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.

The second Argument against Universal Satis∣faction answered.

Arg. II. Christ hath purchased Faith infallibly to be given to all that he died (or satisfied) for: But Christ hath not purchased Faith infallibly to be given to all men, but only to the Elect, Therefore Christ died not for all men, but only for the Elect.

The Major is thus proved. Christ hath pur∣chased all things necessary to the Salvation of all he died for: But Faith infallibly to be given, is necessary to their Salvation, Ergo, &c. The Major is thus proved, Christ is a perfect Saviour to all those to whom he is a Saviour or Redeemer: Therefore he hath purchased for them all things necessary to their Salva∣tion.

The Minor of the main Argument is proved by experience.

Ans. The Major is not true, nor can be prov∣ed from Scripture; but the contrary may abun∣dantly be proved. The argument by which they would prove the Major, is sick of the same disease; viz. Its Major is false: and the Minor if not well explained is false too. To the Major I say▪

First, Christ hath done all that belonged to him as a Redeemer by dying, or as a Satisfier, or all that for which properly an expiatory Sa∣crifice

was required, for all those for whom he died: But I shall anon shew that the thing in question is not such.

Secondly, Christ did not purchase all things necessary to Salvation, for all that he died for: I wait the proof of the affirmative. In the mean time I mind the arguers, that themselves con∣fess▪

1. He did not purchase Predestination.

2. Nor that Love which caused God to send Christ.

3. Nor Creation and our Natural Being.

4. Nor his own Death and Merits: He pur∣chased not these for any man.

For the Minor, if it mean, [Personal Faith] which it saith is necessary to Salvation; It is not true of Infants: If it mean the same Faith, which now is necessary to our Justification (to believe that Jesus is the Christ, that he Died, Rose, Ascended, &c.) this was not necessary to the Salvation of all before Christs Incarna∣tion.

As to the Argument by which they would prove the Major, I answer to it.

I. To the Major, by distinguishing [Christ is called a perfect Saviour] in several respects.

1. As to his plenary Power and Authority: so we confess he is a perfect Saviour.

2. As to the sufficiency of his Satisfaction, or expiatory Sacrifice, or of whatsoever he was to do as satisfier of Justice: and so I confess he is a perfect Saviour. And do not all the op∣posers confess that Christs Death was sufficient for All men? and all till a few of late do con∣fess that Christ died for all men quoad sufficien∣tiam

pretii: And if it be sufficient for all men, even for those that perish, then he is quoad sa∣tisfactionis vel pretii sufficientiam a perfect Saviour to all men: For they perish not through any Imperfection or Insufficiency in Christs Satis∣faction or Sacrifice.

3. Or else it is in regard of the Application of his benefits, and conveyance of the fruits of his Death, that he is said to be [a perfect Saviour to all that he died for.]

And so 1. Distinguish still of the term [Sa∣viour] as it signifieth [a satisfier of Justice, or Redemptor per sacrificium expiatorium] Christ is perfect quoad opus, as to his Work; and not only in himself and ability, and the material sufficiency of his Sacrifice: but, this is not to the present point.

2. A [a Saviour] signifieth, an actual Deli∣verer, by personal application and collation of his benefits; so again Christ is to be considered in a double Relation.

1. As Dominus Absolutus ex novo Jure Redemp∣tionis.

2. Ut Rector per leges ex eodem novo Jure: As he is become the Absolute Owner or Proprie∣tary of all: Or as he is become the Rector and so the Legislator, (for under one of these two respects he maketh over all his benefits.)

II. And accordingly you must distinguish of those benefits which Christ is to convey as Rector per Leges; and those which he is to con∣vey as Dominus Absolutus, and as above or be∣sides his Laws arbitrarily without pre-engage∣ment. And so I answer, that Christ doth all that belongs to him as Legislator and Recto••

according to the Tenour of the New Law and Covenant, perfectly to all, as well as to the Elect: But he doth not all that he may do, (and mans necessity requires that he should do) as absolute Proprietary or Owner; either to all, or equally to the Elect: yet is he not therefore an imperfect Saviour: For that belongs not to the making of him a perfect Saviour, though it belong to the perfection of the Sinners Salva∣tion. And therefore the consequence of this Enthymeme is denied on these grounds.

That these things may be yet more clear, I shall briefly open a little further, the Nature of these distinctions, and the difference be∣tween these several effects of Christs Death; and so shew you that he is a perfect Saviour though he give not Faith to all that he died for; having shewed you in what sense Christ may be said to have purchased for us the Habit or Act of Faith. For I find that a good explica∣tion lets in more light into the understanding, and prepares it more for the entertainment of Truth, than doth the most subtle Argumen∣tation.

And 1. You must understand that the first main distribution of the Works of Christ in our Redemption (comprizing the whole) is into the work which he did for the satisfying of Gods Justice, in offering himself a Sacrifice for sin.

2. And those which were to be done here∣upon, for the sake of this: and that,

I. By God the Father.

1. To Christ, (accepting his sacrifice, acquit∣••ing him, making him Owner and Ruler.)

2. To us, Delivering us,

1. From our Legal necessity of Perishing.

2. To Christ as our Lord and Ruler, to be dealt with on terms that have a tendency to our recovery.

II. By Christ the Redeemer, who being thus made both Owner and Rector of us all, doth according to these two respects give out all the following Fruits of his death to Mankind.

So that Christ's first work of satisfaction which is terminated as it were on God, is a perfect entire work of it self. And (as Dr. Ames. saith in the place before cited, Anti-Bellarm.) it is to the work of Grace, as Creation is to the work of Nature.

And therefore as none can deny but the Non-Elect have common grace, as Conditional Par∣don, Illumination, the Holy Ghost, &c. (else how do they turn grace into wantonness?) so none can well deny but they have it from the general Fountain of Redemption.

Let us then consider what is the proper use of satisfaction as such, and what it was that made satisfaction necessary.

And it is evident that it was the justice of God Creator, as Rector according to the Law of Works, and the misery of Man that ha•• offended God by the breach of that Law, and was become liable to the Penalty, which he could not bear without his everlasting undoing These made satisfaction necessary.; God's Ju¦stice required that either the Sinner must peris•• or satisfaction by an Expiatory Sacrifice must b•• made, by which the remote and main ends •••• the violated Law might be as well attained ••

by the Sinners Damnation they would have been; so that it was the death which was become due to Mankind which required the death of Christ their Sacrifice, (as on Man's part;) and God's Justice which would not remit sin but on a va∣luable consideration for the demonstration of its self, and of God's Holiness, which required it on God's part; so that you see, that on our part, which required a Sacrifice was guilt, that is, obligation to everlasting punishment. And it doth not belong to the satisfier as such, to see that the guilt be actually done away quoad even∣tum, or that the Damnation be actually escaped: but that a sufficient Sacrifice or satisfaction be given, on consideration whereof Remission and Salvation may be given on the terms as the Le∣gislators and Redeemers Wisdom shall ap∣point.

How Christ doth give out this Pardon we shall shew you anon, de quadruplici Remissione, so that it is apparent that the want of the act or habit of Faith, or the want of the Holy Ghost to effect Faith, is not the thing that required sa∣tisfaction to God's Justice directly; but that Faith is only a remote effect of this satisfaction, and such an effect as hath no such Natural Con∣nection with this Cause, but that the Cause (ma∣terially) may be and oft is without that effect in many; and the effect might have been with∣out that cause from another, if God had so pleased.

To manifest this (that it is not want of Faith that required satisfaction as such; and that sa∣tisfaction may be made for those that shall ne∣ver believe) observe these things.

1. That Man's Suffering is not a thing pleasing to God in and for it self, but for its end, viz. The Demonstration of Justice and Right Go∣verning of the World. God professeth that he hath no pleasure in the death of a Sinner, Ezek. 18. nor in the death of him that dyeth, Ezek. 33. but rather that he repent and live. Much less hath he pleasure in the death of the innocent, and least of all in the death of his own Son. God is not blood-thirsty, who abhorreth the blood-thirsty man.

2 It is not therefore for Christ's Sufferings as in themselves considered, that God doth give men either Faith or any Mercy. God doth not sell his mercies for blood, as if he would give the World Remission of Sins, on condition he might put his Son to so much torment.

And therefore Faith is not the immediate effect of Christ's death in sensu morali: It comes not from his death, as death or suffering; nor may it without Blasphemy be conceived that ever God made such an agreement with his Son, as to give Faith to Men meerly on Condition that Christ would suffer death without first consider∣ing somewhat else that required that suffering, and something that put a value upon it.

3. So that the thing which did require Christs Suffering was (as is said before) the obligation to punishment, called guilt, on mans part, and vindictive justice on God's part. Unbelief as Unbelief did not necessarily require it, but the guilt of unbelief, or any other sin did require it, if ever it be pardonable.

4. So that the following effects of Christ's death do all presuppose the satisfaction of Ju∣stice,

and hence Christs death becomes so plea∣sing to God, not as death, but as satisfaction, and so a means fitted to the attainment of his ends.

And because this means so pleaseth him, he esteemeth Christs satisfaction meritorious of further benefits, (joyned with his meritorious obedience) upon which estimation and his own will (called the Covenant with Christ) he an∣nexeth further benefits thereto. For the end why he satisfied his justice by the Sacrifice of his Son, was that he might honourably, wisely, and justly give out the following benefits which he giveth out hereupon. So that Christs death is as to God, first satisfactory, and then merito∣rious of further benefits. Now Faith very re∣motely followeth all this, as shall be shewn.

5. The thing that God could not do without satisfaction, was the remitting of sin, and free∣ing the delinquent from punishment: it was not directly, nor in its self the bestowing of Faith.

6. For I would desire any Judicious Man to consider, whether if Christ had by his death sa∣tisfied God's justice for mans guilt, and had not at all done any more by his death for the me∣riting of Faith, might not God have given man Faith at his own pleasure, without the least shew of injustice, or any other prohibiting inconve∣nience? though Christ de facto did merit more, yet we may well in dispute for searching out the truth, separate in our thoughts guilt of sin, and want of Faith in Christ; and we may sup∣pose that Christ had done no more by his death,

than to satisfie God's justice for man's guilt, by bearing that which was due to man.

Now I would fain know▪ this being once done, why God or the Redeemer might not give Faith to whom he will: Is there a further necessity of any new death or suffering to merit Faith for us? If there be, what is that necessity? It is no in∣justice in God to do it: There is no Law stand∣ing in the way by which he is obliged to the contrary.

Perhaps some will object, that the same may be said of Pardon and Salvation, that there needs no new suffering to merit them, if once Justice be satisfied, and yet Christ dyed for our Justifi∣cation, and Salvation.

To which I answer, All this is true, but then observe the difference; separate in your thoughts Remission, Justification, and Salvation on one side, from Faith in Christ on the other side, (as we by supposition may well do in disputation;) and you will find that God could not give Remis∣sion, Justification, and Salvation from Punish∣ment without Christ's satisfaction; but he could have given Faith in Christ (if you will suppose it to go alone without the former benefits) with∣out satisfaction, I say, he could not give the for∣mer; not by reason of any impotency or imper∣fection in God, but by reason of the perfection of his Wisdom, Justice, and Holiness.

For them that deny this (as Twisse, and some others do, to the great hardning of Socinians, and Infidels) at present I refer them to the Writings of Divines that have proved it: As Voetius in Thesibus, Camero Passim; specially ex∣cellent

well by Mos. Amyraldus in Thesib. Sal∣m••riens. Vol. 1. de satisfactione: and Essenius, Joh. Junius, and most against the Socinians on that point, say somewhat to it, and something I have elsewhere said my self, and therefore will not now so far digress.

But on the other side, that God might have given Faith (separated from these benefits) without satisfaction, is evident.

1. In that there is no injustice or other pro∣hibiting inconvenience in it.

2. God doth give the Devils a belief that God is, and that he is a Rewarder of them that seek him diligently, and that Christ is the Son of God, and the Saviour of the World, and that he was Incarnate, dyed for Sin, Rose and As∣cended, and sitteth at the right hand of God, and shall come again to judge the World, some to life, and some to death, and that all the Scrip∣ture is Gods word, and all true, and that who∣soever of Mankind believeth shall be saved, (for the Devil believeth the connection between Faith and Salvation,) all this Faith God giveth to those that look to the nature of things more than to bare words, and can see through the vail of metaphorical expressions, will not make any question of this; especially if they have so far studied the Civil Law and Politicks as is requi∣site for the right understanding of the nature and extent of these two relations. Indeed Christ is called a Father, but that signifieth but

1. His special propriety in us, as Fathers have in their Children (which is a branch of propri∣ety in general.)

2. And his Authority over us, as a Father hath over his Children, which is part of his Rector∣ship. And withal it signifieth that special love of Christ to those to whom he is thus rela∣ted.

So he is called a Husband, which expressed the same special Propriety and Rectorship with the singular love accompanying them. He is called a Prophet, but that term expresseth but the manner of his applying himself to men in the exercise of his Dominion and Rule; for he that teacheth them, doth not teach them as a pri∣vate man, but with Authority, and as their rightful King, whether they acknowledge him or no;) even as a King doth offer mercy to Re∣bels, and perswade them earnestly to accept it, shewing them the danger of standing out against him: Or as he teacheth his Subjects their duty; you may call this Man a Teacher, but the mean∣ing only is this, he is a Teaching King, and so his Teaching is part of his Ruling, or subordi∣nate to it: It signifieth but the manner of his applying himself to them, so Christ's Pro∣phetical Office in its self belongeth to his Rector∣ship: Not that all Teaching is Ruling, but in all his Teaching he doth it as their Ruler, in right at least, if not in exercise. For that Teaching by which he converteth Sinners, is not pro∣perly an act of moral ruling those Sinners; but yet it is the Act of a King perswading Rebels to come in that they may be Ruled; and as their King doth he perswade them.

And then the diversity of the degrees of Gos∣pel Light and Motions, (some having more, some less, some none,) is from Christ as abso∣lute

owner of all, that may do with his own as his list.

It were easie to manifest how all his other Office-Titles and Relations are reducible to these two, at least as he is signified in relation to the Creature; For in his intercession he stands in a double relation.

The one is to God, with whom he inter∣cedeth, and so he intercedeth as the Son of his Love, who having satisfied his Justice, hath all delivered up to him, and therefore is Owner and Ruler of all.

The other Relation is to the Creature for whom he intercedeth; and that is as their Owner and Ruler, and for his own chosen as their Owner and Ruler in a stricter sense than the rest, even as they are his Jewels, and spe∣cially beloved.

More is said of this in another place: peruse the Table of the effects of Christ's death.

Now let us see how it is that Christ hath purchased Faith, and how he giveth it, having satisfied God's Justice by dying for all Mankind, God giveth up all men to him as their Owner and Ruler by Redemption-Title (and giveth up also into his hands the former obligation, as is said,) hereupon Christ hath full power,

1. To alter the Law, or to make new Laws for them, and by these Laws to confer Salva∣tion, and other Benefits, by ordaining on what terms they shall be obtained, and so giving right to them.

2. To give further mercies, over and above what he giveth right to by that Law, being absolute

Lord, he may do with his own as he list; (still supposing that his Fathers Will is his Will.)

Now Christ having received this Plenipo∣tency, as Rector per Leges, he makes a free Uni∣versal Conveyance or Grant of Pardon, Justifi∣cation, Reconciliation, Adoption, Sanctification, in the common Scripture sense) and Glorifica∣tion to all Men on Condition they Repent, and Believe.

But he hath no where made any Conveyance of the first effectual Grace, or of Faith to any Man. He hath indeed prophesied or foretold us that he will infallibly give it to his Chosen, but he hath not named or described them by any antecedent distinguishing Character; so that no man can beforehand say this belongs to me, nor hath he by this Prediction made over to them any right to the thing, but only foretold that he will give them right hereafter.

Only he hath prescribed certain means to all men, either for the immediate obtaining of Grace to believe, or at least for the obtaining of Grace conducing thereto, which may bring them into a nearer capacity, who before were further off than the rest of the World. And he hath given them sufficient encouragement to use those means without despairing of success, even so much, as that no man that hath the use of Rea∣son, can be named by the tongue of Man that did his best in the use of means to get Faith, or to get nearer to Christ, and yet lost his la∣bour.

Yet hath not Christ thought meet to engage or oblige himself to any Unbeliever to give him Faith; but when he doth it, he will do it as Do∣minus

Absolutus, and as not obliged; and indeed doth it only to those whom he had an absolute purpose to save, and were given him to be infal∣libly brought home to God.

So that Christ gives not Faith (the first Faith) as Rector per Leges, but as Dominus Absolutus. Those Mercies (if special) that are thus given, are said by some Divines to flow from Prede∣stination alone, as did the gift of a Saviour to fallen Mankind; but no doubt, it is mediante Sanguine Christi, and in a remote sense are fruits of Christ's death.

By what hath been said it may appear that Faith is not the proper effect of satisfaction as satisfaction, nor is it any neer or inseparable effect of satisfaction as it is meritorious. God did not give Christ Faith for his bloodshed in ex∣change; the thing that God was to give the Son for his satisfaction, was Dominion and Rule of the Redeemed Creature, and power therein to use what means he saw fit for the bringing in of Souls to himself, even to send forth so much of his word and Spirit as he pleased; both the Fa∣ther and Son resolving from Eternity to prevail infallibly with all the Elect. But never did Christ desire at his Fathers hands, that all whom he satisfied for, should be infallibly and irrisistibly brought to believe; nor did God ever grant or promise any such thing. Jesus Christ as a Ran∣som dyed for all, and as Rector per Leges, or Le∣gislator he hath conveyed the Fruits of his death to all; that is, those Fruits which it apper∣tained to him as Legislator to convey, which is right to what his New Law or Covenant doth promise. But those Mercies which he gives as

Dominus Absolutus, arbitrarily besides or above his engagement, he neither gives nor ever intended to give to all that he dyed for; no nor to all his Elect doth he give all those fruits of his death, nor for ought I know to any in the same degree; for these are but remotely the Fruits of Christ's death, and not constant nor inseparable Fruits. Peruse the foresaid Table of the Fruits of Christs death, and it will shew you which the mercies be that Christ gives by Law, and which arbitra∣rily, as besides his engagement.

Is it not manifest then that it is a desperate charge against the Lord Christ to say, that he is an imperfect Saviour, if he do not perfectly save all that he Died for; or convey to them all the fruits of his Death?

The Preaching of the Gospel expresly, is a fruit of Christs Death: Some have this in great power, clearness and constancy; some but weakly, darkly, or seldom; and some not at all. Shall they that have been at one or two dark Sermons of Christ in all their Lives say, That either Christ Died not for them, or else was an imperfect Saviour? Some are endowed with the gift of Prophecy, Tongues, Miracles, as fruits of Christs Death; shall all that receive not these say, that Christ is an imperfect Savi∣our, because he gave them none of these fruits of his Death? Some are made Kings and Rulers, and some Apostles, Evangelists, Pastors, Teach∣ers, &c. and all are fruits of Christs Death: Yet all are not Apostles, Pastors, Teachers, &c: Some have Learning and some none: Some have good Parents, and good Education, and some bad: Some of the Elect have Health of Body,

and Helps, Opportunities and Advantages to to serve God, which others want: Some are permitted to live long in sin, as Manasses: And others converted in the morning of their Days: Some are preserved in a more even and comfort∣able walking with God: And some are permit∣ted to fall into most hainous scandalous sins, to the great dishonour of God and their Profession, and to walk sadly for it all their Days, Nay, some to suffer Death by the hands of publick justice; Shall all these say, Christ is an imper∣fect Saviour to them? Some are kept in vigor and growth in grace, and some remain Infants; and some lose their first degree of Love, and grow more luke-warm, and Die in a very low ebb of Grace, Comfort and Assurance. Some enjoy much fellowship with the Father and Son in the Spirit: And others are almost wholly strangers to it. Some are made instru∣ments of doing God abundance of service and the Church much good, and bringing home or building up many Souls, and that to the end of their Lives: Others are kept without parts and gifts, next to useless, if not burdensome. Some Distracted, and after a Godly Life fall into stark madness, and so spend their days as being un∣capable of making use of their Affliction or of any Mercy: And some are cut off in Infancy or in the Womb, before they did ever believe or love God, or do him any service. And is Christ an imperfect Saviour to all these? Nay, and he hath revealed to us, that according to this diversity here in degrees of Grace, Holiness and Obedience; so will be the diversity in the degrees of glory: One shall be Ruler of ten

Cities, and another but of two: For he will reward every Man according to his works. How vast a difference then is there like to be between the Glory of an Infant, that being born of a weak believer, Died from the Womb, and the Glory of Peter, John, Paul, or those to whom it shall be given to sit on Christs Right Hand and Left Hand in his Kingdom. And yet all these are Elect. Where is it then that the force of the Argument lyeth that would prove that all must needs have Faith for whom Christ Died? If he be an imperfect Saviour except he save all alike, or give to all that he Died for, all the fruits of his Death, then such a charge might as truly be grounded on his dealings with the Elect themselves as with others.

Object. But he saveth all the Elect, though not all alike: He bringeth them all safe to Heaven at last; but so he doth not others.

Answ. That's true: But then,

1. It's yielded that it belongs not to the per∣fection of Christs Office or Work to give all the fruits of his Death (quoad speciem) to all that he Died for.

2. It belongs as truly to his office of saving, to save men from sin, and to give them a full degree of Grace and Glory, as to give men Faith: And yet it belongs not to his office ne∣cessarily to give these to all that he Died for. No doubt a greater measure of Glory is a grea∣ter good than that small measure which some enjoy. (Specially if the joy of some saved In∣fants were no greater than Nazianzene (Orat. 40.)

and other antients did think the pain of some condemned Infants would be.)

3. Some of these parts of Salvation which the Elect themselves do come short of, are penally denied them, (and so are given by Christ as Legislator) being propounded on a con∣dition, and they not performing the condition; (to the performance whereof Grace was necessa∣ry to assist them.) If then Christ may give good things by a conditional grant (as Legislator) to his Elect, and yet not give them that Grace which may cause them infallibly to perform the condition, and so deny them the benefit condi∣tionally given, for want of that performance, what reason can be given, why he may not do so by the Non-Elect, in respect of Salvation and Faith, and Repentance, the Conditions thereof?

So that all the weight of their Argument lyeth on this supposition, that Christ bore not Punishment for any mans sins but those whom he intended infallibly to bring to Heaven: which they have never yet proved, nor ever will do, there being no Word of God that pro∣miseth to save all that Christ died for.

Lay all this together and you will see the truth of these Conclusions.

1. That it was not the absence of Faith in Christ the Remedy, but the Old Laws Obliga∣tion of us to Punishment, or the guilt of sin, which required Christ's satisfaction to God's Justice.

2. That Christ by this satisfaction did not immediately merit Faith it self, but only those intermediate causes, from whence the Faith of

his Elect is produced, that is, He purchased all men from the Legal necessity of perishing that they were in, into his own Power, as their Owner and Ruler, that so he might make over Reconciliation. Remission and Salvation to all, if they will believe; and might send forth suf∣ficient means and help of Grace to draw all men towards him: resolving to draw his Elect Infallibly to him.

3. That it is therefore an improper and unfit phrase to say, that [Christ Died to purchase us Faith] though rightly explained it hath truth in it: But rather, that [Faith is an effect or fruit of Christ's Death,] viz. where Faith is given. For the former phrase would intimate as if Faith were the thing that God was to give in requital of Christ for his Bloodshed, and that directly: and so Faith should be given by God as Legislator of the Old Law: For the stipula∣tion supposed to be between the Father and Son, was made by the Father on his part, not as Re∣deemer, or Legislator of the New Law; but as the offended Rector according to the Law of Creation, now treating with the Mediator about mans Recovery. Though these things spoken after our manner, do but signifie Gods Decrees, yet they shew us in what Relation God stood towards Man and towards the Re∣deemer, when he required and accepted of Satisfaction. Whereas the thing given to Christ was Power of Dominion and Rectorship, and so the Redeemed delivered to him (not all to one final end, nor with a like intent.) And so Faith is procured by Christ only in this remote sense, in that he procured full power to use

the fittest means to draw men to him, in the season and degrees he please; with a full reso∣lution in his own mind to make all this effectual upon his chosen, that he might attain the full end of his Blood-shed. So that Faith is the effect of that degree of Grace which from his Plenipotency he gives, lest his chosen should miss of the intended Salvation; and therefore is improperly said to be purchased by Christs Blood, though yet it be a remote effect of his Blood to those that have it, and none could have had it without the Intervention of his Blood, because there would have been no saving use of Faith without that Blood: otherwise they might, if we look to Faith, but as such an act considered without its object given.

4. And therefore the Scripture no where useth any such phrase, as to say, that Christ Died to purchase us Faith: But ordinarily that he died to purge or put away sin, &c. And in controverted cases it is safest to speak in Scrip∣ture Language: Suppose a man pay 1000 l. to Ransom certain Prisoners that owed that sum, and upon the Ransom it is agreed that they shall now be delivered up to him, as his Ransomed ones, to dispose of at his pleasure; yet both parties agree that only those shall be actually delivered into freedom who thankfully accept the favour, and the Ransomer as their Lord: The Redeemer knows that these are men of such stubborn hearts that they will refuse his offer: yet he resolves to send them under his hand a conditional discharge, that all shall come forth that will accept him and his offer; and to tell them, that all the rest shall by him be

still detained, and as his Prisoners suffer greater misery: Yet out of a special love to some of them, he resolves to send a friend who is so effectual an Orator, as will certainly prevail with them to lay by their obstinacy and yield to his motion. Doth it seem a proper phrase in this case, to say, that this man paid 1000 l. to purchase for these men a yielding Heart, or to purchase their consent to accept him and his kindness? Rather he did it to purchase their Freedom from Prison; which he gives to all, as far as belongs to him as Ransomer. But he sends this Orator with a resolution to prevail, in another superadded relation, viz. as one that beareth a special love to those particular men above the rest; or as one at least that is resolved to attain infallibly that fruit of his Ransom, even the actual deliverance of those men. Nor can it therefore be concluded, that he paid not the debt of any of the rest, because he will not as importunately solicite them to accept of his offer.

5. We must therefore distinguish of meer Ransoming or Redemption by Sacrifice; and the same Sacrifice or Redemption as it is con∣joyned with Election, and is subordinate to it: Effectual Grace to work Faith infallibly, pro∣ceeds from Redemption as it is accompanied with Election, or with a special absolute reso∣lution, of saving those particular persons: but it comes not from mere Redemption by Sacri∣fice, as divided from Election; and therefore is common to all the Elect, but not common to all the Redeemed. For God hath means of two different sorts for the accomplishing his

Decree of Election, as to execution: First ge∣neral means, and secondly special means: and the general is the Foundation on which he means to build the special.

Let us again remember Amesius's words, that Redemption is to the whole work of Grace (viz. both common and special) what Creation is to the work of Nature. Nay, better we may say, what Creation was to Gods Governing Administrations under the first Law, that is, Re∣demption to Gods Governing Administrations under the Second or New Law. For in Crea∣tion God did two things.

1. He gave man his Being, that he might be a Subject fit for Government.

2. He gave him his Right Being Real and Relative; making him after his Image, in his favour, and in a state of happiness: and in this state he made a Law with him, (even with all mankind in Adam and Eve,) promising him fur∣ther everlasting life on condition of obedience. Now here Gods Creation of man in his favour and in rectitude, was a common work; and so was his giving him that Law: But so was not the fulfilling of its Promise, which implieth the Intervention of mans performance of the con∣dition. Suppose now that man had been mul∣tiplied by propagation before the fall of any, and then one half of mankind had kept this Law of Works, and the other had broke it: Had it been fit for any man to say, that God did not Create any of those that fell, in his favour, or placed them not in happiness, or set them not in the way to a further happiness, because he did not infallibly cause them to keep his Law,

which was the condition of further happiness? No more can it be truly said that Christ did not Redeem them because he did not cause them infallibly to believe. Indeed it may be said of both, that God in Creating or in Redeeming had not the same Decree or Absolute Resolu∣tion to save them, as he had to save the Elect whom he causeth to perform the condition. And yet our Divines use commonly to say, that God created all Mankind in Adam in a state of happiness, and to a further happiness: that is, as Legislator, set them in a way to a further happiness, and conditionally promised it to them (whether it were any greater happi∣ness, or only the perpetuation of the same, I will not now dispute.) And so hath Christ done all for men that pertains to a satisfier of Justice, and setteth them in a way to full deli∣verance from the misery that they were fallen into, and conditionally promiseth it to them, with an additional happiness.

6. And Lastly, Besides all this let it be well considered, that if there be any man on Earth (that hath the use of Reason, of whom only actual Faith is required) that doth not actually Believe in Christ, it is their own fault, and is not long of Christ: He will not condemn them meerly for their sin against that Law of works which saith [obey perfectly, or dye] but for rejecting recovering Grace, and that sufficient in its kind, and to its own work. I say it again confidently, all men that perish (who have the use of reason) do perish directly for rejecting sufficient Recovering Grace. By Grace I mean, mercy contrary to merit: by recovering, I

mean, such as tendeth in its own nature toward their Recovery, and leadeth or helpeth them thereto. By sufficient I mean, not sufficient directly to save them; (for such none of the Elect have till they are saved) nor yet sufficient to give them Faith, or cause them savingly to Believe: But it is sufficient to bring them nearer Christ than they are, though not to put them into immediate possession of Christ by Union with him, as Faith would do. It is an easie truth, that all men naturally are far from Christ, and 2. That some by custom in sinning, for want of informing, and restraining means, are much further from him than others (as the Heathens are.) 3. And that it is not Gods usual way, (nor to be expected) to bring these men to Christ at once by one act, or without any preparation, or first bringing them nearer to him. It is a similitude used by some that oppose what I now say: suppose a man in a lower room, and another in a room below him, and you stand at the Stair head, and call them both up to you and offer them somewhat if they will come: It is not your intent that they should leap up at one leap, but come up step by step: nor do you mean that he in the lower room should go no more steps than he in the middle room: He must go many steps before he come to be as near you as the other is. Now suppose you of∣fer to take them by the hand when they come to the upper Stairs, and give them some other suffi∣cient help to come up the lower steps: If these men will not use the help given them to ascend the first steps (though intreated) who can be blamed but themselves if they come not to the

top? It is not your fault but theirs that they have not your hand to lift them up at the last step. So is our present case. Worldlings, and sen∣sual ignorant sinners, have many steps to ascend before they come to Justifying Faith: and Hea∣thens have many steps before they come as far as ungodly Christians (as might easily be mani∣fested by enumeration of several necessary par∣ticulars.) Now if these will not use that suffi∣cient help that Christ gives them to come the first or second or third step, who is it long of that they have not Faith?

Obj. But here you vent two points of Armi∣nianism, one, that there is sufficient Grace which is not effectual: The other, that God will give men Spiritual Blessings on the good use of natural.

Answ. No Arminianism at all.

I. I say not that God giveth all men sufficient Grace to Salvation, or to Believe.

II. That there is such a thing in rerum naturâ, as sufficient Grace, not effectual, as it is con∣fessed by Dr. Twiss, so it is undeniably proved.

1. In the case of Adam, who had sufficient Grace to have stood (or else all the sin and mi∣sery in the World must come principally from Gods denial of sufficient Grace, before ever man did trespass.) Yet the event shewed that hat Grace was not effectual.

2. From the Case of the Godly, who have sufficient Grace to think, speak, and do more good, and less evil than they do.

3. From the Case of the Wicked, who have sufficient Grace to enable them to do less evil than they do, and use more means for the get∣ing of Grace to Salvation. They might pass by an Ale-house Door, and might go to a Ser∣mon when they go to a Whore: and might go among good company when they go to bad.

To the second point I answer.

I. I say not that God gives Spirituals, on our right use of Naturals: but that God gives Spe∣cial Grace, on our right use of Common Grace; Or rather that he may most justly deny men special Grace, that will not make that use of Common Grace as they might.

II. And I do not say, that God hath any where promised to give men Special Grace, if they will use well their Common Grace. For God hath not thought meet to make any such Cove∣nant with Unbelievers; nor to engage himself to them, but when he giveth the first Special Grace for Repenting and Believing he doth it as not pre-engaged to do it; and therefore as Dominus Absolutus, and not per legem premiantem. (And therefore the Papists in their Language say, the first Grace is not of merit, at least of Condignity.)

Obj. Then they that come not the first step are excusable; for if they had come to the step next Believing, they had no assurance that Christ would have given them Faith.

Ans. No such matter: For though they had no assurance, they had both Gods Command to seek more Grace, and sufficient encourage∣ment

thereto: They had such as Mr. Cotton calls half promises, that is a discovery of a possibi∣lity, and high degree of probability of obtain∣ing; as Peter to Simon [Pray if perhaps the thoughts of thy heart may be forgiven.]

They may think God will not appoint men vain means, and he hath appointed some means to all men to get more grace, and bring them nearer Christ than they are. Yea, no man can name that man since the World was made, that did his best in the use of these means, and lost his labour.

So that if all men have not Faith, it is their own fault; not only as Originally Sinners, but as rejecting sufficient Grace to have brought them nearer Christ than they were; for which it is that they justly perish (as is more fully opened in the Dispute of sufficient Grace.

I think now I may fafely conclude, that there is no proof yet brought that Christ will give Faith to all that he dyed for, but the contrary I have proved.