Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the late learned Mr. Richard Barter [sic] ; whereunto is added a short account of Special redemption, by the same author.

Arg. 13. A Debito Amoris & gratitudinis erga Redemptorem.

If all Men do owe Love and thankfulness to Christ for his satisfying for their Sins, and for the Fruits of that satisfaction, then he hath satis∣fied for all, But all Men do owe him love and thankfulness, &c. ergo, &c.

I mean, all Men that hear of Christ, are bound to love him as Redeemer, and be thankful to him for making satisfaction for them, and those that never heard of him are bound to love Deum Mise∣recordem, God as merciful to them and to be thankful for those mercies which are the Fruits of Christs Death.

The Antecedent hath two Parts, 1. That all are bound to love and gratitude 2. That they owe these for Christs dying for them. And as to the debt it self. I hope few Christians will deny it: For if they do, 1. They will deny a great part of the Law of Christ, and if such a curse be denounced against him that addeth or di∣minisheth, as to the Law of ceremonies, what shall be due to him that wipeth out so great a part of the Gospel at a dash? 2. It is plainly High Treason, to discharge so many of Christs Sub∣jects of their Allegiance, or of the chief part of their duty, even Love and Gratitude: His Subjects I may call them, though Rebellious; because though they acknowledg him not, or not sincerely, yet he is their rightful Lord. 3. It is no∣torious compliance with Satan, to say, Duty is no Duty, and that so great Duties as these; and that Sin is no Sin, and that such hainous Sins.

4. If tendeth most desperately to the Damnation of Souls, by drawing them to neglect these du∣ties, and hardening them in impenitency when they have done. For if it be no duty to Love Christ for Redeeming them, and to be thankful for it, then it is no Sin not to love him, and not to be thankful, and if it be no Sin, they need not repent of it. 5. They will wickedly justifie Men from the Accusation of the guilt of these Sins, at the Bar of Christ, and dare any that now boldly maintain this cause in dispute, un∣dertake to justifie and vindicate them at Judg∣ment, and prove, that it was never their duty to love Christ, or be thankful to him for Re∣deeming them, and therefore that it was not their Sin, that they did it not? This will be a harder task, then it is now to find a flourish of words which seem to prove it. 6. And worse then all this, They will condemn Christ for con∣demning them for these Sins. When he hath sentenced them, [Go you cursed] For not lov∣ing him and shewing it to his Members, Mat. 25. And pronounced that Man Anathema Maranatha that loves not the Lord Jesus; if these Men can prove that it was none of their duty, then they must accuse Christ and his Law of injustice, and condemn his condemnatory sentence.

2. And as they owe Christ this Love and Gratitude, so the thing that they owe it for, is his Redeeming them, or dying in their stead, or satisfying for their Sin: For 1. It is doubtless that they owe it him, not only as Creator but as Redeemer, and if so, it is ei∣ther for Redeeming others, or themselves. Not only for Redeeming others: For 1. The nature

of gratitude is to respect some benefits that our selves receive, (either in our own Persons, or in those whose welfare is part of ours) And 2. Man is naturally so near to himself, and the love of himself, so deeply rooted by God in his nature, that he naturally looks at himself before others, and values things as they respect himself. 3. Others good is no mercy to us, further then we participate with them in the benefit; Yea Divines generally conclude, that it will be so far from comforting the damned to see that the Godly are in Heaven, that it will encrease their torment. 4. Else it would lay no greater an obligation on these Men to love Christ and be thankful to him, than it doth on the Devils, that Men are redeem∣ed, or than they owe God, that the good Angels are preserved while themselves are condemned. 5. Scripture not only alloweth Men to love and be thankful in reference to our selves, even for that which is good to us, but shews it to be our duty, and the nature of those affections; and that for our own mercies received, we are obliged hereto, 2 Thes. 2. 10 Men are forsaken and damned for not receiving the love of the Truth that they might be saved. How oft are the Israe∣lites (all of them) Commanded to love the Lord with all their Hearts, as their Redeemer from Egypt, which was both an effect and Type of Christs work of Redemption. Deut. 6. 5. and 10. 12. and 11. 1, 13, 22. and 19. 9. and 30. 16. 20. Yea all Gods mercies as well as this deliverance from Egypt, is made, in divers of these Texts, the motive that should provoke them to love and thankfulness: And doubtless, these are all effects of the Death of Christ for them. To love for

love and for benefits is that which Sinners do, Luk. 6. 32. Not as Sinners, but from the common humanity that is left in them. We love him, because he first loved us, 1 Job. 4. 19. This [because] is not meant only Effectivè, but also objectivè, as to Gods love. The first love of the Soul to Christ cannot be moved from the know∣ledg of Christs special love to the Soul: (For 1. Love accompanieth justifying Faith in the same moment, (And indeed in some Sense is part of it) And doth not stay till the Soul dis∣cern his own believing, and thence discern Gods special love. 2. There is a love of desire, which goes before the knowledg of Gods special love 3. Many a poor Christian loves Christ long be∣fore they know the special love of Christ) And therefore this first sincere love must needs be raised from the apprehension of Christs excellen∣cy as to us, and his general love to mankind: Which can be no other then that which is mani∣fested in their Redemption.

Object: Wicked Men are bound first to believe and thtn to love, when they know by their believing that Christ died for them.

Ans. They are bound immediately in the same instant to love Christ as to believe; and not to delay their love till they try their Faith, or by discerning it get assurance of Gods favour. They are bound to accept Christ as good for them, when he is offered them: And that acceptance is essentially love, as it is said to be in the rational appetite. He that loveth not truly, believeth not truly. And how can any Man prove Gods

special love by the evidence of a false Faith? Must Men first believe without love that by the Mark of such a Faith they may have ground for love? That will be a deceitful ground, as it is a deceitfull Mark.

Object At least, Men are bound to be humbled first, and believe that there is no other name un∣der Heaven but Christs, by which they can be sa∣ved; and then to rest on him, and love him.

Ans. This is answered before. If the humi∣liation and Assent that they mention be proper to the Regenerate, and so be a true note of Gods special love 1. Then it will follow that other Graces go before that Faith which unites us to Christ, (Which few will grant) 2. Then Men must find special Marks Antecedent to Faith that from thence they may gather a warrant to believe: Which is false Doctrine, I think, in the judg∣ment of all 2. But if these Antecedent Acts be common and such as reprobates also may per∣form, then either every Man that performs them is bound to love Christ as his Redeemer (And to rest on him for pardon) Or only some: If eve∣ry Man, then some reprobates are bound to love Christ as their Redeemer (And to rest on him for pardon by his Blood-shed for them) And to be thankful for his satisfaction: And then cer∣tainly Christ did Redeem them by satisfying for them. If but some, then how shall any Man know that he is one of them. So that I think I may conclude, that they that deny universal satis∣faction by Christs bloodshed, do leave Men no ground for their first special love to Christ as

Redeemer: For that first love, must be raised upon the knowledg of Christs general love and mercy, or be groundless, Seeing there is no knowledg of special love and Mercy Antece∣dent.

Object But how can the knowledg of Christs com∣mon love cause in us a special love to him. Then we must love him first with a special love.

Ans. Christ hath a special love to us, before we have a special love to him: But we cannot know it, and therefore cannot love him for it. His special love is the efficient cause of our love to him, but not the objective or moving cause of our first love. The love of Christ is not the less because its manifestation is general. And there∣fore that glorious mercy of general satisfaction, though common, not only may be, but is, the ground or motive of our first special love, if it be orderly and rightly raised: though Christs spe∣cial love be the efficient.

Object Then none do love God a right at first but those that hold Universal Redemption.

Ans. 1. Yet they may love him sincerely, though they are brought to it (through the fault of their Teachers) in a disadvantageous and disorderly way, 2. Young Converts are not used so soon to be troubled with the Con∣troversy of Universal Redemption. 3. I have known few in my observation, but at their first closing with Christ, they have had the same judg∣ment of the Universality of Christs satisfaction

(so as to be sufficient for all Sinners and want∣ing only their own Faith to make it effectual to Remission) which I plead for. 4. It is the usu∣al way of Preachers in their popular Sermons to speak far more soundly in these points then in their disputations: And indeed their way of Preaching for the Conversion of Sinners, doth plainly intimate Universal satisfaction; For they use to lay all the blame on the Wills of Sinners (and justly) as that only which can de∣prive them of the benefits of Christs sufferings, and to urge them to accept him, and to let them know that their case is not left remediless and des∣perate: Yea and to tell them plainly that Christs Death is sufficient for all, to pardon all their Sins be they never so many or great, and if they will believe they shall have the Fruits of it: Which is in other words▪ to say [Christ hath satisfied for all] So that upon these right grounds they use to bring Men to believe and love Christ at the first, and then they must have some longer time before they can pervert them again, by working out these apprehensions, and acquaint∣ing them, that Christ hath not satisfied for all, but for the Elect only.

Object Mens first love to Christ, is not to him for what he hath done, but for what he can do for us, and as he is to us a desirable good; be∣cause it is but Amor Concupiscentiae.

Ans. It is also a love of gratitude: And all the good that we can expect from him for the fu∣ture, or desire him for, is but the fruit of what he hath done for us already, and therefore pre∣supposeth

it: And he that looketh for Mercy from Christ as not procured by his satisfactory sufferings, knows not the Gospel nor what he expecteth. The Gospel at its first Preaching is glad tidings, and brings news first of what Christ hath done for Men, and next, of what he will further do.

Object But it is not for Dying [for me in parti∣cular] that I am first obliged to love Christ; but for paying a sufficient price.

Ans. 1. If by [For me in particular] you mean [more for me then others] I grant it: But it is for dying and satisfying for fallen Man∣kind in general, of whom I am a Member. 2. I have shewed that according to this New Doctrin, Christs Death is not sufficient to pardon all, if they did repent; nor formally a sufficient price but only materially or Aptitudinally, sufficient to have been a price. Now that this can engage any to love or thankfulness is past my reach to apprehend: For it is not a benefit, (to such as for whom it was no price.) If 100 Men lie in Prison for debt, and one shall pay as much for the debt and discharge often of them as was suf∣ficient to have satisfied for the debts of them all, and yet would not pay it for them, but rather give it superfluously then that they should have any benefit by it, how doth this oblige these Pri∣soners to love and thankfulness to this Man? At least, not as any Redeemer or Friend of theirs? Rather they will think him envious and an Ene∣my to them, that would rather cast away his Mo∣ny

(Giving for one that which was sufficient for all) then they should have any benefit by it.

Object But it is not for his Death, that Men are bound at first to love Christ and be thankful, but for the free and general offer of himself and his benesits to them in the Gospel.

Ans. 1. The negative is wicked and Unchri∣stian 2. The part affirmed is a contradiction to their denial of Universal satisfaction. For Christ is offered to Men as their Redeemer only. And the Word [Redeemer] signifies 1. One that hath paid a price for them already 2. One that will recover them by the effectual convey∣ance of his benefits, if they accept his offer. And the later always implies the former: The effect cannot be without its cause. He is no Redeemer to them for whom he suffered not. And he cannot be a Redeemer to them by Pardon and Salvation, for whom he hath not been al∣ready a Redeemer by satisfaction. And he doth not offer to satisfie for them de futuro, a new, and therefore the offer certainly proves a gene∣ral satisfaction, as is shewed before. 3. And if Christ offer himself to any Men, as their Re∣deemer whom he never did Redeem, no nor can Redeem by Remission and Salvation, because he hath not first Redeemed them by price and satisfaction, charging the refusal upon them to their deep damnation, doth this oblige Men to love and gratitude? If he procure by his Death no possibility of their Salvation, but induce a ne∣cessity of their deep condemnation? If he offer them the benefits of a death never suffered for

them, (that is effects without their cause) and which he cannot give them, and destroy them for not receiving them; Is this all the obliga∣tion?

Object But it is the Law of God that obligeth them to love and gratitude: And therefore they are obliged, though Christ be none of their Redeemer, and though his Death were not a benefit to them.

Ans. 1. These are duties that result ex natura rei, viz. boni oblati, & beneficii ••ollati, and so from the Law of nature, and not from a meer posi∣tive Law. Love and gratitude are not ceremo∣nies, and therefore where the nature of the thing obligeth not, there is no obligation. 2. There must be an objective cause of love and gratitude, as well as an efficient, and exemplary cause; And therefore our question is only of the objective cause. God doth not alter the nature of love and gratitude by commanding them; He doth not command love that hath not good for its object (for there is no such thing in rerum na∣tura) nor doth he command a gratitude that is not for a benefit.

Object But it is unknown to them whether Christ died for them or not, For ought they know he did, And therefore they are bound to love and gratitude.

Ans. 1. An unknown benefit bindeth not to love and thankfulness. 2. It is Real favours and not feigned, that Christ obligeth Men by: As it

is real love and thanks and not feigned that he ex∣pecteth from them. 3. Else that common love and thankfulness which the Non-elect do give Christ as their Redeemer, would be a mistake. 4. And when their Eyes were opened in Hell, they would repent that they loved Christ at all, and were thankful to him at all, seeing they would then discern it was upon a mistake, and for a benefit that was never given them or for them: Whereas contrarily they will be convinced then of their Sin and folly in loving Christ no more, and being no more thankful.

Yet further, that these Men are bound to love and gratitude to Christ as their Redeemer, I will add some more Scripture proof. 1. If the Non-elect are not bound to love Christ for Redeeming them or not dying for them, then the Elect are not bound to it, till they know themselves to be Elect; But the consequent is false, therefore so is the Ante∣cedent. He that dare say, No Man in the World is bound to love Christ and be thankful to him for dying for him, till he know he is Elect (That is, have assurance of Salvation which so so few at∣tain to at all, or at least so many Christians want) Dare say that which I dare not, Rom 5. 8. But God commended his love to us, in that while we were yet sinners Chrift died for us. Joh. 3. 16. God so loved the World, that he gave his only begotten Son, that whosoever, &c. 1. If Gods love to the World and Sinners before Conversion, in his Redeeming them by Christ, be propounded to the considera∣tion of unconverted Sinners, then it is to manifest that they owe him love again and thankfulness for it: But the Antecedent is true, therefore so is the consequent.

These Texts and many other do propound the consideration of Gods love, in Redeeming them, to Men before Conversion (as might abundant∣ly be proved) and that must need intimate their duty of love and gratitude, or else the Law of nature is abrogated, which bindeth us to re∣turn love and thankfulness for love and benefits. 2. Let me add one other Argument for the Minor (viz. that the Elect are bound to love and gratitude to Christ as their Redeemer, be∣fore they know themselves to be Elect) and it is such a one, as I think, makes the case so clear, that it will be hard for the most prejudi∣diced not to discern it, if they will consider it.

If the Elect are not bound to love and grati∣tude for Christs Redeeming them, before they know themselves to be Elect, then they are never bound to it at all, (and so never ought to perform it) But the consequent is intollera∣ble, Ergo, &c.

The consequence is proved thus. They can∣not know themselves to be elect (unless by ex∣traordinary Revelation) till they first know their love and gratitude to Christ for Redeem∣ing them; Therefore if they are not bound to love and gratitude before they know themselves Elect, then they are never bounnd to it. The reason of the consequence is, that the same thing cannot be, [Before] and [Not before] before their knowledg of Election, and not before it. If it must go before the knowledg of Election, then they were obliged to it before (for that we are not obliged to, is no duty and that which is no duty, is no Mark of Election:) but it must go be∣fore, Ergo &c.

The Antecedent is proved thus, There is no other sign without this love and gratitude which is sufficient to discover a Man to be Elect; Therefore no Man can know himself to be elect (by ordinary means) without the knowledg of these.

Two things will be replied, to this. 1. That Faith is before love and gratitude, and a suffici∣ent sign. 2. That it may be known without signs by the Testimony of the Spirit.

To these in order. And 1. For Faith, as it is in the will and is the acceptance of an offered Christ, is the same thing with love, as love is in the rational appetite, as I have elsewhere fully proved; & Aquinas oft expresseth this love to be but velle bonum. 2. If love be distinct (as it is exercised on the same object, for else there's no question of it) Yet it is certain that it is con∣comitant, and doth not in one moment of time come after Faith: Much less so long as that a Man must first by reflection discern his Faith be∣fore he be obliged to love. 3. Faith is no true Faith that is not accompanied with love, and a false faith can be no true sign of Election, as is said before. The Acts of Justifying Faith in the Will are principally these two. 1. To ac∣cept of Christ as he is offered; Now he is offer∣ed as a Redeemer, i. e. 1. As one that for the time past hath paid the price of our Redempti∣on. 2. And for the time to come will give us the benefits of it, on his own terms. Now Christ cannot be received as a Redeemer, with∣out respect to both. He that receiveth him to pardon and save him any other way then by the price of his Blood already shed, doth not receive

him as he is offered, nor as the Redeemer; And if it be necessary that he must be received in re∣spect to what he hath done for us, as well as what he will do, then it is as necessary that he be loving and thankfully received. For as bonum re∣cipitur volendo, which is our love; and cannot possibly be received qud bonum but lovingly; so bonum preteritum is the object of this Amor Grati∣tudinis, (The benefit may remain, but the act of the benefactor is past) as bonum futurum is the object of Amor Concupiscentiae, & Bonum Presens, of Amor Complacentiae. So that no Man living can know that he hath received Christ as a Re∣deemer, if he do not know that he hath lovingly and thankfully received him. And no Man can know the good that Christ will do for the future, nor receive it, without knowing the good that he hath done in his Sacrifice for the time past, and thankfully acknowledging it. 2. After ac∣ceptance of an offered Christ, the next Act, is affiance (which most Divines make the Princi∣pal, and some the only justifying Act) And this presupposing the loving consent, acceptance, the Velle, before mentioned, I do not need to prove, that affiance is no certain Mark of Election, without love; Nay moreover, as it presuppos∣eth love, so it containeth love in its own na∣ture, as every Act of the will toward goodness, must needs do. I rest on Christ as one to do me good for the future by virtue of his ransome already paid; and so here is still the double good, past and present, which affiance doth res∣pect, or else it is not in Christ as Redeemer that we have affiance. 3. The like I might easily shew in respect of desire after Christ: An early Grace,

and before which none finds a distinct certain sign of his Election: Yet goodness is its object, and love is in its nature; from whence we use the term of Amor Concupiscentiae.

Object. But you said before, that the Faith and Love of Young Converts that hold not Universal Satisfaction may be sincere, though not rightly ordered, grounded or raised.

Answ. True, for if one should conceit that Christ Dyed but for Englishmen, or for a very few at least, and that he is one of those few, he might truly love Christ for dying for him; though yet he grounded his apprehension amiss of his inte∣rest in Christ. But still here is no certainty of Faith, without certainty of Love: Nor certain∣ty, or any knowledge of Election, without the knowledge of both Faith and Love.

Object. Then a Socinian can have no ••ertainty of Election: For he that believeth not Christs Satisfaction can have no Love or Thankfulness for it.

Answ. No wonder if he have no certainty of Election, who can have no grounded hope of Salvation. If it be not only some circum∣stances, or Terms or Law-notions; but the substance of this Doctrine, which any Man shall deny, viz. That Christ hath taken away Sin by the Sacrifice of himself, and having made Purga∣tion of our sins, is ascended, &c. And hath by one Sacrifice perfected for ever them that are sanctified, and became a Curse for us, to free us from the Curse,

and so hath taken away the Sins of the World (quoad pretium,) And hath born our transgressions, that we might be healed by his stripes, and hath Dyed for us, the just for the unjust, so that now we must be justified by his Blood: I say, he that believeth not this, I think is no Christian. See 1 Cor. 5. 7. Heb. 9. 26. and 10. 1, 2. &c. and 1. 3. and 10. 14. Gal. 3. 13. Isa. 53. 4, 5. John 1. 29. 1 Pet. 3. 18. Eph. 1. 17. Rom. 3. 25. and 5. 9. Col. 1. 20. Heb. 9. 22. and 13. 12. 1. Pet. 1. 2. 19.

I know nothing more of moment that can be here objected and therefore will go to the next Reply.

2. Which was, that men may know their Election by the Testimony of the Spirit.

To which I answer.

1. The Spirit sheweth to us the things gi∣ven of God, of which Love to Christ is a prin∣cipal.

2. The Spirit witnesseth our Election medi∣ately and not immediately (that I know of.) 1. By giving those graces that will prove it, and do flow from it. 2. By exciting them. 3. By illuminating us to see them, and try by them. 4. Filling the Soul, with those sweet affections, which are a kind of tast of the Love of God: But all affections are raised mediante intellectu, and therefore knowledge goes before them. Who can know that he rejoyceth Spiritually, and that his Joy is a fruit of Election, that know∣eth not why he rejoiceth.

3. However, it is desperate Doctrine to teach poor Christians, that they have no ground to

Love or Thank Christ for Redeeming them, till the Spirit have without any signs revealed their Election to them (which I think it never doth.

Lastly, The Spirit witnesseth with our Spi∣rit: Now our Spirit witnesseth only from evi∣dence that we are Gods Children, and not with∣out; and therefore whether the Spirit be a con∣curring witness in the same Testimony, or its Testimony be a concomitant Testimony, di∣stinct from though conjunct with that of our Conscience, (I think the former) yet alls one to the point in hand, seeing they witness together.

So much for the Minor, viz. that the Elect are bound to love and thankfulness for Redempti∣on before they know themselves Elect. Now for the consequence of the Major, it it clear from what is said, that the Elect could not be bound to this, except the Non-Elect are also: Because (as is proved) no Man can know whether he be Elect or not, before he know himself so much as obliged to love and gratitude for Re∣demption. For Elect and Non-Elect are not to to be discerned till Faith and love do put a dif∣ference. And therefore, methinks, I may con∣clude confidently, that the Non-Elect are bound to love and thankfulness for Redemption, or sa∣tisfaction, and therefore they are redeemed or sa∣tisfyed for.

If any shall make the common objection, viz. The Non-elect, or the Elect not yet converted are bound to love and gratitude to Christ for sa∣tisfying for all that will believe, I have answer∣ed this oft already.

1. The Doctrine which I oppose is that Christ hath not only died for Men if they will believe, but died only for the Elect that they might believe; so that it is determined by name for whom he Died, and the rest he Died not for at all; and therefore his Dying for another, is not that which obligeth a man to Thankfulness: And their Ignorance that they are excluded, I have shewed, can add no obligation.

2. Mens believing will not cause Christ to Die for them, nor is it a condition of it, as if Christ would Die for Men if they will believe; Believing presupposeth Christs Dying for us, and what then can be their meaning that say Christ Died and Satisfied for all men if they will Believe? When they say absolutely withal, that he Died not for all at all, but only for the Elect, that they might believe. Will they say that he Died for the Non-elect, if they will believe? Then either they must mean that he underwent the Penalty, and left it undetermined quorum loco, in whose stead and for whose sins it should be, till their believing determine it: But 1. This is as much denyed by those whom I oppose, as by me. 2. And it is a contradiction. For it is Essential to Punishment to be propter peccatum; that Relation is its formal Nature, as it differs from Affliction in general; And therefore Christ suffered no Punishment, if it were not determi∣nately for Sin: And the meritorious cause is con∣sidered as before the effect, and not after it; Or else if they speak of [Believing] not as any condition on mans part, but a Divinely-infused Character of those for whom Christ Died, then the sence of their words is but this [Christ Di∣ed

for the Non-elect, if they be Elect] or [Christ satisfied for all men, if all men be Elect] or [Christ Died in stead of all, if he will give Faith to all.] And who sees not that these words are a plain Negation, and all one with these [Christ satisfied not for all] q. d. [I leave in my Will such a Legacy to Titus, if Titus be not Titus, but Sempronius] what Lawyer knows not that is a denyal, or an illusory nothing! And how then can this bind men to Love and Gra∣titude.

If I could bethink me of any other con∣siderable Objection I would answer it: But I cannot.

Furthermore for the Antecedency of the obli∣gation to love, mark how Christ maketh it a con∣dition to his own Love and his Fathers (as in a greater degree, and as manifested) Joh. 14. 21. He that loveth me shall be loved of my Father, and I will love him, and will manifest my self to him. Christ Loveth Men before they Love, as he is Dominus Absolutus and a free Benefactor, (and as a Natural Lover of his own Workmanship) But he loveth man after his Faith and Love to him as Rector per Leges, as putting on the resem∣blance of goodness, and justice in civil Sense, and as he now stands in that Relation to them, in which he is by his own Law, as it were oblig∣ed to do them good: Note this difference of Christs love, Prov. 8. 17. I love those that love me, and those that seek me early shall find me. So ver. 21. Luke 7. 47. Many sins are forgiven, for she loved much. If it be meant [therefore she loved much] yet it would not make against this.

From John 3. 19. I argue thus. If men are condemned for loving darkness rather than Light, (and Christ is this Light) then they were obliged to love Christ the Light. But, &c. Ergo, &c.

And I have shewed it is as Redeemer that he must be loved: For to Love Christ as an excellent Prophet only, that a Turk may do, for Mahomet so confesseth him to be, Mat. 10. 37. It is Christs condition propounded to all, That if they love not him better than Father, Mother, House, Land or Life they cannot be his Disciples; So that those that are not yet his Disciples, are obliged at once to love him above all, and become his Disciples. 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him be Anathema, Maran-atha.

And then more specially for Gratitude (be∣cause I have hitherto insisted on the other species, Love) there are many Parables in the Gospel that shew that wicked men are condemned for in∣gratitude to their Redeemer, Mat. 21. 37, 40. &c. Christ convinceth his Auditors, that those un∣thankful Husband-men, that refused to pay the Fruits, and killed the Son that was sent to them; (he was sent to be entertained as Redeemer) would deservedly be destroyed with a miserable destruction, and the Vineyard let out to others, i. e. that the Kingdom of God should be taken from them and given to a Nation bringing forth the Fruits thereof. And what is that Kingdom (here meant) but the Gospel? The proclaiming and offer of Christ as Redeemer, and of mercy in and with him? Mat. 22. 8. It is unthankful refusal of the feast prepared, when all things were ready, and they invited which was the unworthi∣ness

that there is mentioned, which shut out those Guests, Mat. 18. 32. Unthankfulness is intima∣mated as part of the Sin of that wicked Servant, who took his fellow Servant by the throat for 100. Pence, when himself had been forgiven 10000 Talents: [I forgave thee all the debt] sig∣nifieth such a mercy as Men may have that per∣ish (as is plain verse 34. 35.) and yet certainly presupposeth Christs dying for them, and oblig∣eth them to thankfulness: If any ask the sense of the Text, I shall give it after by it self more fitly.

Let me therefore conclude thus. That Doccrin which subverteth a very great part of Religion is not of God: But so doth this which denieth Universal satisfaction: Therefore it is not of God. The Minor is proved from what is said: It destroyeth the ground of all Mens first love to Christ for Redeeming them: It justifieth all the Non-Elect in their ingratitude and not loving Christ as their Redeemer: Besides what was said before of its destroying the use of repentance and all Means. But we shall recollect more of these consequences in the end, and shew you more fully the face of the Doctrin which I dispute against.

I have proved that all Men that hear the Gospel, owe Christ love and thankfulness for Redeem∣ing them by dying for them. I should next shew that all Men in the World do owe God love and thankfulness for those mercies which are the ef∣fects of Christs satisfaction: But especially those within the Church who have in the New Cove∣nant, made over to them a conditional re∣mission of their Sins, and adoption, and ever∣lasting life, viz. If they will accept Christ with his benefits: Those that are sanctified with

the Blood of the Covenant, and are made par∣takers of the Holy Ghost and were escaped from the pollutions of the World through the know∣ledg of our Lord and Saviour Jesus Christ, and and have tasted the good word of God and the Powers of the World to come, &c. Certainly these have received the fruits of Christs satis∣faction for which they were bound to be thank∣ful. But of those more particularly in their place.