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according to his purpose effectually working faith in them, by the mighty operation of his Spirit, according to the exceeding greatness of his power;' Eph. i. 19. And so they believe (God making them differ from others, 1 Cor. iv. 7. in the enjoyment of the means) 'who are ordained to eternal life;' Acts xiii. 43. They being ordained to eternal life, was the fountain from whence their faith did flow; and so the election obtained when the rest are hardened; Rom. xi.

Thirdly, All the blessings of the new covenant are procured and purchased by him, in whom the promises thereof are ratified, and to whom they are made; for all the good things thereof are contained in, and exhibited by, those promises, through the working of the Spirit of God. Now concerning the promises of the covenant, and their being confirmed in Christ, and made unto his, as Gal. iii. 16. with what is to be understood in those expressions, was before declared. Therefore all the good things of the covenant are the effects, fruits, and purchase of the death of Christ. He and all things for him, being the substance and whole of it. Farther, that faith is of the good things of the new covenant, is apparent from the description thereof; Jer. xxxi. 33. Heb. viii. 10-12. Ezek. xxxvi. 26. with divers other places, as might clearly be manifested, if we affected copiousness in causa facili.

Fourthly, That without which it is utterly impossible that we should be saved, must of necessity be procured by him, by whom we are fully and effectually saved; let them that can, declare how he can be said to procure salvation fully and effectually for us, and not be the author and purchaser of that (for he is the author of our salvation by the way of purchase), without which it is utterly impossible we should attain salvation; now without faith it is utterly impossible that ever any should attain salvation. Heb. xi. 6. Mark xvi. 16. But Jesus Christ (according to his name) doth perfectly save us; Matt. i. 21. procuring for us eternal redemption; Heb. ix. 14. being able to save to the uttermost, them that come unto God by him; Heb. vii. 25. And therefore must faith also be within the compass of those things that are procured by him.

Fifthly, The Scripture is clear in express terms, and such as are so equivalent that they are not liable to any evasion;

as Phil. i. 29. It is given unto us, UTEρ Xplorou on the behalf of Christ, for Christ's sake to believe on him. Faith or belief is the gift, and Christ the procurer of it; 'God hath blessed us with all spiritual blessings in him in heavenly places;' Eph. i. 3. If faith be a spiritual blessing, it is bestowed on us in him and so also for his sake; if it be not, it is not worth contending about in this sense and way; so that let others look which way they will, I desire to look to Jesus as the author and finisher of our faith; Heb. xii. 2. Divers other reasons, arguments, and places of Scripture, might be added for the confirmation of this truth, but I hope I have said enough, and do not desire to say all; the sum of the whole reason may be reduced to this head.

If the fruit and effect procured and wrought by the death of Christ, absolutely not depending on any condition in man to be fulfilled, be not common to all, then did not Christ die for all; but the supposal is true, as is evident in the grace of faith, which being procured by the death of Christ, to be absolutely bestowed on them for whom he died, is not common to all, therefore our Saviour did not die for all.

We argue from the type to the antitype, or the thing signified by it, which will evidently restrain the oblation of Christ to God's elect. The people of Israel were certainly, in all remarkable things that happened unto them, typical of the church of God; as the apostle at large; 1 Cor. x. 11. Especially their institutions and ordinances, were all representative of the spiritual things of the gospel, their priests, altar, sacrifices, were but all shadows of the good things to come in Jesus Christ; their Canaan was a type of heaven; Heb. iv. 3. 9. as also Jerusalem or Sion; Gal. iv. 26. Heb. xii. 22. The whole people itself was a type of God's church, his elect, his chosen, and called people; whence as they were called a holy people, a royal priesthood, so also in allusion to them are believers; 1 Pet. ii. 5. 9. Yea God's people are in innumerable places called his Israel, as it is farther expounded; Heb. viii. 8. A true Israelite is as much as a true believer; John i. 47. And he is a Jew who is so in the hidden man of the heart. I hope it need not be proved, that that people as delivered from bondage, preserved, taken nigh unto God, brought into Canaan, was typical of God's spiritual church, of elect believers. Whence we thus argue,

those only are really and spiritually redeemed by Jesus Christ, who were designed, signified, typified by the people of Israel, in their carnal typical redemption (for no reason in the world can be rendered, why some should be typed out in the same condition, partakers of the same good, and not others), but by the people of the Jews, in their deliverance from Egypt, bringing into Canaan, with all their ordinances and institutions, only the elect, the church of God, was typed out as was before proved. And in truth it is the most senseless thing in the world, to imagine that the Jews were under a type to all the whole world, or indeed to any but God's chosen ones, as is proved at large; Heb. ix. 10. Were the Jews and their ordinances types to the seven nations, whom they destroyed and supplanted in Canaan; were they so to Egyp tians, infidels, and haters of God and his Christ; we conclude then assuredly from that just proportion, that ought to be observed between the types, and the things typified, that only the elect of God, his church and chosen ones, are redeemed by Jesus Christ.

CHAP. V.

Being a continuance of arguments from the nature and description of the thing in hand: and first of redemption.

THAT doctrine which will not by any means suit with, nor be made conformable to, the thing signified by it, and the expression literal and deductive, whereby in Scripture it is held out unto us, but implies evident contradictions unto them, cannot possibly be sound and sincere as is the milk of the word; but now such is this persuasion of universal redemption, it can never be suited nor fitted to the thing itself or redemption, nor to those expressions whereby in the Scripture it is held out unto us; universal redemption and yet many to die in captivity, is a contradiction irreconcilable in itself. To manifest this let us consider some of the chiefest words and phrases, whereby the matter concerning which we treat, is delivered in the Scripture. Such as are redemption, reconciliation, satisfaction, merit, dying for us, bearing our sins, suretiship, his being God, a common person, a

Jesus, saving to the utmost, a sacrifice putting away sin, and the like; to which we may add the importance of some prepositions, and other words used in the original, about this business; and doubt not but we shall easily find, that the general ransom, or rather universal redemption, will hardly suit to any of them, but it is too long for the bed, and must be cropped at the head or heels.

Begin we with the word redemption itself, which we will consider, name and thing. Redemption, which in the Scripture is λύτρωσις sometimes, but most frequently ἀπολύτρωσις, is the delivery of any one from captivity and misery by the intervention λúrpov of a price or ransom; that this ransom or price of our deliverance was the blood of Christ is evident, he calls it λúrpov, Matt. xx. 28. and avríλurpov; 1 Tim. ii. 6. That is, the price of such a redemption, that which was received as a valuable consideration for our dismission. Now that which is aimed at in the payment of this price, is the deliverance of those from the evil wherewith they were oppressed, for whom the price is paid; it being in this spiritual redemption, as it is in corporal and civil, only with the alteration of some circumstances, as the nature of the thing enforceth. This the Holy Spirit manifesteth, by comparing the blood of Christ in this work of redemption, with silver and gold, and such other things as are the intervening ransom in civil redemption; 1 Pet. i. 18. The evil wherewith we were oppressed, was the punishment which we had deserved; that is, the satisfaction required when the debt is sin; which also we are by the payment of this price delivered from. So Gal. iii. 13. For we are justified freely by his grace, through the redemption that is in Jesus Christ;' Rom. iii. 24. In him we have redemption through his blood, even the forgiveness of sins;' Eph. i. 7. Col. i. 14. Free justification from the guilt and pardon of sin, in the deliverance from the punishment due unto it, is the effect of the redemption procured by the payment of the price we before mentioned. As if a man should have his friend in bondage, and he should go and lay out his estate, to pay the price of his freedom that is set upon his head, by him that detains him, and so set him at liberty; only as was before intimated, this spiritual redemption hath some supereminent things in it, that are not to be found in other deliverances; as,

VOL. V.

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First, He that receives the ransom doth also give it, Christ is a propitiation to appease and atone the Lord; but the Lord himself set him forth so to be; Rom. iii. 24, 25. Whence he himself is often said to redeem us; his love is the cause of the price in respect of its procurement, and his justice accepts of the price in respect of its merit; for Christ came down from heaven to do the will of him that sent him; John vi. 38. Heb. x. 9, 10. It is otherwise in the redemption amongst men, where he that receives that ransom, hath no hand in the providing of it.

Secondly, The captive or prisoner, is not so much freed from his power, who detains him, as brought into his favour: when a captive amongst men is redeemed by the payment of a ransom, he is instantly to be set free from the power and authority of him that did detain him; but in this spiritual redemption, upon the payment of the ransom for us, which is the blood of Jesus, we are not removed from God, but are brought nigh unto him; Eph. ii. 13. Not delivered from his power, but restored to his favour: our misery being a punishment by the way of banishment, as well as thraldom,

Thirdly, That as the judge was to be satisfied, so the jailer was to be conquered. God the Judge, giving him leave to fight for his dominion, which was wrongfully usurped, though that whereby he had it, was by the Lord justly inflicted, and his thraldom by us rightly deserved; Heb.ii. 14. Col. ii. and he lost his power, as strong as he was, for striving to grasp more than he could hold. For the foundation of his kingdom being sin, assaulting Christ who did no sin, he lost his power over them that Christ came to redeem, having no part in him, so was the strong man bound, and his house spoiled.

In these and some other few circumstances is our spiritual redemption diversified from civil, but for the main, it answers the word in the propriety thereof, according to the use that it hath amongst men. Now there is a twofold way, whereby this is in the Scripture expressed; for sometimes our Saviour is said to die for our redemption, and sometimes for the redemption of our transgressions, both tending to the same purpose; yea both expressions as I conceive, signify the same thing. Of the latter you have an example, Heb. ix. 15. He died εἴς ἀπολύτρωσιν παραβάσεων· which

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