thing formed say to him that formed it, why hast thou made me thus ? Hath not the potter power over the clay, of the same lump to make one vessel to honour and another to dishonour?' Jude 4. Ordained to this condemnation.' 2 Pet. ii, 12. Made to be taken and destroyed:' 'Sheep and goats;' Matt. xxv.32. John x. passim. Those on whom he hath mercy and those whom he hardeneth; Rom. ix. Those that are his peculiar people and children according to promise; that are not of the world, his church, and those that in opposition to them are the world, not prayed for, not his people; as Tit. ii. 14. John xvii. 9, 10. passim. John xi. 51. Heb. ii. 10—13. Which distinction of men is every where ascribed to the purpose, will, and good pleasure of God. Prov. xvi. 4. The Lord hath made all things for himself, even the wicked for the day of wrath.' Matt. xi. 25, 26. Father, I thank thee that thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, O Father, for so it seemed good in thy sight.' Rom. ix. 11, 12. 'The children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger.' Ver. 16, 17. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy; for the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.' Rom. viii. 28-30. 'Who are called according to his purpose; for whom he did foreknow, he did also predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren moreover, whom he did predestinate them he also called; and whom he called them he also justified; and whom he justified them he also glorified.' So that the first part of the proposition is clear from the Scripture; now Christ is said expressly and punctually to die for them on the one side, for his people; Matt. i. 21. His sheep; John x. 11-14. His church; Acts xx. 28. Eph. v. 25. As distinguished from the world; Rom. v. 8, 9. John xi. 51, 52. His elect; Rom. viii. 32. 34. His children; Heb. ii. 12, 13. As before more at large: whence we may surely conclude, that Christ died not for all and every one; to wit, not for those he never knew, whom

he hateth, whom he hardeneth, on whom he will not shew mercy, who were before of old ordained to condemnation, in a word for a reprobate, for the world, for which he would not pray. That which some except, that though Christ be said to die for his sheep, for his elect, his chosen, yet he is not said to die for them only; that term is no where expressed, is of no value; for is it not without any forced interpretation in common sense, and according to the usual course of speaking, to distinguish men into two such opposite conditions, as elect and reprobate, sheep and goats; and then affirming that he died for his elect, equivalent to this, he died for his elect only? Is not the sense as clearly restrained as if that restrictive term had been added? or is that term always added in the Scripture in every indefinite assertion, which yet must of necessity be limited and restrained, as if it were expressly added; as where our Saviour saith, I am the way, and the life, and the resurrection; John xiv. He doth not say that he only is so, and yet of necessity it must be so understood, as also in that, Col. i. 19. It pleased the Father that in him should all fulness dwell.' He doth not express the limitation only, and yet it were no less than blasphemy to suppose a possibility of extending the affirmation to any other so that this exception, notwithstanding this argument, is, as far as I can see, unanswerable: which also might be farther urged by a more large explication of God's purpose of election and reprobation, shewing how the death of Christ was a means set apart and appointed for the saving of his elect, and not at all undergone and suffered for those, which in his eternal counsel he did determine should perish for their sins, and so never be made partakers of the benefits thereof. But of this more must be spoken, if the Lord preserve us and give assistance for the other part of this controversy, concerning the cause of sending Christ.

6

That is not to be asserted and affirmed, which the Scripture doth not any where go before us in: but the Scripture no where saith, Christ died for all men, much less for all and every man (between which two, there is a wide difference, as shall be declared): therefore this is not to be asserted. It is true, Christ is said to give his life a ransom for all, but no where for all men; and because it is affirmed expressly in other places, that he died for many, for his church, for them

that believe, for the children that God gave him for us, some of all sorts, though not expressly, yet clearly in terms equivalent; Rev. v. 9, 10. It must be clearly proved that where all is mentioned, that it cannot be taken for all believers, all his elect, his whole church, all the children that God gave him, some of all sorts, before a universal affirmative can be thence concluded: and if men will but consider the particular places, and contain themselves, until they have done what is required, we shall be at quiet I am persuaded, in this business.

CHAP. III.

Containing two other arguments from the person Christ sustained

in this business.

FOR whom Christ died, he died as a sponsor in their stead, as is apparent, Rom. v. 6—8. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us.' Gal. v. 13. He was made a curse for us.' 2 Cor. v. 21. He hath made him to be sin for us.' All which places do plainly signify and hold out a change or commutation of persons; one being accepted in the room of the other. Now if he died as the sponsor or surety of them for whom he died in their stead, then these two things at least will follow: First, That he freed them from that anger and wrath, and guilt of death, which he underwent for them, that they should in and for him be all reconciled, and be freed from the bondage wherein they are by reason of death for no other reason in the world can be assigned, why Christ should undergo any thing in another's stead, but that that other might be freed from undergoing that which he underwent for him and all justice requires, that so it should be, which also is expressly intimated, when our Saviour is said to be eyyvoç, 'a surety of a better testament;' Heb. vii. 22. that is, by being our priest, undergoing the chastisement of our peace, and the burden of our iniquities; Isa. liii. 5-7. He was made sin for us, that we might be made the righteousness of God in him;' 2 Cor. v.

VOL, V.

21. But now all are not freed from wrath and the guilt of death, and actually reconciled to God, which is to be justified through an imputation of righteousness, and a non-imputation of iniquities; for until men come to Christ, 'the wrath of God abideth on them;' John iii. 36. Which argueth and intimateth a not removal of wrath by reason of not believing. He doth not say, it comes on them as though by Christ's death they were freed from being under a state and condition of wrath, which we are all in by nature; Eph. ii. 3. but μéve it remaineth' or abideth: it was never removed; and to them the gospel is a savour of death to death, bringing a new death and a sore condemnation by its being despised, unto that death the guilt whereof they before lay under. Some have indeed affirmed that all and every one are redeemed, restored, justified, and made righteous in Christ, and by his death but truly this is so wretched, I will not say perverting of the Scripture, which gives no colour to any such assertion, but so direct an opposition to them, as I judge it fruitless, and lost labour to go about to remove such exceptions. (More, p. 45.) Secondly, It follows that Christ made satisfaction for the sins of all and every man, if he died for them; for the reason why he underwent death for us as a surety, was to make satisfaction to God's justice for our sins, so to redeem us to himself; neither can any other be assigned: but Christ hath not satisfied the justice of God for all the sins of all and every man, which may be made evident by divers reasons. For,

First, For whose sins he made satisfaction to the justice of God, for their sins the justice is satisfied, or else his satis faction was rejected as insufficient: for no other reason can be assigned of such a fruitless attempt; which to aver is blasphemy in the highest degree. But now the justice of God is not satisfied for all the sins of all and every man, which also is no less apparent than the former: for they that must undergo eternal punishment themselves for their sins, that the justice of God may be satisfied for their sins, the justice of God was not satisfied without their own punishment, by the punishment of Christ; for they are not healed by his stripes, but that innumerable souls shall to eternity undergo the punishment due to their own sins, I hope needs with Christians no proving. Now how can the justice of God

require satisfaction of them for their sins, if it were before satisfied for them in Christ. To be satisfied, and to require satisfaction that it may be satisfied, are contradictory, and cannot be affirmed of the same in respect of the same; but that the Lord will require of some the utmost farthing is most clear; Matt. v. 26.

Secondly, Christ, by undergoing death for us, as our surety, satisfied for no more than he intended so to do. So great a thing as satisfaction for the sins of men could not accidentally happen besides his intention, will, and purpose; especially considering that his intention and good will, sanctifying himself to be an oblation, was of absolute necessity to make his death an acceptable offering. But now Christ did not intend to satisfy for the sins of all and every man; for innumerable souls were in hell under the punishment and weight of their own sins, from whence there is no redemption before, and actually then, when our Saviour made himself an oblation for sin. Now shall we suppose that Christ would make himself an offering for their sins, whom he knew to be past recovery, and that it was utterly impossible that ever they should have any fruit or benefit by his offering? Shall we think that the blood of the covenant was cast away upon them, for whom our Saviour intended no good at all? To intend good to them he could not, without a direct opposition to the eternal decree of his Father, and therein of his own eternal Deity. Did God send his Son, did Christ come to die for Cain and Pharaoh, damned so many ages before his suffering? Credat Apella?' The exception, that Christ died for them, and his death would have been available to them, if they had believed and fulfilled the condition required, is in my judgment of no force at all. For, first, For the most part they never heard of any such condition. Secondly, Christ at his death knew full well, that they had not fulfilled the condition, and were actually cut off from any possibility ever so to do; so that any intention to do them good by his death, must needs be vain and frustrate, which must not be assigned to the Son of God. Thirdly, This redemption, conditionate if they believe, we shall reject anon. Neither is that other exception, that Christ might as well satisfy for them, that were eternally damned at the time of his suffering (for whom it could not be useful).