like course take we for the keeping in of this holy fire in our hearts By the Fewel of divine Meditation Three useful Considerations Feed it every morning every day and that by the fewel of Divine Meditation frequently meditating as upon what hath been already propounded so also upon these two or three other Considerations 1. Whose work it is that we do Even the work of the Great God Such are all good works 1. Good works are Gods work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of God Joh. 6.28 His works because commanded by him and done for him Which being duely considered it cannot but quicken the soul up to this service wherein we serve so great so good a Master This we do in whatever the work be if a good work Servants in serving their Masters they serve the Lord as I shewed you And so do Christians in whatever duties as of Pietie which immediately respect God so of Charitie He that hath pitie upon the poor lendeth unto the Lord Prov. 19.17 So God taketh what is done for his sake as done unto himself In as much as ye have done it unto one of the least of these my brethren ye have done it unto me Math. 25.40 2. And being thus his work consider how acceptable it is to him Acceptable to him So Paul tells his Philippians concerning their charitable contribution which he had received from them Phil. 4.18 where he calleth it an odour of a sweet smell a sacrifice acceptable and well-pleasing to God And so is it with all other good works being good they are acceptable Thence is it that the Apostle puts these two together 1 Tim. 2.3 This is good and acceptable in the sight of God our Saviour speaking of praying for Governors Now this is a thing which Christians in their whole course should still have an eye at Proving what is acceptable to the Lord Eph. 5.10 And knowing it so to be this should make them forward and zealous in doing it To do good communicate forget not for with such sacrifices God is well pleased saith the Apostle Heb. 13.16 3. And being so acceptable to him he will not forget it Shall be rewarded by him God is not unrighteous to forget your work and labour of love which ye have shewed unto his Name in what ye have ministred to the Saints and do Minister saith the Apostle to the Hebrews Heb. 6.10 So unrighteous are men oft-times what service is done unto them they forget it But so is not God Whatever service is done unto him or to others in his name and for his sake it shall not be lost The assurance whereof should make Christians more forward in his work Finally my brethren be ye stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as ye know that your labour is not in vain in the Lord so Paul closeth up that Chapter 1 Cor. 15. last Oft-times as to men men labour in vain I have laboured in vain and spent my strength for nought saith Isai Isa 49.4 But not so as to God who hath promised that if it be but a cup of cold water yet being given in his name it shall not lose its reward Mat. 10. last A consideration which cannot but be of special force to make men zealous of good works This is that which men generally have in their eye in going about any work What they shall get by it what profit there is in it Now of all things there is nothing so profitable as Godlinesse Of which the Apostle tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable for all things 1 Tim. 4.8 So false groundlesse is that imputation which those Hypocrites cast upon the service of God of whom the Prophet Malachy speaketh Mal. 3.14 Ye have said it is vain to serve God and what profit is it that we have kept his Ordinance What profit in this service Nay what profit is there in all other things besides it As for the service which men do unto this world how unprofitable What profit hath a man of all his labour which he taketh under the Sun saith the Preacher Eccl. 1.3 3.9 Whatever he thereby gets at the grave it leaveth him But so do not good works they follow the doers of them Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them Rev. 14.13 follow them to Heaven where they shall receive the reward of them Thus do men by doing of good works lay up in store for themselves a good foundation for the time to come so as they may lay hold on eternal life as the Apostle hath it 1 Tim. 6.19 Not that Christians may so build upon their good works as Papists do expecting to receive eternal life by way of merit for them this is a rotten foundation but yet they may make these a ground or argument of their hope which they have of eternal life in regard of the gracious promise which God hath made to those that practice them who thus sowing to the Spirit shall of the Spirit reap life everlasting as the Apostle hath it Gal. 6.8 This is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Recompence of reward which they may assuredly expect after they have done their work And this let all the Lords people continually have in their eye as Moses is said to have had Heb. 11.26 setting it before them This will be as fewel to this fire useful for the continuing and keeping in of this holy fervour in the soul Which being thus kept in now in the next place as occasion is let us make use of it So did the Priests of their holy fire which when ever they were to sacrifice or offer Incense they took from the Altar The like do we in all the services which we do to or for God in every good work that we do make use of this fire make use of our zeal Cold services yield but cold comfort and shall find but cold acceptance Cold prayers bespeak their own denial Qui frigidè rogat And cold Charity must expect but a cold reward And therefore whatever service we do do it in a zealous way with inward fervour of soul Being fervent in Spirit serving the Lord as the Apostle puts them together Rom. 12.11 In Duties of Piety Thus perform we duties of Piety Thus Pray bringing fire in our Censers without which the smoke of our Incense will never ascend up to Heaven The effectual fervent prayer of a righteous man availeth much saith St. James Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a faint languid prayer made in a formal and perfunctory way which is no other but lip-labour but a devout a zealous prayer Such let our prayers be Remember still to put fire under the Incense And so in our hearing and receiving of the Sacrament see that we perform not these duties in a formal and
faithfully to be held and taught according to the Evangelical and Apostolical truth that this ransom was given for them of whom the Lord himself saith Even as Moses lifted up the serpent in the wilderness so must the Son of man be lifted up that every one that believes in him may not perish but have eternal life So God loved the world that he gave his only begotten Son that every one that believeth in him might not perish but have everlasting life And the Apostle saith Christ was once offerred for the taking away of the sins of many And in those dayes was the ordinary Gloss compiled for Strabus (p) Vsheri histor Gottes p. 433. Calvis Chronol 840. Possevini Apparat. Strabus Sixtus Senens biblioth Qui omnes vult salvos fieri non quod nullus hominum esset quem salvum fieri nollet qui virtutes miraculorum facere noluit apud eos quos dicit acturos suisse poenitentiam si fecisset sed ut omnes homines omne hominum genus intelligamus per quascunque differentias distributum Gloss ordin in 1 Tim. 2. Ut gustaret mortem pro omnibus praedestinatis vel omnibus hominibus generaliter quia omnibus pretium sufficit Gloss ordin in 2 Heb. the great admirer of Gotteschalcus was the compiler of it which speaking in the very words of Augustin on Tim. 1.2 saith Whereas it is said that God would have all men to be saved the meaning is not that there is none whom God would not have saved but all that is all sorts of men So Heb. 2. Who tasted death for every man or all men that is saith the common Gloss for all that are predestinated or for all men generally because the price is sufficient for all Neither can it be thought that the ordinary Glosse should hold forth any other doctrine seeing the Compiler thereof was so great an Admirer of Gotteschalchus and his Doctrine Now who doth not know that this ordinary Gloss hath been generally received in the Church of God especially in those times wherein it was made and published In the 10th and 11th Centuries this truth lived and was owned by Anselmus Cantuariensis for he saith (q) Pro omnibus mortuis mortuus est unus Christus i. e. nullum habens omnino peccatum qui solus hostia sufficiens suit pro peccatis omnium Anselm in 2 Corinth 5. Sic justo judicio etiam per unius justitiam venientem in omnes homines electos itum est in justificationem c. quae justificatio transit in omnes homines non quia omnes homines veniant ad gratiam justificationis Christi cum ram multi alienati ab illa in aeternum moriantur sed quia omnes qui renascuntur in justificationem non nisi per Christum renascuntur Sicut omnes qui nascuntur in condemnationem non nisi per Adam nascuntur Ideo dictum est omnes omnes eosdem autem omnes postea multos dicit Anselm in hom 5. Sed per omnes homines omne genus hominum intelligamus per quascunque differentias distributum Anselm in 1 Tim. 2. that Christ is said to die for all men that he was a sacrifice sufficient for the sins of all and whereas the Apostle saith As by the offence of one judgment came upon all to condemnation even so by that righteousness of one the free gift came upon all to justification of life that is saith Anselm not because all men do come to justification of life by Christ but because none are justified but by Christ as none are generated but by Adam and therfore it is said All All but these all are by the Apostle called many and are the Elect. And whereas it is said who would have all men to be saved that is saith he not because there are none whom God would not have saved but by All we are to understand all sorts of men By the Waldenses who say in their confession (r) The History of the Waldenses translated out of French by Sampson Leunard lib. 1. cap. 8. cap. 12. that Christ is our life and truth and peace and justice Advocate and Sacrifice who died for the salvation of all those that believe and whose Doctrine was the same with Calvins By Peter Lombard who saith also with Augustin (Å¿) Ideoque cum audimus in sacris literis legimus quod velit omnes homines salvos fieri ita intelligere debemus tanquaÌ„ diceretur nullum hominem salvum fieri nisi quem salvum fieri ipse voluerit non quod nullus sit hominum nisi quem salvum fieri velit c. Pet. Lombard senten lib. 1. dist 46. that whereas it is said God would have all to be saved that is to be understood of all sorts of men not that there are none whom God would not have saved And by rhe Interlineary Gloss which was compiled by Anselmus (t) Anselmus Laudunensis glossam interlin composuit Sixtus Senensis bibliothe Anselmus Possevin Apparat. Anselmus Filius hominis venit ut daret animam suam redemptionem pro multis non pro omnibus sed pro his qui credere voluerunt Gloss interlin in Marc. 10. Tho. Bradwardinus Doctor profundus Gre. Ariminensis Scholasticorum subtilissimus Jo. Wiclephus Anglorum decus Bobemiae desiderium Reformatorum facilè Princeps Jo. Huss Martyr Propheta Laudunensis which saith that Christ gave himself a ransom for many that is not for all but for such as should believe And who doth not know also that the Interlineary Gloss was generally received In the 13th and 14th Centuries lived Thomas Bradwardinus Gregorius Ariminensis John Wicleffe John Husse and Hierom of Prague Bradwardine maketh it his work and business throughout his Book de causa Dei to prove and demonstrate the immutability and impedibility of the will of God that Gods will and decrees are absolute and inconditionate and the efficacy of grace determining mans will against the Pelagians and Semi-Pelagians Gregorius Ariminensis layeth down 5 Propositions (u) 1. Nullus est praedestinatus propter bonum usum lib. arbitrii quem Deus scivit illum habiturum qualitercunque consideretur bonitas ejus 2. Nullus est praedestinatus quia prastitutus finaliter sore sine obice habituali gratiae 3. Quemcunque Deus praedestinavit gratis tantummodo misericorditer praedestinavit 4. Nullus est reprobatus propter malum usum liberi arbitrii quem Deus praevidit illum habiturum 5. Nullus est reprobatus quia praevisus fore finaliter cum obice gratiae sive originali sive actuali Gregor Ariminens in senten fol. 162. Deus non vult omnes homines salvos fier ad verbum Apostoli dico sicut dicit Augustinus intelligendum est secundum distributionem accommodam ut sit sensus deus vult omnes homines salvos fieri id est omnes homines qui salvantur salvos fieri nullâ—s enim nisi eo volente salvatur vel
Each nature contributing what was congruous and agreeable to it for the effecting of this great work of Reconciliation Such a Communion there was betwixt the two natures from their first union that the one did not act without the other not the Divine without the Humane nor yet the Humane without the Divine which some of our adversaries in some cases are inforced to acknowledged As for what is by them alleged from that obvious text commonly taken up in this cause 1 Tim. 2.5 where it is said There is one Mediator betwixt God and Man the man Christ Jesus it is soon and easily answered True it is Christ who was truly Man is this Mediator but not Quâ homo not only as Man Even as before it was said in that other Text that God shed his blood Deus sed non quâ Deus He that was God but not as God Both Natures being personally united did mutually contribute to this great work whilest the one properly suffered the other as is said supported it in suffering and gave value to those sufferings Let it then be concluded as a truth clearly and convincingly held forth by this Text that whole Christ Christ God and Man is the Gift here spoken of The great God even our Saviour Iesus Christ who gave himself Loe here then the Gift of Gifts Obs The Gift of Gifts Jesus Christ the greatest Gift that ever was bestowed upon any Creature Such was the Lord Iesus Thence called by himself the Gift of God Joh. 4.10 If thou knewest the Gift of God saith he to the Samaritan woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum illud as Beza rightly renders it that Gift Istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipiendum est pro exegesi Beza Gr. Annot. in Loc. meaning himself as the sequele explains it And who it is thaet saith unto thee c. which words are most fitly looked upon as exegetical Expository to the former shewing what Gift he there spake of viz. himself who may well be called that Gift being as I sald the Gift of Gifts a Gift not to be parallelled R. That it is so will easily and plainly appear if we do but consider 1. A gift in it self invaluable 1. The value of the Gift it self wherein it infinitely exceeds all other gifts As for other gifts how rich soever yet they are but Creature-gifts this gift is the Creatour himself The great God gave himself 2. Most beneficial to others 2. The great benefit which accrueth to those to whom this gift is given As for other gifts they are oftimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gift-less gifts though it may be of much worth and value in themselves yet of no great use to the parties that are possessed of them nay sometimes proving prejudicial to them as the Preacher saith of Riches which are oft kept for the hurt of their owners Eccl. 5.13 So is it not with this Gift which as it is of infinite value in it self so of unspeakable benefit to those to whom it is given they being hereby made happy for ever Other gifts a man may injoy yet perish with them As Peter said to Simon Magus when he offered him a gift Thy money perish with thee Act. 8.20 Not so where this gift is given and received So God loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life Joh. 3.16 In this Gift all other gifts are as it were bound up So as they who are interested herein shall not want any other gift which may any wayes conduce to their happiness How shall not God with him with Christ also freely give us all things saith the Apostle Rom. 8.32 all things necessary and expedient Other gifts are but accessaries this the Principal Applic. Applica All seek after this Gift O then let all of us look out for our share in this Gift Gifts if of value and profitable they are things which nature inclines men to look after and that too often in an inordinate manner and way Every one loveth gifts saith the Prophet Isai concerning the Princes of Iudah Isai 1.23 O that grace may incline all our hearts to be in love with this Gift As for other gifts some of them are not to be loved but hated Hee that hateth gifts shall live saith the wiseman Prov. 15.27 speaking of Bribes which oft-times prove baneful to the receivers of them whereas tbose upright Judges who refuse them live in grace and favour with God and men And for other Gifts gifts from men though happily they may lawfully be received yet sometimes they are better refused than accepted So are those Gifts which Princes sometimes bestow upon their favourites upon whom they confer great Honours and Dignities and Estates All which when offered by King Belshazzar to Daniel the story tels us they were refused by him Let thy gifts be to thy self O King saith he Dan. 5.17 But loe here is a Gift which whosoever receiveth shall never have cause to repent him of it A Gift which alone is able to make him perfectly happy and that unto all Eternity O let all of us look after this Gift not contenting our selves to hear that there is such a Gift given to and for the Sons of men but every of us labour to assure our interest in it to make this sure that Christ is given for us and to us which how it may be done I shall God willing shew you hereafter Such a Gift is Jesus Christ Quest Quest How Christ was given for the Sons of men But how was this Gift given or how did Christ give himself for the Sons of men Ans To this it may be answered given he was for them throughout his whole course Answ He was through his whole course In his Incarnation Birth Life Death Resurrection Ascension Intercession All which were and are for their sakes 1. So was his Incarnation 1. In his Incarnation wherein he gave himself to be made Man The word was made flesh Joh. 1.14 that is the Son of God the substantial word of his Father by whom he declared his will to the Church as our minds are made known to others by our words he was made man by taking the nature of man into a personal union with his God-head Thus was he given to us as a man that giveth himself in mariage to another whom he loveth Thus did the Son of God out of his love to the Sons of men he as it were maried himself to their nature taking it into an indissoluble union with his God-head This he did in his Conception 2. And secondly in his Birth 2. In his Birth To us or for us a Child is born to us a Son is given Isai 9.6 3. And thirdly in his Life 3. In his Life Being born for us he lived for us throughout the whole course of his life devoting himself to the seeking of our
be also an Elect world 5. The Elect world And in this sense though Arminians are loath to see it we shall find the word more than once used in Scripture As Ioh. 17.21 where our Saviour maketh this his request to his Father That the world may believe that thou hast sent me And again v. 23. That the world may know that thou haw sent me and hast loved them as thou hast loved me Now what world was this Not the reprobate world for that he had plainly declared before that he did not would not pray for v. 9. But the Elect world even those which were given to him by his Father So the 24. v. doth clearly explain it Father I will that they also whom thou hast given me be with me This is the world which there he speaketh of even the Elect world the Believing world And so much Tolet though a Iesuite Attende Mundum hoe in loco non malos Incredulos sed credentes de Mundo vocatos significare Tolet Com. in Joh. 17.21 23. and a Cardinal writing upon it doth freely acknowledge declaring that the word there cannot be taken in any other sense To these adde those other known Texts Ioh. 6.33 where our Saviour speaking of himself saith The Bread of God is he which eometh down from heaven and giveth life unto the world What world why the Elect world So he elsewhere explains himself Ioh. 10.27 28. where speaking of his sheep I know them saith he and I give unto them eternal life Now who are these sheep but Gods Elect So much Arminians themselves will not deny This is then the world there spoken of And in this sense most fitly and properly may we understand the latter of those Texts alleged viz. 2 Cor. 5.19 God was in Christ reconciling the world to himself that is the world of his Elect who only are actually reconciled to God not having their sins imputed to them as it there followeth The word world Joh. 3.16 by some expounded of the Elect world And so is that other Text also looked upon by some and many Ioh. 3.26 God so loved the world that is say they the world of his Elect whom he loveth not only with a Common love wherewith he loveth all his Creatures willing their conservation Thou lovest all things that are and hatest none of them whom thou hast made saith that Apocryphal Author Wisd 11.21 but with a special a peculiar love loving them to Eternal life which love is proper to Gods Elect as we may learn from the Apostle who puts these two together Elect of God and beloved Col. 3.12 And should we herein concur with them so construing the word in that place I do not see any such absurdity to follow upon it as the Adversaries imagine God so loved the world the world of his Elect that he gave his only begotten Son that whosoever believeth on him should not perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original every one believing that is every one of them So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one or whosoever may there without any violence be construed not as being Distributive but Collective Not as dividing the world of Gods Eled into two Ranks some of them believing and having everlasting life and others not but only as distinguishing their two fold state their state by nature what they were when he first loved them gave his Son for them viz like the rest of the world and their state by Grace what they are when he bestoweth eternal life upon them viz. believers believing on the name of his Son That Exposition not adhered to The world of man-kind indefinitely considered But I shall not adhere to this Exposition there being another to be found which may be fully satisfactory God so loved the world that is the world of man-kind but how Not Vniversally but Indefinitely considered not as comprehending every individual every particular person in the world but the several sorts and conditions of men some in all ages all Nations of all ranks and estates In this sense are we to understand the word in some other places As Ioh. 1.29 where Iohn espying of Iesus maketh that Proclamation Behold ihe Lamb of God that taketh away the sins of the world And so in that verse following the Text alleged Iohn 3.17 God sent his Son into the world not to condemn the world but that the world through him might be saved Not that Christ intended an universal Salvation of all of every particular person in the world but of some in all Nations not only of Iewes but of Gentiles And thus may God be said to have loved the world though he never intended to save all in it nor to give his Son for every particular person yet that he had such a gracious purpose towards any so as not to suffer the whole world of man-kind being fallen to perish as he did the Angels which were in the like estate this may be called his love to the world the world of man-kind Let it then be concluded as to these Texts which the Adversaries look upon as principal Pillars and main supporters of their cause that however they may be taking with vulgar apprehensions yet being rightly weighed they do not speak what they would have them Arg. 2. 1 Joh. 2.2 Christ the Propitiation for the sins of the whole world But say they if these do not yet there is one other that doth which speaks more home than the former viz. that which we meet with 1 Iohn 2.2 where we read expresly that Christ is the Propitiation for the sins of the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which what can be more plain and full Answ 1. The whole world the world of Gods Elect. So indeed it may seem at the first hearing but let it be examined and we shall find it speaking no more than the former Texts did and so admitting the same Answers viz. 1. that by the whole world there we may understand the whole company of Gods Elect collectively considered all believers in all ages of the world So the sense may fitly be given He is the Propitiation for our sins And not for ours only that is us who are now alive and believe already but of the whole world of all believets which have been shall be from the beginning of the world to the end of it Repl. Repl. Gods Elect the least part of the world But is not this strange that those whom we look upon comparatively as a small number a little little flock as our Saviour calleth them Luke 12.32 where there are two diminutives put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the exceeding littlenesse of this Company a small part of the world should be called the whole world Ans Ans But the chief and principal part of it And why more strange than that unbelievers and Reprobates should be so called which we find them to be
2. To which might be added 2 That others may be left without excuse this is done also for the sake of others that they who believe not may be left without excuse If I had not come and spoken unto them saith our Saviour concerning the Jewes they had not had sin comparatively their sin had not been such as now it is or they might have excused themselves by their ignorance but now they have no cloak no excuse for their sin Joh. 15.22 Christ coming and Preaching of the Gospel among them and so tendering himself to them rendered them inexcusable And so doth the Preaching of the Gospel and the offering of Christ to those that reject him will not believe on him it leaves them without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any pretence or excuse renders them inexcusable And upon this account again is the Gospel preached unto all So as it cannot be inferred from this universal offer that Christ dyed for all Ans 2. Unbelievers refusing the offer of grace justly condemned For the latter how can this stand with the Justice of God that they should be condemned for not believing on Christ for whom he did not dye We Answer Yes in as much as they do resist the Holy-Gbost putting the word from them and so judge themselves unworthy of everlasting life as the Apostles Peter and Paul charge it upon the Jewes Act. 7.51 and 13.46 refusing that Salvation which is offered and tendered to them Which they do not upon any such account because Christ dyed not for them which is a thing that they are no wayes privy to no more than others for whom he did dye And upon this ground viz. their refusing to accept of what is offered to them they fall under a just condemnation Repli They cannot receive this offer Repl. Why but they cannot receive this offer though tendred unto them So saith our Saviour himself concerning the Spirit of truth whom he promised to send The world cannot receive him saith he Ioh. 14.17 And even the like may be said concerning himself though he be tendered in the preaching of the Gospel yet the Reprobate world cannot receive him cannot of themselves believe on him Faith being the Gift of God Ans 1. This impotency is from man himself Ans 1. Suppose it that they cannot of themselves do what is required from them yet whence is that impotency and inability Not from God but from themselves who in Adam lost that ability which God had once given and is not now bound to restore unto them being lost Secondly 2. Unbelievers wilfully obstinate Here is not only a simple impotency but a wilful obstinacy Not only Negative but also Positive Infidelity As of themselves they cannot so they will not receive Christ and believe on him And for this voluntary refusing of him being offered and tendered unto them they are justly condemned Repl. Repl. This Grace belongeth not unto all Yea but still this Grace doth not belong unto all And therefore why should any be condemned for refusing that which doth not belong to them Ans Answ Gods secret will no plea for those who obey not his Revealed True did they know that this Grace belonged not to them and that Christ did not in his own and his Fathers intention dye for them now indeed this might plead some excuse for their non-acceptance of this offer But this as I said is to them a secret And therefore can be no warrant for what herein they do who are to attend only to the revealed will of God Secret things belong unto the Lord but those things which are revealed belong unto us and to our Children Deut. 29.29 So it is the Gospel holdeth forth Christ unto them wherein God commandeth them to believe on him promising life to all who obey that command Now they voluntarily rejecting that offer refusing to obey that command they justly fall under the Censure of Eternal Condemnation Arg. 3. In receiving the Sacramēt all are told that Christ died for them To these adde one Argument more a trivial one If Christ did not give himself and that alike for all how is it that in administring of the Sacrament of the Lords Supper it is told all those that receive it that Christ dyed for them that his Body was broken for them his Blood was shed for them Ans This is spoken according to the Judgement of Charity To this it is soon answered Thus the Ministers of Christ according to their Masters direction speak looking upon those to whom they hold forth that Ordinance as Believers which they all ought to be to whom that Sacrament is dispensed And so looking upon them they reach forth unto them this Seal of the Covenant to assure them of their interest in the death of Christ that the merit thereof doth appertain unto them To proceed no futher Ye now see what can be said for and on the behalf of this plausible Doctrine of Vniversal Redemption by the Patrons and defenders of it Which finding insufficient to maintain it Arguments against Universal Redemption Come we now in the second place briefly to see what may be said against it Where I shall proceed in the very same Method First Arguing from Scripture then from Reason Begin with the former From Scripture Scripture Where we shall frequently meet with some restrictions limiting and restraining the death of Christ as intended in a peculiar way for some among man-kind The death of Christ restrained to some amongst man-kind So are we to understand those Texts forenamed where it is said of Christ that he bare the sins of many Is 53.12 Heb. 9.28 that he gave himself a ransome for many Matth. 20.28 Not Universally and Indifferently for all but for some among all Even his Elect people who being simply considered are not a few but Many So much may be demonstrated from some other Texts which do clearly and convincingly hold forth this truth that God the Father in giving his Son and Christ in giving himself had a peculiar eye upon a select company whom God having set his love a peculiar love upon chosen out of the world gave unto his Son to be Redeemed Iustified Sanctified Saved by him For this begin with the Text we have now in hand Arg. 1. From the Text. Those for whom Christ gave himself he Justifies and Sanctifies which plainly sets forth to us the Ends of Christs death for what he dyed and consequently for whom he dyed He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Mark it This was Christs design in giving himself that he might Redeem Iustifie and Sanctifie those for whom he gave himself that Redeeming and delivering them from the guilt and power of sin he might purifie unto himself a peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people exempt and separate from the rest of the
what they do Luk. 23.24 Amongst whom there were some that belonged to the Election of grace and so received the benefit of that prayer being soon after converted to the Faith as the Story tells us Act. 2.37 Here is a fourth Argument taken from Christs Intercession which doth not alike extend to all no more doth his death To which adde a fifth If Christ dyed for all alike Argn. 5. Christ not loving all alike with his greatest love then must he love all alike love all with his greatest love For such was that love which he shewed in thus giving himself So he himself looked upon it Greater love hath no man than this that one lay down his life for his friends so he tells his Disciples whom he calleth his friends Joh. 15.13 A higher expression of love there cannot be than this for one to dye for another This was that which we find those two Pythagoreans Damon and Pytheas so much cryed up for among the Heathens that the one was so willing to yeeld himself an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surety for the other to dye for him in case he returned not So then if Christ thus became a surety for all dying alike for them then must he bear and express a like love to all As much to Iudas as to Peter as much to the damned in Hell as to the Saints in Heaven An Argument which whatever Evasions are sought out for to elude it will never be answered Repl. As for that which by way of Reply is told us that Christs bestowing of Salvation is an act of greater love than his meriting of it Christs bestowing of Salvation not an act of greater love than his meriting it As it is directly contrary to what our Saviour himself there affirmed and to the truth it self there being greater love shewn in suffering much for the obteining of a thing for one than in conferring it upon him afterwards So it maketh nothing to the purpose intended in as much as these two cannot be severed the meriting and bestowing of Salvation Meriting and conferring not to be severed Those for whom Christ hath obteined it by his death he will actually estate them in it If when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5.10 Repl. Neither will that distinction which is here made use of ought avail viz. of an Antecedent and Consequent love Christs Antecedent and Consequent love a love wherewith Christ loveth men before they believe and after The former of which is said to be alike unto all but not so the latter in as much as still that Antecedent love as they call it that love which Christ shewed unto his people in dying for them and so purchasing Salvation for them is the greatest act of love Christs dying for his people the greatest act of love So the Apostle looked upon it Rom. 5.8 9. where comparing these two together that love which goeth before Iustification with that which followeth after maketh the former of these the greater God commendeth his love towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his love his transcendent and surpassing love in that while we were yet sinners Christ dyed for us Much more then being justified by his blood we shall be saved from wrath through him This was the highest demonstration of love that ever God shewed to the Sons of men in giving his Son to dye for them and so of Christ in thus giving himself for them Neither are these two distinct kinds of love in Christ Christs Antecedent and Consequent love the same Love to be willing to save before and after faith But they are onely two effects and issues of one and the same love which as I said manifests it self more in the former of these which is also the ground of the latter So as still the Argument holdeth firm If Christ dyed alike for all then did he bear and express alike love to all which how derogatory it is to that love which he bare to his Elect I shall God willing shew you afterward To this adde but one more If Christ dyed alike for all then why is not this alike made known to all Arg. 6. Christ not made known to all but to a few that they might take notice of what is done for them Without which the blood of Christ may seem to be spilt in vain as to these who never heard of him who are hereby made altogether uncapable of receiving any benefit from him in as much as they are not capable of believing on him How shall they believe on him of whom they have not heard Rom. 10. But this is a secret made known but to a few So it was before the coming of Christ A mystery that was hidden from ages and generations as the Apostle saith of it Col. 1.26 A mystery which from the beginning of the world was hid in God as elsewhere he hath it Eph. 3.19 A secret hid in Gods own breast and bosome made known but to a few And so it is still in a great measure since the coming of Christ there being many parts of the world yea the greatest part of it which scarse ever heard of the name of Iesus which that it is done by a divine providence so disposing of it is a thing not to be questioned Now if Christ dyed alike for all and so merited Salvation alike for all why then is this kept secret from so many If Reconciliation and Salvation were alike purchased by him for all men why is not this declared and published that all those who will to speak in their language might take the benefit of it Why is this grace of God hidden from so many to whom it belongeth as well as others and without the knowledge of which there is no possibility of their Salvation Repl. To this it is replyed This grace is not alike held forth to all because many shew themselves unworthy of it Repli Some shew themselves unworthy That is the Reason which Paul giveth of with-drawing the Gospel from the Iewes Act. 13.46 Seeing ye put it from you and judge your selves unworthy of everlasting life loe we turn to the Gentiles And upon the like ground it may be with-held from some of the Gentiles Ans Vnworthy Ans Such are all when Christ is first offered to them Alass who is not so when this Grace first meeteth with him should not Christ be made known but to such as are worthy he must never be made known to any Surely when the Gospel was transplanted from the Iewes to the Gentiles it was not because they were in themselves more worthy Oftimes so it is that the Gospel is preached and Christ made known to those that are most unworthy Repl. Repl. The Apostles to enquire who were worthy But doth not the Commission which our Saviour gave unto his Disciples when
he sent them forth to preach run thus Into whatsoever City or Town ye shall enter enquire who in it is worthy and there abide Matth. 10.11 And again v. 13. If the house be worthy let your peace come upon it Ans Ans Yet to preach the Gospel ro others also True such they were to enquire for there taking up their lodging where they had hopes of a curteous reception and kind entertainment for their persons and Doctrine which finding they were to abide with them preaching the Gospel of peace unto them Yet not so but that they were to preach it unto others also The Lord sending his Prophet Exekiel to the people of the Iewes he tells him aforehand what ones he should find them Ezek. 2.3 Son of man I send thee to the Children of Israel to a rebellious Nation And v. 4. They are impudent Children and stif-hearted I do send thee unto them and thou shalt say unto them Thus saith the Lord God And they whether they will hear or whether they will forbear for they are a rebellious house yet shall they know that there hath been a Prophet among them And such did the Apostles also find that people when they were sent by their Master to preach the Gospel unto them yet they were sent to them And being so sent they were not to decline that service It was necessary saith Paul that the word of God should first have been spoken to you Act. 13.46 necessary in regard of Christs Command So then it is not the worthiness or unworthiness of a people that is the sole cause why the Gospel is preached unto some and not to others Sometimes yea oftimes where sin aboundeth grace superaboundeth Rom. 5.20 There must then be some higher cause which putteth this difference betwixt Nation and Nation And what shall that be Surely where God hath a people that do belong unto his Election of grace he will reveal and make known his Son to them some way or other Paul must continue preaching the Gospel at Corinth because the Lord had much people in that City Act. 18.10 And were it only mens own unworthiness that hinders the making known of Christ unto them and of that reconciliation which was obteined for them by him the same unworthiness should much more have hindered the obteining of that Reconciliation If it now hinder Christs making known himself to them it should much more have hindered his giving himself for them But I shall proceed no further You now see the sum of what is and may be said Pro and Con for and against this doctrine of Vniversal Redemption Which if you shall but rightly consider duly weighing the Arguments on both sides I shall not doubt of the success Which that it may be answerable to my desire give me leave to propound one Question unto you which I shall desire you seriously to consider before you give any entertainment to this Doctrine viz. Quest What is to be got by it Quest What to be got by receiving the Doctrine of Universal Redemption This do all wise traders before they bargain for any Commodity they first propound to themselves what they shall gain by it And this do you before you receive this new Doctrine see what you shall get by it what spiritual advantage is to be made of it more than of the Doctrine formerly received Repl. O yes will some say very much Here is a ground of Comfort for poor sinners Repl. A ground of Comfort for poor sinners which is not to be found in any other way For if Christ did not dye alike for all and every one how shall any be assured that he dyed for them and that they shall receive any benefit from him Yea what do they know but that coming unto him they may find the like intertainment from him that some of those who take acquaintance of him at the last day are said to meet with whom he dismisseth with a Nescio vos Depart from me I never knew you Matth. 7.23 Even so may he say unto them coming to lay claim to the merit of his Death Depart from me I never knew you never knew you for mine never intended you any benefit by my death So as it is but in vain for them to look after that which they have no right unto This is the great and plausible Argument which is most taking with honest and simple hearts Ans Ans The promise full to them that believe But to this let the Answer be returned in one word Only Believe So doing now the promise is full God so loved the world that he gave his only begotten Son that whosoever believeth on him shall not perish but have everlasting life Repl. Yea but it will be said how can a poor sinner do this how can he believe on Christ unless first he believe that he dyed for him Repl. How shall a man believe on Christ unless he first believe that he dyed for him which he cannot do upon any good ground unless he first intertain this Doctrine and believe that Christ dyed for all Ans Ans To believe on Christ the direct and first Act of Faith So it is looked upon indeed and that not only by Arminians who take this for one of the best shafts in their Quiver but also by some other more moderate spirits who thus conceive of it that a man must first believe that Christ is his Saviour and that he gave himself for him dyed for him before he can believe on him resting upon him for Salvation But herein upon a more narrow search into it we shall find them unwarily mistaken As will soon appear if we do but look upon these two Acts of Faith in their right order The one of which viz. to believe on Christ to take hold of him as a Saviour is the Direct Act the other to believe that he dyed for me and that he hath obteined reconciliation for me the Reflex act an act of Assucame arising from the soules reflecting and looking back upon its own act of believing Which if rightly considered will be of great use and importance as for the clearing of this scruple so for the quieting of doubting souls who by their believing on Christ may be assured of this that he dyed for them and that the merit of his death doth belong unto them This I shall God willing speak to somewhat more fully hereafter Where I shall shew you that there is more true solid comfort to be found in the other the old way than in this For the present only take notice that you cannot assign any spiritual advantage that is to be made of this Doctrine and consequently cannot give any good Reason why you should give intertainment to it Quest Quest The Doctrine of Universal Redemption how disadvantageous Which seeing you cannot do cannot tell me what you may gain by it let me in the second place briefly on the other hand shew
with all those who truly believe on Jesus Christ and are justified and sanctified by him they do now serve the living God working his works the works of God as they call good works Iohn 6.28 With their minds serving the Law of God as Paul saith of himself Rom. 7. last However sometimes the flesh the corruption of their nature carryeth them another way to the serving of the Law of sin of which he there complaineth even as a strong wind drives the vessel against the Tides and streames yet the bent and inclination of their hearts is towards the Law of their God They are seriously addicted and constantly inclined unto good works And so see that it be with every of us Vse 2. Believers exhorted to have a regard to good works Are we such as lay claim to an interest in Christ and expect to receive any benefit by his death see that we be such as have a regard to good works so as to set upon the serious and conscionable practice thereof Obj. Obj. Christ hath wrought what is needful for them But happily may some say what need this be pressed upon Christians for whom Christ hath wrought whatever is needful so as there is no more required from them in order to their Iustification and Salvation but onely to believe on his name This is the Commandement saith St Iohn that we should believe on the name of his Son Iesus Christ 1 John 3.23 And when the Iaylor demanded of Paul and Silas Sirs what must I do to be saved they return him no other answer but this Believe on the Lord Iesus Christ and thou shalt be saved Acts 16.30 31. not making any mention of good works And our Saviour himself maketh this the onely condition of obtaining eternal life Iohn 3.14 15. As Moses lift up the serpent in the wildernesse so must the Son of man be lift up That whosover believeth on him should not perish but have eternal life And again in the verse following God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life v. 16. And again v. last He that believeth on the Son hath everlasting life So then what need is there of works Ans Answ Needful in a meritorious way To this the Answer is obvious 1. True it is Christ hath wrought whatever is needful for his Elect People in a meritorious way having fulfilled the righteousnesse of the Law for them So much we may learn from the Apostle Rom. 8.4 where he setteth forth this as one end wherefore God sent and gave his Son That the righteousnesse of the Law might be fulfilled in us The righteousnesse of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law requireth to the making of a man righteous before God might be fulfilled in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by us but in us viz. by the imputation of Christs obedience unto us By this meanes come believers to stand as righteous before God Believers not freed from obedience of the Law yet are they not hereby freed from the obligation of the Law However from the Curse and rigorous exaction of it they are yet not so from the obligation But the rather they are hereby engaged to it the more by this Example which Christ hath given them What St. Peter saith of the Passive obedience of Christ 1 Pet. 2.21 Christ suffered for us leaving us an example that we should follow his steps being ready to suffer for him as he did for us we may say the same of his Active obedience his observing the Law in so strict a manner This did he leaving us an example that we should follow his steps And this do we Herein follow him though it be as Ascanius the child is said to do Aeneas his father haud passibus aequis not with a like stride or pace This is not to be expected from the holiest men upon earth that they should follow Christ fulfilling the Law as he did Yet this they are to endeavour to walk exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go up to the top of every Commandement as before I expounded the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this do we Applying inclining our hearts to perform fulfil the statutes of our God as David saith he did Psal 119.112 Seriously desiring it vigorously endeavouring it This is an Evangelical fulfilling of the Law which by way of duty to their God is required from all true believers Fear God and keep his Commandements for this is the whole duty of man Eccles 12.13 Thus then Christians are not taken off from the practice of good works by what ever Christ hath done for them Faith alone cannot justifie Ans 2. Neither in the second place is it faith alone that can justifie and save them In the clearing of which that known distinction will be usefull of Fides sola and solitaria faith only and faith alone True it is it is faith only that justifieth which it doth not qua Fides as Faith as a work as Arminius would have it but as an Instrument laying hold upon Christ and applying his Merit by which we are justified But not Faith alone not a naked faith faith without works which as I have already shown you from Saint James is no other but a dead a mock-faith no true faith And so not being able to justifie it self much less can it justifie the person in whom it is Faith without works justifieth not Obj. No what say we then to that obvious Text of the Apostles Rom. 4.5 Rom. 4. v. 5. cleared Where he seemeth expresly to determine the contrary To him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Ans To this the Answer is soon returned True it is faith is counted for righoeousnesse to such a one as worketh not viz. upon such an account as looking to be justified and saved by his works In such a way the true beleever renounceth works not placing any affiance or confidence in them knowing that he is not able to perform the condition which the Law requireth And therefore putteth himself upon another way for the obtaining of Justification and Salvation which is through faith in Jesus Christ In the mean time not renouncing works as to the practice of them in way of obedience unto God without which a man can neither be Justified nor saved Upon this account it is that Saint James joins works together with faith in the business of Justification in that known Text causlesly stumbled at by some even to the rejection of the whole Epistle Jam. 2.24 Ye see then how that by works a man is justified and not by faith only Not that works have any proper efficiencie in or influence upon the work of justification which is proper unto faith as the only Causal Instrument therein applying Christ with his merits unto the Soul But they
hath life in himself so hath he given to the Son to have life in himself that is to be the fountain and well-spring of eternal life And in like manner he hath received Authority and Power from him The Father hath given him authority to execute judgment because he is the Son of man So it there followeth in the next verse v. 27. As the Son of God he hath Authoritie in and of himself but as the son of man he receiveth it from his Father The power which he hath as Mediator is a delegated power given to him All power is given to me in heaven and earth Mat. 28.18 Given to him by his Father Thou hast given him power over all flesh John 17.2 And thus giving power and authority to this his Son he also giveth unto him some to be his subjects over whom he may exercise that Authority All that the father giveth me saith the Text. So then there are some who are given by God the Father unto his Son Christ as Mediator Obj. But the Question still runs on what How only some given to him only some Are not all so given to him as Mediator all men yea and all other creatures Ans Yes in a general way they are so given to him as to a Soveraign Lord to be ordered and disposed of by him as it pleaseth him The Father loveth the Son and hath given all things into his hand So John the Baptist tells the Jewes John 3.35 And our Saviour himself taketh notice of the same Iesus knowing that the Father had given all things into his hand John 13.3 All things are delivered me of my Father Mat. 11.27 Thus as all other creatures so all the sons of men are given unto him But there are some among them who are give to him in a more peculiar way to special ends and purposes that they may be to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people as they are called Tit. 2.14 given to him not only as a Soveraign but a Saviour not only to be governed but saved by him Thus are all and only Gods Elect given unto Christ by his Father They being first the fathers he then giveth them to his son Christ Mark it Two particulars The former of which here is implyed the latter expressed 1. They are Gods God the Fathers how else should he give them to another ◠God 's elect his people to his son So are all the sons of men in a general way Being his Creatures they are in his hands to be disposed of as it pleaseth him Clay in the hands of the Potter That is the similitude made use of by the Prophet Ieremie to set forth the absoluteness of Gods power in disposing of Nations Jer. 18.6 Behold as the Clay in the Potters hand so are ye in my hand O house of Israel And the Apostle maketh like use of it to set forth the same absolute power of God in disposing of all particular persons as to their Eternal estates Rom. 9.21 Hath not the potter power of his clay saith he of the same lump to make one vessel unto honour and another unto dishonour to make some vessels for honourable services for state and ornament or to eat and drink in others for base and servile uses Gods absolute power over the sons of men to dispose of them as to their eternal estate Considered after the fall Such an absolute power hath God over all the sons of men They being all one lump all alike corrupted in Adam equal sharers in his Transgression and alike heires of his Corruption God looking upon them in that estate it was now in his power and at his choise to destinate and appoint them to several ends some to everlasting life others to everlasting shame and contempt Haud secùs quà m si Princeps quisquam flagitiosos aliquot ac morte dignos carcere concluso teneat c. Muscul Com. in loc Even as a Prince it is Musculus's comparison writing upon the Text having a company of Rebels Traitors in custody all alike guilty of death he pardoneth some of them receiving them it may be into grace and favour whilest in the mean time he leaveth others to the Law to receive the just reward of their Rebellion And who shall herein charge him with injustice Even such is Gods dealing with the sons of men in respect of their eternal estates They being all involved in the transgression of their first Parent sinning in him and so alike guilty of death he leaveth some to receive their just demerits whilest he maketh others the objects not only of his Mercy but also of his grace and favour which he hath done meerly out of his own will I will have mercy on whom I will shew mercy and I will have compassion on whom I will have compassion So Paul citeth that of Moses Exo. 33.19 Rom. 9.15 Thus hath God an absolute power and liberty to dispose of all the sons of men as to their eternal estates looking upon them in that corrupt mass that lapsed condition Yea shall we rise higher Before the fall and with the Supralapsarians as some at this day from their difference in judgment from others about this point are called and look upon man in his pure naturals as not yet fallen meerly as Gods creature simply and absolutely considered yet here shall we find that which will sufficiently vindicate God in his proceedings and dealings with him It was the plea of that Housholder in the Gospel when some of his labourers whom he had hired into his Vineyard quarrelled with him about the unequal distribution of their wages What saith he is it not lawful for me to do what I will with mine own Mat. 20.15 So do men look upon that which they have a Property in they make account they have power and liberty to dispose of it as it pleaseth them And so indeed they justly might were that property absolute which none of the sons of men have in whatever they enjoy Now such is the Interest which God hath with all the sons of men who being his Creatures live and move and have their being in and from him he hath an absolute property in them and consequently an absolute power over them so as he may dispose of them not only in regard of their temporal but eternal estates as it pleaseth him And out of this plenitude of power it is that he electeth some whilest he rejecteth others chooseth some to be vessels of mercy predestinating them to obtain salvation whilest he passeth by others by a Negative Reprobation or Praeterition leaving them to themselves and by a Positive Reprobation ordering them to just condemnation for sin Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth so the Apostle concludes it Rom. 9.18 Gods elect how called his people They are the former sort of these we have now to deal with Gods Elect people who as
hands of all their enemies Sin Satan Hell Death and bringing them to everlasting life This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day John 6.39 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him John 17.2 These are the principal Ends to which there are many other that are subordinate God giveth his elect unto Christ that he may perform unto them that three-fold Office of a Prophet a Priest a King A Prophet to make known to them the mind and will of his heavenly Father A Priest to reconcile them unto God by his death and to keep them in grace and favour with him by his Intercession A King to govern them as his subjects in his Kingdom of grace and afterwards to bring them to reign as Kings with himself in his Kingdom of glory But I shall not give way to any further inlargements upon this subject remembring that this first Proposition is here only implyed Make some Application of it Which in the first place may be directed by way of Information Applic. Information touching the Doctrines In which way it may be useful to us for the rectifying and setling of our judgments in some controverted points concerning those two great Doctrines of Election and Redemption 1. Touching Election 1. Of Election we may here take notice of divers particulars 1. That it is not Vniversal 1. That it is not Universal of all Mankind Which if it were it were no Election The very word Election importeth and signifieth a separating and culling of some from the rest Elegit qui è multis aliquos legit To choose is to take some out of many And such is Gods Election his choosing of some out of the world of mankind and giving them to his Son Christ to be saved by him All that the Father giveth me saith the Text clearly intimating that all were not given unto him but a part a select company some out of mankind Election is not Vniversal True indeed there is as Augustine somewhere saith Inter electos specialis quaedam universitas a kind of special universality among Gods Elect in as much as they are gathered out of all conditions of persons in all Nations through all the Ages of the world out of which is made up this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this All here in the Text. But yet this All is but some some among mankind Election is only of some 2. Not only indefinite 2. And that 2ly of some particular individual persons This Arminians at least some of them deny making Election to be only Axiomatical not Personal a choosing and designing of the meanes not of the Persons God hath say they made choise of the way and meanes to bring men to salvation by viz. by believing on his Son Jesus Christ and he hath ordained that who so they are that shall apply themselves to the use of that meanes they shall be saved But the Text here speaketh more All that the Father giveth me clearly intimating a Personal Election a giving of some individual persons unto Christ Hence was it that some of these Capernaites some among the rest did not believe on him as some others did because they were not given to him as those others were They were such as God had no such gracious purpose towards they did not belong to his Election of grace Election is not Vniversal nor yet only Axiomatical and Indefinite 3. Nor yet in the third place simply conditional So again Arminians would have it 3. Nor simply conditional that men should be Elected upon the condition pf their believing and persevering so as it resteth in their power to null and make void the decree But the Text here speaketh it otherwise Telling us that those whom God electeth he giveth unto his Son Christ giveth them unto him not if they shall believe on him but that they may believe on him and so be saved by him 4. Again Election is not only to the End but also to the Meanes God electing his people unto life he by the same decree giveth them unto Christ that they by believing on him may be saved by him so ordaining them to the Means as well as the End This for Election which being the first Link in the Golden Chain the first and main wheel in the work of mans salvation the first in the order of the Causes thereof must be set right rightly apprehended otherwise the other links or wheels the subordinate causes will not rightly and orderly follow In the second place make we the like Observation touching the Doctrine of Redemption 3. Of Redemption which is not universal more than Election that it is not any more universal than Election So indeed some and not a few at this day would have it who cry up this Doctrine as if it were the very Basis and ground-work of all Religion That Christ died and died alike for all But how will this comply and agree with this Text where our Saviour speaketh of a certain select company which were given to him by his Father All that the Father giveth me clearly intimating that there were some among mankind whom God having a gracious purpose towards gave them to his Son Christ that he should undertake for them do what he did for them that he should be a surety for them making satisfaction for them redeeming them Such was the Fathers intention his will not that Christ should die for all If so he would have given all to him but for some And this will Christ came to perform In the volume of thy Book it is written of me Loe I come to do thy will O God Heb. 10.7 I came down from heaven not to do mine own will but the will of him that sent me saith he in the verse after the Text v 38. That is to redeem and save those all those and only those whom God my Father hath given me Thus it is as Divines justly determine it The work of the Son in Redemption doth not exceed the work of the Father in Election Such is the order of working betwixt the Persons in the Trinity as of being the Son being from the Father worketh from him This he doth as the Son of God And the like he doth as the Son of man as Mediator His work was to do his Fathers work I have finished the work which thou gavest me to do saith he to his Father Joh. 4.17 Now what that work was we have seen viz. he had imployed himself for the good and benefit of those whom his Father had given him for whom he was now ready to lay down his life So then Redemption is not Vniversal As for those Texts which seem to speak it so Texts seeming to make Redemption Vniversal how to be understood they admit