made the righteousness of God in him? who can dream thus, that God's intentions and designs should be so loose and frustrable, and that God should be so uncertain in his purposes? Gal. 1:4. why did the Lord Jesus give himself for our sins? It was, that he might deliver us from this present evil world, according to the will of God and our father. This is no mere Possible Deliverance; and it is such as was designed not for all the world, but for the us, there mentioned. So Chap. 4:4, 5, -.- God sent forth his son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sones. This Real Benefit is manifestly here restrick • d. John. 17:19. for their sakes I sanctify any self, that they also may be sanctified through the truth. Christ sanctified himself, to be an oblation, not to obtain a mere may be; but that they, (for whose sakes he did sanctify himself, that is, they that were given to him verse. 6:9. and were his own verse 10. and were in due time to believe in him verse. 20.) might Really and Actually be Sanctifi • d through him. Heb. 13:12. wherefore did Jesus suffer without the gate? it was, that he might sanctify the people with his own blood 〈◊〉 , this is more, than a may be▪ Rom. 3:25, 26. Why did God set forth Christ to be a propitiation? It was to declare his righteousness, for the remission of sins that are past, that he might be just, and the justifi • r of him, that • eleeveth in Jesus : a Certain Real thing. Many moe passages might be added to this purpose, but these may suffice, to discover the absurd falsehood of this Quakers doctrine.

17. Add (6. such passages, as mention the Actual Accomplishment and Effect of Christ's death, where it will yet more appear, that this was no mere May be, or Possible thing, but that which was to have a certain B • ing and Reality as to the persons, for whom it was designed; Such as Heb. 1:3.— when he had by himself purged our sins. Can their sins be said to be purged, who pine away in hell forever, because of their sins? could this be true, if no man had been saved? and yet, if it had been a mere possible and may be Redemption, it might have come to pass, that not one person should have been actually saved. So Heb. 9:12.— by his own blood he entered in once into the holy place, having obtained eternal redemption. Is a mere possible Redemption to be called an Eternal Redemption ? and was that all that Christ obtained? Then Christ's blood was more ineffectual in the truth, than the type was, in its typicalness; for the blood of bulls and goats, and the ashes of an hiefer sprinkling the unclean, did not obtain a possible and may be-sanctification, and purifying of the flesh; but did actually and really sanctify to the purifying of the flesh verse. 13. Again verse. 14. (which also confirmeth what is now said) how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God. So that all such, for whom he offe • ed himself, and shed his blood, and none else, have their consciences purged from dead works, to serve the living God: and who dar say, that this is common to all, or is a mere may be, which the Apostle both restricteth and asserteth, as a most certain real thing? Again verse. 26.— but now once in the end of the world, hath he appeared, to put away sin, by the sacrifice of himself. So that he did Actually and Really, and not Possibly and Potentially only, put away sin; the sin viz. of those, for whom he was a sacrifice, even of them, that look for him, and to whom he shall appear the second time, without sin unto salvation verse. 28. and sure, no man in his wits will say, that this is the whole world. Gal. 3:13. Christ hath redeemed us from the curse of the law, being made a curse for us. 24 That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit, through faith Here are three Ends and Effects of Christ's Redemption mentioned, which no Man will say, are common to all viz. Redemption from the curse of the Law ; & this was Really, & not potentially only done, by Christ's being made a curse for us; the Communication of the blessing of Abraham, and the Promise of the Spirit, which are ensured to such as are Redeemed from the curse of the l • w, and to none else. So Ephes. 2:13, 14, 15, 16. But now in Christ Jesus, ye, who sometimes were afar off, are made nigh by the blood of Christ; for he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, the Law of commandments in ordinances; for to make to himself of twain one n • w man, so making peace; and that he might reconcile both unto God, in one body, by the cross, having slain the enmity thereby. To which add the parallel place Col. 1:21, 22. & 2:14, 15. was all this delivery from Wrath, Enmity, Law of commandments & whatever was against us, but a mere Potential thing, and a May be, common to all, in whose power it was to cause it take effect; or not, as they pleased? Isaiah. 53:5. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed with 1 Cor. 15.3.— Christ died for our sins & 1 Pet. 2:24. who his own self bear our sins in his own body, on the tree—by whose stripes we are healed: How can we then imagine, that all this was a mere May be, seeing he was so bruised for our iniquities, so died for our sins, so bear our sins, in his own body; as that thereby all, in whose room he stood, are healed by his stripes? The Apostle doth moreover fully clear this matter, Rom. 5:6.— Christ died for the ungodly : was this for all? Or was it to have an uncertane End and effect? No, verse. 9. much more then being now justified by his blood, we shall be saved from wrath through him. The ungodly and the sinners, for whom he died, are such as become justified by his blood, and shall at length be fully saved from wrath. And again verse. 10. for if when we were enemies, we were reconciled to God, by the death of his son; much more being reconciled, we shall be saved by his life : Upon his death followeth Reconciliation with God, and then Salvation; and his death is for no more than his life is for. By him also they receive an atonement verse. 11. As the consequences and effects of Adam's sin did Certainly, and not by a May be, redownd to all, that he represented and engaged for; so the fruits and effects of Christ's death do as certainly come unto such, as are his, as the Apostle cleareth, in the following verses, laying the advantage on the side of Christ and his; verse. 15.— much more the grace of God, and the gift by grace, by one man Jesus Christ, hath abounded unto many, verse. 16.— but the free gift is of many offenses, unto justification, verse. 17.— much more they, which receive abundance of grace and of the gift of righteousness, shall reign in life, by one Jesus Christ, verse. 18.— even so by the righteousness of one, the free gift came upon all men to justification of life, ver. 19.— so by the obedience of one shall many be made righteous, verse. 21— so might grace reign, through righteousness unto eternal life, by Jesus Christ, our Lord. Is all this a Common thing, and a mere May be, or Possibility? John. 10:11. he giveth his life for his sheep & verse. 15. But may they for all that perish? No, in no wise verse. 28. and I give unto them eternal life, and they shall never perish. He came that they might have life, and might have it more abundantly, verse. 10. To the same purpose he saith John. 6.33. that he giveth life unto the world, not such a life, sure, as may never quicken any. Upon Christ's death doth the Apostle infer Rom. 8:32. that the Elect shall have all things, and verse. 33, 34, 35. that they are free from all Accusations, or any Hazard there from, being justified, and having Christ's Death, Resurrection, and Intercession to secure them at all hands; & thereupon they have assurance, that nothing shall separate them from the love of God Act. 20:28. Christ hath purchased a Church with his own blood. The whole world is not this Church: nor is this purchase an uncertane may be; And all this Real and Certain Effect of Christ's death, was foretold by Daniel Chap 9:24— to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, &c. And who can imagine, that this is Universal, or Uncer • ane?

18. If we will (7.) Consider some other Ends of the death of Christ, which the Scripture pointeth forth, which are not to be found among Heathens, or any except the few Chosen ones, Ordained to life, we shall see, how unreasonable this Quaker is. Gal. 4:5. Christ died to redeem them that were under the Law, that we might receive the adoption of sones. Was this end, and fruit left at an Uncertanty? Shall we think, that Christ might have died, and yet not one man receive this Adoption? Was this Adoption purchased upon an uncertain condition? Or was this purchased equally for all? Then such as received it, might have thanked their own well natured Free will, upon that account. But let us consider some other fruits. Gal. 1:4. who gave himself for our sins, that he might deliver us from this present evil world. So 1 Pet. 2:24. He bear our sins, in his own body, on the tree: but for what end? That we being dead to sin, should live unto righteousness : & Chap. 3:18. Christ suffered for sins, the just for the unjust: To what end and purpose? To bring us to God. Heb. 10:10. by the which will we are sanctified. How came this to pass? Through the offering of the body of Jesus Christ, once for all, So he suffered without the gate, that he might sanctify the people Chap. 13:12. Revel. 1:5, 6.— he loved us, and washed us from our sins in his own blood. But was this all? No, it is added, And hath made us Kings and Priests unto God, and his Father. So Ch. 5:9, 10.— thou wast slain, and hast redeemed us to God, by thy blood ; and what more? And hast made us unto our God, Kings and Priests, &c. So 2 Cor. 5:15: He died for all ▪ But for what end and purpose? That they which live, should not henceforth live unto themselves, but unto him, which died for them, and rose again. See Col. 1:22. These and the like passages do clearly pointe forth a special end of Christ's Death, which was designed both by the Father, that sent him, and by himself: and shall we suppose, that this great and chief design was made to hang upon the lubrick and uncertain will of man? Shall Christ be beholden to man's good will for the purchase he made, at so dear a rate? If not, why are not all these ends attained, in all, for whom he died? Did Christ fail in laying down the Ransom? Or doth not the Father keep condition? Who can say either of these? Then surely, there can be no reason to say, that Christ made an uncertain bargan, and purchased only a Possibility of these fruits, which he knew not if ever he should attain, in any one; Nor to say, that he died for all.

19. Let us further (8.) take notice: That for whom Christ died, he died to take away their sins; And that so, as they may be fully Pardoned, & never brought on reckoning again: that is, that they be Remitted and Pardoned; and that the poor sinner may not suffer therefore. This sure must be the import of that prayer, forgive us our trespasses. If then Christ by his death hath taken away sin, and purged it away, making satisfaction to justice therefore, how can we think, that justice can punish the sinner in hell fire, for these same sins? But let us see, what the Scripture saith, 1 John. 3:5.— he was manifested to take away our sins. Ephes. 1:7. we have redemption in his blood: what redemption? fo • giveness of sins, according to the riches of his grace. So likewise Col. 1:14. Now when sins are thus taken away, they are blotted ou • , and not remembered Isaiah 43:25. Ier. 31:34. Heb. 8:12. Yea they are blotted out as a cloud, and as a thick cloud Isaiah 44:22. So they are said to be 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 and 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 benefit, but have all their sins charged upon 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 estricteth this Remission to that sin only. Others therefore say, That no sin now shall 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 fire? 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 and Real, nor Compleat, but a poor May be, and a may be 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 can 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

20. 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 out of 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 the rest: 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, th • t 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, and 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 iniquities Esa. 53:5. the Lord laid on him the iniquity of us all verse. 6. or m • de 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, v. 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 and 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? Doubtless: yet the blood of Christ purgeth consciences from dead works Heb. 9:14. Did the blood of bulls and 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 Jesus Christ his Son cleanseth 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, and finish the transgression, and 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. Gal. 4:4. Heb. 10:10. 2 Cor. 5:21. 1 Pet. 3:18. Rom. 5:19. what then will this Quaker 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.

21. 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 and everyone. It is said to be for Many Isaiah. 53:11. Math. 20:28. and 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 and righteousness, before him, all the days of their life Luk. 1:68, 70, 71, 72, 73▪ 74, 75. His Church Ephes. 5:25 Act. 20:28. His Body Ephes. 5:23. The Children of God, that were scattered abroad John. 11:52. Sones, Sanctified, Brethren, the Children that God gave him, the Seed of Abraham Heb. 2:10, 11, 12, 13, 14, 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. and follow him verse. 27. to whom he will give eternal life, so that they shall never perish, and who are given to him of his Father verse. 28.29. and 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, 37. 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, 40. The Redeemed ones that are numbered by God 144000. and are the first fruits unto God, and the Lamb Revel. 14:3, 4, 5. They are such as are the Lord's, and whom the Lord knoweth for his 2 Tim. 2:19. and are enrolled in the Lambs book, Revel 13:8. and 20:15. See other particularities Psal. 87:5. Isaiah. 43:1. and 49:12. and 19:18.24, 25. Zeph 3:10. 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, and Tongue, and People, and Nation; and made Kings and Priests Revel. 5:9, 10.

22. 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 and fundamentally? 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 actual disharge depending upon the uncertain condition of man's Will; man, who willingly performeth the condition, shall praise himself for the actual 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: v. 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, and 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 and justification? what Ends, or what Advantages can we imagine of such an Universal Redemption?

23. (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 and actually justified; for then all should be glorified. That the condition, to wit, Faith, and 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 and 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 and 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, and Satisfaction made in his death, hath he gote all power in heaven and earth, a power to quicken whom he will Mat. 28: • 8 John. 5:21, 22, 27. Phil. • :9, 10 Hence we are said to be complete in him Col 2:10. & to be blessed with all spiritual blessings, in ce • estials (to which, no doubt, faith and 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 and Repentance; and all the promises are yea and 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. 7:2 • . and this Testament was to have force by his death Heb. 9:15, 16, 17, 18. and the New heart and heart of flesh, is promise • d in the Covenant, and comprehendeth Faith and 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 and Holiness, from which, Faith & Repentance cannot be separated▪ were purchased by Christ, and 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, and then farewell all Prayer for Faith and Repentance, & all Thanksgiving to God for it. This is pure Pelagianism. 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 and Surety, and with Christ he giveth us all things Rom. 8:32. and 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 is 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, and not in Christ's name? See 2 Tim. 1:9. 1 Pet: 1:3: Rom. 8:32, 39. Luk. 22:32.

24. 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 from 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 be saved: But Christ intercedeth for all, for whom he died, Rom. 8:34. (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 deat • . (7.) All Christ's Elected sheep shall be saved: But such are they for whom Christ died, as was shown. (8.) All that God and Christ love with the greatest love imaginable, shall certainly be saved: But such are they, for whom C • rist died, John. 3:16. & 15:1 • . 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 & acknowledgeth, shall be saved, Mat. 7:34. But he knoweth all them for his sheep, John. 10:14, 1 • . 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 henceforth 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 and 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 Ju • tifie shall be saved, But he shall justify all whose iniquities he beareth, Isaiah. 53:11. Thus is this sufficiently proved.

25. It is also considerable (14.) That nowhere in Scripture, we find it expressly said and affirmed, That Christ died for all men ; Far less fin • e we it said, that Christ died for all and every man. Why then is all th • s 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 and 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 and 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 and 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. 7:33. 2 Tim. 2:19. Some Chosen and 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 W • rld, others n • t 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 Mat. 1:21. his Sheep John. 10:11, 12, 14. his Church Act. 20:28. Ephes. 5:25. his Elect Rom. 8:32, 34. & his Children Heb. 2:12, 13.

26. 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 the 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 and 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, and to be Made under the Law, Gal. 4:4. nor his being in the Form of a servant, Phil. 2:7. nor his Poverty and 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 Mat. 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. 2 • :4. Forsaken by his disciples Mat. 26:56. Scorned and Reviled by the world Isaiah. 53:2, 3. Condemned as a malefactor by Pilate, and Tormented by his persecutors Mat. 27:26—50. John. 19:34. and Endured the Painful, Shameful and Cursed deat • of the cross Phil. 2:8. Heb. 12:2. all which and 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 and 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 grief 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 and Irradiations of Divine Love were drawn-in and 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 wormwood, that made him cry John. 2:27. Now is my soul troubled, and what shall I say? Father save me from this hour. Shall we suppo • e, 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. 22:4 • . Mat. • 7:46. and so became a sacrifice to satisfy divine justice Heb. 9 14, 18 & all to purchase a mere Poss • bility; or a mere Possible Redemption? Shall we think, that the Second p • rson of the Trinity should do and 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, and his bearing the wrath of God, and making any satisfaction to justice.

27. 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 and adva • tage 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 and Place: hence it is called the chastisement of our peace Isaiah. 53:5. and he is said to have b • rne 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 and Stead? Paul saith 2 Cor 2:14. If one be dead for all, then were all dead. And i • is manifest, that he paid the Law-debt, having taken on him the seed of Abraham for this end Heb. 2:16. and 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. 4 • :4. Exod. 21:23, 24. 1 Chron. 14:1. 1 King. 3:7. 2 King. 1:17. & 11:43 Prov. 11:8. Job. 16:4. & 34: • . 1 Pet. • :9. Rom. 12:17. See many other places cited by worthy Mr Rutherfoord in his book of the Covenant Pag. 25.255. where both in the N. T. and to the LXX, version of t • e old 〈 in non-Latin alphabet 〉 hath his imp • rt. And this t • u • h is abundantly made out by our Orthodox Divines, writing against the Socinians ; so th • t I need say no more of it; only I • hink, such as a •• ert the Re • empt •• n pu • chased by Christ to have been a mere Gen • ral Possible R • demption, do strengthen the hands of • he Socinians; and join wi • h them against the Or • hodox: but these Quakers, with their old friends the Arminians, will join w • th Socinians, or any, rather than with truth; and we have seen alrea • y, in how ma • y t • ings, this man taketh part with the Socinians. But to our purp • se, • uch as Christ did thus die for, and in their room & place, are accounted to • ave died in Him, & so freed: as in Ter. Proillo te ducam. Ego prote molam ▪

28. Moreover (17.) If we consider the furniture, whic • Christ as mediator had given to him of the Father, we shall see mo • e of the unrea • onableness of this Opinion, which this Quaker, with the Arminians, embraceth: Not to speak of what he had as God, the Fathers Fellow and Equal, let us but take notice of that c • mmunicated furniture, which he had as Mediator between God and man, 1 Tim. 2:5. and our Immanuel, 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, Zech. 4 12. He was full of grace and 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 pl • ased the Father, that in him should all fullness dwell Col. 1:9. In him are hid all the treasures of wisdom and 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. • 1:1. 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 • . Sure, this was no uncertain end, nor l • st to the discretion of Free will. So Isaiah 11: • . And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, &c. Sh • l all this be, and further shall righte • usness be the girdle of his •• mes, and faithfulness the gir • le of his reins verse 5. And • ay 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 t • e Lord, as the waters cover the sea? Ver. 6, 7, 8, 9. How absurd is it to imagine this? And yet so it may be, by the Quakers opinion. All this furniture saith, that it was no Uncertain G • neral End, which he had before his eyes, in undertaking this work; and the Father in sending him, and granting to him this fullness

29. Add to this (18.) The Titles and Relations, which Christ took upon Him for they cannot be mere in • igni • icant and empty Names. He is called a Redeemer Esa. 4 • :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 and Deliverer, and yet no man Redeemer or delivered? No: He hath a redeemed company, whom he owneth as such Esa. 35 • . & 43:1, 2 • . & 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. 4 • :3, 11. & 45:15, 21. & 63▪ 8. Luk. 1:47. & 2:11. John 4: • 2. Act. 5:31. & 13:23. 2 Tim. 1:10. Tit. 1: • . Ephes. 5:2 • . 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 and 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. 31:3 • . And therefore He must have a Wife and a Bride I • h. 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 Bo • y Ephes. 1:23. Rom. 12:5. Ephes. • :4. Col. 3:15. & 1:24. & 2:19. Ephes. 4:6. & 5:23. & 3:6. He is called the Vine stock, and shall he have no Branc • es? John. 15:1, 2. &c. These things mi • ht be further enlairged and pressed; but we s • all haste forward.

30. ( • 9.) Our Adversaries say, That Christ by his Death and passion did Absolut • lie, even according to the Intention of God, purchase Remission of sins and Reconciliation with God, and that for all and every man: Ot • ers say conditionally: But withal as to the application of this purchase it is made to depend upon faith: and so they distinguish betwixt Impetration and Applicati • n. 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; or as this Quaker, who in effect saith, that it may so fall out that there shall be no Application, for all this Impetration. But we assert, that both Impetration and Application, in re • pect of the design of the Father, which is absolute a • d certain, and the Intention of Christ the Mediator, which is fixed and p • remptory, are for the same individual persons; so that for whom soever God 〈◊〉 Christ, and Christ came to purchase any good, unto these same sha • l it actually, in due time, and in the Method and manner Condescended upon & prescribed be given; and upon them, and 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 Impetration; And sure, Christ was herein a Rational Agent: Nay, it was the Intention and 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 co • e 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 and 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 and Unconcerned; either of which to affirm were blasphemy. (4.) The very word Impetrate, having the same force and 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 and 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 and 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 and 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 t • ing, may never be Bestowed, or the Bestowing of it hangeth and dependeth upon an Uncertain Condition, which may never be performed? (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 and 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 gi • en 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 h • aled. So R • m. 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, whic • is the thing Impetrated see also Heb. 10:10. (9.) If Christ's Intercession be for the same persons, for whom he Died, t • en the Application is to the same; for this Intercession of Christ is in order to t • e Application: But that Christ's Intercession is for the same persons, for whom h • died, we shall see hereafter (10.) If all things be ensured to such, for whom Christ died, then certainly this Application cannot fa • l: 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 express • on, which importeth the great • st 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, and Salvation; so that such, as he died for, shall certainly, in due time, and after the method prescribed, be Justified and 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, and 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, and to bring us to God, &c. so that more needeth not be added h • re.

31. (20.) For further confirmation of this, and because our Adversaries think to salve the forementioned separation of Impetration and 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 Conditionally, that condition, whatever it be, must in equity be revealed to all. I know this Quaker will grant this, and say, that it is revealed to all persons, come to age; but how this is, and what he understandeth hereby, we shall afterward have occasion to inquire: However, others are put to sory shifts here. (2.) Either God and 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 and designedly intended for them, than for the rest: and upon what account, and 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 t • is 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, and which he alone could work in them, and 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, and 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, and 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, and so obtain nothing: but to Ourselves only, who make ourselves to differ; and so may we sing praises to ourselve, and 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 i • is done either Absolutly, or Conditionally: If A • so • utely, t • an 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 creat • ts own object; for Faith in the death of Christ is ordinarily given as the Cond • t • on, 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 • he 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, ( • aking the word conditionally not properly, as it the performance of that condition, did in proper law • ense procure a right to these mercies; for through the merits of Ch • ist's blood have we a right properly to all • ; but improperly as denoteing nothing but the Method and way of Go • 's bestowing the blessings purcha • ed, fi • st this, and th • n, upon the souls acting o • that, another; as for exam • le, fi • st faith, then upon the souls acting o • Faith, Just • fication, then Sa • ctification &c. and upon the souls acting of Sanctification, Glo • ification) but the de • th of Christ cannot therefore be called Conditional, more than th • will or purpose of God can be called conditional, because some of the things willed, may depend • pon other, as upon a condition (9) Then by performing th • Condition, man should • rocure to himself a Legal Right▪ and Title not only to the d • a • h of Christ, bu • • o Justification, Adoption, Sanctification, yea and to Glorification; yea and that a more near and effectual Title and 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 Remote & Common to such, as shall never have any p • ofi • e by it; but the other is C • rtain, Particular, Proxime, and giveth possession, jus in re. (10.) Then Christ's blood, as shed upon the cross, was but a Potential thing, h • ving no power or virtue in itself to redeem any, it was but a poor Potential price: and all its virtue of actual purchasing and procuring is from man's performing the Condition; this, and this only, giveth it Power and Efficacy: and so Christ is beholden to man for giving virtue unto his Blood, and making it effectual, which before was a dead ineffectual 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 and 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, and without limitation, said that Christ died for all Conditionally? (12.) what will this Quaker say, as to infants? did Christ die for them Conditionally? But he must say, that Christ died not for them at all, because they have no sin: where is then his Universal Redemption? Infants, sure, make a great part of mankind: and therefore the Redemption, from wh • ch they are excluded, and of which they have no need, cannot be called Universal.

32. For Further confirmation of our 19. Argument, and 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 Prist he entered into heaven H • b. 9:11.12. • ow to appear in the presence of God for us verse. 24 to prepare a pla •• Job. 14:2. & to act the part of an Advocate, inte • ceding 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, and Death are so the same persons, will be, and must be denied by our Adversaries: But to us it is most manifest from these grounds 1.) To Inte • cede and pray are as Essential and 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, notwithout 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 Red • mption 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 and Compleet High Priest; or not faithful to perform all the O • fices 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, and are intended and 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, th • t he prayeth not for the world, but for others, distinguished from the world, John. • 7:9. (5.) As His Death was for such as the Father had given him (as we saw above) so his Intercession and 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, and 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. • :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, and 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 and boasting, nor security from Accusations: Yea rather that is risen again, &c. (9.) So that the separating and 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, and Comforts are gone: And so there should be no force in that, who is he that condemneth, it is Christ that died? Rom. 8▪ 34. And a poor soul might be had saved, but not to the uttermost, contrary to Heb. 7:25. (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 and Son, that the mediator should mediate both by Price and by Prayer▪ And he could not but know, for whom he purposed and 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: and his appearing is in his own blood, whereby he obtained Eternal Redemption Heb. 5:12. and so his Intercession must be for all, for whom the Oblation was, and 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, and procuring cause of God's divideing him a portion with the great, and 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 intercession 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 and 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, and 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.

33. The point we are upon will be further clear, if we consider (22.) That Christ's death was a Redemption, and we are said to be Redeemed thereby Gal. 4:5. and 3:13. Rom. 3:24. Ephes. 1:7. Col. 1:14. 1 Pet. 1:8. Revel. 5:9. Tit. 2:14. And therefore, all such, as he laid down this Redemption, or Redemption-money for, must of necessity be redeemed and saved; and consequently he died not for all, seeing all are not redeemed and 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. and 〈 in non-Latin alphabet 〉 1 Tim. 2:6. That all such, for whom this Redemption-money was paid, and 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 and 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. and forgiveness of sins, is with justification, & hath blessedness attending it Rom. 4:6, 7, 8. (3.) Salvation necessarily followeth upon this Ransom and Redemption, as is clear 1 Tim. 2:4. compared with verse. 6. (4.) This redemption is from a vain Conversation 1 Pet. 1:18. and 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 and satisfaction; for 〈 in non-Latin alphabet 〉 is a Redemption from evil by the Interveening 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, and its Curse and 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, and so it was his own Ransom; and therefore must have been paid, upon a certain design of actually Redeeming and delivering from Sin, Satan, Death and 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. (1.) Seeing the Lord jehovah might have refused to free the sinner, upon any Redemption or satisfaction offered, and exacted all of the sinners themselves, that they lay under by the law, it was a great condescendence in love of this great Lord, and a gracious act of Sovereignty, to accept of a mediation; and of Love and free grace to provide a Red • emer; we cannot but in reason think, that His good pleasure did regulate this matter, as to the Persons, who should be Redeemed, and as to the manner and 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 • edeemed; the Lord having intended, in the contrivance of this Redemption, the certain Salvation and Redemption of those, who were condescended upon, & of none else; and the Intentions, Designes and Purposes of God are not vain nor frustrable.

34. Further (23.) Christ's death had a real Merite 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 and Purchased hereby, was a General, Uncertane, and merely Possible thing. If it had a value and worth in it, (as no question it had) to purchase and procure grace and 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 and granted, in due time? To say, that all was susp • nded upon a condition, is to make 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.

35. (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. and 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 and 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 and Voluntary Purpose of bestowing such and such benefits, to such and such friends; and so it is the Testatours letter will, whereby he willeth that this legacy be given to this person, and that to another. It is true, men may insert some conditions, as to some legacies, because they are but men, and know not contingent future things, nor have they the wills and 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 uncertanty 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, and that what legacies he left to be bestowed, upon such and such conditions, he left not the matter at an uncertanty; for the condition itself was bequathed, 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; & 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 fl • ck Luk. 12:32. and a peculiar select number • 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. and 4:7, 30. Ephes. 3:6. Heb. 1:14. and 6:1 • . and 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 and 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.

36. Christ's death moreover (25.) is to be considered, as the death of a Sponsor and 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 and 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 and 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. Nor 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 and stead, as their Cautioner, and 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 and virtually dying in him, and with him, must not, in justice, be made to pay their own debt, and 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 freed in the time appointed: for he bear 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 lifetime ubject to bondage Heb. 2:14, 15.

37. 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 Socinians : 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 bear 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 and 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 and fit 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 〉 .

38. 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 the 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 f • esh Heb. 9:13. So certainly this Real and Perfect sacrifice must have a Peculiar and Real Effect and 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.

39. Add to this (28.) How upon this Sacrifice, which Christ offered up, in his death, we read of a Reconciliation made Ephes 2: • 6. and that he might Reconcile both unto God, in one body, by the cross, having slain the enmity, by it, or in himself 2 Cor 5:10. when we were enemies we were Reconciled 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 varience, 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 and Wrath were not appeased and 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 and 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 and 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: and he assureth us, that all such, as are reconciled to God, by the death of his Son, shall be saved Rom. 5:10.

40. 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 Death, which was to be, in the time appointed & designed by Father & Son. When one promiseth a sum for redeeming of so many slaves, and 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, and 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 as are dead, & that he knoweth to be dead many years ago, & so uncapable of Redemption.

41. 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 intend 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, and 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, and 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, and which he alone can work, but will not? Must we thus ascribe such intentions to God, as must hang upon man's will, and 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.

42. Moreover (31.) This doctrine of Universal Redemption is derogatory to the solid consolation of the Redeemed, and Weakeneth the grounds of their long; and therefore it is not to be admitted. This Argument is fully and solidely prosecuted, and vindicated from what can be allaiged against it, by the learned and solid divine Mr Durham, in his Comment on the Revelation Pag. 304. and 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 ourselves, out of every kindred, and tongue, and people, and nation, and have made ourselves unto God, Kings and Priests: For whereas Christ by his blood redeemed all of every kindred, and tongue, and people, and 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, and to whom he purchased by his blood and death, as much, as for us; as Adversaries say. So that I see not how Arminians and Quakers, can think to join in this Song, and have any share of this Consolation, which is solely founded upon the Redemption of Christ, as a peculiar and 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 evert 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 and the Mediator; and 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, and make no 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.

43. Again (32.) If the Redemption of Christ be Universal, and Conditional: 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 say, 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; and 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.

44. So (33.) we may thus reason: Either Christ's Redemption is Conditional and Universal, as to the Price laid down and Satisfaction made; or as to the Application and 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 and 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 fulfill the condition, should be redeemed. I Answer If it was an Absolute satisfactory Ransom, and accepted as such, something must have been purchased thereby, and all behooved actually and really to be delivered from the Law and 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, and 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 and Really Justified by him, and not have a mere Possibility of justification.

45 Further (34.) We may thus argue, If Christ died for all and 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 and 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, and no other 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 and 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, and so in infinitum : which is absurd.

46. 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 and Philanthropie, towards all and 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 and 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 disswad him therefrom. (4.) An Universal gift of all to Christ, or an Universal gift of Christ to all; that is, a Will and 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 and Glory, in and by him, to all Mankind without exception, upon condition of acceptance; as also an offer of Faith, Repentance, Conversion, with all the con • equ • nces thereof. (7.) An Universal will in God to call into this Covenant, and unto the Participation of the benefits th • reof, all and every man. (8.) An Universal execution of this will, or promulgation of this Gospel or New Covenant, unto all and everyone, by common favors and benefits bestowed or all, whereby all are called to believe in a merc • full pardoning God; and all have abundance o • Mercies and Means of Recovery and 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 ce • taine duties and means for their Recovery by Faith and Rep • n • ance. (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 and Sentence on all, in the great day, only according as they have performed the new Gospel conditions. (12.) Some also add an • niversal Subjective Grace, whereby all are enabled to perform the conditions of the new covenant. (13.) Universal proper Fruits and Effects of this death, whereby all the outward favors, that Heathens enjoy, are said to be purchased for them by Christ: and why not also what Devils enjoy?

47. Finally (36.) This assertion of Universal Redemption laith the ground of, and 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 and the same with that, as to kind, and 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, and 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 and acquire to himself a right to and possession of the Life promised, in, by, for, through and upon the account of his performance of the Condition of Faith and new obedience, now imposed in the Gospel; and all the difference is, that instead of perfect obedience to the which was the condition of the first covenant, now Faith and sincere Gospel Obedience is made the condition: And thus we can no less be 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, and of making the reward of debt, and 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, and 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 and fruit of his Death & Merits) can be no more, than a very remote ground of Right to Life and Salvation, unto any person; for it is made Universal & Common to all, so that all have equal share therein, and 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 and 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 and 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 regaird 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 bein • hereby only accounted to be imputed, in that it hath procured, that our own Gospel Righteousness, Faith and 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, and 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 acquan • ed therewith cannot be ignorant; & it is obvious, how opposite this is unto w • at 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 i • 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 heirs, according to the hope of eternal life. And Rom. 3:20, 21, 22, 24. Theref • re by the deeds of the law there shall no flesh be justified—but now the righteousness of God without the law is manifested—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: and with all how dangerous this is, if put into practice; or if men act & ilve accordingly, every serious exercised Christian knoweth.

48. Having thus briefly laid down our grounds for a Particular, and against an Universal Redemption, we come to see what our Quaker saith for Universal Redemption, which he supposeth to be so clearly asserted in Scripture, that hardly any other article of Christian Religion, can compare with it, as to this: but the confidence of a Quaker, acted and led by a Spirit of delusion, is no convincing argument to me. Let us see his grounds. He citeth Luk. 2:10. & addeth He saith not to a few of the people: but if the coming of Christ had not brought a Possibility of Salvation unto all, it might rather have been called tideings of great grief to the m • st part of the people. Answ. If Christ had only brought a Possibility of salvation with him, the Gospel had been the tideings of joy to no flesh: for Salvation upon a Condition Impossible, is no salvation, 2. Did Christ bring a Possibility with him to the damned? if not, where is his Universal Redemption? 3 It is said here, to be to all people, because the Offer, and Means thereof, were not now to be limited to one Nation of the Jews, as formerly; but the Lord was to have a people out of all Kinreds, Nations, Tongues, & Languages: yet Christ was not sent to all Universally, for he was to reign over the house of Jacob Luk. 1:13. and was to save his people from their sins Mat. 1:21. And that not Possibly only, but Really. Luk. 1:69, 70, 71, 72, 73, 74. Which is not verified of all Universally, but of all his People, who are in due time, delivered Actually and Really, out of the hands of their enemies, and made to serve him without Fear in Holiness and Righteousness; and have Actual Remission of their sins, through the tender mercy of our God, whereby the day spring from on high hath visited them &c. verse. 74, 75, 77, 78, 79.

49. Nor (saith he Pag. 70.) had the Angels had occasion to have praised & said, on the earth peace, and goodwill towards men. Answ. Much less had they sung thus, if all the salvation, that Christ brought with him, had been a mere Possibility, a may be, that might never have been: but the ground of the song is clear with us, because Christ was certainly to have a Chosen Flock, a Redeemed Company, out of all the coasts & corners of the earth, who should be Reconciled unto God, and enjoy the fruits of his good will toward them. He alleigeth next Christ's commission Mark. 16▪ verse. 15. to preach the G • spel to every creature, adding that of Paul Col. 1:28. But (1.) This will no more prove, that Christ died for all men, than for Devils, & Beasts: for they are creatures. (2.) Christ's commission now, when the partition wall was taken away, by the death of Christ, Ephes. 2:14. is enlarged: He formerly did limit them to the Jews, to the lost sheep of the house of Israel, & expressly forbad them to go into the way of the Gentiles, Mat. 10:5, 6. but now he sends them through the World, to preach to all Indefinitely, without discrimination Mat. 28:19. because the Chosen, who were to be brought in, by preaching, were scattered through the Nations. (3.) How will this then prove an Universal Redemption, when the very enlarging of the commission doth demonstrate the contrary, as • o the ages preceeding the death of Christ, & the grant of this enlarged commission? (4.) From the preaching of the Gospel to all indefinitely, by Men, who know not the hidden Counsels & Purposes of God, to infer an Universal Redemption, is no rational way of argueing: Men must preach to many indefinitely, for the Elects sake, whom the Lord may have among them, as Paul did at Corinth, where the Lord had much people Act. 18:10. And sometimes we find the Lord would not suffer them to preach to some Act. 16:7.

50. But saith he furt • er. The Gospel inviteth all, & will God m • ck any whom he inviteth and calleth to come to him? Sure, if Christ hath not died for all, and made salvation possible to all, Ministers should be sent out to mock people, when they are sent to command all to believe, that Christ died for them : This is the sum of what he largely discour • eth, and is to no purpose; for it is founded upon an untruth, to wit, that the preaching of the Gospel, is a commanding of all to believe, that Christ died for them: while as the Gospel commandeth such, to whom it is preached, to flee to an all-sufficient Savior, in the sense of their sin & misery, & conviction of their impotency to save themselves, and in the faith, that there is not another name given among men, by which we must be saved Act. 4:12. And truly, this name is an all-sufficient name, there being herein salvation for all that will come; and none by the preaching of the Gospel are debarred, who do not by willful unbelief debar and exclude themselves; for thus hath the Lord, in his deep wisdom, contrived the business. And this preaching of the Gospel doth not properly and directly declare the secret purposes of God; for secret things belong not to us, but unto the Lord our God, but those things, which are revealed, belong to us, Deut. 29: verse. 29. And the preached Gospel pointeth forth the duty of such, to whom it is preached, and this word of command is the only Rule of people's duty, and not the hidden and unseen Purposes of God. It is true, the fixed preaching of the Gospel, in a place, may say, that it is probable, God hath some people there: and it certainly telleth us, that all such, as do believe the Gospel, and obey it, shall be saved, because of the fixed and indissoluble connection betwixt that, which the Gospel requireth, and salvation. And though the Lord send his servants upon the same errand, that he sent Isaiah Chap. 6:9, 10. and that Christ himself was sent upon John. 12:37, 38, 39, 40. and Paul Act. 28:25, 26, 27. we must not say, that the Lord is mocking, more then that he was mocking Pharaoh, when he sent Moses to him, commanding him, to let the people of Israel go. It would become us rather to adore and stoup. And this may satisfy for an answer to what he addeth in the end of §. 6. Pag. 71. though it be not to the present business. But to close this, what can all this say, for Universal Redemption, seeing the Gospel & the Ministers thereof are not sent to all and every person, in every corner of the world, and that in all ages?

51. He proceedeth Pag. 71. §. 7. and tells us. That he remembereth not one passage of Scripture, where it is said, that Christ hath not died for all : And it may suffice, for answer, to tell him, that neither do we remember one place of Scripture, where it is said, that Christ hath died for all men, or for all and every man. And if he think, that the Scripture speaketh this sufficiently by consequence: We have shown above, that the Scripture saith sufficiently by consequence, that Christ did not die for all, but for a select company. He citeth 1 Tim. 2:1, 3, 4, 6. (as did the Pelagians of old, as August. showeth lib. 4 contra. Iul. c. 8. Enchir. adlaur. c. 103. & lib. de Corrept. & Gratia. c. 14. & all the Arminians of late. And after some discourse hereupon, he reasoneth thus therefrom Pag. 72. For whomsoever we may pray, to him salvation is possible. But me may pray for Salvation to everyone, in the world. Therefore salvati • n is possible to everyone. The assumption (he should have said the Proposition ) I prove thus, No man is obliged to pray, nor may he pray, for that which is impossible: But every man is commanded to pray for all. Therefore it is not impossible. Again, No man is bound to pray but in faith: But he who prayeth for what is impossible, cannot pray in faith. Therefore. Again, what God willeth, that is not impossible: But God will have all Men to be saved. Therefore, it is not impossible. Finally, for whom Christ gave himself a price of redemption, to them Salvation is possible: But Christ gave himself a price of redemption for all. Therefore, &c.

52. There is no difficulty to loose all the man's Arguments, if we premit this, that by Possible here, is meaned such a thing, as may be, not only in itself and abstracting from the decree of God (for if this be his conclusion, he concludeth nothing, but fighteth with his own shadow) but such a thing as may be in respect of the decree, that is, that is such a thing the contrary whereof is not decreed by God. So that by a thing possible or impossible here, is not meaned what is simply so, and in its own nature, but what is so ex hypothesi. This presupposed. I say (1.) That his first assumption is false, viz. That we may pray for everyone : for John tells us 1 John. 5:16— there is a sin unto death, I do not say, says he, ye should pray for it. And the text no more faith, that we should Pray for every Man, than that we should Give thanks for every man verse. 1. And who will think, that we are bound to give thanks for the happy state; and good condition, yea and for the salvation of Apostates, and Enemies to the Gospel, and for Antichrist, and all most prodigiously flagitious persons? And thus his whole Argument from this place concludeth nothing, though what he addeth in confirmation of the Proposition were all true, for the Assumption being false (and he saith nothing to prove it) the argument is null. Yet for further discovery of his weakness. I say (2.) The Prop • sition is false: for the decree of God, which maketh things possible, or impossible, in the sense, wherein we take these terms here, not being revealed to us, is no rule for our prayers, but the Revealed Will, and Law of God, that is the proper and only ground of Obedience. (3.) His confirmation of this is no confirmation, for it concludeth not the Proposition denied, Nor doth it conclude the Assumption; but is really the first argument dressed up in equipollent terms; and so must be satisfied with the same answer; for it is false, that every man is commanded to pray for all. Infants are men, and yet they are not commanded to pray for any, far less for all, No man is commanded to pray for all men, as we shown, far less for all, devils and damned, and all dead, and all creatures; for these come under the term all. Again, I say, it is false, that no man is bound to pray for that which is impossible, in respect of God's decree: I may pray for the life of my Father, or my friend, and yet it may be decreed by the Lord, that he shall die: But I must pray therefore with submission to God's holy will and pleasure, if he thinketh fit, and have not decreed the contrary. Christ foretold, that Peter should deny him thrice; and because it was impossible that Christ should be a liar, it was also impossible, upon this supposition, that Peter should not so deny his master; yet it was lawful for Peter to pray against th • s, much more may we pray for the salvation of such, as it is impossible not to perish, in regaird of the decree of God, seeing that decree is not revealed to us, as to such and such particular persons, for whom we pray. (4.) His next argument seemeth to be a proof of the proposition of the second argument, for it seemeth to conclude; that no man is bound to pray for what is impossible. And as to it, I say, it is true, no man is bound to pray, but in faith, that is in confidence, that what he prayeth for is Lawfull, and consonant to the revealed will of God; and that if the Lord seeth it good, and good for him, being a believer, it shall be granted; and this includeth, an holy submission to the supreme will of God, as to what is not revealed, and a submission to his wise providence and care, and to his supreme power in disposeing and giving out the good things promised, when, or a • what time, and in what manner and measure, he seeth meet and expedient. But that no man can pray in faith for what the Lord hath not decreed to do, or grant, I deny for reasons already given. It was impossible, but Christ should have died, for, for that end came he into the world, and he came to suffer the wrath of God, for sin; and yet he prayed John. 12:27. father save me from this hour. And I suppose this Quaker dar not say, that this prayer was not in faith, But it was, it is true, with submission, as the next words evidence, and is clear Mat. 26:39. So should our prayers be, with submission, and if it be possible. (5.) As to his next argument; to the proposition, I say. What God willeth, with his will of Purpose, Decree and Resolution, which is about events, is not impossible, it is true; for it is certain, and is not only possible, but a thing that shall certainly come to pass, for who hath resisted his will? and He is of one mind, and who can turn him? His will thus is Effectual. But the Assumption is most false in this sense, for if God would thus have all men to be saved, they should all be certainly saved, unless by all men he understand not all and every individual man, but indefinitely. his own Elect, among all Nations, Kinds, and Sorts of people, whether High or Low, Rich or Poor, Greek or Barbarian, Jew or Gentile; and if he take it in this sense, his Conclusion will be most sound, and we shall accept of it; yea we shall say more, to wit, That most certainly, all these men shall be saved, yea, that it is impossible it should be other ways. But again, as to the Proposition, we say, what God willeth, by his Command and Precept, may be & oft is impossible, in respect of God's decree, for God commandeth all men, (it may be devils and damned, who remain God's creatures) to love him perfectly with their whole soul and mind and strength, and yet this is not now possible. And so, as to the Assumption, though God should will thus all men to be saved. (which yet is not true, because, the Gospel, which bringeth salvation, is not revealed to all men) it would not follow, that it were possible, that all men should be saved (6.) As to his last argument, I say, for whom Christ gave himself a price of Redemption, to them salvation is not only Possible, but Certain: And as to the Assumption, That Christ gave himself a price of Redemption for all, is true in this sense, that Christ gave himself for all his Owne, all his Sheep, all his People, all that were Given to him of the Father, all that shall be Saved, all the Elect, of whatever Nation, Kindred, Tongue or Language, or whatever Condition they be in the world, Magistrates or Subjects, Rich or Poor, Jews or Gentiles &c. But it is not true, in this sense, that Christ gave himself a ransom for all and every individual person, for he gave not himself for Devils, who yet may come under all; nor for Infants (as himself must confess, seeing he said above, that they had no sin, but must certainly be saved) and yet Infants come under all ; nor for the Reprobate (as we proved above) who yet come under all ; to say nothing of all other Creatures; Birds and Beasts, &c. who may come under this all.

53. Thus might we dismiss this place, as making nothing for what he did adduce it for, notwithstanding of all his improvement thereof; But yet, that we may give him full measure, pressed down, heaped up, and running over, I shall add a few things, which may serve not only to clear this place, but also to discover the invalidity of his and others reasoning, from other the like passages. As first, Though the term all. & all men, & the like, in a necessary matter, be taken for all and everyone, without exception of any man, as Act 17:26. and 1:24. Rom. 3:12. and 5:12. 2 Cor. 5:10. 1 Tim. 4.10. I am. 1:5. Phil. 2:10, 11. yet in contingent matters, it is oft taken, for all Kinds, pro generibus singulorum, as Luk. 11:52. The pharisees tythed all herbs, that is, all kinds of herbs, Act. 10:12. all four • ooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air; that is, all Sorts and Kinds: see also for this Mat 5:11. Mat. 4:23. Luk. 18:12. Rom. 14:2 Mat. 8:53. 1 Cor. 1:5. and several other places. And here, the very circumstances of the place evidence, that it must be so taken; not as if it were necessary thereby to assert, that out of every particular distinctive condition of men, God would take some; for if such a positive sense were urged, it would follow, that some of the damned, some of finally impenitents, and the like, should be saved: but it must be taken in a Negative and Restricked sense, thus, That there is no condition of men, (meaning Civil, Political, or Rational conditions) now excepted; no Nations, no States, no Sexes, no Ages, and the like, of such as are salvable, now excepted: And that thus it is here to be taken, is manifest, for (1.) we cannot suppose, that the Apostle would have us praying for all and every individual person breathing, in particular; for it is impossible, that we should ever know many millions of persons, living in the world. (2.) Nor are we bound to give thanks for all that we know, as was said; and yet the Apostle urgeth thanksgiving for all, as well as prayers and intercessions verse. 1. (3.) Further the Apostle addeth verse. 2. a restriction to some Kinds, confirming this, saying, for Kings and for all in authority, giving us to understand, what he meaneth by all men, even all Kinds, & Degrees, without exception of that kind, which, at that time, was most opposite enemies to the Gospel. (4.) The reason added verse. 3. confirmeth this, for this is good and acceptable, in the sight of God, our Savior. Now it is elsewhere declared, that it is not good & acceptable to pray for every individual person, as for example, for such as have sinned unto death. (5.) Which is further strengthened by what is added verse. 4. who will have all men to be saved, and to come to the knowledge of the truth : for neither will God (if we take this will, for God's Purpose, Determination and Decree, as we must (in my judgment) take it here) that all and every man shall be saved, otherwise all should be saved in effect, else we must say, that God is not Omnipotent, or Able to do all, and effectuat all that he willeth, which who, that would nor blaspheme, dar say: Or that • is will is but like man's, a Raw, Uncertain, Dubious and Mutable Wish & Velleity, frustrable by man; which would be no less blasphemous. ( • .) Further, that in the end of the verse, and to come to the knowledge of the truth, being willed by the same will, b • w • ich the Salvation of all is willed, doth clearly signify, who this all men are; to wit, not all and every individual person, but all Sorts and Kinds, without special exception of any: because, 〈◊〉 that willeth all and every individual person t • come to the knowledge of the truth, if his will be real (as we must suppose God's will to be) must also will to give to all and every individual person, the means, whereby this k • owl • dge of the truth might eventually and effectually be produced; and so not only will the granting of the Means, but also the ble • sing of them, and making of them Effectual. And can this be said, as to all persons, that ever lived upon the earth? Was it true, even as to Nations, under the Old Testament? See Psal. 147:1 • , • 0. And is it true, as to every individual person, under the New Testament? Then certainly all shall be saved, for this knowledge of the truth is saving, being here connected with Salvation, as the only mean thereunto. But the Apostles word verse. 6.— to be testified in due time, saith that all, in all ages had not so much as the external report of this mediator between Go • and men, Christ Jesus; but that there was a due time appointed, wherein the news of it should come to all people indefinitely, without exception. (7.) And that this all men must be taken indefinitely, as pointing forth the largeness of the Gospel Dispensation, in opposition to what it was under the Law, so that now no Nation, no Ranks or Qualities of people are excluded, is manifest from verse. • . where he tells us, that he is appointed and ordained a Preacher, an Apostle, and a Teacher of the Gentiles ; so that now the news of the Gospel are not to stay within the confines of Judea, and to be reported only to the Jews, sometime the only people of God, but to the Gentiles, and to the Gentiles in general, without any limitation or restriction to country, or tongue. (8.) Not to speak of the Necessary Restriction, to some, which we show above to be manifestly held forth, by the word Ransom. That word, which the Apostle hath verse. 8. I will therefore that men pray everywhere, may contribute to clear our sense of the word all, For this everywhere cannot be understood collectively, as everyone knoweth; for Heaven and Hell, Water, Earth and Air, and all the places among the Antipodes, are a where, and we cannot think that the Apostle enjoineth us, to pray in all these places: but his meaning is, that in whatever country, or place, of the habitable world we be into, we should pray; no place being now excepted, and no place particularly designed, as under the Law, for our more solemn worship.

54. Next, the term all, &c. in multitudes of places cannot denote all and every person without exception, but a great or a promiscuous Company (and so it is a kind of hyperbolick expression, which the Scriptures are no strangers unto) as Mark. 15:14. Ier. 13:19. Luk. 7:2 • . Exod. 9:6. Mat. 3:5. Joel. 3:28. Act. 2:5 17. Exod. 28:15. Revel. 13▪ 8. 1 Tim. 4: verse. 15. Act. 4: verse. 16. 1 King. 10: verse. 23. 1 Chron. 14:17. & 32:23. Esth. 9:2. Luk. 13:17. 1 Cor. 4:17. & 1 • :30, 51. Col. 3:11. 1 Cor. 14:24. Heb. 8:11. 1 Cor. 9 19. And many moe, which might be named. There must therefore of necessity be limitations; how else shall we expound that Rom. 11:32. (to name no moe) For God hath concluded them all in unbelief, that he might have mercy upon all. And so we must (else we shall make odd work) interpret those universals, according to the subject matter spoken of, and the circumstances of the text, with other Scriptures, contributing to the cleating thereof: And we are persuaded, that there is nothing, neither in this text, nor in any other, where such particles of Universality are used, as to the matter, about which we are now speaking, to w • t, concerning the Special Benefits and Saving Favors of God to men, that will enforce such an interpretation, as will include all, without exception, as our Adversaries allege: Nay, or can rationally contstrain us to suppose, that Christ died for a Ransom for any, except the Elect people • o God.

55. Nay thirdly, if this be not admitted, but our Adversaries will urge the full force of these particles, and the like, as the world, and all nations, they must grant, that Saving grace and Salvation is also Universal: for then all men without exception must be drawn to Christ John. 12:32. all must savingly know God, and be taught of him Ier. 31:34. Heb. 8:11. all must receive grace John. 1:16. See further Isaiah. 12:5. Revel. 15 4. Psal. 72:11. & 86:9. Isaiah. 2:2. Dan. 7:14. Hag. 2 7. Gal. 3:8. Gen. 18:18. & 22.18. & 26:4. Esa. 25:6. Deut. 28:10. Psal. 97:6. Rom. 11:26. Esa. 40:4. Psal. 29:9. 1 Cor. 12:13. 2 Cor. 3 18. Ephes. 4:13. Luk. 16 16. 1 Thes. 5:5. 1 Cor. 11:4. Psal. 65▪ 2. & 22:27. & 66:0. Esa. 66:23. Mal. 1.11. John. 6:33. & 12 47. Isaiah. 25:8. 1 Cor. 15▪ 22, 28. & 4▪ 5. Revel. 5:13. Mark. 11▪ 31. So must they grant on the contrary, that all and every mothers son are Wicked, and consequ • ntly must purish, for they are also held forth wit • an Universality, I • r. 6: • 8. & • .2. Mic. 1:21. Job. 2:15, 16. & 5:19. John. 17:9, 25. 1. Cor. 1:21. • sal. 14:3. Rom. 3:12. And that God works all sinful actions in his people, because he is said to work all their works, Isaiah. 2 • :12.

56. Fourthly, it is to be observed, That these large Universal particles, as they are used, when the Lord is to express the great things under the Gospel, (for no passage can be adduced pointing out an universal extent of the good things of grace un • er the Law) so they only hold forth the largness of the Kingdom of Christ under the Gospel dispensation, which was not to be limited to the bounds of one Nation, or to the posterity of one Abraham ; but was to be extended to all Nations, Kinreds, Tongues, People and Languages, indefinitely, without any discrimination or distinction: And therefore these universals are used the more to enforce the belief of this truth, and to give it a deeper impression: for now, under the Gospel Oeconomie, the partition wall is taken away Ephes 2:14. and there is now neither Greek, nor Jew, Circumcision nor Uncircumcision, Barbarian, Scythian, Bond nor Free, but Christ is all, and in all Col. 3:11. Hence the Apostle tells us, that he had received grace and Apostleshipe for obedience to the faith, among all nations Rom. 1:5. See also Rom. 15:9, 10, 11, 12. So that now, the promise made to Abraham, that he should be heir of the world, Rom. 4:13. is fulfill • d; yet is not all the world universally so become his Children, as that all and every individual person are take in; but the Seed, scattered through the world; for the promise that he should be the heir of the world is through the righteousness of faith Rom. 4:13, 16. & in this respect was he the Father of many nations verse. 17. Gen. 17:5. not of all and every individual person; but of the seed in many nations. And, as I said, these general terms are used, the more to enforce this truth, which the Jews could hardly receive, being so in love with themselves, and acted with a deeply rooted prejudice against the Gentiles, an evil that cleave long unto the Apostles themselves, as is manifest by their questioning of Peter for going-in to Cornelius Act. 11. Hence we read so much of the rage of the Jews upon this very account Act. 13:45, 50. 1 Thes. 2:15, 16. But when the Lord was pleased to bear-in this truth with force upon his Apostles, and let them see, and make known unto them the mystery of his will, according to his good pleasure, which he had purposed in himself, that in the dispensation of the fullness of times, he might gather together in one all things in Christ, Ephes. 1:9, 10. And to make all men see, what is the fellowshipe of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ Ephes. 3:9. Then the Apostles, in their writings, both to refute the folly of the Jews, and to encourage the Gentiles, did use such general expressions, as we see: and particularly the Apostle John, who lived to see wrath overtake the nation of the Jews, and the Gentiles in great numbers brought in; but withal, to prevent any mistake, giveth a rule how to understand these phrases, when he saith John. 11:51, 52. And this spake he, not of himself, but being High priest that year, he prophesied, that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God, that were scattered abroad.

57. There is fifthly another thing considerable here, to wit▪ That we must distinguish betwixt the Gospel and the Administration thereof, as it answereth to the secret Counsel and Purpose of God; and so it is the mean, by which the Lord effectuateth the purposed and designed end; and as it answereth to the Revealed Will of God, and is his Law. In the first sense, the promises in the Gospel do peculiarly belong unto, & are made for the Chosen ones, the Elect company, for whom Grace and Glory is prepared; and for whom the Kingdom is appointed. In the second sense, they are held forth to all, to whom the Gospel is preached, as encouragements to the doing of that which is duty: as upon the other hand, the threatenings are held forth to all, to move the Elect to duty, and to keep them at duty, though in the secret purpose of God, they be appointed for the Reprobat, on whom, in end, they shall certainly be inflicted. In the first sense and consideration, the Gospel is in the hand of God alone, for He hath made a certain & firm connection betwixt Grace & Glory, Faith and Salvation, Justification and Sanctifi • ation, Vocation Effectual and Justification and Adoption: and betwixt all these and Final Redemption and Glorification. And He, in the time and manner, which please him best, worketh the one for bringing the other to pass. He Calleth whom h • will, and Iustifieth whom he will, and Sanctifieth whom he will, that he may Glorify whom he will; so that in this respect, we must look on all these blessings, as ordained for the same individual persons; and look on the death of Christ, the meriteing and procuring cause of these rich Favors and Blessings, as only intended for them, whom he intendeth to glorify: and must also look on the whole Gospel, as intended for them. But as to the Gospel, considered in the second sense, it is the Ministry and Word of Reconciliation committed unto Men, 2 Cor, 5:18, 19. who, as Ambassadors for Christ, must pray in Christ's stead that people would be reconciled to God verse. 20. The dispensation of the Gospel is committed unto them 1 Cor. 9:17. Ephes. 3:2. And because even these dispensators, ministers of Christ, and stewards of the mysteries of God 1 Cor. 4:1. being but men, and unacquanted with the secrets of the Decrees and Counsels of God, must speak to all indefinitely, beseech all, exhort all and every man, without exception, of those they are sent unto, and labor to present every man perfect in Christ, and to woo them to Christ, and to espouse them to one husband, that they may present them as a chaste virgin to C • rist 2 Cor. 11:2. Col. 1:25, 28. It is then a groundless mistake, to infer the Universality of the Purpose of God, from the Universality of the Offer; or to think that Christ died for all and everyone, because ministers must dispense the word, and hold forth Christ as an all sufficient mediator, and command all and everyone, to whom they preach, to believe and repent. It is unreasonable to make the will of God, as the supreme and absolute Disposer of all things; and his will as the only supreme Lawgiver, to be of the same complexion and latitude; or to infer the one from the other; for that were to commensurate Duty with the Event, as if nothing could come to pass but what were duty, and nothing duty, but what came to pass.

58. Once more sixthly, we would consider some further design, which the Lord hath, in holding forth the matter, in his Word, and in the mouth of his Servants, in such ample terms; to wit, to encourage poor souls to approach, and lay hold upon the offer, that is held forth, in such indefinite terms, that none, upon any real ground, may shift themselves from under the reach of the tender of the Gospel, who have a mind to the bargain: Hence it is not always said, that Christ died for the elect; for poor souls, under the conviction of guilt, and assaul • ed with the fea • es of hell, are ready enough to conclu • e themsel • es Reprobates, and to hearken to the temptations of Satan suggesting this; and so, to their own prejudice, reason themselves out of the reach of Mercy, and of the Merits of the death of Christ: Therefore hath the Lord, in the depth of his Wisdom and Goodness, so contrived the letter of the Gospel, that, though there be sufficient evidence of the truth, concern • ng the extent of the death of Christ, as a price and a ransom to justice, for the full comfort and establish • ng of the he • ts of believers; yet the matter is held forth, in its Administration and Dispensation by men, in such general terms, as may give encouragement to such souls, & keep them from desperate despondency of Spirit; for though they cannot see (as neither are they warranted at the first to inquire, and be anxious about it, but to hearken to the word of command, & obey • he call) that they are among the number of the Elect; yet they can see and are convin • ed, that they are sinners; and therefore is Christ said to die for the ungodly and for sinners Rom 5:6, 8. and it is said, that he came into the world to save sinners 1 Tim. 1:15. And if this should not satisfy (as an awakened soul, assaul • ed with temptations of Satan, can devise many evasions and shifts, to its own hurt and disadvantage) yet they cannot but crowd themselves in among Men ; and men and women that will come, are not excluded; and among the World, hence the world is mentined in this matter John. 1:29. & 3:16. & 6:51. 1 John. 2:2. Not that God designed, or Christ came to die for the whole World, or to take away the sins of the whole world, or to be a propitiation for the whole world; for this would say, that he came to redeem Devils, and to take away the sins of Beasts and Birds &c because they come under the word World, as well as men: but that in the administration of the Gospe • , which is not now confined to one land, as of old to Jury Psal. 76:1. But is extended without restriction, indefinitely to all nations, Ministers may be allowed to offer peace in the Gospel to all indefinitely, to whom they are sent to preach; and people may be the more encouraged to come over difficulties, and not to hearken to temptations, to hold them aback from Christ the Peace maker. Thus I suppose, this difficulty is sufficiently taken out of the way.

59. We proceed now to consider, what he saith further: Together with 1 Tim. 2. (to which passage we have spoken) he cited also John. 3:16. & would have us compare with it. 1 John. 4:9. & all which he saith of both is this: whosoever here is an indefinite term, whereby none are excluded. And what can all this say? An indefinite term is not universal, unless it be in a necessary matter, as this is not. 1 John. 4:9. we are told, that in this was manifested the love of God towards us, because that God sent his only begotten son into the world, that we might live through him. H • re is no indefinite term; nor is the world here the same with the world John. • :16. as every common understanding may see; for here it denoteth the Habitable World, which containeth inhabitants; and in the other place, it denoteth the Inhabitants themselves; and beside, I suppose, he will not say, that God sent his son into the habitable world, out of this design and intentation, that all the inhabitants thereof should live through him, that is, live the life of Grace, and of Glory; for all men have not Faith, and all • men will not be Saved; and what should disappo • nt God of his Intentions? is he not able to accomplish his Designes? If it be said, that man's unbelief standeth in the way. I answer Though man's unbelief standeth in the way of his own salvation; Yet as the Apostle saith concerning God's faithfulness Rom. 3:3▪ 4. for what if some did not believe? shall their unbelief make the faith of God, of none effect? God forbid: yea let God be true, and every man a liar, so say I, what if some do not believe? shall their unbelief make the unchangeable Purposes and Intentions of God of none effect? No; let God be Unchangeable, and every man a Changeling: and as for John. 3:16. On which our Adversaries build much, though this Quaker hath not the wit to improve what they have said, the meaning of the place is directly against them, for the words run thus in the original, 〈 in non-Latin alphabet 〉 , i. e. for God so loved the world, that he gave his only begotten Son, that all believing (or all believers, or everyone that believeth) in him might n • t perish, but have everlasting life. So that his death here is manifestly restricked unto Believers: and if our Adversaries shall prove, that either all are, or shall be Believers, we shall easily grant, without dispute, that Christ died for them all: And this is further manifest from the preceeding verse, unto which this is subjoined as a Confirmation, and connected by the particle 〈 in non-Latin alphabet 〉 for there Christ had said, that all and every believer in him should not perish, but have everlasting life, and verse. 14. as Moses lifted up the serpent, in the wilderness, even so must the son of man be lifted up : now lest Nicodemus should suppose, that because Christ had made mention of the brazen serpent, which Moses lifted up in the wilderness, the benefit of which was peculiar to the Jews, that therefore the benefit of Christ's death should re • ound only to the advantage of the believing Jews; our Lord showeth in the proof verse 16. the large extension of the death of Christ, to wit, that God sent not his Son for the Jews only, but for the Gentiles also whom the Jews looked upon, as devouted to destruction, and said that they should all be destro • ed in the days of the Messiah, and whom they ordinarily styled, the Nations of the world, (as is observed by such as are versed in the writings of the Rabbin's, and in the Talmuds ) To rectify therefore this mistake, Christ tells Nicodemus, one of the Jews Rulers and Rabbies, that God so loved the world, (that is, the Gentiles, whom they called the Nations of the world ) that he gave his only begotten son, that all believers even among them should not perish: and in the next verse. addeth moreover for God sent not his son into the word, to condemn the world, (that is the Gentiles) as they foolishly imagined, but that the world through him might be saved. See John. 6: v. 33, 51. 2 Cor. 5: v. 19. John. 4: v. 42. & 12 verse. 47.

60. He proceedeth §. 8 and bringeth another proof from Heb. 2:9. where it is said, that Jesus, by the grace of God, should taste death for every man. And thence he inferreth, that if he tasted death for all, then there were none for whom he did not taste death, & therefore there is none, that may not partake of the benefit of his death Ans. (1.) That for every man, in the original, is 〈 in non-Latin alphabet 〉 by an enallage for 〈 in non-Latin alphabet 〉 for all, and this tasting of death, was no other then dying; as Mat. 16:28. Mark 9:1. Luk. 9:27. John. 8.52. Shall we now think, that Christ died for all and every man, that is, in their room and stead (as 〈 in non-Latin alphabet 〉 importeth, Philem • .13. 2 Cor. 15:20. and always in profane Authors, when mention is made of one dying for another, and frequently also in the 70. version, as when David wished to have died for Absalom, and one King is said to have reigned in the stead and place of another,) and yet that many of these same men shall die for themselves, and suffer in their own persons, what Christ suffered for them? This is the import of this man's gloss: Nay, when Christ by his death, in the room of all & every man, did procure no more, than that they might partake of the benefit of his death, it might so have come to pass, that not one of all these all and everyone, should ever have reaped any good of his death. (2.) What we are to look upon as the proper import of this, and the like Universal term, we have shown above▪ And the Apostle here writing unto the Hebrews, who, as was said, fondly conceited, that salvation belonged to them alone, and that the Gentiles should reap no benefit of the Messiah, had ground to use the same; that they might see the Messiah was not for them alone. (3.) What these all are, for whom Christ tasted death, the text clearly showeth, when they are called Sones, who must be brought to glory, and not have a mere may be of salvation, and of whose salvation Christ is peculiar Captane verse. 10, the Sanctified, who are all of one with the Sanctifier, and his Brethren verse. 11, 12, 17. that belong to his Church verse. 12. The Children, which God had given him verse. 13. who were to be dilivered verse. 15. & did belong to the seed of Abraham verse. 16. and for whose sins he made reconciliation verse. 17. & whom he succoreth in temptation verse. 18. If this context do not sufficiently confute this conceit, we need regaird the Scriptures no more.

61. He addeth John. 3:17. & 12; 47. And then tells us, that by our doctrine, Christ should rather be said to have come to condemn the world; for if he came not to bring salvation to the most part of the world, but to augment their comdemnation, he came of purpose not to save, but to condemn the world Ans. Prejudice hath so far blinded this man's eyes, that he seeth not the beam in his own eye: He observeth not, that by his own opinion, this may be more truly said of Christ, viz that he came to Condemne the world, and the whole world; than of ours: for by his opinion, not one man might have been saved▪ because Christ only procured a mere Possibility, and no Certanty for any one man, as he supposeth: and can he be so blind, as not to see, that this is worse, than to say, that Ch • ist shall certainly save some, though the greatest part shall perish? (2.) was not Christ set for the fall of many Luk. 2:34. and for a stumbling block Isaiah. 8:14, 15. Rom. 9:33. 1 Pet. 2:7. Isaiah 28:26. Sayeth not Christ himself John. 9:39 for judgment I am come into this world, that they—which see might be made blind. See also John. 15:22, 24. But (3.) Our answer is this, that Christ came indeed to save the World, that is, his People, scattered up and down the world, and especially among the Gentiles, whom the Jews looked upon (as was said lately) as the Nations of the Gentiles, who were to be destroyed at the coming of the Messias: And all these he shall certainly save. And though, his first coming was not to act the part of a judge to any, (of which he speaketh John. 12:37.) yet I trow, his last coming will be in form of a judge Mat. 24:30. & 25:31, Luk. 9:26. 1 Thes. 4:16. Act. 17:31.

62. He citeth next 2 Pet 3:9. the Lord is—longsuffering to us ward, not willing that any should perish, but that all should come unto repentance ; and tells us, that it is like to Ezech. 33: ver. 11. (of which place we spoke in the preceding Chapter) and then addeth. That God's will taketh not effect; the cause is from us, which could not be, if we had never been capable of salvation, and if Christ had never died for us, but had left us under a physical impossibility of salvation▪ Answer (1) If these words be taken Universally, what will this man do with those, that outlive the day of their visitation, (as he speaketh) and are hard • ned judicially of God, and given up to a reprobate mind? is the Lord willing, that these should come unto Repentance? if not, what will he do with his Universality? Again, what will he say to those, whom God cutteth off in their younger years; and of those, He taketh away in the very act of sin, as He did Nadab and Abihu, the people of Sodom, the Bethshemites, Uzzah, Zimri and Cozbi ? (2.) If we be the Cause, that God's will taketh not effect, we must be stronger then God; for this Will of God is not his Command, but his will of Purpose: And so He must be a weak God, that cannot effectuat what he willeth, but can be hindered by weak man; but the Scriptures speak other ways of our God, and tells us that he doth whatsoever he will; and none can let, or hinder him. Dan. 4:35. Job. 9:12. Isaiah. 45:9. Psal ▪ 135:6. And that none hath resisted his will. Rom. 9:20. (3.) Free Will, I see, must be a very great and absolute Prince; for upon it hang all the effects of God's will and Purpose, and of the death of Christ; so that if Free will be ill disposed, none of God's gracious Purposes, Promises or Decrees shall take effect; and Christ, for all his Death and Bloudshed, shall not save one soul, or see a seed: and thus all the decrees of heaven are at Mans devotion, and Christ must turn a petitioner, and supplicat Lord Free will, that He may see of the travail of his soul. O cursed Religion? (4.) But as to the passage in hand, the matter is clear, that Peter is not speaking of all and every man universally: but of us, that is, of himself, and these to whom he writeth, and they are the same, he wrote his first Epistle unto 2 Pet. 3:1. and them he styleth Elect according to the foreknowledge of God the father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ 1 Pet. 1:2. Who were begotten again to a lively hope, by the resurr • ction of Jesus Christ from the dead verse. 3. who were keep • by the power of God, through faith unto salvation verse. 5. who were lovers of Christ, and believing did rejoice with joy unspeakable and full of glory verse. 8. Such as, by Christ did believe in God verse. 20, 21. and had purified their souls, in obeying the truth, through the Spirit, unto unfeigned love of the brethren. and were born again &c. verse. 22, 23. See Chap. 2:4, 5, 7, 9, 10, 25. 2 Pet. 1:1, 3, 4, & 3:1, 17, 18. Thus the impertinency of this man, in citeing this passage, is manifest.

63. He asketh, what meaneth all the vehement Invitations, Expostulations and Complaints in Scripture, if there be no possibility of salvation ? and supposeth, that this is to make God the Author of a stage play. And thus the man ra • teth in his reavings, at this rate, and all to dethrone the most High, and spoil Him of his Principality, and Supreme Dominion, that base man may be set down in the chair of State, and have the keys of heaven and hell, at his girdle: by this Argument, the Quaker would not only make the death of Christ a common thing, but would destroy all the Decrees of God, all Predestination and Election, all Purposes of preventing any with mercy, and all Absolute P • omises. But the man's attempt is vain, God will be God, whether he will or not. (2.) We assert no Simple Impossibility of salvation to any, but Hypothetical; If God would give grace to all, all should be saved: and if He will not give grace to all, must we quarrel with the Almighty? Notwithstanding of God's decrees, everyone that perisheth, perisheth willingly and of his own f • ee choice: God's decrees destroy not man's Free will, nor take away the liberty and contingency of second causes, but rather establish it, as may appear from Prov. 16:33. John. 19:11. Act. 2:23. & 4:27, 28. Mat. 17:12. (3.) These Exhortations, Expostulations, &c. respect the Gospel, as it relateth to God's will of precept; and is the word of reconciliation dispensed by men; and so hold forth what is man's Duty, (as we cleared above) which must not be confounded with God's Purposes, nor set up to dethrone them: our duty is our duty, by virtue of a command, whatever God's purposes be. Though God had purposed, that Isaac should not be killed by his Father, yet the word of command made it Abraham's duty, to go and offer him up. (4) These Invitations and Expostulations &c. respect only those, to whom the Gospel is preached; and so, whatever this man can make out of them, they can prove no Universal Redemption; for we hear of no such expostulations with such as live without the sound of the Gospel: And there are moe without the Church, than within it, not only under the Law, but even now under the Gospel. (5.) This man, I hope, will not deny; that God might, if he pleased, give grace to such as he expostulateth with, whereby they might certainly be wrought up to a compliance with the word of Command: And because it seemeth not good in his eyes, to do so, shall his Dispensations, and the Ministry of his Gospel be looked upon, as a stage play and a comoedie? O! who art thou, O man, that will thus bring God to thy bar, and pass such a shameful sentence upon his proceedings? (6) God useth these Expostulations, &c. as means to bring home his Owne: And as for Others, though we would think to advocate their cause, and condemn the Lord, they, and all that will take their part, shall be found speachless, in the day of accounts: And God shall be glorified, in his holy Justice, whether vain Man will, or not.

64. He citeth in the last place 1 I • h. 2:1, 2. where Christ is said to be a Propitiation for the sins of the world. And then he insulteth over such, as would have only believers understood here, by the word World ; and why? because the word World is frequently taken for Unbeleevers, for which he citeth many passages, several of which are very impertinent; for some speak of the World containing, not of the inhabitants, as John. 17:15, 18. some of the profits and pleasures of the world, as Mat. 16:26. 1 John. 2:15. some make no mention of the World, as Mat. 18:1 • . John. 7.8, 26. and 18:19. and 17:20. Others speak of the temptations and other accidents of the world as Gal. 6:14. I am. 1:27. 2 Pet. 2:20. And then he tells us, that the World is here distinguished from believers, who come in under the word, ours ; and so the speech should be redunda • t and superfluous. But the full commentary of the word he draweth from this same Epistle Chap. 5:10. where the same Apostle is speaking to the same persons. To all which We Answer, Notwithstanding that enough was said above to enervate any Argument drawn from hence. (1.) The word World can prove nothing, for it admitteth of so many various acceptations, (not to mention the world containing) signifying sometimes indefinitely men without restrictions or enlairgements Isaiah 13:11. John. 7:4. Sometimes Many Mat. 18.7. John. 4:42. and 12:19 and 16:8 and 17:21. 1 Cor. 4:9. Revel. 13:3. Sometimes a great part of the World Rom. 1:8. and 10:18. Mat. 24:14. and 26:13. Sometimes the Roman Impire Luk. 2:1. Sometimes the wicked; and sometimes God's own scattered up and down the world Psal. 22:27. John. 3:16. and 6:36, 51. Rom 4:13. and 11:12, 15. 2 Cor. 5:19. Col. 1:6. (2.) Nor can the phrase whole world, or all the world, prove anything; for that also is variously taken, and never (except once Rom. 3:19. where it is in a necessary matter) taken for all and every individual person? See Revel. 3:10. and 12:9. and 13:3. Col. 1: verse. 6. Luk. 2:1. and in other places, it doth not denote men. (3.) It is but rational to suppose, that the whole world here denoteth no more, than the like expressions elsewhere, to wit, all nations, all flesh, all the ends of the earth, all the families of the earth &c. and we did show above, that these, used in the matter whereof we are now speaking, could not be taken in their most comprehensive sense, other ways it would follow that all and every man should have grace, and glory; see for instance Psal. 22:27. and 72:11. and 93:3. But Peter tells us how such ought to be interpreted, Act. 2:17. expounding that universal Joel 2:18. (4.) That there must here be a restriction, himself must grant, otherwise he must bring-in the Devils; and say, that Christ is a propitiation for them, and not for us only who are men upon earth, because the word world, in its universal extent, will comprehend them also: Especially considering, how the second place may contribute to strengthen this supposition, seeing the Devils lie in evil? But if he take liberty to restrick it, to Men, he must not be offended with us, for taking the same liberty to restrick it to a certain sort of Men: as elsewhere it is restricked to signify Wicked men; so here it may signify Believers, or the Elect, as the like phrase of all nations importeth Isaiah 66:18. and 2:2. and elsewhere. (5.) And that it must be restricked so here, is manifest, from the very word Propitiation ; for if it be taken for the actual Application of the benefits of Christ's death, according to the parallel place Rom. 3:25. where it is said to be by faith, then it is manifest, that Believers only are intended here; and indeed the whole discourse is intended for the comfort of Believers, against incident sins; and not for the comfort of Others. And if it be meaned of Impetration ; even then there must be a restriction, to such as either are, or through grace shall be made believers; for only such (as we did show above) are they, for whom Christ is a propitiation. Shall Christ be looked upon, as an Advocate with the Father, for the wicked Reprobate? In this word propitiation, there is an allusion to the cover of the Ark, and Mercy seat, called 〈 in non-Latin alphabet 〉 Heb. 9:5. which signified the covering of the Law, as a rigide Covenant of works, importing Reconciliation, and Acceptation with God through Christ, the true Propitiation, or Mercy seat Rom. 3:25. who propitiated for sins Heb. 2:17. and so expiated them, for upon t • is followeth remission Mat. 26:28. Rom. 3:25. and 5:9. Ephes. 1:7. Col. 1:14. Heb. 9:22. 1 John. 1:7. 1 Pet. 1:2. Revel. 1:5. And shall we say, that this is common to all the world? Or that all this importeth only a Possible Reconciliation and Remission? or that it is for such, as shall themselves suffer the vengeance of eternal fire forever? Let Quakers believe this, if they will, for my part, I cannot (6.) Why the Apostle should use this general term, in a restricted sense, we formerly gave a reason: see §. 59. and 60. This Apostle conversing most with Jews