Salus electorum, sanguis Jesu, or, The death of death in the death of Christ a treatise of the redemption and reconciliation that is in the blood of Christ with the merit thereof, and the satisfaction wrought thereby : wherin the proper end of the death of Christ is asserted ... and the whole controversie about universall redemption fully discussed in foure parts, whereof the I. Declareth the eternall counsell, and distinct actuall concurrence of father, sonne, and holy spirit ... 2. Removeth false and supposed ends of the death of Christ ... rightly stating the controversie, 3. Containeth arguments against universall redemption from the word, with an affection of the satisfaction and merit of Christ, 4. Answereth all considerable objections as yet brought to light ... / by John Owen ...

CHAP. VIII.

Objections, against the former proposall, answered.

BY what was said in the last Chapter it clearly appeareth, that the Oblation and intercession of Christ are of equall compasse [§ I] and extent, in respect of their objects, or the persons for whom he once offered himself, and doth continually intercede, and so are to be looked on, as one joynt means for the attaining of a certain proposed end: which, what it is comes next to be consider∣ed: g 1.1 but because I find some objections laid by some against the former truth, I must remove them before I proceed, which I shall do as a man removeth dung untill it be all gone.

The summe of one of our former arguments was that to sacri∣fice and intercede belong both to the same person as high Priest, [§ II] which name none can answer, neither hath any performed that office untill both by him be accomplished. Where our Saviour be∣ing the most absolute, and indeed onely true High Priest, in whom were really all those perfections which in others received a weake typicall representation, doth perform both these in the behalf of them for whose sakes he was such.

An argument not unlike to this I find by some to be underta∣ken to be answered, being in these words proposed. (The ransome

and Mediation of Christ is no larger than his office of Priest, Prophet and King, but those offices pertaine to his Church and chosen, therefore his ransome pertaines to them onely.)

The intention and meaning of the argument is the same with what we proposed, viz that Christ offered not for them for whom he is no Priest, and he is a Priest onely for them, for whom he doth also intercede: if afterwards I shall have occasion to make use of this argument, I shall by the Lords assistance give more weight and strength to it, than it seemes to have in their proposall, whose interest it is, to present it as sleightly as possible, that they may seeme fairely to have waved it; but the evasion, such as it is, let us looke upon.

This (saith the answerer) is a sober objection, which friendly term I [§ III] imagined at first, he had given this reason, because he found it kind and easy to be satisfied: but reading the Answer and finding that, so wide from yeelding any colour or appearance of what was pretended, that it onely served him some new weake false concep∣tions, I imagined that it must be some other kindnesse that caused him to give this objection (as he calls it) so much milder an en∣tertainement, than those others, which equally gall him, which heare nothing, but this is horrid, that blasphemy that detestable abominable and false, as being indeed by those of his perswasion, neither to be endured nor avoided: and at length I conceived that the reason of it was intimated in the first words of his pretended answer which are, that, this objection doth not deny the death of Christ for all men, but onely his ransome and mediation for all men. Now truely if it be so, I am not of his judgement, but so farre from thinking it a sober objection, that I cannot be perswaded that any man in his right wits would once propose it; that Christ should dye for all, and yet not be a ransome for all, himselfe affirming, that he came to give his life a ransome for many. Matth. 20. 28. is to me a plaine contradiction. The death of Christ, in the first most generall notion and apprehension thereof, is a ransome. Nay doe not this answer, and those who are of the same perswasion with him, make the ransome of as large extent, as any thing in, or about, or following the death of Christ? or have they yet some further distinction to make, or rather division about the ends of the death of Christ? as we have had already, for such he not only paid a ransome, but also intercedeth for them, which he doth not

for all for whom he paid a ransome: will they now go a step backwards and say, that for some he not onely dyed, but also paid a ransome for them, which he did not for all for whom he dyed? who then were these that he thus dyed for? they must be some beyond all and every man, for as they contend, for them he paid a ransome? but let us see what he sayes further, in so easie a cause as this, it is a shame to take advantages.

The h 1.2 Answer to this objetion (saith he) is easie and plaine in the [§ III] Scripture, for the mediation of Christ, is both more generall, and more speciall, more generall as he is the one Mediatour between God and man: 1 Tim. 2. 5. and more speciall as he is the Mediatour of the New-Testa∣ment that they which are called may receive the promise of eternall inhe∣ritance. Heb. 9. 14. according to that it is said he is the Saviour of all men especially of those that beleive. 1 Tim. 4. 10. so in all the offices of Christ the Priest the Prophet the King, there is that which is more gene∣rall and that which is more speciall and peculiar.

i 1.3 And this is that, which he calls a cleare and plaine answer from the Scripture, leaving the application of it, unto the argument, [§ IV] to other mens conjecture, which as farre as I can conceive must be thus. k 1.4 It is true, Christ paid a ransome for none but those for whom he is a Mediatour and Priest, but Christ is to be considered two wayes, First, as a generall Mediatour and Priest for all. Se∣condly, as a speciall Mediatour and Priest for some, now he payes the ransome as a general Mediatour: this I conceive may be some part of his meaning, for in it selfe, the whole is in expression so barbarous, and remote from common sence, in substance such a wild unchristian madnesse: as contempt would farre better suit it, than a reply: the truth is; for sence and expression, in men who from their manuall Trades leape into the office of Preaching, and imployment of writing, I know no reason why we should expect. Onely it can never enough be lamented that wildnesse, in such tattered raggs should finde entertainement, whilst sober truth is shut out of doores, for what I pray you is the meaning of this di∣stinction, Christ is either a generall mediator betweene God and man, or a speciall mediator of the New Testament, was it ever heard before, that Christ was any way a Mediator, but as he is so of the New Testament? a Mediator is not of one, all mediation re∣spects an agreement of severall parties, and every mediator, is the mediator of a Covenant; now if Christ be a mediator more gene∣rally,

then as he is so of the new Covenant: of what Covenant I beseech you was that? of the Covenant of works? would not such an assertion overthrow the whole Gospel? would it not bee derogatory to the honour of Jesus Christ, that he should bee the mediator of a cancelled Covenant? is it not contrary to Scripture affirming him a surety (not of the first but) of a better Testament? Heb. 7. 22. are not such bold asserters fitter to be catechized than to preach? but we must not let it passe thus, the man harps upon something that he hath heard from some Arminian Doctor, though he hath had the ill hap, so poorely to make out his conceptions? wherefore being in some measure acquainted with their occasions which they colour with those texts of Scripture which are here produced, I shall briefly remove the poore shift, that so our for∣mer argument, may stand unshaken.

The poverty of the answer as before expressed, hath beene suf∣ficiently already declared: the fruits of Christs mediation have * 1.5 beene distinguished by some, into those that are more generall, and those which are more peculiar, which in some sence may be tolerable: but that the offices of Christ should be said to be either generall or peculiar, & himself in relation to them so considered is a grosse unshapen fancy. I answer then to the thing intended, that we deny any such general mediation, or function of office in gene∣ral, in Christ, as should extend it self beyond his Church or chosē. It was his Church which he redeemed with his own blood Acts 20. 28. his Church that he loved and gave himself for it, that be might sanctifie and cleanse it by the washing of water and the word, that he might present it to himself a glorious Church Eph. 5. 25, 26, 27. they were his sheep he laid downe his life for Joh. 10. and appeareth in heaven for us. Heb. 9. 26. not one word of mediating for any other in the scrip∣ture. Look upon his Incarnation, it was because the children were partakers of flesh and blood Heb. 2. 14. not because all the world were so. Look upon his Oblation, for their sakes (saith he, those whom thou hast given me) do I sanctifie my selfe Joh. 17. 19. that is to be an Oblation, which was the work he had then in hand. Look upon his Resurrection, he died for our sins and rose for our justification Rom. 4. 26. Look upon his Ascention, I go (saith he) to my Father and your Father, and that to prepare a place for you, Job. 14. Look upon his perpetuated Intercession, is it not to save to the uttermost them that come unto God by him,

Heb. 7. 25? not one word of this generall mediation for all. Nay if you will hear himself, he denyes in plain termes to mediate for all; for I pray not saith hee for the world but for those whom thou hast given me, Joh. 17. 9.

But let us see what is brought to confirm this distinction; m 1.6 1 Tim. 2. 5. is quoted for the maintenance thereof. For there is one [§ VI] God and one Mediatour between God and man, the man Christ Jesus, what then I pray? what will be concluded hence? cannot Christ be a Mediatour between God and man, but he must be a Mediatour for all men? are not the elect, men? do not the children partake of flesh and blood? doth not his Church consist of men? what rea∣son is there to assert out of an indefinite proposition an universall conclusion? because Christ was a Mediatour for men, (which were true had he been so onely for his Apostles) shall we conclude therefore he was so for all men? apage nugas, but let us see another proofe which happily may give more strength to the uncouth di∣stinction we oppose, and that is 1 Tim. 4. 10. who is the Saviour of all men especially of them that beleive, had it been who is the Media∣tour of all men especially of them that beleive, it had been more likely: but the consciences, or at least the foreheads of these men! is there any word here spoken of Christ as Mediatour? is it not the living God in whom we trust that is the Saviour here mentioned, as the words going before in the same verse are? and is Christ called so in respect of his Mediation? that God the Father is oft∣en called Saviour I shewed before, and that he is here intended, as is agreed upon by all sound interpreters, so also it is cleer from the matter in hand, which is the protecting providence of God, generall towards all, speciall and peculiar towards his Church, thus is he said to save man and beast, Psal. 36. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendring the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou shalt save or preserve. It is God then that is here called the Saviour of all by * 1.7 deliverance and protection in danger of which the Apostle treats, and that by his providence, which is peculiar towards believers; and what this makes for an universall mediation I know not.

Now the very context in this place will not admit of any other interpretation, for the words render a reason why, notwithstand∣ing all the injurie & reproaches, wherewith the people of God are continually assaulted, yet they should cheerefully goe forward to run with joy the race that is set before them, even because as God

preserveth all, for in him we live and move and have our being, Acts 17. Psal. 145, 14, 15, 16▪ so that he will not suffer any to be injured, and unrevenged, Gen. 9. 5. so is he especially the preser∣ver of them that do believe, for they are as the apple of his eye. Zeck. 2. 8. Deut. 32. 10. so that if he should suffer them to be pres∣sed for a season yet let them not let go their hope and confidence, nor be weary of well-doing, but still rest on and trust in him. This incouragement being that which the Apostle was to lay downe, what motive would it be hereunto, to tell believers, that God would have those saved, who neither do, nor ever will, or shall believe? that I say nothing how strange it seemes, that Christ should be the Saviour of them who are never saved, to whom he never gives grace to believe, for whom he denies to Intercede, Joh. 17. 9. which yet is no small part of his mediation whereby he saves sinners. Neither the subject then, nor the predicate propositiō (he is the Saviour of all men) is rightly apprehended, by them who would wrest it to the maintenance of universall redemption. For the subject He it is God the Father, and not Christ the Mediatour, and for the predicate it is a provinciall preservation, and not a pur∣chased salvation that is intimated that is the providence of God, protecting and governing all, but watching in an especiall man∣ner for the good of them that are his, that they be not alwayes unjustly and cruelly traduced and reviled, with other pressures that the Apostle here rests upon: as also he shews that it was his course to doe, 2 Cor. 1. 9. 10. but we had the sentence of death in our selves, that we spould not trust in our selves, but in God that raiseth the dead, who delivered us from so great a death, and doth deliver us, and whom we trust, that he will yet deliver us, for he is the Saviour of all men especially of them that do believe. If any shall conceive that these words, (because we hope in the living God who is &c,) do not render an account of the ground of Pauls confidence, in go∣ing through with his labours and afflictions, but rather are an ex∣pression of the head and summe of that doctrine, for which he was so turmoyled and afflicted, I will not much oppose it, for then also it includes nothing but an assertion of the true God and dependance on him, in opposition to all the Idols of the Gentiles, and other vain conceits whereby they exalted themselves into the throne of the most High. But that Christ should be said to be a Saviour of first, those who are never saved from their sins, as he

saves his people Mat. 1. 21. 2 Of those who never heare one word of saving or a Saviour; 3. That he should be a Saviour in a twofold sence. 1. For all, 2. For believers. 4. That to believe is the condi∣tion whereby Christ becomes a Saviour in an especiall manner unto any, and that condition not procured nor purchased by him; that this I say, is the sence of this place credat sudare Apella; to me nothing is more certain, then that to whom Christ is in any sence a Saviour in the work of redemption, he saves them to the utter∣most from all their sinnes of infidelity and disobedience, with the saving of grace here, and glory hereafter.

Further attempts also there are to give strength to this evasion, & [§ VII] so to invalidate our former argument, which I must also remove. * 1.8

(Christ say they) in some sort intercedeth and putteth in for transgres∣gressours, even the sonnes of men, yet in, and of the world, that the Spirit may so still unite and blesse those that believe on him, and so go forth in * 1.9 their confessions and conversations, and in the ministration of his Gospell by his servants, that those among whom they dwell, and converse might be convinced and brought to believe the report of the Gospel Esa. 53. 12. as once Luk. 23. 24. as himself left a pattern to us, John 17. 21. 23. that so the men of the world might be convinced and the convincers allured to Christ and to God in him, Matth. 5. 14. 15. 16. yea so as that he doth in some measure enlighten every man that cometh into the world, Joh. 1. 9. But in a more speciall manner doth he intercede, &c.

Here is a twofold intercession of Christ as Mediatour, 1 For all sinners, that they may believe, (for that is it which is intended by the many clowdy expressions wherein it is involved,) 2 For believers that they may bee saved, it is the first member of the distinction which we oppose, and therefore must insist a little upon it.

First our authour saith, it is an interceding in some sort, I ask in what sort? is it directly, or indirectly? is it by vertue of his blood∣shed for them; or otherwise? is it with an intention & desire to ob∣tain for them the good things interceded for, or with purpose that they shall go without them? is it for all and evrey man, or only for those who live in the outward pale of the Church? is faith the thing required for them, or something else? is that desired absolutely, or upon some condition? all which quaeries must be clearly answered before this generall intercession can be made intelligible.

First, whether it bee directly, or indirectly, and by conse¦quence onely, that this intercession after a sort is used, for that thing interceded for is represented, not as the immediate issue or

aym of the prayer of Christ, but as a reflex arising from a blessing obtained by others: for the Prayer set down, is that God would so blesse believers, that those amongst whom they dwell, may believe the report of the Gospell. It is believers that are the direct object of this intercession, and others onely glanced at through them: the good also so desired for them is considered, either as an acci∣dent that may come to passe, or follow the flourishing of belie∣vers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or as an end intended to be accomplished by it: if the first, then their good is no more intended than their e∣vill; if the latter why is it not effected? why is not the intention of our Saviour accomplished? is it for want of wisdome to choose suitable and proportionable meanes to the end proposed, or is it for want of power to effect what he intendeth?

Secondly, is it by vertue of his bloodshed for them or otherwise? * 1.10 if it be, then Christ intercedeth for them, that they may enjoy those things which for them by his oblation he did procure: for this it is, to make his death and bloodshedding to be the foundation of his intercession; then it follows that Christ by his death procured faith for all, because he intercedeth that all may believe, grounding that intercession upon the merit of his death: but First, this is more than the assertors of universall redemption will sustain; among all the ends of the death of Christ by them assigned, the effectuall and infall ible bestowing of faith on those for whom he died, is none. Secondly, If by his death he hath purchased it for all, and by intercession intreateth for it, why is it not actually bestowed on them? is not a concurrence of both these sufficient for the making out of that one Spirituall blessing? but Secondly, If it be not founded on his death, and bloodshedding, then we desire, that they would describe unto us this intercession of Christ, differing from his appearing for us in heaven sprinckled with his own blood.

Thirdly, doth he intercede for them that they should believe * 1.11 with an intention or desire that they should be so, or no? if not, it is but a mock intercession, and an intreaty for that which he would not have granted: if so, why is it not accomplished? why do not all believe? yea if he died for all, and prayed for all that they might believe, why are not all saved? for Christ is alwayes heard of his Father. John 12. 42.

Fourthly, is it for all and every one in the world, that Christ, * 1.12

makes this intercession, or onely for those who live within the pale of the Church? if onely for those latter, then this doth not prove a generall intercession for all, but onely one more large than that for believers: for if he leaves out any one in the world, the present hypothesis falls to the ground: if for all, how can it consist in that petition, that the spirit would so lead, guide and blesse believers? and so go forth in the ministration of the Gos∣pell by his servants, that others (that is all and every one in the world) may be convinced and brought to believe? how I say can this be spoken with any reference to those millions of souls that never see a believer, that heare no report of the Gospell?

Fifthly, if his intercession be for faith, then either Christ inter∣cedeth for it absolutely, that they may certainly have it, or upon condition; and that, either on the part of God, or man; if absolutely, then all do actually believe, or that is not true, the Father alwayes heares him, Joh. 12. 42. If upon condition on the part of God, it can be nothing but this, if he wil or please, now the adding of this condi∣tion may denote in our Saviour two things. 1 Anescience of what is his Fathers will in the thing interceded for: which first cannot stand with the unity of his person as now in glory, and Secondly, cannot be, because he hath the assurance of a promise to be heard in what ever he asketh, Psal. 2. 8. Or secondly, an advancement of his Fathers will, by submission to that, as the prime cause of the good to be bestowed, which may well stand with absolute inter∣cession, by vertue whereof all must believe. Secondly is it a condi∣tion on the part of those for whom he doth intercede? Now I be∣seech you what condition is that, where in the Scripture assigned; where is it said that Christ doth intercede for men that they may have faith, if they do such and such things? Nay what condition can rationally be assigned of this desire? some often intimate that it is, if they suffer the spirit to have its work upon their hearts, and obey the grace of God: Now what is it to obey the grace of God? is it not to believe? therefore it seems that Christ intercedeth for them that they may believe, upon condition that they do believe: others more cautiously assert the good using of the means of grace, that they do enjoy, to be the condition upon which the benefit of this intercession doth depend; but again, first what is the good using of the means of grace, but submitting to them, that is believing; and so we are as before, 2. Aall have not the means of grace to use well or

ill. 3^ly. Christ prayes that they may use the meanes of grace well, or he doth not: if not, then how can he pray, that they may believe, seeing to use well the meanes of grace, by yeilding o∣bedience unto them, is indeed to believe? if he doe, then he doth it absolutely or upon condition, and so the argument is renewed a∣gaine as in the entrance. Many more reasons might be easily pro∣duced to shew the madnesse of this assertion, but those may suffice. Onely we must looke upon the proofe and confirmations of it.

First, then the words of the people o 1.13 Isay 53. 12. he made Inter∣cession for the transgressors, are insisted on. Answer. The trans∣gressors here for whom our Saviour is said to make Intercession, are either all the transgressors for whom he suffered, as is most likely, from the discription we have of them▪ v. 6. Or the trans∣gressors onely by whom he suffered, that acted in his sufferings as some suppose? if the first, then this place proves that Christ intercedes for all those for whom he suffered, which differs not, from that which we contend for if: the latter, then we may con∣sider it as accomplished, how he then did it, so it is here foretold that he should, which is the next place urged, viz. •• Luke 23. 34. Then said Jesus Father forgive them, they know not what they doe.

Answer. The conclusion which from these words is inferred, being, therefore there is a generall Intercession for all that they may be∣lieve, * 1.14 I might well leave the whole argument to the silent judge∣ment of men, without any further opening and discovery of the invalidity and weakenesse, but because the ablest of that side, have usually insisted much on this place, for a generall succeslesse Intercession, I will a little consider the inference, in its depen∣dance on these words of the Gospel, and search whither it have a∣ny appearance of strength in us: to which end we must observe.

That this prayer is not for all men, but onely for that handfull of the Jewes by whom he was crucified, now from a * 1.15 prayer for them, to inferre a prayer for all and every man, that ever were, are, or shall be, is a wild deduction.

It doth not appeare that he prayed for all his crucificers neither, but onely for those who did it out of ignorance, as appeares by the reason annexed to his supplication, for they know not what they doe. And though Acts. 3. 17. It is said that the rulers also did it ignorantly, yet that all of them did so is not apparent, that some did is certaine from that place, and so it is that some of them were

converted as afterwards, indefinite propositions, must not in such things be made universally. Now doth it follow, that because Christ prayed for the pardon of their sinnes, who crucified him out of ignorance, as some of them did, that therefore he intercedeth for all that they may believe? crucifiers who never once heard of his crucifying.

3^ly. Christ in those words doth not so much as pray for those men that they might believe but only, that that sin of them in cru∣cifying of him might be forgiven, not laid to their charge: hence to conclude therefore he intercedeth for all men that they may be∣lieve, even because he prayed that the sinne of crucifying himselfe might be forgiven them that did it, is a strange inference.

Fourthly, There is another evident limitation in the businesse; for among his crucifyers he prayes onely for them that were pre∣sent at his death, amongst whom doubtlesse, many came more out of curiosity to see and observe, as is usuall in such cases, than out of malice and dispight, so that whereas some urge that notwith∣standing this prayer, yet the chiefe of the Priests, continued in their unbeliefe, it is not to the purpose, for it cannot be proved that they were present at his crucifying.

Fifthly, It cannot be affirmed with any probability, that our Saviour should pray for all & every one of them, supposing some of them to be finally impenitent: for he himself knew full well what was in man. Joh. 2, 28. yea he knew from the beginning who they were that believed not. Joh. 6. 64. now it is contrary to the rule which we have. 1 Joh. 5. 16. there is a sinne unto death, &c. to pray for them whom we know to be finally impenitent, and to sinne unto death.

Sixthly, It seemes to me that this supplication was effectuall and succesfull, that the Sonne was heard in this request also: faith and forgivenesse being granted to them for whom he prayed: so that this makes nothing for a generall ineffectuall Intercession, it being both speciall and effectuall. For Acts 3. of them whom Peter tells, that they denied the holy one and desired a murderer. v. 14, and killed the Prince of life, v. 15. Of these I say five thousand believed, Acts 4. 4. Many of them which heard the word, believed, and the number of them was about five thousand. And if any other were among them, whom our Saviour prayed for, they might be converted afterwards. Neither were the Rulers, without the compasse of the fruits of this prayer,

for a great company of the Priests were obedient to the faith, Act. 6. 7. So that nothing can possibly be hence inferred for the purpose intended.

We may, nay we must grant a two-fold praying in our Saviour, one by a vertue of his office as he was Mediatour, the other in an∣swer of his duty, as he was subject to the law and a private person. It is true, he who was mediatour was made a subject to the law, but yet those things which he did in obedience to the Law as a private person, were not acts of mediation: nor works of him as mediatour, though of him who was mediatour: now as he was subject to the Law, our Saviour was bound to forgive offences, and wrongs done unto him, and to pray for his enemies, as also he had taught us to doe, whereof, in this he gave us an example, Mat. 5 44. I say unto you love your enemies, blesse them that curse you, doe good to them that hate you, and pray for them which despitefully use you and persecute you, which doubtlesse he inferreth from that Law Lev. 19. 18. thou shalt not avenge nor beare any grudge against the children of thy people, but shalt love thy neighbour as thy self, quite contrary to the wicked glosse put upon it by the Pharisees: and in this sence, our Saviour here, as a private person, to whom revenge was forbid∣den, pardon injoyned, prayer commended, prayes for his very enemies and crucifiers: which doth not at all concern his interce∣ding for us as Mediatour, wherein he was alwayes heard, and so is nothing to the purpose in hand.

Again p 1.16 Joh. 17. 21, 23. is urged to confirm this generall Inter∣cession, which we have exploded, our Saviour praying that by the unity, concord, and flourishing of his servants, the world might believe and know, that God had sent him, from which words though some make a seeming flourish, yet the thing pretended is no way confirmed. For

First, if Christ q 1.17 really intended and desired that the whole world, or all men in the world should-believe, he would also no doubt have prayed for more effectuall means of Grace to be gran∣ted unto them, than onely a beholding of the blessed condition of his, (which yet is granted to a small part of the world) at least the preaching of the world to them all, that by it, as the onely ordinary way, they might come to the knowledge of him. But this we do not finde that ever he prayed for, or that God hath granted it; nay he blessed his Father that so it was not, because so

it seemed good in his sight, Math. 11. 25, 26.

Secondly, such a glosse or interpretation must not be put upon the place, as should run crosse to the expresse words of our Savi∣our v. 9. I pray not for the world, for if he here prayed, that the world should have true, holy, saving faith, he prayed for as great a blessing and priviledge for the world, as any he procured, or In∣terceded for, for his own. Wherefore

Thirdly, say some, r 1.18 the world is here taken for the world of the elect, the world to be saved, Gods people throughout the world. Certain it is that the world, is not here taken properly, pro mundo continente, for the world containing, but figuratively, pro mundo contiento, for the world contained, or men in the world, neither can it be made appear that it must be taken universally for all the men in the world, as seldome it is in the scripture, which afterwards we shall make appear: but may bee understood indefi∣nitely, for men in the world few, or more, as the elect are in their severall generations. But this exposition though it hath great authours, s 1.19 I cannot absolutely adhere unto, because through this whole chapter, the world is taken, either for the world of re∣probates, opposed to them that are given to Christ by his Father, or for the world of unbelievers, (the same men under another notion) opposed to them who are committed to his father by Christ. Wherefore; I answer,

Fourthly, t 1.20 that by believing v. 21 and knowing v. 23. is not meant believing in a strict sense, for a saving comprehension and receiving of Jesus Christ and so becoming the sons of God; which neither ever was, nor ever will be fulfilled in every man in the world, nor was ever prayed for, but a conviction and acknow∣ledgement, that the Lord Christ is not, what before they had ta∣ken him to be, a seducer and a false prophet, but indeed what he said, one that came out from God, able to protect and do good for, and to his own; which kinde of conviction and acknow∣ledgment that it is often termed believing in the scripture, is more evident than that it should need to be proved, and that this is here meant the evidence of the thing is such, as that it is consented unto by expositors of all sorts. Now this is not for any good of the world but for the vindication of his people and the exaltation of his own glory, and so proves not all the thing in question. But of this word world afterward.

The following place of u 1.21 Math. 5. 15, 16 (containing some in∣structions given by our Saviour to his Apostles, so to improve the knowledge and light which of him they had, and were farther to receive, in the preaching of the word, and holinesse of life, that they might be a means to draw men to glorifie God) is certainly brought in to make up a shew of a number, as very many other places are, the authour not once considering, what is to be proved by them, nor to what end they are used, and therefore without further inquiry may well be laid aside as not at all belonging to the businesse in hand, nor to be dragged within many leagues of the conclusion, by all the strength and skill of M^r More.

Neither is that other place of x 1.22 Joh. 1. 9. any thing more advi∣sedly or seasonably urged, though wretchedly glossed, and ren∣dred in some measure enlightening every one that comes into the world: the scripture sayes that Christ is the true light, that lighteth every man that commeth into the world in some measure sayes M^r More; now I beseech you in what mea∣sure is this? how farre, into what degree, in what measure, is illumination from Christ? by whom, or by what means sepa∣rated from him, independent off him, is the rest made up? who supplies the defect of Christ. I know your ayme is, to hugge in your illumination by the light of nature, and I know not what common helpes, that you dream of, towards them, who are utter∣ly deprived of all Gospell meanes of grace, and that not onely for the knowledge of Gods as Creatour, but also of him as in Christ the Redeemer. But whither the calves of your own setting up should be thus sacrificed unto, with wresting and perverting the word of God, and undervaluing of the grace of Christ, you will one day I hope be convinced, it sufficeth us, that Christ is said to enlighten every one, because he is the onely true light, and every one that is enlightned, receiveth his light from him, who is the summe, the fountaine thereof. And so the generall defence, of this generall ineffectual Intercession is vanished, but yet further, it is particularly replyed concerning the Priest-hood of Christ, that

As y 1.23 a Priest in respect of one end, he offered sacrifice, that is, propitia∣tion for all men, Heb. 9. 26. and 9. Joh. 1. 29. 1 Joh. 2. 2. In respect of all the ends, propitiation, and sealing the New-Testament, and testification to the truth, and of the uttermost end in all, for his called and chosen ones, Heb. 9. 14, 15. Mat. 26. 26. (what follows after, being repeated out of ano∣ther place hath been already answered.)

Answer, First, y 1.24 These words as here placed have no tolerable sense in them, neither is it an easy thing to gather the minde of the Author out of them, so farre are they from being a cleare an∣swer to the argument as was pretended. Words of Scripture in∣deed are used, but wrested; and corrupted, not onely to the coun∣tenance of error, but to beare a part in unreasonable expressions. For what I pray is the meaning of these words, he offered sacrifice in respect of one end, then of all ends, then of the uttermost end in all? To enquire backwards, 1. What is this uttermost end in all? is that in all, in, or among all the end proposed and accomplished? or in all those for whom he offered sacrifice? or is it the uttermost end and proposall of God and Christ in his oblation? if this lat∣ter, that is the glory of God, now there is no such thing once in∣timated in the places of Scripture quoted. Heb. 9. 14. 15. Math. 26. 26. 2. Do those places hold out the uttermost end of the death of Christ (subordinate to Gods glory?) why in one of them it is the obtaining of redemption, and in the other, the shedding of his bloud for the remission of sins is expressed? Now all this you affirme to be the first end of the death of Christ, in the first words used in this place, calling it propitiation, that is, an atonement for the remission of sinnes, which remission of sinnes and redemption, are for the substance one and the same, both of them the immediate fruits, and first end of the death of Christ, as is apparent, Eph. 1. 7. Col. 1. 14. So here you have confounded the first, and last end of the death of Christ, spoyling indeed and casting down (as you may lawfully doe, for it is your owne) the whole frame and building, whose foundation is this, that there be severall and diverse ends of the death of Christ, towards severall persons, so that some of them belong unto all, and all of them on∣ly to some, which is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the whole Book. Third∣ly, Christs offering himself to put away sinne, out of Heb. 9. 26. the place for the first end of the death of Christ, & his shedding of his bloud for the remission of sinnes, from Math. 26. 26. to be the last, pray when you write next, give us the difference between these two. Fourthly, you say, he offered sacrifice, in respect of one end, that is propitiation for all men: now truely, if ye know the meaning of sacrifice and propitiation, this will scarce appeare sense unto you upon a second view.

But z 1.25 to leave your words and take your meaning, it seems to be

this in respect of one end, that Christ proposed to himself, in his sacrifice, he is a Priest for all, he aymed to attaine and accomplish it for them, but in respect of other ends, he is so onely for his chosen and called. Now truely this is an easy kind of answering, which if it will passe for good and warrantable, you may easily disappoint all your adversaries, even first by laying down their ar∣guments, then saying your one opinion is otherwise, for the very thing that is here imposed on us for an answer is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the chief matter in debate, we absolutely deny, that the several ends of the death of Christ, or the good things procured by his death are thus distributed as is here pretended. To prove our assertion, and to give a reason of our deniall of this dividing of these things in respect of their objects, we produce the argument above propo∣sed, concerning the Priest-hood of Christ; to which the answer given is a bare repetition of the thing in question. But you will say divers places of Scripture are quoted for the confirmation of this answer. But these, as I told you before, are brought forth for pomp & shew, nothing at all being to be found in them to the bu∣sines in hand; such are Heb. 9. 26. Joh. 1. 29 For what consequence is there from an affirmation indefinite, that Christ bare or took a∣way sinne, to this, that he is a Priest for all and every one in respect of propitiation? Besides in that of John 1. 29. there is a manifest allusion to the paschall Lambe, by which there was a typicall cere∣moniall purification, and cleansing of sinne, which was proper on∣ly to the people of Israel, the type of the elect of God, and not of all in the world, of all sorts, reprobates and unbelievers also. Those other two places of Heb. 2. 9. 1 John 2. 2 shall be conside∣red apart, because they seeme to have some strength for the maine of the cause; though apparently there is no word in them that can be wrested to give the least colour to such an uncouth distinction, as that which we oppose And thus our argument from the equall objective extent of the oblation and intercession of Jesus Christ, is confirmed and vindicated: and withall, the meanes used by the blessed Trinity for the accomplishment of the proposed end, unfold∣ed: which end what it was is next to be considered.

Notes

• g 1.1

  By clear∣ing all ob∣jecttions to the contra∣ry whereof this by the way of an∣swer to a supposed argument.
• h 1.2

  8 The first is,
• i 1.3

  Answe∣red by,
• k 1.4

  1 Exami∣nation.
• * 1.5

  Second confutation
• m 1.6

  3 discus∣sion of texts urged and
• * 1.7

  To Sange.
• * 1.8

  Universa∣lity of grace p. 7.
• * 1.9

  4 Uncouth distinctions invented, over∣thrown. 1 Queries.
• * 1.10

  Secondly,
• * 1.11

  Thirdly,
• * 1.12

  Fourthly,
• o 1.13

  2 Answ∣ers to pla∣ces alledg∣ed.
• * 1.14

  2. By 7. Reasons.
• * 1.15

  Secondly.
• p 1.16

  3^d place removed by
• q 1.17

  1 Oppo∣position.
• r 1.18

  2 Expo∣sition one sence be∣ing
• s 1.19

  I reje∣cted and another
• t 1.20

  2 Em∣braced so likewise, a
• u 1.21

  3^ly and
• x 1.22

  4^ly with
• y 1.23

  5^ly a re∣ply, which is,
• y 1.24

  1 Dis∣cussed and examined
• z 1.25

  2. Con∣suted and removed.