Glory 1. As to the World of Nature Christ procured two things 1. The Standing of it 2. The Deliverance of it 1. The Standing of it and that in a threefold respect 1. The Standing of it in Being Sin filled it with so much spiritual stench and rottenness that the Power of the holy One would not have endured to have been there supporting and bearing it up in Being if the Death of Christ had not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet-smelling savour Eph. 5. 2. to perfume and sweeten it the World was as it were new founded by the Cross or else Sin that abomination of desolation would have dashed it down about the Sinners Ears Justice if unsatisfied would not have spared so much as the Stage whereon Sin was acted but hurled it down into its first Nullity Christ upholdeth all things by the word of his power Heb. 1. 3. Before Sins entry they stood merely by the word of his Power but since they stand not without the blood of his Cross. Redemption is the great Buttress of Creation as it rears up the little World after its fall so it keeps up the great World from falling 2. The Standing of it in Order When the Prophet describes God's Judgments he speaks as if the old Chaos were come again Loe the earth was without form and void Jer. 4. 23. All the Orders and Harmonies in Nature were at first set by the Wisdom of God and afterwards cemented by the Blood of God or else Sin would have unframed all By Christ all things consist Col. 1. 17. not only subsist in their Beings but consist in their Orders 3. The Standing of it in its Usefulness to us Sin was the blast and forfeiture but Christ is the Purchaser and heir of all things Heb. 1. 2. and in and through him all are as it were new-given to us We became such wretches by Sin that the Earth would not have bore our persons if Christ had not bore our iniquities the Sun in the Firmament would not have lighted the material World if the Sun of Righteousness had not appeared in the spiritual these lower Heavens would not have spun out a day for us if Christ had not purchased the upper ones of Glory the Blood of Creatures should never have been shed for the life of our Bodies if the Blood of God had not been poured out for the Life of our Souls Under the Law before Harvest began the Passeover was killed at Harvest a Sheaf of the first-fruits was brought to the Priest to be offered to God and after Harvest there was the Feast of Tabernacles to bless God for the Fruits of the Earth which by the Jews was kept with Booths and Hosannahs Had not Christ our Passeover been sacrificed for us there would have been no Harvest of Creature-blessings at all and now that there is one the praise of every Sheaf must be brought to Christ the high-priest of good things and in and through him offered up to God therefore there is a spiritual feast of tabernacles under the Gospel Zach. 14. 16. Whilest we sit under the Booths of the Creature we must sing Hosannahs to the Son of God who tabernacled in our flesh and in it merited all comforts for us Every bough of Nature hangs upon his Cross every crum of Bread swims in his Blood every Grape of blessing grows on his Crown of Thorns and all the sweetness in Nature streams out of his Vinegar and Gall. A right-born Christian is the best Philosopher for he sees the Sun of Righteousness in the Luminaries of Heaven the waterings of Christ's Blood in the fruits of the Earth the Word incarnate in Creature-nourishment and the Riches of Christ in all the Riches of Nature All are ours and we are Christ's and Christ is God's 2. Christ by this Price procured the Deliverance of it God made the House of the World for Man and whilest there is Sin in the Inhabitant the Curse-mark is on the House the Heavens wax old as if there were Mothes in them the Stars have their malignant Aspects the Earth hath its Thorns and Thistles and the whole Creation groans and travels with an universal Vanity the Sun groans out his light on the Workers of darkness the Air groans with Vollies of Oaths and Blasphemies and the Earth groans forth its Corn and Wine into the lap of the Riotous and as Sin grows heavier so the Creaturegroans wax lowder every day But at last in and through Christ there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a restitution of all things Acts 3. 21. the Balm of his Blood will perfectly heal all the stabs and wounds in the Body of Nature the groaning and traveling Creature shall be delivered from the bondage of Corruption Rom. 8. 21. there shall be new heavens and a new earth wherein dwelleth righteousness 2 Pet. 3. 13. and all the steps and traces of the old Curse shall be razed out of the World Thus Christ hath purchased the World of Nature but this as appears by the Purchaser's own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6. 33. is not the main bargain but the casting in or overplus thereof therefore 2. Christ by this Price purchased the World of Grace Grace may be considered two ways either as it is in the Map or Charter of the Gospel or as it is in the Subject or receptacle of the Heart and both ways 't is Christ's purchase 1. Grace in the Map or Charter is the Covenant of Grace comprized in the Promises called the Covenant of Promise Eph. 2. 12. In this Covenant there are Promises reaching down as low as the World of Nature and Promises reaching up as high as the World of Glory and betwixt these two run the Promises which water the World of Grace and these are either Promises of Grace such as those I will give an heart to know me Jer. 24. 7. I will circumcise the heart to love me Deut. 30. 6. I will put my laws into their minds and write them in their hearts Heb. 8. 10. I will give a new heart and a new spirit I will take away th◠stony heart and give an heart of flesh Ezek. 36. 26. or else they are Promises to Grace such as those God will justifie the believer Rom. 3. 26. beautifie the meek with salvation Psal. 149. 4. dwell in a broken heart Isai. 57. 15. comfort the mourners fill the hungry and be seen of the pure in heart Matth. 5. 4 6 8. Now all these Promises are the purchase of Christ and the whole Covenant made up of them is the New-testament in his blood 1 Cor. 11. 25. Without his satisfactory Blood there would have been no room for Promises no not for the least twinkling of a Promise to the sons of men for unsatisfied Justice would have hurried all to Hell All the Promises issue out to us in and through Christ the Rivers of Life gushed out of the true Rock the Gospel-wine run forth from the true Vine if
upon the Sufficiency of Christ's Death which hath worth enough in it to redeem millions of Worlds I answer there is a double Sufficiency Sufficientia nuda consisting in the intrinsecal value of the thing and Sufficientia ordinata consisting in the intentional paying and receiving that thing as a Price of Redemption the first is that radical Sufficiency whereby the thing may possibly become a Price the second is that formal sufficiency whereby the thing doth actually become a Price Let a thing be of never so vast a value in it self 't is no Price at all unless it be paid for that end and being paid 't is a Price for no more than those only for whom it was so paid because the intrinsecal worth how great soever doth not constitute it a Price Hence it is clear that if Christ's Death though of immense value had been paid for none it had been no Price at all and if it were paid but for some it was no Price for the rest for whom it was not paid These things premised if Christ no way died for all men how can those Promises stand true All men if they believe shall be saved saved but how Shall they be saved by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Price of Redemption there was none at all paid for them the immense value of Christ's death doth not make it a Price as to them for whom he died not or shall they be saved without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Price God's unsatisfied Justice cannot suffer it his Minatory Law cannot bear it neither doth the Gospel know any such way of Salvation take it either way the truth of those Promises cannot be vindicated unless we say that Christ died for all men But you 'l yet reply that albeit Christ died not for all yet is the Promise true because Christ's death is not only sufficient for all in it self but it was willed by God to be so I answer God willed it to be so but how Did he will that it should be paid for all men and so be a sufficient Price for them then Christ died for all men or did he will that it should not be paid for all men but only be sufficient for them in its intrinsecal value then still it is no Price at all as to them and consequently either they may be saved without a Price which is contrary to the Current of the Gospel or else they cannot be saved at all which is contrary to the truth of the Promise If it be yet further demanded To what purpose is it to argue which way Reprobates shall be saved seeing none of them ever did or will believe Let the Apostle answer What if some did not believe Shall their unbelief make the faith of God of none effect God forbid yea let God be true but every man a liar Rom. 3. 3 4. And again If we believe not yet he abideth faithful and cannot deny himself 2 Tim. 2. 13. No Reprobate ever did or will believe yet the Promise must be true and true antecedently to the Faith or Unbelief of men true because it is the Promise of God and antecedently true because else it could not be the Object of Faith Wherefore I conclude that Christ died for all men so far as to found the truth of the general Promises which extend to all men 3. I argue from the Ministers Commission which is Go preach the Gospel to every creature by virtue of this they command all men every where to repent and to induce them thereunto they open a door of Hope to them and to raise up that Hope they set forth Jesus Christ evidently before their eyes as if he were crucified among them opening his bleeding Wounds and through them shewing his naked Heart and the inward bruises there made by Gods Wrath for man's Sin they lift up their voices and cry Come O poor sinners come for all things are ready here 's Christ and his redeeming Blood ready here 's an Act of free Grace Pardon seal'd in that Blood here 's a Heaven of Reconciliation and at the end thereof a Heaven of Glory open before you Come O come without delay Behold now is the accepted time the day of salvation come and your Sins shall be blotted out come and your Souls shall live for ever whilest it is called to day we beseech you be you reconciled unto God why should your immortal Souls saveable through Christ be choaked with worldly Thorns or inchanted with base Lusts or inhabited by unclean Devils Turn ye turn ye why will ye die And in all this they bespeak not the Elect only but others too for their Commission reaches to every creature neither do they utter their own humane Passions but pursue their divine Commission for in all their pathetical beseechings God himself beseeches 2 Cor. 5. 28. in all their loud out-cries Wisdom it self cries out Prov. 8. 1 4. in all their earnest expostulations Christ himself stands at the door and knocks Rev. 3. 20. in all their holy Doctrines the Kingdom of Heaven comes nigh unto men Luk. 10. 11. and in all their invitations to the Evangelical Feast made up of Christ's Flesh and Blood which is meat indeed and drink indeed God himself invites and bids men eat and drink for his heart is with them These things being so it necessarily follows that Christ died for all men because the Oblation of Christ in the Gospel is founded on his Oblation on the Cross and the Ministery of Reconciliation is founded on the Mystery of it Hence the Apostle joins both together God was in Christ reconciling the world to himself and hath committed to us the word of reconciliation 2 Cor. 5. 19. And in another place Christ gave himself a ransom for all to be testified in due time 1 Tim. 2. 6. The word of Reconciliation is extensive to all therefore so is the work the Price of Redemption may be testified to all therefore it was paid for all so far as to found that testimony of Jesus which is the spirit of Prophecy But if Christ no way died for all men how came the Ministers Commission to be so large They command men to repent that their sins may be blotted out but how can their sins be blotted out for whom Christ was not made sin They beseech men to be reconciled to God but how shall they be reconciled for whom Christ paid no Price at all They call and cry out to men to come to Christ that they may have life but how can they have life for whom Christ was no Surety in his Death If then Christ died for all men the Ministery is a true Ministery as to all but if Christ died only for the Elect what is the Ministery as to the rest Those Exhortations which as to the Elect are real undissembled offers of Grace as to the rest seem to be but golden Dreams and Shadows those Calls which as to the Elect are right Ministerial
ends aforesaid 1. God decreed this Price to be paid Christ did not glorifie himself in making himself an high-priest or surety but he that said unto him Thou art my son this day have I begotten thee Heb. 5. 5. Christ's Person was begotten out of the Substance of God and his Office as it were begotten out of the Will of God God eternally ordained him to that Office 1 Pet. 1. 20. and in the fulness of time called him to it Heb. 5. 10. and for more assurance superadded his Seal to his Call Joh. 6. 27. and his Oath to both Heb. 7. 21. and all to shew forth his immutable purpose touching the same Christ was booked down for a Redeemer in the eternal Volumes and slain above in the Decree long before he was slain below in time Infinite Love impregnated the divine Will with the Decree of Redemption and that Decree sent forth our Redeemer and put a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his righteousness Matth. 3. 15. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the cup of wrath Joh. 12. 27. and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his death and sufferings Matth. 16. 21. and all this that the mystery of Redemption hid from ages in the will of God Col. 1. 26. might come abroad into the World When the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law Gal. 4. 4 5. O what a fair window is here opened into God's heart Redemption was decreed and therefore God sent forth his Son the time was decreed and therefore he sent him forth in the fulness of time and the Price was decreed and therefore he sent him forth made of a woman made under the Law that is to take a humane Nature and pay it down in all Obedience as the Price of our Redemption 2. As God decreed this Price to be paid so he accepted it being paid and this includes in it two things 1. That this Price was paid to him 2. That this Price was accepted by him 1. This Price was paid to him Christ offered himself to God Heb. 9. 14. Whether we consider this Price as redemptive from evil or as procurative of good both ways it was paid to God as redemptive from evil it was paid to him as a righteous Law-giver and Judge and as procurative of good it was paid to him as a great Remunerator and faithful Promiser God is the Law-giver against whose Laws we rebelled and God is the Judge who for our rebellions against his Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut us all up in prison Rom. 11. 32. there we lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the judgment of God Rom. 3. 19. and his wrath abode upon us Joh. 3. 36. therefore this Price as redemptive from evil was paid to God as the Law-giver and Judge That Socinian cavil That if this were a proper Redemption the Price should be paid to Sin and Satan because we are redeemed from them is but a mere trifle for God is the supreme Law-giver and Judge he only hath the Keys of Death and Hell strictly and properly Sinners are Prisoners only to him Satan is but as the Jaylor or Under-officer acting under the authority of this Judge the Guilt of Sin is but as the Chains or Fetters binding under the Justice of this Law-giver and who ever read or heard of a Price of Redemption paid to the Jaylor or Fetters and yet upon the payment thereof the Captive is delivered from them both Hence it is that our Saviour Christ was both Mercator and Bellator Mercator as to God to whom he paid the Price and Bellator as against Satan whom he conquered and both these the Apostle expresses together He blotted out the hand-writing nailing it to his cross and spoiled Principalities and powers triumphing over them in it Col. 2. 14 15. He paid God the Price and not Satan he spoiled and triumphed over Satan and not over God Again as this Price as redemptive from evil was paid to God as a Law-giver and Judge so this Price as procurative of good was paid to God as the great Remunerator and faithful Promiser God is a great Remunerator for he rewards according to the condecency of his goodness and a faithful Promiser for he will not suffer one jot or tittle of his Promises to fall to the ground he engaged himself to Christ that his blood should be returned in all good things he gave him the Promise of a seed and to raise it up the Promise of his Spirit and to crown it the Promise of eternal life he bound himself by express compact to make him a light to the Gentiles a covenant to the people and salvation to the ends of the earth Isai. 49. 6 8. Wherefore this Price as procurative of good was paid to God as a Remunerator and Promiser 2. As this Price was paid to God so it was accepted by him for the ends aforesaid Indeed simply and abstractively from his own Decree he was not bound to accept of this price though of an immense and infinite value as for us I say as for us for he might have stood upon the rigour of the Law Do this and live transgress this and die in thine own person the Tables of the Law might never have been put into the Ark nor covered with a Mercy-seat but this is the joy of our Faith that he hath accepted it When Christ was baptized there was a Voice from Heaven This is my beloved Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I am well-pleased Mat. 3. 17. Duo grata vocabula silius dilectus saith an Ancient and that sweet word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes up the third When Christ was sacrificed there was a sweet smell to God Eph. 5. 2. God cries out I have found a ransom Joh 33. 24. and Christ It is finished Joh. 19. 30. Afterwards when he came into the Grave off flew the bands of Death Acts 24. 24. as a pregnant evidence that Justice was satisfied he was taken from prison and from judgment Isai. 53. 8. because all was paid God's Power raised him up and God's Justice could say nothing against it And when he was risen from the dead he raises up the Faith of his Disciples Why do thoughts arise in your hearts saith he Luk. 24. 38. Do you doubt whether I am he who paid down the Price of Redemption Behold my hands and my feet fossus est saccus manavit pretium orbis the Sack of my Humanity was broke and out run the Price of Redemption Do you scruple whether that Price were accepted of God or not Lo here are the returns of it I 'le breath the holy Ghost upon you I 'le betrust the Gospel with you go preach it to every creature make the World know that Redemption Remission Grace Peace Sanctity Salvation are the returns of my Blood And afterwards just at his parting he blessed them and
Acts as to the rest appear as Extraministerial Blots and Errata's those Invitations to the Gospel-feast which as to the Elect are the cordial wooings and beseechings of God himself as to the rest look like the words of mere men speaking at random and without Commission for alas why should they come to that Feast for whom nothing is prepared How should they eat and drink for whom the Lamb was never slain Wherefore I conclude that Christ died for all mens so far as to found the truth of the Ministery towards them 4. I argue from the Blessings purchased by Christ's Death one great Blessing is Salvation on Gospel Terms Lapsed Angels must be damned but Men nay all Men may be saved on Gospel-terms there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Salvation to them and O what a blessing is this especially to such as live under the Gospel there is nothing stands between them and Heaven but their own Will they will not come to Christ that they may have life Oh! what would the damned Spirits in Hell give for such a door of Hope as hath no other bar but what is in their own Hearts how would they sweat and strive with tears and strong cries to enter in at it A second Blessing is the Patience of God which waits upon Sinners and by some glimmerings of Mercy leads them to repentance A third Blessing is the Dispensation of Gifts even in the Wilderness of the Pagan-world there are Moral Vertues and in the Eden of the Church there are even in those that perish some touches of the holy Ghost tastes of the heavenly Gift and feelings of the Powers of the World to come and whence are these but from the Death of Christ As David called the water of Bethlehem the blood of his worthies so may I call these Blessings the blood of Christ. Wherefore Christ died so far for all as to procure some Blessings for them 5. I argue from the Unbelief of Men which is wonderfully aggravated in Scripture through Jesus Christ there is a real offer of Grace made but Unbelief receives it in vain 2 Cor. 6. 1. great Salvation is prepared 〈◊〉 â—nbelief neglects it Heb. 2. 3. Eternal 〈◊〉 is promised but Unbelief comes short of it Heb. 4. 1. the Kingdom of Heaven comes nigh to men but Unbelief draws back from it Heb. 10. 39. God himself bears witness that there is Life in his Son even for all if they believe but Unbelief saith No to it and doth what it can to make him a liar 1 Joh. 5. 10. Christ is set forth before our eyes as the great Expiatory Sacrifice and evidently set forth as if he were crucified among us his Blood runs fresh in the Veins of the Gospel but Unbelief recrucifies the Son of God Heb. 6. 6. tramples his precious blood under foot Heb. 10. 29. and doth as it were nullifie his glorious Sacrifice so that as to final Unbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there no more remaineth a sacrifice Heb. 10. 26. as to their Salvation 't is as if there were no Sacrifice at all for them But if Christ died not for all men how can these things be How can those men receive Grace in vain for whom it was never procured or neglect Salvation for whom it was never prepared How can they fall short of eternal Rest for whom it was never purchased or draw back from the Kingdom of Heaven which never approached unto them How can there be life in Christ for thosâ— for whom he never died and if not 〈◊〉 way doth their Unbelief give God the lye How can they recrucifie the Son of God for whom he was never crucified or trample on that precious Blood which was never shed for them The Devils as full of malice as they are against Christ are never said to do it and why are men charged with it I take it because men have some share in him and Devils none at all 6. I argue from the Death of Christ which hath a superexcellent Redundance of Merit in it not only because of its intrinsecal value but because of the divine Ordination there are unsearchable riches in Christ enough to pay all mens Debts there are Pleonasms of Grace in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace superabounded saith the Apostle 1 Tim. 1. 14. Salvation flows out from him actually upon all Believers and by a glorious supereffluence it would run over upon all men if they did believe As it was with the Widows litte Pot of Oil 2 Kings 4. 6. the Oil did run till all the Vessels were full and then it staid the Widow called for another Vessel and if she had had many more there the Oil in the Pot would have filled them all Even so pardon the Comparison it is with the immense Sea of Christ's Merits it actually fills all the Vessels of Faith and then it stays as it were for want of Vessels mean-while Christ calls and cries out for more and if all men would come and bring their Vessels to him he would fill them all doubtless if all men did believe all would see the Glory of God all would have the Rivers of living water flowing in them all would feel spiritual Miracles wrought in their Hearts by that Christ who sits at the right hand of Power and consequently all would find an experimental witness in themselves that Christ died for them all 7. I argue from the general and large Expressions in Scripture touching Christ and his Death Christ died for all 2 Cor. 5. 15. for every man Heb. 2. 9. he gave himself for the world Joh. 6. 51. for the whole world 1 Joh. 2. 2. he is stiled the Saviour of the world 1 Joh. 4. 14. and his Salvation is called a common salvation Jude Ver. 3. a salvation prepared before the face of all people Luk. 2. 31. and flowing forth to the ends of the earth Isai. 49. 6. the Gospel of this Salvation is to be preached to all nations Matth. 28. 19. and to every creature Mark 16. 15. there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace bringing salvation to all men Tit. 2. 11. a door of Hope open to them because Christ gave himself a ransom for all 1 Tim. 2. 6. I know not what could be more emphatical to point out the Universality of Redemption But you 'l say all these general Expressions do but denote genera singulorum some of all sorts the World of the Elect or the All of Believers In answer to which I shall only put two Quaeries 1. If those general Expressions denote only the World of the Elect or the All of Believers why is it not said in Scripture that God elected all and every man the World and the whole World in that sence 't is as true that God elected them all as 't is that Christ died for them all Why then doth the holy Spirit altogether forbear those general Expressions in the matter of Election which it useth in the matter of
the same to their own destruction Oh! what rare Perfections did he set up in the Angels and yet he eternally foresaw a great part of them apostatizing and dropping to Hell What an excellent Image of Holiness did he stamp upon Adam and yet he eternally foresaw him falling and breaking all his Glory by the the Fall what waitings of Patience wooings of the Gospel and touches of the holy Spirit doth he dispense to such men as he eternally foresaw would abuse all these and yet in all this God's Wisdom suffers not The very same I may say of Christ's dying for such as abuse this great blessing neither is there here any failing in the efficacious Will of God for he wills that the Elect shall believe and be saved and he wills that the rest shall be saved if they believe and both these Wills are accomplished the first in the Event of Faith and Salvation and the latter in the Connexion between Faith and Salvation even as to all men God may be said to will the Salvation of men through Christ's Death two ways either because he wills that Christ's Death should be a Price infallibly procuring their Faith and Salvation or else because he wills that there should be in Christ's Death an aptness and sufficiency to save them on Gospel-terms the former Will points only at the Elect and is fulfilled in their Grace and Glory the latter extends to all men and is fulfilled in the aptness and sufficiency of Christ's Death to save them on Gospel-terms in both God's Will hath its effect Neither lastly is there any loss in Christ's purchase for what did he purchase As for the Elect he purchased Faith and Salvation and as for the rest he purchased Salvation on Gospel-terms in both he hath what he paid for for the Elect believe and are saved and the rest may be saved if they believe therefore when men by their Unbelief barr themselves of the benefit of Christ's Death and make him in that respect cry out I have laboured in vain yet he adds surely my judgment is with the Lord Isai. 49. 4. as if he had said For all this never a drop of my Blood is irrationally shed for God with whom my judgment is knows that I purchased Salvation for them on Gospel-terms although they by their Unbelief deprive themselves of the benefit of the Purchase If final Unbelievers should be saved Christ should have more than his Purchase but if they are not saved he hath no less for he purchased Salvation for them on Gospel-terms which they do not perform through their own voluntary Unbelief Object 6. If Christ died for all men then he loves all with the greatest degree of Love for greater love hath no man than this that a man lay down his life for his friends Joh. 15. 13. and this must needs be the greatest degree of love because it draws all other things after it If God gave his own Son for us how shall he not with him freely give us all things Rom. 8. 32 But Christ doth not love all with the greatest degree of love neither doth God give all things to them therefore Christ did not die for all I confess that Christ doth not love all men with the greatest degree of love neither doth God bestow all blessings on them wherefore we must examine these places from whence these Inferences are made As for the first place greater love hath no man than this that a man lay down his life for his friends it doth import one of these two things either it doth import that he that dieth for his friends hath the greatest degree or height of internal love towards them or else it imports that a mans death for his friends is the greatest external effect and proof of his love the first cannot be the meaning of the place for if it be the greatest and most intense degree of love to die for our friends what is it to die for our enemies as Christ did If it be the height and top of love to lay down our lives how can that be done without any love at all as the Apostle supposeth 1 Cor. 13. 3 The Apostle commands us to lay down our lives for the brethren 1 Joh. 3. 16. but when a man doth it he is not to have the same degree of love towards all the Brethren for he is to love those most in whom there is most of God and to whom he is nearest in Nature Jesus Christ laid down his life for all the Elect yet without doubt his love was greater to his Apostles than to ordinary Christians nay and among the Apostles there was one dearly beloved one who lay in his bosom Joh. 13. 23. Wherefore the meaning of the words is not that he that dieth for his friends hath the greatest degree or height of internal love towards them but that such a death is the greatest effect and proof of his love Christ in the 12. Verse exhorted his Disciples to love one another and in this 13. Verse he shews what is the greatest outward evidence of love viz. to die for our friends Now albeit Christ died for all men and that Death was a great and high proof of his Love nothing hinders but that Christ over and besides his common Philanthropy to all may bear a special affection to the Elect the Universality of his Death infers not a Parity in his Love If Jacob had died for all his Sons yet he might have loved Joseph and Benjamin above the rest and left them some special Legacies If Christ died for all men yet he may and doth love his Elect above others and leave some secret Love-tokens upon their hearts As for the second place If God delivered up his Son for us how shall he not with him freely give us all things Rom. 8. 32. the Key to unlock this Text is the word Us Who are the Us in the Text Who but the Elect of God Ver. 33. who according to Election are effectually called Ver. 28. and upon their Callings are justified and glorified Ver. 30 These are the Us in the Text wherefore the plain meaning of it is not that if God gave his Son for all men he would give them all things but that if God gave his Son for the Elect he would give them all things viz. all things necessary to Salvation the Text extends not to all men But you 'l say though the Text extend not to all men yet the Argument doth for if the Argument be good that if God gave his Son for the Elect he would give them all things then the Argument is as good that if God gave his Son for all men he would give them all things I answer that if God's Intention and Love in giving his Son for all were one and the same towards all the consequence were undeniable but seeing God in giving his Son had towards the Elect a special Love and Intention to bestow Grace and Glory on them
and towards the rest but a common Philanthropy and Ordination that they might be saved on Gospel-terms hence it is clear that albeit the giving of all things to the Elect may be inferred from his giving his Son for them yet the giving of all things to all men cannot be inferred from his giving his Son for them all because in that gift there was not the same Love and Intention towards all Wherefore I conclude that Christ died for all and yet neither are all loved with the greatest degree of love nor yet are all blessings conferred upon them Object 7. If Christ would not pray for all men then he died not for all but Christ would not pray for all for he saith I pray for them I pray not for the world Joh. 17. 9. Answ. This Argument must be formed one of these two ways either thus If Christ prayed not at all for the Non-elect then he did not at all die for them but he prayed not at all for them Ergo he died not for them Now here I must deny the Minor for even upon the Cross he prayed for his Crucifiers Father forgive them Luk. 23. 34. not that he would have them forgiven though final Impenitents and Unbelievers for that would have been against his Father's purpose and his own purchase but that he would have them forgiven if they did believe and repent which was congruous to both But suppose there had been no vocal Prayer of Christ for them yet surely there was a mental one for he could not but desire of God to have all the fruits of his Passion amongst which one was that all men might be saved on Gospel-terms that grand Gospel-axiom whosoever believes shall be saved was no doubt one of his desires for it cost his precious Blood wherefore the Non-elect were not totally excluded from his Prayers Or else the Argument must be formed thus If Christ prayed not for the non-elect in that famous Prayer Joh. 17. then he did not die for them but he prayed not for them in that Prayer therefore he died not for them Now here the consequence fails for what kind of Prayer was that Joh. 17 'T was a Prayer peculiarly fitted for Apostles and Believers a Prayer for their perseverance in Faith Ver. 11. for their perfection in Unity Ver. 23. for their growth in Sanctification Ver. 17. for their abode with him in Glory Ver. 24. and in all respects a Prayer which could be congruously prayed for no other but Believers Ver. 20. Now that Christ did not pray such a Prayer for all men as was only proper for Believers doth not conclude either that he did not at all pray for them or that he did not at all die for them Thus much in answer to the first Quaere Whether Christ died for all men I pass on to the second Quaere 2. Whether Christ died equally for all men I answer that albeit Christ died in some sort for all men and by virtue of his Death all men if Believers should equally be saved nevertheless Christ did not die equally for them all but after a special manner for the Elect above and beyond all others and this I shall demonstrate by several Arguments drawn 1. From the Will of God 2. From the Covenant of Grace 3. From the Issue of Christ. 4. From the Working of the holy Spirit 5. From the Blessings purchased 6. From the Intercession of Christ. 7. From the Event following upon Christ's Death 8. From the special Expressions in Scripture 1. I argue from the Will of God Christ's Death is the meritorious Cause of Salvation and respects men more or less proportionably as God's Will which is the fontal Cause thereof doth more or less respect them God wills that all men should be saved if they believe proportionably Christ died for them all God wills that the Elect should infallibly believe and be saved and sutably Christ died for them in a special way there is a peculiarity in Christ's Redemption answering to the peculiarity of God's Love God eternally resolved with himself that he would have a Church and a peculiar people and Christ gave himself for it that he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself à glorious Church without spot or wrinkle Eph. 5. 25 26 27. He gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people zealous of good works Tit. 2. 14. If Christ had given himself thus far for all all would have been his Church and People You will say Unbelief is the only Obstacle I answer that if Christ had given himself for all that he might wash them as he washes the Church and redeem them from all iniquity as he redeems his peculiar ones there would have been no such thing as Unbelief left among men that Christ who washes out every spot and wrinkle would not have left Unbelief that Christ who redeems from all iniquity would not have left Unbelief no not in any one man's heart nay I may truly say he could not leave it there because he could not lose his end nor shed one drop of his Blood in vain There are among men some chosen ones such as are chosen out from among men and chosen out of the World Joh. 15. 19. and Christ in his Death had a special eye upon these Hence proportionably to their Election they are said to be redeemed from among men Rev. 14. 4. and redeemed out of every kindred and tongue and people and nation Rev. 5. 9. Now how is it possible that all men should be thus redeemed Christ's Death as it respects all men redeems them as I may so say from among Devils for that it renders them capable of mercy which Devils are not but Christ's Death as it respects the Elect redeems them even from among men for that it procures Faith for them and thereby pulls them out of the unbelieving World and what is peculiar Redemption if this be not But you 'l say these are said to be redeemed from among men not because Christ specially died for them above others but because these particularly applied his Death by Faith which others did not I answer that either this Application by Faith was merited by Christ's Death or not if so then Christ redeemed them in a special manner because by his Death he impetrated Faith for them which he did not for all if not then they were redeemed from among men by themselves and their own free Will and not by Christ and his Death which I tremble to think puts the lye upon the Church triumphant who sing the new Song to the Lamb in these words Thou wast slain and hast redeemed us to God by thy blood out of every kindred tongue people nation Rev. 5. 9. How can that Blood of Christ which merited alike for all men redeem one man from another How can it