A compendious discourse about some of the greatest matters of Christian faith propounded and explained between a minister and an enquiring Christian ... : and also may serve for an answer to two books, one called The practical discourse of the sovereignty of God, the other called The death of death, by the death of Christ, written by J.O. : whereunto is annexed a very brief appendix / written by T. Collier.

CHAP. III.

Of the extent of the love of God in the gift of his Son: and the extent of the death of Christ, with the variety of the ends thereof, and the certain effe∣cting thereof, according to the designs of God therein.

Christ.

I Am willing to make some enquiry into those two great (yet much controverted) points of Religion, namely the extent of the Fathers love to, and of the death of Christ for the world.

Min.

This is that I have had often occasion of late, to speak to elsewhere, and therefore may suppose it needless to speak any further to so plain Gospel Truths as these are.

Christ.

Yet notwithstanding, it being of so weighty concern, and that which I conceive, on which the whole Gospel depends, I desire you to speak something further to it, with as much plainness and evidence from the Scripture as you can.

Min.

Tho I have spoken so much of this matter elsewhere, yet, if meeting with so much opposition, and being of so weighty concern, it lying at the bottom, and being indeed the Foundation of all Christian. Faith and Religion, I shall at your request, make a little fur∣ther Essay herein.

1. Then as to the extent of the Fathers love in the gift of his Son, the Son himself who best knew, deter∣mines with that evidence and plainness that whoso runs may read and understand, Joh. 3. 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

Christ.

This seems to be very plain and full to the matter, yet those of the contrary opinion say, that by world in this place is intended, the Elect only, or world of the Elect, and that the word world, as used in the Scri∣pture doth not always intend all the world, and in this place the Elect only.

Min.

I know that this is the great plea, to end the plain Truth of the Scripture, and I could name several of the Persons concerned herein, and I do easily grant that the word world doth not always intend all the world, but often a part thereof, yet when so, a great part thereof is intended; but that the word world in this place doth not intend, the Elect, or Church, or Believers only, is as apparent as the Sun when it shines at Noon, and I yet never met with either Scripture or Reason sufficient to contradict it, tho (I think) I have read as learned and able, as any that has attempted it, and that it does not (nor cannot) intend the world of Elect only, I shall state some weighty grounds to the contrary.

1. That the Elect are no where called the world in Scripture; that's not yet proved, nor is never like to be: but because the wicked are called the world, when they are but a part thereof, therefore the Elect may be so called, and such like arguments, to argue out the plain Truth of Scripture; but till it can be proved that the Elect are called the world, it must remain as a Scri∣ptureless notion; that's the first.

2. Because the word world in this place, is the com∣mon word for the world in general. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sometimes signifieth the Heavens and the Earth, or whole Creation, Mat. 13. 35. & 25. 34. Or a multi∣tude or world of Men, Rom. 3. 19 The same as, 1 Joh. 5. 19. The whole world lyeth in wickedness, and is never applyed to the Elect, that's the second.

3. It's such a world, as that whosoever of them do believe, shall have Eternal life, in which note, 1. That it's the world of unbelievers that he loved, that who∣ever of them do believe, might have life. After they believe they are not of the world, Joh. 15. 19. 2. It's such a world, as of which it's clearly implyed, that some of them may perish through unbelief, whosoever doth believe shall not perish, clearly implying, that whoso∣ever of them doth not believe shall perish, fully agree∣ing with the commission, Mar. 16. 15, 16. Go into all the world, Preach the Gospel to every Creature, he that believeth and is Baptized shall be saved, he that believeth not shall be damned. So here he (or whoso∣ever doth believe) shall not perish, i. e. shall not be damned; so that it's apparent, it's the same world that God loved, to whom the Gospel is by Commission to be Preached, and that is to all. And such a world as of which many (if not most) may perish through unbe∣lief, which the Elect world (in the owners own sense cannot) do, which clearly contradicteth their notion in this matter.

4, It appeareth from v. 17. 19. God sent not his Son into the world, to condemn the world, but that the world by him might be saved. It's the same world, he still speaks of, that he was not sent to condemn but to save, and that it's evident, that some of this world that God loved, and Christ was sent to save (as before I said)

may be condemned, v. 19. This is the Condemnation that light is come into the world, and men love dark∣ness rather than light, because their deeds are evil. God loved the world, and gave his Son to save the world, the world loves darkness rather than this light of Love and Salvation, and this is (and will be) the Condemna∣tion, not want of love in God, nor want of a Saviour, but because they loved the darkness of ignorance and sin, more than this light of Love, Life and Salvati∣on, and surely this is not the Elect world, who love Darkness more than Light and be Condemned.

5. Not only because the express terms and scope of that Scripture clears it, not to intend the Elect only, but the whole Scope of the whole Scriptures clears it likewise, the design of Love to the world in this mat∣ter being included in that promise, Gen. 3. 15. The head design of the Serpent being the destruction of Mankind, the Fathers design herein being as large for prevention, So Gen. 22. 18. In thy seed, shall all the nations of the earth be blessed, and sutable to, and answering of these promises, with many more to the same effect, Ps. 72. 17. & 22. 27, 28. The Lord who best knew his Fathers will and Love herein, states his Fathers Love and Good Will to the world, sutable to the promises thereof, the love and good will was to the world, the special Grace and Life, is to such as believe and obey the Gospel, and sutable to this, is the Angels tidings, Luk. 2. 10. Behold I bring you tidings of great joy, which shall be to all people, and surely the Elect be not all People, but because the word all, doth not al∣ways intend all, therefore it must not hero; but this Foundation of all, relating to this matter last mention∣ed, clears it, and indeed, there is neither Scripture, nor right Reason to limit it to a few only, it being contrary

to the love and design of Gods Grace to the world in the Redemption work, made manifest ever since the first sin and fall.

2. Of the extent of the Death of Christ, and that must be as large as the Fathers Love in sending him in∣to the world, or else it answers not his end in sending him; for himself saith, That he came down from Hea∣ven not to do his own will, but the will of him that sent him. And that he died for the world, is most ap∣parent, Joh. 1. 29, Behold the Lamb of God, that taketh away the sins of the world. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same world as was mentioned before, which the Father loved in sending of him, and this is to be noted, that when he is said to take away sin as the Lamb of God, it is as he was a Sacrifice for sin, the substance of that Type, the Paschal Lamb, the Passover, 1 Cor. 5. 7. Christ our Passover was Sacrificed for us. Joh. 6. 51. The bread that I will give is my Flesh that I will give for the life of the world. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same world as before, 1 Tim. 2. 6. Who gave himself a Ransom for all, to be Testified in due time. 1 Cor. 5. 14, 15. If one died for all, then were all dead, and in that he died for all, &c. v. 19 God was in Christ reconciling the world to himself. Heb. 2. 9. That he by the Grace (the love) of God, should tast death for every man; That he by the Grace and Love of God to all, should tast death for all. 1 Joh. 2. 2. He is a Propitiation for our sin, and not for ours only, but for the sins of the whole world. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same world as ch. 5. 19. The whole world lieth in wickedness. In all which Scriptures the death of Christ for the world, as by a Cloud of Witnesses, is asserted and confirmed.

Christ.

The Scripture seems wonderful plain and apparent in this matter, yet some say, that by world

and all, is not intended all the world, but that in all these Scriptures, the Elect only are intended.

Min.

What I have already said, about the love of God to the world, doth in substance clear this matter. By which it appears, that it intends the world, and not the Elect only, they being never so called.

Christ.

Some say, that Joh. 1. 29. cannot intend the sins of the world in general, but of the Elect only, because the sins of the world are not taken away, but the whole world lyeth in wickedness, and therefore their sins are not taken away.

Min.

For answer to this, I shall refer you to the 3d. particular to be spoken to in this Chapter, namely, the varieties of the ends of the death of Christ.

And as for the word all, tho it doth not always in∣tend all, in many other cases, yet in this it does, proved not only from the reason before given, viz. the design in the Gospel of good will to all, which is the Fundati∣on of all the general expressions in the Scriptures about the Redemption work by Christ, as world and all; but 1 Tim. 2. 6. giveth us further and full light, in all such like expressions about the same matter. Who gave himself a ransom for all, to be testified in due time.

Now the great question is, whether all in this Scripture intends the Elect only, or all the world, I suppose it will be granted by all, that it intends one or both of them; I say both, but that it intends not the Elect on∣ly, apparently appears. Which I shall endevour to clear as followeth:

Vers. 1. Is an Exhortation, that first of all, Prayers Intercession and giving of Thanks be made for all Men. Vers. 2. For Kings and for all that are in Authority. This being the Foundation of all that follows to vers. 6. as arguments to inforce the Exhortation of Praying for

all, and if the first all for whom we are to Pray, be not the Elect only, then the other that follows is not. The first argument seems to arise as the reason of the Exhortation of Praying for all, in the word therefore. I Exhort therefore, vers. 1. which relates to something spoken before, as a reason of the Exhortation, and most probably to ch. 1. 15. This is a Faithful saying, and Worthy of all acceptation, that Jesus Christ came into the world, to save sinners. i. e. Sinners in general, without exception, or limitation (if they believe and obey the Gospel,) I Exhort therefore, that Prayers be made for all Men. In that which follows:

The 1. Argument to enforce the Exhortation is, v. 3. This is good and acceptable in the sight of God our Saviour. A great encouragement it is to Pray for all, it being good and acceptable in the sight of God.

The 2 is vers. 4. Who will have all men to be saved, and come to the knowledge of the Truth. It's the same all, that we are to pray for, and a great encourage∣ment it is to Pray for them, if God willeth to have them saved.

And the 3. Argument is vers. 5. From the Media∣tory office of Christ, for there is one God, and one Mediator between God and Men, the Man Christ Je∣sus; a great encouragement it is, to Pray for all men, Jesus Christ being upon his Mediatory Office and Work for men in general.

The 4th Argument is, vers. 6. He gave himself a ransom for all, and therefore, it's no marvel he Medi∣ates for all, and commands us to Pray for all, it be∣ing the same all that we are to Pray for, that he dyed for, and for whom he Mediates, and that he will have to be saved; now let us consider, whether this be all the Elect only. Two things declare the contrary. First,

It's for all Men, for Kings, and for all in authority. And surely all Men, and all in Authority, are not the Elect only, especially in those days, when the most of men were Heathen Idolaters, and almost all that were in Authority the same, and yet this is the all, that God will have us Pray for, that he willeth to be saved, and for whom Christ died, and for whom he mediates. And if this all be the Elect only, then there are more Elect than they will grant, or (I think) any else, and by this way the other Scriptures that assures us of Christ dy∣ing for all, be understood. And further, the Scripture lets us to know, that some denied the Lord that bought them, 2 Pet. 2. 1. I know men exercise their wits, to get off from the weight of this Scripture, which as a Ta∣lent of Lead, sinks them in this matter, as Death of ••ath, p. 251. 252. That the word translated Lord, is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is given to Christ, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, commonly given to the Father, so that it's a doubt, whether it is Christ or the Father that is intended in the word Lord. 1. I think there is no ground of doubt in the matter, but that it is Christ that is inten∣ed. For I think we rarely (if at all) find any men∣tioned that did deny God the Father, for all the world confesseth that there is a God; but the Anti-Christs and Hereticks, were such, as after they had owned Christ, denyed him, 1 Joh. 2. 22, 23. & 4. 3. 2 Pet. 2. 20.

2. The matter is all one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Lord, Ruler, Master, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the same, but be it the Fa∣ther, or the Son, it's all one in this matter, if it be the Father that bought, it was the Son sure enough, that was the Price of our Redemption, 1 Cor. 6. 20. seems to attribute the buying to the Father, ye are bought with a Price, therefore Glorifie God in your Bodies and

in your Spirits which are his. That is, his by pur∣chase; so that let the word Lord intend, the Father or the Son, it's all one, in the true sense thereof, the Blood of Christ being the Price,

Another shift is, There is no mention of Blood in the Text, and therefore a doubt whether it was with the purchase of the Blood of Christ that they were bought.

No more is Blood mentioned, 1 Cor 6. 20. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly intendeth to buy, purchase or pro∣cure, and is the same as 2 Pet. 2. 1. & 1 Cor. 7. 23. And I suppose, none dare say, that the Price, was not the Blood of Christ, tho Blood is not mentioned in ei∣ther, and I think, I may safely say, that in the New Testament, where-ever the Redemption work is spoken of (as by purchase) the Price is the Blood of Christ.

And further he saith, there is no purchase, but a de∣liverance, from the blindness of Judaism, in escaping the pollutions of the world. It's true, that was the ef∣fect of the purchase, the same as to hem that were not fallen, but were in the precious Faith of the Gospel. ch. 1. vers. 4. Having escaped the corruptions that are in the world through lust, the same that is spoken of, of them that were fallen, ch. 2. 18. They were such as had clean escaped from them who live in Errour, and vers. 20. They had escaped the Pollutions of the world, through the knowledg of the Lord and Saviour Jesus Christ; where is as much said of them (if not more) as of them that were still in the precious Faith of the Gospel, ch. 1. vers. 4.

And further he saith, The Apostle speaks of Wolves and Hypocrites, in respect of that estimation others had assumed, and of the profession themselves made, to be purchased by him.

Whereas it appears, and is apparent, that the great∣ness of their sin lay in this, in denying the Lord that bought them, had he not bought them, they could not have committed that sin, but to deny the Lord that bought them, was the greatness of their sin, especi∣ally having profest Faith in him: and indeed, to deny that the Lord hath bought the world, if it be not the same sin, yet it's very near of kin to it. These are some of the devices of the wise and learned, to out the great purchase of the Blood of Christ: Namely, that he gave not his flesh for the life of the world. Joh. 6. 51.

Christ.

If so, why then are not all saved?

Min.

See the fourth inference from this mat∣ter.

Christ.

The Opposites to this say, that Christ Prayed not for the world, and he died not for those for whom be would not Pray?

Min.

I know that this is a common and great ar∣gument in their esteem for their cause, but indeed has nothing at all in it; for were there no more to be said in this matter but this, suppose it true (which is far from it) that Christ did not Pray for the world, yet that proves not that he died not for the world: And that

1. Because no Argument, or Inference drawn from any Scripture, can possibly be true, nor may be admit∣ted of, that is contrary to the express Letter and Scope of Scripture as this is, as before has been plainly proved.

2. Because, Christ died for (and will save) those for whom he Prayed not, viz. Abraham, Isaac and Ja∣••••, and all the Prophets and Righteous men, that dy∣ed before he came in the flesh, or made that Prayer,

Joh. 17. Unless they will deny that he dyed for them, or affirm that he Prayed for them after they were dead, which I think, they will scarce do either.

But 2. Tho Christ in his Prayer, Joh. 17. Particu∣larly Prayed for his Disciples, vers. 9. And for all actual believers, vers. 20. And if he interceeds for none else, then he Prayed not, nor interceeds for the Conversion of any, no, not for their Elect world, and then (on their own account) he prayed not for them, for they say, he prayed not for the world; and yet they say the Elect are the world, so that on their account, he prayed not, nor interceeds for the Conversion of any, but only for his Disciples and actual believers. By which you may see how ill their arguments will hold together.

3. Christ did pray for the world; and this is most apparent, if we consider his Prayer, which hath in this matter three Gradations. 1. He Prayeth distinctly for his present Disciples, vers. 9. And in this petition, he prayed not for the world, nor for all Believers. 2. In vers. 26. He prayed for all Believers. 3. And in this Petition, he did as well pray for the world, as for Believers: that being the reason (yea and all the reason rendered) why he prayed for Believers, it was for the worlds false, vers. 21. That Believers might so walk, in Unity, that the world seeing thereof might believe that he was sent of God. By which it's ap∣parent that the very end of his praying for Believers was for the worlds sake, in which he as really pray∣ed for the world, as for Believers, and wonderful ignorance it is, in those who affirm, that he did not pray for the world.

Christ.

Some will say, (as Death of death) that for the worlde believing, it intends not believing unto life,

but a Conviction, that Christ was not what they took him to be, i. e. a seducer and false Prophet.

Min.

This is boldly affirmed, but the plain truth of the matter is, that the great end of Christ in praying for Unity among Believers was, that the world might believe that he was the sent of God, i. e. That they might believe and be saved. It being evident, that to believe he was the sent of God, includes the whole Faith of the Gospel, the same as the Apostles had, who were the first in his prayer, v. 8. They have known surely that I came out from thee, and have believed that thou didst send me. So ch. 16. 30. And so, of all other believers. Joh. 8. 24. & 20. 31. 1 Joh. 4. 2. & 5. 1. So that it's most evident, that Christs prayer for the world was, that they might believe and be saved.

Christ.

Whence is it, that to believe that Christ is the sent of God, is so commonly stated in Scripture to be the Faith of the Gospel, to which Salvation is ensured, see∣ing there are many other things to be believed concern∣ing him, without believing of which we cannot be saved.

Min.

1. Because to believe that he was the Messias promised, the sent of God, was the whole of Faith, be∣fore his sufferings, Mat. 16. 16, 17. Joh. 17. 8.

2. Because, after his sufferings, if they believed that he was the Christ, the sent of God, then Faith in his Death and Resurrection, with the ends thereof was included therein.

3. Because it's most apparent that the great ends of his coming into the world, was understood in a great measure, both by Jews and Gentiles before he came, tho the manner of his effecting thereof they were greatly ignorant in, viz. by his being a sacrifice for sin;

but that the end of his coming was to be the Saviour of the world, they knew, the Jews by the prophesies and promises thereof, that he should be for Salvation to the ends of the Earth, Isa. 49. 6. & 45. 22. Mal. 1. 11. Sutable to which is the saying of Simeon. Luk. 2. 32. A light to lighten the Gentiles, and the glory of thy People Israel. And John the Baptist, the forerunner of Christ, saith, John 1. 29. Behold the lamb of God, that taketh away the sins of the world. And after his suf∣ferings, John the Apostle and Evangelist, testifieth 1 Joh. 4. 14. We have seeen and do testifie, that the Father sent the Son, the Saviour of the world. The weight of this Testimony is, to confirm, that the Father had sent him that was promised, the Saviour of the World: this being their great work, to convince the world, and confirm believers, that he was the promised Messias, the Saviour of the World. Act. 9. 22. & 18. 28. And that he suffered, and was raised again from the dead. 1 Cor. 15. 3, 4.

And as it was understood among the Jews, that when he came, it was to be the Saviour of the world, so was it likewise among the Gentiles, by their converse with the Jews, and Septuagint translation many among the Gentiles, expected the coming of the Jews Messias, and understood that the end of his coming was to be the Saviour of the World, Joh. 4, 25. 26. The Woman saith to him, I know that Messias cometh which is cal∣led Christ, when he is come, he will tell us all things, vers. 29. The Woman goeth into the City and saith, see a Man that told me all that ever I did; is not this the Christ. And vers. 40, 41, 42. The Samaritans believed and said, we have heard him our selves, and know that this is indeed the Christ, the Saviour of the World, tho they were of the Gentiles, yet these were Princi∣pled

in this (and that truly too) that the Messias pro∣mised, was to be the Saviour of the world, and there∣fore the great Doctrin, to be taught, and matter of Faith was, to believe that he was the Messias, the sent of God, which as thus understood included the whole of the Gospel. A sin and a shame it is, that we who profess to believe him to be the Son, and sent of God, should de∣ny him to be the Saviour of the World, and so in this great matter, to come short of the Faith, both of Jews and Gentiles, before he came in the Flesh, and be∣fore he suffered for the sins of the World.

Christ.

It is objected; If Christ dyed for the World, why is not the Gospel Preached to all the World, there being many parts of the world where it is not known, and it is not likely he should dye for them, and not Vouch∣safe to make it known to them.

Min.

As to this, it's enough (were there no more to be said in this matter) that the Lord both sent the Gospel by Commission, to be Preached to all the Creati∣on, Mar. 16. 15. Among all Nations, Luk. 24. 47. So that there is no bar (or limit) set by the Lord upon it; the defect lyeth in Men, and not in the Lord, or the Commission for publishing thereof, it having been the usual method of God in his Dispensations towards Men, to give the word, and leave the Issue to men for the improvement thereof; so he did to Adam, and so to the world, in the Law of Creation, Rom. 1. 20, 21. Act. 17. 26, 27. And so to Israel of old, and so in the Gospel. Mar. 16. 15, 16. Israel of old often be∣came strangers to the Law, and sometimes lost it, and after, found it again, 2 King. 2. 8. And tho the world was more large (unto whom the Gospel was sent) than the house of Israel, to whom the Law was sent, yet God had so ordered it (over and above the general Com∣mission

for publishing thereof) that at the first pour∣ing down of the Spirit in order thereunto, there were present, some out of every Nation under Heaven, Act. 2. 5. Which doubtless tended much to the publishing of the Gospel among the Nations, Col. 1. 23. And if the Nations have lost it, or be Apostatized from the truth thereof, the fault is in themselves, and not in God, nor does it at all argue, that Christ died not for them, nor that if they perish, it is for want of a Sacrifice or Sa∣viour; what God has done, doth, or may do, for Parti∣cular Nations, Persons, or for the world, to cure this defect must be from his Grace, over and above the general and unlimited Commission for publishing there∣of to the world

2. It's as good an argument, to assert that the great∣est part of the world was not lost by Adam's trans∣gression, because they did not (nor do not) know it nor can they know it, without the Divine and Scri∣pture Revelation; as to affirm, that the second Adam died not for them, because they did not (or do not) know it; or to affirm, that he dyed not for all, or any part of the world that was dead and past before his suf∣ferings, because they did not, nor could not hear there∣of and know it. All shall hear thereof and know it in the end. 1 Tim. 2. 16. Phil. 2. 9, 10. Rev. 5. 13.

Christ.

It's strongly asserted (in Death of death) that for whom Christ dyed, for them he interceeds, and that they shall certainly be saved, and that he dyed for none else, unless we will Blasphemously ascribe, want of Wisdom, Power and Efficiency of working to the Agent; the sum of all is, that for whom he dyed for them only he interceeds, and they shall certainly be saved and none else: He being heard in what ever he

interceeds for Joh. 11. 41, 42. And therefore he died and interceeds for the Elect only, and they only shall be saved.

Min.

The answer to this will lead us into the Third particular mentioned, viz. The varieties of the ends designed by this one Sacrifice, with the certain ef∣fecting of all the ends designed thereby, which will fur∣ther confirm the truth of his being a Sacrifice for the sins of the world, those who are of the narrow prin∣ciple and Spirit, can see but one end designed in this undertaking, viz. To dye for the Elect only, and to damn all the world besides. But we shall find in Scripture, va∣rieties of Glorious ends intended thereby, some of which, must go before the Salvation of the Elect. And with∣out which, there had been no Election or Salvation to any.

But this I would should be especially noted, that Gods love to the World in the gift of his Son; and Christ giving himself a Sacrifice for the life of the World, is the Basis and Foundation of all Christian Faith, and whatever things were designed thereby, is founded upon, and must have its spring and effecting, from this general Love, and general Sacrifice, the de∣nial of which, tends to root up the Foundation of Gospel, Faith and Salvation, as you may understand in that which followeth.

Now I come to shew the variety of the ends design∣ed by this one Sacrifice, and the sutable advantages thereof, according to those ends designed thereby.

1. By this one Sacrifice, Mankind and the whole World was continued and preserved, in order to the Restitution of all things (which was designed thereby) without which Sacrifice (as lying in promise and vir∣tually taking place Gen. 3. 15.) Both Man and the

World had been ended by the first sin and fall, Psal. 75. 3. The Earth and all the inhabitants thereof are dis∣solved, I bear up the Pillars thereof. It's not spoken of the Father, that is plain. vers 2, 3. Then it must be of the Prophet, or of Christ, not of the Prophet, for he could not bear up the Pillars of the Earth, and there∣fore it must intend Christ, by whom are all things, 1 Cor. 8. 6. And by whom all things consist, Col. 1. 17. Who lighteth every Man that cometh into the World, Joh. 1. 9. And that not only upon the account of Crea∣tion as it was made by him; but on the account of Re∣demption, when by sin it was dissolved, if the promise of Christ a Sacrifice had not intervened; and therefore it's said, Rev. 13. 8. That he was a Lamb slain, from the Foundation of the World, viz. His Sacrifice then to come, virtually took place to bear up the World, and by vertue thereof, 〈◊〉〈◊〉 has been (and shall be) preserved to the Restitution of all things, Act. 3. 21. So that not only the Being of Mankind and the whole World is continued by this one Sacrifice, but likewise all the good that Men possess and enjoy in this World, is by vertue of this one Sacrifice, so that I may say in this matter, as the Apostle in a differing case, behold, I shew you a mystery. Yet revealed by the Sacrifice himself, Joh. 6. 53. Verily, verily, I say unto you, except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no life in you; and that not only by Faith un∣to life Eternal, but unless we enjoy all the good things of this life, as coming to us by the Blood of Christ, this one general Sacrifice, we have not the Gospel light and life in us. This is the first end and Effect of ge∣neral Grace, by the general Sacrifice, that the sin of the World is safer taken away thereby, as that Man∣kind and the whole World, is (and shall be) preserved

and continued to the times of the Restitution of all things: and this was so great an end, as without which there could have been no Election or Salvation of any.

2. And as an effect of this first design, was design∣ed and effected, the Reconciliation of the World to God, and that not only to enjoy good things from God here, on the temporal account, but so far, as that no∣thing stands in the way to hinder the special Reconci∣liation and Salvation, but unbelief and disobedience to the Gospel, where the Gospel comes, Joh. 3. 16, 19. That there is such a universal Reconciliation thereby. See Col. 1. 20 And having made peace by the Blood of his Cross, by him to Reconcile all things to himself, I say, whether things in Heaven, or things in Earth, 2 Cor. 5. 19. God was in Christ, Reconciling the World to himself, not imputing their sins. All Men are so far Reconciled to God by this one Sacrifice, as that nothing stands in the way to hinder their Salvation but them∣selves: Who ever will may come and take of this Wa∣ter of Life freely, Rev. 22. 17. And by vertue of the same Sacrifice, who ever hath feared God, and wrought Righteousness since the first sin and fall, hath been ac∣cepted, before the Gospel Grace was known in the World, as it's now made manifest, Act. 10. 34, 35. Thus far the sin of the World is taken away.

3. The whole is so far Reconciled to God by this one Sacrifice, and sin not imputed, so as not to hinder the Resurrection of all, and the Restitution, this being the great and universal end of God in this mat∣ter; sin would have buried all in Oblivion for ever, but by this means, shall be a universal deliverance, 1 Cor. 15. 21, 22. Rom. 5. 18. And with Mankind, the Renovation and Restitution of all things, that fell by the sin of the first Man. That as all fell by the Sin of the

first Man, so shall all be Restored by the second, which shall be the new World, or World to come, Heb. 2. 5, 8, 12. Pet, 3. 13. Rev. 21. 5. And on this account He gave his Flesh for the Life of the World, Joh. 6. 51. In and over which shall be his Eternal Kingdom and Glory with his Saints, Rev. 11. 15. & 22. 5. And in this sense also, he hath taken away the sins of the World.

4. He dyed, for the Elect, for the Sheep, for the Church, Act. 28. 20. Eph. 5. 25. And as he dyed for them, so they shall have the special Benefit, Blessing and Salvation thereby, he is the Saviour of all, but especially of them that believe, 1 Tim. 4. 10. But this Salvation of the Elect of Believers, as it's certain, so it's founded in the general Grace, and in the gene∣ral Sacrifice, so that we may safely conclude, that had there been no such general Grace, nor general Sacri∣fice, there had been no such thing as Election or spe∣cial Grace to any, had not God compassed the World in this wonderful design of Grace, all had been lost, by the first sin and fall, and buried in Oblivion, and this universal design of Grace to the World, compas∣seth and includeth all particulars; and that is it I say, that special Grace is founded in general Grace, that had there been no such general Grace, to the World, there had been no special Grace and Salvation to any, therefore to out this general Grace and Sacrifice, is in it self, really to out and end all the Grace and Salva∣tion of the Gospel.

5. By the Death, and Resurrection of Christ was designed, and is, and shall be effected, the Lordship of Christ over all. It's true, he was Lord of all by right of Creation, Col. 1. 16. But this Lordship by right of Redemption, must be arrived to by his suffering, as a Sacrifice for the Redemption of the World, because

all was lost, both Man and the World by the sin of Man, and therefore without a Redemption, there would have been no Men, nor World to be Lord of, Rom. 14. 9. For this end, he dyed, and rose and revived, that he night be Lord both of the Dead and of the Living. This was one end of his death, and such (and so great) an ••nd thereof, as if we suppose it left out; we may well suppose he had never dyed for the World, and on this account it is, that this Dignity is conferr'd upon him by the Father, as worthy thereof by right of purchase, Phil. 2. 10, 11. Rev. 5. 12, 13.

2. That all those designed ends of this general Love, by the general Sacrifice, are, and shall be, certainly effected, it being that for which he dyed, and for which he Mediates, most of them being absolute and inconditional, as to Men, viz. the Preservation of this present World, till the times of Restitution, the general Reconciliation, Resti∣tution and common Salvation, only a right to the spe∣cial Reconciliation, Justification and Salvation, is stated and must be obtained on the terms and conditions of the Gospel, all must come in and obtain by Faith, Obe∣dience and Perseverance, Mar. 16. 15, 16. Col. 1. 22, 23. Jam. 1. 25. Rev. 22. 14. And all depends upon, and shall be effected by vertue of the Death, Resurrection and Mediation of our Lord Jesus; he dyed for all, and Mediates for all, 1 Tim. 2. 5, 6. And that he Mediates for all, further appears, in that he has made it our Duty to pray for all Men, 1 Tim. 2. 1, 2. For Enemies, Persecutors, and them that hate us, that so we may be the Children of our Heavenly Father, Mat. 5. 44, 45. And surely all Men, Enemies and Persecutors, are not the Elect only, and we have no ground to believe that Christ has made it our Duty to Pray or interceed for any things, or Persons, for which he will not Interceed

for, because if we pray for any thing he will not inter∣ceed for, how can we expect him to present such pray∣ers as acceptable to the father? Rev. 8. 3. he died for the Elect, his Church and mediates for them. Rom. 8. 34. Joh. 14. 16. he died for the World, that he might be the visible Lord thereof, and mediates for the effect∣ing of it, Psa. 2. 8, 9. tho this is ignorantly enough, applied to his meditation for the Elect, by some pro∣fessing themselves to be wise, which if so, and they should prove to be some of those Elect, they would much miss of their expectation, it being to break them with a red of Iron, and to dash them in pieces like a potters vessel. The same as Rev. 2. 26, 27. where the Elect Over∣comers, shall be with Christ in this breaking work, it being the Worlds portion in the Judgment, to be thus broken, before they obtain what of grace may be de∣signed for them. Psa. 82. 8. you may see more of this in Chap. 8.

And as for his being heard in all things he mediates for, it's already fully granted, only this we are to un∣derstand, that in his mediation for men here, in order to believing and persevering in grace, it is for a suffi∣ciency of means and power for Effecting the end, and that he is heard therein, tho the end may not be Effect∣ed, his mediation being an official mediation, and ha∣ving to do with capable subjects and not with brutes, and those who assert that what ever he mediates for, shall be Effected in their sense, do really (tho not in∣tentionally) end all faith, Election and the mediation of Christ, in as much as (by this assertion) there are now no believers in the world, for he prayed for such a visible unity among all believers, as that the world might behold it, and be converted thereby. Joh. 17. 20, 21, 23. but there is no such visible union among

all believers, but rather such visible divisions, that tends to harden and stumble sinners, so that there are none of the believers yet in the world, for whom Christ in∣terceeds; or we must understand it as I have said, un∣less they will have the Roman unity to be the matter intended: Which (such as it is) is maintained by perse∣cutions, massacres and blood, a union more suting brutes than christian men. But we shall one day know, that the dreadful divisions among profest Christians, is not for wans of a mediator, but from our own sinful selves.

Christ.

I am well satisfied in the truth of what you have said about this matter (in all the parts thereof) I desire you to give me some further instructions, by way of inference for my learning herein.

Min.

1. You may learn, what bad and sad work they make, who deny the general grace of God to men, and the general sacrifice of Christ for the world, casting contempt and reproch thereupon, calling and accounting them adversaries that believe and own it, when themselves it is, that teach a doctrine and lay a foundation the Scripture knows not, viz. that God loved but a few only in the gift of his son, and that Christ died only for a few, and reprobated all the rest to eternal destruction, so denying the Scripture, and root up the foundation of Gospel faith and salvation.

2. Of the impossibility for any person thereby, to have any gospel ground of faith and hope of salvation, tho they talk high, from fancy and imagination, but not from Scripture grounds, for from that notion, no man can have a Scripture ground of hope, it being so exceeding contrary to the gospel and saith thereof, the saith of the gospel, being that to which the promise is made (as I shall shew in the next Chapter) there can be no grounded hope of salvation out of the faith thereof.

3. It justifieth the practice, and taketh off the re∣proach, cast upon such as are instructed in the doctrine of the general grace of God to men, viz. that they are adversaries to the truth, and are all for that doctrins and discourse, as if their religion consisted wholly there∣in; I say it's no marvel it is so, being the foundation of all Gospel faith, and without it can be none in the truth thereof, even those who oppose it are beholding to it, if they held to their own principles without con∣tradiction, it would appear to be the most irreligious and ridiculous in the world called Christian, but they cannot preach to the world without the help of general grace, tho they preach it in the highest contradiction to their own principles, which if plainly preached to the people as held and printed would affright the people, and shame themselves out of their work, If they should tell the people that they bring them tidings of great joy to all people, that Christ dyed for the World, but it was but for a very few, the elect World only, and that all the rest were reprobated before the world was, that they were made to sin and be damned, and that they have no more power to believe unto life, than brute Beasts, than a stock, or a stone, or a dead corps; and yet for all this, it's their duty to believe, and they must be damned the deeper in hell if they do not believe, and yet if they do believe, if they be not Elect, they are but Hypocrites and must be damned: This being the spirit and life of that principle, and of their gospel in the plain truth there∣of, which if they dealt honestly with their hearers, they ought to preach; it being their gospel and faith, as in Print and discourse is fully manifest, so that did they not mix their doctrine with general grace, tho not in love thereto (standing in direct opposition thereof) to make it savory without which it would appear to be

loathsome unto all. And therefore the doctrine of the general grace of God by Jesus Christ, being the alone foundation, savory and saving doctrine of the gospel, Christians instructed therein have no cause to be ashamed of the reproach thereof, but to glorifie God in this behalf, and others may learn to be silent for shame, and will, when they understand the truth and worth of this glorious doctrine.

4. You may learn from hence, where the difference about salvation and damnation lyeth (and why all are not saved; a matter it is of great and weighty concern unto all) and that is in believing or not believing the gospel; it's faith and unbelief that makes the difference, and not the eternal decrees of Election and Reproba∣tion, and want of a Saviour, as some unjustly, and un∣truly assert, to the dishonour of God, the Gospel, and wrong of men. The condemnation will not be for want of love in God, or for want of a sacrifice and Saviour •• but for mens wilful and chosen wickedness, and that they shall one day know. Joh. 3. 16, 19. And there∣fore let the fomenters of this unholy doctrine, be asha∣med, any more to lay the sin and damnation of the World on the holy and righteous God, it being so ap∣parent from the word of the God of truth, that it's obe∣dience, and disobedience to the Gospel that makes the difference, and not the want of a sacrifice and Saviour.

3. It gives us to understand the vanity of that doc∣trine that teaches Justification and Salvation by an in∣conditional Covenant; It's true that the general parts thereof, are wholly inconditional both in promise and performance (as before has been shewed) and that part only▪ that assureth salvation to sinners, with Eternal glory, is conditional (which is alone pleaded for to be inconditional) I may safely say, there's no man on

Earth can shew any promise of salvation in the Gospel, that is wholly inconditional, but that the condition i•• either exprest or implyed, Mar. 16. 15, 16. which is the commission for gospel preaching and salvation, and carryeth in it the sum of the whole, according to which all promises may (and should) be understood, and was so by the Apostles, Act. 2. 38. & 16. 31. Jam. 1. 25. Rev. 2. 7, 11, 17, 26. & 3. 5, 12, 21. & 21. 7. & 22. 14. so that this inconditional covenant (in the sense pleaded for) is that which the doctrine of the Gospel is altoge∣ther unacquainted with.

Christ.

Some will grant, that there are conditional promisses in the Gospel, but withal, there are absolute in∣conditional promises for performance thereof, as Sove∣reignty, Pag. 295. called, conditional promises, and pro∣mises of the condition; those named are Ezek. 36. 25. Jer. 31. 32. Ezek. 11. 19. & 36. 26. with others of like import.

Min.

I doubt not, but fully believe, that God grants a sufficiency of power for performance of what he requiers, or I must be like that evil servant, that said he was a hard Master, Math. 25. 24, 28. Yet, 2. I believe it to be a great mistake in the application of those absolute promises to the present time and state, which are all promises to the house of Israel, and to be performed at their restitution and redemption, in the World to come when they shall all return to the Lord, as I shall fully shew in Chap. 8. to make the promises (that are proper to that people, and to be performed in their restitution) applicable to us gentiles before that time and state (as it has been common) is dangerous, being a perversion of the intent and design of God therein.

And further, it's ridiculous to apply those promises made to the house of Israel, (as such) to unconverted

persons among the gentiles under the notion of Elec∣tion; as promises of conversion. So that if any will yet apply those promises to the present time and state which in the largeness thereof cannot truly be) yet the persons to whom they are thus applyed, must be of the house of Israel, viz. true Jews, either by nature or grace, before any of these promises can be applyed to them; they are not to the sinners of the gentiles, who by nature, before conversion, are children of wrath; and not of the house of Israel, to whom these promises belong; nor can they take place (according to the true intention of them) till the time of Israels redemption is come: it's true they are grounds of faith and consola∣tion to true believers, that such a time shall come.

Christ.

It's usually objected, that if there is any con∣dition for us to perform, on which salvation depends, it renders the salvation not to be of grace; makes it un∣certain, tends to destroy free grace, and turns the Gospel into a covenant of works.

Min.

1. We may not, to satisfie our own imaginations, turn away from the whole and holy word of God, in this (or any other matter, if the Lord has so stated it (as is undeniable) let men be silent before him, and learn to know there duty, looking to God for divine assistance, in which way the certainty of obtaining is assured, Jam. 1. 5. Math. 10. 22.

2. The performance of the holy terms of the Gospel on which salvation is dispensed, no whit derogates from the freeness of the grace and salvation thereof; it's a vain (if not a prophane) imagination so to think. What now maketh the difference (in all sober mens apprehen∣sions) but faith and unbelief, obedience and disobedi∣ence, holiness and unholiness? If there are no condi∣tions on which Gospel Grace and life is dispensed, Why

then, are not the unbelieving prophane and unholy▪ as freely and fully enrighted therein as any? Which 〈◊〉〈◊〉 contrary to the Scriptures, and the common principles of all sober men.

3. The holy terms of interest in (and obtaining of) the salvation of the gospel, no whit derogates from the freeness thereof, nor renders it to be a covenant of works, because there is something for us to do in order to the obtaining thereof, and this is fully demonstrated from the parable of the marriage of the Kings son, Math. 22. 1, 2. &c. which is apparent (and I think by most is so understood) does intend, the tenders of the Gospel, first to the Jews, and their invitation to the Gospel marriage supper, with their refusing the invitation, Act. 1••. 46. Now the question is, 1. Whether God and Christ were real in this invitation, or did mock with them? Which I suppose none will be so graceless as to deny the one, or affirm the other, but that if they had accepted the invitation, there was life for them, and in their wil∣ful refusal they lost it.

2. Then, whether the life being tendered to them, on the terms of their acceptance thereof, did any whit de∣rogate from the grace of the Gospel? Or cast any cloud thereon? Or render it to be a Covenant of works; be∣cause it was tendered to them on terms of their accep∣tance thereof?

It's a wonderful mistake among men, not to allow that to be free grace, which the Scripture so calls, viz. that which is free for all commerce, Rev. 22. 17. who∣ever will, let him come and take of the water of life fre∣ly. Joh. 7. 37. This is free grace, if the Scripture may determine; what ever God worketh in some more than in others, Is a secret, and comes rather under the much∣ness of grace, than the freeness thereof, Rom. 5. 17.

while he does enough for all, and (as one saith) more 〈◊〉〈◊〉 enough, viz. more than men could in reason de∣••••, his grace being open and free to all that will accept 〈◊〉〈◊〉: The holy terms no whit derogate from the freeness ••••ereof, but renders it the more credible to all rational ••ersons. It no whit derogates from a Princes grace in ••••doning Malefactors on terms they accept thereof, and become good subjects for time to come; so it dero∣gates not from the freeness of the grace of God by Jesus, ••••rough faith and holiness as the terms thereof, it being ••••e holy prudence of God to have it, and the contrary would render it irrational and incredible unto men.

Christ.

I thing you have spoken fully to this; but some 〈◊〉〈◊〉, that your self was sometimes of another mind in these matters.

Min.

1. It's easily granted; which demonstrates that we are men, and liable to failings in the great things of the Gospel.

2. We have read and heard of the apostasie from the faith, foretold in the Scripture. 2. Thes. 2. and as it's our great concern (so it will be our great mercy) to get see therefrom, which is not so easily, nor suddenly arrived to, as is by some supposed, it being learnt by tra∣dition, and so is become habitual and natural to us.

3. As it's no loss, the change of a bad principal for a ••••tter, and errour for a truth, so in it self it's no shame or dishonour, but a virtue and a glory. And I am great∣ly of the mind, that there are very many, that need such a change, and I pray it may be, before it is to late; if men change not, both in principle and practice in these ••••d the like matters, what will be the issue, I leave to the Lord and Judge to determine.