Commentary on Revelation

CHAP. V.

I N this Chapter, the preparation to the following revelation goeth on; and in it He who was described in the former Chapter to sit upon the Throne, is here represented as having a sealed Book in His hand, which none in Heaven nor Earth can unfold but Jesus Christ the Mediator, who, for His Churches good, doth the same; which is turned to be matter of praise, in the last part of the Chapter. The scope of all tendeth especially to these three, First, To show the absoluteness, determinatnesse and particularnesse of God's Decrees in all events that concern the Church: which with Him are, as it were, written in a sealed Book. Secondly, To show the special Office of our Lord Jesus Christ, who, being upon His Fathers secrets, doth reveal so much of the same to the Church as is useful for her; and that without Him there is no access to the knowledge of the same. Thirdly, It is to make way to the more clear understanding of the Prophesies following, according to the mould wherein they are revealed: for, it could not be understood what were intended by the opening of the first, second, or third seals, &c. were it not that here God is represented, as having a Book with so many seals in His hand.

We may take up the Chapter in these three parts. 1. There is a vision seen, to wit, A book in the right hand of him that sat upon the throne, &c. verse. 1.2. There are some circumstances expressing both the difficulty and possibility of attaining to the understanding of what is written within the same: this followeth unto the eight Verse. 8 From that unto the end, is set down a most excellent song of Praise, as we will see in the words.

The first part, to wit, the vision of the Book hath, four things remarkable in it. As for the Throne, what it is, and who it is that sitteth thereon, we heard thereof in the former Chapter; and therefore may now proceed to these four things here set down. First, It is called a book: this is not literally to be understood, as if God had use of Books, more than He hath material Thrones, or Hands; but (as was shown on Chap. 3. verse. 5.) it is after the manner of men, to show how particularly and orderly all things are determined by God, as if they were particularly inserted and recorded in a Book. By this Book here, is not understood God's providence in general, nor yet His special purpose in reference to His Elect; but His Decrees concerning the special events that were to befall His Gospel church. In a word, it is this same Revelation: for, what is afterward revealed to John, is by opening one of these seals, and the last seal will be found to comprehend both the trumpets and vials, as we will find in the progress. The second circumstance, is, that this book is written within and on the back side, that is, in a word, it is all filled up, there is no blank in the same: for, known to God are all his works from the beginning, Act. 15.18. and no new occurrence, which is so as to men, doth put the Lord to take any new counsel, or to make any new decree (for, to say so, there is no blank in His Register to contain the same) but all things were concluded of old in His counsel, and accordingly in time are brought to pass. Thirdly, This Book is said to be in his right hand: Which showeth, 1. That there are none accessory to His counsel, but Himself; for, He took counsel of none. 2. That He Himself is Master of His own purposes, and there is none that can alter His decrees, or change any of His purposes; for, the Book is in His own hand. 3. It showeth, that what He hath once in His Wisdom concluded, He doth by His Power proceed to execute, and that so as He cannot be frustrated of His end; therefore is He said to have it in his right hand : which showeth both His admirable dexterity and Omnipotency, that are exercised in executing the same. The fourth circumstance is, this Book is sealed with seven seals: sealed, that is, undiscernable and inconceivable to any, as the words following do clear, and as may be gathered from Isa. 29.11. although all things be known to God, yet are they unknown to creatures, till they be particularly revealed by Him, or in His providence brought to pass. Again, this Book is sealed with seven seals : which is partly to show the exceeding great depth of God's secret counsel, whereunto none can reach, seeing it is not only sealed with one seal, but with seven; and especially this number is so definite, because the following principle visions do so much consist of sevens: for, the number of the seals of this Book doth distinguish the steps of this first principal Prophesy. To clear it, we must know that in these times their Books were not like ours now, but generally were long scrolls of Parchment rolled up on a stick, as we may gather from the writings of the Old Testament: in respect of which form, one part of a scroll might be rolled up, then sealed; after that, another part rolled up, and that likewise sealed, and so forth, till there might be seven parts, and seven several seals: and therefore the opening of the first seal, would only admit one to read that part of the scrol until he came to the second, and again there were no reading of what followed until the second were opened, &c. Of this sort is this Book mentioned here; for, Chap. 6. we see that the opening of every seal giveth some new vision, and that there is no understanding thereof till the distinct and several seals be opened.

The second part of the Chapter, which concerneth the opening of the Book, and maketh way for expressing the honor of the Mediator, followeth in the next six Verses. Wherein, First, There is a Proclamation made, to find out some fit person to open the same, verse. 2. Secondly, There is a disappointment, verse. 3. Thirdly, There is John's exceeding great heaviness and weightednesse therewith, verse. 4. Fourthly, There is a consolation against the same, first, intimated, and thereafter seen, verse. 5, 6, 7.

The Proclamation, verse. 2. is in these words, I saw a strong Angel, proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof ? This Proclamation is not made as if there were an expectation to find any creature by whom this might be done; but by putting all creatures to it, (and thereby declaring their insufficiency) the greater way is made for the glory of Christ, the Mediator, the performer thereof. The party proclaiming, is, an Angel : for even these admire God's way with His Church, and desire the unfolding of the same. It is a strong Angel, to show the concernment of the thing proclaimed, and that even the most excellent Angels count it their happiness to be serviceable to God in the affairs of His Church; also it maketh the thing proclaimed more observable. By comparing this with the 5. and 6. verses, we may see, that by beasts, are neither understood any of the host of Angels in general, nor some special Angels (as some allege) of a more eminent degree: for they are opposed to this strong Angel, who yet must be understood to be of eminency amongst them. Again, the matter proclaimed is observable, which is not, Who is able to open the Book, &c. but, Who is worthy, or meet to do the same? and this, upon the one side, is to put a dash upon all creatures, as being unworthy and unmeet to pry into God's secrets immediately; and, on the other side, it doth exceedingly commend the Mediator, who alone is found to be such. This is done with a loud voice, that thereby the mouths of all creatures may be stopped, and that this singular worthiness of the Mediator, and this His peculiar privilege might be afterward found to be the more unquestionable.

A second circumstance, is, the answer of this proclamation, or, the effect which followed upon it; which may be gathered from verse. 3. and no man in heaven, nor in earth, nor under the earth, was able to open the book, nay, nor to look thereon : this is plain, and showeth that not one of all the creatures, even of the most excellent Angels in Heaven, none of the men in earth, nor devils in hell can reveal God's secret counsel till it be done by the Mediator: nay, they could not look thereon, which is an aggravation of their dullness and ignorance in that respect: for, they were so far from opening this Book, that they could not look upon the same. And if it be thus in the works of common providence, What could all creatures have attianed to in the uptaking of the great Mystery of Godliness, God manifested in the flesh, &c. had not the Lord thought good to reveal the same?

The third thing, verse. 4. is, John's heaviness, because of that apparent impossibility, And I wept much, because no man was found worthy to open, and to read the book, neither to look thereon. Which doth set forth, 1. That John did esteem the understanding of what was within this Book to be of great worth. 2. That he did exceedingly long to understand the same. 3. That he seemed now to be hopeless of attaining this. 4. That this disappointment was sad and heavy to him. It is not like that it was John's curiosity, which made him thus to weep; but conceiving the thing to be useful to the Church, it did affect him much to see the ficklnesse of all creatures, and men's emptiness in particular, for all their boasting of their attaining to the knowledge of so great mysteries: yet there may be some infirmity in this excess, by his thinking the thing desperate, because it was impossible to creatures, and his overlooking the Office and Excellency of the Mediator, who can do when all others give it over: which is a fault too often incident to Believers.

The fourth step, is, verse. 5. Where the consolation beginneth: for, the Lord suffereth not John to weep long, even though his infirmity had occasioned his own heaviness. The consolation hath two parts: The first is, by sending good news, or glad tidings unto John, verse. 5. The second is, by making him a beholder of a comfortable sight, verse. 6. and 7. wherein he seeth that to be performed, which was told unto him.

In these glad tidings, we may consider, First, the carrier; Secondly, the comfort; Thirdly, the ground thereof. The carrier, is one of the Elders, that is, as was expounded in the former Chapter, some private Professor or member of the Church, whom, in way of vision, God maketh use of to help and comfort John in this his heaviness and infirmity: and what is here in vision, may be often really performed in the Church. From which we may gather, 1. That the strongest of God's Servants may have their great fits of heaviness and weeping, and their mistakes of His dispensations, and be ready to count things much more desperate than they are. 2. The Lord is tender of His Peoples heaviness, even when it is out of infirmity. 3. His comforts are seasonably trysted, and often then are they most near and refreshfull, when men think things most desperate. 4. He may make use of any instrument for the comforting of another; and when the strong are overmastered with heaviness, He can stir up weak Professors to prove comfortable to them. And in the last place, more particularly, we may see, That weak Professors may sometimes be more comforted in the usemaking of Christ's Offices, and in exercising faith on Him, than great Teachers: who, by seeking to exercise their light, invention, and reason to satisfy themselves in things that are dark, may have many disappointments therein, and heaviness following thereon, so long as the Mediator is not employed; whereas the simple tender Believer, that at first looketh to Him for answering of all difficulties, may have much peace and cheerfulness.

Secondly, The particular comfort is expressed, weep not : which showeth both that that was not the duty which John was called unto, though for the time he did let out himself therein; and also that there was not such ground for the same as he supposed.

And because simple directions will not prevail to comfort these that are heavy, In the third place, He giveth the ground of this, Behold (saith he) the Lion of the tribe of Judah, the root of David, hath prevailed to open the Book, and to loose the seals thereof : which is in sum, thou mayst be comforted and stay thy weeping; for, though no creature be able to open the Book, yet the Mediator can and will fully do that business. He beginneth this with a Behold, thereby to rouz up John with the glad tidings that He was to tell him, and also to make what was said the more to be observed, and the party spoken of, the more to be admired. This party who openeth the Book, must be no mean person, seeing he doth what no creature in Heaven, nor Earth could do; and so is contradistinguished from them. He is here expressed by two titles: the first is, He is the Lion of the tribe of Judah : this seemeth to be taken from Gen. 49.9. where Judah is said to couch down as a Lion, and as an old lion: who shall rouz him up ? And this is attributted to Him, 1. To show that He is of the stock and linage of Judah, and the very Messiah, or Shiloh, spoken of there. 2. To point out the excellent qualifications where with our Lord Jesus is furnished for the undertaking and prosecuting of the most dangerous exploits, if so His Peoples need call for the same. He is indeed such a bold Lion as never drew back for a strait: and, as none can rouse Him up but to their own prejudice. So none can expect otherwise to be dealt with, that rise up against Him. The second word, is, He is the root of David : this is taken, as would seem from Isa. 11. verse. 1. where He is called a rod out of the stem of Jesse, and a branch out of his roots ; so that if we look upon Christ as Man and come of David, He is a rod out of the stem of Jesse, &c. or, if we look upon Him in a more Spiritual and mystical sense, as He is God-Man, Mediator and head of His Church, in this respect He is the root of David, because so, David, as a member, hath his being from Him: in which respect, Chap. 22. verse. 16. the Lord doth style Himself both the root and offspring of David. And this twofold consideration of Christ, is the only way to loose that Question which puzzled the Pharisees, Matth. 22. verse. 42, &c. to wit, How the Messiah could be both David's Son, and David's Lord. It is said, He hath prevailed to open the Book, &c. which intimateth many difficulties that the Mediator had to overcome in the executing of His Office; and yet withal, a most full Victory, that now this courageous Lion by His dying had obtained over them all, So that there could be nothing alleged why He should not possess the privileges that were due to the Mediator.

The other part of the consolation, is, by making John in vision to behold the performing of this, verse. 6, and 7. Wherein, 1. John's • ooking is mentioned, and I behold, (saith he) that is, having so good news told me, I revived (as it were) again, and looked to Him that sat upon the Throne, to see if there might be any hopes of that which formerly. I supposed to be desperate. 2. It is marked what he saw after he had looked; and because the vision is wonderful, there is • ustly a Lo prefixed unto it. This vision is, •• general, a vision of Jesus Christ the Mediator, whom now John seeth, to his great comfort and satisfaction, to be the performer of that which formerly he thought desperate. And because He is a singular Person, He is several ways described in these two Verses. First, He is called a Lamb : this is a Title ordinarily given to Jesus Christ in the Gospel of John : And we conceive, it is especially for these two reasons, 1. To express Christ Jesus His Priestly Office and His offering of Himself a Sacrifice for His People: therefore ordinarily, when He ge • teth that Title, something is added thereunto, as, to take away the sins of the world, to be slain, &c. as even here in this same Verse; which expressions do palpably relate • o His Sacrifice and Offering. 2. It is to show His mildness (to speak so) in reference to His People: for although He be a Lion, in the former Verse, in respect of His undertakings for them against enemies; yet, in His dealing with them, He is more gentle than any Lamb, and this is mentioned as one of this High-priests properties, Heb. 7.26. that He is holy, harmless or illesse, &c. which is no little commendation of Him to His People. In a word, He is a Lion to purchase and conquer, and a Lamb in dispensing what He hath purchased to His People. Secondly, He is said to be •• it had been slain : so is He represented to John in vision, that it may appear by what mean •• ble thus prevailed to obtain such privileges for His Churches good, to wit, it is by His dying, and giving His life for His sheep: and upon this ground ( Job. 10.17.) it is said, that the Father loveth Him, that is, accepteth of Him, approveth of Him in the discharge of the Office of Mediator; and as He as the Son of God was necessarily beloved without respect to this, so we ought to esteem much of what Christ hath revealed to us in the Gospel, and of what He revealeth to us in the same Prophesy; for, by His death He made way to have the same revealed unto us. Thirdly▪ This Lamb is placed in the midst of the Throne, that is, He is a partaker of the same Glory and Dominion and Authorithy with the • ather, as He is God, and is admitted to His right Hand, and to Glory and Majesty, f • r above every name that is in Heaven and in Earth, as He is Mediator. And it is in •• m, what is asserted, Chap. 3.21. Also, He is in the midst of the four Beasts, and four and • on • y Elders : which is not for naught expressed: But, as it doth show, 1. His Dignity and Glory beyond them; So, 2. it showeth His presence in the Church, upon the same Throne with the fa • her, that thereby His People may be the more bold in their approaches unto God by Him, seeing they want not a friend always present in that Court. For this end also, He is said to be standing, someway to declare His readiness to execute what may tend to His Peoples edification and consolation; for, as a painful shepherd, He standeth to feed the Flock, Micah 5. verse. 4. Fourthly, He is said to have seven horns and seven eyes, and these again, are expounded to be the seven Spirits of God, sent forth into all the earth ; by these, no created thing can be understood, for, that which is the Lambs power or horns, must be Omnipotent; that which is His eye, must be Omniscient; and that which is through all the Earth, must be Omnipresent: this therefore must be understood of the third Person of the holy Trinity, as was expounded, Chap. 1.4. And Chap. 4.5. Here He is called, in respect of His manifold operations, seven horns and seven eyes of the Lamb, because of that order of operation that is among the Persons of the blessed Trinity, whereof we spoke in the places formerly cited. The last part of the description recorded here, is, in verse. 7. where the Lambs advancing (as it were) to Him that sitteth upon the Throne, and His actual taking the Book out of His hand to open the same, is expressed, And he came and took the Book out of the right hand of him that sat upon the throne : this could not but be a comfortable sight to John, who having formerly given over the case as desperate, doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book. And here we have, first, the three Persons of the Holy Trinity distinctly holden forth: For, there is 1. one upon the Throne with the Book in His hand; 2. there is the Lamb; 3. there are the seven Spirits of God distinct from the former two, and all these on the same Throne. Secondly, We may see the three Offices of the Mediator, holden forth here; For, 1. That He is a Lamb slain, signifieth His Priestly Office. 2. That He is upon the Throne, and hath horns and power, doth hold forth His Kingly Office. 3. That He taketh the Book to open, and to reveal God's mind to His Church, is an express evidence of His being Prophet.

From all that is spoken, two things are mainly to be observed, 1. That the Lord hath a special overruling providence over all things that concern His Church. There is nothing that falleth out, which is new to Him, but what He hath determined and written down, as it were, before the beginning of the world. This is a great consolation to His Church, there is no enemy that doth rise up against her, nor any heresy that breaketh out among her members, nor any event that occasionally she seemeth to meet with, but these were fully determined by the Lord before the beginning of the world.

In the second part of the words, we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth, how great need there is of Him, and how wretched and miserable we would be without Him. All the most glorious creatures in Heaven beside, and all the fullness of the earth could not give us ground of comfortable worshipping before God, if there were not a Mediator. We may see also, that the great cause of His Peoples heartlessness, is, that he is not acknowledged in their straits. O how excellent a One is the Mediator! and O how happy a thing were it continually to be improving Him! Lord teach us that: and to Him be praise forever. Amen.

Concerning the nature of Christ's death, or, if it be properly a satisfaction.

BEside what Observations have been already hinted at and held forth from this Chapter, there are two more; which being clear of themselves from the words, and contributing much to the clearing of two concerning Truths, in these days not a little controverted; we may insist a little more in speaking to them, as the place giveth ground. The one, is, concerning the nature, the other, is, concerning the extent of the merit of Christ's death.

The first Observation, is, That Christ's death and sufferings are properly a price and satisfaction for sin, and were purposely offered unto the Justice of God as such. So that when the Majesty of God (to say so) was wronged by the sin of man, and when (at least, by the necessity flowing from the established Law and Curse) there behooved to be a satisfaction to Justice, before any sinner could be freed from the sentence, Then our Lord Jesus did offer Himself to suffer in the room of the Elect for the satisfying of Justice; which accordingly was afterward performed by Him, and, upon that account, accepted by God. The scope of this Doctrine, is, to show, first, That not only Christ's death and sufferings were for the confirmation of the Doct •• ne He preached: Nor yet, in the second place, only to give thereby a pattern of obedience to us: for, these two may be, and are in the death and sufferings of many Martyrs; and to attribute no more to the death of Christ, is blasphemous: Nor, in the third place, only to procure to Himself this prerogative of forgiving sinners their sins freely: for, Christ, being God, had power with the Father to forgive sins before His becoming Man: and even this pretended end, doth imply Christ's death to be a price for making of a purchase, seeing it supponeth, that He, by honoring God, and doing what was pleasant to Him, did procure this privilege to forgive others freely; which certainly doth imply, that these sufferings of His had a meritorious and satisfying virtue before God. But these ends of the Soci • ians, being such as destroy the God-head and personality of our Lord Jesus▪ as the second Person of the Trinity; and being purposely molded for the supporting of that blasphemy▪ We need not stand much upon the disproving of them; but, we say, beyond these our Lord Jesus His death was purposely intended by Him, and actually accepted by JEHOVAH as a proper price and satisfaction.

To clear this a little, when we speak of satisfaction, these things shortly are intended. First, That as • man had made himself liable to the curse for provoking of God, and (to speak after the manner of men, as most of all this must be understood) thereby had wronged the Majesty of God, by daring to disobey Him and to s • ight His Authority; so there is in Christ's taking on of that debt, and humbling of Himself to suffer for the same, a proportionablnesse, and an equivalencie for the vindicating of the Glory of the Holiness, Justice, and Sovereignty of God, and to make these shine more, than if the sinners had been actually put-at for satisfying in their own persons: for, t • at the Fathers fellow▪ equal, and only b • gotten Son should humble Himself and become Ma • , and in that nature suffer; and that the Majesty of God should make His Sword awake against Him, and smi • e Him, &c. doth much more abunda • tly declare and set forth the Justice of God, that will prosecute His threatenings, and His Sovereignty and Authority, in that He is obeyed and submitted unto, by such an excellent Person, as His only begotten Son, than if either man had not sinned, or he who is but a wretched creature should have been casten into Hell: for▪ by this, Justice had never been satisfied, nor had the Authority of God been manifested by such a glorious instan • e as the obedience of the Man Christ Jesus. So that we are to conceive of satisfaction, in this matter, as that word useth to be understood amongst men, that is, when an injured, or wronged person, is appeased and satisfied in reference to the party that hath done him injury, by the intervening recompense and satisfaction of some other, purposely, by such an equiv • lent compensation, intending the same. Secondly, When we speak of satisfaction in this case, it doth respect God's purpose and intention in designing the death and sufferings of the Mediator for this very end in the Covenant of Redemption: so that when there was no imaginable satisfaction to be expected from creatures, whereby there might be a vindication of God's Justice, that so way might be made to pardon Elect sinners; for this very end, a Body was designed and prepared for the Mediator; and, as it is, Is • . 53.6. The Lord laid upon Him the iniquities of us all, and in His counsel and decree, did appoint Him, who knew no sin, to become sin for others, and thereby as a Cautioner to be liable to their debt. Thirdly, This also is intended, that the Mediator, in His accepting of the offer, and in laying down of His life, did purposely intend thus to satisfy: for, when Sacrifices and Burnt-offerings, &c. could not please God, nor satisfy Him in this respect, Then did the Son willingly undertake with delight to do God's will, as it is, Psal. 40.6, 7, &c. And it is on this ground, that Christ is called the Ca • tioner, Heb. 7.22. because He undertook the satisfying for our debt; and upon this ground, was there access in Justice to exact it of Him, though He Himself knew no sin. For which, see Is • . 53.7, and 10. • C • rinth. 5.21. In the fourth place, this is included, That by the Lord JEHOVAH, the offended party, this death and willing suffering of our blessed Lord Jesus, was actually accepted, as satisfactory and well-pleasing to Him, in the room and stead of these who had offended; so that thereby He, in the order agreed upon, doth lay by quarrels at the offending party, as men do discharge the principal Creditor the debt, when the Cautioner hath satisfied in his name. Hence the Lord pronounceth often, that in His beloved Son He is well pleased, and that He hath found a ransom, Job 33. verse. 24. and from this it is, that His death is called a Propitiation, as being acceptable to God, when other Sacrifices could not be. That in these respects, Christ's death is truly a satisfaction for sin, may from this Text thus be made out:

First, If by Christ's death we be redeemed, and if the effect flowing from His death be a Redemption, Then is His death (under which all His sufferings are comprehended) a proper price and satisfaction for sin; But the former is true. Therefore, &c. There is a double strength in this Argument to make out the Connection, first, in the word Redemption : Which, (as we show in the exposition) beside other things, doth imply, 1. That sinners by sin are sold and mor-gaged, and the Law, and Curse have obtained a right over them. 2. That, at least, in respect of that established Law and Curse ( that day thou eatest, thou shalt die ) there was no dissolving of that right, but by some intervening satisfaction: otherwise the Lord, who pronounced it, might be thought not to be just and true in His threatenings. 3. This is implied, that when men and creatures could give no price, our Lord Jesus did actually undertake, and accordingly did pay, Therefore it is a Redemption, because it is a freedom that was bought; and He is a Redeemer, because He did buy it, and satisfy for it: and this expression, being borrowed from the manner of men, will infer no less, as is said. The second part of the strength of the Argument, is in this, That this Redemption is attributed to His death, and blood, Thou hast redeemed us by Thy blood ; and these, put together, make it exceeding strong: for, the very price of the Redemption is thereby clearly held forth. So, if it be asked, Why is Christ called a Redeemer? Answ. Because He redeemed us. If again it be said, Wherewith did He redeem us, or, With what price? It is answered, with His blood; And indeed there can be no other reason why so frequently our Redemption is attributed to His death, but because His death cometh-in in a peculiar respect thereunto; so that when we (as once Isaac was to his father) were lying obnoxious to the stroke of God's Justice, He offered Himself in our room (as there was a Ram provided in the place of Isaac ) that thereby we might escape, as it is, 2 Cor. 5.21. Gal. 3.13, 14. He redeemed us from the curse, being Himself made a curse for us ; which must be understood, to be in our stead.

Secondly, (which is almost one with the last branch of the former) It is clear by this, that all the good that cometh to the redeemed, is still reckoned as the effect and purchase of Christ's suffering; which must respect the merit and efficacy of His blood, as by way of satisfaction procuring the same. And in this respect, it may be said singularly of the Mediator, the second Person of the God-head, that He hath procured this Redemption, otherwise than can be said of the first and third Person of the blessed Trinity. Therefore also we are said to be loved by him, and washen by his own blood, Chap. 1.5. But of this Argument was spoken in the former.

Thirdly, This is brought as the Song of all the redeemed, and as that which will agree to all of them, when the Congregation of the first-born shall be brought together: Now, what other influence can the blood of Christ have upon these who were redeemed by Him, from the foundation of the world, and before His death, when the example thereof could have no effect, or upon young ones, upon whom His sufferings can have no moral influence by opening or confirming to them Doctrinally the way to Heaven? and yet, both these may well be capable of the efficacy thereof, as it is considered as a satisfaction: now, considering that all the redeemed, are equally, and in the same respects, obliged to Christ's death for their life, and for that cause do jointly concur in the same Song of praise; we must either say, that none such as have been formerly instanced, are saved; or, we must say, that they are all saved without any respect to His sufferings: both which, are false and absurd: or, lastly, we must acquiesce in this, That by Christ's sufferings, as by a satisfaction, this was procured to them; and therefore consequently, that His death is to be considered as such, seeing no otherwise it can have influence on their Redemption. And there being but one Redemption, and one way by which it is procured, to wit, Christ's death; and one Song, comprehending the acknowledgement of all the redeemed; and seeing to some, it must be a satisfaction: Therefore it must be esteemed to be so, in reference to all others also, who are, or shall be partakers thereof.

Fourthly, This fruit of His death, to wit, Redemption, is peculiar to some of all Kindreds, and Nations, and is not common to all. It must therefore be considered as flowing from His death, as a satisfaction meritoriously procuring the same: otherwise, these effects, which may follow upon His confirming His Doctrine by His death, giving an example to others, &c are common indifferently to all that are bearers of the Gospel: for, in these respects He is so, and doth so to all. This therefore, being peculiar to some, (as the next Doctrine will further clear) must be understood as qualified by the Covenant of Redemption to be for the satisfying in the room of such and such, and not of others: which consideration doth plainly bring it to the notion of a satisfaction.

Fifthly, There is a special emphasis and significancy in this, that Thou hast redeemed us by Thy blood, &c. which doth respect the excellency of the Person who did l • y down His blood for making of this purcha • e. It is Thou, who art the first and last, who was dead, and is alive, and liveth forever, who art the Son of God; yea, who art God, Act. 20.28. a • was more fully cleared, Chap. 1.4. for, Thou and Th • , relate to the Person described by such titles in the former part of this Prophesy. This doth give ground for this Argument, If the purchase made by the blood of Jesus Christ be such as could be made by none, but by the blood of Him who was, and is God, Then His death and suff • rings for that end, must be a satisfaction, and by their merit and efficacy procure the Redemption purchased; But the former is true. Therefore, &c. The reasons of the consequence, are, because, First, all the other ends of suffering may be in the sufferings of a mere man. Secondly, There were not need of such an excellent price, if the merit and worth thereof did not concur, by way of satisfaction, for obtaining of this Redemption. Thirdly, This respect to the excellency of the Person, showeth where-from mainly their Redemption doth flow, to wit, that the Person dying, was of such worth; and that therefore His death and sufferings are accounted of great price before God. And lastly, Th • re is here a clear opposition, Thou hast redeemed us by Thy blood, tha • is, Thou, who art God, hast condescended to lay down Thy life, and sh • d Thy blood for us who were of little worth: which doth import, that His sufferings were estimated in the stead of what should have been other ways exacted from them.

These Arguments will be the more clear, if we consider that opposition which i • made by the Apostle, Rom. 5. betwixt our blessed Lord Jesus, the second Adam, and the first Adam, of whom men have their sinful being: for, in that comparison and opposition, Christ is not only made the Author of life to these that are by Faith His seed, as the first Adam was the author of death to these that descend from him; but also and especially in this, that as by the disobedience and transgression of Adam, death was brought upon his Posterity, as being procured by the guilt and demerit (to speak so) of that offense; So by the obedience, Righteousness and sufferings of the other, life and freedom from the dominion of sin is purchased, and that by way of merit and satisfaction equivalent to the former offense. For, as by Adams fall, the Holiness and Justice of God were wronged, So by the obedience of the second Adam, they were wonderfully made to shine. And this being the Apostles scope, to compare these two Adams together, both in respect of the opposite effects that flow from them to their seed, and in respect of the opposite means by which these are procured, This which is asserted must necessarily follow.

It is also observable, and doth exceedingly confirm, the truth la • d down, and discover the horridnesse of the opposite blasphemy, that the denying of Chri • ts death to be a satisfaction, and the denying of His blessed God-head, are so knit together, that the asserting of the one, doth infer the other. Therefore these wretched S • cinians, who deny the eternal God-head, and the personality of the second person of the God • head, must also deny the merit and excellency of His obedience in His death, without which it could not be a satisfaction. But, on the contrary, the redeemed, who have the right thoughts of Christ's God-head, have also this impression of His death, that it is a satisfaction laid down in their name; upon both which grounds, they praise in this Song, to wit, that so excellent a Person should redeem them by so excellent a price as the blood of God: and this doth demonstrate their engagement to Him, that when (upon supposition of the threatened curse, at least) there was no other that could undertake their debt, or satisfy for them, but He who was God, That even then He, who was the Son of God, did undertake the same. We are persuaded, that all whoever shall share in this Song, shall acknowledge both these truths, and heartily bless the Son of God for making satisfaction by His blood. And considering that the Abbettors of this blasphemy do by this deny the God-head of our blessed Lord's Person, and altogether make void the efficacy of His Sacrifice and Priestly office, so that neither His Person nor His Offices are acknowledged by them, which yet are the two great and solid foundations of Christianity, Therefore they are not worthy to be disputed with, nor accounted Christians; but rather to be joined with, and reckoned among, Heathens, or the followers of Mahomet and the receivers of His Alcaron. For which cause, Christians would guard against this most horrid Error, as being most blasphemous against the Mediator, and most destructive to their own Salvation; for, by these grounds, they can neither have a Redeemer, nor a Redemption. It is reported of Socinus, (the great Patron of this blasphemy, by a Learned man, to wit, Cameron, who writeth that he had it from one of his disciples) that he privately denied the world to be made of nothing, lest thereby he should be necessitated to acknowledge the infiniteness of God's power; which afterward was more publicly avowed and contended-for by some of his followers. What horrible t • ings are there, that men's corruptions will not conceive and foster? and what hieght or depth will not the devil drive men to, where he getteth liberty? These things have ever been abhorred as most detestable, even as to the very mentioning of them; yet this horrid blasphemy wanteth not its Patrons in this spring-time of Error: And therefore men ought to walk the more circumspectly in reference to the same.

Concerning the extent of the merit of Christ's death, or, if it may be accounted a satisfaction for all men.

THe second Doctrine that we propose from the words, is, That though the death and sufferings of Christ, be properly a satisfaction to the Justice of God for sin; yet is not this intended by Christ, nor accepted of by God as a price and satisfaction for the sins of all men, and for the p • ocuring of Redemption to them, but only for some peculiarly chosen of God, and by His decree of Election separated from others.

It is true, that Chr • sts death, being considered abstractly and materially in itself, in respect of the Person who died, and in respect of the manner of His performing this obedience with so much cheerfulness, reverence, &c. may be, and by Divines is said to be, of an infinite value; So that if it had been so intended and transacted in the Covenant of Redemption, it might have been in the former respects accounted, and accepted as a price for many moe; yea, for all: because, such suffering, performed by such a Person, is equivalent unto, and, in respect of His excellency who su • fers, beyond the e • ternall sufferings of all mere creatures. But Christ's death, being considered formally, as a price and satisfaction, with respect to the transaction that is made in the Covenant of Redemption, it must be qualified and understood with respect to the Lord's proposing of the terms, the Mediators condescending thereto, and H • s intention in undertaking and executing the same, as also with respect to the Lord's accepting of the same as such. Therefore it is not to be inquired here, what Christ's death is in itself abstractly? nor what it might have been, if the Sovereign Lord had so thought good? but it is to be inquired, if the Lord's purpose in giving of His Son to die, and the sons in obeying the same, was, to have that death, and these sufferings laid down as a price and satisfaction for all? We say, that in that respect, it was neither intended by the Son, nor accepted by God as a satisfaction for all, but allanerly for such as He had chosen, and by His purpose had separated to Himself out of all kindreds, tongues and nations: which by several Arguments may be strongly concluded from this place.

Arg. 1. Christ's death and sufferings were not intended as a price and satisfaction to buy or redeem any, but such as were proposed by God to the Mediator in the Covenant of Redempti • n to be redeemed by Him; But all and everyone were not so proposed. Therefore Christ's death and sufferings were not intended as a price and satisfaction to redeem all and everyone. The major of this Argument, doth not only appear, at the first, to be very reasonable, but doth necessarily flow even from the emphasis of this word redeeming : Which doth suppose, First, That man, being under a kindly relation to God, did by sin fall from the same. Secondly, It supponeth, that man, by sin, is made obnoxious to God's curse, and also that he is unable to extricat or expede himself therefrom. Thirdly, It supponeth the Lord's condescending to think of the redeeming of some from that curs • ; and for that end, to propose and accept of such a satisfaction, for such person • , and on such terms as himself should propose, or had proposed: and therefore any Redemption doth first presuppose the Lord's condescending to admit of such a bargain in the general; and it being an act of His Sovereignty, there can be no other rule but His good-pleasure, whereby either the persons to be redeemed, or the terms upon which, or the time when, such a satisfaction is to be made for such persons &c. are to be regulated: we must therefore look to his proposing of the same as the foundation whereby all that followeth is to be squared▪ for, this phrase redeeming, being borrowed from the manner of men, doth hold forth the Lord upon the one side, as the party offended, making offer to accept of such a satisfaction, for such offenders; and on the other side, it representeth the Mediator as the buyer and Redeemer, accepting of such an offer in all the circumstances thereof, to wit, to engage to be a Redeemer to such and such persons, to consent to lay down such and such a satisfaction and price for their Redemption, and to perform the same in the time and manner condescended upon by the Lord. And it is the conceiving of this great transaction of the Elects Redemption under this form, to wit, as having such an offer upon the one side, and such a • acceptation upon the other, that maketh it get the name of a Covenant in Scripture: because • o, it is represented as a mutual bargain, in the manner as bargains use to be transacted amongst men: which yet is done for the helping of us to understand this mystery, and is not beyond this scope to be extended. From all which, it doth appear, that the Fathers proposal (to say so) or H • s intention and purpose, must regulate this whole business of Redemption; and therefore must the extent of Christ's death, as it is a satisfaction, be understood according to the same. Hence, the Lord Christ, doth so frequently assert, that he came not to do his own will, but the will of him that sent him, and to finish his work, and to give eternal life to as many as God had given to him, and such like. Whereby it is evident, that the Lord hath particularly ordered the work of Redemption according to His good pleasure in the respects formerly mentioned; and that the Mediators death and sufferings are to be looked upon as regulated and qualified in respect of their eff • cts, according to what hath been proposed to Him. This first Proposition, we suppose, is now clear, and may be yet f • rther confirmed: for, it cannot be said, that God intended to have any redeemed but these whom He did propose to the Mediator: Again, it cannot be said, that any were by Him intended to be redeemed, whom He did not thus propose in the Covenant of Redemption, and give unto the Mediator for that end: and, in the last place, it must be sa • d, that all whom He d • d propose in that bargain of Redemption, were designed by Him actually to be redeemed: otherwise many absurd conclusions (reflecting upon the Lord's serious manner of proceeding in that business, and upon His wise manner of contriving the same, as also upon His effectual way of bringing about what He hath intended) will follow; which without horror cannot be imagined. Therefore it will follow, that the Sons actual bearing the iniquities of such as are redeemed, and the Fathers proposing of such and such to Him for that end, must be of equal extent.

Now as to the minor proposition of the Argument, It is certain, that all and everyone were not proposed (much less all indifferently) by the Lord JEHOVAH to the Mediator, to be bought or redeemed by Him; And may be made to appear thus, 1. Because the Lord did never intend that all should be glorified and actually partake of Redemption, He having decreed the glorifying of His Justice on some, as the manifesting of His mercy upon others; and therefore it cannot be said that the Lord did intend such to be redeemed by the Son, or that He did, for that end, propose them to Him.

If it be said, that though He did not intend their Salvation, as He did intend the Salvation and Redemption of the Elect, Yet may it be said, that He did intend their Redemption conditionally, and so propose them to the Mediator to be redeemed on these terms, that i • , if they should Believe. Ans. Of this we may afterward speak a word; Yet here, we say, 1. That this doth attribute to the only wise God a most derogating intention to His own glory: for, it cannot be denied but He foreknew the event, and that such a conditional intention would not be sufficient to through the same: and to say, that He intended what He knew would never come to pass, or to apply such means as He knew could not be effectual to the end, cannot but with horror be thought upon. 2. We say, that the Scripture doth only mention one kind of proposing and giving to Christ, which is to be given absolutely to Him to be redeemed; and the opposition betwixt: this giving of some to Christ, and the not giving of others, is not as if it were betwixt two givings of diverse kinds, to wit, one conditional, and another absolute; but it is such an opposition as is betwixt giving, and not giving, or passing by; and therefore that former twofold giving, or proposing to Christ, cannot be admitted. 3. We say, if there be such a conditional proposing of the reprobate to Christ to be redeemed, it will not be easy to conceive the terms of the Covenant; for, there is but one Covenant mentioned, wherein (to say so) the bargain with the Mediator is concluded: this will infer two, to wit, one, absolute in reference to the Elect; another, conditional in reference to the reprobate. Again, it will be difficult to determine whether Christ were to pay so much for them as for the Elect; for, it seemeth not just that He should pay as much for these who are but conditionally redeemed, (and for whom He doth not purchase the condition, and whom He hath not intended to make partakers of the benefits) as for these who are absolutely redeemed, to whom the condition is purchased, and for whom the benefits are intended. On the other side, it will be diffic • lt to say, that a less price is required for this conditional Redemption; because so, it were no Redemption at all: for, if the Redemption must be at such a price, then what is less cannot procure the same. Further, there is but one Covenant of Redemption mentioned in Scripture; and the Elect, or, these who were given to Christ and proposed to Him, are still mentioned as the object about which that bargain is transacted: we cannot therefore think of a conditional proposal, except we can see a distinct bargain and Covenant concerning the same; which yet will be no Covenant of Redemption. But we may touch this afterward. Secondly, That all were not proposed to Christ, or, given to Him, will thus appear, because by these titles, to wit, these that thou hast given me, &c. such are contradistinguished from others, as, from these who are not given to Christ: neither can there be any other reason why these are designed by such a name, but that in God's purpose they were designed peculiarly to be redeemed, and accordingly were committed to the Mediator, and undertaken-for by Him in the Covenant of Redemption. Now, it cannot be said, that any other were proposed by God to the Mediator, but such as were thus given to Him; and seeing it is clear, that all were not thus given to Him, (for such are expressly distinguished from the passed-by world, John. 6.17.) Therefore all cannot be said to be proposed by God to the Mediator; and so consequently (which is the Conlusion of the main Argument,) His sufferings and death cannot be said to be intended as a price and satisfaction for the redeeming of all and everyone; Nor, without the intention of the blessed Parties contracting, can they be be said to be a price for any: for, the price must needs relate to what is proposed to be redeemed or bought, this being the series, the Mediator did redeem these for whom He engaged and whose debt He did undertake; Again, He did undertake for these, and for these only, who were proposed and given by the Lord to Him for that end; But these were not all men, but some few that were peculiarly given to Him, as separated from others: Therefore, from the first to the last, it will follow, that not all men, but some few, peculiarly chosen by God, and given to Christ, were redeemed by His death, and have these sufferings, intended by the Mediator and accepted-of by the Lord JEHOVAH, as a price and satisfaction for their sins.

Arg. 2. Secondly, It may be thus concluded, If these that are redeemed by Christ's blood be not all of every Tongue, Kindred, and Nation; but some out of every Tongue, Kindred, and Nation, &c. Then all are not redeemed: for, these are opposite in this respect, to wit, a whole Nation, or every person of a Nation, and some of them only : But the redeemed are not all of every Nation, &c. but some out of all Tongues, Kindreds, and Nations, &c. as was cleared, verse. 9. Therefore all are not redemeed. And what can be the reason of this expression here, Thou hast redeemed us out of every Tongue, Kindred, &c. If it be not to distinguish these few redeemed ones of these Nations, from the great number of the unredeemed in the same; and thereby to set out the peculiaritie of God's love to them whom He redeemeth, who hath designed this benefit to them, when He hath passed by others to whom He was no less obliged, or rather to whom He is no more disobliged in respect of anything in men? Also, by this expression, there is a clear difference put between the song of the redeemed (which is grounded upon Christ's death) and the song of a Visible Church, which doth arise from a Visible Church-relation: for, Chap. 11.17, 18, &c. the whole Nations become the Lord's in that respect, and they praise Him upon that ground; but the song of the redeemed, is of some out of every Tongue, Kindred and Nation, &c. which doth expressly insinuate, that Redemption by Christ's blood, is not of equal extent with the Visible Church, but is peculiar to the Elect therein: and therefore much less can it be of equal extent with the whole World.

Thirdly, If this Redemption of Christ's, and His laying down of His life for any, be the evidence of His most special and peculiar love, Then it cannot be extended to all; because His peculiar love doth not extend itself to all indifferently: for, if so, then it would not be peculiar but common; and therefore the effect thereof cannot be of more general extent: But the former is clear in this place, to wit, that Redemption by Christ's death, is a fruit and evidence of His most peculiar love. Therefore, &c. That this is a special and peculiar favor, appeareth, first, from their being so affected in this song as having this mercy peculiarly to praise Him for, to wit, that He had redeemed them by His blood, which others had not. And secondly, that they mention this as a favor, beyond which there cannot be a greater, and which doth singularly engage them to Him beyond all other favors that have been bestowed upon them. Thirdly, The very expressions of their song bear forth their sense of the peculiarnesse of this mercy, as, Thou hast redeemed us out of every Tongue, Kindred, and Nation, that showeth His taking notice of them singularly beyond others; and that He did this by His blood, showeth this to be an expressing of His love to them in a most wonderful and singular manner. Fourthly, If this mercy were not peculiar to them, then it might be said that one person were no more obliged to praise for this Redemption, and to be affected therewith, than another; and how inconsistent that will be with the scope, in this place, and with the present frame and conviction of these that praise, may be easily discerned, seeing their scope is to hold out themselves to be peculiarly obliged to be thankful for this mercy beyond all others? Lastly, That this is a peculiar mercy, even the greatest that our Lord Jesus doth bestow upon any, appeareth from other Scriptures, as, John. 15.13. Greater love hath no man than this, to lay down his life for his friend, &c. and Rom. 5.8, 9, 10. God commendeth His love towards us, in that while we were yet sinners, Christ died for us, &c. All which show, that the love of God cannot more shine to one in anything than in this, that Christ hath died for him; and therefore it cannot be intended for any, but such as He doth peculiarly love, and whom He hath designed to be partakers of the most eminent and special effects thereof.

Fourthly, If all who are redeemed by Christ's blood, be made Kings and Priests unto God, and be effectually called and made to reign upon earth, &c. and if the connection be certain between these, so that they who may claim to the one, may also claim to the other, Then Christ's death is not a satisfaction for all, but for some; because, in experience it is clear, that all are not made Kings and Priests unto God, &c. But the former is true, to wit, all who are redeemed by Christ's blood, are made Kings and Priests, &c. Therefore, &c. The truth of this minor, or, of the certainty of the connection between being redeemed by Christ's death, and being made Kings and Priests to God, is clear in the Text: for, all; who say in the 9. verse. Thou hast redeemed us by Thy blood, say in the 10. and hast made us Kings and Priests unto God, &c. which expressly importeth, that the one part of the song is of equal extent with the other. And if it were not so, then this song might be divided, and some might say, Thou hast redeemed us, but we are not made Kings and Priests unto God ; which would look most unlike the language of a redeemed sinner, and weaken exceedingly the consolation of the redeemed, who could not be so comforted in Christ's laying down His life for them, as they are holden forth to be in this song, if it were possible that the parts thereof could be divided. Also, it would mar the beauty of the inconceivable grace, and peculiar love that shineth in this ground of their praise, and no way rouse the redeemed sinner to praise, because Christ had laid down His life for him, if it might be said, that Thou hast redeemed me by Thy blood, yet am I not sure if I shall be made a King and a Priest unto God, &c.

The force of this Argument, may be conceived these two ways, 1. thus, If Christ's death, as it is a satisfaction, hath ever the Justification and Glorification of these for whom it is a satisfaction, following upon it, Then Christ's death cannot be a satisfaction for all; But the former is true, to wit, Christ's death hath ever Justification and Salvation following upon it, to these for whom it is a satisfaction: Therefore, &c. That Justification and Salvation ever follow thereupon, appeareth, 1. from the Text; these only, and all these who are redeemed by His blood, are also made Kings and Priests, and have also saving effects following thereupon, as was said. 2. It is clear from the nature of the Covenant: for, if Christ's undertaking to satisfy for some, in whose name He did become surety, did make Him in Justice liable to their debt and to the payment thereof, so as He could not be conceived to be the Cautioner according to the terms of the Covenant, but also He behooved to have the imputation of their sin, actually following thereupon; so, on the other side, His satisfaction cannot but be equally effectual for the procuring of actual freedom to these whose room He sustained in the laying down of that satisfaction. Again, this effect, to wit, the Justification of these for whom He undertook, is (to speak so) the recompense and satisfaction which is by the Lord engaged-for and made sure to Him for His sufferings, and the travel of His soul, according to that word, Isa. 53.11. He shall see of the travel of His soul, and shall be satisfied : and if it be so, then there must be a necessary connection between Christ's suffering in the stead of any, and their obtaining of Justification; otherwise it might be said, that the Mediator for that part of the travel of His soul, did want the promised and engaged for satisfaction. And as we cannot conceive but both sides of that Covenant of Redemption, must be fulfilled, and the Mediator cannot but be satisfied in His design; so, we cannot but conceive the necessity of their Justification and Salvation whose iniquities Christ hath born. This is also further clear in the following words, to wit, by His knowledge shall my righteous Servant justify many; for He shall bear their iniquities. Where these three things are clear, 1. What it is that Christ accounteth satisfaction for the travel of His soul: that is, to have many justified. 2. What the ground is that procureth this Justification: that is, His bearing of their iniquity : for, this is the reason of the former, many shall be justified, because, Christ shall pay for them, and bear their sin. And if this connection were not certain, and peremptory between these two, Then this consequence and reasoning would be utterly brangled and made void, if it might be said that Christ did bear the iniquity of any, who yet should not be justified. 3. It is clear also from that place, what these many are, that shall be justified; to wit, those iniquities Christ doth bear: for, He shall justify many, because He shall bear their iniquities; where, the many that shall be justified, in the first words, and these whose iniquities Christ doth bear, in the last words, are of equal extent: and this relative, their iniquity, doth expressly relate to the many spoken of before. Which words do strongly confirm what is said, to wit, that there is an inseparable connection between Christ's bearing the iniquity of any, and their obtaining of Justification; for, the Prophet doth not only make them of equal extent, but he doth also draw the necessity and certainty of the Justification and Salvation of many, as a consequent from this antecedent, that Christ hath born their iniquities. And is, in a word, this, Christ hath born the iniquity of many, Therefore it cannot be but these many must be justified: which reasoning, being the reasoning of the holy Ghost, must be sure; and therefore none can be said to be redeemed, or to have their iniquities born by Christ, but such as come actually to obtain Justification. Lastly, The necessity of this connection between Christ dying for any, and their obtaining of actual Justification and Salvation, may thus be made out, If the Lord bestow the greater benefit upon any. Then the lesser cannot but be expected from Him also; But the giving of His Son to death for any, is a greater mercy than actual Justification and Salvation: Therefore He cannot but bestow the last on these upon whom He hath bestowed the first. Both parts of the Argument will be confirmed from Rom. 5. 8, 9, 10. and Chap. 8. verse. 32. In the one place, the Apostle reasoneth thus, While we were yet sinners, God commended His love to us, in giving Christ to die for us : therefore having obtained such a mercy, we may much more look to be saved from wrath through Him. And to deny the consequence in the former Argument, would enervat this reasoning of the Apostle. In the other place, it is He that spared not his own Son, but delivered Him up for us all, How shall He not wish Him also freely give us all things? Where the Apostle doth not only show, that all things do follow where Christ is bestowed; but also He doth it in such a manner, as doth show the absurdity and unreasonableness of thinking the contrary, to wit, that it can be possible that God will bestow so excellent a gift as His Son to be delivered up for any, and yet withhold any good thing from such.

A second way, by which we may conceive the force of the former Argument, is this, (which also is a new Argument of itself) That which would weaken the redeemeds consolation and enervat the grounds of their praise, contrary to the strain and scope of this Song, ought not to be admitted in the Doctrine of Redemption; But to say, that all are redeemed by Christ's death, yet so, that the greater part of them shall never be justified, nor partake of life through Him, &c. doth exceedingly weaken the redeemeds consolation, and enervat the grounds of their praise, contrary to the scope of this Song: Therefore, that Doctrine of universal Redemption, is not to be admitted, as being derogatory to the solid consolation of the redeemed, what ever be pretended. That it derogateth to their consolation, appeareth thus, If the Justification, Salvation, &c. of the redeemed be not necessarily and peremptorily knit unto Christ's laying down of His life for them, Then were even their Justification and Salvation uncertain, and so none of them could heartily praise for the same, or comfort themselves therein; much less could all do this: both which, are expressly contrary to the words and scope of this Song. Again, if no redeemed Person, Believer, or Child of God, can so comfort themselves by drawing conclusions from this Doctrine, Christ hath died for all, yet, all shall not be saved, as they may be comforted and have their hearts cheered to praise from this, That Christ hath not redeemed all, nor hath died for them, yet all for whom He died, and whom He redeemed, shall be justified and saved, Then must the former Doctrine be exceedingly derogatory to the people of God their consolation; But the former is true: Therefore, &c. That this Doctrine of such an universal Redemption, doth not yield such comfortable conclusions to the Believer, as the other, will appear by comparing them together: for, the great consolation of the Believer, is, upon solid grounds, to conclude an unchangeable interest in God; But the latter, and not the former, will yield this. For, this is solid and comfortable reasoning, These that are redeemed, are made Kings and Priests to God, and shall reign with Him, &c. because, there is an indissoluble and peremptory connection between these; But, may one assume, I am redeemed, Therefore, &c. If this assumption be questioned, to wit, whether I be redeemed or not? because Redemption is not universal, Then it may thus proceed; All these that are Spiritually Kings and Priests, and being made subject to Christ, are freed from the dominion of their corruption, and admitted with boldness to offer themselves and their service to God by Christ Jesus, &c. these are redeemed, and shall certainly obtain Salvation; But the conscience, upon self-examination, where there is ground for it, may assume, It is so with me; Therefore I am redeemed and shall obtain Salvation, &c. This is a comfortable and solid conclusion, and cannot fail where the promises are well grounded, because of the necessary connection that is between Redemption, Justification, Sanctification, and Salvation, So that one of them, being evidenced, doth infer all: and Spiritually to reign in some measure over the world, and a body of death, and Spiritually to perform worship unto God, &c. being infallible evidences of Sanctification, and fruits of this Redemption, they give good ground for a conscience to make application of the former general truth: whereas, on the contrary, if we will loose this connection, and say, that all are redeemed, or Christ hath died for them, and yet few will be saved, It cannot but ever leave the soul at an uncertainty under this most comfortless conclusion, Although I be redeemed, yet I may perish; because, many for whom Christ hath died, are never actually freed from the wrath of God; and thereby the soul should be still left in a comfortless condition, which is most unlike the nature of this Redemption which Christ hath purchased, and most disagreeable to the consolation which is allowed to the redeemed by God, and wherein they comfort themselves in this Song. We conclude then, that it is more comfortable to a Believer to reason from this Universal, all that are redeemed, and are Kings and Priests unto God, shall be saved, where the consequent and antecedent, are of equal extent; than to say, all are redeemed, and yet few shall or none may be saved. And this being the way of the Lord, it cannot but be most comfortable to His People; and it is a vain thing for man to imagine by his carnal reasonings to mould a more comfortable Doctrine: for though, at first, it look more plausible-like to flesh, to say, that all are redeemed, than to say, but some; yet indeed it doth not prove so: for even, upon supposition that that ground were laid, no man could gather any solid consolation therefrom, but upon condition of his receiving of Christ, and resting upon Him by Faith: Now, Faith in Christ, being supponed, this ground, few are redeemed, but all these who are redeemed shall be saved, doth yield more solid consolation than the former; because, it carrieth with it a certainty of Salvation to such: whereas the other ground, pretending to bear forth a possibility of Salvation to all, or, a salvability, doth indeed make it certain to none.

If any shall say, that this is true indeed upon supposition that one be by Faith in Christ; Then it cannot be denied, but so to conclude, is more comfortable: but supposing one not to be a Believer, Is it not then a comfortless Doctrine to say, that all are not redeemed? &c. because it leaveth this stumbling-block before the person, that he knoweth not whether he ought to believe or not, because he knoweth not whether he be redeemed or not: and this thought may also follow him, if he be not redeemed, can his believing be useful to him? Answ. There are several mistakes in this Objection, Therefore we shall answer several ways thereunto: And first, we say, that even upon supposition that one doth not believe in Christ, this Doctrine asserted is more comfortable than the other: because, first, he hath no less warrand to believe in Christ and rest on Him, than if the other Doctrine were supposed: for, it is not Christ's dying for any that warranteth him to believe, or is the object of his Faith; but it is God's call, requiring faith of him, and God's offer and promise knitting life to the performance of that condition of believing called-for. These are contained in God's revealed Will, which is the rule of our practice, and the ground of our Faith. And according to this Doctrine, a hearer of the Gospel hath these grounds for his warrand; and there can no other be given, even upon the contrary supposition. Secondly, If he be brought to yield to His call, to receive His offer, and to trust himself to His promise, he hath then more solid ground of consolation (because of the certain connection that is betwixt Faith and Salvation) than he can have by the other Doctrine; which by the interwoven Errors concerning Free-will, the falling away of such as sometime have been true Believers, &c. is wholly brangled. And so, supposing him not yet to have closed with Christ, he hath the more effectual motives to engage him thereunto; because, by so doing, all is made sure. 2. We answer, this Doctrine of particular Redemption, (to call it so) doth never make Salvation impossible to any that will receive Christ and rest on Him: but, on the contrary, though it deny that all men are redeemed, or shall be saved; yet doth it assert this Universal, that all whosoever shall believe, are redeemed and shall be saved ; which certainly doth make the expectation of life through faith in Christ, to be the more certain; and doth lay the more solid ground for a tossed sinner to cast himself upon, when it saith, there was never a sinner of any rank or quality that did believe, or shall believe in Jesus Christ, but he shall be saved: from which he may conclude, Then if I can, or shall believe in Christ, I also shall be saved: which conclusion, will not follow from the other Doctrine. And seeing this is the very express letter of the Gospel, whosoever believeth shall be saved, there is no ground left to question the same, without manifest reflecting upon the faithfulness of God. 3. We answer, If anything follow from this ground, all are not redeemed, it is this, Therefore all shall not be saved; or, Therefore all will not believe: both which are true. And it doth only make Salvation impossible to him who doth not believe in Christ: for, to such it saith, if thou believe not, thou shall not be saved; neither in such a case hast thou ground to think thyself redeemed: and what absurdity is in these? yea, upon the grounds of the other Doctrine, there is none without Faith that can promise themselves life, or comfort themselves in their pretended universal Redemption, more than upon the grounds which we have laid down: therefore it can never be said, that believing in Christ, is useless according to this Doctrine: yea, it is asserted to be always useful and profitable, whereas, by the opposite grounds, it may be often without these comfortable effects following thereupon. In the fourth place, we Answer, That this Objection (as much more in this controversy) doth flow from a mistake of the true nature of justifying Faith; for, it supponeth it, to be the hearts receiving of, and closing with this as a truth, that Christ hath died for me in particular, and that His death was particularly intended for me. This is the more dangerous, because it hath been entertained by many, and hath been the occasion of mistake, even to some great men, who have laid this for a ground, (as Cameron doth on this subject) Christus mortuus est pro te, si tu id factum credas, that is, Christ hath died for thee, if thou believe it so to be: now, according to that ground, it is impossible but to miscarry, both in reference to this Doctrine, the Doctrine of Justification, and several other most concerning-truths. It is to be adverted then, that when we are called to believe in Christ, we are not called instantly to believe that Christ hath offered up Himself as a satisfaction for us in particular, but we are to conceive it in this order, First, We are called to believe the truth of the Gospel, and the way of Salvation laid down therein, to wit, that there is no name under Heaven by which a sinner can be saved but by the Name of Jesus, and that yet all who believe in Him, shall be justified and saved, &c. Thus we may apply that word, Heb. 11.6. He that cometh to God, must first believe that He is, &c. for, if this general truth be not acknowledged, saving Faith wanteth the discovery of a sufficient and fit object to rest itself upon. Secondly, We are then called to receive this Christ, offered to us in the Gospel, and by Faith to be take ourselves to Him so discovered, and there, as on a solid foundation, to rest for the obtaining of Justification and life by the virtue of His satisfaction, according to the offer that is made in the Gospel. This is the main act of saving Faith, whereby a sinner cometh to be entitled to Christ, and to the benefits of His death. Whereupon, thirdly, followeth (our accepting of the forsaid offer being supposed) a warrant to look upon Christ as ours, upon the benefits purchased by Him as belonging to us; and upon ourselves, as actually redeemed by Him; none of which, before that, could have been warrantably concluded: but this being supposed, there is good ground for it; because a sinner by receiving of Christ, cometh to have interest in Him, and so consequently in all that is His: for, Christ and His benefits are not separated; and therefore except there be ground to bear out this title to Christ Himself, there is no warrant to believe that any of His benefits do belong to us. Now, according to this forsaid order, no hearer is ever called to believe what is false, Because these three are ever true, to wit, First, That life is certain through Faith in Christ and no other ways. Secondly, that one who is called to believe on Him, ought to obey, and that God's call is a good ground for that obedience. Thirdly, This is also a truth, that one who hath yielded, may look upon himself as accepted of God, and redeemed by Christ Jesus, because, in the method forsaid, there is warrant to believe all these. But, if any will invert the order, and at first persuade himself that the benefits of Christ's purchase do belong to him, as being particularly redeemed by His death, before he actually rest on him by Faith; this will prove but strong presumption, and never give title to Christ or anything that is His; but, on the contrary, greatly provoke the Lord; because in all the Word of God, there is no promise of Justification, Life, or Salvation, or any benefit of Christ's Redemption made to any person, but to him that believeth: and to do other ways, is, as if a woman that were wooed for marriage should fancy herself to have title and right to all the privileges of such a man's wife, before the marriage were actually consummated, or before she had given her formal consent thereunto. And so according to these grounds, we see, that all hearers are not simply and instantly called to believe that Christ did die for them; But, first, to receive Him as their Savior, and then to draw such a conclusion, which upon the performance of that condition, can never fail. From this also, we may see the fallacy and weakness of that much tossed vain Objection, to wit, That which everyone is obliged to believe, that must be truth: But everyone is obliged to believe that Christ did die for him in particular. Therefore, that Christ did die for everyone in particular must be a truth. This Argument, I say, dependeth only upon the former mistake of Faith: and this being denied, that all men are instantly called to believe that Christ died for them in particular, when they are called to believe in Him for obtaining of life, The strength of it will evanish: because, supposing that many in the Visible Church (which experience doth put out of question) do never believe in Christ, or by Faith rest on Him for the obtaining of life: Then it will follow, that many, even in the Visible Church, are never obliged to believe that Christ hath died for them in particular; because, none hath warrant to make that application, but such as have first betaken themselves by Faith unto Christ: whereby the assumption of that Argument is palpably false; for, it must be so assumed, Every man that heareth the Gospel, and hath received Christ, ought to believe that He hath died for him: and so the conclusion will be, That Christ hath died for all that believe in Him, which is true; or, it must be, That everyone that heareth the Gospel is obliged to receive Christ and rest upon Him, and upon that condition may expect life; which will make nothing to the intended purpose.

This occasion giveth ground to insist a little further in clearing the extent of the merit of Christ's death in respect of the effects thereof: and though it be neither possible for us to make everything fully clear, nor pertinent to our purpose, long to insist on the same; yet, the former grounds being laid, we may inquire shortly in some things, and answer to them with a particular respect to this place. First, It may be inquired, What is the proper effect of Christ's satisfaction, and that which is purchased thereby to sinners? Secondly, If this purchase extend to the procuring of Faith and the first Grace, as it doth to the procuring of Pardon and Justification? Thirdly, If it may be said, that any benefit, in any respect, doth redound to any Reprobate from Christ's death, as the proper effect of that purchase. And, fourthly, If there may be an Uuniversal conditional Redemption admitted, as consistent with the former grounds; yet so, as the effect thereof is made sure to the Elect, and to them only?

To the first, to wit, What is the native, proper and immediate effect of Christ's purchase unto the redeemed? We Answer, That we conceive it to be not only the procuring of Salvation to be possible to them, so that now, by the intervening of this satisfaction, there is a way for the just God to pardon men's sins without wronging of His Justice, which without this could not have been: and so some say, that by Christ's death God is made placabilis, or, (to say so) put in a capacity to be pleased, or made placable; but is not actually appeased, or placatus, which is the assertion of the Arminians. Nor yet is it only to make reconciliation with God, upon the condition of believing and Faith in Christ, possible, that is, by this intervening satisfaction to give a ground for Faith to rest upon, with hope of obtaining Salvation thereby, which other ways would not have been profitable, had not this satisfaction of Christ's procured a new Covenant to be made upon that condition. Thus, according to some, Christ by His death, hath procured an object to be held forth to all to be by faith rested upon; and hath established this general, that all who should believe on Him, should be saved, and that Faith alone should have Salvation annexed to it, in whatsoever person it should be found: but such do deny, that actually and absolutely He hath redeemed any, or procured Faith, Justification and Salvation to them; But we say further, that the immediate and proper fruit and effect of Christ's purchase to these for whom He suffered, is actual Redemption, and the benefits following thereupon, to be applied in due order and manner, and not the possibility thereof only. First, This is clear from the 9. verse. of this Chapter, where they acknowledge and praise for this, that Redemption and Justification, &c. are not only made possible unto them, but that absolutely they are purchased by Christ's death for them, and that they are actually redeemed to God by His blood. Secondly, This doth clear it, that by His blood He is said to make them Kings and Priests unto God : which cannot be understood of the possibility only of any privilege, but must take-in the absolute purchase and the actual conferring thereof in due order and time. Hence, Revel. 1.5. washing from our sins in His blood, is mentioned as the proper effect of His purchase: and Justification and Salvation are frequently derived from Christ's blood as from their immediate meritorious cause, particularly in that place, Isa. 53.11. whereof was spoken a little before. And if there were no more but a possibility of Salvation flowing from Christ's death, then Christ might never have seen His seed, or never had satisfaction for the travel of His soul. And if by Christ's death only, Faith and Salvation should be knit together, and so Faith made thereby to have an object proposed to it, and that indifferently in respect of all; Then it will follow, that the grounds of the redeemeds Song would not be, Thou hast redeemed us by Thy blood, and made us Kings and Priests, &c. neither could these be accounted the immediate effects of His purchase, but that He hath given them a ground to believe upon, and made Salvation certain upon condition of believing: which would not be so cheerful a Song to the redeemed, neither would it warrant them to say, Thou hast redeemed us, in a peculiar sense, seeing these effects are common to others: also many might have ground to bless for these mercies, beside these who are made Kings and Priests. All which, are most inconsistent with the strain and scope of this place.

It is true, if we will consider the way and method how these benefits are applied to the redeemed, or, the order by which they come to be possessed of them, that instantly upon Christ's suffering, all cannot be said to be actually justified, nor glorified, more than they can be said all to have really existed; because, the Lord, in His Covenant, hath particularly concluded, when, and by what means, such persons, and no other should be brought to believe in Christ, and actually to be justified, even as well as when they should have a being, or at what time their life should be brought to an end, and they actually be glorified; yet, if we consider the things purchased, in respect of the bargain, we will find that they were absolutely and actually bought unto such persons, and satisfied-for by the Mediator, so as not only, in His intention, He aimed to make their Justification and Salvation possible, but really and simply to make it sure, and to procure it to them; yet so, as in due time and method it is to be applied. And we conceive, that it is a dangerous assertion to say, that Peter before his believing, had no more interest any way in Christ's death than Judas : which yet followeth upon the last opinion that was casten, and is acknowledged by the Authors thereof. See Cameron part. 3. pag. 583. Indeed, if we will consider Peters own estate, as considered in its self, without respect to the Covenant of Redemption; and if we consider any actual claim, which he might lay to Christ's death in that condition for his own peace and comfort, there was no difference: but if we will consider Christ's sufferings as in the bargain of Redemption before the Lord, the procuring of Peters Justification and Glorification was really undertaken-for by the Mediator, and his debt satisfied-for by His suffering in his name, so as it could not fail in reference to him, more than if he had actually had a being, and had been justified and glorified when that transaction was closed; none of all which can be said of Judas, whose name was never in the Covenant of Redemption, as Peters was.

The second thing moved, was, to consider, if Faith and other saving Graces be fruits of Christ's purchase, so as by His satisfaction He did not only really intend the purchasing of pardon upon condition of believing, but also the purchasing of Regeneration, Faith, &c. that so the Elect might come to the obtaining of pardon? Arminius, and the Patrons of Free-will, do deny Faith to be a fruit of Christ's purchase. So doth Cameron and some others, but with this difference, that these last do assert, that the gift of believing doth not flow from man's free-will or any sufficient grace bestowed upon all; but from God's Sovereign good-will, thinking meet to bestow that gift upon some whom He hath Elected and not upon others: and this, they say, is a mere fruit of His Sovereign good will, without respect to the merit of Christ's death, even as His decree of election was. The reason of the denying of this, we conceive to be, their making of the fruit and effect of Christ's death to be common to all; and it being clear in experience, that all men have not Faith, it cannot be consistent with the former ground to account it the fruit of Christ's purchase: for, what He hath purchased, cannot but be brought to pass, (as elsewhere Cameron asserteth) and so according to their first ground, Faith would be common to all men. And to say, that Christ hath purchased Faith conditionally, as He hath purchased life and Salvation unto all, were absurd: because there is a clear condition, upon which men may expect life, to wit, believing; but there can be no such condition conceived, upon which Faith may be said to be purchased. But to answer what was moved, we say, That Conversion, Regeneration, Faith, Repentance, &c. are no less the fruit of Christ's purchase than pardon and Justificatio • , &c. because, first, by His purchase, we are made Kings and Priests unto God : And wherein do these privileges consist but in the having, and exercising of these inward saving graces of the Spirit, whereby the Elect are made in a spiritual sense Kings and Priests? Secondly, It cannot be well understood how Justification and Glorification may be said to be purchased by Him, if all the steps, by which these are necessarily brought about, be not in the same manner procured. Thirdly, We are said to be blessed with all spiritual blessings in Christ Jesus, Ephes. 1.3. which must thus be understood, to wit, that by His merit we have these communicated to us: and Is not Faith and saving Grace to be accounted amongst spiritual blessings? Fourthly, He is made to us of God, not only Righteousness, but also Wisdom, Sanctification, and Redemption, 1 Corinth. 1, 30.31. and certainly under these expressions, all saving graces needful to the working out of our Salvation are comprehended. And the end of this, is, that whosoever glorieth, may glory alone in Him, as having all in Him, and nothing but by Him. Neither would there be such occasion of glorying in Him, if these were not purchased by Him. Fifthly, The considering of the Covenant of Redemption, will also fully clear this; for, no question, that must be a fruit of Christ's purchase, which the Lord hath promised to the Mediator, as a satisfaction to Him for His sufferings: Now, this is clear, that it is not only promised to Christ, that many through Faith in Him shall be justified; but that certainly He shall see His seed and the fruit of the travel of His soul, Isa. 53.10, 11. That His people shall be willing in the day of His power, Psal. 110.3. That these whom the Father hath given Him, shall come unto Him, John. 6.37. and that they shall all be taught of God, &c. and What else can these special promises import but this, to wit, that the Son, the Mediator, for laying down of His life, shall have many given Him, and actually by the Spirit drawn to Him, and made to believe in Him and to acknowledge Him as the Author of their eternal Salvation, without which, that promise of seeing His seed could never be accomplished? Yea, must not all the promises of the Covenant have one rise, and be derived through one meritorious cause? Now, these promises of Sanctification, such as, to take away the stony heart, to give a new heart, to cleanse us from all our idols, and wash us with clean water, &c. are in one bundle with the promises of His pardoning our iniquity and remembering our sins no more, as is clear in Ezek. 36.25, 26, &c. and Ier. 31.33, 34, &c. And seeing it cannot be denied but the last promises are grounded upon Christ's satisfaction, Must not the first be so also? especially considering, that without Him there is no access for binding up a Covenant betwixt God and sinners. Neither can it be denied but Faith is a part of that new heart, and a special fruit of that Spirit which He promised to pour out upon His People. Sixthly, In Tit. 2.14. our being separated to be a peculiar people to Christ and zealous of good works, &c. is expressly asserted to be His design in laying down of His life for His People. Also, Tit. 3. verse. 5, and 6. the washing of Regeneration and renewing of the holy Ghost (which must take-in all particular Graces) are said to be shed on us abundantly through Christ Jesus; which cannot otherwise be understood, but that we have these by the intervening procurement of Christ's satisfaction. Lastly, all that we pray for, we pray for it in Christ's name, as having obtained access to seek the same through His purchase: Now, it cannot be denied but Faith, Holiness, and increase therein, may be prayed-for: and therefore these must be understood to be procured by Him also.

The third Question was, If it may be said, that the Reprobates, or any Reprobate, do enjoy any common mercy by virtue of Christ's purchase and Redemption? Or, if any mercy bestowed upon any Reprobate, or enjoyed by them, may be said to be the proper fruit of Christ's purchase, or properly to be purchased by His death to them? In answer to this, we shall lay down these Assertions, which being granted, there will be no great hazard to the main matter.

Assert. 1. There is no saving nor eternal mercy procured to any Reprobate by Christ's death: and so according to the Scripture-language, it cannot be said that Christ hath redeemed, satisfied for them, or born their iniquities in their room before the justice of God, thereby to procure any such mercy to them: because, first, to be given to Christ, to be redeemed, and to be justified, are ever of equal extent in Scripture, and necessarily knit together with His bearing their iniquity. Secondly, The proper and native fruits of Christ's death, are not divided; but they all go together: So that for whom He satisfied and to whom He purchased anything in one respect, He did so in all. Therefore we will find Him praying for these who were given Him, and for whose • ache He did sanctify Himself, John. 17. even when He doth exclud the reprobate world who were not of this number, from these His prayers. Thirdly, The proper fruit of Christ's purchase, is that which is satisfaction to Himself for the travel of His soul, &c. but no mercy, which is common to a Reprobate can satisfy Him: for, His satisfaction consisteth in peculiar saving mercies, such as actually to see His seed, to have many justified, &c. which mercies cannot be said to be purchased to any Reprobate: and so it cannot be said, that any saving or eternal mercy is purchased to them; for, if they were purchased to them, then necessarily they were to be bestowed unto them; and if so, they could not be called Reprobates. We take this for granted then, that no saving thing is purchased to them, and that Christ cannot in any proper sense be called their Redeemer, nor to have sustained their place and persons before the Justice of God.

Assert. 2. We say, that yet, many Reprobates do here in time enjoy many things, which they had never enjoyed, had not Christ suffered. Of these, Christ's death may well be called the cause ( sine qua non ) or, without which these had not been enjoyed: such are the preaching of the Gospel, and the glad tidings of the conditional offer of life which is made in it; yea, it may be, that the keeping off of many temporal judgments and eternal also for a time, doth flow from this: whereby (as it were by the Gardeners intercession, Luk. 13.) the cutting down of many a barren tree is for a time suspended, that thereby the glory of Grace may be the more manifested, the honor of the Mediator the more highly advanced, and in the close, the glory of spotless Justice made the more clearly to shine, because of their greater inexcusablnesse. This cannot be denied to follow upon Christ Jesus His sufferings, in so far as they necessarily follow upon the agreement wherein they were transacted, and upon the promises made to Him in the Covenant of Redemption; unto all which, His sufferings are presupposed as the stipulation upon His side: Now, it being certain that there are some Elect ones given to Him by that Covenant in all ages of the world, and that He hath a visible Church and Ordinances granted to Him for the ingathering of them, which is so and so to be Administrated, to wit, by gathering under Ordinances both sheep and goats, and such like; It must necessarily follow, upon the supposition of this transaction in these terms, that the world must continue for so many ages, that the Gospel should be preached in such and such places, and at such and such times, that such and such lights should shine for holding forth clearly the truth of the Gospel; yea, that such and such common gifts should be bestowed upon many Reprobates for the adorning of this visible Church, the honor of the Head thereof, the furtherance of the edification of the Elect, and many other things necessary for the attaining of the ends foresaid. And according to the former supposition, these cannot be denied to be decreed in the Counsel of God, and contained in the Covenant of Redemption, largely taken; because accidentally (to speak so) and by reason of the manner of administration concluded, they conduce to the honor of the Mediator, and to the furthering of His design, which is to have the pleasure of the Lord prospering in his hand.

Asser. 3. Although these former Assertions be true; yet we say, that the saving blessings that are purchased to the redeemed by Christ's death, may be, and are far other ways to be, conceived, as the proper effects and fruits of Christ's purchase to them, than any common mercy can be which followeth thereupon to any Reprobate. For first, The purchasing of the Elect, and of saving Grace and Salvation to them, and what may tend to their good, was intended by the Mediator in a subordination to the glorifying of His Grace in them; and so His Glory and their good, are jointly intended in the same: this cannot be said of the other; for, though the things, which flow from His death be good in themselves, and though it cannot be denied but that therein also He intendeth His own Glory; yet it cannot be said, that these things are purchased by Him as advantageous to them, in respect of any fruit that should flow therefrom unto them: because, the effect showeth, that in the end they have no advantage by them: and therefore it cannot be said, that He intended them as advantageous to them. I know some Learned men do think, that some Reprobates, by the power of common restraining Grace, and the force of Ordinance, are kept from falling in many gross evils, which other ways they might have fallen into; and so in the end are kept from the greater degree of punishment, which they might have been liable to: I grant that it may be said, that some civil and formal hypocrites will be punished with a more gentle degree of wrath (to speak so) than others, or than themselves would have been punished with, had they not been by such common Grace restrained; yet, this must be understood comparatively with respect to the case as it now standeth, that is, a civil hypocrite, living under the Gospel, with many common moral induements, and giving much outward countenance to Ordinances, &c. shall be more gently dealt with in the day of Judgment, than if he had not come that length in a common reformation, under the means: yet, I suppose, it cannot be said, that such a person shall have less punishment than if Christ had never died, or he had never had any knowledge of the Gospel, or any common gifts of the Spirit, but had lived in more profanity without the same: for, although the sins of a civil moral hypocrite, be less in themselves than the gross profanity of a blind heathen; yet, considering the circumstances that do aggrege the same, they will be found to be of a more bloody die before God. Hence, so often in Scripture, the sin of refusing Christ in the most civil hypocrites, is aggreged beyond the sins of Sodom and Gomorrah, Tyre and Sidon, &c. Neither doth this flow causally from the Gospels being revealed to such persons, but from their abusing and slighting of the same. What ever mercies therefore of this kind are bestowed upon any Reprobate, they are bestowed upon them for the honor of the Mediator, and the good of the Elect; and so, as such, must be said to have been purchased by Christ's death. Secondly, Whatever Christ hath procured to the Elect, He hath procured it by satisfying Justice for them, and by sustaining in His own Person the curse that was due to them: so that the Lord's forbearing of them, His making offer of the Gospel to them, &c. are not only consequents, following upon the Mediators death and the Covenant of Redemption, but are properly purchased fruits thereof: and so the Gospel is preached to them, they are called unto a Church-state, &c. because Christ Jesus hath satisfied Justice in their name for the quarrel which the holy God had against them, and hath purchased peace and everything needful for their Salvation; so that now, the Lord cannot but be kindly to them, and bestow these mercies on them according to the order and terms laid down in the Covenant; but, on the other side, it cannot be said, that our Lord Jesus did so purchase to the Reprobate any of these mercies (which are indeed so in themselves) that are bestowed upon them, or that He satisfied in their room, or in their name paid any debt, or that the Lord is upon that account (as it were) engaged to be friendly to them, and bestow these things on them, as was observed to be in the case of the Elect; because, in no respect is Christ their Cautioner as having undertaken for them. These mercies then which come to them, are rather to be accounted consequents following upon Christ's purchase, than proper effects thereof as to them; Yet necessarily they follow, that what properly hath been purchased by Christ to the Elect, may, according to the order laid down, be accomplished. This will be somewhat clear by considering, Matth. 24.22. where it is said, except these days should be shortened, there should no flesh be saved: yet, for the Elects sake they shall be shortened : the mercy promised there, to wit, the shortening of those troublesome days, in a temporal mercy, and common to many Reprobate as well as Elect, during that time; yet, in respect of the Elect, it may be accounted a fruit of Christ's purchase and of God's Covenant-love; because other ways, these whom Christ had redeemed might be in hazard; against which, the Covenant hath fully provided. But, on the other side, as to the Reprobate, it is but a consequent of His death unto them, and bestowed upon them not for themselves, but for the good of the Elect amongst them, for whose sake it is said expressly, that these days shall be shortened. And so it is to be conceived, as supponing it to be conditioned to Christ simply, that such a tribulation shall not continue, because the performing of the articles of the Covenant doth require the same; in that case consequently the Reprobate, living in that time and place, are sharers of that outward deliverance; yet considering it as a Covenanted mercy and a proper fruit of Christ's purchase, it doth agree to the Elect only, for whose good it was Covenanted; and to them it may well be called a purchased mercy. It is true there doth no consequence follow upon Christ's death, but what was foreseen and intended by Him to follow thereupon; yet it cannot be said, that all these consequents were intended as proper fruits of His purchase to the Reprobate, as the mercies are that come unto the Elect: but we must acknowledge a difference between a consequent and a proper effect; other ways we might say, that the greater inexcusablnesse and condemnation of many Reprobates, are proper fruits of Christ's purchase, because these do follow thereupon, and had not followed had He not died. And we might say, that the suspending of the shuting up of the devil in hell in his everlasting torments, were a fruit of Christ's purchase; because, supposing Christ to have a Church, and such work for devils, in the exercising thereof, while it is on earth; and that Christ is to judge the devils at the last day, and (as a part of His glory) to pass the final sentence in reference to them, &c. It must necessarily follow upon these suppositions, that the devils last judgment, and absolute shutting up in the pit, must be suspended for such a long time; yet there is none that will esteem this to be a proper fruit of Christ's purchase, though it be a necessary consequent depending upon the same. And if anymore be pleaded-for, because the offer of the Gospel is made to many Reprobates, this may be said, that Christ's having of a visible Church and Gospel preached therein, is properly purchased by Him, that being necessary for the end proposed; yet, if we consider the preaching of the Gospel, in reference to such a person, as suppose to Judas, or, how it cometh that he is a Minister thereof, We conceive it is hard to say, that it was purchased by Christ's death as a mercy to him, as if Christ had intended by His sufferings to satisfy God's Justice in less or in more upon his account. And if it cannot be said, that any satisfaction is made to God in his name, How can it be said that properly anything is purchased by Christ's sufferings to him? for, this is certain, that it is Christ's death, as it is a satisfaction and price offered in the name of any, that doth procure any good to them. Beside, Christ's bearing of the sins of any, and their obtaining of Justification, are still linked together, as was formerly said: and therefore, seeing no Reprobate is justified, it cannot be said, that Christ hath born their sins, and consequently, upon that account, hath procured anything to them. This difference may be thus illustrated, as, suppose one having intended out of a number of slaves to relieve so many, should therefore covenant a price for them and actually pay the same, having withal this included in the bargain, that so many other slaves should be appointed to wait on Him till these ransomed ones were safely transported, and for that end that they should be for a time freed from some common drudgeries that other slaves are lying under, and be someway fitted in their apparel and other ways as might become His honor, and further Him in the gathering together, shipping and transporting of these whom actually He had bought: yet still He neither mindeth the relieving of these, nor doth for that end pay in the least measure their ransom, but only hath this articled to Him as conducing to the good of the main bargain. In that case, it cannot be said that He had properly bought these whom He minded never to transport, or that any price, laid down in the principal bargain, was laid in their name; yet, it cannot be denied but that many advantages do follow upon that bargain to such beyond others; which yet, in the end, by reason of their own miscarriages, might turn to their greater hurt: as suppose, they should refuse to obey Him, or, to put on the cloths bestowed upon them, but should abandon him and renounce their present liberty and not wait on to the end, &c. and so procure themselves justly to be deprived of any favor, and to be punished for their ingratitude, So may it be said in the present case: yet we shall not much contend for words, as whether such a thing should be called a consequent or an effect? providing Christ be not said to have sustained the room of, or by being made sin, to have satisfied in less or more for any whom He doth not actually redeem and own for His.

The fourth Question, is, If Christ Jesus, the only absolute Redeemer of the Elect alone, may not yet be said to have redeemed all men conditionally, and in the laying down of His life, to have intended the purchasing of life to all, upon this condition, if they should believe in Him? This conditional Redemption is diversely expressed by Learned men, who in their Writings do abhor the grossness of the Socianian and Arminian Doctrines concerning Redemption. Some say, that Christ died absolutely for none, but conditionally for all, that is, that He purchased life for all, upon condition that they should believe that He had died for them; and that God by His decree of Election hath decreed to give Faith to some and not to others, whereby Christ's death becometh effectual to them, and not to others: which difference doth yet flow from nothing in Christ's death. They say also, that Christ, by His death, procured freedom to all from the curse of the Law, so that that is removed from all, except any, by not believing that Christ hath died for them, shall make themselves liable to that curse, as Cameron asserteth, pag. 584. This opinion doth not lay the weight of men's making themselves to differ upon themselves, but it doth acknowledge the freedom, sovereignty and power of Grace, as also the impotency and corruption of nature; yet we conceive it is dangerous, and doth directly contradict what hath been asserted from the Text. For, 1. it denieth any, even the Elect, to be absolutely redeemed: which, though true in some sense, to wit, in respect of the method and manner of the application of the purchased Redemption; yet can it not be said to be true in respect of the purchase and bargain itself, or in respect of the parties bargaining in this purchase: because, Christ did not buy pardon of sin and Salvation to sinners abstractly, upon condition that they should believe; but did particularly and absolutely purchase the pardon of sin and Salvation to such and such as were proposed to Him. And this He did, not by buying Salvation to the Elect upon condition they should believe, without making both the condition, to wit, Faith, and Salvation sure unto them; but He absolutely redeemed Peter, John, and other Elect persons, by purchasing Salvation and everything needful for the making of it sure unto them, although in due manner these be to be communicated according to the terms of the Covenant. 2. It doth deny Faith to be a fruit of Christ's purchase; which is contrary to what was formerly said. 3. This doth assert the Reprobate by Christ's death to be freed from the curse of the Law, In the day that thou eatest, &c. which is not to be understood as if upon condition of believing they were to be freed from it, if so they did fulfill that condition; for, that is not controverted: but it must be understood of some freedom from the curse of the Law that redoundeth actually to the Reprobate from Christ's death. And it doth suppone them to have attained some freedom thereby, which their after unbelief and ingratitude do make void unto them. And so they have not this freedom from the curse offered to them upon condition of their believing, but they have it, if by their unbelief they do not mar their right to it. Now this, so understood, will infer, that Christ was made a curse in the room of all men, which is contrary to what is said: for, they cannot be thought to be freed any way from under the curse, except by His sustaining it for them. And His bearing of the curse in the stead of any, or His taking on their iniquity, hath ever their freedom following upon it, for whom He did the same, as was formerly marked. Again, there are many of mankind (suppose young Children, dying before any actual sin) who cannot be liable to any other curse, but the curse of the Law; yet cannot all these (even such as are without the visible Church and the promises) be said peremptorily and absolutely to be saved. Beside, this will infer that either the Reprobate shall not have the breach of the first Covenant imputed to them, or that they shall have that debt imputed to them, wh • ch Christ Himself did pay in their name: which is inconsistent with the Scriptures formerly mentioned. 4. This doth make Christ's death, considered as to Him, and in itself, to be equally laid down for Peter and Judas, which the Authors of this opinion will abhor: yet, doth it necessarily follow thereupon; for, supposing Christ to die absolutely for none, but conditionally for all, there is in that respect no more regard had to Peter than to Judas : for, He died conditionally for Judas, and He did no more for Peter ; and so Salvation, upon the condition of believing, is made equally possible to both. And though, in God's purpose, Peter hath Faith decreed for him, whereby he cometh to be absolutely justified; in which respect, there is a great difference betwixt Peter, and Judas, for whom there is no such thing purposed; yet considering, that this faith which maketh the difference, according to the former opinion, is no proper effect of Christ's purchase, but of God's absolute Sovereignty, as Election is, It cannot be said, that because thereof there is any inequality in reference to Elect and Reprobate in respect of Christ's death. It is true their acknowledging faith to be God's sovereign and peculiar gift, doth not make the difference flow from Peter himself; yet it cannot be said, that it doth proceed from anything in Christ's purchase, in respect of His sustaining the person of the one more than of the other. 5. This doth also infer that Christ hath paid for such as shall again be brought to reckon for their own debt; yea, for the same debt which He hath paid: now, in Scripture, these two are ever put together, to wit, Christ's bearing the iniquity of any or paying of their debt, and these persons being absolved from that charge in whose name he had paid. This is so sure, that the one doth still infer the other, as was formerly marked, as Isai. 53. He was wounded for our transgressions: whereupon it followeth, by his stripes, we (to wit, we for whose transgressions He was wounded) are healed : and again, verse. 11. He shall justify many, for he shall bear their iniquity, that is, these whose iniquity He shall bear, and whose debt He shall pay, they shall be certainly justified and absolved from the same. So is it, 2 Cor. 5.21. He became sin for us, that is, took on Him to answer for our debt, that we might be made the righteousness of God in Him, which showeth, that His end in becoming sin for any, was, to have them actually freed from the same. The like is, Gal. 3.13, 14. He redeemed us from the curse of the Law, being made a curse for us, &c. that the blessing of Abraham might come upon the Gentiles, &c. where actual redemption from the curse, and obtaining of the blessing, are made of equal extent with Christ's suffering of the curse in the room of any: and so is it in many other Scriptures. And to say, that such for whom He paid, were again to be brought to reckoning themselves, doth directly contradict the scope of these places.

If any should say, that these Scriptures do not deny but such may be brought to reckon for their own sin, for whom Christ did only conditionally pay the debt; and the condition not being fulfilled by them, there is no absurdity that they themselves should be again called to reckon for the same: as also considering, that the Lord's acceptation of such a price for them, was only upon the fulfilling of the condition of believing, wherein they have failed. To this we answer, First, that according to the former grounds notwithstanding of Christ's death, payment might be exacted again, even from the Elect, if the Lord Himself did not graciously and freely enable them to fulfill the condition, because they are but conditionally redeemed also, and have not Faith purchased to them by Christ's death more than the other. But because some may shift this, we answer Secondly, That such a conditional payment is not spoken of in Scripture, neither do these places of Scripture speak of some whose iniquity Christ hath born, who shall thereby have freedom from being called to a reckoning; but they do speak absolutely of all for whom Christ hath suffered, and in whose name He hath paid anything to God: for, all of them give ground for this connection, Christ hath born their sin, was made a curse for them, &c. Therefore, they shall be justified and freed from the curse, &c. And this reasoning will not hold, except this universal proposition be presupposed, to wit, that all whose sins Christ hath born, whose debt He hath undertaken, and in whose name He hath paid any price to the Justice of God, &c. shall be justified, absolved from their debt, and not brought to a reckoning for the same. Now, it must either be assumed, that Christ hath paid a price in the name of many Reprobates, and hath born their sin before the Justice of God; and it is evident how false the conclusion will be, Therefore the minor must be false, seeing the major is true; Or, we must subsume thus, But none of the Reprobates shall ever be justified or absolved from their own debt, Therefore it will follow, that for none of these did Christ become a curse or satisfy the Justice of God: which is a truth. If it be yet said, that His suffering in their name, was but conditional; and so it cannot be said simply, that He paid their debt, but upon such and such conditions only; and so He did not bare their iniquity, but upon condition that they should believe. To this we answer, First, This is almost one with the former objection, and may be again refelled, thus; either that conditional bearing of their iniquity, was a paying something in their name, or, it was not: If it was a paying in their name, and a laying out of any price by the Mediator, Then the consequence from the former Scriptures will still be urgent what ever the condition be; because, they assert, that all for whom Christ hath laid out His sufferings, and in whose room He hath sustained any part of the curse, &c. shall be partakers of Justification and Life. And what ever the condition be, this conditional Redemption supposeth a price actually to have been laid down. If it be said, that actually Christ did lay down nothing for them, and in their name, when He suffered, but upon condition that it should be imputed to them when they should actually believe, Then it must be said that Christ hath paid for none till they believe, because it is His purpose and Covenant with the Father that doth make His sufferings to be accounted a price for any: and if so, then Faith cannot be said to be purchased contrary to what was formerly said. Beside, if none can be said to be redeemed but a Believer, Then it cannot be said, that Christ hath paid anything in the name of any Reprobate, seeing he hath paid only for them who shall believe, which no Reprobate can do. Further, though the imputation of Christ's laid-down price be conditional; yet the paying of it is absolute: for, He (according to this opinion) did really lay it down; and if such should after believe, there were need of paying no more in their name. Yea, what is actually laid down, is supposed to be equivalent to their Redemption, and with what is laid down for the Elect: otherwise, the price would not be proportioned to the supposed end, to wit, Redemption, and so it would be nothing.

That we may follow this conditional Redemption a little, It is otherwise in some things expressed by some others, thus, to wit, that Christ in some sense is a ransom for all, and yet not in that special manner as for His people: He hath brought others under the conditional Gospel-covenant, but them under the absolute: He hath according to the tenor of this Covenant procured Salvation to all, if they will believe; but He hath procured for His chosen, even this condition of believing. Thus Learned Baxter, in His Saints Rest, Part, 1. pag. 153. which may be yet variously understood as to one branch thereof: for, though he doth there speak of all to be conditionally redeemed, and elsewhere often hints this, yet by several expressions of his, it would seem to be restricted, at least, in a special manner to the visible Church: because, he saith these all, are by His death brought under the conditional Gospel-covenant, which elsewhere, (to wit, in the Appendix to his Aphorisms, pag. 241. in the last Edition) is acknowledged to be that which is revealed and offered in the Church. And in that part of his Saints Rest, pag. 156. it is said, not to be offered to all; and that expression is used by him, that the conditional Covenant is made with all, at least, with the Church. Also others have many hints to this purpose, and the Learned Tuisse doth cite this saying out of Verstius, lib. pre. pag. 195. Et sane nisi pro voca • is saltem omnibus, mortuus esset Christus, tum fraestr • • i omnes credere • uberentur. Therefore it will be meet to touch a little this conditional Redemption, as it may relate to all men indifferently, and more particularly, as it may relate to the visible Church; and because of the nearness of the matter and grounds thereof, both may be done as we go on. Although this opinion, as thus expressed, may seem more plausible; yet we conceive, that it will neither be found agreeable to the former grounds, nor to the Text, nor to reason, nor yet any way more conducing to remove, or prevent these difficulties which are supposed to follow upon the Doctrine of particular Redemption, as it was formerly explained: for, first, what we urged from these Scriptures that speak but of one absolute Redemption, and do ever knit Justification and life with Christ's bearing the iniquity of any, or satisfying in their room, will also be binding here against this conditional Redemption. For, if any way Christ hath born their iniquity, Then they must be justified: otherwise, the former connection, which is so strongly urged in the Scripture, will fail: or, if he hath not born their iniquity nor paid anything in their name, Then it cannot be said, that He hath any way died for them or redeemed them. Secondly, The Text will confirm this, for, in it, all men are divided in these two ranks, to wit, the past-by body of Nations and Kingdoms, &c. and these few that are redeemed out of these Tongues, Nations, &c. But this conditional Redemption can agree to neither member: Therefore, it cannot be admitted. It cannot be applied to the redeemed who praise; for, they are all absolutely redeemed and made Kings and Priests to God, &c. nor will it agree to the past-by multitude of the un-redeemed that are contradistinguished from the former; because, First, The place doth assert the actual enjoyment of friendship with God, (and, being made Kings and Priests, &c.) to be the proper fruit of Christ's blood and purchase, and not the having of these things made possible upon a condition, as was formerly laid down. Secondly, Because that past-by multitude, is expressly contradistinguished from the redeemed, and these who partake of the benefits of Christ's purchase: and therefore the one being called the redeemed, the others may be called non-redeemed: and they are distinguished from, and opposed to the other here, not by any distinction simply founded upon the effect of Christ's death, to wit, that the one are made Kings and Priests, and the other not; but it looketh to the meritorious cause procuring these effects, and making them certain to the one, and leaving others without all title thereunto, to wit, Christ's death; and so it is to be understood, we are redeemed by thy blood, that is, Thou hast paid the price of our Redemption in our name by Thy blood, which hath not been done in respect of the multitude of these same Nations, whereof we are a part. Thirdly, There is but one Classe of the redeemed, and these are absolutely Redeemed; so there is but one Classe distinguished from these, and these must be such who are no ways redeemed: for, what must be said of the one as to Redemption by Christ's blood, must be denied of the other; for thus not to be amongst the redeemed, is indeed to be un-redeemed. This will strongly militate against any who should restrict this conditional Redemption to the visible Church: for, that would make, upon the one side, two Classes of such as are redeemed, to wit, some absolutely and some conditionally to be such, whereas the Text doth acknowledge but one: and it would also constitute two Classes of the un-redeemed, to wit, some that are without the visible Church and conditional Covenant, and some that are within; whereas it is clear, that these within the Church, who belong not to Christ, are equally contradistinguished from the redeemed with others that are without.

In the third place, This opinion will not be found consistent with reasons drawn from the Scripture, as, 1. It cannot be denied but Christ's satisfaction and intercession must be of equal extent, seeing they are both parts of His Priestly Office; and it is His satisfaction that regulateth (to say so) His intercession: Now, it is clear in Scripture, that Christ's intercession is qualified by God's Decree of Election, therefore He prayeth, ( John. 17. For these whom God hath given Him : whereby it is not only implied, that He doth not pray for the world which were not given Him, but expressly He doth exclude them, I pray not for the world, saith He, verse. 9. Therefore, it must be supposed, that He did no way die for the world, seeing He doth not pray for them, because He did not satisfy for them; and He did not satisfy for them, because they were not given unto Him. And we can no more say that there is a conditional satisfying for, and redeeming of, all, than we can say, that there is a conditional praying for all; and we cannot say, that there is a conditional intercession for all, seeing He doth so expressly, and absolutely exclude the Reprobate world from His Prayers; and upon that implied ground, because God did not own them as His, and had not given them to the Mediator to be owned and redeemed by Him, Therefore He doth solemnly disown them.

If it be said, that, in that place, our Lord Jesus doth only pray for these who did actually believe? The very contrary will be found in the Text: for, ( John. 17.20.) He intercedeth for all who should after believe; and through the Chapter, for all these whom God had given Him. Beside, it were hard to say, that our Lord Jesus did comprehend all that were unrenewed under the title World ; for so, many unrenewed Elect would have been excluded. Seeing therefore Christ excludeth the Reprobate world from His intercession, even when He includeth many unrenewed Elect then lying in profanity and nature, The former Argument doth bind the more strongly. From which also we may remove a second exception, to wit, that by World there are understood such as Christ foresaw should reject the Gospel and continue members of this world, notwithstanding of His death and call, or such as did for that time violently reject the same. To this we say, that if Christ meaned by World, present contemners and rejecters, then would many Elect be excluded, as is said. Again, if he understood such as He foresaw would continue in opposition and unbelief to to the end, Can it be reasonably thought that He would immediately offer Himself in their room upon condition of their believing in Him, whom He did not only foresee to continue in unbelief and never to perform that condition; but also whom He had instantly in express terms excluded from His prayers and intercession as having nothing to do with them? and so according to the former ground, to wit, that His intercession and satisfaction are of equal extent, they cannot be understood any way to come in under either of them.

If it be said, that His intercession respecteth only the efficacy of His death; and therefore must be bounded with the Elect: This will say, that this satisfaction also must respect that only, seeing they are of equal extent. Again, why prayeth He only in reference to the efficacy? It is because He hath ground to own no moe as God's or His; and that will say, that He will not satisfy for them either. Lastly, He boundeth His dying and praying in these words, ( verse. 19. of the forcited Chapter,) for their aches sanctify I myself, to wit, for their sakes for whom He prayed; in their room all • anerly did He devote Himself to be a Sacrifice.

Secondly, In the first ground, laid down, we said, That Christ's satisfaction, as to the object thereof, was to be regulated by the Fathers proposal to Him; so that He died and satisfied for such, and such only as was proposed to Him. It being cleared there, that all were not proposed; therefore there is no warrant to say, that Christ in any respect, did be •• the iniquity of any other. Neither can there be any end of His undertaking to pay for moe than was proposed to Him; neither can it be thought, that any other was proposed to Christ, but such as were given to Him absolutely to be redeemed; because there is no word in Scripture that speaketh of proposing any to Christ to be bought, but the Elect, who, for that cause, are peculiarly named by this title, those that were Christ's own, and given to Him, &c. If any should say, that they were conditionally given and proposed (which indeed must be supposed in this conditional Redemption) Then (beside what was said) it may be asked, If the Father, by proposing such, did intend their Redemption, and their obtaining of any benefit by Christ's death? If He did, Why is it not effectual? If He did not, To what end was such a proposal made by the only wise God? Again, we may conceive this conditional proposal to be thus upon the Fathers side, I do propose and give such and such persons to Thee that are not Elected, to be redeemed, and to partake of Th • Redemption, providing they shall believe, and I will absolutely exact the price from Thee, which yet is not to be imputed to them till they believe; and yet they cannot believe except God give the same freely, according to the first opinion; or, till Christ purchase the same, according to the second: yet (might He say) neither do I mind to give it to them, nor mind I to propose it to be bought by Thee for their use. This certainly would not lo •• like the Wisdom, Sovereignty and Grace that do shine in the bargain of Redemption: yet, such a conditional proposal must be supposed as in these terms. And so they are proposed to the Mediator to be redeemed by Him, when yet the necessary mids, and supposed condition of their Redemption is never so much as proposed to be purchased, but the contrary is included; And so at the most, the Father proposeth but one part of their Redemption to the Market, to wit, the end without the mids: and therefore consequently, the Mediator must undertake for paying for the end, when He hath not the mids by which it is attained, made (to speak so) redeemable, because it is never offered to the market: and what wise man would make such a bargain?

Thirdly, It seemeth not consistent with reason and equity to say, that such as are by God's Sovereign decree absolutely reprobated, and decerned to be made to reckon for their own sins; and yet to say, that our blessed Lord Jesus should have that debt imputed to Him, and thereby conditionally to purchase for them a freedom from that curse which is already determined to be executed justly upon them: for, the decree of Reprobation must be, even in order of nature, as soon as the decree of Election. Now, it being clear, that the Work of Redemption doth presuppose Election to have preceded; so that in the order of nature, and according to our uptaking of things, we must conceive God's absolute Electing of some to Eternal life, to be prior to the Covenant of Redemption, because these who are given to Christ in that Covenant, are said to be God's own by virtue of that decree before that, John. 17.6. which will infer that God's absolute decree of Reprobation must be so also, seeing the decree of Election doth necessarily infer the decree of Reprobation; for, where there is an Election of some, there is a pretirition of others. And therefore, we must say, that Christ conditionally had proposed to Him, and did conditionally pay according to that proposal, the debt of many, that by a prior decree were absolutely reprobated. And as to the last opinion hinted, there being but one decree of Reprobation, It will follow that either all these must be under a conditional Redemption, which yet cannot be said so confidently, as to such who are without the conditional Covenant; or, all must be excluded therefrom.

Fourthly, From the grounds of this opinion, it may be thus argued, If Christ redeemed any Reprobate conditionally, Then the performing of this condition is either in their own power, or it is a singular gift of God procured by Christ's death. The first they will not assert who own this opinion, as was formerly observed: Therefore it must be something that can no other ways be procured but by Christ's purchase. And according to what is said, it is not purchased to any Reprobate, though it be necessary for their obtaining of any benefit of Christ's purchase, Therefore it cannot be said, that they are redeemed. For, at most, it saith that they are redeemed upon a condition, which they can never possibly perform; and this will infer, That they are not redeemed at all: for, a peremptory exclusive conditional offer, where the condition is impossible, and known to be so to the offerer, is equipollent to an absolute refusal, as, suppose one would offer to relieve another from bondage, or, to pay their debt for them, upon condition, and no other ways, that such a person should at once drink up the whole sea: that offer so circumstantiated, could not be looked upon other ways but as an absolute refusal. Again, if He hath not purchased Faith to them, Then there is no saving Grace purchased to them. And if neither Faith nor any saving Grace be purchased to them, It will be hard to say, that Christ hath died for such, for whom no saving Grace is purchased.

Fifthly, We say further, If all men be conditionally redeemed, Then we must say that all the midses necessarily concurring in the Work of Redemption for making of it complete, must be conditionally purchased also: for, as by the acknowledged ground, that is called absolute Redemption, wherein Faith and all the midses are absolutely purchased, So it will follow, that in this conditional Redemption all these midses must be conditionally purchased: for, the end and midses are in one bargain; where the one is purchased, the other is purchased; so where the one is absolutely purchased, the other is so also: and therefore where the one is conditionally purchased, the other must be so also: but it cannot be said, that the midses, to wit, Faith, Regeneration, and other Graces, are conditionally purchased, because this will be the sense thereof, that Christ hath purchased Faith in Himself to such persons upon condition that they should believe in Him: which, I suppose, none will affirm. It will follow therefore that they cannot be said to be conditionally redeemed, even as to the end.

Sixthly, If any conditional Redemption be supposed to be, or, if Christ be said to have paid the debt of all even conditionally, Then this must be looked upon as a singular effect of God's Grace, and a special evidence of the excellent freeness thereof for provoking the hearts of all such to praise for the same: now, such a mould of conditional Redemption as is proposed, doth no way look like Grace, nor tendeth to the engaging of such as are so redeemed to bless and magnify God: Therefore it is not to be admitted. That it doth not look like Grace, will easily appear by considering, 1. that Grace is every way Grace, else it is no way Grace (according to an ancient saying of Augustine ) that is, it is Grace in the end, and Grace in respect of the midses also. But here, whatever may be said of the end, sure there is no Grace in respect of the midses, seeing no necessary and effectual mids for attaining of the end, is provided for in this supposed bargain of conditional Redemption: Therefore, it can neither be said to look like a bargain of Grace, nor yet to tend to the commendation thereof. 2. We may consider, that as to the effect or end, this bargain doth not make the same free unto these that are comprehended under it: for, it leaveth them to perform a condition for obtaining of the end, and that in their own strength without furnishing them for the performance of it, even though they be of themselves in an incapacity to perform the same: and how unlike this is to a Covenant of Grace, may easily be gathered. 3. This conditional Redemption, doth neither make the effect, supposed to be purchased, certain, nor possible: certain, it cannot be, seeing it never cometh to pass: possible it is not, seeing it dependeth upon a condition, which (as it is circumstantiated) is simply impossible; yea, and is supponed to be so in the Covenant of Redemption: for, we must look upon this condition, in respect of its possibility, not only with regard to men, as men endued with natural faculties; but we must look upon it with respect to men as they are in their corruption incapacitated to do anything that is spiritually good, such as this act of believing is. Now, in the Covenant of Redemption, it is supposed, not only that Faith is necessary; but also that man is corrupt, sold under sin; and so cannot of himself (except it be given him) believe: and yet, in this same Covenant, It is agreed, that Faith be purchased and bestowed upon some, because of the former reasons; and even then, such who a • e supposed conditionally to be redeemed, are past-by, and deliberately no such thing is capitulated-for concerning them. Therefore the effect must, notwithstanding of this, be still impossible. And if so, Can it be said to be of Grace, which is so clouded in the terms thereof, and doth neither make any good possible to these who are comprehended in the same, nor give through occasion to glorify Grace as shining in the freedom, comfortablnesse and refreshfulnesse thereof? and in effect, it seemeth rather to obscure Grace, than to manifest the same: and therefore ought not to be pressed in the Church. For, a conditional transaction in this mould, would be, as if one should be said to have paid the Turks for so many slaves, to be sent home to him in such and such Ships, as himself only could send for them; and that this purchase should be valid, as to these slaves, upon condition allanerly that they should return in such and such Ships unto him; and yet in the mean time he never intend to send these Ships for them, but in the same bargain conclude that Ships should be sent only for such and such others; would not these slaves necessarily continue under their bondage? and, would this so be accounted a Redemption amongst men, or yet a wise conditional bargain? and is that to be attributed to the only wise and gracious God and our blessed Lord Jesus, which is, upon the matter, the same? to wit, that our Lord Jesus should pay the debt of so many, upon condition that they should believe in Him, by such Faith as He only can procure unto them; and withal, that in the same Covenant it should be expressly capitulated, that our Lord Jesus His sufferings should be accepted for procuring of Faith to some others allanerly, and to none else; whereby these, supposed to be conditionally redeemed, are absolutely excluded upon the matter? This conditional Redemption therefore is not to be contended-for.

Lastly, Besides these, this opinion will infer many absurdities and intricacies not easily extricable, as, First, If Christ Jesus hath died for all conditionally, Then it will follow, that either He died equally for all, or one way for some, and another way for others: to say, He died equally for all, is absurd, and acknowledged to be so by the Asserters of this opinion: and of this we spake in the former part of this Question. If it be said, that He did in a different manner die for the Elect, and for these that are not actually redeemed, Then it may be inquired, wherein this difference doth consist? for, it must either be in the matter, or price (to say so) that is given, to wit, that He gave more for those whom He absolutely redeemed, than for these whom He only did conditionally purchase; or, it must be in His intention in the laying down of His life, and in the Fathers will in ordering of the same, to wit, that it was not Christ's intention, nor the Fathers will to bestow Faith upon such and actually to redeem them; and so to have His death accepted as a satisfaction for them, as He had condescended in respect of others: If the first be said, to wit, that Christ hath given more for the one nor for the other; Then it will follow, that Christ hath not satisfied for these who are said to be conditionally redeemed, because He hath not paid sufficiently for them. Beside, it will not be found in Scripture, that Christ hath paid a part of the debt of any, where He hath not paid it all. If it be said, that the price, materially considered, was equal, Then it will follow, that Christ suffered as much wrath and curse materially for Judas, as He did for Peter : which will not look like the peculiarity of that love that appeareth in Christ's suffering for any; nor yet sound well to the thankful heart of a redeemed one, as if Christ had paid no more for him than for Judas. If it be said, that the difference is in God's purpose, and Christ's intention, who did design these sufferings to purchase Faith to the one, and so to make their Redemption effectual; which was not purposed in reference to the other. To this we say, 1. If the price laid down be equal in reference to all, Then it would seem just that Judas should have no less fruit thereby than Peter, seeing no less was paid for him; But, 2. we say, That this Answer doth confirm our Arguments for, if it was not the purpose of the Father and the Mediator, that the fruits of Christ's death should be effectual to such and such, Then Christ's death cannot be called a satisfaction for such; because His death is regulated in its extent according to that purpose, and is a satisfaction for none, but such for whom it was purposed to be made effectual: for, to make it a satisfaction for any, not only is it necessary that there should be a sufficient price, but also that it should be intended to be paid and accepted, as such, for such and such persons: Therefore, seeing it was not intended for them as such, they cannot any way be said to be redeemed by Christ's death, seeing still the purpose and intention of the Parties contracting, is wanting, without which it can neither be a Satisfaction, nor a Redemption. If it be said, that there was an intention to make a conditional Redemption. Answ. This being understood as contradistinct from the absolute Redemption, as necessarily it must be, its as much as to say, that the Father and Son in the Covenant of Redemption did intend for such and such persons, instead of a conditional Redemption, a non-redemption, or, ineffectual Redemption ; and so it cometh to this, that their Redemption was never intended at all.

A second absurdity, is, that this seemeth to imply a contradiction, to wit, that the Reprobate, whom God hath passed-by, are redeemed by Christ's death; yea, that the unredeemed are redeemed: For, if the redeemed be distinguished from others in this place, Then these to whom they are opposed must be unredeemed. Neither can it be said, that the opposition is not ad idem, because the one are absolutely redeemed, and the other conditionally; for, upon the matter, the denying of an absolute and effectual Redemption, is the denying of any Redemption at all. Again, as to the first part, if any say, that though Christ died for all men, yet did He die for no Reprobate as a Rep • bate: which some of late (even walking under the name of Orthodox) do assert, because it is absurd to say, that Christ died for any Reprobate. We Answer, In Christ's Redemption, the Elect are considered as Elect; for, them He redeemeth absolutely: Therefore, on the contrary, He must consider others as Reprobates, or at least as not Elected; And can any be considered as not Elected, but he must also be considered as a Reprobate, seeing there is not a mids? Therefore, either Christ must be said to redeem all men, without respect either to Election or Reprobation, which is false, because the Elect are in all the business of Redemption considered as such; or, He must be said to die for the Reprobates as Reprobates, which is the absurdity they would shift: or, it must be said, that in the laying down of His life, He had no respect to them under any consideration: which is the truth. For, the decree of Reprobation, being in order of nature, and according to our conception, prior to the decree and Covenant of Redemption, as was said, such as are contained therein, cannot but be looked upon under that consideration. And, by the way, it would not seem inconsiderable as to our purpose, to think, that before this transaction of Redemption were concluded (to speak according to our uptaking of first and last in God's purposes) He should determine concerning the ultimat estate of all men by His decrees of Election and Reprobation, and when marches are rid, and bounds (never to be changed) set, then to come to the transaction of Redemption. Which certainly must suppose, that He intended not to confound the difference He had made by that after-covenant, but thereby to provide a mean for making the decree of Election effectual; which mids was necessary for this, but not necessary as for the other.

A third absurdity, is, that this doth extend Christ's death further and maketh it more common than the Scripture doth: for, in Scripture, Christ is said to die for His People, Matt • . 1.21. for His Sheep, John. 10.11, 15. to gather the sons of God, John. 11.52. for His own, John. 17. verse. 6. with 19. and such like. And in this place, it is said to be for some of all Kindreds, Tongues, and Nations, and not for all indifferently. Now, according to this opinion, Christ may be said not only to die for His Sheep, but for all and every Man, &c. There are two special Objections against this, The first, is, That although Christ be said to die for His Sheep, and to have redeemed some out of every Nation, &c. yet saith a late Learned Abettor of this opinion (to wit, Dallaeus in his Apology,) that it will not follow; because He died for these, Therefore He died for no other; more than it will follow from Paul's word, Gal. 2.20. He loved me, and gave Himself for me, Therefore He did love and gave Himself for no other. It is sad, that Learned men should so please themselves, to shift Arguments: for certainly, a clear difference may be observed between Pual's saying, Christ gave His life for me, and between Christ's saying, I laid down My life for My sheep : this doth expressly hold forth Christ's differencing of these for whom He was to die, and His contradistinguishing of them from others who were not of His Sheep, nor given to Him; and therefore for them He was not to lay down His life: whereas that word of Paul's, is not spoken to contradistinguish him from any other Believer, but to comfort himself in the application of that truth to himself, that Christ who died for His Sheep, did also lay down His life for him as one of them. Again, when Christ speaketh of His People, of His Sheep, and of His Own in this case, He doth particularly (to say so) consider them as a species or kind of people by themselves, and differenced, in the respect mentioned, from others, as the scope cleareth: but when Paul speaketh of himself in the application forsaid, will any think that he speaketh of himself as differenced from all, and not rather as one individual of the species foresaid? Therefore although we may conclude thus, God hath made man a reasonable creature according to His own Image, Therefore no other creature is such, because, by this qualification, man; or that species (to say so) is differenced from all other creatures on earth; yet, it will not follow, Peter is a reasonable creature according to God's Image, Therefore no other man is so: because Peter is but an individual • person under the same species with others. Just so is it here, Christ's Sheep, Own, People, &c. denote a species, as it were, differenced by such relations from others, whereas Paul is but an individual Believer comprehended under the same.

A second Objection, is, That many other Scriptures do assert Christ to be given, and to have laid down His life for the World: Therefore it cannot be absurd to say, that in some sense Christ hath redeemed all: and particularly that place, John. 3.16. is urged (for our scope suffereth us not to digress to more) to wit, God so loved the world, that he gave his only begotten Son; that whosoever should believe in him, should not perish, but have everlasting life. In reference to which place, we say, 1. That the scope is not to show, that Christ was given for all the World, taken distributively, that is, for every person that should be in the World, because it is only brought-in here to confirm this general sum of the Gospel which is laid down, verse. 15. That whosoever believeth in Christ, should not perish but have eternal life. Now, verse. 16. is brought-in as a confirmation of this; for (saith He) God so loved the world that he gave his only begotten Son, for this very end, That whosoever believeth in him, should not perish, but have eternal life. Where God's end in giving of His Son, is mentioned to be a ground of quietness to all that should believe, and will bear that Universal well, whosoever believeth are redeemed, and may expect the benefits of Christ's Redemption; because the justifying and saving of such, was the end for which God sent His Son: and to extend the place any further, will not be consistent with the scope thereof. If it be said, that God's respect and love to the world indefinitely, is mentioned here; Be it so, yet that will not infer, that because He had respect to the world, That therefore He intended that Christ should die for all and every individual person in the world; but, it will only infer this much at most, as if we said, in common speech, such a Christian King, or potent man had such a respect to Christians, or to men of such a Nation, as to send such a great sum to redeem so many of them as he particularly condescended upon, from the bondage of the Turks : it may well be said, that such a great man had respect to Christians or to such a Nation, because he purposed to redeem many of them when he took no thought of others; yet it cannot be said, that he intended the redeeming of all, either absolutely or conditionally, seeing he did appoint the price given, to be paid for such and such as himself thought meet to redeem, and not for others: Just so is it here in this case, at the most; and so God's respect to the world, may be opposite to His passing-by of all the fallen Angels. Again, secondly, we say, that if World, in this place, be to be understood of particular persons, and an universality of them, It must be understood of the Elect World, as in the Verse following is clear, where God's purpose of sending His Son, is expressed to be, that the world through Him might be saved. Now, there can no other universality be thought to be intended, to be saved by God (as was formerly cleared) but the universality (to speak so,) or, the World, of the Elect. Neither will the reading be absurd, to understand it thus, That God so loved the Elect World, that He gave His only begotten Son to death for them, that by their believing on Him they should not perish, but have eternal life. And so this place will be interpreted by the parallel thereof. 1 John. 4.9. 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 : for, us and we, in the one place, are equipollent to world and whosoever will believe, in the other. That thus it is to be understood, appeareth in this, that even according to the grounds of this opinion there can none be expected to believe but the Elect; and in the Text, there are none profited by this fruit of Christ's love to the world, but the Believers: Therefore this love, which giveth this gift, must be said to respect the Elect only, especially considering, that it is in a matter which is the evidence of God's most special love, as was formerly said. Only, it is expressed in this general, whosoever shall believe, &c. because the extending of it, in this indefinite expression, doth sure best with the proposed mould of the offer of the Gospel, which is not to invite men to believe, because they are particularly elected, or redeemed; but to invite men to believe, because God hath promised to save such as believe, and because He doth by the outward Ministry call hearers thereunto. And this is the more to be observed, because Christ here, as a good Minister of the Gospel, is preaching to Nicodemus, and laying before him the sum of the Gospel, and that which must be the object of his faith; and therefore it was necessary that He should take that way of preaching these truths to him, so that as upon the one side, He doth hold forth God's peculiar respect to the Elect World; so, upon the other, He doth hold forth God's acceptation of all whosoever shall believe, that the peculiarity of the Redemption may not stumble any in their approaching to Christ, who have the offer of the Gospel made unto them: for, the Word saith in sum, a Believer cannot fail of Salvation, seeing God had that respect to His Elect, as to give His only begotten Son to purchase this unto them: and this is to be preached in these indefinite terms, and cannot but be true, seeing it is the revealed will of God.

A fourth difficulty following this opinion, is, That it will be hard to conceive how Christ could conditionally die and lay down His life for the redeeming of many who were actually already condemned in Hell: yet, this Universal conditional Redemption will infer this, other ways the Reprobates, who lived before Christ's death, were not so much obliged to Him as these who did succeed. If it be said, that although Christ actually died in time, yet the transaction was eternal before any man lived in the world. This will not remove the difficulty, because, though it was transacted before time; yet, no question, it was so regulated as it might be performed in time. Now, can it be supposed that the transaction was in these terms, that the Mediator should die and lay down a price for so many Elect, who by the virtue of His death were to be brought to Glory before His sufferings; and that also He should pay so much in the name of so many Reprobates, who for their own sins were to be actually damned at the time of payment? And whatever be said of the transaction, yet when it came to Christ's suffering, it must either be said, that these were scored out, so as Christ did not bear their iniquity, or die for them in any respect; or, it must be said, that before God's Justice, Christ did bear the iniquity, and pay in the name of such as were actually in Hell, suffering for their own sins at that same instant of time.

Fifthly, It may be asked, what doth become of all infants, whether in the Visible Church, or without it, who die in their infancy? According to the former grounds, it will be hard to determine: for, none can say, upon the one side, that they are all absolutely redeemed and saved, there being no warrant in Scripture for this; on the other side, to say, that Christ died for them, upon condition that they should believe in Him, cannot be well understood: for, though some of them be within the conditional Covenant made with the Church, and therefore cannot be more rigidly constructed of than these at age; yet are they not in a capacity to perform acts of Faith, and to fulfill that condition: and this incapacity doth not merely flow from men's corruption, as it doth in men at age; but is natural to young ones, as not to understand, speak, or walk, are: now, it were unreasonable to say, that such children who die in their infancy, were redeemed by Christ, upon condition that they should understand, speak, walk, &c. or, of a child dying in such a condition (suppose it be one not absolutely redeemed) It cannot be said, that that child was redeemed upon this condition, that it had walked, spoken, &c. when as yet it was not (possibly) of one hours age. Again, can it be said of children within the Visible Church, which are not absolutely redeemed, that it is indeterminable whether Christ did die conditionally for them, or not, at least till they come to such an age as they themselves may act Faith? Neither can it be said here, that He redeemed Reprobate children in the Church conditionally, as He did absolutely redeem these that are Elect, although even these cannot act Faith: for, He purchaseth to the Elect saving Grace in the seed thereof, and a new nature to be communicated to them, whereof the youngest children are capable, seeing therein they are merely passive: But, in that conditional Redemption, there is nothing purchased to any but upon condition that they receive Christ offered and believe in Him; which doth suppose an activeness, and acting to be in these to whom the offer is made: of which, children are not capable. And if this condition could be supposed only to infer something wherein children might be merely passive, Then this will be the meaning thereof, to wit, that Christ redeemed such children upon condition that He Himself should confer such and such things on them, in receiving of which, they could only be passive: which would not look like a conditional Covenant; for, the performing of the condition will be on Christ's side, and not upon theirs: and so it would be absolute as in the case of the Elect children. Neither will it remove this difficulty, to say, that children are partakers of the fathers privileges, and are to be reckoned accordingly: for, this cannot be said of saving privileges, so as if no Elect parent could have a Reprobate child; or, no Reprobate parent, an Elect child dying at such an age; because these things belong unto the Sovereignty of God, and He is not so to be bounded in respect of all particular children. Beside, experience in the Word giveth ground to us to call it in question. It must then be understood only of federal privileges, and that in respect of the external administration of the Covenant: and this will say nothing to the difficulty; because the doubt is still, what to say of children that are within the conditional Covenant in respect of their parents, that are within the Visible Church; yet, supposing them to die instantly, or in their nonage, they cannot be said to be conditionally redeemed, because of the reasons foresaid.

Sixthly, If the Reprobate be conditionally redeemed, Then that Redemption of theirs is either transacted in the same Covenant with the absolute Redemption of the Elect, or not: they cannot be said to be comprehended within the same Covenant, because all such as are comprehended in it, are contradistinguished from others, as being the Lord's chosen, and such as are given to Christ, &c. Again, this Covenant of Redemption includeth the means with the end; for, it is orderd in all things and sure; which cannot be said of this conditional Covenant: Therefore they cannot be comprehended in one. And it would not sound well, to say, that the Elects Redemption, and that of the Reprobates, were contained in one Covenant. Nor can it be said, that it is a distinct bargain beside the Covenant of Redemption: Because, 1. That were indeed to grant that it is no Redemption, seeing it is not comprehended in the Covenant of Redemption. 2. The business of Christ's death, is only transacted in that Covenant, where the Redemption of the Elect is absolutely concluded; because it is the great mids designed for making of that effectual: therefore ought it, as to the extent of its merit, to be proportioned to the object of that Covenant, seeing by His undertaking therein alanerly, He becometh liable to death. 3. This would infer two Covenants of Redemption, whereas the Scripture doth but speak of one. And although some speak of a conditional Covenant with the visible Church; yet, neither can that be said to be made with all men, and so none without the visible Church should be redeemed; neither can that be called a Covenant of Redemption, distinct from that which is made in reference to the Elect; because nothing can be counted a Covenant of Redemption, even a conditional Covenant, but that wherein God and the Mediator are parties; for, no other can determine absolutely or conditionally upon the business of Redemption. Beside, what is revealed to the visible Church, and hath the form of a conditional Covenant, doth but flow from this, as the administration, application, or execution thereof: and therefore cannot be thought to contain any new article concerning the extent or fruit of Christ's death, but must be regulated by the former, and is not to be looked upon as a distinct Covenant in itself.

The last thing which we have to say, is, that this mould of a conditional Redemption of all men, doth not bring with it anymore solid way to satisfy or remove the difficulties that are pretended to follow the former. And indeed the way of grace being a mystery and depth which is unsearchable, and the giving of Christ unto death being the most mysterious part of all this mystery; what wonder is it that carnal reason cannot reach the grounds of the Lord's sovereign proceeding therein? and what presumption may it be thought to be to endeavor such a mould of this, as may mar the mysteriousnesse thereof, and satisfy reason in all its proud Objections? Yet, we say, this will not do it: for, First, it doth not prove any way more conduceable for the glorifying of grace in respect of these who are conditionally redeemed, as was formerly shown, but rather the contrary. Nor doth it conduce anymore to the quieting and comforting of wakened Consciences, (whereof also something was spoken) nor doth it any way tend to make Reprobate sinners more inexcusable, as if thereby the justice of God were more clearly vindicated: for, by this Doctrine, He did not redeem them absolutely, neither did purchase Faith unto them, without which, even according to this conditional Covenant, they cannot be saved; and yet they can no more obtain Faith of themselves except by His purchase, than they can by themselves satisfy Divine Justice, had He not by His death interposed. Now may not carnal reason still cavil here, and say, that though Christ hath died and purchased them conditionally, yet seeing He hath not purchased Faith to them, their Salvation is no less impossible, than if there had been no such conditional Redemption at all. Neither can it be ever instanced, that this mere conditional Redemption did profit any person as to life, or any saving good, more than if it had not been at all: and so the matter upon which the pretended cavil doth rise, is but altered, but no way removed.

Secondly, Seeing the asserters of this conditional Redemption do admit of an absolute Election unto life as we do, (at least, for ought I know) then they will have the same cavils to meet with: for, the connection betwixt Election, Faith, and Salvation, is no less peremptor, (so that none can believe and be saved, but an Elect▪) than the connection is betwixt Christ's dying for one and his obtaining of Salvation; yea, the connection is no less peremptory, and reciprocal (to say so) betwixt absolute Redemption and life, and betwixt mere conditional Redemption and Damnation (to speak of a connection simply without respect to any causality) and that according to their grounds, than there is betwixt Redemption and life, and non-redemption and death, according to the grounds which we maintain: yet, I suppose, that none will account this absolute Election of some few, when others are past-by, to be any spot upon the sovereign and free grace of God; or yet any ground of excuse to such as are not thus Elected by Him: and yet without this, (as to the event,) it is certain, that they can never believe nor attain unto Salvation; yea, supposing that Election were grounded upon foreseen Faith, and supposing Reprobation to be grounded upon foreseen sin, and impenitency therein; yet, now both these Decrees being peremptorily and irrevocably past, this is certain, that no other will or shall be saved but such as are so Elected: and so that all others, to whom the offer of the Gospel cometh, shall necessarily perish, or, the former Decree must be cancelled, which is impossible; and this is true, although it be past (as they say) voluntate consequente, Now when the offer of the Gospel cometh, may not carnal minds raise the same cavil, and say, seeing the Lord foreknew that such and such would not believe, and for that cause did determine to glorify His Justice upon them; to what end then is this offer made to such, who are now by a Decree excluded from the same, what ever be the ground thereof? and indeed there is no end of cavilling, if men will give way unto the same: for, flesh will ask, even in reference to this, why doth he then find fault? and who hath resisted his will? for certainly if He had pleased, He might have made it otherwise; and seeing He pleased not to do so, Therefore it could not be otherwise, as the Apostle hath it, Rom. 9.19. unto which he giveth no other answer, but, Nay, O man, who art thou that repli • st against God? shall the thing formed say to him that formed it, why hast thou made me thus? hath not the potter power over the clay? &c. in which also we must acquiesce: otherwise no such mould of a conditional Redemption will give satisfaction.

Thirdly, It can no more warrand the application of the fruits of Christ's purchase to any, so as to comfort them in this conditional Redemption, more than if there were no such thing at all: for, if the sinner believe, the Doctrine of particular Redemption doth warrand any to make application of Christ's purchase: if they believe not, this Doctrine of conditional Redemption giveth no more warrand to make application for the comfort of any than if it were not at all.

Fourthly, Neither doth it warrand a person with any greater boldness to take hold of Christ, or to close with the offer of the Gospel made unto him: because that person, who is jealouse to close with Christ, upon this ground, because he knoweth not whether he be redeemed by Him or not, seeing all are not redeem • , may be no less jealous upon this account, because he knoweth not if by His death he hath procured Faith to him, or not, and so if he be absolutely redeemed; for, this is no less necessary for his peace and confidence than the former, and yet will be as difficult to be known to any that will needs search into what is secret, and not rest upon the revealed offer of God as the sufficient ground and object of their Faith. And if only by actual believing, and no otherwise, they may be assured that Faith is purchased unto them; by the same ground also, may they be cleared, that they are redeemed by Christ; yea, and Elected also: because there is an equal peremptory connection betwixt Faith and all these.

Fifthly, Neither doth this way and the grounds thereof give Ministers anymore solid ground to make the offer of the Gospel indefinitely in their public Preaching: for, by the truth formerly laid down, we can assure Hearers that whosoever believeth shall partake of life and of the benefits of Christ's Redemption; and by virtue of the general Call and Warrand which we have in the Gospel, we may invite them to believe in Christ, require Faith of them; and, upon condition thereof, assure them of pardon, &c. because the nature of the administration of the Covenant of Redemption is such in plain terms; to wit, that whosoever believeth shall be saved. Also, the nature of our Commission to preach this Gospel, doth fully import the same, as it is summed, Mark 16.15, 16. for▪ Ministers warrand to Preach and offer Salvation, is not to Preach and offer the same to the Elect only, whom the Lord hath kept secret from them; but it is to Preach and make offer of this Gospel, to these unto whom the Lord shall send them, and whom He shall gather into a visible Church-state, Yet, this is done for the Elects sake among such, whom God hath thought fit to gather out among others by this Preaching of the Gospel, without signifiing to the Minister who is Elect, and whom He hath designed to believe: therefore it is suitable to this manner of administration, that the Gospel be preached indefinitely in respect of its call, and that indifferently, as to these who Preach; that so while the call doth reach all particularly, the Elect may withal be gripped with the same. And, upon the grounds of this conditional Redemption, others can do no more, but publish the offer of the Gospel indefinitely, and assure any who shall believe in Christ, that they shall thereby obtain life and pardon. It is true • , we cannot say that Christ hath died and satisfied for them all to whom we Preach; yet that doth not lessen our warrand to call Hearers indifferently on the terms of believing; because, though Christ's Redemption be the ground which hath procured this Gospel to be Preached even in these terms, as from that forecited place, John. 3.16. may be gathered: and though it be that which boundeth the Lord's making of Preaching effectual; yet our Commission is bounded according to the express terms in which it hath pleased the Lord to draw up the same unto us: because the transaction of Redemption, as it relateth to the names of the redeemed, is a secret betwixt God and the Mediator, Therefore the Book of Life is never opened until the day of Judgment, Rev. 20. But a Ministers Commission in his Treating with sinners in the visible Church, is a thing which He hath thought good to reveal: and therefore hath done it so, as the former secret may not be revealed, and yet the end be made effectual, to wit, the effectual calling, and in-gathering of so many Elect. And upon the other side, these who may require Faith of all, and plead it of them, upon this ground, that they are conditionally redeemed; yet they cannot say to their Hearers, that Christ hath by His death procured Faith to them all, and so they leave them still at a loss, except they betake them to the external indefinite call, which doth warrand Ministers to require Faith of all Hearers indifferently, and that without disputing whether Christ hath redeemed all or not; or whether by His Redemption He hath procured Faith to them all or not: because, Faith is a duty, and is called-for warrantably by virtue of that call, as is said; and this we do in so far acknowledge. And so in sum, their warrand to Preach the Gospel in definitely, and ours, is found to be of the same extent, and to be founded upon the same general call; Therefore there needeth not be much contending for a different Doctrine, or (as some call it) a different method to derive this warrand from, which doth so natively flow from the received truth. And though the Scripture doth sometimes use this motive indifferently to the members of the visible Church, to stir them up to glorify God, to wit, that they are bought with a price, as 1 Cor. 6.20. Yet will not that infer an universal or conditional Redemption of them all, more than these places immediately going before, ( verse. 15 and 19 where it is said, that they are members of Christ, and temples of the holy Ghost, ) will infer an universal or conditional regeneration of them all: the first whereof, is false; the second, is absurd: for so it would be upon the matter, that they were renewed, sanctified, and had the Spirit dwelling in them, upon condition that it were so; seeing, Regeneration, the Spirit, and Faith (which is a fruit of the Spirit) cannot be separated. The like phrases also are, Chap. 3. of the same Epistle, verse. 16.17, &c. Beside, will any think that when the Apostle saith, ye are bought with a price, &c. that he doth only intend that conditional Redemption which can never be effectual, but he must be unde • stood as having respect to that great mercy in its most peculiar respect; because he doth speak of it to the Elect as well as others, and that as having with it the greatest obligation that can be?

Lastly, It cannot be thought that this mould of a conditional Redemption so qualified, can be more acceptable to these who plead for an indifferent or equal universal Redemption: because this doth not any whit remove their objections, whereby they plead for nature against the sovereignty of God; nor answer their cavils, whereby they reflect upon the Justice of God, for condemning men who cannot possibly (according to the case they are in) be saved. Therefore there is still ground for them to plead man's excusablenesse, seeing his salvation, even according to these grounds▪ is still impossible, as hath been formerly cleared. Neither, I suppose, will it be instanced, that any holding the Socinian, Arminian, or Lutheran principles in these things, have been brought to judge more favourably of that way, than of the other: But on the contrary, may be strengthened, or rather stumbled by this, to continue in their former errors, as finding many orthodox Divines in part to yield, because of the supposed strength of their Arguments; and from such concessions they have some ground given to make their conclusions the more strong: for, this conditional Redemption doth allege, that there is need to vindicate God's Justice, and to declare man's inexcusableness, and to have clearer grounds of dealing with men for bringing them to Faith, &c. than can be consistent with the principles that are ordinarily maintained by the Orthodox in that point; and seeing by the length which this conditional Redemption doth go, such ends are not attained, (as hath been formerly hinted) Therefore it will follow that even more than that is necessary, and so that there can be no halting till it be their length. Also it must stumble and strengthen them not a little, to find orthodox Divines taking up and mannageing their Arguments, and by their weapons, beating down the Answers which hitherto have been made thereto, and to see them also enervating the Arguments which have been brought against them by homologating of their Answers. Sure Cameron (the Author of this method) went as far in several points to alley the heat of Arminians and others against this Doctrine, as any; yet, Episcopius in his dealing with him, doth load his way with no less absurdities, nor doth any whit inveigh less bitterly against him than against others whom he dealt with; yea, in some respect he doth insist more, as alleging his way to be more inconsistent with reason and with itself, than the way of others; because still, Cameron did assert the absoluteness of Election, the efficacy of Grace in Conversion, and the impossibility of frustrating the same (when God doth apply it to effectuate Conversion,) or to convert themselves without it, though he endeavored to maintain these things upon grounds different from what are commonly made use of. We conclude then, That these who are redeemed, are peculiarly obliged to Christ more than any other; and yet that no other hath any just ground to quarrel with Him; this being certain, that though the reasons of His proceeding may sometimes be unknown to us, yet can they never be unjust. And there is no question, but these who dispute most against His way, now, shall in the day of Judgment have their mouths stopped, when their Consciences shall convincingly bear witness of the justice of all the Lord's proceeding in this work of Redemption, and even in their own condemnation. But, who can search in these depths? O, the depths of the riches both of the Knowledge and Wisdom of God! O, how unsearchable are His ways, and His judgments past finding out! To Him be praise forever. Amen.

CHAP. VI.

T His Chapter beginneth that part of this Book which is properly and mainly prophetical. We heard of the preparation to it in the former two Chapters; serving not only to stir up John, but all that should hear or read, to observe the things that should be revealed. Followeth now the first prophesy to be spoken of, which is manifested to the Church by our Lord's opening the seals of the Book: But it will be needful to premit some generals, before we enter on particulars. 1. Touching our way of proceeding. 2. Concerning the object, and scope of the prophesies. 3. Concerning the series and order of them. 4. Some generals observable about them, for the better understanding of them.

1. For our way of proceeding, we say, 1. That this being an obscure place, and interpretations being many and different, we must have liberty sometimes to propone these that be most probable; that out of them we may take what is safest, seeing among three expositions (when a fourth cannot be given) the overthrowing of two, is an establishing of the third. 2. There must be more use made of human History, and citing of men's names than ordinary, seeing the resolving of a prophesy is in an History: and there is no Scripture-story posterior to this. Use then must be made of others, as in the expounding of Daniel is needful. 3. We intend not to be particular, or peremptory in astricting or limiting applications to times, cases, or persons; seeing the same expression may be more comprehensive than only to take in one event, or look to one party or person, it may take in others also; it may therefore suit as well with the scope to comprehend both, when the things included do not overturn one another. 4. Neither will it be meet, where consistent and subordinate senses offer, to adhere to one of them, when it may be as safe to take-in both.

2. For the object and scope of this prophesy, we conceive it to be mainly to set out what concerneth the Church; and occasionally to touch any other thing as may serve to that end; for, it is sent for the behove of our Lord Jesus His Servants, to arm them against trials, to keep them from being offended with them, and to comfort them under them; beside, that God is not in this whole Book (as in the former vision) looked on as in His Government simply, but in reference to His Church chiefly: so it is His Churches sufferings, battles, victories, and others as they are enemies to her, or fighting with her, that are spoken to. 2. Because the Church was especially within the bounds of the Roman Empire, that then did almost command the world, and because they were most manifestly friends or enemies to her; and the effairs of that Empire being of most concernment to the Church, there is mention made sometimes more especially of it. 3. Antichrist being the great, and lasting enemy, and most dangerous to God's People, and yet pretending to be no enemy; the holy Ghost therefore insisteth most in that particular, (describing, discovering, and pointing him out in his rise, his followers or Church, his reign and ruin) that Believers may be especially guarded against him, and that Christ's Church and People may be discerned from Antichrist's Church, people, or followers. 4. It is not purposed particularly to hold forth every dispensation in the Church, or all changes befalling it, or happening to it, but the special and main ones, most needful and useful to be known, and understood by the Church; therefore whileas other prophesies are more general, this concerning Antichrist, is specially, particularly and at length insisted on, as if the Lord intended especially by this prophesy to meet with him.

3. For the series of the Story, this is certain, the state of the Militant Church is holden forth from that time to the end of the World, but how it is, there is difference. There are three opinions specially in this, 1. Some would carry on the Story in an even line by an uninterrupted series, knitting every Chapter at the back of another; as if the Chapters keeped the order of time, till it come to the end: But this will no ways consist with the matter contained in these Chapters, especially Chap. 12.13, 14. which certainly is contemporary with and expl • catory of the former visions, and so are