THE
DEATH
OF
DEATH
In
the
Death
of
CHRIST
.
A
Treatise
of
the
Redemption
and
Reconciliation
that
is
in
the
blood
of
Christ
,
with
the
merit
thereof
,
and
the
satisfaction
wrought
thereby
.
CHAP.
I.
In
generall
of
the
end
of
the
Death
of
Christ
,
as
it
is
in
the
Scripture
proposed
.
BY
the
end
of
the
death
of
Christ
,
we
meane
in
generall
,
both
first
,
that
which
his
Father
,
and
himselfe
intended
in
it
;
and
secondly
,
that
which
was
effecttually
The
end
of
the
death
of
Christ
in
Scripture
.
fulfilled
and
accomplished
by
it
.
Concerning
either
,
we
may
take
a
briefe
view
of
the
expressions
used
by
the
Holy
Ghost
.
For
1
Laid
downe
in
generall
.
the
first
:
will
you
know
the
end
wherefore
,
and
the
intention
wherewith
Christ
came
into
the
world
?
Let
us
aske
himselfe
(
who
knew
his
owne
minde
,
as
also
all
the
secrets
of
his
Fathers
bosom
)
and
he
will
tell
us
,
that
the
sonne
of
man
came
to
save
that
which
was
lost
,
Mat
.
18.
11.
to
recover
and
save
poore
lost
sinners
;
that
was
his
intent
and
designe
,
as
is
againe
asserted
,
Luk
.
19.
10.
Aske
also
his
Apostles
,
who
know
his
minde
,
and
they
will
tell
you
the
same
.
So
Paul
1
Tim
.
1.
15.
This
is
a
faithfull
saying
and
worthy
of
all
acceptation
,
that
Jesus
Christ
came
into
the
world
to
save
sinners
.
Now
if
you
will
aske
who
these
sinners
are
,
towards
whom
hee
hath
this
gracious
intent
and
purpose
,
himselfe
tells
you
,
Mat
.
20
28.
that
he
came
to
give
his
life
a
ransome
for
many
;
in
other
places
called
us
,
beleevers
,
distinguished
from
the
world
;
for
he
gave
himselfe
,
for
our
sinnes
,
that
hee
might
deliver
us
from
this
present
evill
world
,
according
to
the
will
of
God
and
our
Father
,
Gal.
1.
4.
That
was
the
will
and
intention
of
God
,
that
he
should
give
himselfe
for
us
,
that
we
might
be
saved
,
being
separated
from
the
world
:
they
are
his
Church
,
Eph.
5.
25
,
26
,
27.
He
loved
his
Church
,
and
gave
himselfe
for
it
,
that
hee
might
sanctifie
and
clense
it
,
with
the
washing
of
water
,
by
the
word
,
that
he
might
present
it
to
himselfe
a
glorious
Church
,
not
having
spot
or
wrinkle
or
any
such
thing
,
but
that
it
should
be
holy
and
without
blemish
.
Which
last
words
expresse
also
the
very
ayme
,
and
end
of
Christ
,
in
giving
himselfe
for
any
,
even
that
they
may
be
made
fit
for
God
,
and
brought
nigh
unto
him
:
the
like
whereof
is
also
asserted
,
Tit
.
2.
14.
he
gave
himselfe
for
us
,
that
he
might
redeeme
us
from
all
iniquities
,
and
purifie
unto
himselfe
,
a
peculiar
people
zealous
of
good
workes
.
Thus
cleare
then
and
apparent
,
is
the
intention
and
designe
of
Christ
and
his
father
in
this
great
worke
,
even
what
it
was
,
and
towards
whom
,
viz.
to
save
us
,
to
deliver
us
from
the
evill
world
,
to
purge
and
wash
us
,
to
make
us
holy
,
zealous
,
fruitfull
in
good
workes
,
to
render
us
acceptable
,
and
to
bring
us
unto
God
,
for
through
him
we
have
accesse
into
the
grace
wherin
we
stand
,
Rom.
5.
2.
The
effect
also
,
and
actuall
product
of
the
worke
it selfe
,
or
what
is
accomplished
and
fulfilled
by
the
death
,
bloodshedding
,
or
oblation
of
Jesus
Christ
is
no
lesse
clearely
manifested
;
but
is
as
fully
and
very
often
more
distinctly
expressed
,
b
as
first
Reconciliation
Secondly
,
distinguished
into
sundry
particulars
with
God
,
by
removing
and
slaying
the
enmity
that
was
betweene
him
and
us
:
for
when
we
were
enemies
,
we
were
reconciled
unto
God
by
the
death
of
his
sonne
,
Rom.
5.
10.
God
was
in
him
reconciling
the
world
unto
himselfe
,
not
imputing
their
sins
unto
them
.
2
Cor
.
5.
19.
yea
he
hath
reconciled
us
to
himselfe
by
Jesus
Christ
verse
18.
and
if
you
would
know
how
this
reconciliation
was
effected
,
the
Apostle
will
tell
you
,
that
hee
abolished
in
him selfe
,
the
enmity
,
the
law
of
Commandements
consisting
in
ordinances
,
for
to
make
in
himselfe
of
twaine
,
one
new
man
,
so
making
peace
.
And
that
he
might
reconcile
both
unto
God
,
in
one
body
by
the
crosse
,
having
slaine
the
enmity
thereby
,
Ephes
.
2.
15
,
16.
so
that
he
is
our
peace
,
ver
.
14.
Col.
Secondly
,
Justification
,
by
taking
away
the
guilt
of
sinne
,
procuring
remission
and
pardon
of
them
,
redeeming
us
from
their
power
,
with
the
curse
and
wrath
due
unto
us
for
them
,
for
by
his
owne
blood
he
is
entred
into
the
holy
place
,
having
obtained
eternall
redemption
for
us
,
Heb
.
9.
13.
he
redeemed
us
from
the
curse
being
made
a
curse
for
us
.
Gal.
3.
13.
his
owne
selfe
bearing
our
sins
in
his
owne
body
on
the
tree
,
1
Pet
.
2.
24.
wee
have
all
sinned
and
come
short
of
the
glory
of
God
;
but
are
justified
freely
by
his
grace
through
the
redemption
that
is
in
Jesus
Christ
;
whom
God
hath
set
forth
to
be
a
propitiation
through
faith
in
his
blood
,
to
declare
his
righteousnesse
for
the
remission
of
sins
,
Rom.
3.
23
,
24
,
25.
for
in
him
we
have
redemption
through
his
blood
even
the
forgivenesse
of
sinnes
,
Col.
1.
13.
Thirdly
,
Sanctification
,
by
the
purging
away
of
the
uncleannesse
and
pollution
of
our
sins
,
renewing
in
us
the
image
of
God
,
and
supplying
us
with
the
graces
of
the
spirit
of
holinesse
for
the
bloud
of
Christ
,
who
through
the
eternall
spirit
offered
himselfe
unto
God
,
purgeth
our
consciences
from
dead
works
that
we
may
serve
the
living
God
.
Heb
.
9.
14.
yea
the
bloud
of
Jesus
Christ
,
clenseth
us
from
all
our
sinnes
.
1
Joh
.
1.
7.
by
himselfe
he
purged
our
sinnes
.
Heb
.
1.
3.
to
sanctifie
the
people
with
his
owne
bloud
he
suffered
without
the
gate
.
Heb
.
13.
12.
he
gave
himselfe
for
his
Church
to
sanctifie
and
cleanse
it
,
that
it
should
be
holy
and
without
blemish
,
Eph.
5.
25.
26.
peculiarly
amongst
the
graces
of
the
spirit
,
it
is
given
to
us
{αβγδ}
for
Christs
sake
to
believe
on
him
.
Phil
.
1.
29.
God
blessing
us
in
him
,
with
all
spirituall
blessings
in
he
avenly
places
.
Eph.
1.
31.
Fourthly
Adoption
,
with
that
evangelicall
liberty
,
and
all
those
glorious
priviledges
which
appertaine
to
the
sonsof
God
;
for
God
sent
his
son
made
of
a
woman
,
made
under
the
law
;
to
redeeme
them
thatwere
under
the
law
,
that
we
might
receive
the
Adoption
of
sons
.
Gal.
4.
4.
5.
5ly
.
Neither
,
do
the
effects
of
the
death
Christ
,
rest
here
,
they
leave
us
not
,
untill
we
are
setled
in
heaven
,
in
glory
and
immortallity
for
ever
,
our
inheritance
is
a
purchased
possession
,
Eph.
1.
14.
And
for
this
cause
he
is
the
Mediator
of
the
new
Testament
,
that
by
means
of
death
for
the
redemption
of
the
transgressions
,
that
were
under
the
first
Testament
,
they
which
are
called
may
receive
the
promise
of
eternall
inheritance
.
Heb
.
9.
15.
The
summe
of
all
is
:
the
death
and
bloodshedding
of
Jesus
Christ
hath
wrought
,
and
doth
effectually
procure
,
for
all
those
that
are
concerned
in
it
,
eternall
redemption
,
consisting
in
grace
here
,
and
glory
hereafter
.
Thus
,
full
,
cleare
,
and
evident
are
the
expressions
in
the
Scripture
concerning
,
the
end
and
effects
of
the
death
of
Christ
,
that
a
man
would
thinke
every
one
might
runne
and
read
:
By
some
opposed
with
.
but
we
must
stay
:
Among
all
things
in
Christian
Religion
,
there
is
scarse
any
thing
more
questioned
,
than
this
which
seemes
to
be
a
most
fundamentall
principle
,
a
spreading
perswasion
there
is
of
a
generall
Ransome
to
be
paid
by
Christ
for
all
,
that
he
died
to
redeem
all
and
every
one
,
not
only
for
many
,
his
Church
,
the
Elect
of
God
,
but
for
every
one
also
of
the
posterity
of
Adam
.
The
reasons
of
that
opposition
.
Now
the
Masters
of
this
opinion
,
doe
see
full-well
and
easily
,
that
if
that
be
the
end
of
the
death
of
Christ
which
we
have
from
the
Scripture
asserted
,
if
those
before
recounted
be
the
immediate
fruits
and
products
thereof
,
that
then
one
of
these
two
things
will
necessarily
follow
:
that
either
,
First
,
God
and
Christ
failed
of
their
end
proposed
,
and
did
not
accomplish
that
which
they
intended
;
the
death
of
Christ
being
not
a
fitly
proportioned
means
,
for
the
attaining
of
that
end
,
(
for
any
cause
of
failing
cannot
be
assigned
)
which
to
assert
,
seemes
to
us
blasphemously
injurious
to
the
wisedome
,
power
and
perfection
of
God
,
as
likewise
derogatory
,
to
the
worth
and
value
of
the
death
of
Christ
,
or
else
,
that
all
men
,
all
the
posterity
of
Adam
,
must
be
saved
,
purged
,
sanctified
,
&
glorified
,
which
surely
they
will
not
maintaine
,
at
least
the
Scripture
,
and
the
wofull
experience
of
millions
will
not
allow
:
wherefore
to
cast
a
tollerable
colour
upon
their
perswasion
,
they
must
,
and
do
denie
that
God
,
or
his
sonne
,
had
any
such
absolute
ayme
or
end
,
in
the
death
or
bloodshedding
of
Jesus
Christ
:
or
that
any
such
thing
,
was
immediately
procured
and
purchased
by
it
,
as
we
before
recounted
:
but
that
God
intended
nothing
,
neither
was
any
thing
effected
by
Christ
,
that
no
benefit
ariseth
to
any
immediately
by
his
death
,
but
what
is
common
to
all
and
every
soul
,
though
never
so
cursedly
unbeleiving
here
,
&
eternally
damned
hereafter
,
untill
an
act
of
some
,
not
procured
for
them
by
Christ
:
(
for
if
it
were
,
why
have
they
it
not
all
alike
?
)
to
wit
,
faith
,
doe
distinguish
them
from
others
.
Now
this
seeming
to
me
,
to
enervate
the
vertue
,
value
,
fruits
,
and
effects
of
the
satisfaction
and
death
of
Christ
,
serving
besides
for
a
basis
and
foundation
,
to
a
dangerous
uncomfortable
,
erroneous
perswasion
,
I
shall
by
the
Lords
assistance
declare
,
what
the
scripture
holds
out
in
both
these
things
,
both
that
assertion
which
is
intended
to
be
proved
,
and
that
which
is
brought
for
the
proofe
thereof
:
desiring
the
Lord
by
his
spirit
to
lead
us
into
all
truth
,
to
give
us
understanding
in
all
things
,
and
if
any
one
be
otherwise
minded
,
to
reveale
that
also
unto
him
.
CHAP.
II
.
Of
the
nature
of
an
end
in
generall
,
and
some
distinctions
about
it
.
THe
An
end
with
the
means
ther
of
described
wi●h
end
of
any
thing
,
is
that
which
the
Agent
intendeth
to
accomplish
,
in
,
and
by
the
operation
which
is
proper
unto
its
nature
,
and
which
it
applieth
it selfe
unto
:
that
which
any
one
aimeth
at
,
and
designeth
in
himselfe
to
attaine
,
as
a
thing
good
and
desireable
unto
him
,
in
the
state
and
condition
wherein
he
is
:
so
the
end
which
Noah
proposed
unto
himselfe
in
the
building
of
the
Arke
,
was
the
preservation
of
himselfe
and
others
,
according
to
the
will
of
God
,
he
made
an
Arke
to
preserve
himselfe
and
his
family
from
the
flood
,
according
to
all
that
God
commanded
him
so
did
he
.
Gen.
6.
22.
that
which
the
Agent
doth
,
or
whereto
he
applyeth
himselfe
,
for
the
compassing
his
proposed
end
,
is
called
the
meanes
,
which
two
doe
compleate
the
whole
reason
of
working
in
free
Intellectuall
Agents
,
for
I
speake
onely
of
such
as
worke
according
to
choyse
or
election
:
so
Absolom
intending
a
revolt
from
his
father
to
procure
the
Crowne
and
kingdome
for
himselfe
,
he
prepared
him
horses
and
chariots
,
and
fifty
men
to
runn
before
him
.
2
Sam
.
15.
1.
and
further
,
by
faire
words
and
glozing
compliances
,
he
stole
the
hearts
of
the
men
of
Israel
,
ver
.
6.
then
pretends
a
sacrifice
at
Hebron
,
where
he
makes
a
strong
conspiracy
,
ver
.
12.
all
which
were
the
means
he
used
for
the
attaining
of
his
foreproposed
end
.
Between
both
these
,
end
and
meanes
,
there
is
this
Their
mutuall
relation
,
set
forth
by
,
Relation
,
that
(
though
in
sundry
kinds
)
they
are
mutually
causes
one
of
another
:
the
end
is
the
first
principall
moving
cause
of
the
whole
:
it
is
that
,
for
whose
sake
the
whole
worke
is
,
no
Agent
applyes
it selfe
to
action
but
for
an
end
:
and
were
it
not
by
that
,
determined
to
some
certaine
effect
,
thing
,
way
,
or
manner
of
working
,
it
1.
Reas
.
would
no
more
doe
one
thing
than
another
.
2.
Examples
,
and
The
inhabitance
of
the
old
world
,
desiring
and
intending
unity
and
cohabitation
,
with
(
perhaps
)
some
reserves
to
provide
for
their
safety
against
a
second
storme
,
they
cry
,
go
to
,
let
us
build
us
a
City
and
a
Tower
,
whose
top
may
reach
unto
heaven
,
and
let
us
make
us
a
name
,
lest
we
be
scattered
abroad
upon
the
face
of
the
whole
earth
.
Gen.
11.
4.
First
they
lay
downe
their
ayme
and
designe
,
and
then
let
out
the
meanes
in
their
apprehension
conducing
thereunto
,
and
manifest
then
it
is
that
the
whole
reason
and
method
of
affaires
,
that
a
wise-worker
,
or
Agent
according
to
counsell
proposeth
to
himselfe
,
is
taken
from
the
end
which
he
aymes
at
,
that
is
in
intention
and
continuance
the
beginning
of
all
that
order
which
is
in
working
.
Now
the
meanes
are
all
those
things
which
are
used
for
the
attaining
of
the
end
proposed
:
(
as
meate
,
for
the
preservation
of
life
:
sailing
in
a
ship
,
for
him
that
would
passe
the
sea
:
laws
for
the
quiet
continuance
of
humane
society
,
)
and
they
are
the
procuring
cause
of
the
end
in
one
kind
or
another
,
Distinct
considerations
.
of
relation
.
their
existence
is
for
the
ends
sake
,
and
the
end
hath
its
rise
out
of
them
:
following
them
either
morally
as
their
desert
,
or
naturally
as
their
fruit
and
product
.
First
,
in
1
Morall
.
a
morall
sense
,
when
the
action
&
the
end
,
are
to
be
measured
or
considered
in
reference
to
a
morall
rule
,
or
Law
prescribed
to
the
Agent
,
then
the
meanes
are
the
deserving
,
or
meritorious
2
Naturall
.
cause
of
the
end
:
as
if
Adam
,
had
continued
in
his
innocency
,
and
done
all
things
according
to
the
Law
given
unto
him
,
the
end
procured
thereby
,
had
been
a
blessed
life
to
eternity
:
as
now
the
end
of
any
sinful
act
,
is
death
,
the
curse
of
the
law
.
Secondly
,
when
the
meanes
are
considered
onely
in
their
naturall
relation
,
then
they
are
the
instrumentally
efficient
cause
of
the
end
:
so
Joab
intending
the
death
of
Abner
,
he
smote
him
with
his
speere
under
the
fifth
ribb
,
that
he
died
,
2
Sam
.
3.
27.
and
when
Benajah
by
the
command
of
Solomon
fell
upon
Shimei
,
the
wounds
he
gave
them
were
the
efficient
of
his
death
,
1
King
.
2.
46.
in
which
regard
there
is
no
difference
,
between
the
murdering
of
an
innocent
man
,
and
the
executing
of
an
offender
:
but
as
they
are
under
a
morall
consideration
,
their
ends
follow
their
deservings
,
in
respect
of
conformity
The
end
being
occasionally
distinguished
into
that
which
is
,
1
operis
,
of
the
worke
2
operantis
of
the
work-man
which
againe
is
.
to
the
rule
,
and
so
there
is
{αβγδ}
between
them
.
The
former
consideration
,
by
reason
of
the
defect
and
perversnesse
of
some
Agents
,
(
for
otherwise
these
things
are
coincident
)
holds
out
a
two-fold
end
of
things
.
First
of
the
work
,
&
Secondly
of
the
worke-man
:
of
the
act
,
and
the
agent
,
for
when
the
meanes
assigned
for
the
attaining
of
any
end
,
are
not
proportioned
unto
it
,
nor
fitted
for
it
,
according
to
that
rule
which
the
agent
is
to
work
by
,
then
it
cannot
be
,
but
that
he
must
aime
at
one
thing
,
and
another
follow
in
respect
of
the
morality
of
the
worke
,
so
Adam
is
intised
into
a
desire
to
be
like
God
:
this
now
he
makes
his
ayme
which
to
effect
,
he
eats
the
forbidden
fruit
,
and
that
contracts
a
guilt
which
he
aymed
not
at
.
But
when
the
Agent
acts
aright
,
and
as
it
should
doe
:
when
it
aymes
at
an
end
that
is
proper
to
it
,
belonging
to
its
proper
perfection
and
condition
,
and
worketh
by
such
meanes
as
are
fit
,
and
suteable
to
the
end
proposed
,
the
end
of
the
worke
,
and
the
worke-man
,
are
one
and
the
same
:
as
when
Abel
intended
the
worship
of
the
Lord
,
he
offered
a
sacrifice
through
faith
acceptable
unto
him
:
or
as
a
man
desiring
salvation
through
Christ
,
applyeth
himselfe
to
get
an
interest
in
him
.
Now
the
sole
reason
of
this
diversitie
is
,
that
secundary
Agents
,
such
as
men
are
,
have
an
end
set
and
appointed
to
their
actions
,
by
him
which
giveth
them
an
externall
rule
or
Law
to
worke
by
;
which
shall
alwayes
attend
them
in
their
working
,
whither
they
will
or
no
.
God
onely
,
whose
will
and
good
pleasure
is
the
sole
rule
of
all
those
workes
which
outwardly
are
of
him
,
can
never
deviate
in
his
actions
,
nor
have
any
end
attend
or
follow
his
acts
,
not
precisely
by
him
intended
.
Againe
the
end
of
every
free
Agent
h
is
either
that
which
he
effecteth
,
or
that
for
whose
sake
he
doth
effect
it
,
when
a
man
builds
1
ohgr
;
or
intended
.
28
or
procuring
.
a
house
,
to
let
to
hire
,
that
which
he
effecteth
is
the
building
of
a
house
,
that
which
moved
him
to
doe
it
,
is
love
of
gaine
.
The
Physician
cures
the
patient
,
and
is
moved
to
it
,
by
his
reward
:
the
end
which
Judas
aymed
at
,
in
his
going
to
the
Priests
,
barganing
with
them
,
conducting
the
Souldiers
to
the
garden
,
kissing
Christ
,
was
the
betraying
of
his
Master
:
but
the
end
for
whose
sake
the
whole
undertaking
was
set
on
foote
,
was
the
obtaining
of
the
30.
peices
of
silver
:
what
will
you
give
me
and
I
will
do
it
?
the
end
which
God
effected
by
the
death
of
Christ
,
was
the
satisfaction
of
his
justice
,
the
end
for
whose
sake
he
did
it
,
was
either
supreame
,
or
his
owne
glory
,
or
subordinate
,
ours
with
him
.
Moreover
the
meanes
are
of
two
sorts
,
First
,
as
also
the
meanes
into
those
which
are
in
themselves
.
1
good
and
profitable
.
2.
onely
so
as
conducible
,
with
,
such
as
have
a
true
goodnesse
in
themselves
,
without
reference
to
any
further
kind
;
though
not
so
considered
as
we
use
them
for
meanes
:
no
meanes
as
a
means
,
is
considered
as
good
in
it selfe
,
but
onely
as
conducible
to
a
further
:
end
it
is
repugnant
to
the
nature
of
meanes
,
as
such
,
to
be
considered
as
good
in
themselves
:
study
is
in
it selfe
the
most
noble
employment
of
the
soule
;
but
ayming
at
wisedome
or
knowledge
,
we
consider
it
as
good
,
onely
in
as
much
as
it
conduceth
to
that
end
;
otherwise
as
a
wearinesse
to
the
flesh
.
Eccl.
12.
12
Secondly
,
such
as
have
no
good
at
all
,
in
any
kind
as
in
themselves
considered
,
but
meerely
as
conducing
to
that
end
,
which
they
are
fit
to
attaine
,
they
receive
all
their
goodnesse
(
which
is
but
relative
)
from
that
whereunto
they
are
appointed
;
in
themselves
no
way
desirable
:
as
the
cutting
off
a
legge
or
an
arme
for
the
preservation
of
life
;
taking
a
bitter
portion
for
health
sake
,
throwing
corne
&
lading
into
the
sea
to
prevent
shipwrack
:
of
which
nature
is
the
death
of
Christ
,
as
wee
shall
afterwards
declare
.
These
The
application
of
these
distinctions
intended
.
things
being
thus
proposed
in
generall
,
our
next
taske
must
bee
to
accommodate
them
to
the
present
businesse
in
hand
,
which
we
shall
doe
in
order
,
by
laying
downe
the
Agent
working
,
the
meanes
wrought
,
and
the
end
effected
in
the
great
worke
of
our
Redemption
;
for
those
three
must
be
orderly
considered
and
distinctly
,
that
we
may
have
a
right
apprehension
of
the
whole
,
into
the
first
whereof
{αβγδ}
we
make
an
entrance
in
.
CHAP.
III
.
Of
the
Agent
or
chiefe
Author
of
the
worke
of
our
Redemption
,
and
of
the
first
thing
distinctly
ascribed
to
the
person
of
the
Father
.
THe
The
Agent
in
this
work
the
Trinity
exclusively
acting
.
Agent
in
,
and
chiefe
Author
of
this
great
work
of
our
Redemption
,
is
the
whole
blessed
Trinity
,
1
Joyntly
.
for
all
the
workes
which
outwardly
are
of
the
Deitie
are
undevided
,
&
belong
equally
to
each
person
;
their
distinct
manner
of
subsistance
and
order
being
observed
,
it
is
true
,
there
were
other
sundry
instrumentall
causes
in
the
oblation
,
or
rather
passion
of
Christ
;
but
the
worke
cannot
in
any
sence
be
ascribed
unto
them
:
for
in
respect
of
God
the
Father
,
the
issue
of
their
indeavor
was
exceeding
contrary
to
their
own
intentions
;
and
in
the
close
they
did
nothing
,
but
what
the
hand
and
counsell
of
God
had
before
determined
should
bee
done
,
Acts
4.
28.
and
in
respect
of
Christ
,
they
were
no
way
able
to
accomplish
what
they
aymed
at
,
for
he
himselfe
laid
down
his
life
,
and
none
was
able
to
take
it
from
him
,
Joh
10.
17
,
18.
so
that
they
are
to
be
excluded
from
this
consideration
.
In
2
Distinct
for
.
severall
persons
of
the
holy
Trinity
,
the
joynt
Author
of
the
whole
worke
,
the
Scripture
proposeth
distinct
and
sundry
acts
or
operations
peculiarly
assigned
To
the
Father
is
ascribed
1
the
sending
of
his
Sonne
,
consisting
in
,
unto
them
,
which
,
according
to
our
weake
manner
of
apprehension
,
we
are
to
consider
severally
and
apart
:
which
also
wee
shall
doe
,
beginning
with
them
that
are
ascribed
to
the
Father
.
Two
peculiar
acts
there
are
in
this
work
of
our
Redemption
by
the
blood
of
Jesus
,
which
may
be
and
are
properly
assigned
to
the
person
of
the
Father
.
First
the
sending
of
his
Son
into
the
world
,
for
this
imployment
.
Secondly
a
laying
the
punishment
due
to
our
sin
upon
him
.
The
Father
loves
the
world
and
sends
his
Son
to
dye
.
He
sent
his
Son
into
the
world
that
the
world
through
him
might
be
saved
,
John
3.
16
,
17.
he
sent
his
Son
in
the
likenesse
of
sinfull
flesh
,
and
for
sinne
condemned
sinne
in
the
flesh
,
that
the
righteousnesse
of
the
law
might
be
fulfilled
in
us
,
Rom.
8.
3.
he
set
him
forth
to
be
a
propitiation
through
faith
in
his
blood
Rom.
3.
25.
for
when
the
fulnesse
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
,
that
we
might
receive
the
the
adoption
of
sons
,
Gal.
4.
4.
5.
So
more
than
twentie
times
in
the
Gospel
of
John
,
there
is
mention
of
this
sending
;
and
our
Saviour
describes
himself
by
this
Periphrasis
,
him
whom
the
Father
hath
sent
Joh
.
6.
39.
&
the
Father
,
by
this
,
he
who
sent
me
:
John
8.
16.
So
that
this
action
of
sending
is
appropriate
to
the
Father
,
according
to
his
promise
,
that
he
would
send
us
a
Saviour
,
a
great
one
to
deliver
us
,
Isay
19.
20.
&
to
the
profession
of
our
Saviour
.
I
have
not
spoken
in
secret
from
the
beginning
,
from
the
time
that
it
was
,
there
am
I
,
and
now
the
Lord
God
and
his
Spirit
hath
sent
me
:
Isay
48.
16
:
hence
the
Father
himself
is
sometimes
called
our
Saviour
,
1
Tim
.
1.
1
:
according
to
the
commandment
{αβγδ}
of
God
our
Saviour
:
some
copies
indeed
read
it
,
{αβγδ}
of
God
and
our
Saviour
;
but
the
interposition
of
that
particle
{αβγδ}
,
arose
doubtlesse
from
a
misprision
,
that
Christ
alone
is
called
Saviour
.
But
directly
this
is
the
same
with
that
paralell
place
of
Titus
1.
3.
{αβγδ}
,
according
to
the
commandment
of
God
our
Saviour
,
where
no
interposition
of
that
conjunctive
particle
can
have
place
,
the
same
title
being
also
in
other
places
ascribed
to
him
,
as
Luke
1.
47
,
my
spirit
hath
rejoyced
in
God
my
Saviour
.
As
also
1
Tim
.
4.
10
:
we
have
hoped
in
the
living
God
,
who
is
the
Saviour
of
all
men
,
especially
of
them
that
beleeve
:
though
in
this
last
place
,
it
be
not
ascribed
unto
him
,
with
reference
to
his
redeeming
us
by
Christ
,
but
his
saving
and
preserving
all
by
his
providence
.
So
also
Titus
2.
11.
&
3.
4.
Deut
.
32.
15.
1
Sam
.
10.
19.
Psal
.
24.
5.
&
25.
5.
Isa
.
12.
2.
&
11.
10.
&
45.
15.
Jere
.
16.
8.
Mich
.
7.
7.
Heb
.
3.
17.
most
of
which
places
,
have
reference
to
his
sending
of
Christ
,
which
is
also
distinguished
into
three
several
acts
which
;
in
order
we
must
lay
down
.
First
,
1
the
imposition
of
his
office
consisting
in
an
Authoratitive
imposition
of
the
office
of
Mediator
,
which
Christ
closed
withall
,
by
his
voluntary
susception
of
it
,
willingly
undergoing
the
office
,
wherein
by
dispensation
the
father
had
and
exercised
a
kinde
of
superiority
,
which
the
Son
,
though
in
the
form
of
God
,
humbled
himself
unto
,
Phil
.
2.
6
,
7.
and
of
this
there
may
be
conceived
two
parts
.
First
the
1
His
purpose
or
counsell
so
to
do
.
purposed
imposition
of
his
Counsell
;
or
his
eternall
Counsell
for
the
setting
apart
of
his
Sonne
,
incarnate
to
this
office
:
saying
unto
him
,
thou
art
my
Sonne
,
this
day
have
I
begotten
thee
,
Ask
of
me
,
and
I
will
give
thee
the
nations
for
thine
inheritance
,
and
the
utmost
parts
of
the
earth
for
thy
possession
Psal
:
2.
78.
He
said
unto
him
,
sit
thou
at
my
right
hand
untill
I
make
thine
enemies
thy
footstoole
,
for
the
Lord
sware
and
will
not
repent
,
thou
art
a
Priest
for
ever
after
the
order
of
Melchisedecke
:
Psal
.
110.
1
,
4.
he
appointed
him
to
be
heir
of
all
things
Heb
.
1.
2.
having
ordained
him
to
be
Judge
of
quick
and
dead
,
Acts
10.
42.
for
unto
this
he
was
ordained
,
before
the
foundation
of
the
world
,
1
Pet
.
1.
20.
and
determined
{αβγδ}
to
be
the
Son
of
God
with
power
Rom.
1.
4.
that
he
might
be
the
first-born
of
many
brethren
Rom.
8.
29.
I
know
that
this
is
an
act
eternally
established
in
the
minde
and
will
of
God
,
and
so
not
to
be
ranged
in
order
with
the
other
which
are
all
temporary
,
and
had
their
beginning
in
the
fulnesse
of
time
,
of
all
which
this
first
,
is
the
spring
and
fountain
according
to
that
of
James
Acts
15.
18.
known
unto
God
are
all
his
works
from
the
beginning
of
the
world
;
but
yet
,
it
being
no
unusuall
form
of
speaking
,
that
the
purpose
should
also
be
comprehended
in
that
which
holds
out
the
accomplishment
of
it
,
ayming
at
truth
and
not
exactnesse
,
we
passe
it
thus
.
Secondly
the
actuall
His
actuall
admission
of
his
son
to
his
office
by
Inauguration
,
or
solemne
admission
of
Christ
unto
his
office
,
committing
all
judgement
unto
the
Sonne
;
Joh
.
5.
22.
making
him
to
be
both
Lord
and
Christ
Acts
2.
36.
appointing
him
over
his
whole
house
Heb
.
3.
1
,
2
,
3.
which
is
that
anointing
of
the
most
holy
Dan
.
9.
24.
God
anointing
him
with
the
oyle
of
gladnesse
above
his
fellowes
Psal
.
45.
7.
for
the
actuall
setting
apart
of
Christ
to
his
office
,
is
said
to
be
by
Unction
,
because
all
those
holy
things
which
were
Types
of
him
,
as
the
Ark
,
the
Altar
&c.
were
set
apart
and
consecrated
by
anointing
,
Exod
.
30.
25.
26
,
27.
&c.
To
this
also
belongs
that
publike
testification
by
innumerable
Angels
from
heaven
of
his
nativitie
,
declared
by
one
of
them
to
the
shepherds
;
behold
saith
he
,
I
bring
you
good
tidings
of
joy
,
which
shall
be
unto
all
people
,
for
unto
you
is
borne
this
day
in
the
city
of
David
a
Saviour
which
is
Christ
the
Lord
Luke
2.
10.
11.
which
message
was
attended
by
,
and
closed
with
that
triumphant
exultation
of
the
host
of
heaven
,
Glory
be
to
God
on
high
,
on
earth
peace
,
towards
men
goodwill
.
v.
14.
with
that
redoubted
noyse
which
afterwards
came
from
the
excellent
glory
,
this
is
my
beloved
sonne
in
whom
I
am
well
pleased
.
Matth
.
3.
17.
and
Chap.
17.
5.
2
Pet
.
1.
17.
If
these
things
ought
to
be
distinguished
,
&
placed
in
their
owne
order
,
they
may
be
considered
in
these
three
severall
acts
.
First
,
1.
Proclamation
of
his
Incarnation
.
The
glorious
proclamation
which
he
made
of
his
Nativity
;
when
he
prepared
him
a
body
.
Heb
.
10.
5.
bringing
his
first
begotten
in
the
world
,
and
saying
,
Let
all
the
Angels
of
God
worship
him
,
Heb
.
1.
6.
sending
them
to
proclaime
the
message
which
we
before
recounted
.
Secondly
,
2.
Plenary
unction
and
justification
at
his
baptisme
.
sending
the
spirit
visibly
in
the
forme
of
a
dove
,
to
light
upon
him
,
at
the
time
of
his
baptisme
,
Matth
.
3.
16.
when
he
was
indued
with
a
fulnesse
thereof
,
for
the
accomplishment
of
the
worke
,
and
discharge
of
the
office
whereunto
he
was
designed
;
attended
with
that
noyse
,
whereby
he
owned
him
from
heaven
as
his
onely
beloved
.
Thirdly
,
3.
His
actuall
coronation
at
his
ascention
:
all
which
was
The
crowning
of
him
with
glory
and
honour
,
in
his
resurrection
ascention
,
and
sitting
downe
on
the
right
hand
of
Majesty
on
high
.
Heb
.
1.
3.
setting
him
as
his
King
upon
his
holy
hill
of
Sion
.
Psal
.
2.
7.
8.
when
all
power
was
given
unto
him
in
heaven
and
in
earth
,
Matth
.
28.
18.
all
things
being
put
under
his
feet
.
Heb
.
2.
7.
8.
himselfe
highly
exalted
,
and
a
name
given
him
above
every
name
that
at
&c.
Phil
.
2.
9.
of
which
it
pleased
him
to
appoint
witnesses
of
all
sorts
,
Angels
from
heaven
,
Luk
.
24
,
4.
Act.
1.
10.
the
dead
out
of
the
graves
,
Mat
.
27.
52.
the
Apostles
among
and
unto
the
living
,
Act.
2.
32.
with
those
more
than
five
hundred
brethren
to
whom
he
appeared
at
once
,
1
Cor
.
15.
6.
Thus
gloriously
was
he
inaugurated
into
his
office
,
in
the
severall
acts
and
degrees
thereof
God
saying
unto
him
,
it
is
a
light
thing
that
thou
shouldest
be
my
servant
,
to
raise
up
the
tribes
of
Jacob
,
and
to
restore
the
preserved
of
Jsrael
,
I
will
also
give
thee
for
a
light
unto
the
Gentiles
,
that
thou
mayst
be
my
salvation
to
the
ends
of
the
earth
.
Isa
.
49.
6.
Between
these
two
Acts
I
confess
there
intercedes
a
two
fold
promise
of
God
;
Promised
long
before
one
of
giving
a
Saviour
to
his
people
,
a
Mediator
according
to
his
former
purpose
,
as
Gen.
3.
15.
The
seed
of
the
woman
shall
breake
the
Serpents
head
,
and
the
Scepter
shall
not
depart
from
Judah
,
nor
a
Lawgiver
from
between
his
feet
,
till
Shiloh
come
,
and
unto
him
shall
the
gathering
of
the
people
be
,
Gen.
49.
10.
Which
he
also
foresignified
by
many
sacrifices
,
and
other
types
with
propheticall
predictions
,
for
of
this
salvation
the
Prophets
have
enquired
and
searched
diligently
,
who
prophesied
of
the
grace
that
should
come
unto
you
,
searching
what
or
what
manner
of
time
the
spirit
of
Christ
which
was
in
them
did
signifie
,
when
it
testified
before
hand
the
sufferings
of
Christ
,
and
the
glory
that
should
follow
,
unto
whom
it
was
revealed
:
that
not
unto
themselves
,
but
unto
us
they
did
minister
the
things
which
are
now
reported
unto
you
by
them
that
preached
the
Gospel
unto
you
,
with
the
holy
Ghost
sent
downe
from
Heaven
,
which
thing
the
Angels
desire
to
looke
into
,
1
Pet
.
1.
10
,
11
,
12.
The
other
is
a
promise
of
applying
the
benefits
purchased
by
this
Saviour
so
designed
to
them
that
should
beleeve
on
him
,
to
be
given
in
fulnesse
of
time
,
according
to
the
former
promises
;
telling
Abraham
,
that
in
his
seede
the
nations
of
the
earth
should
be
blessed
,
and
justifying
himselfe
by
the
same
faith
,
Gen.
15.
6.
But
these
things
belong
rather
to
the
application
wholy
,
which
was
equall
both
before
and
after
his
actuall
mission
.
The
second
act
of
the
Fathers
sending
the
sonne
,
is
the
furnishing
of
him
in
his
sending
,
with
a
Secondly
in
furnishing
him
with
a
fulnesse
which
Christ
was
twofold
.
fulnesse
of
all
guifts
and
graces
,
that
might
any
way
be
requisite
for
the
office
he
was
to
undertake
,
the
worke
he
was
to
undergoe
,
and
the
charge
he
had
over
the
house
of
God
.
There
was
indeed
in
Christ
a
two-fold
fulnesse
and
perfection
of
all
spirituall
excellencies
;
1
{αβγδ}
of
the
Deity
.
first
the
naturall
all-sufficient
perfection
of
his
Deity
,
as
one
with
his
Father
in
respect
of
his
Divine
nature
:
for
his
glory
was
the
glory
of
the
only
begotten
of
the
Father
,
John
1.
14.
hee
was
in
the
forme
of
God
and
counted
it
no
robbery
to
be
equall
with
God
,
Phil
.
2.
6.
being
the
fellow
of
the
Lord
of
Hosts
,
Zach.
13.
7.
whence
that
glorious
appearance
,
Isa
.
6.
3.
when
the
Cherubims
cryed
one
to
another
and
said
,
holy
,
holy
,
holy
,
the
Lord
of
Hosts
,
the
whole
earth
is
full
of
his
glory
,
and
the
posts
of
the
doores
mooved
at
the
noyse
of
him
that
cryed
,
and
the
house
was
filled
with
smoake
,
and
the
Prophet
cryed
mine
eyes
have
seene
the
King
the
Lord
of
hosts
,
verse
4.
even
concerning
this
vision
,
the
Apostle
saith
,
Isaiah
saw
him
and
spake
of
his
glory
,
Iohn
12.
41.
of
which
glory
{αβγδ}
he
as
it
were
emptied
himselfe
for
a
season
,
when
hee
was
found
in
the
forme
or
condition
of
a
servant
humbling
himselfe
unto
death
,
Phil
.
2.
7
,
8.
laying
aside
that
glory
which
attended
his
Deity
,
outwardly
appearing
to
have
neither
forme
,
nor
beauty
,
nor
comlinesse
that
he
should
be
desired
,
Isay
53.
2.
But
this
fulnesse
we
doe
not
treat
of
it
being
not
communicated
to
him
,
but
essensually
belonging
to
his
person
,
which
is
eternally
begotten
of
the
person
of
his
Father
.
The
2
{αβγδ}
of
divine
gifts
properly
intended
.
second
fulnesse
that
was
in
Christ
,
was
a
communicated
fulnesse
,
which
was
in
him
by
dispensation
from
his
Father
bestowed
upon
him
to
fit
him
for
his
worke
&
Office
,
as
he
was
&
is
the
Mediator
between
God
and
man
,
the
man
Christ
Jesus
,
1
Tim
.
2.
5.
not
as
he
is
the
Lord
of
hosts
,
but
as
he
is
Immanuel
God
with
us
,
as
he
was
a
Sonne
given
to
us
,
called
wonderfull
,
Counsellour
,
the
mighty
God
,
the
everlasting
father
,
the
Prince
of
peace
,
upon
whose
shoulders
the
government
was
to
be
.
Isay
.
9.
6.
it
is
a
fulnesse
of
grace
,
not
that
essentiall
;
which
is
of
the
nature
of
the
Deity
,
but
that
which
is
habituall
and
infused
into
the
humanity
,
as
personally
united
to
the
other
:
which
though
it
be
not
absolutely
infinite
as
the
other
is
,
yet
it
extends
it selfe
to
all
perfections
of
grace
,
both
in
respect
of
parts
and
degrees
,
there
is
no
grace
that
is
not
in
Christ
,
and
every
grace
is
in
him
in
the
highest
degree
;
so
that
whatsoever
the
perfection
of
grace
,
either
for
the
severall
kinds
,
or
respective
advancements
thereof
,
requireth
,
is
in
him
habitually
by
the
collation
of
his
father
,
for
this
very
purpose
,
and
for
the
accomplishment
of
the
work
designed
;
which
though
(
as
before
)
it
cannot
properly
be
said
to
be
infinite
,
yet
it
is
boundlesse
and
endlesse
:
it
is
in
him
as
the
light
in
the
beames
of
the
Sun
,
and
as
water
in
a
living
fountaine
,
which
can
never
faile
,
he
is
the
candlestick
from
whence
the
golden
pipes
doe
empty
the
golden
oyle
through
themselves
.
Zach.
4.
12.
into
all
that
are
his
;
for
he
is
the
beginning
,
the
first
borne
from
the
dead
,
in
all
things
having
the
preheminence
,
for
it
pleased
the
father
that
in
him
should
all
fulnesse
dwell
.
Col.
1.
18.
19.
in
him
he
caused
to
be
hid
all
the
treasures
of
wisedome
and
knowledge
.
Col.
2.
3.
and
in
him
dwelt
all
the
fulnesse
of
the
Godhead
{αβγδ}
substantially
or
personally
.
v.
9.
that
of
his
fulnesse
we
might
all
receive
grace
for
grace
.
Joh
.
1.
16.
in
a
continuall
supply
:
so
that
setting
upon
the
worke
of
redemption
he
lookes
upon
this
,
in
the
first
place
the
spirit
of
the
Lord
God
(
saith
he
)
is
upon
me
,
because
the
Lord
God
hath
anointed
me
,
to
preach
the
glad
tidings
to
the
meek
,
he
hath
sent
me
to
binde
up
the
broken
hearted
,
to
proclaime
liberty
to
the
captives
,
and
the
opening
of
the
prison
to
them
that
are
bound
,
to
proclaime
the
acceptable
yeere
of
the
Lord
,
and
the
day
of
vengeance
of
our
God
,
to
comfort
all
that
mourne
.
Isa
.
61.
1.
2.
and
this
was
the
anoynting
with
the
oyle
of
gladnesse
which
he
had
above
his
fellows
,
Psal
.
45.
it
was
upon
his
head
and
ran
downe
to
his
beard
,
yea
downe
to
the
skirts
of
his
cloathing
.
Psal
.
133.
2.
that
every
one
covered
with
the
garment
of
his
righteousnesse
might
be
made
partaker
of
it
.
The
spirit
of
the
Lord
did
rest
upon
him
,
the
spirit
of
wisedome
and
understanding
,
the
spirit
of
councell
and
might
,
the
spirit
of
knowledge
and
of
the
feare
of
the
Lord
.
Isay
.
11.
2.
and
that
not
in
parcells
and
beginnings
as
in
us
,
proportioned
to
our
measure
and
degrees
of
sanctification
,
but
in
a
fulnesse
,
for
he
received
not
the
spirit
by
measure
.
John
3.
34
that
is
,
it
was
not
so
with
him
,
when
he
came
to
the
full
measure
of
the
stature
of
his
age
,
as
Ephes
.
4.
13.
for
otherwise
it
was
manifested
in
him
,
and
collated
on
him
by
degrees
,
for
he
increased
in
wisedome
and
stature
and
favour
with
God
and
man
.
Luke
2.
52.
hereunto
was
added
all
power
in
heaven
and
earth
which
was
given
unto
him
.
Matth
.
28.
18.
power
over
all
flesh
to
give
eternall
life
to
as
many
as
he
would
.
John
17.
2.
Which
we
might
branch
into
many
particulars
,
but
so
much
shall
suffice
to
set
forth
the
second
act
of
God
,
in
sending
his
son
.
The
third
act
of
this
sending
,
is
,
his
entering
into
Thirdly
by
entring
into
Covenant
with
him
.
1.
To
protect
and
as
sit
him
,
in
,
Covenant
,
and
compact
with
his
Son
concerning
the
work
to
be
undertaken
,
and
the
issue
or
even
thereof
:
of
which
there
be
two
parts
.
First
his
promise
,
to
protect
and
assist
him
,
in
the
accomplishment
and
perfect
fulfilling
of
the
whole
businesse
and
dispensation
about
which
he
was
employed
,
or
which
he
was
to
undertake
.
The
Father
engaged
himself
,
that
for
his
part
,
upon
his
Sons
undertaking
this
great
work
of
Redemption
,
he
would
not
be
wanting
in
any
assistance
in
tryalls
,
strength
against
oppositions
,
encouragement
against
temptations
,
and
strong
consolation
in
the
midst
of
terrours
,
which
might
be
any
way
necessary
or
requisite
to
carry
him
on
through
all
difficulties
to
the
end
of
so
great
an
employment
.
1.
Trialls
.
Vpon
which
he
undertakes
this
heavy
burthen
,
so
full
of
misery
and
trouble
:
for
the
Father
before
this
engagement
,
requires
no
lesse
of
him
,
than
that
he
should
become
a
Saviour
,
and
be
afflicted
in
the
afflictions
of
his
people
Isa
.
63.
8.
9.
yea
that
although
he
were
the
fellow
of
the
Lord
of
hostes
,
yet
he
should
endure
the
sword
that
was
drawn
against
him
,
as
the
shepherd
of
the
sheep
Zach.
13.
7.
treading
the
winepresse
alone
,
untill
he
became
red
in
his
apparell
Isa
.
61.
2.
3.
yea
to
be
stricken
,
smitten
of
God
,
and
afflicted
,
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
:
to
be
bruized
and
put
to
grief
,
to
make
his
soul
an
offering
for
sin
,
and
to
bear
the
iniquity
of
many
Isay
33.
to
be
destitute
of
comfort
so
far
as
to
cry
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
Psal
.
22.
1.
No
wonder
then
if
upon
this
undertaking
,
the
Lord
promised
,
to
make
his
mouth
sharp
like
a
sword
,
to
hide
him
in
the
shadow
of
his
hand
,
to
make
him
a
polished
shaft
,
and
to
hide
him
in
his
quiver
,
to
make
him
his
servant
in
whom
he
would
be
glorified
Isay
49.
2.
3.
that
though
2.
Oppositions
,
giving
him
,
the
kings
of
the
earth
should
set
themselves
,
and
the
rulers
take
coansell
together
against
him
,
yet
he
would
laugh
them
to
scorn
,
and
set
him
as
King
upon
his
holy
hill
of
Zion
Psal
.
2.
2.
4.
5.
though
the
builders
did
reject
him
,
yet
he
should
become
the
head
of
the
corner
;
to
the
amazement
,
and
astonishment
of
all
the
world
Psal
.
118.
22.
23.
(
Math
.
21.
42.
Mark
12.
10.
Luke
12.
17.
John
4.
11.
2.
Pet
.
2.
4.
)
yea
hee
would
lay
him
for
a
foundation
,
a
stone
,
a
tryed
stone
,
a
precious
corner
stone
,
a
sure
foundation
Isay
28.
16.
that
whosoever
should
fall
upon
him
,
should
be
broken
,
but
upon
whomsoever
he
should
fall
,
he
should
grinde
them
to
powder
.
Hence
,
arose
that
confidence
of
our
Saviour
in
his
greatest
and
utmost
tryalls
,
being
assured
by
1
Confidence
.
vertue
of
his
Fathers
engagement
,
in
this
covenant
,
upon
a
treaty
with
him
about
the
redemption
of
man
,
that
he
would
never
leave
him
nor
forsake
him
;
I
gave
(
saith
he
)
my
back
to
the
smiters
,
and
my
cheeks
to
them
that
plucked
off
the
haire
,
I
hid
not
my
face
from
shame
and
spitting
Isay
.
50.
6.
But
with
what
confidence
(
blessed
Saviour
)
didst
thou
undergoe
all
this
shame
and
sorrow
?
why
!
the
Lord
God
will
help
me
,
therefore
I
shall
not
be
confounded
,
therefore
have
I
set
my
face
like
a
flint
,
and
I
know
that
I
shall
not
be
ashamed
,
he
is
neer
that
justifieth
me
,
who
will
contend
with
me
?
let
us
stand
together
;
who
is
mine
adversary
?
let
him
come
neere
to
me
;
behold
!
the
Lord
God
wil
help
me
,
who
is
he
that
shal
condemn
me
?
lo
!
they
shal
all
wax
old
as
a
garment
,
the
moth
shall
consume
them
v.
7.
8.
9.
with
this
assurance
he
was
brought
as
a
lamb
to
the
slaughter
,
&
as
a
sheep
before
the
shearers
is
dumbe
,
so
opened
he
not
his
mouth
.
Isay
.
3.
7.
for
when
he
was
reviled
,
he
reviled
not
againe
,
when
he
suffered
he
threatned
not
,
but
committed
himselfe
to
him
that
judgeth
rightly
.
1
Pet
.
2.
23.
So
that
the
2
Assurance
.
ground
of
our
Saviours
confidence
and
assurance
in
this
great
undertakeing
,
and
a
strong
motive
to
exercise
his
graces
received
,
in
the
utmost
endurings
,
was
this
engagement
of
his
father
,
upon
this
compact
of
assistance
and
protection
.
Secondly
of
successe
,
or
a
2
to
give
him
good
successe
good
issue
out
of
all
his
sufferings
,
and
a
happy
accomplishment
&
attainment
of
the
end
of
his
great
undertakeing
:
now
of
all
the
rest
this
chiefly
is
to
be
considered
,
as
directly
conduceing
to
the
business
proposed
,
which
yet
would
not
have
been
so
cleer
without
the
former
considerations
:
for
whatsoever
it
was
that
God
promised
his
sonne
,
should
be
fulfilled
and
attained
by
him
,
that
certainly
was
it
,
at
which
the
son
aymed
in
the
whole
undertakeing
,
and
designed
it
as
the
end
of
the
work
,
that
was
committed
to
him
,
and
which
alone
he
could
and
did
claime
upon
the
accomplishment
of
his
fathers
will
:
what
this
was
,
and
the
promises
whereby
it
is
at
large
set
forth
,
ye
have
Isay
49.
thou
shalt
be
my
servant
(
saith
the
Lord
)
to
raise
up
the
tribes
of
Jacob
,
and
to
restore
the
preserved
of
Israel
,
I
will
also
give
thee
for
a
light
to
the
Gentiles
,
that
thou
maist
be
my
salvation
to
the
end
of
the
earth
:
Kings
shall
see
and
arise
,
Princes
also
shall
worship
because
of
the
Lord
that
is
faithfull
:
And
he
will
certainely
accomplish
this
engagement
)
I
will
preserve
thee
and
give
thee
for
a
covenant
of
the
people
to
establish
the
earth
,
to
cause
to
inherit
the
desolate
heritage
,
that
thou
mayst
say
to
the
Prisoners
goe
forth
,
to
them
that
are
in
darknesse
shew
your selves
,
they
shall
feed
in
the
wayes
,
and
their
pasture
shall
be
in
all
high
places
,
they
shall
not
be
hungry
neither
shall
they
be
thirsty
,
neither
shall
the
heate
smite
them
,
nor
the
Sun
,
for
he
that
hath
compassion
on
them
,
shall
lead
them
,
even
to
the
springs
of
waters
shall
he
drive
them
;
and
I
will
make
all
my
mountaines
as
a
way
,
and
my
paths
shall
be
exalted
,
behold
these
shall
come
from
farre
,
and
loe
these
from
the
North
,
and
from
the
West
,
and
these
from
the
land
of
Sinim
.
verses
.
6.
7.
8.
9.
10.
11
12.
By
all
which
expressions
,
the
Lord
evidently
and
clearely
engageth
himselfe
to
his
Sonne
,
that
he
should
gather
to
himselfe
a
glorious
Church
of
beleevers
,
from
among
Jewes
and
Gentiles
through
all
the
world
,
that
should
be
brought
unto
him
,
and
certainly
fed
in
full
pasture
,
and
refreshed
by
the
springs
of
water
,
all
the
spirituall
springs
of
living
water
,
which
flow
from
God
in
Christ
for
their
everlasting
salvation
.
This
then
our
Saviour
certainely
aymed
at
,
as
being
the
promise
upon
which
he
undertooke
the
worke
,
the
gathering
of
the
sonnes
of
God
together
,
their
bringing
unto
God
,
and
passing
to
eternall
salvation
;
which
being
well
considered
,
it
will
utterly
overthrow
the
generall
ransome
,
or
universall
redemption
,
as
afterward
will
appeare
.
In
the
53.
chap.
of
the
same
prophesy
,
the
Lord
is
more
expresse
and
punctuall
in
these
promises
to
his
sonne
,
assuring
him
,
that
when
he
made
his
soule
an
offering
for
sin
he
should
see
his
seed
,
and
prolong
his
dayes
,
and
the
pleasure
of
the
Lord
should
prosper
in
his
hand
,
that
he
should
see
of
the
travaile
of
his
soule
and
be
satisfied
:
by
his
knowledge
he
should
justify
many
that
he
should
divide
a
portion
with
the
great
,
and
the
spoile
with
the
strong
.
v.
10.
11.
12.
he
was
(
you
see
)
to
see
his
seed
by
covenant
,
and
to
raise
up
a
spirituall
seed
unto
God
,
a
faithfull
people
to
be
prolonged
&
preserved
throughout
all
generations
:
which
how
well
it
consists
with
their
perswasion
,
who
in
termes
have
affirmed
,
that
the
death
of
Christ
might
have
had
its
full
and
utmost
effect
,
and
yet
none
be
saved
;
I
cannot
see
,
though
some
have
boldly
affirmed
it
and
all
the
assertors
of
universall
redemption
,
doe
tacitely
grant
,
when
they
come
to
the
assigning
of
the
proper
ends
and
effects
of
the
death
of
Christ
.
The
pleasure
also
of
the
Lord
was
to
prosper
in
his
hand
:
which
what
it
was
he
declares
,
Heb
.
2.
10.
even
bringing
of
many
sonnes
unto
glory
,
for
God
sent
his
onely
begotten
sonne
into
the
world
that
we
might
live
through
him
,
1
John
4.
9.
as
we
shall
afterward
more
abundantly
declare
.
But
the
promises
of
God
made
unto
him
in
their
agreement
,
and
so
consequently
his
owne
ayme
and
intention
may
be
seene
in
nothing
more
manifestly
,
than
in
the
request
that
our
Saviour
makes
upon
the
accomplishment
of
the
worke
about
which
he
was
sent
,
which
certainely
was
neither
for
more
,
nor
lesse
,
then
God
had
engaged
himselfe
to
him
for
:
I
have
(
saith
he
)
glorified
thee
on
earth
,
I
have
finished
the
worke
which
thou
gavest
me
to
do
,
John
17.
3.
and
now
what
doth
he
require
after
the
manifestation
of
his
eternall
glory
,
of
which
for
a
season
he
had
emptied
himselfe
,
ver.
4.
clearely
a
full
confluence
of
the
love
of
God
,
and
fruits
of
that
love
upon
all
his
elect
in
faith
,
sanctification
and
glory
;
God
gave
them
unto
him
,
and
he
sanctified
himselfe
to
be
a
sacrifice
for
their
sake
,
praying
for
their
sanctification
,
v.
17.
18.
their
preservation
in
peace
,
or
communion
one
with
another
,
and
union
with
God
,
verse
20.
21.
I
pray
not
for
them
alone
,
(
that
is
his
Apostles
,
)
but
for
them
also
which
shall
beleeve
on
me
through
their
word
,
that
they
all
may
be
one
,
as
thou
father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
:
and
lastly
their
glory
,
v.
24.
Father
,
I
will
that
they
also
whom
thou
hast
given
me
be
with
me
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
given
me
.
All
which
severall
Postulata
,
are
no
doubt
grounded
upon
the
forecited
promises
,
which
by
his
Father
were
made
unto
him
:
and
in
this
not
one
word
concerning
all
and
every
one
,
but
expressely
the
contrary
,
Joh
.
17.
9.
Let
this
then
be
diligently
observed
,
that
the
promise
of
God
unto
his
Sonne
,
and
the
request
of
the
Sonne
unto
his
Father
are
directed
to
this
peculiar
end
of
bringing
Sonnes
unto
God
.
And
this
is
the
first
act
,
consisting
of
these
three
particulars
.
The
second
is
of
laying
upon
him
the
2
By
the
la●ing
the
punishment
due
to
our
sin
upon
him
.
punishment
of
sinnes
,
every
where
ascribed
unto
the
father
:
Awake
O
sword
against
my
Shepheard
,
against
the
man
that
is
my
fellow
(
saith
the
Lord
of
hosts
)
smite
the
shepheard
and
the
sheepe
shall
bee
scattered
,
Zach.
13.
7.
What
here
is
set
downe
imparatively
by
way
of
command
,
I
will
smite
the
shepheard
,
and
the
sheepe
of
the
flocke
shall
bee
scattered
abroad
,
Math
.
26.
31.
hee
was
stricken
,
smitten
of
God
,
and
afflicted
,
yea
the
Lord
layed
upon
him
the
iniquity
of
us
all
,
yea
it
pleased
the
Lord
to
bruise
him
,
and
to
put
him
to
griefe
,
Isay
53.
4.
6.
10.
hee
made
him
to
bee
sinne
for
us
,
who
knew
no
sinne
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
,
2
Cor
.
5.
21.
The
adjunct
in
both
places
is
put
for
the
subject
,
as
the
opposition
between
his
being
made
sin
,
and
our
being
made
righteousnesse
declareth
:
him
who
knew
no
sinne
that
is
who
deserved
noe
punishment
,
him
hath
he
made
to
be
sinne
,
or
laid
the
punishment
due
to
sinne
upon
him
;
or
perhaps
in
the
latter
place
,
sinne
may
be
taken
for
an
offering
or
sacrifice
for
the
expiation
of
sinne
,
{αβγδ}
answering
in
this
place
to
the
word
{αβγδ}
in
the
old
Testament
which
signifieth
both
sinne
and
the
sacrifice
for
it
.
And
this
the
Lord
did
,
for
as
for
Herod
,
Pontius
Pilate
,
with
the
Gentiles
and
the
people
of
Israel
,
when
they
were
gathered
together
they
did
nothing
but
what
his
hand
and
councell
had
determined
before
to
bee
done
,
Acts
4.
27
,
28.
whence
the
great
shakings
of
our
Saviour
,
were
in
his
close
conflict
with
his
fathers
wrath
,
and
that
burthen
which
by
himselfe
he
immediately
imposed
on
him
,
when
there
was
no
hand
or
instrument
outwardly
appearing
to
put
them
to
any
suffering
or
cruciating
torment
;
then
began
he
to
bee
sorrowfull
even
unto
death
,
Mat
.
26.
37
,
38.
to
wit
when
he
was
in
the
garden
with
his
three
choise
Apostles
,
before
the
traytor
or
any
of
his
complyces
appeared
;
then
was
he
sore
amazed
and
very
heavie
,
Mark
.
14.
34.
that
was
the
time
in
the
dayes
of
his
flesh
when
he
offered
up
prayers
and
supplications
with
strong
cryes
and
teares
unto
him
that
was
able
to
save
him
from
death
,
Heb
.
5.
7.
which
how
he
performed
the
Apostle
describeth
,
Luk
.
22.
43
,
44.
there
appeared
an
Angell
unto
him
from
heaven
stregthening
him
,
but
being
in
an
agony
he
prayed
more
earnestly
,
and
his
sweat
was
it
were
great
drops
of
blood
falling
downe
to
the
ground
:
surely
it
was
a
close
and
strong
triall
and
that
immediately
from
his
father
he
now
underwent
:
for
how
meekely
and
chearefully
doth
he
submit
without
any
regret
or
trouble
of
spirit
,
to
all
the
cruelty
of
men
,
and
violence
offered
to
his
body
,
untill
this
conflict
being
renewed
againe
,
he
cryes
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
this
by
the
way
will
be
worth
our
observation
,
that
we
may
know
with
whom
our
Saviour
chiefely
had
to
doe
,
and
what
was
that
which
he
underwent
for
sinners
,
which
also
will
give
some
light
to
the
grand
quaere
,
concerning
the
persons
of
them
for
whom
he
undertook
all
this
:
his
sufferings
were
far
from
consisting
in
meere
corporall
perpessions
and
afflictions
,
with
such
impressions
upon
his
soule
and
spirit
,
as
were
the
effects
and
idues
onely
of
them
:
it
was
no
more
,
nor
lesse
,
than
the
curse
of
the
Law
of
God
,
which
he
underwent
for
us
,
for
he
freed
us
from
the
curse
by
being
made
a
curse
,
Gal.
3.
13.
which
contained
all
the
punishment
that
was
due
to
sinne
,
either
in
the
severity
of
Gods
justice
,
or
according
to
the
exigence
of
that
law
which
required
obedience
.
That
the
execration
of
the
Law
should
be
onely
temporall
death
,
as
the
law
was
considered
to
be
the
instrument
of
the
Iewish
polity
,
and
serving
that
oeconomy
or
dispensation
,
is
true
;
but
that
it
should
be
no
more
as
it
is
the
universall
rule
of
obedience
and
the
bond
of
the
covenant
between
God
&
man
,
is
a
foolish
dreame
.
Nay
but
in
dying
for
us
Christ
did
not
onely
ayme
at
our
good
,
but
also
directly
died
in
our
stead
:
the
punishment
due
to
our
sin
and
the
chastisement
of
our
peace
was
upon
him
:
which
that
it
was
the
paines
of
hell
in
their
nature
and
being
,
in
their
weight
and
pressure
,
though
not
in
tendance
and
continuance
,
(
it
being
impossible
that
he
should
be
detained
by
death
,
)
who
can
deny
,
and
not
be
injurious
to
the
justice
of
God
,
which
will
inevitably
inflict
those
paines
to
eternity
upon
sinners
?
it
is
true
indeed
,
there
is
a
relaxation
of
the
Law
,
in
respect
of
the
persons
suffering
,
God
admitting
of
commutation
:
as
in
the
old
Law
when
in
their
sacrifices
,
the
life
of
the
beast
was
accepted
(
in
respect
to
the
carnall
part
of
the
ordinances
)
for
the
life
of
the
man
;
this
is
fully
revealed
,
and
we
believe
it
:
but
for
any
change
of
the
punishment
,
in
respect
of
the
nature
of
it
,
where
is
the
least
intimation
of
any
alteration
?
We
conclude
then
this
second
Act
of
God
,
in
laying
the
punishment
on
him
for
us
,
with
that
of
the
Prophet
:
All
we
like
sheep
have
gone
astray
,
we
have
turned
every
one
to
his
own
way
,
and
the
Lord
hath
laid
upon
him
the
iniquity
of
us
all
.
Isay
.
53.
6.
And
adde
thereunto
this
observation
,
that
it
seemes
strang
to
me
,
that
Christ
should
undergoe
the
pains
of
hell
in
their
stead
,
who
lay
in
the
paines
of
hell
before
he
underwent
those
paines
,
and
shall
continue
in
them
to
eternity
,
for
their
worme
dieth
not
,
neither
is
their
fire
quenched
.
To
which
I
may
adde
this
dilemma
to
our
Universalists
:
Thereby
freeing
all
he
died
for
God
imposed
his
wrath
due
unto
,
and
Christ
underwent
the
paines
of
hell
for
,
either
all
the
sinnes
of
all
men
,
or
all
the
sinnes
of
some
men
,
or
some
sinnes
of
all
men
?
if
the
last
,
some
sinnes
of
all
men
,
than
have
all
men
some
sinnes
to
answer
for
,
and
so
shall
no
man
be
saved
,
for
if
God
enter
into
judgement
with
us
,
though
it
were
with
all
mankind
for
one
sinne
no
flesh
should
be
justified
in
his
sight
:
if
the
Lord
should
marke
iniquities
who
should
stand
?
Psal
.
130.
3.
We
might
all
goe
to
cast
all
that
we
have
,
to
the
moles
and
to
the
bats
,
to
goe
into
the
clefts
of
the
rocks
,
and
the
tops
of
the
ragged
rocks
for
feare
of
the
Lord
and
for
the
glory
of
his
Majesty
.
Isay
.
2.
20.
21.
If
the
second
;
that
is
it
which
we
affirme
,
that
Christ
in
their
stead
,
and
roome
,
suffered
for
all
the
sins
of
all
the
elect
in
the
world
.
If
the
first
,
why
then
are
not
all
freed
from
the
punishment
of
all
their
sinnes
?
you
will
say
,
because
of
their
unbelief
,
they
will
not
believe
,
but
this
unbelief
,
is
it
a
sinne
or
not
?
if
not
why
should
they
be
punished
for
it
?
If
it
be
,
then
Christ
underwent
the
punishment
due
to
it
,
or
not
,
if
so
,
then
why
must
that
hinder
them
more
than
their
other
sinnes
for
which
he
died
,
from
partaking
of
the
fruit
of
his
death
:
if
he
did
not
,
then
did
he
not
dy
for
all
their
sinnes
.
Let
them
choose
which
part
they
will
.
CHAP
IV
.
Of
these
things
which
in
the
work
of
redemption
are
peculiarly
ascribed
to
the
person
of
the
sonne
.
SEcondly
,
the
〈◇〉
was
an
Agent
in
this
great
work
,
concurring
by
a
voluntary
susception
,
or
willing
undertaking
of
the
office
imposed
on
him
:
for
when
the
Lord
said
,
sacrifice
and
offerings
(a)
The
second
agent
in
this
great
work
is
the
second
person
of
the
Trinity
,
voluntarily
concerning
in
he
would
not
,
in
burnt
offerings
and
sacrifice
for
sinne
he
had
no
pleasure
,
then
said
Christ
,
lo
I
come
,
in
the
volume
of
the
book
it
is
written
of
me
to
do
thy
will
O
God
,
Heb
.
10.
17.
18.
all
other
wayes
being
rejected
or
insufficient
,
Christ
undertaketh
the
task
,
in
whom
alone
the
father
was
well
pleased
,
Mat
.
3.
13.
hence
he
professeth
that
he
came
not
to
do
his
own
will
,
but
the
will
of
him
that
sent
him
,
John
6.
38.
yea
that
it
was
his
meat
and
drink
,
to
do
his
fathers
will
,
and
to
finish
his
work
,
John
4.
34.
The
first
words
that
we
find
recorded
of
him
in
Scripture
are
to
the
same
purpose
,
wot
you
not
,
that
I
must
be
about
my
Fathers
businesse
Luke
.
2.
49.
and
at
the
close
of
all
he
saith
,
I
have
glorified
thee
on
earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
,
John
17.
4.
calling
it
every
where
his
Fathers
work
that
he
did
,
or
his
fathers
will
which
he
came
to
accomplish
,
with
reference
to
the
imposition
,
which
wee
before
treated
of
.
Now
this
undertaking
of
the
Son
may
be
referred
to
three
heads
:
the
first
being
a
common
foundation
for
both
the
other
,
being
as
it
were
the
means
in
respect
of
them
as
the
End
,
and
yet
in
some
sort
partaking
of
the
nature
of
a
distinct
action
,
with
a
goodnesse
in
it self
,
in
reference
to
the
main
end
proposed
to
all
three
;
we
shall
consider
it
apart
:
and
that
is
First
his
2
His
oblation
Incarnation
,
as
usually
it
is
called
,
for
his
taking
of
flesh
,
a
His
Incarnation
.
and
pitching
his
tentamongst
us
.
John
1.
4.
his
being
made
of
a
woman
.
Gal.
4.
4.
is
usually
called
his
{αβγδ}
or
incarnation
,
for
this
was
the
mistery
of
godlinesse
,
that
God
should
be
manifested
in
the
flesh
,
1
Tim
.
3.
13.
thereby
assuming
not
any
singular
person
but
our
humane
nature
into
personall
union
with
himself
;
for
,
for
as
much
as
the
children
are
partakers
of
flesh
and
blood
,
he
also
himselfe
likewise
took
part
of
the
same
,
that
through
death
he
might
destroy
him
that
had
the
power
of
death
,
that
is
,
the
devill
,
Heb
.
2.
14.
it
was
the
children
that
he
considered
,
the
children
whom
the
Lord
gave
him
,
v.
13.
their
participation
in
flesh
and
blood
,
moved
him
to
partake
of
the
same
:
not
because
all
the
world
,
all
the
posterity
of
Adam
,
but
because
the
children
were
in
that
condition
,
for
their
sakes
he
sanctified
himself
.
Now
this
emptying
of
the
Deity
,
this
humbling
of
himself
,
this
dwelling
amongst
us
,
was
the
sole
act
of
the
second
Person
or
the
Divine
nature
in
the
second
Person
,
the
Father
and
the
Spirit
having
no
concurrence
in
it
,
but
by
liking
,
approbation
,
and
eternall
counsell
.
Secondly
,
his
oblation
or
offering
himself
up
to
God
for
us
without
spot
to
purge
our
consciences
from
dead
works
,
Heb
9.
14.
for
he
loved
us
and
washed
us
from
our
sins
in
his
own
blood
,
Rev.
1.
5.
he
loved
his
Church
,
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
Ephes
.
5.
25.
26.
taking
the
cup
of
wrath
at
his
Fathers
hands
,
due
to
us
,
and
drinking
it
off
,
but
not
for
himself
,
Dan.
9.
6.
for
,
for
our
sakes
he
sanctified
himself
,
John
17.
19.
that
is
,
to
be
an
offering
,
an
oblation
for
sin
;
for
when
we
were
yet
without
strength
,
in
due
time
Christ
died
for
the
ungodly
,
Rom.
5.
6.
This
being
that
,
which
was
typified
out
by
all
the
institutions
,
ordinances
and
sacrifices
of
old
,
which
when
they
were
to
have
an
end
then
said
Christ
Loe
I
come
to
do
thy
will
:
now
though
the
perfecting
or
consummating
of
this
oblation
,
be
set
out
in
the
scripture
chiefly
in
respect
of
what
Christ
suffered
,
and
not
so
much
in
respect
of
what
he
did
,
because
it
is
chiefly
considered
as
the
means
used
by
these
three
blessed
Agents
,
for
the
attaining
of
a
further
end
,
yet
in
respect
of
his
own
voluntary
giving
up
himself
,
to
be
so
an
oblation
and
a
sacrifice
,
without
which
it
would
not
have
been
of
any
value
,
(
for
if
the
will
of
Christ
had
not
beene
in
it
,
it
could
never
have
purged
our
sins
)
therefore
in
that
regard
,
I
referre
it
to
his
actions
.
He
was
the
Lamb
of
God
that
takes
away
the
sinnes
of
the
world
John
.
1.
29.
the
lamb
of
God
,
which
himself
had
provided
for
a
sacrifice
;
and
how
did
this
lambe
behave
himself
in
it
?
with
unwillingnesse
,
and
strugling
?
no
,
he
opened
not
his
mouth
,
he
was
brought
as
a
lamb
to
the
slaughter
,
and
as
a
sheep
before
the
Shearers
is
dumb
,
so
he
opened
not
his
mouth
Isay
.
53.
7.
whence
he
sayeth
,
I
lay
down
my
life
,
no
man
taketh
it
from
me
,
but
I
lay
it
down
of
my self
,
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
again
John
10.
17.
18.
He
might
have
been
cruciated
on
the
part
of
God
,
but
his
death
could
not
have
been
an
oblation
and
offering
had
not
his
will
concurred
.
But
he
loved
me
saith
the
Apostle
,
and
gave
himself
for
me
:
Gal.
2.
20.
Now
that
alone
deserves
the
name
of
a
gift
,
which
is
from
a
free
and
a
willing
minde
,
as
Christs
was
,
when
he
loved
us
and
gave
himself
for
us
an
offering
and
a
sacrifice
to
God
for
a
sweet
smelling
savour
,
Eph.
5.
2.
he
does
it
cheerefully
,
loe
I
come
to
do
thy
will
O
my
God
,
Heb
.
9.
10.
and
so
his
own
self
bare
our
sins
in
his
own
body
on
the
tree
,
1
Pet
.
2.
24.
Now
this
oblation
or
offering
of
Christ
,
I
would
not
tye
up
to
any
one
thing
,
action
,
or
passion
,
performance
or
suffering
,
but
it
compriseth
the
whole
oeconomy
and
dispensation
of
God
manifested
in
the
flesh
,
and
conversing
among
us
,
with
all
those
things
which
he
performed
in
the
dayes
of
his
flesh
,
when
he
offered
up
prayers
and
supplications
,
with
strong
cries
and
tears
,
untill
he
had
fully
by
himself
purged
our
sins
,
and
sate
down
on
the
right
hand
of
the
majesty
on
high
,
He
.
1.
3.
expecting
until
his
enemies
be
made
his
footstool
.
All
the
whole
dispensation
of
his
coming
and
ministring
,
untill
he
had
given
his
soul
a
price
of
redemption
for
many
Mat
.
26.
but
for
his
entring
into
the
holyest
of
holyes
,
sprinkled
with
his
owne
blood
,
and
appearing
so
for
us
,
before
the
majesty
of
God
,
by
some
accounted
as
the
continuation
of
his
oblation
we
may
referre
unto
3ly
.
His
His
Intercession
which
two
last
are
Intercession
,
For
all
&
every
one
of
those
,
for
whom
he
gave
himselfe
for
an
oblation
,
he
did
not
suffer
for
them
,
and
then
refuse
to
intercede
for
them
,
he
did
not
doe
the
greater
,
and
omit
the
lesse
,
The
price
of
our
redemption
is
more
precious
in
the
eyes
of
God
and
his
sonne
,
then
that
it
should
(
as
it
were
)
be
cast
away
on
perishing
soules
,
without
any
care
taken
,
of
what
becomes
of
them
afterwards
,
nay
this
also
is
imposed
on
Christ
,
with
a
promise
annexed
.
Aske
of
me
(
saith
the
Lord
)
and
I
will
give
thee
the
nations
,
for
thine
inheritance
,
and
the
utmost
parts
of
the
earth
for
thy
possession
.
Psal
.
2.
8.
Who
accordingly
tels
his
disciples
,
that
he
had
more
worke
to
doe
for
them
in
heaven
,
I
goe
saith
he
to
prepare
a
place
for
you
,
that
I
may
come
againe
and
receive
you
unto
my selfe
,
Joh
.
14.
2.
3.
for
as
the
high
priest
went
into
the
second
alone
,
once
every
yeare
,
not
without
bloud
,
which
he
offered
for
himselfe
and
the
errors
of
the
people
.
Heb
.
9.
7.
so
Christ
bebeing
come
an
high
Priest
of
good
things
to
come
,
by
his
owne
blood
entred
once
into
the
holy
place
having
obtained
for
us
eternall
redemption
,
Heb
.
9.
11.
12.
Now
what
was
this
holy
place
whereinto
he
entred
,
thus
sprinkled
with
the
bloud
of
the
Covenant
,
and
to
what
end
did
he
enter
into
it
?
why
;
he
is
not
entred
into
the
holy
place
,
made
with
hands
,
which
is
the
figure
of
the
true
,
but
into
heaven
it selfe
now
to
appeare
in
the
presence
of
God
for
us
,
v.
24.
and
what
doth
he
there
appeare
for
?
why
;
to
be
our
advocate
to
plead
our
cause
with
God
,
for
the
application
of
the
good
things
,
procured
by
his
oblation
unto
all
them
for
whom
he
was
an
offering
;
as
the
Apostle
tell
us
,
if
any
man
sinne
we
have
an
Advocate
with
the
Father
,
even
Jesus
Christ
the
righteous
,
1
John
2.
1.
why
?
how
comes
that
to
passe
?
he
is
a
propitiation
for
our
sinnes
.
v.
2.
his
being
{αβγδ}
a
propitiatory
sacrifice
for
our
finnes
,
is
the
foundation
of
his
interceding
,
the
ground
of
it
:
and
therefore
they
both
belong
to
the
same
persons
.
Now
(
by
the
way
)
we
know
,
that
Christ
refused
to
pray
for
the
world
,
in
opposition
to
his
elect
:
I
pray
for
them
saith
he
,
I
pray
not
for
the
world
,
but
for
them
thou
hast
given
me
,
out
of
the
world
.
Joh
.
19.
9
;
and
therefore
there
was
no
foundation
for
such
an
interceding
for
them
,
because
he
was
not
{αβγδ}
for
them
.
Againe
,
we
know
the
father
alwayes
heareth
the
sonne
,
For
I
know
saith
he
,
that
he
heareth
me
alwayes
.
Joh
.
11.
42.
that
is
so
to
grant
his
request
,
Restrained
to
the
same
person
.
according
to
the
forementioned
ingagement
,
Psa
.
2.
8.
and
therefore
if
he
should
intercede
for
all
;
all
should
undoubtedly
be
saved
:
For
he
is
able
to
save
to
the
utmost
,
them
that
come
unto
God
by
him
,
seeing
he
ever
liveth
to
make
intercession
for
them
.
Heb
.
7.
25.
Hence
is
that
confidence
of
the
Apostle
,
upon
that
intercession
of
Christ
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
it
is
God
that
justifieth
,
who
is
he
that
condemneth
?
it
is
Christ
that
dyed
,
yea
rather
that
is
risen
againe
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
,
Rom.
8.
33.
34.
where
also
we
cannot
but
observe
,
that
those
for
whom
he
dyed
,
may
assuredly
conclude
he
maketh
intercession
for
them
,
and
that
none
shall
lay
any
thing
to
their
charge
:
which
breakes
the
neck
of
the
generall
ransome
,
for
according
to
that
,
he
dyed
for
millions
,
that
have
no
interest
in
his
intercession
,
who
shall
have
their
sinnes
laid
to
their
charge
,
and
perish
under
them
:
which
might
be
further
cleared
up
,
from
the
very
nature
of
this
intercession
,
which
is
not
an
humble
dejected
supplication
,
which
beseemes
not
that
glorious
state
of
advancement
,
which
he
is
possessed
of
,
that
sits
at
the
right
hand
of
the
Majesty
on
high
;
but
an
authoratitive
presenting
himselfe
before
the
throne
of
his
Father
,
sprinkled
with
his
owne
bloud
,
for
the
making
out
to
his
people
all
spirituall
things
that
are
procured
by
his
oblation
;
saying
,
Father
,
I
will
that
those
whom
thou
hast
given
me
be
where
I
am
,
Joh
.
17.
so
that
for
whomsoever
he
suffered
,
he
appeares
for
them
in
heaven
with
his
satisfaction
and
merit
.
Here
also
,
we
must
call
to
minde
what
the
Father
promised
his
Sonne
,
upon
his
undertaking
of
this
imployment
;
for
there
is
no
doubt
,
but
that
for
that
,
and
that
alone
doth
Christ
upon
the
accomplishment
of
the
whole
,
intercede
with
him
about
,
which
was
in
summe
,
that
he
might
be
the
Captaine
of
salvation
to
all
that
believe
on
him
,
and
effectually
bring
many
sonnes
to
glory
.
And
hence
it
is
,
having
such
an
high
Priest
over
the
house
of
God
,
we
may
draw
neere
with
the
full
assurance
of
faith
,
for
by
one
offering
he
hath
perfected
them
that
are
sanctified
,
Heb
.
10.
13.
But
of
this
more
must
be
said
afterwards
.
CHAP.
V.
The
peculiar
actions
of
the
holy
Spirit
in
this
businesse
.
The
third
Agent
is
the
blessed
spirit
concurring
in
the
IN
few
words
we
may
consider
,
the
actions
of
that
Agent
,
who
in
order
is
the
third
in
that
blessed
one
,
whose
all
is
the
whole
,
the
holy
Spirit
,
who
is
evidently
concurring
in
his
own
distinct
operation
,
to
all
the
severall
chief
or
grand
parts
of
this
work
,
we
may
referre
them
to
three
heads
.
First
,
the
Incarnation
of
the
Son
,
with
his
plenary
assistance
in
the
course
of
his
conversation
whilst
he
dwelt
amongst
us
;
for
his
1
Incarnation
.
mother
was
found
{αβγδ}
to
have
conceived
in
her
wombe
of
the
holy
Ghost
,
Matth
.
18.
It
you
ask
with
Mary
,
how
that
could
be
,
the
angell
resolves
both
her
and
us
,
as
farre
as
it
is
lawfull
for
us
to
be
acquainted
with
these
mysterious
things
,
Luk
.
1.
35.
the
holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
Highest
shall
overshadow
thee
,
therefore
also
that
holy
thing
which
shall
be
born
of
thee
,
shall
be
called
the
sonne
of
God
:
it
was
an
overshadowing
power
in
the
Spirit
,
so
called
by
an
allusion
taken
from
fowles
that
coverr
their
egges
,
that
so
by
their
warmth
yong
may
be
hatched
for
by
the
sole
power
of
the
Spirit
was
this
conception
,
who
did
incubare
foetui
,
as
in
the
beginning
of
the
world
.
Now
in
processe
as
this
child
was
conceived
by
the
power
,
so
he
was
filled
with
the
Spirit
,
and
waxed
stronger
in
it
,
Luk
.
1.
80.
untill
having
received
a
fulnesse
thereof
,
and
not
by
any
limited
measure
in
the
gifts
and
graces
of
it
,
he
was
throughly
furnished
and
fitted
for
his
great
undertaking
.
Secondly
in
his
oblation
or
passion
,
for
they
are
both
the
same
,
with
severall
respects
,
one
to
what
he
suffered
,
the
other
to
what
2
Oblation
he
did
with
,
by
,
and
under
those
sufferings
,
how
by
the
eternall
Spirit
he
offered
himself
without
spot
unto
God
,
Heb
.
9.
14.
whether
it
be
meant
of
the
offering
himself
a
bloody
sacrifice
on
the
Crosse
,
or
his
presentation
of
himself
continually
before
his
Father
,
it
is
by
the
eternall
Spirit
.
The
willing
offering
himselfe
through
that
Spirit
,
was
the
eternall
fire
under
this
sacrifice
,
which
made
it
acceptable
unto
God
.
That
which
some
contend
,
that
by
the
eternall
Spirit
is
here
meant
our
Saviours
own
deity
,
I
see
no
great
ground
for
;
some
Greek
and
Latine
copies
read
,
not
as
we
commonly
,
{αβγδ}
but
{αβγδ}
,
and
so
the
doubt
is
quite
removed
:
and
I
see
no
reason
,
why
he
may
not
as
well
be
said
to
offer
himself
,
through
the
holy
Spirit
,
as
to
be
decreed
to
be
the
sonne
of
God
,
according
to
the
Spirit
of
holinesse
by
the
resurrection
from
the
dead
,
as
Rom.
1.
3.
as
also
to
be
quickened
by
the
Spirit
,
1.
Pet
.
3.
18.
the
working
of
the
spirit
was
required
as
well
in
in
his
oblation
as
resurrection
,
in
his
dying
,
as
quickening
.
Thirdly
,
In
his
resurrection
of
which
the
Apostle
,
Rom.
8.
11.
but
if
the
spirit
of
him
that
raised
up
Jesus
from
the
dead
dwelleth
in
you
,
3.
The
resurrection
of
Jesus
Christ
.
he
that
raised
Christ
from
the
dead
shall
also
quicken
your
mortall
bodies
by
his
spirit
that
dwelleth
in
you
,
and
thus
have
we
discovered
the
blessed
agents
,
and
undertakers
in
this
work
,
their
severall
actions
and
orderly
concurrence
unto
the
whole
,
which
though
they
may
be
thus
distinguished
,
yet
they
are
not
so
divided
,
but
that
every
one
must
be
ascribed
to
the
whole
nature
,
whereof
each
person
is
in
solidum
partaker
.
And
as
they
begin
it
,
so
they
will
joyntly
carry
along
the
application
of
it
unto
its
ultimate
issue
,
and
accomplishment
,
for
we
must
give
thanks
to
the
father
who
hath
made
us
meet
(
that
is
by
his
spirit
)
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
,
who
hath
delivered
us
from
the
power
of
darknesse
,
and
hath
translated
us
into
the
Kingdome
of
his
deare
sonne
,
in
whom
we
have
redemption
through
his
blood
even
the
forgivenesse
of
sinnes
.
Col.
1.
11.
12.
13.
CHAP.
VI
.
The
meanes
used
by
the
fore
recounted
Agents
in
this
work
.
OUR
next
imployment
following
the
order
of
execution
,
not
intention
,
wil
be
the
discovery
or
laying
down
of
the
means
in
●
The
means
used
by
these
agents
are
,
this
work
,
which
are
indeed
no
other
but
the
several
actions
before
recounted
,
but
now
to
be
considered
under
another
respect
,
as
they
are
a
meanes
ordained
for
the
obtaining
of
a
proposed
end
,
of
which
afterwards
.
Now
because
the
severall
actions
of
Father
and
spirit
,
were
all
exercised
towards
Christ
,
and
terminated
in
him
,
as
God
and
man
,
he
onely
,
and
his
performances
are
to
be
considered
as
the
meanes
in
this
work
,
the
severall
concurrences
of
both
the
other
persons
before
mentioned
,
being
presupposed
as
necessarily
antecedent
or
concomitant
.
The
meanes
then
used
or
ordained
by
these
agents
for
the
end
proposed
,
is
that
whole
oeconomy
or
dispensation
carried
along
to
the
end
from
whence
our
Saviour
Jesus
Christ
is
called
a
mediatour
;
1
b
The
oblation
.
in
,
1
Initiation
.
in
the
humillity
of
his
life
.
which
may
and
are
usually
as
I
mentioned
before
distinguished
into
two
parts
.
First
his
oblation
,
Secondly
his
Intereession
:
by
his
oblation
we
do
not
designe
onely
the
particular
offering
of
himself
upon
the
crosse
,
an
offering
to
his
Father
,
as
the
lamb
of
God
without
spot
or
blemish
,
when
he
bare
our
sinnes
or
carried
them
up
with
him
in
his
own
body
on
the
tree
,
which
was
the
summe
and
complement
of
his
oblation
,
and
that
wherein
it
did
2
o●nsummation
in
he
bitternesse
of
his
death
.
chiefly
consist
,
but
also
his
whole
humiliation
,
or
state
of
emptying
himself
,
whether
by
yeilding
voluntary
obedience
unto
the
Law
,
as
being
made
under
it
,
that
he
might
be
the
end
thereof
to
them
that
believe
,
Rom.
10.
4.
or
by
his
subjection
to
the
curse
of
the
law
,
in
the
antecedent
misery
,
and
suffering
of
life
,
as
well
as
by
submitting
to
death
,
the
death
of
the
crosse
:
for
no
action
of
his
as
mediatour
is
to
be
excluded
,
from
a
concurrence
to
make
up
the
whole
meanes
in
this
work
.
Neither
by
his
c
Intercession
,
doe
I
understand
onely
that
heavenly
appearance
of
his
in
the
most
holy
2
Inter
cession
of
Christ
performed
in
his
.
1
resurrection
.
2
ascension
3
Session
at
the
right
hand
of
God
.
place
for
the
applying
unto
us
all
good
things
purchased
and
procured
by
his
oblation
;
but
also
every
act
of
his
exaltation
conducing
thereunto
,
from
his
resurrection
,
to
his
sitting
down
at
the
right
hand
of
Majesty
on
high
,
Angells
and
principalities
and
powers
,
being
made
subject
unto
him
Of
all
which
his
resurrection
(
being
the
basis
(
as
it
were
)
and
the
foundation
of
the
rest
,
for
if
he
had
not
risen
,
then
is
our
faith
in
vain
,
1.
Cor
.
15.
13.
14.
and
then
are
we
yet
in
our
sinne
ver.
17.
of
all
men
the
most
miserable
ver
.
19
)
is
especially
to
be
considered
,
as
that
to
which
a
great
part
of
the
effect
is
often
ascribed
,
for
he
died
for
our
sinnes
,
and
rose
for
our
justification
:
Rom.
4.
25.
where
,
and
in
such
other
places
,
by
his
resurrection
the
whole
following
dispensation
and
the
perpetuall
intercession
of
Christ
for
us
in
heaven
is
intended
,
for
God
raised
up
his
sonne
Jesus
to
blesse
us
,
in
turning
every
one
of
us
from
our
iniquities
.
Acts
3.
26.
Now
this
whole
dispensation
,
with
especiall
regard
to
the
death
and
bloodshedding
of
Christ
,
is
the
meanes
we
speak
of
agreeable
e
with
speciall
respect
unto
his
death
.
to
what
we
said
before
,
of
such
in
general
.
For
it
is
not
a
thing
in
it self
desirable
,
for
its
own
sake
,
the
death
of
Christ
had
nothing
in
it
,
(
we
speak
of
his
suffering
distinguished
from
his
obedience
)
that
was
good
,
but
onely
as
it
conduced
to
a
further
end
,
even
the
end
proposed
for
the
manifestation
of
Gods
glorious
grace
.
What
good
was
it
,
that
Herod
and
Pontius
Pilate
,
with
the
Gentiles
and
people
of
Israel
should
with
such
horrid
villany
,
&
cruelty
gather
themselves
together
against
Gods
holy
child
whom
he
had
anointed
,
Acts
4.
27.
or
what
good
was
it
,
that
the
sonne
of
God
should
be
made
sinne
,
and
a
curse
to
be
bruised
,
afflicted
,
and
to
undergo
such
wrath
as
the
whole
frame
of
nature
,
as
it
were
trembled
to
behold
;
what
good
,
what
beauty
and
forme
is
in
all
this
,
that
it
should
be
desired
in
it self
,
and
for
it self
?
doubtlesse
none
at
all
.
It
must
then
be
looked
upon
,
as
a
means
conducing
to
such
an
end
,
the
glory
and
lustre
thereof
must
quite
take
away
all
the
darknesse
and
confusion
that
was
about
the
thing
it self
.
And
even
so
it
was
intended
by
the
blessed
Agents
in
it
,
by
whose
determinate
counsell
and
foreknowledge
he
was
delivered
and
slain
,
Acts
12.
12.
23.
there
being
done
unto
him
,
whatsoever
his
hand
and
counsell
had
determined
,
Act.
4.
34.
which
what
it
was
,
must
be
afterwards
declared
;
Now
concerning
the
whole
,
some
things
are
to
be
observed
.
That
though
the
oblation
and
intercession
of
Jesus
Christ
,
are
distinct
acts
in
themselves
,
and
have
distinct
immediate
products
and
issues
,
assigned
oft
times
unto
them
(
which
I
should
now
have
laid
down
,
but
that
I
must
take
up
this
in
another
place
)
yet
they
are
not
in
any
respect
,
or
Having
all
a
manifold
union
in
respect
of
regard
to
be
divided
or
separated
,
as
that
the
one
shovld
have
any
respect
to
any
persons
,
or
any
thing
,
which
the
other
also
doth
not
in
its
kinde
equally
respect
:
but
there
is
this
manifold
union
between
them
.
First
,
in
that
they
are
both
alike
intended
for
the
obtaining
and
accomplishing
the
same
intire
and
compleat
1
end
intended
.
end
proposed
;
to
wit
,
the
effectuall
bringing
of
many
sons
to
glory
for
the
praise
of
Gods
Grace
,
of
which
afterwards
.
Secondly
,
That
what
2
Object
.
considered
.
persons
soever
the
one
respecteth
,
in
the
good
things
it
obtaineth
,
the
same
,
all
,
and
none
else
,
doth
the
other
respect
,
in
applying
the
good
things
so
obtained
;
for
he
dyed
for
our
sins
,
and
rose
again
for
our
justification
,
Rom.
4.
26.
That
is
in
briefe
the
object
of
the
one
,
is
of
no
larger
extent
,
then
the
object
of
the
other
:
or
,
for
whom
Christ
offered
himself
,
for
all
those
;
and
onely
those
,
doth
he
intercede
:
according
to
his
own
word
,
for
this
cause
I
sanctifie
my self
(
to
be
an
oblation
)
that
they
also
might
be
sanctified
through
the
truth
,
Joh
.
17.
19.
Thirdly
,
that
3
Mutuall
relation
.
the
oblation
of
Christ
is
as
it
were
the
foundation
of
his
intercession
,
inasmuch
as
by
the
oblation
was
procured
every
thing
,
that
by
virtue
of
his
intercession
is
bestowed
,
and
that
because
the
sole
end
why
Christ
procured
any
thing
by
his
death
,
was
,
that
it
might
be
applied
to
them
for
whom
it
was
so
procured
.
The
summe
is
,
that
the
oblation
and
intercession
of
Jesus
Christ
,
are
one
intire
means
for
the
producing
of
the
same
effect
,
the
very
end
of
the
oblation
,
being
that
all
those
things
,
which
are
bestowed
by
the
intercession
of
Christ
,
and
without
whose
application
it
should
certainly
faile
of
the
end
proposed
in
it
,
be
effected
accordingly
,
so
that
it
cannot
be
affirmed
,
that
the
death
or
offering
of
Christ
,
concerned
any
one
person
or
thing
,
more
in
respect
of
procuring
any
good
,
than
his
intercession
doth
for
the
collating
of
it
for
interceding
there
for
all
good
purchased
,
and
prevailing
in
all
his
intercessions
,
(
for
the
Father
alwayes
hears
his
Son
)
it
is
evident
that
every
one
for
whom
Christ
dyed
must
actually
have
applied
unto
him
,
all
the
good
things
purchased
by
his
death
;
which
because
it
is
evidently
destructive
to
the
adverse
cause
we
must
a
little
stay
to
confirm
it
,
Which
is
further
proved
.
onely
telling
you
the
main
proofe
of
it
lies
in
our
following
proposall
of
assigning
the
proper
end
,
intended
and
effected
by
the
death
of
Christ
,
so
that
the
chiefe
proofe
must
be
deferred
untill
then
,
I
shall
now
only
propose
those
reasons
which
may
be
handled
apart
,
not
meerely
depending
upon
that
.
CHAP.
VII
.
Containing
reasons
to
prove
that
the
oblation
and
intercession
of
Christ
to
be
one
entire
meanes
respecting
the
accomplishment
of
the
same
proposed
end
,
and
to
have
the
same
personall
object
.
OUr
first
reason
is
taken
from
that
1
From
their
perpetuall
conjunction
in
the
scriptures
.
powerfull
union
which
the
Scripture
maketh
of
both
these
,
almost
alwayes
joyning
them
together
,
and
so
manifesting
those
things
to
be
most
inseperable
,
which
are
looked
upon
as
the
distinct
fruits
and
effects
of
them
:
By
his
knowledge
shall
my
righteous
servant
justify
many
for
he
shall
beare
their
iniquities
,
Isa
.
53.
11.
the
actuall
justification
of
sinners
,
the
immediate
fruit
of
his
Intercession
,
certainely
follows
his
bearing
of
their
iniquities
.
And
in
the
next
verse
,
they
are
of
God
so
put
together
,
that
surely
none
ought
to
presume
to
put
them
asunder
;
he
bare
the
sinne
of
many
(
behold
his
oblation
)
and
made
intercession
for
the
transgressors
:
even
for
those
many
transgressors
,
whose
sinne
he
bears
,
And
there
is
one
expression
in
that
Chapter
v.
5.
which
makes
it
evident
,
that
the
utmost
Application
of
all
good
things
for
which
he
Intercedes
,
is
the
immediate
effect
of
his
passion
,
for
by
his
stripes
we
are
healed
:
our
totall
hearing
,
is
the
fruit
and
procurement
of
his
stripes
,
or
the
oblation
consummated
thereby
,
so
also
,
Rom.
4.
25.
he
was
delivered
for
our
offences
,
and
rose
againe
for
our
justification
;
for
whose
offences
he
dyed
,
for
their
justification
he
rose
:
and
therefore
if
he
died
for
all
,
all
must
also
be
justified
,
or
the
Lord
faileth
in
his
aime
&
designe
,
both
in
the
death
and
resurrection
of
his
sonne
,
which
though
some
have
boldly
affirmed
,
yet
for
my
part
I
cannot
but
abhorre
the
owning
of
so
blasphemous
a
fancy
.
Rather
let
us
close
with
that
of
the
Apostle
,
grounding
the
assurance
of
our
eternall
glory
,
and
freedome
from
all
accusations
,
upon
the
death
of
Christ
,
and
that
because
his
intercession
also
for
us
doth
inseperably
and
necessarily
follow
it
;
Who
(
saith
he
)
shall
lay
any
thing
to
the
charge
of
Gods
elect
,
(
it
seemes
also
that
it
is
onely
they
for
whom
Christ
dyed
)
it
is
God
that
justifieth
;
who
is
he
that
condemneth
?
it
is
Christ
that
died
:
(
shall
none
then
be
condemned
for
whom
Christ
dyed
?
what
than
becomes
of
the
generall
ransome
?
)
yea
rather
who
is
risen
againe
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
Rom.
8.
33
34.
here
is
an
equall
extent
of
the
one
,
and
the
other
:
those
persons
who
are
concerned
in
the
one
,
are
all
of
them
concerned
in
the
other
,
That
he
died
for
all
,
and
intercedeth
onely
for
some
,
will
scarcely
be
squared
to
this
text
,
especially
considering
the
foundation
of
all
this
which
is
v.
32.
that
love
of
God
,
which
moved
him
to
give
up
Christ
to
death
,
for
us
all
,
upon
which
the
Apostle
inferres
a
kind
of
impossibility
in
not
giving
us
all
good
things
in
him
,
which
how
it
can
be
reconciled
with
their
opinion
,
who
affirme
that
he
gave
his
sonne
for
millions
,
to
whom
he
will
give
neither
grace
nor
glory
,
I
cannot
see
:
but
we
rest
in
that
of
the
same
Apostle
,
when
we
were
yet
without
strength
,
in
due
time
Christ
died
for
the
ungodly
,
so
that
being
justified
by
his
blood
,
we
shall
be
saved
from
the
wrath
by
him
:
Rom.
5.
6.
9.
the
same
between
the
oblation
and
intercession
of
Christ
,
with
their
fruits
and
effects
,
being
intimated
in
very
many
other
places
.
To
offer
and
to
intercede
,
to
sacrifice
and
to
pray
,
are
both
acts
of
the
same
2.
Their
inseprablenesse
from
the
same
office
of
Priest
hood
sacerdotall
office
,
and
both
required
in
him
who
is
a
Priest
,
so
that
if
he
omit
either
of
these
,
he
cannot
be
a
faithfull
Priest
for
them
;
if
either
he
doth
not
offer
for
them
,
or
not
intercede
for
the
accesse
of
his
oblation
on
their
behalfe
,
he
is
wanting
in
the
discharge
of
his
office
by
him
undertaken
.
Both
these
we
finde
conjoyned
(
us
before
)
in
Jesus
Christ
.
1
John
2.
1
,
2
if
any
man
sinne
we
have
an
Advocate
with
the
father
Jesus
Christ
the
righteous
,
and
he
is
a
propitiation
for
our
sinnes
:
he
must
be
an
advocate
to
intercede
,
as
well
as
offer
a
propitiatory
sacrifice
,
if
he
will
be
such
a
mercifull
High
Priest
over
the
house
of
God
,
as
that
the
children
should
be
incouraged
to
go
to
God
by
him
.
This
the
Apostle
exceedingly
cleares
,
and
evidently
pr●ves
in
the
Epistle
to
the
Hebrews
describing
the
Priest-hood
of
Christ
in
the
execution
thereof
,
of
offering
up
himselfe
in
,
and
by
the
shedding
of
his
bloud
,
and
interceding
for
us
to
the
utmost
;
upon
the
performance
of
both
which
,
he
presseth
an
exhortation
to
draw
neere
with
confidence
to
the
throne
of
grace
,
for
,
he
is
come
an
High-Priest
of
good
things
to
come
,
not
by
the
bloud
of
goats
and
calves
,
but
by
his
owne
bloud
he
entred
into
the
holy
place
,
having
obtained
for
us
eternall
redemption
chap.
9
11.
12.
his
bloody
oblation
,
gave
him
entrance
into
the
holy
place
not
made
with
hands
,
there
to
accomplish
the
remaining
part
of
his
office
:
the
Apostle
comparing
his
entrance
into
heaven
for
us
,
with
the
entrance
of
the
High-Priest
into
the
holy
place
,
with
the
bloud
of
Bulls
and
Goats
upon
him
.
v.
12.
13.
(
which
doubtlesse
was
to
pray
for
them
in
whose
behalfe
he
had
offered
,
v.
1.
)
so
presenting
himselfe
before
his
father
that
his
former
oblation
might
have
its
efficacy
:
and
hence
he
is
said
to
have
{αβγδ}
because
he
continueth
for
ever
Heb
.
7.
24.
so
being
able
to
save
to
the
uttermost
them
that
come
unto
God
by
him
,
wherefore
we
have
boldnesse
to
enter
into
the
holyest
by
the
blood
of
Jesus
Chap.
10.
19
,
20
,
21
,
22.
so
then
it
is
evident
that
both
these
are
acts
of
the
same
priestly
office
in
Christ
,
and
if
he
perform
either
of
them
for
any
;
he
must
of
necessity
perform
the
other
for
them
also
:
for
he
will
not
exercise
any
act
or
duty
of
his
priestly
function
in
their
behalf
,
for
whom
he
is
not
a
Priest
.
And
for
whom
he
is
a
priest
,
he
must
perform
both
,
seeing
he
is
faithfull
in
the
discharge
of
his
function
to
the
utmost
,
in
the
behalf
of
the
sinners
for
whom
he
undertakes
.
These
two
then
Oblation
and
Intercession
,
must
in
respect
of
their
objects
be
of
equall
extent
,
and
can
by
no
means
be
separated
.
And
here
by
the
way
(
the
thing
being
by
this
argument
in
my
apprehension
made
so
clear
)
I
cannot
but
demand
of
those
who
oppose
us
about
the
death
of
Christ
,
whither
they
will
sustain
that
he
intercedeth
for
all
or
no
;
if
not
,
then
they
make
him
but
half
a
Priest
;
if
they
will
,
they
must
be
necessitated
either
to
defend
this
errour
,
that
all
shall
be
saved
;
or
owne
this
Blasphemy
that
Christ
is
not
heard
of
his
Father
,
nor
can
prevail
in
his
Intercession
;
which
yet
the
Saints
on
earth
are
sure
to
doe
,
when
they
make
their
supplications
according
to
the
will
of
God
:
Rom.
8.
besides
that
of
our
Saviour
,
it
is
expressely
said
that
the
Father
alwayes
heareth
him
.
Joh
.
and
if
that
were
true
,
when
he
was
yet
in
the
way
,
in
the
dayes
of
his
flesh
,
and
had
not
finished
the
great
work
he
was
sent
about
,
how
much
more
then
now
,
when
having
done
the
will
,
and
finished
the
work
of
God
,
he
is
set
down
on
the
right
hand
of
majesty
on
high
,
desiring
and
requesting
the
accomplishing
of
the
promises
that
were
made
unto
him
upon
his
undertaking
this
work
,
of
which
before
.
The
nature
of
the
intercession
of
Christ
,
will
also
prove
no
lesse
than
what
we
assert
,
requiring
an
unseparable
conjunction
,
between
it
,
and
his
oblation
;
for
as
it
is
now
perfected
in
heaven
,
3
The
nature
of
Intercession
.
it
is
not
an
humble
dejection
of
himself
,
with
cries
,
tears
and
supplications
,
nay
it
cannot
be
conceived
to
be
vocall
,
by
the
way
of
intreaty
,
but
merely
reall
,
by
the
presentation
of
himself
sprinkled
with
the
blood
of
the
Covenant
before
the
throne
of
Grace
in
our
behalf
.
For
Christ
(
saith
the
Apostle
)
is
not
entered
into
the
the
holy
place
made
with
hands
,
but
into
heaven
it self
,
now
to
appear
in
the
presence
of
God
for
us
Heb
.
9.
24.
his
Intercession
there
,
is
an
appearing
for
us
in
heaven
in
the
presence
of
God
,
a
demonstration
of
his
sacred
body
,
wherein
for
us
he
suffered
.
For
(
as
we
said
before
)
the
Apostle
in
the
ninth
to
the
Heb
.
compares
his
entrance
into
heaven
for
us
,
unto
the
entrance
of
the
High
Priest
into
the
holy
place
,
which
was
with
the
blood
of
Buls
and
Goats
upon
him
v.
12.
13
,
our
Saviours
being
with
his
own
blood
,
so
presenting
himself
,
that
his
former
oblation
might
have
its
perpetuall
efficacy
,
untill
the
many
sons
given
unto
him
are
brought
to
glory
.
And
herein
his
Intercession
consisteth
,
being
nothing
(
as
it
were
)
but
his
oblation
continued
.
He
was
a
Lamb
slain
from
the
foundation
of
the
world
Revel
.
13.
3.
now
his
Intercession
before
his
actuall
oblation
in
the
fulnesse
of
times
,
being
nothing
but
a
presenting
of
the
engagement
that
was
upon
him
for
the
work
in
due
time
to
be
accomplished
,
certainely
that
which
follows
it
,
is
nothing
but
a
presenting
of
what
according
to
that
ingagement
is
fulfilled
,
so
that
it
is
nothing
but
a
continuation
of
his
oblation
,
in
postulating
by
remembrance
and
declaration
of
it
,
those
things
which
by
it
were
procured
.
How
then
is
it
possible
,
that
the
one
of
these
should
be
of
larger
compasse
and
extent
than
the
other
?
Can
he
be
said
to
offer
for
them
for
whom
he
doth
not
intercede
when
his
Intercession
is
nothing
but
a
presenting
of
his
oblation
in
the
behalf
of
them
for
whom
he
suffered
,
and
for
the
bestowing
of
those
good
things
which
by
that
were
purchased
.
Again
4.
the
same
end
aymed
at
and
intended
by
both
if
the
Oblation
and
death
of
Christ
procured
and
obtained
that
every
good
thing
should
be
bestowed
,
which
is
actually
conferred
by
the
intervening
of
his
Intercession
,
then
they
have
both
of
them
the
same
aym
,
and
are
both
means
tending
to
one
and
the
same
end
.
Now
for
the
proof
of
this
supposall
,
we
must
remember
that
which
we
delivered
before
,
concerning
the
compact
&
agreement
,
that
was
between
the
father
and
his
sonne
,
upon
his
voluntary
engaging
of
himself
unto
this
great
work
of
redemption
:
for
upon
that
ingagement
the
Lord
proposed
unto
him
as
the
end
of
his
sufferings
,
and
promised
unto
him
as
the
reward
of
his
labours
,
the
fruit
of
his
deservings
,
every
thing
which
he
afterwards
intercedeth
for
.
Many
particulars
I
before
instanced
in
,
and
therefore
now
to
avoid
repetition
will
wholly
omit
them
,
refering
the
Reader
to
Chap.
for
satisfaction
:
onely
I
shall
demand
,
what
is
the
ground
and
foundation
of
our
Saviours
Intercession
,
understanding
it
to
be
by
the
way
of
intreaty
,
either
virtuall
or
formall
,
as
it
may
be
conceived
to
be
either
reall
or
orall
,
for
the
obtaining
of
any
thing
,
must
it
not
rest
upon
some
promise
made
unto
him
?
or
is
there
any
good
bestowed
,
that
is
not
promised
?
is
it
not
apparent
that
the
intercession
of
Christ
doth
rest
on
such
a
promise
,
as
Psal
.
2.
8.
Ask
of
me
and
I
will
grant
thee
the
heathen
to
be
thine
inheritance
,
&c.
Now
upon
what
consideration
was
this
promise
and
engagement
made
unto
our
Saviour
,
was
it
not
for
his
undergoing
of
that
about
which
the
Kings
set
themselves
,
and
the
Rulers
took
counsell
together
against
him
,
ver
.
3.
which
the
Apostles
interpret
of
Herod
and
Pontius
Pilate
with
the
people
of
the
Jews
,
prosecuting
him
to
death
,
and
doing
to
him
whatsoever
the
hand
and
counsell
of
God
had
before
determined
should
be
done
,
Acts
4.
27.
28.
the
intercession
of
Christ
then
,
being
founded
on
promises
made
unto
him
,
and
these
promises
being
nothing
but
an
engagement
to
bestow
,
and
actually
collate
upon
them
for
whom
he
suffered
,
all
those
good
things
which
his
death
and
Oblation
did
merit
,
and
purchase
,
it
cannot
be
but
that
he
intercedeth
for
all
,
for
whom
he
dyed
,
that
his
death
procured
all
and
every
thing
,
which
upon
his
Intercession
is
bestowed
,
and
untill
they
are
bestowed
,
it
hath
not
its
full
fruits
and
effects
,
for
that
which
some
say
,
viz.
that
the
death
of
Christ
doth
procure
that
which
is
never
granted
,
we
shall
see
afterwards
,
whether
it
do
not
contradict
Scripture
,
yea
and
common
sense
.
Further
,
what
Christ
hath
put
together
,
let
no
man
presume
to
put
asunder
,
distinguish
between
them
they
may
,
but
separate
them
they
may
not
.
Now
these
things
concerning
which
we
treat
Being
joyned
in
one
by
Christ
himself
,
and
(
the
oblation
and
intercession
of
Christ
)
are
by
himself
conjoyned
,
yea
united
John
17.
for
there
,
and
then
he
did
both
offer
and
intercede
,
he
did
then
as
perfectly
offer
himself
in
respect
of
his
own
will
and
intention
,
v.
9.
as
on
the
crosse
:
and
as
perfectly
intercede
as
now
in
heaven
,
who
then
can
divide
these
things
,
or
put
them
asunder
?
especially
considering
that
the
Scripture
affirmeth
that
the
one
of
them
without
the
other
would
have
been
unprofitable
1
Cor
.
15.
17.
for
complete
remission
and
redemption
could
not
be
obtained
for
us
without
the
entring
of
our
high
priest
into
the
most
holy
place
.
Heb
.
9.
12.
Lastly
,
a
6.
In
a
separation
.
yielding
no
consolation
.
separating
and
dividing
of
the
death
and
intercession
of
Christ
,
in
respect
of
the
objects
of
them
,
cut
off
all
that
consolation
which
any
soule
might
hope
to
attaine
by
an
assurance
that
Christ
died
for
him
:
that
the
doctrine
of
the
generall
ransome
is
an
uncomfortable
doctrine
,
cutting
all
the
nerves
and
sinews
of
that
strong
consolation
which
God
is
so
abundantly
willing
that
we
should
receive
,
shall
be
afterwards
declared
:
for
the
present
I
will
onely
shew
,
how
it
tendeth
upon
our
comfort
in
this
particular
,
the
main
foundation
of
all
the
confidence
and
assurance
whereof
in
this
life
,
we
may
be
made
partakers
,
(
which
amounts
to
joy
unspeakable
,
and
full
of
glory
)
ariseth
from
this
strict
connexion
of
the
oblation
and
intercession
of
Jesus
Christ
,
that
by
the
one
he
hath
procured
all
good
things
for
us
,
and
by
the
other
he
will
procure
them
to
be
actually
bestowed
;
whereby
he
doth
never
leave
our
sinnes
but
follows
them
into
every
court
,
untill
they
be
fully
pardoned
,
and
clearly
expiated
,
Heb
.
9.
26.
he
will
never
leave
us
untill
he
hath
saved
,
to
the
uttermost
,
them
that
come
unto
God
by
him
:
his
death
without
his
resurrection
would
have
profited
us
nothing
,
all
our
faith
in
him
had
been
in
vain
,
1
Cor
.
15.
so
that
separated
from
it
with
the
Intercession
following
,
either
in
his
own
intention
,
or
in
the
severall
procurements
of
the
one
or
the
other
,
it
will
yield
us
but
little
consolation
,
but
in
this
connexion
it
is
a
sure
bottome
for
a
soul
to
build
upon
,
Heb
.
7
25.
What
good
will
it
do
me
to
be
perswaded
that
Christ
died
for
my
sinnes
,
if
,
notwithstanding
that
,
my
sinnes
may
appeare
against
me
for
my
condemnation
,
where
?
and
when
Christ
will
not
appear
for
my
justification
?
if
you
will
ask
with
the
Apostle
,
who
is
he
that
condemneth
,
it
is
Christ
that
died
?
Rom.
8.
34.
It
may
easily
be
answered
;
why
,
God
by
his
Law
may
condemne
me
,
notwithstanding
Christ
dying
for
me
!
yea
but
saith
the
Apostle
,
he
is
risen
again
,
and
sitteth
at
the
right
hand
of
God
,
making
intercession
for
us
,
he
rests
not
in
his
death
,
but
he
will
certainly
make
intercession
for
them
,
for
whom
he
died
,
and
this
alone
gives
firm
consolation
,
our
sinnes
dare
not
appear
,
nor
any
of
our
accusers
against
us
,
where
he
appeareth
for
us
.
Cavilling
objections
against
this
text
,
shall
be
afterwards
considered
,
and
so
I
hope
I
have
sufficiently
confirmed
and
proved
what
in
the
beginning
of
this
Chapter
I
did
propose
,
about
the
identity
of
the
object
of
the
oblation
,
and
intercession
of
Jesus
Christ
.
CHAP.
VIII
.
Objections
,
against
the
former
proposall
,
answered
.
BY
what
was
said
in
the
last
Chapter
it
clearly
appeareth
,
that
the
Oblation
and
intercession
of
Christ
are
of
equall
compasse
and
extent
,
in
respect
of
their
objects
,
or
the
persons
for
whom
he
once
offered
himself
,
and
doth
continually
intercede
,
and
so
are
to
be
looked
on
,
as
one
joynt
means
for
the
attaining
of
a
certain
proposed
end
:
which
,
what
it
is
comes
next
to
be
considered
:
By
clearing
all
objecttions
to
the
contrary
whereof
this
by
the
way
of
answer
to
a
supposed
argument
.
but
because
I
find
some
objections
laid
by
some
against
the
former
truth
,
I
must
remove
them
before
I
proceed
,
which
I
shall
do
as
a
man
removeth
dung
untill
it
be
all
gone
.
The
summe
of
one
of
our
former
arguments
was
that
to
sacrifice
and
intercede
belong
both
to
the
same
person
as
high
Priest
,
which
name
none
can
answer
,
neither
hath
any
performed
that
office
untill
both
by
him
be
accomplished
.
Where
our
Saviour
being
the
most
absolute
,
and
indeed
onely
true
High
Priest
,
in
whom
were
really
all
those
perfections
which
in
others
received
a
weake
typicall
representation
,
doth
perform
both
these
in
the
behalf
of
them
for
whose
sakes
he
was
such
.
An
argument
not
unlike
to
this
I
find
by
some
to
be
undertaken
to
be
answered
,
being
in
these
words
proposed
.
(
The
ransome
and
Mediation
of
Christ
is
no
larger
than
his
office
of
Priest
,
Prophet
and
King
,
but
those
offices
pertaine
to
his
Church
and
chosen
,
therefore
his
ransome
pertaines
to
them
onely
.
)
The
intention
and
meaning
of
the
argument
is
the
same
with
what
we
proposed
,
viz
that
Christ
offered
not
for
them
for
whom
he
is
no
Priest
,
and
he
is
a
Priest
onely
for
them
,
for
whom
he
doth
also
intercede
:
if
afterwards
I
shall
have
occasion
to
make
use
of
this
argument
,
I
shall
by
the
Lords
assistance
give
more
weight
and
strength
to
it
,
than
it
seemes
to
have
in
their
proposall
,
whose
interest
it
is
,
to
present
it
as
sleightly
as
possible
,
that
they
may
seeme
fairely
to
have
waved
it
;
but
the
evasion
,
such
as
it
is
,
let
us
looke
upon
.
This
(
saith
the
answerer
)
is
a
sober
objection
,
which
friendly
term
I
imagined
at
first
,
he
had
given
this
reason
,
because
he
found
it
kind
and
easy
to
be
satisfied
:
but
reading
the
Answer
and
finding
that
,
so
wide
from
yeelding
any
colour
or
appearance
of
what
was
pretended
,
that
it
onely
served
him
some
new
weake
false
conceptions
,
I
imagined
that
it
must
be
some
other
kindnesse
that
caused
him
to
give
this
objection
(
as
he
calls
it
)
so
much
milder
an
entertainement
,
than
those
others
,
which
equally
gall
him
,
which
heare
nothing
,
but
this
is
horrid
,
that
blasphemy
that
detestable
abominable
and
false
,
as
being
indeed
by
those
of
his
perswasion
,
neither
to
be
endured
nor
avoided
:
and
at
length
I
conceived
that
the
reason
of
it
was
intimated
in
the
first
words
of
his
pretended
answer
which
are
,
that
,
this
objection
doth
not
deny
the
death
of
Christ
for
all
men
,
but
onely
his
ransome
and
mediation
for
all
men
.
Now
truely
if
it
be
so
,
I
am
not
of
his
judgement
,
but
so
farre
from
thinking
it
a
sober
objection
,
that
I
cannot
be
perswaded
that
any
man
in
his
right
wits
would
once
propose
it
;
that
Christ
should
dye
for
all
,
and
yet
not
be
a
ransome
for
all
,
himselfe
affirming
,
that
he
came
to
give
his
life
a
ransome
for
many
.
Matth
.
20.
28.
is
to
me
a
plaine
contradiction
.
The
death
of
Christ
,
in
the
first
most
generall
notion
and
apprehension
thereof
,
is
a
ransome
.
Nay
doe
not
this
answer
,
and
those
who
are
of
the
same
perswasion
with
him
,
make
the
ransome
of
as
large
extent
,
as
any
thing
in
,
or
about
,
or
following
the
death
of
Christ
?
or
have
they
yet
some
further
distinction
to
make
,
or
rather
division
about
the
ends
of
the
death
of
Christ
?
as
we
have
had
already
,
for
such
he
not
only
paid
a
ransome
,
but
also
intercedeth
for
them
,
which
he
doth
not
for
all
for
whom
he
paid
a
ransome
:
will
they
now
go
a
step
backwards
and
say
,
that
for
some
he
not
onely
dyed
,
but
also
paid
a
ransome
for
them
,
which
he
did
not
for
all
for
whom
he
dyed
?
who
then
were
these
that
he
thus
dyed
for
?
they
must
be
some
beyond
all
and
every
man
,
for
as
they
contend
,
for
them
he
paid
a
ransome
?
but
let
us
see
what
he
sayes
further
,
in
so
easie
a
cause
as
this
,
it
is
a
shame
to
take
advantages
.
TheAnswer
8
The
first
is
,
TheAnswer
to
this
objetion
(
saith
he
)
is
easie
and
plaine
in
the
Scripture
,
for
the
mediation
of
Christ
,
is
both
more
generall
,
and
more
speciall
,
more
generall
as
he
is
the
one
Mediatour
between
God
and
man
:
1
Tim
.
2.
5.
and
more
speciall
as
he
is
the
Mediatour
of
the
New-Testament
that
they
which
are
called
may
receive
the
promise
of
eternall
inheritance
.
Heb
.
9.
14.
according
to
that
it
is
said
he
is
the
Saviour
of
all
men
especially
of
those
that
beleive
.
1
Tim
.
4.
10.
so
in
all
the
offices
of
Christ
the
Priest
the
Prophet
the
King
,
there
is
that
which
is
more
generall
and
that
which
is
more
speciall
and
peculiar
.
Answered
by
,
And
this
is
that
,
which
he
calls
a
cleare
and
plaine
answer
from
the
Scripture
,
leaving
the
application
of
it
,
unto
the
argument
,
to
other
mens
conjecture
,
which
as
farre
as
I
can
conceive
must
be
thus
.
1
Examination
.
It
is
true
,
Christ
paid
a
ransome
for
none
but
those
for
whom
he
is
a
Mediatour
and
Priest
,
but
Christ
is
to
be
considered
two
wayes
,
First
,
as
a
generall
Mediatour
and
Priest
for
all
.
Secondly
,
as
a
speciall
Mediatour
and
Priest
for
some
,
now
he
payes
the
ransome
as
a
general
Mediatour
:
this
I
conceive
may
be
some
part
of
his
meaning
,
for
in
it selfe
,
the
whole
is
in
expression
so
barbarous
,
and
remote
from
common
sence
,
in
substance
such
a
wild
unchristian
madnesse
:
as
contempt
would
farre
better
suit
it
,
than
a
reply
:
the
truth
is
;
for
sence
and
expression
,
in
men
who
from
their
manuall
Trades
leape
into
the
office
of
Preaching
,
and
imployment
of
writing
,
I
know
no
reason
why
we
should
expect
.
Onely
it
can
never
enough
be
lamented
that
wildnesse
,
in
such
tattered
raggs
should
finde
entertainement
,
whilst
sober
truth
is
shut
out
of
doores
,
for
what
I
pray
you
is
the
meaning
of
this
distinction
,
Christ
is
either
a
generall
mediator
betweene
God
and
man
,
or
a
speciall
mediator
of
the
New
Testament
,
was
it
ever
heard
before
,
that
Christ
was
any
way
a
Mediator
,
but
as
he
is
so
of
the
New
Testament
?
a
Mediator
is
not
of
one
,
all
mediation
respects
an
agreement
of
severall
parties
,
and
every
mediator
,
is
the
mediator
of
a
Covenant
;
now
if
Christ
be
a
mediator
more
generally
,
then
as
he
is
so
of
the
new
Covenant
:
of
what
Covenant
I
beseech
you
was
that
?
of
the
Covenant
of
works
?
would
not
such
an
assertion
overthrow
the
whole
Gospel
?
would
it
not
bee
derogatory
to
the
honour
of
Jesus
Christ
,
that
he
should
bee
the
mediator
of
a
cancelled
Covenant
?
is
it
not
contrary
to
Scripture
affirming
him
a
surety
(
not
of
the
first
but
)
of
a
better
Testament
?
Heb
.
7.
22.
are
not
such
bold
asserters
fitter
to
be
catechized
than
to
preach
?
but
we
must
not
let
it
passe
thus
,
the
man
harps
upon
something
that
he
hath
heard
from
some
Arminian
Doctor
,
though
he
hath
had
the
ill
hap
,
so
poorely
to
make
out
his
conceptions
?
wherefore
being
in
some
measure
acquainted
with
their
occasions
which
they
colour
with
those
texts
of
Scripture
which
are
here
produced
,
I
shall
briefly
remove
the
poore
shift
,
that
so
our
former
argument
,
may
stand
unshaken
.
The
poverty
of
the
answer
as
before
expressed
,
hath
beene
sufficiently
already
declared
:
the
fruits
of
Christs
mediation
have
Second
confutation
beene
distinguished
by
some
,
into
those
that
are
more
generall
,
and
those
which
are
more
peculiar
,
which
in
some
sence
may
be
tolerable
:
but
that
the
offices
of
Christ
should
be
said
to
be
either
generall
or
peculiar
,
&
himself
in
relation
to
them
so
considered
is
a
grosse
unshapen
fancy
.
I
answer
then
to
the
thing
intended
,
that
we
deny
any
such
general
mediation
,
or
function
of
office
in
general
,
in
Christ
,
as
should
extend
it self
beyond
his
Church
or
chosen
.
It
was
his
Church
which
he
redeemed
with
his
own
blood
Acts
20.
28.
his
Church
that
he
loved
and
gave
himself
for
it
,
that
be
might
sanctifie
and
cleanse
it
by
the
washing
of
water
and
the
word
,
that
he
might
present
it
to
himself
a
glorious
Church
Eph.
5.
25
,
26
,
27.
they
were
his
sheep
he
laid
downe
his
life
for
Joh
.
10.
and
appeareth
in
heaven
for
us
.
Heb
.
9.
26.
not
one
word
of
mediating
for
any
other
in
the
scripture
.
Look
upon
his
Incarnation
,
it
was
because
the
children
were
partakers
of
flesh
and
blood
Heb
.
2.
14.
not
because
all
the
world
were
so
.
Look
upon
his
Oblation
,
for
their
sakes
(
saith
he
,
those
whom
thou
hast
given
me
)
do
I
sanctifie
my selfe
Joh
.
17.
19.
that
is
to
be
an
Oblation
,
which
was
the
work
he
had
then
in
hand
.
Look
upon
his
Resurrection
,
he
died
for
our
sins
and
rose
for
our
justification
Rom.
4.
26.
Look
upon
his
Ascention
,
I
go
(
saith
he
)
to
my
Father
and
your
Father
,
and
that
to
prepare
a
place
for
you
,
Job
.
14.
Look
upon
his
perpetuated
Intercession
,
is
it
not
to
save
to
the
uttermost
them
that
come
unto
God
by
him
,
Heb
.
7.
25
?
not
one
word
of
this
generall
mediation
for
all
.
Nay
if
you
will
hear
himself
,
he
denyes
in
plain
termes
to
mediate
for
all
;
for
I
pray
not
saith
hee
for
the
world
but
for
those
whom
thou
hast
given
me
,
Joh
.
17.
9.
But
let
us
see
what
is
brought
to
confirm
this
distinction
;
3
discussion
of
texts
urged
and
1
Tim
.
2.
5.
is
quoted
for
the
maintenance
thereof
.
For
there
is
one
God
and
one
Mediatour
between
God
and
man
,
the
man
Christ
Jesus
,
what
then
I
pray
?
what
will
be
concluded
hence
?
cannot
Christ
be
a
Mediatour
between
God
and
man
,
but
he
must
be
a
Mediatour
for
all
men
?
are
not
the
elect
,
men
?
do
not
the
children
partake
of
flesh
and
blood
?
doth
not
his
Church
consist
of
men
?
what
reason
is
there
to
assert
out
of
an
indefinite
proposition
an
universall
conclusion
?
because
Christ
was
a
Mediatour
for
men
,
(
which
were
true
had
he
been
so
onely
for
his
Apostles
)
shall
we
conclude
therefore
he
was
so
for
all
men
?
apage
nugas
,
but
let
us
see
another
proofe
which
happily
may
give
more
strength
to
the
uncouth
distinction
we
oppose
,
and
that
is
1
Tim
.
4.
10.
who
is
the
Saviour
of
all
men
especially
of
them
that
beleive
,
had
it
been
who
is
the
Mediatour
of
all
men
especially
of
them
that
beleive
,
it
had
been
more
likely
:
but
the
consciences
,
or
at
least
the
foreheads
of
these
men
!
is
there
any
word
here
spoken
of
Christ
as
Mediatour
?
is
it
not
the
living
God
in
whom
we
trust
that
is
the
Saviour
here
mentioned
,
as
the
words
going
before
in
the
same
verse
are
?
and
is
Christ
called
so
in
respect
of
his
Mediation
?
that
God
the
Father
is
often
called
Saviour
I
shewed
before
,
and
that
he
is
here
intended
,
as
is
agreed
upon
by
all
sound
interpreters
,
so
also
it
is
cleer
from
the
matter
in
hand
,
which
is
the
protecting
providence
of
God
,
generall
towards
all
,
speciall
and
peculiar
towards
his
Church
,
thus
is
he
said
to
save
man
and
beast
,
Psal
.
36.
6.
{αβγδ}
rendring
the
Hebrew
{αβγδ}
by
{αβγδ}
,
thou
shalt
save
or
preserve
.
It
is
God
then
that
is
here
called
the
Saviour
of
all
by
To
Sange
.
deliverance
and
protection
in
danger
of
which
the
Apostle
treats
,
and
that
by
his
providence
,
which
is
peculiar
towards
believers
;
and
what
this
makes
for
an
universall
mediation
I
know
not
.
Now
the
very
context
in
this
place
will
not
admit
of
any
other
interpretation
,
for
the
words
render
a
reason
why
,
notwithstanding
all
the
injurie
&
reproaches
,
wherewith
the
people
of
God
are
continually
assaulted
,
yet
they
should
cheerefully
goe
forward
to
run
with
joy
the
race
that
is
set
before
them
,
even
because
as
God
preserveth
all
,
for
in
him
we
live
and
move
and
have
our
being
,
Acts
17.
Psal
.
145
,
14
,
15
,
16
▪
so
that
he
will
not
suffer
any
to
be
injured
,
and
unrevenged
,
Gen.
9.
5.
so
is
he
especially
the
preserver
of
them
that
do
believe
,
for
they
are
as
the
apple
of
his
eye
.
Zeck
.
2.
8.
Deut
.
32.
10.
so
that
if
he
should
suffer
them
to
be
pressed
for
a
season
yet
let
them
not
let
go
their
hope
and
confidence
,
nor
be
weary
of
well-doing
,
but
still
rest
on
and
trust
in
him
.
This
incouragement
being
that
which
the
Apostle
was
to
lay
downe
,
what
motive
would
it
be
hereunto
,
to
tell
believers
,
that
God
would
have
those
saved
,
who
neither
do
,
nor
ever
will
,
or
shall
believe
?
that
I
say
nothing
how
strange
it
seemes
,
that
Christ
should
be
the
Saviour
of
them
who
are
never
saved
,
to
whom
he
never
gives
grace
to
believe
,
for
whom
he
denies
to
Intercede
,
Joh
.
17.
9.
which
yet
is
no
small
part
of
his
mediation
whereby
he
saves
sinners
.
Neither
the
subject
then
,
nor
the
predicate
proposition
(
he
is
the
Saviour
of
all
men
)
is
rightly
apprehended
,
by
them
who
would
wrest
it
to
the
maintenance
of
universall
redemption
.
For
the
subject
He
it
is
God
the
Father
,
and
not
Christ
the
Mediatour
,
and
for
the
predicate
it
is
a
provinciall
preservation
,
and
not
a
purchased
salvation
that
is
intimated
that
is
the
providence
of
God
,
protecting
and
governing
all
,
but
watching
in
an
especiall
manner
for
the
good
of
them
that
are
his
,
that
they
be
not
alwayes
unjustly
and
cruelly
traduced
and
reviled
,
with
other
pressures
that
the
Apostle
here
rests
upon
:
as
also
he
shews
that
it
was
his
course
to
doe
,
2
Cor
.
1.
9.
10.
but
we
had
the
sentence
of
death
in
our selves
,
that
we
spould
not
trust
in
our selves
,
but
in
God
that
raiseth
the
dead
,
who
delivered
us
from
so
great
a
death
,
and
doth
deliver
us
,
and
whom
we
trust
,
that
he
will
yet
deliver
us
,
for
he
is
the
Saviour
of
all
men
especially
of
them
that
do
believe
.
If
any
shall
conceive
that
these
words
,
(
because
we
hope
in
the
living
God
who
is
&c
,
)
do
not
render
an
account
of
the
ground
of
Pauls
confidence
,
in
going
through
with
his
labours
and
afflictions
,
but
rather
are
an
expression
of
the
head
and
summe
of
that
doctrine
,
for
which
he
was
so
turmoyled
and
afflicted
,
I
will
not
much
oppose
it
,
for
then
also
it
includes
nothing
but
an
assertion
of
the
true
God
and
dependance
on
him
,
in
opposition
to
all
the
Idols
of
the
Gentiles
,
and
other
vain
conceits
whereby
they
exalted
themselves
into
the
throne
of
the
most
High
.
But
that
Christ
should
be
said
to
be
a
Saviour
of
first
,
those
who
are
never
saved
from
their
sins
,
as
he
saves
his
people
Mat
.
1.
21.
2
Of
those
who
never
heare
one
word
of
saving
or
a
Saviour
;
3.
That
he
should
be
a
Saviour
in
a
twofold
sence
.
1.
For
all
,
2.
For
believers
.
4.
That
to
believe
is
the
condition
whereby
Christ
becomes
a
Saviour
in
an
especiall
manner
unto
any
,
and
that
condition
not
procured
nor
purchased
by
him
;
that
this
I
say
,
is
the
sence
of
this
place
credat
sudare
Apella
;
to
me
nothing
is
more
certain
,
then
that
to
whom
Christ
is
in
any
sence
a
Saviour
in
the
work
of
redemption
,
he
saves
them
to
the
uttermost
from
all
their
sinnes
of
infidelity
and
disobedience
,
with
the
saving
of
grace
here
,
and
glory
hereafter
.
Further
attempts
also
there
are
to
give
strength
to
this
evasion
,
&
so
to
invalidate
our
former
argument
,
which
I
must
also
remove
.
Universality
of
grace
p.
7.
(
Christ
say
they
)
in
some
sort
intercedeth
and
putteth
in
for
transgresgressours
,
even
the
sonnes
of
men
,
yet
in
,
and
of
the
world
,
that
the
Spirit
may
so
still
unite
and
blesse
those
that
believe
on
him
,
and
so
go
forth
in
4
Uncouth
distinctions
invented
,
overthrown
.
1
Queries
.
their
confessions
and
conversations
,
and
in
the
ministration
of
his
Gospell
by
his
servants
,
that
those
among
whom
they
dwell
,
and
converse
might
be
convinced
and
brought
to
believe
the
report
of
the
Gospel
Esa
.
53.
12.
as
once
Luk
.
23.
24.
as
himself
left
a
pattern
to
us
,
John
17.
21.
23.
that
so
the
men
of
the
world
might
be
convinced
and
the
convincers
allured
to
Christ
and
to
God
in
him
,
Matth
.
5.
14.
15.
16.
yea
so
as
that
he
doth
in
some
measure
enlighten
every
man
that
cometh
into
the
world
,
Joh
.
1.
9.
But
in
a
more
speciall
manner
doth
he
intercede
,
&c.
Here
is
a
twofold
intercession
of
Christ
as
Mediatour
,
1
For
all
sinners
,
that
they
may
believe
,
(
for
that
is
it
which
is
intended
by
the
many
clowdy
expressions
wherein
it
is
involved
,
)
2
For
believers
that
they
may
bee
saved
,
it
is
the
first
member
of
the
distinction
which
we
oppose
,
and
therefore
must
insist
a
little
upon
it
.
First
our
authour
saith
,
it
is
an
interceding
in
some
sort
,
I
ask
in
what
sort
?
is
it
directly
,
or
indirectly
?
is
it
by
vertue
of
his
bloodshed
for
them
;
or
otherwise
?
is
it
with
an
intention
&
desire
to
obtain
for
them
the
good
things
interceded
for
,
or
with
purpose
that
they
shall
go
without
them
?
is
it
for
all
and
evrey
man
,
or
only
for
those
who
live
in
the
outward
pale
of
the
Church
?
is
faith
the
thing
required
for
them
,
or
something
else
?
is
that
desired
absolutely
,
or
upon
some
condition
?
all
which
quaeries
must
be
clearly
answered
before
this
generall
intercession
can
be
made
intelligible
.
First
,
whether
it
bee
directly
,
or
indirectly
,
and
by
consequence
onely
,
that
this
intercession
after
a
sort
is
used
,
for
that
thing
interceded
for
is
represented
,
not
as
the
immediate
issue
or
aym
of
the
prayer
of
Christ
,
but
as
a
reflex
arising
from
a
blessing
obtained
by
others
:
for
the
Prayer
set
down
,
is
that
God
would
so
blesse
believers
,
that
those
amongst
whom
they
dwell
,
may
believe
the
report
of
the
Gospell
.
It
is
believers
that
are
the
direct
object
of
this
intercession
,
and
others
onely
glanced
at
through
them
:
the
good
also
so
desired
for
them
is
considered
,
either
as
an
accident
that
may
come
to
passe
,
or
follow
the
flourishing
of
believers
,
{αβγδ}
,
or
as
an
end
intended
to
be
accomplished
by
it
:
if
the
first
,
then
their
good
is
no
more
intended
than
their
evill
;
if
the
latter
why
is
it
not
effected
?
why
is
not
the
intention
of
our
Saviour
accomplished
?
is
it
for
want
of
wisdome
to
choose
suitable
and
proportionable
meanes
to
the
end
proposed
,
or
is
it
for
want
of
power
to
effect
what
he
intendeth
?
Secondly
,
is
it
by
vertue
of
his
bloodshed
for
them
or
otherwise
?
Secondly
,
if
it
be
,
then
Christ
intercedeth
for
them
,
that
they
may
enjoy
those
things
which
for
them
by
his
oblation
he
did
procure
:
for
this
it
is
,
to
make
his
death
and
bloodshedding
to
be
the
foundation
of
his
intercession
;
then
it
follows
that
Christ
by
his
death
procured
faith
for
all
,
because
he
intercedeth
that
all
may
believe
,
grounding
that
intercession
upon
the
merit
of
his
death
:
but
First
,
this
is
more
than
the
assertors
of
universall
redemption
will
sustain
;
among
all
the
ends
of
the
death
of
Christ
by
them
assigned
,
the
effectuall
and
infall
ible
bestowing
of
faith
on
those
for
whom
he
died
,
is
none
.
Secondly
,
If
by
his
death
he
hath
purchased
it
for
all
,
and
by
intercession
intreateth
for
it
,
why
is
it
not
actually
bestowed
on
them
?
is
not
a
concurrence
of
both
these
sufficient
for
the
making
out
of
that
one
Spirituall
blessing
?
but
Secondly
,
If
it
be
not
founded
on
his
death
,
and
bloodshedding
,
then
we
desire
,
that
they
would
describe
unto
us
this
intercession
of
Christ
,
differing
from
his
appearing
for
us
in
heaven
sprinckled
with
his
own
blood
.
Thirdly
,
doth
he
intercede
for
them
that
they
should
believe
Thirdly
,
with
an
intention
or
desire
that
they
should
be
so
,
or
no
?
if
not
,
it
is
but
a
mock
intercession
,
and
an
intreaty
for
that
which
he
would
not
have
granted
:
if
so
,
why
is
it
not
accomplished
?
why
do
not
all
believe
?
yea
if
he
died
for
all
,
and
prayed
for
all
that
they
might
believe
,
why
are
not
all
saved
?
for
Christ
is
alwayes
heard
of
his
Father
.
John
12.
42.
Fourthly
,
is
it
for
all
and
every
one
in
the
world
,
that
Christ
,
Fourthly
,
makes
this
intercession
,
or
onely
for
those
who
live
within
the
pale
of
the
Church
?
if
onely
for
those
latter
,
then
this
doth
not
prove
a
generall
intercession
for
all
,
but
onely
one
more
large
than
that
for
believers
:
for
if
he
leaves
out
any
one
in
the
world
,
the
present
hypothesis
falls
to
the
ground
:
if
for
all
,
how
can
it
consist
in
that
petition
,
that
the
spirit
would
so
lead
,
guide
and
blesse
believers
?
and
so
go
forth
in
the
ministration
of
the
Gospell
by
his
servants
,
that
others
(
that
is
all
and
every
one
in
the
world
)
may
be
convinced
and
brought
to
believe
?
how
I
say
can
this
be
spoken
with
any
reference
to
those
millions
of
souls
that
never
see
a
believer
,
that
heare
no
report
of
the
Gospell
?
Fifthly
,
if
his
intercession
be
for
faith
,
then
either
Christ
intercedeth
for
it
absolutely
,
that
they
may
certainly
have
it
,
or
upon
condition
;
and
that
,
either
on
the
part
of
God
,
or
man
;
if
absolutely
,
then
all
do
actually
believe
,
or
that
is
not
true
,
the
Father
alwayes
heares
him
,
Joh
.
12.
42.
If
upon
condition
on
the
part
of
God
,
it
can
be
nothing
but
this
,
if
he
wil
or
please
,
now
the
adding
of
this
condition
may
denote
in
our
Saviour
two
things
.
1
Anescience
of
what
is
his
Fathers
will
in
the
thing
interceded
for
:
which
first
cannot
stand
with
the
unity
of
his
person
as
now
in
glory
,
and
Secondly
,
cannot
be
,
because
he
hath
the
assurance
of
a
promise
to
be
heard
in
what
ever
he
asketh
,
Psal
.
2.
8.
Or
secondly
,
an
advancement
of
his
Fathers
will
,
by
submission
to
that
,
as
the
prime
cause
of
the
good
to
be
bestowed
,
which
may
well
stand
with
absolute
intercession
,
by
vertue
whereof
all
must
believe
.
Secondly
is
it
a
condition
on
the
part
of
those
for
whom
he
doth
intercede
?
Now
I
beseech
you
what
condition
is
that
,
where
in
the
Scripture
assigned
;
where
is
it
said
that
Christ
doth
intercede
for
men
that
they
may
have
faith
,
if
they
do
such
and
such
things
?
Nay
what
condition
can
rationally
be
assigned
of
this
desire
?
some
often
intimate
that
it
is
,
if
they
suffer
the
spirit
to
have
its
work
upon
their
hearts
,
and
obey
the
grace
of
God
:
Now
what
is
it
to
obey
the
grace
of
God
?
is
it
not
to
believe
?
therefore
it
seems
that
Christ
intercedeth
for
them
that
they
may
believe
,
upon
condition
that
they
do
believe
:
others
more
cautiously
assert
the
good
using
of
the
means
of
grace
,
that
they
do
enjoy
,
to
be
the
condition
upon
which
the
benefit
of
this
intercession
doth
depend
;
but
again
,
first
what
is
the
good
using
of
the
means
of
grace
,
but
submitting
to
them
,
that
is
believing
;
and
so
we
are
as
before
,
2.
Aall
have
not
the
means
of
grace
to
use
well
or
ill
.
3ly
.
Christ
prayes
that
they
may
use
the
meanes
of
grace
well
,
or
he
doth
not
:
if
not
,
then
how
can
he
pray
,
that
they
may
believe
,
seeing
to
use
well
the
meanes
of
grace
,
by
yeilding
obedience
unto
them
,
is
indeed
to
believe
?
if
he
doe
,
then
he
doth
it
absolutely
or
upon
condition
,
and
so
the
argument
is
renewed
againe
as
in
the
entrance
.
Many
more
reasons
might
be
easily
produced
to
shew
the
madnesse
of
this
assertion
,
but
those
may
suffice
.
Onely
we
must
looke
upon
the
proofe
and
confirmations
of
it
.
First
,
then
the
words
of
the
people
2
Answers
to
places
alledged
.
Isay
53.
12.
he
made
Intercession
for
the
transgressors
,
are
insisted
on
.
Answer
.
The
transgressors
here
for
whom
our
Saviour
is
said
to
make
Intercession
,
are
either
all
the
transgressors
for
whom
he
suffered
,
as
is
most
likely
,
from
the
discription
we
have
of
them
▪
v.
6.
Or
the
transgressors
onely
by
whom
he
suffered
,
that
acted
in
his
sufferings
as
some
suppose
?
if
the
first
,
then
this
place
proves
that
Christ
intercedes
for
all
those
for
whom
he
suffered
,
which
differs
not
,
from
that
which
we
contend
for
if
:
the
latter
,
then
we
may
consider
it
as
accomplished
,
how
he
then
did
it
,
so
it
is
here
foretold
that
he
should
,
which
is
the
next
place
urged
,
viz.
●
Luke
23.
34.
Then
said
Jesus
Father
forgive
them
,
they
know
not
what
they
doe
.
Answer
.
The
conclusion
which
from
these
words
is
inferred
,
being
,
therefore
there
is
a
generall
Intercession
for
all
that
they
may
believe
,
2.
By
7.
Reasons
.
I
might
well
leave
the
whole
argument
to
the
silent
judgement
of
men
,
without
any
further
opening
and
discovery
of
the
invalidity
and
weakenesse
,
but
because
the
ablest
of
that
side
,
have
usually
insisted
much
on
this
place
,
for
a
generall
succeslesse
Intercession
,
I
will
a
little
consider
the
inference
,
in
its
dependance
on
these
words
of
the
Gospel
,
and
search
whither
it
have
any
appearance
of
strength
in
us
:
to
which
end
we
must
observe
.
That
this
prayer
is
not
for
all
men
,
but
onely
for
that
handfull
of
the
Jewes
by
whom
he
was
crucified
,
now
from
a
Secondly
.
prayer
for
them
,
to
inferre
a
prayer
for
all
and
every
man
,
that
ever
were
,
are
,
or
shall
be
,
is
a
wild
deduction
.
It
doth
not
appeare
that
he
prayed
for
all
his
crucificers
neither
,
but
onely
for
those
who
did
it
out
of
ignorance
,
as
appeares
by
the
reason
annexed
to
his
supplication
,
for
they
know
not
what
they
doe
.
And
though
Acts.
3.
17.
It
is
said
that
the
rulers
also
did
it
ignorantly
,
yet
that
all
of
them
did
so
is
not
apparent
,
that
some
did
is
certaine
from
that
place
,
and
so
it
is
that
some
of
them
were
converted
as
afterwards
,
indefinite
propositions
,
must
not
in
such
things
be
made
universally
.
Now
doth
it
follow
,
that
because
Christ
prayed
for
the
pardon
of
their
sinnes
,
who
crucified
him
out
of
ignorance
,
as
some
of
them
did
,
that
therefore
he
intercedeth
for
all
that
they
may
believe
?
crucifiers
who
never
once
heard
of
his
crucifying
.
3ly
.
Christ
in
those
words
doth
not
so
much
as
pray
for
those
men
that
they
might
believe
but
only
,
that
that
sin
of
them
in
crucifying
of
him
might
be
forgiven
,
not
laid
to
their
charge
:
hence
to
conclude
therefore
he
intercedeth
for
all
men
that
they
may
believe
,
even
because
he
prayed
that
the
sinne
of
crucifying
himselfe
might
be
forgiven
them
that
did
it
,
is
a
strange
inference
.
Fourthly
,
There
is
another
evident
limitation
in
the
businesse
;
for
among
his
crucifyers
he
prayes
onely
for
them
that
were
present
at
his
death
,
amongst
whom
doubtlesse
,
many
came
more
out
of
curiosity
to
see
and
observe
,
as
is
usuall
in
such
cases
,
than
out
of
malice
and
dispight
,
so
that
whereas
some
urge
that
notwithstanding
this
prayer
,
yet
the
chiefe
of
the
Priests
,
continued
in
their
unbeliefe
,
it
is
not
to
the
purpose
,
for
it
cannot
be
proved
that
they
were
present
at
his
crucifying
.
Fifthly
,
It
cannot
be
affirmed
with
any
probability
,
that
our
Saviour
should
pray
for
all
&
every
one
of
them
,
supposing
some
of
them
to
be
finally
impenitent
:
for
he
himself
knew
full
well
what
was
in
man
.
Joh
.
2
,
28.
yea
he
knew
from
the
beginning
who
they
were
that
believed
not
.
Joh
.
6.
64.
now
it
is
contrary
to
the
rule
which
we
have
.
1
Joh
.
5.
16.
there
is
a
sinne
unto
death
,
&c.
to
pray
for
them
whom
we
know
to
be
finally
impenitent
,
and
to
sinne
unto
death
.
Sixthly
,
It
seemes
to
me
that
this
supplication
was
effectuall
and
succesfull
,
that
the
Sonne
was
heard
in
this
request
also
:
faith
and
forgivenesse
being
granted
to
them
for
whom
he
prayed
:
so
that
this
makes
nothing
for
a
generall
ineffectuall
Intercession
,
it
being
both
speciall
and
effectuall
.
For
Acts
3.
of
them
whom
Peter
tells
,
that
they
denied
the
holy
one
and
desired
a
murderer
.
v.
14
,
and
killed
the
Prince
of
life
,
v.
15.
Of
these
I
say
five
thousand
believed
,
Acts
4.
4.
Many
of
them
which
heard
the
word
,
believed
,
and
the
number
of
them
was
about
five
thousand
.
And
if
any
other
were
among
them
,
whom
our
Saviour
prayed
for
,
they
might
be
converted
afterwards
.
Neither
were
the
Rulers
,
without
the
compasse
of
the
fruits
of
this
prayer
,
for
a
great
company
of
the
Priests
were
obedient
to
the
faith
,
Act.
6.
7.
So
that
nothing
can
possibly
be
hence
inferred
for
the
purpose
intended
.
We
may
,
nay
we
must
grant
a
two-fold
praying
in
our
Saviour
,
one
by
a
vertue
of
his
office
as
he
was
Mediatour
,
the
other
in
answer
of
his
duty
,
as
he
was
subject
to
the
law
and
a
private
person
.
It
is
true
,
he
who
was
mediatour
was
made
a
subject
to
the
law
,
but
yet
those
things
which
he
did
in
obedience
to
the
Law
as
a
private
person
,
were
not
acts
of
mediation
:
nor
works
of
him
as
mediatour
,
though
of
him
who
was
mediatour
:
now
as
he
was
subject
to
the
Law
,
our
Saviour
was
bound
to
forgive
offences
,
and
wrongs
done
unto
him
,
and
to
pray
for
his
enemies
,
as
also
he
had
taught
us
to
doe
,
whereof
,
in
this
he
gave
us
an
example
,
Mat
.
5
44.
I
say
unto
you
love
your
enemies
,
blesse
them
that
curse
you
,
doe
good
to
them
that
hate
you
,
and
pray
for
them
which
despitefully
use
you
and
persecute
you
,
which
doubtlesse
he
inferreth
from
that
Law
Lev
.
19.
18.
thou
shalt
not
avenge
nor
beare
any
grudge
against
the
children
of
thy
people
,
but
shalt
love
thy
neighbour
as
thy self
,
quite
contrary
to
the
wicked
glosse
put
upon
it
by
the
Pharisees
:
and
in
this
sence
,
our
Saviour
here
,
as
a
private
person
,
to
whom
revenge
was
forbidden
,
pardon
injoyned
,
prayer
commended
,
prayes
for
his
very
enemies
and
crucifiers
:
which
doth
not
at
all
concern
his
interceding
for
us
as
Mediatour
,
wherein
he
was
alwayes
heard
,
and
so
is
nothing
to
the
purpose
in
hand
.
Again
3d
place
removed
by
Joh
.
17.
21
,
23.
is
urged
to
confirm
this
generall
Intercession
,
which
we
have
exploded
,
our
Saviour
praying
that
by
the
unity
,
concord
,
and
flourishing
of
his
servants
,
the
world
might
believe
and
know
,
that
God
had
sent
him
,
from
which
words
though
some
make
a
seeming
flourish
,
yet
the
thing
pretended
is
no
way
confirmed
.
For
First
,
if
Christ
1
Oppoposition
.
really
intended
and
desired
that
the
whole
world
,
or
all
men
in
the
world
should-believe
,
he
would
also
no
doubt
have
prayed
for
more
effectuall
means
of
Grace
to
be
granted
unto
them
,
than
onely
a
beholding
of
the
blessed
condition
of
his
,
(
which
yet
is
granted
to
a
small
part
of
the
world
)
at
least
the
preaching
of
the
world
to
them
all
,
that
by
it
,
as
the
onely
ordinary
way
,
they
might
come
to
the
knowledge
of
him
.
But
this
we
do
not
finde
that
ever
he
prayed
for
,
or
that
God
hath
granted
it
;
nay
he
blessed
his
Father
that
so
it
was
not
,
because
so
it
seemed
good
in
his
sight
,
Math
.
11.
25
,
26.
Secondly
,
such
a
glosse
or
interpretation
must
not
be
put
upon
the
place
,
as
should
run
crosse
to
the
expresse
words
of
our
Saviour
v.
9.
I
pray
not
for
the
world
,
for
if
he
here
prayed
,
that
the
world
should
have
true
,
holy
,
saving
faith
,
he
prayed
for
as
great
a
blessing
and
priviledge
for
the
world
,
as
any
he
procured
,
or
Interceded
for
,
for
his
own
.
Wherefore
Thirdly
,
say
some
,
2
Exposition
one
sence
being
the
world
is
here
taken
for
the
world
of
the
elect
,
the
world
to
be
saved
,
Gods
people
throughout
the
world
.
Certain
it
is
that
the
world
,
is
not
here
taken
properly
,
pro
mundo
continente
,
for
the
world
containing
,
but
figuratively
,
pro
mundo
contiento
,
for
the
world
contained
,
or
men
in
the
world
,
neither
can
it
be
made
appear
that
it
must
be
taken
universally
for
all
the
men
in
the
world
,
as
seldome
it
is
in
the
scripture
,
which
afterwards
we
shall
make
appear
:
but
may
bee
understood
indefinitely
,
for
men
in
the
world
few
,
or
more
,
as
the
elect
are
in
their
severall
generations
.
But
this
exposition
though
it
hath
great
authours
,
I
rejected
and
another
I
cannot
absolutely
adhere
unto
,
because
through
this
whole
chapter
,
the
world
is
taken
,
either
for
the
world
of
reprobates
,
opposed
to
them
that
are
given
to
Christ
by
his
Father
,
or
for
the
world
of
unbelievers
,
(
the
same
men
under
another
notion
)
opposed
to
them
who
are
committed
to
his
father
by
Christ
.
Wherefore
;
I
answer
,
Fourthly
,
2
Embraced
so
likewise
,
a
that
by
believing
v.
21
and
knowing
v.
23.
is
not
meant
believing
in
a
strict
sense
,
for
a
saving
comprehension
and
receiving
of
Jesus
Christ
and
so
becoming
the
sons
of
God
;
which
neither
ever
was
,
nor
ever
will
be
fulfilled
in
every
man
in
the
world
,
nor
was
ever
prayed
for
,
but
a
conviction
and
acknowledgement
,
that
the
Lord
Christ
is
not
,
what
before
they
had
taken
him
to
be
,
a
seducer
and
a
false
prophet
,
but
indeed
what
he
said
,
one
that
came
out
from
God
,
able
to
protect
and
do
good
for
,
and
to
his
own
;
which
kinde
of
conviction
and
acknowledgment
that
it
is
often
termed
believing
in
the
scripture
,
is
more
evident
than
that
it
should
need
to
be
proved
,
and
that
this
is
here
meant
the
evidence
of
the
thing
is
such
,
as
that
it
is
consented
unto
by
expositors
of
all
sorts
.
Now
this
is
not
for
any
good
of
the
world
but
for
the
vindication
of
his
people
and
the
exaltation
of
his
own
glory
,
and
so
proves
not
all
the
thing
in
question
.
But
of
this
word
world
afterward
.
The
following
place
of
3ly
and
Math
.
5.
15
,
16
(
containing
some
instructions
given
by
our
Saviour
to
his
Apostles
,
so
to
improve
the
knowledge
and
light
which
of
him
they
had
,
and
were
farther
to
receive
,
in
the
preaching
of
the
word
,
and
holinesse
of
life
,
that
they
might
be
a
means
to
draw
men
to
glorifie
God
)
is
certainly
brought
in
to
make
up
a
shew
of
a
number
,
as
very
many
other
places
are
,
the
authour
not
once
considering
,
what
is
to
be
proved
by
them
,
nor
to
what
end
they
are
used
,
and
therefore
without
further
inquiry
may
well
be
laid
aside
as
not
at
all
belonging
to
the
businesse
in
hand
,
nor
to
be
dragged
within
many
leagues
of
the
conclusion
,
by
all
the
strength
and
skill
of
Mr
More
.
Neither
is
that
other
place
of
4ly
with
Joh
.
1.
9.
any
thing
more
advisedly
or
seasonably
urged
,
though
wretchedly
glossed
,
and
rendred
in
some
measure
enlightening
every
one
that
comes
into
the
world
:
the
scripture
sayes
that
Christ
is
the
true
light
,
that
lighteth
every
man
that
commeth
into
the
world
in
some
measure
sayes
Mr
More
;
now
I
beseech
you
in
what
measure
is
this
?
how
farre
,
into
what
degree
,
in
what
measure
,
is
illumination
from
Christ
?
by
whom
,
or
by
what
means
separated
from
him
,
independent
off
him
,
is
the
rest
made
up
?
who
supplies
the
defect
of
Christ
.
I
know
your
ayme
is
,
to
hugge
in
your
illumination
by
the
light
of
nature
,
and
I
know
not
what
common
helpes
,
that
you
dream
of
,
towards
them
,
who
are
utterly
deprived
of
all
Gospell
meanes
of
grace
,
and
that
not
onely
for
the
knowledge
of
Gods
as
Creatour
,
but
also
of
him
as
in
Christ
the
Redeemer
.
But
whither
the
calves
of
your
own
setting
up
should
be
thus
sacrificed
unto
,
with
wresting
and
perverting
the
word
of
God
,
and
undervaluing
of
the
grace
of
Christ
,
you
will
one
day
I
hope
be
convinced
,
it
sufficeth
us
,
that
Christ
is
said
to
enlighten
every
one
,
because
he
is
the
onely
true
light
,
and
every
one
that
is
enlightned
,
receiveth
his
light
from
him
,
who
is
the
summe
,
the
fountaine
thereof
.
And
so
the
generall
defence
,
of
this
generall
ineffectual
Intercession
is
vanished
,
but
yet
further
,
it
is
particularly
replyed
concerning
the
Priest-hood
of
Christ
,
that
Asa
5ly
a
reply
,
which
is
,
Asa
Priest
in
respect
of
one
end
,
he
offered
sacrifice
,
that
is
,
propitiation
for
all
men
,
Heb
.
9.
26.
and
9.
Joh
.
1.
29.
1
Joh
.
2.
2.
In
respect
of
all
the
ends
,
propitiation
,
and
sealing
the
New-Testament
,
and
testification
to
the
truth
,
and
of
the
uttermost
end
in
all
,
for
his
called
and
chosen
ones
,
Heb
.
9.
14
,
15.
Mat
.
26.
26.
(
what
follows
after
,
being
repeated
out
of
another
place
hath
been
already
answered
.
)
Answer
,
First
,
1
Discussed
and
examined
These
words
as
here
placed
have
no
tolerable
sense
in
them
,
neither
is
it
an
easy
thing
to
gather
the
minde
of
the
Author
out
of
them
,
so
farre
are
they
from
being
a
cleare
answer
to
the
argument
as
was
pretended
.
Words
of
Scripture
indeed
are
used
,
but
wrested
;
and
corrupted
,
not
onely
to
the
countenance
of
error
,
but
to
beare
a
part
in
unreasonable
expressions
.
For
what
I
pray
is
the
meaning
of
these
words
,
he
offered
sacrifice
in
respect
of
one
end
,
then
of
all
ends
,
then
of
the
uttermost
end
in
all
?
To
enquire
backwards
,
1.
What
is
this
uttermost
end
in
all
?
is
that
in
all
,
in
,
or
among
all
the
end
proposed
and
accomplished
?
or
in
all
those
for
whom
he
offered
sacrifice
?
or
is
it
the
uttermost
end
and
proposall
of
God
and
Christ
in
his
oblation
?
if
this
latter
,
that
is
the
glory
of
God
,
now
there
is
no
such
thing
once
intimated
in
the
places
of
Scripture
quoted
.
Heb
.
9.
14.
15.
Math
.
26.
26.
2.
Do
those
places
hold
out
the
uttermost
end
of
the
death
of
Christ
(
subordinate
to
Gods
glory
?
)
why
in
one
of
them
it
is
the
obtaining
of
redemption
,
and
in
the
other
,
the
shedding
of
his
bloud
for
the
remission
of
sins
is
expressed
?
Now
all
this
you
affirme
to
be
the
first
end
of
the
death
of
Christ
,
in
the
first
words
used
in
this
place
,
calling
it
propitiation
,
that
is
,
an
atonement
for
the
remission
of
sinnes
,
which
remission
of
sinnes
and
redemption
,
are
for
the
substance
one
and
the
same
,
both
of
them
the
immediate
fruits
,
and
first
end
of
the
death
of
Christ
,
as
is
apparent
,
Eph.
1.
7.
Col.
1.
14.
So
here
you
have
confounded
the
first
,
and
last
end
of
the
death
of
Christ
,
spoyling
indeed
and
casting
down
(
as
you
may
lawfully
doe
,
for
it
is
your
owne
)
the
whole
frame
and
building
,
whose
foundation
is
this
,
that
there
be
severall
and
diverse
ends
of
the
death
of
Christ
,
towards
severall
persons
,
so
that
some
of
them
belong
unto
all
,
and
all
of
them
only
to
some
,
which
is
the
{αβγδ}
of
the
whole
Book
.
Thirdly
,
Christs
offering
himself
to
put
away
sinne
,
out
of
Heb
.
9.
26.
the
place
for
the
first
end
of
the
death
of
Christ
,
&
his
shedding
of
his
bloud
for
the
remission
of
sinnes
,
from
Math
.
26.
26.
to
be
the
last
,
pray
when
you
write
next
,
give
us
the
difference
between
these
two
.
Fourthly
,
you
say
,
he
offered
sacrifice
,
in
respect
of
one
end
,
that
is
propitiation
for
all
men
:
now
truely
,
if
ye
know
the
meaning
of
sacrifice
and
propitiation
,
this
will
scarce
appeare
sense
unto
you
upon
a
second
view
.
But
2.
Consuted
and
removed
.
to
leave
your
words
and
take
your
meaning
,
it
seems
to
be
this
in
respect
of
one
end
,
that
Christ
proposed
to
himself
,
in
his
sacrifice
,
he
is
a
Priest
for
all
,
he
aymed
to
attaine
and
accomplish
it
for
them
,
but
in
respect
of
other
ends
,
he
is
so
onely
for
his
chosen
and
called
.
Now
truely
this
is
an
easy
kind
of
answering
,
which
if
it
will
passe
for
good
and
warrantable
,
you
may
easily
disappoint
all
your
adversaries
,
even
first
by
laying
down
their
arguments
,
then
saying
your
one
opinion
is
otherwise
,
for
the
very
thing
that
is
here
imposed
on
us
for
an
answer
is
the
{αβγδ}
the
chief
matter
in
debate
,
we
absolutely
deny
,
that
the
several
ends
of
the
death
of
Christ
,
or
the
good
things
procured
by
his
death
are
thus
distributed
as
is
here
pretended
.
To
prove
our
assertion
,
and
to
give
a
reason
of
our
deniall
of
this
dividing
of
these
things
in
respect
of
their
objects
,
we
produce
the
argument
above
proposed
,
concerning
the
Priest-hood
of
Christ
;
to
which
the
answer
given
is
a
bare
repetition
of
the
thing
in
question
.
But
you
will
say
divers
places
of
Scripture
are
quoted
for
the
confirmation
of
this
answer
.
But
these
,
as
I
told
you
before
,
are
brought
forth
for
pomp
&
shew
,
nothing
at
all
being
to
be
found
in
them
to
the
busines
in
hand
;
such
are
Heb
.
9.
26.
Joh
.
1.
29
For
what
consequence
is
there
from
an
affirmation
indefinite
,
that
Christ
bare
or
took
away
sinne
,
to
this
,
that
he
is
a
Priest
for
all
and
every
one
in
respect
of
propitiation
?
Besides
in
that
of
John
1.
29.
there
is
a
manifest
allusion
to
the
paschall
Lambe
,
by
which
there
was
a
typicall
ceremoniall
purification
,
and
cleansing
of
sinne
,
which
was
proper
only
to
the
people
of
Israel
,
the
type
of
the
elect
of
God
,
and
not
of
all
in
the
world
,
of
all
sorts
,
reprobates
and
unbelievers
also
.
Those
other
two
places
of
Heb
.
2.
9.
1
John
2.
2
shall
be
considered
apart
,
because
they
seeme
to
have
some
strength
for
the
maine
of
the
cause
;
though
apparently
there
is
no
word
in
them
that
can
be
wrested
to
give
the
least
colour
to
such
an
uncouth
distinction
,
as
that
which
we
oppose
And
thus
our
argument
from
the
equall
objective
extent
of
the
oblation
and
intercession
of
Jesus
Christ
,
is
confirmed
and
vindicated
:
and
withall
,
the
meanes
used
by
the
blessed
Trinity
for
the
accomplishment
of
the
proposed
end
,
unfolded
:
which
end
what
it
was
is
next
to
be
considered
.
The
Second
Book
.
CHAP.
I.
Some
precious
considerations
to
a
more
particular
inquirie
after
the
proper
end
and
effect
of
the
death
of
Christ
.
THe
maine
thing
upon
which
the
whole
controversie
about
the
death
of
Christ
turneth
,
and
upon
which
the
greatest
weight
of
the
businesse
dependeth
,
comes
The
end
of
the
death
of
Christ
asserted
and
distinguished
into
next
to
our
consideration
,
being
that
which
wee
have
prepared
the
way
unto
,
by
all
that
hath
beene
already
said
.
It
is
about
the
proper
end
of
the
death
of
Christ
,
which
who
so
can
rightly
constitute
and
make
manifest
,
may
well
be
admitted
for
a
dayes-man
,
and
umpire
in
the
whole
contestation
;
for
,
if
it
be
the
end
of
Christs
death
,
which
most
of
our
Adversaries
assigne
,
wee
will
not
deny
,
but
that
Christ
dyed
for
all
and
every
one
;
and
if
that
be
the
end
of
it
,
which
we
maintaine
so
to
be
,
they
will
not
extend
it
beyond
the
elect
,
beyond
beleevers
.
This
then
must
be
fully
cleared
,
and
solidly
confirmed
by
them
who
hope
for
any
successe
in
their
undertakings
.
The
end
of
the
death
of
Christ
we
asserted
in
the
beginning
of
our
Discourse
to
be
our
approximation
or
drawing
nigh
unto
God
,
that
being
a
generall
expression
for
the
whole
reduction
and
recovery
of
sinners
from
the
state
of
alienation
,
misery
and
wrath
,
into
grace
,
peace
,
and
eternall
communion
with
him
.
Now
there
being
a
two-fold
end
in
things
,
one
of
the
worker
,
the
other
of
the
worke
wrought
,
we
have
manifested
,
how
,
that
unlesse
it
bee
,
either
for
want
of
wisedome
and
certitude
of
minde
in
the
Agent
,
in
chusing
and
using
unsuitable
meanes
for
the
attaining
of
the
end
proposed
,
or
for
want
of
skill
and
power
to
make
use
of
,
and
rightly
to
improve
,
well-proportioned
meanes
to
the
best
advantage
,
those
things
are
alwayes
co-incident
;
the
work
effecteth
,
what
the
workman
intendeth
.
In
the
businesse
in
hand
,
the
Agent
is
the
blessed
Three
in
One
,
as
was
before
declared
;
and
the
meanes
whereby
they
collimed
and
aymed
at
the
end
proposed
,
was
the
Oblation
and
Intercession
of
Jesus
Christ
,
which
are
united
,
intending
the
same
object
,
as
was
also
cleared
.
Now
unlesse
wee
will
blasphemously
ascribe
want
of
wisedome
,
power
,
perfection
,
and
sufficiency
in
working
unto
the
Agent
,
or
affirme
that
the
death
and
intercession
of
Christ
,
was
not
sutable
and
proportioned
for
the
attaining
the
end
,
proposed
by
it
to
be
effected
,
we
must
grant
that
the
end
of
these
is
one
and
the
same
,
whatsoever
the
Blessed
Trinity
intended
by
them
,
that
was
effected
;
and
whatsoever
we
finde
in
the
issue
ascribed
unto
them
,
that
by
them
the
Blessed
Trinity
intended
.
So
that
we
shall
have
no
cause
,
to
consider
these
apart
,
unlesse
it
be
sometimes
to
argue
from
the
one
to
the
other
;
as
where
we
finde
any
thing
ascribed
to
the
death
of
Christ
,
as
the
fruit
thereof
,
we
may
conclude
,
that
,
that
God
intended
to
effect
by
it
,
and
so
also
on
the
contrary
.
Now
the
end
of
the
death
of
Christ
is
either
Supream
and
ultimate
.
supreame
and
ultimate
,
or
intermediate
and
subservient
to
that
last
end
.
The
first
,
is
the
glory
of
God
,
or
the
manifestation
of
his
glorious
Attributes
,
especially
of
his
justice
,
and
mercy
,
tempered
with
justice
unto
us
.
The
Lord
doth
necessarily
ayme
himselfe
in
the
first
place
,
as
the
chiefest
good
;
yea
indeed
that
alone
which
is
good
,
that
is
absolutely
and
simply
so
,
and
not
by
virtue
of
communication
from
another
:
And
therefore
in
all
his
workes
,
especially
in
this
which
we
have
in
hand
the
chiefest
of
all
,
hee
first
intends
the
manifestation
of
his
owne
glory
,
which
also
he
fully
accomplisheth
in
the
close
,
to
every
point
and
degree
by
him
intended
,
he
maketh
all
things
for
himselfe
,
Prov.
16.
4.
and
every
thing
in
the
end
must
redound
to
the
glory
of
God
,
2
Cor
.
4.
15.
wherein
Christ
himselfe
is
said
to
be
Cods
,
1
Cor
.
3.
23.
serving
to
his
glory
in
that
whole
Administration
that
was
committed
to
him
.
So
Ephes
.
1.
6.
the
whole
end
of
all
this
dispensation
,
both
of
chocsing
us
from
eternity
,
redeeming
us
by
Christ
,
blessing
us
with
all
spirituall
blessings
in
him
,
is
affirmed
to
be
the
praise
,
the
glory
of
his
grace
,
and
vers
.
13.
that
we
should
be
to
the
praise
of
his
glory
.
This
is
the
end
of
all
the
benefits
we
receive
by
the
death
of
Christ
;
for
,
Wee
are
filled
with
the
fruits
of
Righteousnesse
,
which
are
by
Iesus
Christ
unto
the
glory
and
praise
of
God
,
Phil
.
1.
11.
which
also
is
fully
asserted
Chap.
2.
11.
That
every
tongue
should
confesse
that
Iesus
Christ
is
Lord
,
to
the
glory
of
God
the
Father
.
This
the
Apostle
fully
clears
in
the
ninth
to
the
Romans
;
where
hee
so
asserts
the
supreame
Dominion
and
independency
of
God
in
all
his
actions
,
his
absolute
freedome
from
taking
rise
,
cause
or
occasion
,
to
his
purposes
,
from
any
thing
among
us
sonnes
of
men
,
doing
all
things
for
his
owne
sake
,
and
aiming
onely
at
his
owne
glory
.
And
this
is
that
which
in
the
close
of
all
,
shall
be
accomplished
,
when
every
creature
shall
say
,
Blessing
,
Honour
,
Glory
and
Power
,
be
unto
him
that
sitteth
upon
the
Throne
,
and
unto
the
Lambe
for
ever
and
ever
,
Rev.
5.
13.
but
this
is
{αβγδ}
.
2.
There
is
an
2
Intermediate
and
subservient
,
which
is
asserted
.
end
of
the
death
of
Christ
which
is
intermediate
and
subservient
to
that
other
,
which
is
the
last
and
most
supreame
,
even
the
effects
which
it
hath
in
respect
of
us
,
and
that
is
it
of
which
we
now
treat
;
which
as
we
before
affirmed
,
is
,
the
bringing
of
us
unto
God
.
Now
this
though
in
reference
to
the
Oblation
and
Intercession
of
Christ
,
it
be
one
intire
end
,
yet
in
it selfe
,
and
in
respect
of
the
relation
which
the
severall
acts
therein
have
one
to
another
,
it
may
bee
considered
distinctly
,
in
two
parts
,
wherof
one
is
the
end
,
&
the
other
the
meanes
for
the
attaining
of
that
end
,
both
,
the
compleate
end
of
the
mediation
of
Christ
in
respect
of
us
.
The
ground
and
cause
of
this
is
,
the
appoyntment
of
the
Lord
,
that
there
should
be
such
a
connexion
and
coherence
,
betweene
the
things
purchased
for
us
by
Jesus
Christ
,
that
the
one
should
be
a
meanes
and
way
of
attaining
the
other
,
the
one
the
condition
,
and
the
other
the
thing
promised
upon
that
condition
,
but
both
equally
and
alike
procured
for
us
by
Jesus
Christ
;
for
if
either
be
omitted
in
his
purchase
,
the
other
would
be
vaine
and
fruitlesse
,
as
wee
shall
afterwards
declare
.
Now
both
these
consist
in
a
communication
of
God
and
his
goodnesse
unto
us
,
(
and
our
participation
of
him
by
vertue
thereof
)
and
that
either
to
grace
or
glory
,
holinesse
or
blessednesse
,
faith
or
salvation
.
In
this
last
way
,
they
are
usually
called
,
faith
being
the
meanes
of
which
we
speake
,
and
salvation
the
end
;
faith
the
condition
,
salvation
the
promised
inheritance
:
under
the
name
of
Faith
we
comprize
all
saving
grace
,
that
accompanies
it
:
and
under
the
name
of
salvation
,
the
whole
glory
to
be
revealed
,
the
liberty
of
the
glory
of
the
Children
of
God
.
Rom.
8.
all
that
blessednesse
which
consisteth
,
in
an
eternall
fruition
of
the
blessed
God
.
With
faith
goe
all
the
effectuall
meanes
thereof
,
both
externall
and
internall
,
the
Word
and
Almighty
sanctifying
Spirit
:
all
advancement
of
state
and
condition
attending
it
,
as
Justification
,
Reconciliation
,
and
Adoption
into
the
family
of
God
:
all
fruits
flowing
from
it
in
sanctification
,
and
universall
holinesse
,
with
all
other
priviledges
and
enjoyments
of
believers
,
here
,
which
follow
the
redemption
and
reconciliation
purchased
for
them
by
the
oblation
of
Christ
.
1.
Positively
.
A
reall
effectuall
and
infallible
bestowing
,
and
applying
of
all
these
things
,
as
well
those
that
are
the
meanes
,
as
those
that
are
the
end
,
the
condition
,
as
the
thing
conditioned
about
,
faith
and
grace
,
as
salvation
&
glory
,
unto
al
,
&
every
one
,
for
whom
he
died
do
we
maintaine
to
be
the
end
proposed
&
effected
,
by
the
bloodshedding
of
Jesus
Christ
,
with
those
other
acts
of
his
Mediatorshipp
,
which
we
before
declared
to
be
therewith
inseperably
conjoyned
,
so
that
every
one
for
whom
he
died
,
and
offered
up
himselfe
,
hath
,
by
vertue
of
his
death
,
or
oblation
,
a
right
purchased
for
him
,
unto
all
these
things
,
which
in
due
time
he
shall
certainely
and
infallibly
enjoy
,
or
,
which
is
all
one
,
the
end
of
Christs
obtaining
grace
&
glory
with
his
Father
was
,
that
they
might
be
certainely
bestowed
upon
all
those
for
whom
he
died
,
some
of
them
,
upon
condition
that
they
do
believe
,
but
faith
it selfe
absolutely
upon
no
condition
at
all
:
all
which
we
shall
further
illustrate
and
confirme
after
we
have
removed
some
false
ends
assigned
.
CHAP.
II
.
Containing
a
removall
of
some
mistakes
and
false
assignations
of
the
end
of
the
death
of
Christ
.
THat
2.
Negatively
removall
of
false
ends
assigned
,
the
death
,
oblation
,
and
bloud
shedding
of
Jesus
Christ
is
to
be
considered
as
the
meanes
for
the
compassing
of
an
appointed
end
,
was
before
abundantly
declared
;
and
that
such
a
meanes
,
as
is
not
in
it self
any
way
desireable
,
but
for
the
attaining
of
that
end
:
Now
,
because
that
which
is
the
end
of
any
thing
,
must
also
be
good
,
for
unlesse
it
be
so
,
it
cannot
be
an
end
,
(
for
bonum
&
finis
convertuntur
)
it
must
be
either
his
fathers
good
,
or
his
own
good
,
or
our
good
,
which
was
the
end
proposed
.
That
The
first
,
rejected
with
,
it
was
not
meerly
his
own
,
is
exceedingly
apparent
;
for
in
his
divine
nature
,
he
was
eternally
and
essentially
partaker
of
all
that
glory
which
is
proper
to
the
Deity
,
which
though
in
respect
of
us
it
be
capable
of
more
or
less
manifestation
,
yet
in
it selfe
it
is
alwayes
alike
eternally
and
absolutely
perfect
.
And
in
this
regard
,
at
the
close
of
all
,
he
desires
and
requests
no
other
glory
,
but
that
which
he
had
with
his
Father
before
the
world
was
John
17.
●
.
And
in
respect
of
his
humane
nature
,
as
he
was
eternally
predestinated
,
without
any
foresight
of
doing
or
suffering
to
be
personally
united
;
from
the
instant
of
his
conception
with
the
second
Person
of
the
Trinity
;
So
neither
while
he
was
in
the
way
,
did
he
merit
any
thing
for
himself
by
his
death
and
oblation
:
he
needed
not
to
suffer
for
himselfe
,
being
perfectly
and
legally
righteous
,
and
the
glory
that
he
aimed
at
,
by
enduring
the
curse
,
and
despising
the
shame
,
was
not
so
much
his
owne
,
in
respect
of
possession
,
by
the
exaltation
of
his
own
nature
,
as
the
bringing
of
many
children
to
glory
,
even
as
it
was
in
the
promise
set
before
him
;
as
we
before
at
large
declared
:
1.
Explanation
His
own
exaltation
indeed
,
and
power
over
all
flesh
,
and
his
appointment
to
be
judge
of
the
quick
and
the
dead
,
was
a
consequent
of
his
deep
humiliation
and
suffering
,
but
that
it
was
the
effect
and
product
of
it
,
procured
meritoriously
by
it
;
that
it
was
the
end
aimed
at
by
him
in
his
making
satisfaction
for
sinne
,
that
we
deny
,
2.
Consutation
.
Christ
hath
a
power
and
dominion
over
all
,
but
the
foundation
of
this
dominion
is
not
in
his
death
for
all
:
for
he
hath
dominion
over
all
things
being
appointed
Heire
of
them
,
and
upholding
them
all
by
the
word
of
his
power
.
Heb
.
1.
3.
4.
he
is
set
over
the
workes
of
Gods
hands
,
and
all
things
are
put
in
subjection
under
him
.
Heb
.
2.
7.
8.
And
what
are
those
all
things
,
or
what
are
amongst
them
,
you
may
see
in
the
place
of
the
Psalmist
from
whence
the
Apostle
citeth
those
words
.
Psal
.
8.
6.
7.
8.
And
did
he
dye
for
all
these
things
?
Nay
hath
he
not
power
over
the
Angels
,
are
not
principalities
and
powers
made
subject
to
him
?
shall
he
not
at
the
last
day
,
judge
the
Angels
,
for
with
him
the
Saints
shall
doe
it
,
by
giving
attestation
to
his
righteous
judgements
.
1
Cor
.
6.
And
yet
,
is
it
not
expresly
said
that
the
Angels
have
no
share
in
the
whole
dispensation
of
God
manifested
in
the
flesh
,
so
as
to
dye
for
them
to
redeem
them
from
their
sinnes
?
of
which
some
had
no
need
,
and
the
other
,
are
eternally
excluded
.
Heb
.
2.
16.
He
tooke
not
to
him
the
nature
of
Angels
,
but
he
tooke
upon
him
the
seed
of
Abraham
:
God
setting
him
King
upon
his
Holy
hill
of
Sion
,
in
despight
of
his
enemies
to
bruise
them
and
to
rule
them
with
a
rod
of
iron
.
Psal
.
2.
9.
Is
not
the
immediate
effect
of
his
death
for
them
;
but
rather
all
things
are
given
into
his
hand
,
out
of
the
immediate
love
of
the
Father
to
his
sonne
John
3.
35.
Math
.
11.
27.
That
is
the
foundation
of
all
this
soveraignety
and
dominion
over
all
creatures
,
with
his
power
of
judging
that
is
put
into
his
hand
.
3.
Concession
of
the
objection
.
Beside
,
be
it
granted
(
which
cannot
be
proved
)
that
Christ
by
his
death
did
procure
this
power
of
judging
;
would
any
thing
hence
follow
that
might
be
beneficiall
to
the
proving
of
the
general
ransome
for
all
?
No
doubtlesse
,
this
dominion
and
power
of
judging
is
a
power
of
condemning
as
well
as
saving
,
it
is
all
judgment
that
is
committed
to
him
.
John
5.
22.
He
hath
authority
given
unto
him
to
execute
judgement
,
because
he
is
the
sonne
of
man
,
that
is
at
that
hour
when
all
that
are
in
their
graves
,
shal
heare
his
voice
,
&
come
forth
,
they
that
have
done
good
unto
the
resurrection
of
life
,
and
they
that
have
done
evill
to
the
resurrection
of
condemnation
.
verses
.
28.
29.
2
Cor
.
5.
10.
Now
can
it
be
reasonably
asserted
,
that
Christ
died
for
men
to
redeem
them
?
that
he
might
have
power
to
condemn
:
Nay
,
doe
not
these
two
overthrow
one
another
?
If
he
redeemed
thē
by
his
death
,
then
he
did
not
aime
at
the
obtaining
of
any
power
to
condemne
thē
;
if
he
did
the
latter
,
then
that
former
was
not
in
his
intention
.
Nor
secondly
,
2.
The
second
rejected
by
arguments
taken
from
was
it
his
Fathers
good
;
I
speak
now
of
the
proximate
and
immediate
end
and
product
of
the
death
of
Christ
,
not
of
the
ultimate
and
remote
,
knowing
that
the
supream
end
of
Christs
oblation
&
al
the
benefits
purchased
&
procured
by
it
was
the
praise
of
his
glorious
grace
;
but
for
this
other
it
doth
not
directly
tend
to
the
obteining
of
any
thing
unto
God
,
but
of
all
good
things
from
God
to
us
.
Arminius
with
his
followers
,
with
the
other
universalists
of
our
dayes
,
affirm
this
to
be
the
end
proposed
,
that
God
might
,
his
justice
being
satisfied
,
save
sinners
,
the
hinderance
being
removed
by
the
satisfaction
of
Christ
,
he
had
by
his
death
a
right
and
liberty
obtained
,
of
pardoning
sinne
upon
what
condition
he
pleased
:
so
that
after
the
satisfaction
of
Christ
yielded
and
considered
,
integrum
Deo
fuit
,
(
as
his
words
are
)
as
it
was
holy
in
Gods
free
disposall
,
whether
he
would
save
any
or
no
,
and
upon
what
condition
he
would
,
whether
of
faith
,
or
of
works
,
God
(
say
they
)
had
a
good
mind
and
will
to
do
good
to
humane
kind
,
but
could
not
by
reason
of
sinne
,
his
justice
lying
in
the
way
:
whereupon
he
sent
Christ
to
remove
that
obstacle
,
that
so
he
might
upon
the
prescribing
of
what
condition
he
pleased
and
its
being
by
them
fulfilled
have
mery
on
them
:
Now
because
in
this
they
place
their
chief
,
if
not
the
sole
end
of
the
oblation
of
Christ
,
I
must
a
little
shew
the
falsenesse
and
folly
of
it
,
which
may
be
done
plainly
by
these
following
reasons
.
First
the
1
The
false
bottome
of
the
objection
opposed
.
foundation
of
this
whole
assertion
seems
to
me
to
be
false
and
erroneous
,
viz.
that
God
could
not
have
mercy
on
mankind
,
unlesse
satisfaction
were
made
by
his
sonne
:
it
is
true
indeed
,
supposing
the
decree
,
purpose
and
constitution
of
God
,
that
so
it
should
be
,
that
so
he
would
manifest
his
glory
by
the
way
of
vindicative
justice
,
it
was
impossible
that
it
should
otherwise
be
,
for
with
the
Lord
,
there
is
neither
change
nor
shadow
of
turning
.
Iames
1.
18.
1
Sam
.
15.
29.
But
to
assert
positively
,
that
absolutely
and
antecedently
,
to
his
constitution
he
could
not
have
done
it
,
is
to
me
an
unwritten
tradition
,
the
Scripture
affirming
no
such
thing
,
neither
can
it
be
gathered
from
thence
in
any
good
consequence
;
if
any
one
shall
deny
this
,
we
will
try
what
the
Lord
will
enable
us
to
say
unto
it
,
and
in
the
mean
time
rest
contented
in
that
of
Augustine
,
though
other
wayes
of
saving
us
were
not
wanting
to
his
infinite
wisdome
,
yet
certainly
the
way
which
he
did
proceed
in
,
was
the
most
convenient
,
because
we
find
he
proceeded
therein
.
Secondly
2
The
false
tendance
of
it
.
this
would
make
the
cause
this
would
make
the
cause
of
sending
his
sonne
to
dy
,
to
be
a
common
love
,
or
rather
wishing
that
he
might
do
good
,
or
shew
mercy
to
all
,
and
not
an
entire
act
of
his
will
or
purpose
of
knowing
,
redeeming
,
and
saving
his
elect
,
which
we
shall
afterwards
disprove
.
Thirdly
,
3
Its
destructivenesse
to
the
redemption
that
is
in
Christ
,
and
if
the
end
of
the
death
of
Christ
▪
were
to
acquire
a
right
to
his
Father
,
that
notwithstanding
his
justice
he
might
save
sinners
,
then
did
he
rather
dy
to
redeem
a
liberty
unto
God
,
then
a
liberty
from
evill
unto
us
;
that
his
Father
might
be
enlarged
from
that
estate
,
wherein
it
was
imposs●ble
for
him
to
do
that
which
he
desired
,
and
which
his
nature
enclined
him
to
,
and
not
that
we
might
be
freed
from
that
condition
,
wherein
,
without
this
freedome
purchased
,
it
could
not
be
but
we
must
perish
;
if
this
be
so
,
I
see
no
reason
why
Christ
should
be
said
to
come
and
redeeme
his
people
from
their
sinnes
,
but
rather
plainly
to
purchase
this
right
and
liberty
for
his
Father
:
now
where
is
there
any
such
assertion
,
wherein
is
any
thing
of
this
nature
,
in
the
Scripture
?
doth
the
Lord
say
that
he
sent
his
sonne
out
of
love
to
himself
or
unto
us
?
is
God
or
men
made
the
immediate
Subject
of
good
attained
unto
by
this
oblation
?
Rep.
but
it
is
said
that
although
immediately
and
in
the
first
place
this
right
did
arise
unto
God
by
the
death
of
Christ
,
yet
that
that
also
was
to
tend
to
our
good
,
Christ
obtaining
that
right
,
that
the
Lord
might
now
bestow
mercy
on
us
if
we
fulfilled
the
condition
that
he
would
propose
.
But
I
answer
that
this
utterly
overthrows
all
the
merit
of
the
death
of
Christ
towards
us
,
and
leaves
not
so
much
as
the
nature
of
merit
unto
it
;
for
that
which
is
truly
meritorious
indeed
,
deserves
that
the
thing
merited
or
procured
and
obtained
by
it
,
shall
be
done
,
or
ought
to
be
bestowed
,
and
not
onely
that
it
may
be
done
;
there
is
such
an
habitude
and
relation
between
merit
and
the
thing
obtained
by
it
,
whether
it
be
absolute
or
arising
on
contract
,
that
there
ariseth
a
reall
right
to
the
thing
procured
by
it
in
them
,
by
whom
or
for
whom
it
is
procured
,
when
the
labourer
hath
wrought
all
day
,
do
we
say
now
his
wages
may
be
payed
or
rather
now
they
ought
to
be
paid
?
hath
he
not
a
right
unto
it
?
was
ever
such
a
merit
heard
of
before
,
whole
nature
should
consist
in
this
,
that
the
thing
procured
by
it
might
be
bestowed
,
and
not
that
it
ought
to
be
:
and
shall
Christ
be
said
now
to
purchase
by
his
meritorious
oblation
,
this
onely
at
his
Fathers
hand
,
that
he
might
bestow
upon
,
and
apply
the
fullnesse
of
his
death
to
some
or
all
,
and
not
that
he
should
so
do
?
to
him
that
worketh
(
saith
the
Apostle
)
the
reward
is
not
due
of
grace
,
but
of
debt
,
Rom.
4.
4.
Are
not
the
fruits
of
the
death
of
Christ
,
by
his
death
as
truly
procured
for
us
,
as
if
they
had
been
obtained
by
our
own
working
?
and
if
so
,
though
in
respect
of
the
persons
on
whom
they
are
bestowed
,
they
are
of
free
grace
,
yet
in
respect
of
the
purchase
,
the
bestowing
of
them
is
of
debt
.
Fourthly
,
Its
overthrowing
the
onely
effects
and
fruits
thereof
by
all
which
that
cannot
be
assigned
as
the
compleat
end
of
the
Death
of
Christ
,
which
being
accomplished
,
it
had
,
not
onely
been
possible
,
that
not
one
soule
might
be
saved
,
but
also
impossible
that
by
vertue
of
it
any
sinfull
soul
should
be
saved
for
sure
the
Scripture
is
exceedingly
full
in
declaring
that
through
Christ
wee
have
remission
of
sins
,
grace
&
glory
(
as
afterwards
)
but
now
notwithstanding
this
,
that
Christ
is
said
to
have
procured
and
purchased
by
his
death
such
aright
and
liberty
to
his
Father
,
that
he
might
bestow
eternall
life
upon
all
,
upon
what
conditions
he
would
,
it
might
very
well
stand
,
that
not
one
of
those
should
enjoy
eternall
life
;
for
suppose
the
Father
would
not
bestow
it
,
as
hee
is
by
no
engagement
according
to
this
perswasion
bound
to
do
,
he
had
a
right
to
do
it
,
it
is
true
;
but
that
which
is
any
ones
right
he
may
use
,
or
not
use
at
his
pleasure
:
againe
,
suppose
he
had
prescribed
a
condition
of
workes
,
which
it
had
been
impossible
for
them
to
fulfill
,
the
death
of
Christ
might
have
had
its
full
end
,
and
yet
not
one
beene
saved
:
Was
this
his
comming
to
save
sinners
,
to
save
that
which
was
lost
?
or
could
he
upon
such
an
accomplishment
as
this
pray
as
he
did
,
Father
I
will
;
that
those
whom
thou
hast
given
me
,
may
be
where
I
am
to
behold
my
glory
?
John
17.
24.
Divers
other
reasons
might
be
used
to
evert
this
fancy
,
that
would
make
the
purchase
of
Christ
in
respect
of
us
,
not
to
be
the
remission
of
sins
,
but
a
possibility
of
it
,
not
salvation
but
a
salvability
,
not
reconciliation
and
peace
with
God
,
but
the
opening
of
a
doore
towards
it
:
but
I
shall
use
them
in
assigning
the
right
end
of
the
death
of
Christ
.
Aske
1.
The
opinion
of
our
adversaryes
is
discovered
now
of
these
,
what
it
is
that
the
Father
can
doe
,
and
will
doe
upon
the
death
of
Christ
,
by
which
meanes
his
justice
,
that
before
hindred
the
execution
of
his
good
will
towards
them
is
satisfied
?
and
they
tell
you
,
it
is
the
entring
into
a
new
Covenant
of
grace
with
them
,
upon
the
performance
of
whose
condition
,
they
shall
have
all
the
benefits
of
the
death
of
Christ
applyed
to
them
:
But
to
us
it
seemeth
that
Christ
himselfe
,
with
his
death
and
passion
,
is
the
chiefe
promise
of
the
new
Covenant
it selfe
,
as
Gen.
3.
15.
and
so
the
Covenant
cannot
be
said
to
be
procured
by
his
Death
:
Besides
the
nature
of
the
Covenant
overthrowes
this
Proposall
,
that
they
that
are
Covenanted
withall
shall
have
such
and
such
good
things
,
if
they
fulfill
the
condition
,
as
though
that
all
depended
on
this
obedience
,
when
that
obedience
it selfe
,
and
the
whole
condition
of
it
,
is
a
promise
of
the
Covenant
.
Jer
.
31.
32.
Which
is
confirmed
and
sealed
by
the
bloud
of
Christ
.
We
deny
not
,
but
the
death
of
Christ
hath
a
proper
end
in
respect
of
God
,
to
wit
,
the
manifestation
of
his
glory
,
whence
he
calls
him
his
servant
in
whom
he
will
be
glorified
.
Isay
.
49.
and
the
bringing
of
many
Sonnes
to
glory
wherewith
he
was
betrusted
,
was
to
the
manifestation
and
praise
of
his
glorious
grace
,
that
so
his
love
to
his
elect
might
gloriously
appeare
,
his
salvation
being
born
out
by
Christ
to
the
utmost
parts
of
the
earth
and
this
full
declaration
of
his
glory
by
the
way
of
mercy
tempered
with
justice
,
for
he
set
forth
Christ
to
be
a
propitiation
through
faith
in
his
bloud
that
he
might
be
just
,
and
the
justifier
of
them
that
believe
in
Jesus
.
Rom.
3.
25.
Is
all
that
which
accrewed
to
the
Lord
by
the
death
of
his
Sonne
,
and
not
any
right
and
liberty
of
doing
that
which
before
he
would
have
done
,
but
could
not
for
his
justice
.
In
respect
of
us
the
end
of
the
oblation
and
bloud
shedding
of
Jesus
Christ
was
,
not
that
God
might
,
if
he
would
,
but
that
he
should
by
vertue
of
that
compact
and
covenant
,
which
was
the
foundation
of
the
Merit
of
Christ
,
bestow
upon
us
all
the
good
things
,
which
Christ
aymed
at
,
and
intended
to
purchase
and
procure
by
his
offering
of
himselfe
for
us
unto
God
,
which
is
in
the
next
place
to
be
declared
.
CHAP
III
.
More
particularly
of
the
immediate
end
of
the
death
of
Christ
,
with
the
severall
wayes
whereby
it
is
designed
.
WHat
the
Scripture
affirms
in
this
particular
,
we
laid
down
in
the
entrance
of
the
whole
discourse
;
which
,
now
haveing
enlarged
in
explication
of
our
sense
and
meaning
therein
,
must
be
more
particularly
asserted
by
an
application
of
the
particular
places
(
which
are
very
many
)
to
our
Thesis
as
before
declared
,
whereof
this
is
the
summe
:
The
maine
assertion
laid
downe
and
proved
by
clearing
out
of
the
Scripture
.
Jesus
Christ
according
to
the
counsell
and
will
of
his
Father
,
did
offer
himselfe
upon
the
Crosse
,
to
the
procurement
of
those
things
before
recounted
,
and
maketh
continuall
intercession
:
with
this
intent
and
purpose
;
that
all
the
good
things
so
procured
by
his
death
,
might
be
actually
and
infallibly
bestowed
on
,
and
applied
to
,
all
and
every
one
for
whom
he
died
,
according
to
the
will
and
counsell
of
God
:
Let
us
now
see
what
the
Scripture
saith
hereunto
,
the
sundry
places
whereof
we
shall
range
under
these
heads
.
-
First
,
those
that
hold
our
the
intention
and
counsell
of
God
,
with
our
Saviours
own
minde
,
whose
will
was
one
with
his
Fathers
in
this
businesse
.
-
Secondly
,
those
that
lay
downe
the
actuall
accomplishment
or
effect
of
his
oblation
,
what
it
did
really
procure
,
effect
and
produce
.
-
Thirdly
,
those
that
point
out
the
persons
,
for
whom
Christ
died
,
as
designed
peculiarly
to
be
the
object
of
this
work
of
redemption
in
the
end
and
purpose
of
God
.
§
III
.
For
the
first
,
or
1.
The
counsell
and
intention
of
,
1.
The
Father
,
2.
The
Son
in
this
businesse
.
those
which
hold
out
the
counsell
,
purpose
,
minde
,
intention
,
and
will
of
God
,
and
our
Saviour
in
this
work
.
Math
.
18.
11.
the
Sonne
of
man
came
to
save
that
which
was
lost
,
which
words
he
repeateth
againe
upon
another
occasion
.
Luke
19.
10.
In
the
first
place
they
are
in
the
front
of
the
parable
of
seeking
the
lost
sheep
,
in
the
other
,
they
are
in
the
close
of
the
recovery
of
lost
Zaccheus
,
and
in
both
places
set
forth
the
end
of
Christs
coming
,
which
was
to
do
the
will
of
his
Father
,
by
the
recovery
of
lost
sinners
;
and
that
as
Zaccheus
was
recovered
by
conversion
,
by
bringing
into
the
free
Covenant
,
making
him
a
sonne
of
Abraham
;
or
as
the
lost
sheep
,
which
he
layes
upon
his
shoulder
,
and
bringeth
home
;
so
that
unlesse
he
findeth
that
which
he
seeketh
for
,
unlesse
he
recover
that
which
he
cometh
to
save
,
he
faileth
of
his
purpose
.
2ly
Math
.
1.
21.
where
the
Angell
declareth
the
end
of
Christs
coming
in
the
flesh
,
and
consequently
of
all
his
sufferings
therein
,
is
to
the
same
purpose
,
he
was
to
save
his
people
from
their
sinnes
.
Whatsoever
is
required
for
a
compleat
and
perfect
saving
of
his
peculiar
people
from
their
sinnes
,
was
intended
by
his
coming
;
to
say
that
he
did
but
in
part
,
or
in
some
regard
effect
the
worke
of
salvation
,
is
of
ill
report
to
Christian
eares
.
Thirdly
,
The
like
expression
is
that
also
of
Paul
,
1
Tim
.
1.
15
,
evidently
declaring
the
end
of
our
Saviours
coming
according
to
the
will
and
Counsell
of
his
Father
.
viz.
To
save
sinners
;
not
to
open
a
doore
for
them
to
come
in
,
if
they
will
or
can
;
not
to
make
a
way
passable
,
that
they
may
be
saved
:
not
to
purchase
reconciliation
and
pardon
of
his
Father
,
which
perhaps
they
shall
never
enjoy
;
but
actually
to
save
them
from
all
the
guilt
and
power
of
sinne
,
and
from
the
wrath
of
God
for
sinne
,
which
if
he
doth
not
accomplish
,
he
fails
of
the
end
of
his
coming
;
and
if
that
ought
not
to
be
affirmed
,
surely
he
came
for
no
more
then
towards
whom
that
effect
is
procured
.
The
compact
of
his
Father
with
him
,
and
his
promise
made
unto
him
,
of
seeing
his
seed
,
and
carrying
along
the
pleasure
of
the
Lord
prosperously
,
Isay
.
53.
10.
11.
12.
I
before
declared
;
from
which
it
is
apparent
,
that
the
decree
and
purpose
of
giving
actually
unto
Christ
a
believing
generation
,
whom
he
calleth
the
children
that
God
gave
him
,
Heb
.
2.
13.
is
inseparably
annexed
to
the
decree
of
Christ's
making
his
soul
and
offering
for
sinne
,
and
is
the
end
and
aime
thereof
.
Fourthly
,
As
the
Apostle
further
declareth
,
Heb
.
2.
14.
15.
For
as
much
as
the
children
are
partakers
of
flesh
and
bloud
,
he
also
himself
likewise
tooke
part
of
the
same
,
that
through
death
he
might
destroy
him
that
had
the
power
of
death
,
that
is
,
the
Divel
,
and
deliver
them
who
through
fear
of
death
,
&c.
Then
which
words
nothing
can
more
clearly
set
forth
the
entire
end
of
that
whole
dispensation
of
the
incarnation
and
offering
of
Jesus
Christ
,
even
a
deliverance
of
the
children
whom
God
gave
him
from
the
power
of
death
,
Hell
,
and
the
Divel
,
so
bringing
them
nigh
unto
God
:
Nothing
at
all
of
the
purchasing
of
a
possible
deliverance
for
all
and
every
one
:
Nay
all
are
not
those
children
which
God
gave
him
,
all
are
not
delivered
from
death
,
and
him
that
had
the
power
of
it
,
and
therefore
it
was
not
for
all
for
whom
he
then
took
flesh
and
blood
.
Fiftly
,
the
same
purpose
and
intention
we
have
Ephes
.
5.
25
,
26.
Christ
loved
his
Church
and
gave
himselfe
for
it
,
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
water
by
the
word
,
that
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinckle
,
or
any
such
thing
,
but
that
it
should
be
holy
,
and
without
blemish
.
As
also
Titus
2.
14.
He
gave
himself
for
us
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
unto
himself
a
peculiar
people
zealous
of
good
works
.
I
think
nothing
can
be
clearer
than
those
two
places
,
nor
is
it
possible
for
the
wit
of
man
to
invent
expressions
so
fully
,
and
lively
to
set
out
the
thing
we
intend
,
as
it
is
in
both
these
places
by
the
holy
Ghost
.
Sixthly
,
what
did
Christ
do
?
he
gave
himself
say
both
these
places
alike
;
for
whom
?
for
his
Church
,
saith
one
;
for
us
,
saith
the
other
;
both
words
of
equall
extent
and
force
,
as
all
men
know
:
to
what
end
did
he
this
?
to
sanctifie
and
cleanse
it
,
to
present
it
to
himself
an
holy
and
glorious
Church
without
spot
or
wrinckle
,
saith
he
to
the
Ephesians
,
to
redeem
us
from
all
iniquity
,
and
to
purifie
to
himself
a
peculiar
people
zealous
of
good
works
,
saith
he
to
Titus
.
I
ask
now
,
are
all
men
of
this
Church
?
Are
all
in
that
rank
of
men
,
among
whom
Paul
placeth
himself
and
Titus
?
are
all
purged
,
purified
,
sanctified
,
made
glorious
,
brought
nigh
unto
Christ
?
or
doth
Christ
fail
in
his
aim
towards
the
greatest
part
of
men
?
I
dare
not
close
with
any
of
these
.
Seventhly
,
Will
you
have
our
Saviour
Christ
himself
expressing
this
more
evidently
,
restraining
the
object
,
declaring
his
whole
designe
,
and
purpose
,
and
affirming
the
end
of
his
death
?
John
17.
19.
For
their
sakes
I
sanctifie
my self
,
that
they
also
may
be
sanctified
through
the
truth
:
for
their
sakes
?
whose
I
pray
?
The
men
whom
thou
hast
given
me
out
of
the
world
.
ver
.
6.
Not
the
whole
world
,
whom
he
prayed
not
for
,
ver
.
9.
l
sanctifie
my self
;
whereunto
?
to
the
work
I
am
now
going
about
,
even
to
be
an
oblation
;
and
to
what
end
?
{αβγδ}
that
they
also
may
be
truly
sanctified
,
that
{αβγδ}
there
(
that
they
)
signifies
the
intent
and
purpose
of
Christ
,
it
designes
out
the
end
he
aimed
at
,
which
our
hope
is
,
and
that
is
the
hope
of
the
Gospel
,
that
he
hath
accomplished
,
for
the
deliverer
that
comes
out
of
Sion
,
turns
away
ungodlinesse
from
Jacob
,
Rom.
11.
26.
and
that
herein
there
was
a
concurrence
of
the
will
of
his
Father
,
yea
that
this
his
purpose
was
to
fulfill
the
will
of
his
Father
,
which
he
came
to
do
.
Eightly
,
And
that
this
also
was
his
counsell
,
is
apparent
,
Gal.
1.
4.
For
our
Lord
Iesus
gave
himself
for
our
Sin
,
that
he
might
deliver
us
from
this
present
evill
world
according
to
the
will
of
God
,
and
our
Father
,
which
will
and
purpose
of
his
,
the
Apostle
further
declares
Chap.
4.
4.
5.
6.
God
sent
forth
his
Son
made
of
a
woman
,
made
under
the
Law
,
to
redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
adoption
of
sonnes
:
and
because
sons
,
our
deliverance
from
the
Law
,
and
thereby
our
freedome
from
the
guilt
of
sinne
;
our
adoption
to
sonnes
,
receiving
the
Spirit
,
and
drawing
nigh
unto
God
,
are
all
of
them
in
the
purpose
of
the
Father
,
giving
his
onely
Sonne
for
us
.
Ninthly
,
I
shall
adde
but
one
place
more
,
of
the
very
many
more
that
might
be
cited
to
this
purpose
,
and
that
in
2
Cor
.
5.
21.
He
hath
made
him
to
be
sinne
for
us
that
knew
no
sinne
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
:
the
purpose
of
God
in
making
his
Sonne
to
be
sinne
is
,
that
those
for
whom
he
was
made
sinne
might
become
righteousnesse
:
that
was
the
end
of
Gods
sending
Christ
to
be
so
,
and
Christs
willingnesse
to
become
so
;
now
if
the
Lord
did
not
purpose
what
is
not
fulfilled
,
yea
what
he
knew
should
never
be
fulfilled
,
and
what
he
would
not
work
at
all
,
that
it
might
be
fulfilled
,
(
either
of
which
are
most
atheisticall
expressions
)
then
he
made
Christ
sinne
for
no
more
,
than
doe
in
the
effect
become
actually
righteousnesse
in
him
,
so
that
the
counsell
and
will
of
God
,
with
the
purpose
and
intention
of
Christ
by
his
oblation
and
blood
shedding
,
was
to
fulfill
that
will
and
counsell
,
is
from
these
places
made
apparent
:
from
all
which
we
draw
this
argument
:
That
which
the
Father
and
the
Sonne
intended
to
accomplish
,
in
,
and
towards
all
those
for
whom
Christ
died
by
his
death
,
that
is
most
certainly
effected
;
(
if
any
shall
deny
this
proposition
,
I
will
at
any
time
by
the
Lords
assistance
take
up
the
assertion
of
it
)
But
the
Father
and
his
Son
intended
by
the
death
of
Christ
,
to
redeem
purge
,
sanctifie
,
purifie
,
deliver
from
death
,
Sathan
,
the
curse
of
the
Law
,
to
quit
off
all
sinne
,
to
make
righteousnesse
in
Christ
,
to
bring
nigh
unto
God
,
all
those
for
whom
he
died
,
as
was
above
proved
:
Therefore
Christ
died
for
all
,
and
only
those
in
and
towards
whom
,
all
these
things
recounted
are
effected
:
which
whether
they
are
all
and
every
one
,
I
leave
to
all
and
every
one
to
judge
that
hath
any
knowledge
in
these
things
.
Secondly
,
The
second
rank
containes
those
places
,
which
lay
down
the
actuall
2
The
effect
and
actuall
accomplishment
of
that
intention
with
1
accomplishment
,
and
effect
of
this
oblation
,
or
what
it
doth
really
produce
and
effect
in
and
towards
them
,
for
whom
it
is
an
oblation
.
Such
are
1
Heb
.
9.
12.
14.
By
his
own
blood
he
entred
in
once
into
the
holy
place
,
having
obtained
eternall
redemption
for
us
—
the
blood
of
Christ
,
who
through
the
eternal
spirit
offered
himself
without
spot
to
God
,
purge
your
consciences
from
dead
works
to
serve
the
living
God
.
Two
things
are
here
observed
to
the
blood
of
Christ
,
one
referring
to
God
,
it
obtaines
eternall
redemption
,
the
other
respecting
us
,
it
purgeth
our
consciences
from
dead
works
:
so
that
justification
with
God
by
procuring
for
us
an
eternall
redemption
from
the
guilt
of
our
sinnes
,
and
his
wrath
due
unto
them
,
with
sanctification
in
our selves
,
(
or
as
it
is
called
Heb
.
1.
3.
purging
our
sinnes
,
)
is
the
immediate
product
of
that
blood
,
by
which
he
entred
into
the
holy
place
,
of
that
oblation
which
through
the
eternall
Spirit
he
presented
to
God
.
Yea
this
meritorious
purging
of
our
sinnes
is
peculiarly
ascribed
to
his
offering
,
as
performed
before
his
ascension
,
Heb
.
1.
13.
for
when
he
had
by
himself
purged
our
sinnes
,
he
sat
down
on
the
right
hand
of
the
Maiesty
on
high
;
and
again
most
expressely
,
Heb
.
9.
26.
He
hath
appeared
to
put
away
sinne
by
the
sacrifice
of
himself
,
which
expiation
or
putting
away
of
sin
by
the
way
of
sacrifice
,
must
needs
be
the
actuall
sanctification
of
them
for
whom
he
was
a
sacrifice
,
even
as
the
blood
of
bulls
and
goats
and
the
ashes
of
an
heifer
sprinckling
the
unclean
sanctifieth
to
the
purfying
of
the
flesh
,
ver
.
13.
Certain
it
is
that
whosoever
was
either
polluted
or
guilty
,
for
whom
there
was
an
expiation
or
a
sacrifice
allowed
in
those
carnal
ordinances
,
which
had
a
shadow
of
good
things
to
come
,
that
he
had
truly
,
first
,
a
legall
cleansing
and
sanctifying
to
the
purifying
of
the
flesh
;
and
secondly
,
freedome
from
the
punishment
which
was
due
to
the
breach
of
the
law
,
as
it
was
the
rule
of
conversation
to
Gods
people
,
so
much
his
sacrifice
carnally
accomplished
for
him
that
was
admitted
thereunto
.
Now
these
things
being
but
shadows
of
good
things
to
come
,
certainly
the
sacrifice
of
Christ
did
effect
spiritually
for
all
them
for
whom
it
was
a
sacrifice
,
what
ever
the
other
could
typifie
out
,
that
is
spirituall
cleansing
by
sanctification
,
and
freedome
from
the
guilt
of
sin
,
which
the
places
produced
doe
evidently
prove
.
Now
whether
this
be
accomplished
in
all
,
and
for
them
all
,
let
all
that
are
able
judge
.
Again
,
Christ
by
his
death
and
in
it
is
said
to
bear
our
sins
:
so
1.
Pet
.
2.
24.
His
own
self
bare
our
sins
;
where
you
have
,
both
what
he
did
,
bare
oursins
{αβγδ}
he
carried
them
up
with
him
upon
the
crosse
,
and
what
he
intended
,
that
we
being
dead
unto
sin
,
should
live
to
righteousnesse
,
and
what
was
the
effect
,
by
his
stripes
we
are
healed
:
which
latter
as
it
is
taken
from
the
same
place
of
the
Prophet
,
where
our
Saviour
is
affirmed
to
bear
our
iniquities
&
to
have
them
laid
upon
him
,
Isay
53.
6.
11.
so
it
is
expository
of
the
former
,
and
will
tell
us
what
Christ
did
by
bearing
our
sins
,
which
phrase
is
more
then
once
used
in
the
Scripture
to
this
purpose
.
1.
Christ
then
so
bare
our
iniquities
by
his
death
,
that
by
virtue
of
the
stripes
and
afflictions
which
he
underwent
in
his
offering
himself
for
us
;
this
is
certainly
procured
and
effected
,
that
we
should
go
free
,
and
not
suffer
any
of
those
things
which
hee
underwent
for
us
.
To
which
also
you
may
referre
all
those
places
which
evidently
hold
out
a
communtation
in
this
point
of
suffering
betweene
Christ
and
us
,
Gal.
3.
13.
Hee
delivered
us
from
the
curse
,
being
made
a
curse
for
us
,
with
divers
others
which
we
shall
have
occasion
afterwards
to
mention
.
Peace
also
and
reconciliation
with
God
,
that
is
,
actuall
peace
by
the
removall
of
all
enmity
on
both
sides
,
with
all
the
causes
of
it
,
is
fully
ascribed
to
this
oblation
,
Col.
1.
21
,
22.
And
you
that
were
sometimes
alienated
and
enemies
in
your
minde
by
wicked
works
,
yet
now
hath
he
reconciled
in
the
body
of
his
flesh
through
death
,
to
preserve
you
holy
and
unhlameable
and
unreprovable
in
his
sight
as
also
Ephes
.
2.
13
,
14
,
15
,
16.
Ye
who
were
sometimes
afar
off
,
are
made
nigh
by
the
blood
of
Christ
,
for
he
is
our
peace
,
having
abolished
in
his
flesh
the
enmity
,
even
the
law
of
commandments
,
that
he
might
reconcile
both
unto
God
in
one
body
by
the
crosse
,
having
slain
the
enmity
thereby
.
To
which
adde
all
those
places
wherein
plenary
deliverances
from
anger
,
wrath
,
death
,
and
him
that
had
the
power
of
it
,
is
likewise
asserted
as
the
fruit
thereof
,
as
Rom.
5.
8
,
9
,
10.
And
ye
have
a
further
discovery
made
of
the
immediate
effect
of
the
death
of
Christ
,
peace
and
reconciliation
,
deliverance
from
wrath
,
enmity
,
and
what
ever
lay
against
us
to
keep
us
from
enjoying
the
love
&
favour
of
God
;
a
redemption
from
all
these
he
effected
for
his
Church
with
his
own
blood
,
Acts
20.
28.
whence
all
and
every
one
for
whom
he
died
may
truely
say
,
Who
shall
lay
any
thing
to
our
charge
?
it
is
God
that
justifieth
;
who
is
he
that
condemneth
?
it
is
Christ
that
died
,
yea
,
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
,
Rom.
8.
33
,
34.
which
that
they
are
procured
for
all
and
every
one
of
the
Sons
of
Adam
,
that
they
all
may
use
that
rejoycing
in
full
assurance
,
cannot
be
made
appeare
;
and
yet
evident
it
is
that
so
it
is
with
all
for
whom
he
died
,
that
these
are
the
effects
of
his
death
in
and
towards
them
for
whom
he
underwent
it
;
for
by
his
being
slain
he
redeemed
them
to
God
by
his
blood
out
of
every
tribe
and
tongue
and
people
and
nation
,
and
made
them
Kings
and
Priests
unto
our
God
,
Rev.
5.
9
,
10.
for
he
made
an
end
of
their
sins
,
he
made
reconciliation
for
their
iniquitie
,
and
brought
in
everlasting
righteousnesse
,
Dan.
9.
24.
Adde
also
those
other
places
,
where
our
life
is
ascribed
to
the
death
of
Christ
,
and
then
this
annumeration
will
be
perfect
,
John
6.
33.
he
came
down
from
heaven
to
give
life
to
the
world
;
sure
enough
he
giveth
life
to
that
world
,
for
which
hee
gave
his
life
;
it
is
the
world
of
his
sheepe
for
which
he
layeth
downe
his
life
,
John
10.
15.
even
that
he
might
give
unto
them
eternall
life
that
they
might
never
perish
v.
28.
so
he
appeared
to
abolish
death
to
bring
life
and
immortality
to
light
,
2
Tim
.
1.
10.
as
also
Rom.
5.
4
,
5
,
6
,
7
,
8
,
9
,
10.
Now
there
is
none
of
all
these
places
but
will
afford
a
sufficient
strength
against
the
generall
ransome
or
the
universality
of
the
merit
of
Christ
.
My
leisure
will
not
serve
for
so
large
a
prosecution
of
the
subject
as
that
would
require
,
and
therefore
shall
take
from
the
whole
this
generall
argument
.
If
the
death
and
oblation
of
Jesus
Christ
(
as
a
sacrifice
to
his
Father
)
doth
sanctifie
all
them
for
whom
it
was
a
sacrifice
,
doth
purge
away
their
sin
,
redeeme
them
from
wrath
,
curse
,
and
guilt
,
work
for
them
peace
and
reconciliation
with
God
,
procure
for
them
life
and
immortalitie
,
bearing
their
iniquities
and
healing
all
their
diseases
,
then
dyed
he
onely
for
those
that
are
in
the
event
sanctified
,
purged
,
redeemed
,
justified
,
freed
from
wrath
and
death
,
quickened
saved
&c.
But
that
all
are
not
thus
sanctified
,
freed
&c.
is
most
apparent
:
and
therefore
they
cannot
be
said
to
be
the
proper
object
of
the
death
of
Christ
.
The
supposall
was
confirmed
before
,
the
inference
is
plain
from
scripture
experience
,
&
the
whole
argument
(
if
I
mistake
not
)
solid
.
Thirdly
,
many
places
there
are
that
point
out
the
persons
for
whom
Christ
died
,
as
designed
peculiarly
to
be
the
object
of
this
3
The
designation
of
the
persons
intended
as
the
object
of
redemption
.
work
of
redemption
,
according
to
the
ayme
and
purpose
of
God
;
of
which
,
some
we
will
breifely
recount
:
in
some
places
they
are
called
many
.
Math
.
26.
28.
The
blood
of
the
new
Testament
is
shed
for
many
,
for
the
remission
of
sins
:
and
,
by
his
knowledge
shall
my
righteous
servant
justifie
many
,
for
he
shall
bear
their
iniquities
,
Isay
,
53.
11.
For
the
Sonne
of
man
came
not
to
be
ministred
to
,
but
to
minister
,
and
give
his
life
a
ransome
for
many
.
Mark
10.
45.
and
Matth
.
20.
28.
he
was
to
bring
many
Sonnes
unto
glory
,
and
so
was
to
be
the
captain
of
their
salvation
through
suffering
,
Heb
.
2.
10.
And
though
perhaps
the
word
Many
it self
be
not
sufficient
to
restraine
the
object
of
Christs
death
unto
Some
,
in
opposition
to
All
,
because
Many
is
sometimes
placed
absolutely
for
All
,
as
Rom.
5.
19.
yet
these
Many
being
described
in
other
places
to
be
such
,
as
it
is
most
certain
all
are
not
,
so
it
is
a
full
and
evident
restriction
of
it
;
for
those
Many
are
the
sheep
of
Christ
,
John
10.
15.
the
children
of
God
that
were
scattered
abroad
,
John
11.
52.
those
whom
our
Saviour
calleth
brethren
,
Heb
.
2.
11.
the
children
that
God
gave
him
,
which
were
partakers
of
flesh
and
blood
,
v.
13.
14.
and
frequently
those
who
were
given
unto
him
of
his
Father
,
John
17.
who
should
certainly
be
preserved
:
the
sheepe
whereof
he
was
the
shepherd
through
the
blood
of
the
covenant
,
Heb
.
13.
20.
his
elect
,
Rom.
8.
34.
and
his
people
,
Math
.
1.
21.
further
explained
to
be
his
visited
and
redeemed
people
,
Luke
1.
68.
69.
even
the
people
which
he
did
foreknow
,
Rom.
11.
2.
even
such
a
people
as
he
is
said
to
have
at
Corinth
before
their
conversion
;
his
people
by
election
Acts
18.
10.
the
people
that
he
suffered
without
the
gate
,
that
he
might
sanctifie
,
Heb
.
13.
12.
his
Church
which
he
redeemed
by
his
own
blood
Acts
20.
28.
which
he
loved
and
gave
himself
for
,
Ephes
.
5.
25.
the
many
,
whose
sins
he
took
away
,
Heb
.
9.
28.
with
whom
he
made
a
Covenant
.
Dan
.
9.
24.
Those
many
being
thus
described
,
and
set
forth
with
such
qualifications
as
by
no
means
are
common
to
all
but
proper
onely
to
the
elect
,
doe
most
evidently
appear
to
be
all
and
onely
those
that
are
chosen
of
God
,
to
obtain
eternal
life
through
the
offering
and
blood-shedding
of
Jesus
Christ
.
Many
things
are
here
excepted
with
much
confidence
and
clamour
,
that
may
easily
be
removed
.
And
so
you
see
the
end
of
the
death
of
Christ
,
as
it
is
set
out
in
the
Scripture
.
That
we
may
have
the
clearer
passage
,
we
must
remove
the
hinderances
that
are
laid
in
the
way
,
by
some
pretended
answers
,
e
and
evasions
used
to
escape
the
force
of
the
argument
,
drawn
from
the
Scripture
,
affirming
Christ
to
have
died
for
many
,
his
sheep
,
his
Secondly
,
by
removall
of
all
objections
to
the
contrary
whereof
elect
,
and
the
like
.
More
univers
:
of
free
Grace
.
Now
to
this
it
is
replyed
,
that
this
reason
,
as
it
is
called
,
is
weak
and
of
no
force
,
equivocall
,
subtill
,
fraudulent
,
false
,
ungodly
,
deceitfull
and
erronious
;
for
all
these
severall
epithets
are
accumulated
to
adorn
it
withall
(
universality
of
free
Grace
,
pag
.
16.
)
now
this
variety
of
tearmes
,
(
as
I
conceive
)
serves
onely
to
declare
with
what
copia
verborum
the
unlearned
eloquence
of
the
authour
is
woven
withall
;
for
such
terrible
names
imposed
on
that
,
which
we
know
not
well
how
to
gainsay
,
is
a
strong
argument
of
a
weak
cause
.
When
the
Pharisees
were
not
able
to
resist
the
Spirit
whereby
our
Saviour
spake
,
they
call
him
divell
and
Samaritan
.
Waters
that
make
a
noise
are
usually
but
shallow
.
It
is
a
proverb
among
the
Scythians
,
that
the
dogs
which
bark
most
,
bite
least
.
But
let
us
see
quid
dignum
tanto
feret
hic
responsor
hiatu
,
and
hear
him
speak
in
his
own
language
,
he
sayes
then
First
,
this
The
first
is
reason
is
weak
and
of
no
force
,
for
the
word
[
many
,
]
is
oft
so
used
,
that
it
both
signifies
all
and
every
man
,
and
also
amplifieth
or
setteth
forth
the
greatnesse
of
that
number
,
as
in
Dan
.
12.
2.
Rom
5.
19.
and
in
other
places
where
[
many
]
cannot
,
nor
is
by
any
Christian
understood
for
lesse
then
all
men
.
Reply
.
First
Removed
by
1.
demonstration
of
its
weaknesse
.
that
if
the
proofe
and
argument
were
taken
merely
from
the
word
many
,
and
not
from
the
annexed
description
of
those
many
,
with
the
presupposed
distinction
of
all
men
into
severall
sorts
by
the
purpose
of
God
,
this
exception
would
bear
some
colour
,
out
for
this
see
our
arguments
following
:
only
by
the
way
observe
that
he
that
shall
divide
the
inhabitants
of
any
place
,
as
at
London
,
into
poore
and
rich
,
those
that
want
,
and
those
that
abound
,
afterward
affirming
that
he
will
bestow
his
bounty
on
many
at
London
,
on
the
poore
,
on
those
that
want
,
will
easily
be
be
understood
to
give
it
unto
,
and
bestow
it
upon
them
only
.
Secondly
,
2.
Consideration
of
places
of
Scripture
urged
.
neither
of
the
places
quoted
prove
directly
,
that
many
must
necessarily
in
them
be
taken
for
all
,
in
Dan
.
12.
2.
a
distribution
of
the
word
to
the
severall
parts
of
the
affirmation
must
be
allowed
,
and
not
an
application
of
it
to
the
whole
,
as
such
:
and
so
the
sense
is
,
the
dead
shall
arise
,
many
to
life
,
and
many
to
shame
:
as
in
another
language
it
would
have
been
expressed
:
neither
are
such
Hebraismes
unusuall
,
besides
perhaps
it
is
not
improbable
,
that
many
are
said
to
rise
to
life
,
because
as
the
Apostle
sayes
all
shall
not
dye
:
the
like
also
may
be
said
of
Rom.
5.
19.
though
the
many
there
seeme
to
be
all
,
yet
certainly
they
are
not
called
so
,
with
any
intent
to
denote
all
,
with
an
amplification
,
(
which
that
many
should
be
to
all
,
is
not
likely
)
for
there
is
no
comparison
there
instituted
at
all
,
between
number
,
and
number
,
of
those
that
died
by
Adams
disobedience
,
and
those
that
were
made
alive
,
by
the
righteousnesse
of
Christ
,
but
onely
in
the
effects
of
the
sin
of
Adam
,
and
the
righteousnesse
of
Christ
,
together
with
the
way
and
manner
of
communicating
death
,
and
life
from
the
one
and
the
other
,
whereunto
any
consideration
of
the
number
of
the
participators
of
those
effects
,
is
not
inserted
.
Thirdly
3.
Confutation
of
further
strength
pretended
,
and
,
the
other
places
whereby
this
should
be
confirmed
,
I
am
confident
our
Authour
cannot
produce
,
notwithstanding
his
free
inclination
of
such
a
reserve
,
these
,
these
being
those
which
are
in
this
case
commonly
urged
by
Arminians
,
but
if
he
could
,
they
would
be
no
way
materiall
to
infring
our
argument
,
as
appeareth
by
what
was
said
before
.
Secondly
,
this
The
second
,
by
,
reason
(
he
addes
)
is
equivocall
subtill
and
fraudulent
,
seeing
where
all
men
and
every
man
is
affirmed
of
,
the
death
of
Christ
,
as
the
ransome
and
propitiation
,
and
the
fruits
thereof
onely
is
assumed
for
them
;
but
where
the
word
many
is
in
any
place
used
in
this
businesse
,
there
are
more
ends
of
the
death
of
Christ
,
than
this
one
affirmed
off
.
Repl
.
1
Exprest
negation
of
opposite
assertion
.
It
is
denyed
that
the
death
of
Christ
,
in
any
place
of
Scripture
is
said
to
be
for
all
men
,
or
for
every
man
,
which
with
so
much
confidence
is
supposed
and
imposed
on
us
,
as
a
thing
acknowledged
.
2.
2
Demonstration
of
,
1.
Its
absurdity
,
That
there
is
any
other
end
of
the
death
of
Christ
,
besides
the
fruit
of
his
ransome
and
propitiation
,
directly
intended
,
and
not
by
accident
attending
it
,
is
utterly
false
;
yea
what
other
end
,
the
ransome
paid
by
Christ
,
and
the
attonement
made
by
him
,
can
have
but
the
fruits
of
them
,
is
not
imaginable
;
the
end
of
any
work
,
is
the
same
with
the
fruit
,
effect
,
or
product
of
it
:
so
that
this
wild
distinction
,
of
the
ransome
and
propitiation
of
Christ
with
the
fruits
of
them
to
be
for
all
,
and
other
ends
of
his
death
to
be
onely
for
many
;
is
an
assertion
neither
equivocall
,
subtill
nor
fraudulent
,
But
—
I
speake
to
what
I
conceive
the
meaning
of
the
place
,
for
the
words
themselves
beare
notable
sence
.
3.
2.
Falsenesse
and
selfe
contradiction
,
as
likewise
The
observation
,
that
where
the
word
many
,
is
used
,
many
ends
are
designed
,
but
where
all
are
spoken
of
,
there
onely
the
ransome
is
intimated
,
is
,
1.
Disadvantagious
to
the
Authours
perswasion
,
yeilding
the
whole
argument
in
hand
,
by
acknowledging
that
where
many
are
mentioned
,
there
all
cannot
be
understood
,
because
more
ends
of
the
death
of
Christ
,
than
do
belong
to
all
are
mentioned
,
and
so
confessedly
all
the
other
answers
,
to
prove
that
by
many
,
all
,
are
to
be
understood
,
are
against
the
Authors
own
light
.
2.
It
is
frivolous
for
it
cannot
be
proved
,
that
there
are
more
ends
of
the
death
of
Christ
,
besides
the
fruit
of
his
ransome
.
3.
It
is
false
,
for
where
the
death
of
Christ
is
spoken
of
as
for
many
,
he
is
said
to
give
his
life
a
ransome
for
them
,
Matth
.
20.
28.
Which
are
the
very
words
where
he
is
said
to
dye
for
all
,
1
Tim
.
2.
6.
What
difference
is
there
in
these
,
what
ground
for
this
observation
?
even
such
as
these
are
divers
others
of
that
Authors
observations
:
as
his
whole
Chap.
10th
.
Is
spent
to
prove
,
that
wherever
there
is
mention
of
the
Redemption
purchased
by
the
oblation
of
Christ
,
there
they
for
whom
it
is
purchased
are
alwayes
spoken
of
in
the
third
Person
,
as
by
,
all
,
the
world
,
or
the
like
,
when
yet
Chap.
1.
of
his
book
,
himselfe
produceth
many
places
to
prove
this
generall
Redemption
,
where
the
persons
for
whom
Christ
is
said
to
suffer
,
are
mentioned
in
the
first
or
second
persons
.
1
Pet
.
2.
24.
1
Pet
.
3.
18.
Isay
53.
5.
6.
1
Cor
.
15.
4.
Gal.
3.
13
,
&c.
Thirdly
,
The
third
by
,
He
proceeds
,
This
reason
is
false
,
and
ungodly
,
for
it
is
no
where
in
scripture
said
,
that
Christ
died
or
gave
himselfe
a
ransome
but
for
many
,
or
onely
for
many
,
or
onely
for
his
sheepe
,
and
it
is
ungodlinesse
to
adde
to
,
or
diminish
from
,
the
words
of
God
in
Scripture
.
Rep.
To
passe
by
the
loving
termes
of
the
Authour
,
and
allowing
a
grane
to
make
the
sense
currant
.
Isay
1.
that
1.
Reinforcement
of
the
argument
and
,
Christ
affirming
that
he
gave
his
life
for
many
,
for
his
sheepe
being
said
to
dye
for
his
Church
,
and
innumerable
places
of
Scripture
witnessing
,
that
all
men
are
not
of
his
sheepe
,
of
his
Church
,
we
argue
and
conclude
,
by
just
and
undeniable
consequence
,
that
he
dyed
not
for
those
who
are
not
so
.
If
this
be
adding
to
the
word
of
God
,
(
being
onely
an
exposition
and
unfolding
of
his
mind
therein
,
)
who
ever
spake
from
the
word
of
God
and
was
guiltlesse
.
Secondly
,
Let
2.
Further
confirmation
with
,
it
be
observed
,
that
in
the
very
place
where
our
Saviour
sayes
,
that
he
gave
his
life
for
his
sheepe
,
he
presently
adds
,
that
some
are
not
of
his
sheepe
,
John
20.
26.
which
if
it
be
not
equivalent
,
to
his
sheepe
only
,
I
know
not
which
is
.
Thirdly
,
It
were
easie
to
recriminate
,
but
Fourthly
,
But
sayes
he
,
The
reason
The
fourth
,
by
,
is
deceitfull
and
erronious
,
for
the
scripture
doth
no
where
say
,
a
2.
Those
many
he
dyed
for
are
his
sheep
,
(
much
lesse
his
elect
as
the
reason
intends
it
.
)
As
for
the
place
,
Joh
.
10.
15.
Usually
instanced
to
this
end
,
it
is
therein
much
abused
,
for
our
Saviour
.
Joh
.
10.
Did
not
set
forth
the
difference
,
between
such
as
he
dyed
for
,
and
such
as
he
died
not
for
;
b
or
such
as
he
died
for
so
and
so
,
and
not
so
,
and
so
,
c
but
the
difference
between
those
that
believe
on
him
,
and
those
who
believe
not
on
him
,
v.
4.
5.
14.
26
,
27.
One
heare
his
voyce
and
follow
him
,
the
other
not
,
d
Nor
did
our
Saviour
here
set
forth
the
priviledges
of
all
be
died
for
,
or
for
whom
he
dyed
for
so
and
so
,
but
of
those
that
believe
on
him
through
the
ministration
of
the
Gospell
,
and
so
to
know
him
,
and
approach
to
God
,
and
enter
the
Kingdome
by
him
,
v.
3.
4.
9.
27.
e
Nor
was
our
Saviour
here
setting
forth
the
excellencie
of
those
for
whom
he
dyed
,
or
dyed
for
so
only
,
wherein
they
are
preferred
before
others
,
but
the
excellency
of
his
owne
love
,
with
the
fruits
thereof
,
to
those
(
not
onely
that
he
died
for
,
but
also
)
that
are
brought
in
by
his
ministration
to
believe
on
him
,
ver
.
11.
27
:
f
nor
was
our
Saviour
here
treating
so
much
of
his
ransome
giving
and
propitiation
making
,
as
of
his
ministration
of
the
Gospell
,
and
so
of
his
love
and
faithfulnesse
therein
,
wherein
he
laid
downe
his
life
,
for
those
ministred
too
,
and
therein
gave
us
example
,
not
to
make
propitiation
for
sinne
,
but
to
testifie
love
in
suffering
.
Rep.
I
am
1.
Evidencing
its
weaknesse
in
generall
perswaded
of
nothing
,
but
an
acquaintednesse
,
with
the
condition
of
the
times
wherein
we
live
can
afford
me
sanctuary
from
the
censure
of
the
Reader
to
be
lavish
of
pretious
houres
,
in
considering
and
transcribing
such
canting
lines
,
as
these
last
repeated
.
But
yet
seeing
better
cannot
be
afforded
:
we
must
be
content
,
to
view
such
evasions
as
these
,
all
whose
strength
,
is
in
incongrous
expressions
in
colerent
structure
,
clowdy
,
windy
Phrases
,
all
tending
to
raise
such
a
mighty
fogg
as
that
the
businesse
in
hand
might
not
be
perceived
,
being
lost
in
this
smoke
and
vapour
cast
out
to
darken
the
eyes
,
and
amuse
the
sences
of
poore
seduced
soules
,
The
argument
undertaken
to
be
answered
,
being
,
that
Christ
is
said
to
dye
for
many
,
and
those
many
are
described
,
and
designed
to
be
his
sheepe
,
as
John
10.
What
answer
I
pray
or
any
thing
like
thereunto
,
is
there
to
be
picked
out
of
this
confused
heap
of
words
which
we
have
recited
,
so
that
I
might
safely
passe
the
whole
evasion
by
,
without
further
observation
on
it
,
but
onely
to
desire
the
Reader
to
observe
,
how
much
this
one
argument
presseth
,
and
what
a
nothing
,
is
that
heape
of
confusion
which
is
opposed
to
it
.
But
yet
least
any
thing
should
adhere
,
I
will
give
a
few
annotations
to
the
place
answering
the
markes
wherewith
we
have
noted
it
;
leaving
the
full
vindication
of
the
place
,
untill
I
come
to
the
pressing
of
our
arguments
.
I
say
,
then
First
,
2.
Various
particular
answers
and
exceptions
with
,
That
the
many
Christ
died
for
,
were
his
sheep
,
was
before
declared
,
neither
is
the
place
of
John
10.
At
all
abused
,
our
Saviour
evidently
setting
forth
a
difference
between
them
for
whom
he
dyed
,
and
those
for
whom
he
would
not
dye
,
calling
the
first
his
sheepe
,
v.
15.
Those
to
whom
he
would
give
eternall
life
v.
28.
Those
given
him
by
his
Father
.
Cha
.
17.
evidently
distinguishing
them
from
others
who
were
not
so
.
Neither
is
it
materiall
what
was
the
primary
intention
of
our
Saviour
in
this
place
from
which
we
doe
not
argue
,
but
from
the
intention
and
ayme
of
the
words
he
uses
,
and
the
truths
he
reveales
,
for
that
end
aimed
at
,
which
was
the
consolation
of
believers
.
Secondly
,
b
For
the
difference
between
them
he
dyed
for
,
so
and
so
,
and
those
he
dyed
for
so
and
so
,
we
confesse
he
puts
none
,
for
we
suppose
that
this
so
and
so
,
doth
neither
expresse
,
nor
intimate
any
thing
that
may
be
sutable
to
any
purpose
of
God
,
or
intent
of
our
Saviour
in
this
businesse
,
to
us
for
whom
he
dyed
he
dyed
in
the
same
manner
,
and
for
the
same
end
.
Thirdly
,
c
We
deny
,
that
the
primary
difference
that
here
is
made
by
our
Saviour
,
is
between
believers
and
not
believers
,
but
between
elect
and
not
elect
,
sheepe
and
not
sheepe
,
the
thing
wherein
they
are
thus
differenced
,
being
the
believing
of
the
one
,
called
hearing
of
his
voyce
and
knowing
him
,
and
the
not
believing
of
the
other
:
the
foundation
of
these
acts
being
there
different
condition
,
in
respect
of
Gods
purpose
,
and
Christs
love
,
as
is
apparent
from
the
antithesis
and
opposition
which
ye
have
in
v.
26.
and
27.
Ye
believe
not
because
ye
are
not
of
my
sheepe
,
and
my
sheep
heare
my
voice
:
First
,
there
is
a
distinction
put
in
the
act
,
of
beleeving
,
and
hearing
,
(
that
is
,
therewith
all
to
obey
)
and
then
is
the
foundation
of
this
distinction
asserted
,
from
their
distinguished
state
and
condition
,
the
one
being
not
his
sheepe
,
the
other
being
so
,
even
them
whom
hee
loved
,
and
gave
his
life
for
.
Fourthly
,
d
First
it
is
nothing
to
the
businesse
before
us
,
what
priviledges
our
Saviour
here
expresseth
,
our
question
is
for
whom
he
sayes
he
would
give
his
life
,
and
that
onely
.
Secondly
,
This
frequent
repetition
of
that
uselesse
,
so
and
so
,
serves
for
nothing
but
to
puzle
the
poore
ignorant
Reader
.
Thirdly
,
We
deny
that
Christ
dyed
for
any
but
those
who
shall
certainely
be
brought
unto
him
by
the
ministration
of
the
Gospell
.
So
that
there
is
not
a
not
onely
those
whom
he
died
for
,
but
also
those
that
are
brought
in
unto
him
,
For
he
died
for
his
sheepe
,
and
his
sheepe
heare
his
voyce
,
they
for
whom
he
dyed
,
and
those
that
come
into
him
,
may
receive
different
qualifications
,
but
they
are
not
severall
persons
.
Fifthly
.
e
1.
The
question
is
not
at
all
,
to
what
end
our
Saviour
here
makes
mention
of
his
death
,
but
for
whom
he
died
,
who
are
expresly
said
to
be
his
sheepe
,
which
all
are
not
.
Secondly
,
His
intention
is
to
declare
the
giving
of
his
life
for
a
ransome
,
and
that
according
to
the
commandement
received
of
his
Father
.
v.
18.
6.
f
First
,
The
love
and
faithfulnesse
of
Jesus
Christ
,
in
the
ministration
of
the
Gospel
,
that
is
,
his
performing
the
office
of
the
Mediatour
of
the
New-Covenant
,
is
seen
in
nothing
more
,
then
in
giving
his
life
for
a
ransome
.
Joh
.
15.
13.
2.
Here
is
not
one
word
of
giving
us
an
example
,
though
in
laying
down
his
life
he
did
that
also
,
yet
here
it
is
not
improved
to
that
purpose
,
from
these
brief
annotations
I
doubt
not
,
but
that
it
is
apparent
,
that
that
long
discource
before
recited
,
is
nothing
but
a
miserable
mistaking
of
the
text
and
question
,
which
the
Author
perhaps
perceiving
,
he
addes
divers
other
evasions
which
follow
.
Besides
,
(
saith
he
)
the
opposition
appeares
here
to
be
,
not
so
much
between
elect
,
and
not
elect
,
as
between
Jews
called
and
Gentiles
uncalled
.
Rep.
The
opposition
is
between
sheep
and
not
sheep
,
and
that
with
reference
to
their
election
,
and
not
to
their
vocation
:
now
who
would
he
have
signified
by
the
not
sheep
?
those
that
were
not
called
,
the
Gentiles
,
that
is
against
the
text
,
terming
them
sheep
,
that
is
indesignation
,
though
not
as
yet
called
.
v.
9.
and
who
are
the
called
,
the
Jews
?
true
they
were
then
outwardly
called
,
yet
many
of
them
were
not
sheep
.
v.
26.
Now
truely
such
evasions
from
the
force
of
truth
as
this
,
by
so
foul
corrupting
of
the
word
of
God
,
is
no
small
provocation
of
the
eye
of
his
glory
.
But
he
Addes
.
Besides
,
there
is
in
Scripture
,
great
difference
between
sheep
,
and
sheep
of
his
flocke
and
pasture
,
of
which
he
here
speaketh
,
verses
.
4
,
5.
11.
15
,
16.
Rep.
First
,
This
unrighteous
distinction
well
explained
must
needs
no
doubt
,
(
if
any
know
how
)
give
a
great
deale
of
light
to
the
businesse
in
hand
.
2.
If
there
be
a
distance
to
be
allowed
,
it
can
be
nothing
,
but
that
the
sheep
who
are
simply
so
called
,
are
those
who
are
onely
so
to
Christ
,
from
the
donation
of
his
Father
,
and
the
sheep
of
his
pasture
,
those
who
by
the
effectuall
working
of
the
Spirit
are
actually
brought
home
to
Christ
,
and
then
of
both
sorts
we
have
mention
in
this
Chapter
,
Verse
16.
Verse
27.
both
making
up
the
number
of
those
sheep
for
whom
he
gave
his
life
,
to
whom
hee
giveth
life
.
But
he
proceeds
;
Besides
sheep
,
verse
4
,
5
,
11
,
15.
are
not
mentioned
,
as
all
those
for
whom
he
dyed
,
but
as
those
who
by
his
Ministration
are
brought
in
to
believe
,
and
enjoy
the
benefit
of
his
death
,
and
to
whom
he
ministreth
and
communicateth
spirit
.
Repl
.
1.
The
substance
of
this
and
the
other
exceptions
is
that
by
sheep
is
meant
Believers
,
which
is
contrary
to
Verse
9.
16.
calling
them
sheep
who
are
not
as
yet
gathered
to
his
fold
.
2.
That
his
sheep
are
not
mentioned
as
those
for
whom
he
dyed
,
is
in
termes
contradictory
to
Verse
15.
I
lay
down
my
life
for
my
sheepe
.
3.
Between
those
for
whom
he
dyed
;
and
those
whom
he
brings
in
,
by
the
ministration
of
his
Spirit
,
there
is
no
more
difference
,
than
is
between
Peter
,
James
and
John
,
and
the
three
Apostles
that
were
in
the
Mount
with
our
Saviour
at
his
Transfiguration
.
This
is
childish
Sophistry
to
beg
the
thing
in
question
,
and
thrust
in
,
the
opinion
controverted
into
the
roome
of
an
answer
.
4.
That
bringing
in
,
which
is
here
mentioned
to
believe
and
enjoy
the
benefit
of
the
death
of
Christ
,
is
a
most
speciall
fruit
and
benefit
of
that
death
,
certainly
to
bee
conferred
on
all
them
for
whom
hee
dyed
,
or
else
most
certainly
his
death
will
doe
them
no
good
at
all
.
Once
more
and
we
have
done
.
Besides
,
here
is
more
ends
of
his
death
mentioned
,
than
ransome
or
propitiation
onely
,
and
yet
it
is
not
said
onely
for
his
sheepe
,
and
when
the
ransome
or
propitiation
onely
is
mentioned
,
it
is
said
for
all
men
.
So
that
this
Reason
appeares
weake
,
fraudulent
,
ungodly
and
erroneous
.
Rep.
1.
Here
is
no
word
mentioned
nor
intimated
of
the
death
of
Christ
,
but
onely
that
which
was
accomplished
by
his
being
a
propitiation
,
and
making
his
death
a
ransome
for
us
,
with
the
fruits
which
certainly
and
infallibly
spring
therefrom
.
2.
if
more
ends
,
than
one
of
the
death
of
Christ
are
here
mentioned
,
and
such
as
belong
not
unto
all
,
why
doe
you
deny
,
that
he
speakes
here
of
his
Sheep
onely
?
take
heed
,
or
you
will
see
the
truth
.
3.
Whereit
is
said
of
all
men
,
I
know
not
,
but
this
I
am
sure
that
Christ
is
said
to
give
his
life
a
ransome
,
and
that
only
mentioned
where
it
is
not
said
for
all
,
as
Matth
.
20.
28.
Matth
.
10.
45.
and
so
from
those
briefe
Annotations
I
hope
any
indifferent
Reader
will
be
able
to
judge
,
whether
the
reason
opposed
,
or
the
exceptions
against
it
devised
,
be
to
be
accounted
weak
,
fraudulent
,
ungodly
and
erroneous
.
Although
An
appendix
to
the
Answer
and
removall
of
the
former
exceptions
.
I
fear
that
in
the
particular
I
have
already
entrenched
upon
the
Readers
patience
,
yet
I
cannot
let
passe
the
Discourse
immediately
following
in
the
same
Author
,
to
those
exceptions
which
we
last
removed
,
laid
by
him
against
the
arguments
we
had
in
hand
without
an
obilist
,
as
also
an
observation
of
his
great
abilities
,
to
cast
downe
a
man
of
Clouds
,
which
himself
had
set
up
to
manifest
his
skill
in
its
direction
.
To
the
preceding
discourse
he
addes
another
exception
which
he
imposeth
on
those
that
oppose
universall
redemption
,
as
though
it
were
laid
by
them
against
the
understanding
of
the
generall
expressions
in
the
Scripture
in
that
way
and
sense
wherein
he
conceives
them
;
and
it
is
,
that
those
words
were
fitted
for
the
time
of
Christ
and
his
Apostles
,
having
another
meaning
in
them
than
they
seeme
to
import
.
Now
having
thus
gaily
trimmed
and
set
up
this
man
of
straw
,
to
whose
framing
I
dare
boldly
say
,
not
one
of
his
adversaries
did
ever
contribute
a
penfull
of
Inke
,
to
shew
his
rare
skill
,
he
chargeth
it
with
I
know
not
how
many
errors
,
blasphemies
,
lyes
,
set
on
with
exclamations
,
and
vehement
outcrys
,
untill
it
tumble
to
the
ground
,
had
he
not
sometimes
answered
an
argument
,
he
would
have
been
thought
a
most
unhappy
disputant
.
Now
to
make
sure
that
once
he
would
do
it
,
I
believe
he
was
very
carefull
that
the
objection
of
his
owne
framing
,
should
not
be
too
strong
for
his
owne
defacing
,
in
the
meane
time
,
how
blind
are
they
,
who
admire
him
for
a
combatant
,
who
is
skilfull
,
only
at
fencing
with
his
owne
shaddow
&
yet
with
such
empty
janglings
as
these
,
proving
what
none
denyes
,
answering
what
none
objects
,
is
the
greatest
part
of
Mr.
Mores
book
stuffed
.
CHAP.
IIII
.
Of
the
distinction
of
impetration
is
an
application
the
use
and
abuse
thereof
,
with
the
opinion
of
the
adversaryes
upon
the
whole
matter
in
controversy
unfolded
,
and
the
question
on
both
sides
stated
.
THe
further
reasons
whereby
the
precedent
discourse
may
be
a
A
distinction
used
for
the
waving
of
the
former
scripturall
Assertions
.
confirmed
,
I
deferre
,
untill
I
come
to
oppose
some
argument
to
the
generall
ransome
:
for
the
present
I
shall
onely
take
away
that
generall
answer
,
which
is
usually
given
to
the
places
of
Scripture
produced
to
wave
the
sense
of
them
,
which
is
{αβγδ}
to
our
adversaries
,
and
serves
them
as
they
suppose
,
to
beare
up
all
the
weight
,
wherewith
in
this
case
they
are
urged
.
They
say
then
,
that
in
the
oblation
of
Christ
,
and
concerning
the
good
things
by
him
procured
,
two
things
are
to
be
considered
.
1
Explained
according
to
the
minde
of
our
Adversaries
.
1
In
generall
.
First
the
impetration
or
obtaining
of
them
;
and
secondly
the
application
of
them
to
particular
persons
:
The
first
(
say
they
)
is
generall
,
in
respect
of
all
,
Christ
obtained
and
procured
all
good
things
by
his
death
of
his
Father
,
reconciliation
,
redemption
,
forgivenes
of
sinnes
for
all
and
every
man
in
the
world
,
if
they
will
believe
and
lay
hold
upon
him
;
but
in
respect
of
application
,
they
are
actually
bestowed
and
conferred
but
on
a
few
,
because
,
but
a
few
believe
,
which
is
the
condition
on
which
they
are
bestowed
:
and
in
this
latter
sense
are
the
Texts
of
Scripture
,
which
we
have
argued
,
all
of
them
to
be
understood
;
so
that
they
doe
no
whit
impeach
the
universality
of
merit
,
which
they
assert
,
but
onely
the
universality
of
Application
,
which
they
also
deny
.
Now
this
Answer
is
commonly
set
forth
by
them
in
various
termes
,
and
divers
dresses
,
according
as
it
seems
best
to
them
that
use
it
,
and
most
subservient
to
their
severall
opinions
;
for
,
First
,
some
of
them
say
,
that
Christ
by
his
death
and
passion
,
did
absolutely
,
according
to
the
intention
of
God
,
purchase
for
2
In
particular
.
all
and
every
man
,
,
dying
for
them
,
Remission
of
sinnes
,
and
reconciliation
with
God
,
or
a
restitution
into
a
state
of
grace
,
1
Of
the
Arminians
.
and
favour
,
all
which
shall
be
actually
beneficiall
to
them
,
provided
that
they
doe
believe
.
So
the
Arminians
.
Secondly
,
1
Comero
,
2
Testardus
,
Amiraldus
.
some
againe
,
that
Christ
dyed
for
all
indeed
,
but
conditionally
for
some
,
if
they
do
believe
,
or
will
so
doe
(
which
he
knowes
they
cannot
of
themselves
)
and
absolutely
for
his
owne
,
even
them
on
whom
he
purposeth
to
bestow
Faith
and
Grace
,
so
actually
to
be
made
possessors
of
the
good
things
by
him
purchased
.
So
Camero
,
and
the
Divines
of
France
,
which
follow
a
new
method
by
him
devised
.
Thirdly
3.
More
,
with
some
others
of
late
.
some
distinguish
of
a
two
folde
reconciliation
and
redemption
;
one
wrought
by
Christ
with
God
for
man
,
which
(
say
they
)
is
generall
for
all
and
every
man
:
Secondly
,
a
reconciliation
wrought
by
Christ
in
man
unto
God
,
bringing
them
actually
into
peace
with
him
.
And
sundry
other
wayes
there
are
,
whereby
men
expresse
their
conceptions
in
this
businesse
,
the
all
summed
up
in
one
summe
of
all
comes
to
this
,
and
the
weight
of
all
lyes
upon
that
distinction
,
which
we
before
recounted
,
viz.
that
,
in
respect
of
impetration
Christ
obtained
redemption
and
reconciliation
for
all
;
in
respect
of
application
it
is
bestowed
onely
on
them
who
doe
believe
,
and
continue
therein
:
Their
arguments
whereby
they
prove
the
generality
of
the
ransome
and
universality
of
the
reconciliation
,
must
afterwards
be
considered
:
for
the
present
we
handle
onely
the
distinction
it selfe
,
the
meaning
and
misapplication
whereof
I
shall
briefely
declare
,
which
will
appear
if
we
consider
,
First
,
the
2
Explained
according
to
the
truth
,
and
set
forth
in
sundry
observations
.
true
nature
and
meaning
of
this
distinction
,
and
the
true
use
thereof
:
for
we
doe
acknowledge
that
it
may
be
used
in
a
sound
sense
and
right
meaning
,
which
way
soever
you
expresse
it
,
either
by
impetration
and
application
,
or
by
procuring
reconciliation
with
God
and
a
working
of
reconciliation
in
us
For
by
impetration
,
we
meane
the
meritorious
purchase
of
all
good
things
made
by
Christ
for
us
,
with
and
of
his
Father
;
and
by
application
,
the
actuall
enjoyment
of
those
good
things
upon
our
believing
,
as
if
a
man
pay
a
price
for
the
redeeming
of
captives
,
the
paying
of
the
price
supplieth
the
roome
of
the
impetration
of
which
we
speak
,
and
the
freeing
of
the
captives
,
is
as
the
application
of
it
;
yet
then
we
must
observe
First
,
that
this
distinction
hath
no
place
in
the
intention
and
purpose
of
Christ
,
but
onely
in
respect
of
the
things
procured
by
him
;
for
in
his
purpose
,
they
are
both
united
,
his
full
end
and
ayme
being
to
deliver
us
from
all
evil
,
and
procure
all
good
actually
to
be
bestowed
upon
us
;
but
in
respect
of
the
things
themselves
they
may
be
considered
either
as
procured
by
Christ
,
or
as
bestowed
on
us
.
Secondly
,
that
the
will
of
God
is
not
at
all
conditionall
in
this
businesse
,
as
though
he
gave
Christ
to
obtain
peace
,
reconciliation
,
and
forgivenesse
of
sins
upon
condition
that
we
doe
believe
;
there
is
a
condition
in
the
things
,
but
none
in
the
will
of
God
;
that
is
absolute
,
that
such
things
should
be
procured
,
and
bestowed
.
Thirdly
,
that
all
the
things
which
Christ
obtained
for
us
,
are
not
bestowed
upon
condition
,
but
some
of
them
absolutely
:
and
as
for
those
that
are
bestowed
upon
condition
,
the
condition
on
which
they
are
bestowed
,
is
actually
purchased
and
procured
for
us
,
upon
no
condition
,
but
onely
by
virtue
of
the
purchase
.
For
instance
:
Christ
hath
purchased
remission
of
sins
,
and
eternall
life
for
us
,
to
be
enjoyed
on
our
believing
,
upon
the
condition
of
faith
;
but
faith
it self
which
is
the
condition
of
them
,
on
whose
performance
they
are
bestowed
,
that
he
hath
procured
for
us
absolutely
,
on
no
condition
at
all
;
for
,
what
condition
soever
can
be
proposed
,
on
which
the
Lord
should
bestow
faith
,
I
shall
afterward
shew
it
vaine
,
and
to
run
into
a
circle
.
Fourthly
,
that
both
these
,
Impetration
and
Application
,
have
for
their
objects
,
the
same
individuall
persons
;
that
look
for
whomsoever
Christ
obtained
any
good
thing
by
his
death
,
unto
them
it
shall
certainly
be
applied
,
upon
them
it
shall
actually
be
bestowed
;
so
that
it
cannot
be
said
,
that
he
obtained
any
thing
for
any
one
,
which
that
one
,
shall
not
,
or
doth
not
in
due
time
enjoy
.
For
whomsoever
he
wrought
reconciliation
with
God
,
in
them
doth
he
work
reconciliation
unto
God
.
The
one
is
not
extended
to
some
,
to
whom
the
other
doth
not
reach
.
Now
because
this
being
established
,
the
opposite
interpretation
,
and
misapplication
of
this
distinction
vanisheth
,
I
shall
briefly
confirm
it
with
reasons
.
First
,
a
if
the
application
of
the
good
things
procured
,
be
the
That
explication
confirmed
1
by
arguments
,
1
the
first
from
the
relation
of
end
and
means
that
is
between
them
,
proved
by
reasons
.
end
why
they
are
procured
,
for
whose
sake
alone
Christ
doth
obtain
them
,
then
they
must
be
applyed
to
all
for
whom
they
are
obtained
:
for
otherwise
Christ
faileth
of
his
end
and
aime
:
which
must
not
be
granted
.
But
that
this
application
was
the
end
of
the
obtaining
of
all
good
things
for
us
,
appeareth
,
first
,
because
if
it
were
otherwise
,
and
Christ
did
not
ayme
at
the
applying
of
them
,
but
onely
at
their
obtaining
,
then
might
the
death
of
Christ
have
had
its
full
effect
and
issue
,
without
the
application
of
redemption
and
salvation
to
any
one
soul
,
that
being
not
aimed
at
;
and
so
notwithstanding
all
that
he
did
for
us
,
every
soul
in
the
world
might
have
perished
eternally
:
which
whether
it
can
stand
with
the
dignity
and
sufficiency
of
his
Oblation
,
with
the
purpose
of
his
Father
,
and
his
owne
intention
,
who
came
into
the
world
to
save
sinners
,
that
which
was
lost
,
and
to
bring
many
Sonnes
unto
glory
,
let
all
judge
.
Secondly
,
God
in
that
action
of
sending
his
Sonne
,
laying
the
weight
of
iniquity
upon
him
,
and
giving
him
up
to
an
accursed
death
,
must
bee
affirmed
to
bee
altogether
uncertaine
,
what
event
all
this
should
have
in
respect
of
us
:
For
did
hee
intend
that
we
should
bee
saved
by
it
?
then
the
application
of
it
is
that
which
he
aimed
at
,
as
we
insert
:
Did
hee
not
?
certainly
,
he
was
uncertaine
what
end
it
should
have
,
which
is
blasphemy
,
and
exceeding
contrary
to
Scripture
,
and
right
reason
.
Did
he
appoint
a
Saviour
,
without
thought
of
them
that
were
to
be
saved
?
a
Redeemer
,
not
determining
who
should
be
redeemed
?
Did
he
resolve
of
a
meanes
not
determining
the
end
?
It
is
an
assertion
opposite
to
all
the
glorious
properties
of
God
.
Secondly
,
2
From
right
reason
&
the
use
of
these
things
and
words
in
other
affaires
.
if
that
which
is
obtained
by
any
,
doe
by
vertue
of
that
action
,
whereby
it
is
obtained
,
become
his
in
right
for
whom
it
is
obtained
,
then
for
whomsoever
any
thing
is
by
Christ
obtained
,
it
is
to
them
applyed
:
for
that
must
bee
made
theirs
in
fact
,
which
is
theirs
in
right
:
but
it
is
most
certaine
,
that
whatsoever
is
obtained
for
any
,
is
theirs
by
right
,
for
whom
it
is
obtained
;
the
very
sence
of
the
word
,
whether
you
call
it
Merit
,
Impetration
,
Purchase
,
Acquisition
,
or
Obtaining
,
doth
bespeake
a
right
in
them
,
for
whose
good
the
merit
is
effected
,
and
the
purchase
made
:
can
that
be
said
to
be
obtained
for
me
,
which
is
no
wayes
mine
?
When
I
obtaine
any
thing
by
Prayer
or
Intreaty
of
any
one
,
it
being
obtained
it
is
mine
owne
;
that
which
is
obtained
by
one
,
is
granted
by
him
,
of
whom
it
is
obtained
;
and
if
granted
,
it
is
granted
by
him
to
them
for
whom
it
is
obtained
.
But
they
will
say
it
is
obtained
upon
condition
,
and
until
the
condition
be
fulfilled
no
right
doth
acrew
.
I
answer
,
if
this
condition
be
equally
purchased
and
obtained
with
other
things
that
are
to
bee
bestowed
on
that
condition
,
then
this
hinders
not
but
that
every
thing
is
to
bee
applyed
,
that
is
procured
;
but
if
it
bee
uncertaine
whether
this
condition
will
bee
fulfilled
or
not
,
then
first
,
this
makes
God
uncertaine
,
what
end
the
death
of
his
Sonne
will
have
:
Secondly
,
this
doth
not
answer
but
deny
the
thing
we
are
in
proving
which
is
confirmed
.
Thirdly
,
because
the
3
From
the
Scripture
.
Scripture
perpetually
conjoyning
these
two
things
together
,
will
not
suffer
us
so
to
sever
them
,
as
that
the
one
should
belong
to
some
and
not
to
others
,
as
though
they
could
have
severall
persons
for
their
objects
,
as
Isa
.
53.
11.
By
his
knowledge
shall
my
righteous
servant
justifie
many
,
there
is
the
application
of
all
good
things
,
for
he
shall
beare
their
iniquities
,
there
is
the
Impetration
;
he
justifieth
all
,
whose
iniquities
he
bore
:
as
also
Verse
the
5.
of
that
Chapter
:
But
he
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
was
upon
him
,
and
by
his
stripes
are
we
healed
;
his
wounding
and
our
healing
,
impetration
,
and
application
,
his
chastisement
and
our
peace
are
inseparably
associated
:
So
Rom.
4.
25.
Hee
was
delivered
for
our
offences
,
and
was
raised
againe
for
our
justification
.
So
Rom.
5.
18.
By
the
righteousnesse
of
one
(
that
is
his
Impetration
)
the
free
gift
comes
upon
all
men
to
justification
of
life
,
in
the
application
.
See
there
who
are
called
All
men
,
most
clearely
,
Rom.
8.
32
,
33
,
34.
He
that
spared
not
his
owne
Sonne
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
also
freely
give
us
all
things
?
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
justifieth
,
who
is
hee
that
condemneth
?
It
is
Christ
that
dyed
,
yea
rather
that
is
risen
againe
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
Intercession
for
us
:
From
which
words
wee
have
these
severall
Reasons
of
our
assertion
;
First
,
that
for
whom
God
gives
his
Sonne
,
to
them
,
in
him
,
hee
freely
gives
all
things
,
therefore
all
things
obtained
by
his
death
must
be
bestowed
,
and
are
,
on
them
for
whom
hee
dyed
,
Verse
32.
Secondly
,
they
for
whom
Christ
dyed
are
justified
,
are
Gods
Elect
,
cannot
be
condemned
,
nor
can
any
thing
bee
laid
to
their
charge
;
all
that
he
hath
purchased
for
them
must
be
applyed
to
them
,
for
by
vertue
thereof
it
is
that
they
are
so
saved
.
Verse
33
,
34.
Thirdly
,
for
whom
Christ
dyed
,
for
them
he
maketh
intercession
:
Now
his
intercession
is
for
the
application
of
those
things
as
is
confest
,
and
therein
he
is
alwayes
heard
:
those
,
to
whom
the
one
belongs
,
theirs
also
is
the
other
:
So
John
10.
10.
the
comming
of
Christ
is
,
that
his
might
have
life
,
and
have
it
abundantly
;
as
also
1
Iohn
4.
9.
and
Heb
.
10.
10.
by
which
will
we
are
sanctified
,
that
is
the
application
,
through
the
offering
of
the
body
of
Iesus
,
that
is
the
meanes
of
Impetration
,
for
by
one
offering
he
hath
perfected
them
that
are
sanctified
.
Heb
.
10.
14.
In
briefe
,
it
is
proved
by
all
those
places
which
we
produced
,
rightly
to
assigne
the
end
of
the
death
of
Christ
.
So
that
this
may
be
rested
on
,
as
I
conceive
,
as
firme
and
immoveable
,
that
the
interpretation
of
good
things
by
Christ
,
and
the
application
of
them
,
respect
the
same
individuall
persons
.
Secondly
,
2
by
disproving
the
opposite
interpretation
&
explication
of
it
,
which
is
declared
we
may
consider
the
meaning
of
those
who
seek
to
maintain
universall
redemption
by
this
distinction
in
it
,
and
to
what
use
they
doe
apply
it
.
1
in
generall
.
Christ
(
say
they
)
died
for
all
men
,
and
by
his
death
purchased
reconciliation
with
God
for
them
,
and
forgivenesse
of
sins
,
which
to
some
is
applied
,
and
they
become
actually
reconciled
to
God
,
and
have
their
sins
forgiven
them
,
but
to
others
not
,
who
therefore
perish
in
the
state
of
irreconciliation
and
enmity
under
the
guilt
of
their
sins
;
this
application
(
say
they
)
is
not
procured
nor
purchased
by
Christ
,
for
then
he
dying
for
all
,
all
must
be
actually
reconciled
,
and
have
their
sins
forgiven
them
and
be
saved
:
but
it
attends
the
fulfilling
of
the
condition
which
God
is
pleased
to
prescribe
unto
them
,
that
is
,
believing
,
which
(
say
some
)
they
can
doe
by
their
own
strength
,
though
not
in
termes
,
yet
by
direct
consequence
:
others
not
,
but
God
must
give
it
;
so
that
when
it
is
said
in
the
Scripture
,
Christ
hath
reconciled
us
to
God
,
redeemed
us
,
saved
us
by
his
blood
,
underwent
the
punishment
of
our
sins
,
and
so
made
satisfaction
for
us
,
they
assert
that
no
more
is
meant
,
but
that
Christ
did
that
which
,
upon
the
fulfilling
of
the
condition
,
that
is
of
us
required
,
these
things
will
follow
.
To
the
death
of
Christ
indeed
,
they
assigne
many
glorious
things
,
but
what
they
give
on
the
one
hand
,
they
take
away
with
the
other
,
by
suspending
the
enjoyment
of
them
on
a
condition
by
us
to
be
fulfilled
,
not
by
him
procured
,
and
in
terms
assert
,
that
the
proper
and
full
end
of
the
death
of
Christ
was
,
the
doing
of
that
,
whereby
God
,
his
justice
being
satisfied
,
might
save
sinners
if
he
would
,
and
on
what
condition
it
pleased
him
,
that
a
doore
of
grace
might
be
opened
to
all
that
would
come
in
,
and
not
that
actuall
justification
and
remission
of
sins
,
life
and
immortality
were
procured
by
him
,
but
onely
a
possibility
of
those
things
that
so
it
might
be
.
Now
that
all
the
venom
that
lies
under
this
exposition
and
abuse
of
this
distinction
may
the
better
appear
,
I
shall
set
down
the
whole
mind
of
them
,
that
use
it
,
in
a
few
assertions
,
that
it
may
be
clearly
seene
what
we
doe
oppose
.
First
,
God
(
say
they
)
considering
all
mankinde
as
fallen
from
that
grace
and
favour
in
Adam
where
they
were
created
,
and
excluded
utterly
2.
In
particular
assertions
with
observations
upon
those
assertions
,
containing
the
judgement
of
our
adversaries
upon
the
whole
matter
in
controversie
.
from
the
attainment
of
salvation
by
virtue
of
the
covenant
of
works
,
which
was
at
the
first
made
with
him
,
yet
by
his
infinite
goodnesse
was
inclined
to
desire
the
happinesse
of
them
all
and
every
one
,
that
they
might
be
delivered
from
misery
and
be
brought
unto
himselfe
;
which
inclination
of
his
they
call
his
universall
love
,
and
antecedent
will
,
whereby
he
would
desirously
have
them
all
to
be
saved
,
out
of
which
love
he
sendeth
Christ
.
That
God
hath
any
naturall
or
necessary
inclination
by
his
goodnesse
,
or
any
other
property
to
doe
good
to
us
,
or
any
of
his
creatures
,
we
do
deny
:
every
thing
that
concernes
us
is
an
act
of
his
free
will
,
and
good
pleasure
,
and
not
a
naturall
necessary
act
of
his
Deity
,
as
shall
be
declared
.
Secondly
,
the
ascribing
an
antecedent
conditionall
will
unto
God
,
whose
fulfilling
and
accomplishment
should
depend
on
any
free
contingent
act
or
work
of
ours
,
is
injurious
to
his
wisedome
,
power
,
and
soveraignty
,
and
cannot
well
be
excused
from
Blasphemy
,
and
is
contrary
to
Rom.
9.
19.
Who
hath
resisted
his
will
?
I
say
,
Thirdly
,
A
common
affection
and
inclination
to
do
good
to
all
doth
not
seeme
to
set
out
the
freedom
,
fulnesse
,
and
dimensions
of
that
most
intense
love
of
God
,
which
is
asserted
in
the
Scripture
to
be
the
cause
of
sending
his
Sonne
,
as
Joh
.
3.
16.
God
so
loved
the
world
that
he
gave
his
onely
begotten
Sonne
,
Eph.
1.
6.
Having
made
known
to
us
the
Mystery
of
his
will
according
to
his
good
pleasure
,
which
he
hath
purposed
in
himselfe
.
Col.
1.
19.
It
pleased
the
Father
that
in
him
should
all
fulnesse
dwell
.
Rom.
5.
8.
God
commended
his
love
towards
us
,
in
that
while
we
were
yet
sinners
,
Christ
dyed
for
us
.
These
two
I
shall
by
the
Lords
assistance
fully
cleare
,
if
the
Lord
give
life
and
strength
,
&
his
people
encouragement
to
go
through
with
the
second
part
of
this
controversy
.
Fourthly
,
We
deny
that
all
mankind
is
the
object
of
that
love
of
God
,
which
moved
him
to
send
his
Sonne
to
dye
,
God
having
made
some
for
the
day
of
evill
,
Prov.
16.
4.
Hated
them
before
they
were
born
,
Rom.
9.
12.
Before
of
old
ordained
them
to
condemnation
,
Jude
4.
Being
fitted
for
destruction
,
Rom.
9.
22.
made
to
be
taken
,
and
destroyed
.
2
Pet
.
2.
12.
appointed
to
condemnation
.
1
Thes
.
5.
9.
to
go
to
their
own
place
,
Acts
1.
25.
Secondly
,
The
justice
of
God
being
injured
by
sinne
,
unlesse
something
might
be
done
for
the
satisfaction
thereof
,
that
love
of
God
whereby
he
wouldeth
good
to
all
sinners
,
could
no
way
be
brought
forth
into
act
,
but
must
have
its
eternall
residence
in
the
bosome
of
God
without
any
effect
produced
.
That
neither
scripture
,
nor
right
reason
,
will
enforce
,
nor
prove
an
utter
and
absolute
want
of
power
in
God
to
save
sinners
by
his
own
absolute
will
without
satisfaction
to
his
justice
,
supposing
his
purpose
that
so
it
should
be
,
indeed
it
could
not
be
otherwise
but
,
without
the
consideration
of
that
,
certainely
he
could
have
effected
it
,
it
doth
not
imply
any
violating
of
his
holy
nature
.
An
actuall
and
necessary
vellei●y
,
for
the
doing
of
any
thing
which
cannot
possibly
be
accomplished
without
some
work
fulfilled
outwardly
of
him
,
is
opposite
to
his
eternall
blessednesse
and
alsufficiency
.
Thirdly
,
God
therefore
do
fulfill
that
generall
love
and
good
will
of
his
toward
all
,
and
that
it
might
put
forth
it selfe
in
such
away
as
should
seeme
good
to
him
,
to
satisfie
his
justice
which
stood
in
the
way
,
and
was
the
only
hindrance
,
he
sent
his
Son
into
the
world
to
dye
.
The
failing
of
this
assertion
we
shall
lay
forth
,
when
we
come
to
declare
that
love
,
whereof
the
sending
of
Christ
was
the
proper
issue
and
effect
.
Fourthly
,
Wherefore
the
proper
and
immediate
end
and
aime
of
the
purpose
of
God
,
in
sending
his
Sonne
to
dye
for
all
men
was
,
that
he
might
what
way
it
pleased
him
,
save
sinners
,
his
justice
which
hindred
being
satisfied
,
as
Arminius
;
or
that
he
might
will
to
save
sinners
,
as
Corvinus
;
and
the
intention
of
Christ
was
to
make
such
satisfaction
to
the
justice
of
God
,
as
that
he
might
obtaine
to
himselfe
,
a
power
of
saving
,
upon
what
conditions
it
seemed
good
to
his
Father
to
prescribe
.
Whether
this
was
the
intention
of
the
Father
in
sending
his
Sonne
,
or
no
,
let
it
be
judged
;
something
was
said
before
upon
the
examination
of
those
places
of
Scripture
,
which
describe
his
purpose
,
let
it
be
known
from
them
whether
God
in
sending
of
his
Sonne
intended
to
procure
to
himselfe
a
liberty
to
save
us
,
if
he
would
,
or
to
obtaine
certaine
salvation
for
his
elect
.
That
such
a
possibility
of
salvation
,
or
at
the
utmost
a
velleity
or
willing
of
it
upon
an
uncertaine
condition
,
to
be
by
us
fulfilled
,
should
be
the
full
proper
and
onely
immediate
end
of
the
death
of
Christ
,
will
yet
scarcely
down
with
tender
spirits
.
The
expression
of
procuring
to
himselfe
ability
to
save
,
upon
a
condition
to
be
prescribed
,
seemes
not
to
answer
that
certaine
purpose
of
our
Saviour
in
laying
downe
his
life
,
which
the
Scripture
saith
was
to
save
his
sheepe
,
and
to
bring
many
Sonnes
to
glory
,
as
before
,
nor
hath
it
any
ground
in
Scripture
.
Fifthly
,
Christ
therefore
obtained
for
all
and
every
one
reconciliation
with
God
,
remission
of
sinnes
,
life
and
salvation
,
not
that
they
should
actually
be
partakers
of
these
things
,
but
that
God
(
his
justice
now
not
hindring
)
might
and
would
prescribe
a
condition
,
to
be
by
them
fulfilled
,
whereupon
be
would
actually
apply
it
,
and
make
them
partake
of
all
those
good
things
purchased
by
Christ
.
And
here
comes
their
distinction
of
Impetration
and
Application
,
which
we
before
intimated
,
and
thereabout
in
the
explication
of
this
assertion
they
are
wondrously
divided
.
Some
say
that
this
proceeds
so
farre
,
that
all
men
are
thereby
received
into
a
new
Covenant
;
in
which
redemption
,
Adam
was
a
common
person
as
well
as
in
his
fall
from
the
old
,
and
all
we
againe
restored
in
him
,
so
that
none
shall
be
damned
,
that
doe
not
sinne
actually
against
the
condition
,
wherein
they
are
borne
,
and
fall
from
the
state
whereinto
all
men
are
assumed
through
the
death
of
Christ
:
So
Borreus
,
Corvinus
and
one
of
late
in
plaine
termes
,
that
all
are
reconciled
,
redeemed
,
saved
,
and
justified
in
Christ
,
though
how
he
would
not
understand
,
(
More
pag
.
10.
)
But
others
,
more
warily
,
deny
this
,
and
assert
that
by
nature
we
are
all
children
of
wrath
,
and
that
untill
we
come
to
Christ
,
the
wrath
of
God
abideth
on
all
,
so
that
it
is
not
actually
removed
from
any
;
so
the
Asserters
of
the
efficacy
of
grace
in
France
.
Againe
,
some
say
that
Christ
by
this
satisfaction
removed
originall
sinne
in
all
,
and
by
consequent
that
onely
:
so
that
all
Infants
,
though
of
Turkes
and
Pagans
out
of
the
Covenant
dying
before
they
come
to
the
use
of
reason
,
must
undoubtedly
be
saved
,
that
being
removed
in
all
,
even
the
calamity
,
guilt
,
and
alienation
contracted
by
our
first
fall
,
wherby
God
may
save
all
upon
a
new
condition
.
But
others
of
them
(
more
warily
)
observing
,
that
the
bloud
of
Christ
is
said
to
purge
all
our
sinnes
,
1
Joh
.
1.
8.
1
Pet
.
1.
18
Isay
53.
6.
they
say
he
dyed
for
all
sinnes
alike
,
absolutely
for
none
,
but
conditionally
for
all
.
Further
some
of
them
affirme
that
after
the
satisfaction
of
Christ
or
the
consideration
of
it
in
science
it
was
absolutely
undetermined
,
what
condition
should
be
prescribed
,
so
that
the
Lord
might
have
reduced
all
againe
to
the
Law
and
covenant
of
works
,
so
Corvinus
:
Others
,
that
a
procuring
of
a
new
way
of
salvation
by
faith
was
a
part
of
the
fruit
of
the
death
of
Christ
.
So
More
page
35.
Againe
,
some
of
them
,
that
the
condition
prescribed
is
by
our
owne
strength
,
with
the
help
of
such
meanes
,
as
God
at
all
times
and
in
all
places
,
and
unto
all
is
ready
to
afford
,
to
be
performed
:
Others
deny
this
,
and
affirme
that
effectuall
grace
flowing
peculiarly
from
election
is
necessary
to
believing
;
the
first
establishing
the
Idoll
of
Free-wil
,
to
maintain
their
owne
assertion
,
others
overthrowing
their
owne
assertion
for
the
establishment
of
grace
.
So
Amiraldus
,
Camero
,
&c.
Moreover
,
some
say
that
the
love
of
God
in
sending
of
Christ
,
is
equall
to
all
:
others
goe
a
straine
higher
,
and
maintaine
an
inequality
in
the
love
of
God
,
although
hee
send
his
Sonne
to
die
for
all
,
and
though
greater
love
there
cannot
bee
than
that
whereby
the
Lord
sent
his
Sonne
to
dye
for
us
,
as
Romans
8.
32.
and
so
they
say
that
Christ
purchased
a
greater
good
for
some
and
lesse
for
others
;
and
here
they
put
themselves
upon
innumerable
uncouth
Distinctions
,
or
rather
(
as
one
calleth
them
)
extinctions
,
blotting
out
all
sense
and
reason
,
and
true
meaning
of
the
Scripture
;
witnesse
Testardus
,
Amirald
:
and
as
every
one
may
see
that
can
but
read
English
in
T.
M.
Hence
that
multiplicity
of
the
several
ends
of
the
death
of
Christ
;
some
that
are
the
fruits
of
his
ransome
,
and
satisfaction
,
and
some
that
are
I
know
not
what
,
besides
his
dying
for
some
so
and
so
,
for
others
so
and
so
,
this
way
&
that
way
,
hiding
themselves
in
innumerable
unintelligible
expressions
,
that
it
is
a
most
difficult
thing
to
know
what
they
meane
,
and
harder
to
finde
out
their
minde
,
than
to
answer
their
Reasons
.
In
one
particular
they
agree
well
enough
,
viz.
in
denying
that
Faith
is
procured
or
merited
for
us
by
the
death
of
Christ
;
so
farre
they
are
all
of
them
constant
to
their
owne
principles
;
for
once
to
grant
it
would
overturn
the
whole
fabrick
of
universal
redemption
;
but
in
assigning
the
cause
of
faith
they
go
asunder
again
.
Some
say
,
that
God
sent
Christ
to
dye
for
all
men
,
but
onely
conditionally
if
they
did
and
would
believe
;
as
though
if
they
believed
,
Christ
dyed
for
them
,
if
not
,
he
dyed
not
,
and
so
make
the
act
the
cause
of
its
owne
object
:
other
some
,
that
he
dyed
absolutely
for
all
,
to
procure
all
good
things
for
them
,
which
yet
they
should
not
enjoy
;
untill
they
fulfill
the
condition
,
that
was
to
be
prescribed
unto
them
;
yet
all
conclude
,
that
in
his
Death
Christ
had
no
more
respect
unto
the
Elect
than
others
,
to
sustaine
their
persons
,
or
to
be
in
their
roome
:
but
that
he
was
a
publick
person
,
in
the
roome
of
all
mankinde
.
Concerning
the
close
of
all
this
,
in
respect
of
the
event
and
immediate
product
of
the
death
of
Christ
,
divers
have
diversly
expressed
themselves
,
some
placing
it
in
the
power
,
some
in
the
will
of
God
,
some
in
the
opening
of
a
doore
of
grace
,
some
in
a
right
purchased
to
himselfe
of
saving
whom
he
pleased
:
some
that
in
respect
of
us
he
had
no
end
at
all
,
but
that
all
mankinde
might
have
perished
after
he
had
done
all
.
Others
make
divers
and
distinct
ends
not
almost
to
be
reckoned
,
of
this
one
act
of
Christ
,
according
to
the
diversity
of
the
persons
for
whom
he
dyed
;
whom
they
grant
to
be
distinguished
and
differenced
by
a
foregoing
Decree
:
but
to
what
purpose
the
Lord
should
send
his
Sonne
to
dye
for
them
,
whom
he
himself
had
determined
not
to
save
,
but
at
least
to
passe
by
and
leave
to
irremedilesse
ruine
for
their
sinnes
,
I
cannot
see
,
nor
the
meaning
of
the
twofold
destination
by
some
invented
.
Such
is
the
powerfull
force
and
evidence
of
truth
,
that
it
scatters
all
its
opposers
,
and
makes
them
flye
to
several
hiding
corners
,
who
if
they
are
not
willing
to
yeeld
,
and
submit
themselves
,
they
shall
surely
lye
downe
in
darknesse
and
error
;
none
of
these
or
the
like
intricate
and
involved
impedite
distinctions
,
hath
it selfe
need
of
,
into
none
of
such
poore
shifts
and
devises
,
doth
it
compell
its
abettors
,
it
needeth
not
any
windings
and
turnings
to
bring
it selfe
into
a
defensible
posture
:
it
is
not
liable
to
contradictions
in
its
owne
Fundamentalls
,
for
without
any
further
circumstances
,
the
whole
of
it
in
this
businesse
may
bee
thus
summed
up
.
God
out
of
his
infinite
love
to
his
Elect
,
sent
his
deare
Sonne
in
the
With
our
owne
in
opposition
thereunto
.
fulnesse
of
time
,
whom
he
had
promised
in
the
beginning
of
the
world
,
and
made
effectuall
by
that
promise
,
to
dye
,
pay
a
ransome
of
infinite
value
,
and
dignity
,
for
the
purchasing
of
eternall
redemption
,
and
bringing
unto
himselfe
,
all
and
every
one
of
these
whom
hee
had
before
ordained
to
eternall
life
,
for
the
praise
of
his
owne
glory
:
So
that
freedome
from
all
the
evill
,
from
which
we
are
delivered
,
and
an
enjoyment
of
all
the
good
things
that
are
bestowed
on
us
,
in
our
traduction
from
death
to
life
,
from
hell
and
wrath
,
to
heaven
and
glory
,
are
the
proper
issues
and
effects
of
the
death
of
Christ
,
as
the
meritorious
cause
of
them
all
:
which
may
in
all
the
parts
of
it
be
cleared
by
these
few
assertions
.
First
,
the
Fountaine
and
cause
of
Gods
sending
Christ
,
is
his
eternall
love
to
his
Elect
,
and
to
them
alone
,
which
I
shall
not
now
further
confirme
,
reserving
it
for
the
second
generall
head
of
this
whole
controversie
.
Secondly
,
the
Value
,
Worth
,
and
Dignity
of
the
ransome
,
which
Christ
gave
himselfe
to
be
,
and
of
the
price
which
he
paid
,
was
infinite
and
unmeasurable
,
fit
for
the
accomplishing
of
any
end
,
and
the
procuring
of
any
good
,
for
all
and
every
one
,
for
whom
it
was
intended
,
had
they
beene
Millions
of
men
more
than
ever
were
created
:
of
this
also
afterwards
,
see
Acts
20.
28.
God
purchased
his
Church
with
his
owne
bloud
;
1
Pet
.
1.
18.
redeemed
not
with
silver
and
gold
,
but
with
the
precious
bloud
of
Christ
,
and
that
answering
—
the
minde
and
intention
of
Almighty
God
,
Iohn
14.
31.
As
the
Father
gave
me
commandement
,
so
I
d●e
.
Who
would
have
such
a
price
paid
,
as
might
be
the
foundation
of
that
oeconomy
and
dispensation
of
his
love
and
grace
which
hee
intended
,
and
of
the
way
whereby
he
would
have
it
dispensed
,
Acts
13.
38
,
39.
Through
this
man
is
preached
unto
you
the
forgivenesse
of
sinnes
,
and
by
him
all
that
beleeve
are
justified
from
all
things
,
from
which
yee
could
not
be
justified
by
the
Law
of
Moses
,
2
Cor
.
5.
20
,
21.
Wee
are
Embassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
wee
pray
you
in
Christs
stead
be
ye
reconciled
to
God
;
for
he
hath
made
him
to
bee
sinne
for
us
,
who
knew
no
sin
;
that
we
might
be
made
the
righteonsnesse
of
God
in
him
.
Thirdly
,
the
Intention
and
aime
of
the
Father
,
in
this
great
work
,
was
,
a
bringing
of
those
many
sonnes
to
glory
,
viz.
his
Elect
,
whom
by
his
free
grace
he
had
chosen
,
from
amongst
all
men
,
of
all
sorts
,
Nations
,
and
Conditions
,
to
take
them
into
a
new
Covenant
of
grace
with
himselfe
,
the
former
being
as
to
them
in
respect
of
the
event
null
and
abolished
;
of
which
Covenant
Jesus
Christ
is
the
first
and
chiefe
promise
,
as
hee
that
was
to
procure
for
them
all
other
good
things
promised
therein
;
as
shall
bee
proved
.
Fourthly
,
the
things
purchased
or
procured
for
those
persons
,
which
are
the
proper
effects
of
the
death
and
ransome
of
Christ
,
in
due
time
time
certainly
to
become
theirs
,
in
possession
and
enjoyment
,
are
remission
of
sinne
,
freedome
from
wrath
,
and
curse
of
the
Law
,
Justification
,
Sanctification
,
and
Reconciliation
with
God
,
and
eternall
life
:
for
the
will
of
his
Father
sending
him
for
these
,
his
owne
intention
in
laying
downe
his
life
for
them
,
and
the
truth
of
the
purchase
made
by
him
,
is
the
foundation
of
his
Intercession
,
begun
on
earth
,
and
continued
in
heaven
,
whereby
he
whom
his
Father
alwayes
heares
,
desires
and
demands
that
the
good
things
procured
by
him
,
may
bee
actually
bestowed
on
them
all
,
and
every
one
for
whom
they
were
procured
.
So
that
the
whole
of
what
we
assert
in
this
great
businesse
is
exceedingly
clear
,
and
apparent
without
any
intricacy
,
or
the
least
difficulty
at
all
,
not
clouded
with
strange
expressions
,
and
unnecessary
divulsions
and
tearings
of
one
thing
from
another
,
as
is
the
opposite
opinion
,
which
in
the
next
place
shall
bee
dealt
withall
by
arguments
,
confirming
the
one
,
and
everting
the
other
.
But
because
the
whole
strength
thereof
lyeth
in
,
and
the
weight
of
all
lyeth
on
that
one
distinction
we
before
spake
of
,
by
our
Adversaries
diversly
expressed
and
held
out
,
we
will
a
little
further
consider
that
,
and
then
come
to
our
arguments
,
and
so
to
the
answering
of
the
opposed
objections
.
CHAP.
V.
Of
Application
and
Impetration
.
THe
allowable
use
of
this
Distinction
,
how
it
may
be
taken
in
a
sound
sense
,
the
severall
wayes
whereby
men
have
expressed
the
thing
,
which
in
these
words
is
intimated
,
and
some
Arguments
for
the
overthrowing
of
the
false
use
of
it
,
however
expressed
,
we
have
before
intimated
and
declared
;
now
The
former
distinction
as
under
misapplication
opposed
1.
as
opposite
to
seeing
that
this
is
the
{αβγδ}
of
the
opposite
opinion
understood
in
the
sense
,
and
according
to
the
use
they
make
of
it
,
I
shall
give
it
one
blow
more
,
and
leave
it
I
hope
a
dying
;
I
shall
then
briefly
declare
,
that
although
these
two
things
may
admit
of
a
distinction
,
yet
they
cannot
of
a
separation
,
but
that
for
whomsoever
Christ
obtained
good
,
to
them
it
might
be
applyed
,
and
for
whomsoever
he
wrought
reconciliation
with
God
,
they
must
actually
unto
God
be
reconciled
;
so
that
the
bloud
of
Christ
and
his
death
in
the
virtue
of
it
cannot
bee
looked
on
(
as
some
doe
)
as
a
Medicine
in
a
Box
laid
up
for
all
that
shall
come
to
have
any
of
it
,
and
so
applyed
now
to
one
,
then
to
another
,
without
any
respect
or
difference
,
as
though
it
should
be
intended
,
no
more
for
one
then
for
another
,
so
that
although
he
hath
obtained
all
the
good
that
he
hath
purchased
for
us
,
yet
it
is
left
indifferent
and
uncertain
whether
it
shall
ever
be
ours
or
no
:
for
it
is
well
known
,
that
notwithstanding
chose
glorious
things
,
that
are
assigned
by
the
Arminians
to
the
death
of
Christ
,
which
they
say
he
purchased
for
all
,
as
remission
of
sins
,
reconciliation
with
God
,
and
the
like
;
yet
they
for
whom
this
purchase
and
procurement
is
made
may
be
damned
,
as
the
greatest
part
are
and
certainly
shall
be
:
Now
that
there
should
be
such
a
distance
between
these
two
,
First
,
it
is
contrary
to
1.
Common
sense
.
common
sense
or
our
usuall
form
of
speaking
,
which
must
be
wrested
,
and
our
understandings
forced
to
apprehend
it
:
when
a
man
hath
obtained
an
office
,
or
any
other
obtained
it
for
him
,
can
it
be
said
that
it
is
uncertain
whether
he
shall
have
it
or
no
?
if
it
be
obtained
for
him
,
is
it
not
his
in
right
,
though
perhaps
not
in
possession
?
that
which
is
impetrated
or
obtained
by
petition
,
is
his
by
whom
it
is
obtained
.
It
is
to
offer
violence
to
common
sense
,
to
say
a
thing
may
be
a
mans
,
or
it
may
not
be
his
,
when
it
is
obtained
for
him
,
for
in
so
saying
we
say
it
is
his
:
&
so
it
is
in
the
purchase
made
by
Jesus
Christ
,
&
the
good
things
obtained
by
him
for
all
them
for
whom
he
dyed
.
Secondly
,
it
is
contrary
to
all
Right
reason
.
reason
in
the
world
,
that
the
death
of
Christ
in
Gods
intention
should
be
applyed
to
any
one
,
that
shall
have
no
share
in
the
merits
of
that
death
:
Gods
will
that
Christ
should
dye
for
any
,
is
his
intention
,
that
he
shall
have
a
share
in
the
death
of
Christ
,
that
it
should
belong
to
him
,
that
is
,
be
applyed
to
him
,
for
that
is
in
this
case
said
to
bee
applyed
to
any
,
that
is
his
in
any
respect
,
according
to
the
will
of
God
;
but
now
the
death
of
Christ
according
to
the
opinion
we
oppose
,
is
so
applyed
to
all
,
and
yet
the
fruits
of
this
death
are
never
so
much
as
once
made
known
to
far
the
greatest
part
of
those
all
.
Secondly
,
that
a
ransome
should
be
paid
for
captives
,
upon
compact
for
their
deliverance
,
and
yet
upon
the
paiment
those
captives
not
be
made
free
,
and
set
at
liberty
:
the
death
of
Christ
is
a
ransome
,
Math
.
20.
28.
paid
by
compact
for
the
deliverance
of
captives
for
whom
it
was
a
ransome
,
and
the
promise
wherein
his
Father
stood
engaged
to
him
,
at
his
undertaking
to
be
a
Saviour
,
and
undergoing
the
office
imposed
on
him
was
their
deliverance
,
(
as
was
before
declared
)
upon
his
performance
of
the
things
on
that
the
greatest
number
of
these
captives
should
never
be
released
,
seems
strange
and
very
improbable
.
Thirdly
,
its
contrary
to
Scripture
,
as
was
before
at
large
declared
.
See
3
Scripture
.
chap.
10th
.
But
now
all
this
our
adversaries
suppose
they
shall
wipe
away
with
one
slight
distinction
,
that
will
make
as
they
say
all
we
affirm
in
this
kind
to
vanish
,
c
and
that
is
this
,
It
s
true
(
say
they
)
all
2.
By
removall
of
another
shift
invented
to
maintaine
it
.
things
that
are
absolutely
procured
and
obtained
for
any
,
doe
presently
becomes
theirs
in
right
for
whom
they
are
obtained
;
but
things
that
are
obtained
upon
condition
,
become
not
theirs
untill
the
condition
be
fulfilled
;
now
Christ
hath
purchased
by
his
death
,
for
all
,
all
good
things
,
not
absolutely
,
but
upon
condition
,
and
untill
that
condition
come
to
be
fulfilled
,
unlesse
they
performe
what
is
required
,
they
have
neither
part
nor
portion
,
right
unto
nor
possession
of
them
:
Also
,
what
this
condition
is
,
they
give
in
,
in
sundry
termes
,
some
call
it
A
not
resisting
of
this
redemption
,
offered
to
them
;
some
,
A
yeelding
to
the
invitation
of
the
Gospel
;
some
in
plaine
termes
,
Faith
.
Now
be
it
so
that
Christ
purchaseth
all
things
for
us
,
to
be
bestowed
on
this
condition
,
that
we
do
beleive
it
;
then
I
affirme
,
that
,
First
,
certainely
this
condition
ought
to
be
revealed
to
all
for
whom
this
purchase
is
made
,
if
it
be
intended
for
them
in
good
earnest
;
all
for
whom
he
dyed
must
have
meanes
to
know
that
his
death
will
doe
them
good
,
if
they
believe
,
especially
it
being
in
his
power
alone
to
grant
them
these
meanes
,
who
intends
good
to
them
by
his
death
.
If
I
should
entreat
a
Physitian
,
that
could
cure
such
a
disease
,
to
cure
all
that
came
unto
him
,
but
should
let
many
rest
ignorant
of
the
graunt
,
which
I
had
procured
of
the
Physitian
,
and
none
but
my selfe
could
acquaint
them
with
it
,
whereby
they
might
go
to
him
and
be
healed
,
could
I
be
supposed
to
intend
the
healing
of
those
people
?
doubtlesse
no
;
the
application
is
easy
.
Secondly
,
This
condition
of
them
to
be
required
,
is
in
their
power
to
performe
,
or
it
is
not
:
if
it
be
,
then
have
all
men
power
to
believe
:
which
is
false
;
if
it
be
not
,
then
the
Lord
will
grant
them
grace
to
performe
it
,
or
he
will
not
;
if
he
will
,
why
then
doe
not
all
believe
?
why
are
not
all
saved
?
if
he
will
not
,
then
this
impetration
or
obtaining
salvation
and
redemption
for
all
by
the
bloud
of
Jesus
Christ
,
comes
at
length
to
this
,
God
intendeth
that
he
shall
dye
for
all
,
to
procure
for
them
remission
of
sinnes
,
reconciliation
with
him
,
eternall
redemption
and
glory
,
but
yet
so
,
that
they
shall
never
have
the
least
good
by
these
glorious
things
,
unlesse
they
performe
that
,
which
he
knows
they
are
no
wayes
able
to
doe
,
and
which
none
but
himselfe
can
enable
them
to
performe
,
and
which
concerning
for
the
greatest
part
of
them
he
is
resolved
not
to
doe
.
Is
this
to
intend
that
Christ
should
dye
for
them
,
for
their
good
?
or
rather
that
he
should
dye
for
them
to
expose
them
to
shame
and
misery
?
is
it
not
all
one
,
as
if
a
man
should
promise
a
blind
man
a
1000l
.
upon
condition
that
he
will
see
?
Thirdly
,
This
condition
of
faith
,
is
procured
for
us
by
the
death
of
Christ
,
or
it
is
not
:
if
they
say
it
be
not
,
then
the
chiefest
grace
,
and
without
which
redemption
it selfe
,
(
expressed
how
you
please
)
is
of
no
value
,
doth
not
depend
on
the
grace
of
Christ
,
as
the
meritorious
procuring
cause
thereof
;
which
,
first
,
is
exceedingly
injurious
to
our
blessed
Saviour
,
and
serves
onely
to
diminish
the
honour
and
love
due
to
him
.
Secondly
,
is
contrary
to
Scripture
.
Tit
.
3.
5.
6.
2
Cor
.
5.
21.
He
became
sinne
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
:
and
how
we
can
become
the
righteousnesse
of
God
,
but
by
believing
,
I
know
not
:
yea
expresly
saith
the
Apostle
,
It
is
given
to
us
for
Christs
sake
,
on
the
behalfe
of
Christ
,
to
believe
on
him
,
Phil
.
1.
29.
God
blessing
us
with
all
spirituall
blessings
in
him
,
Ephes
.
1.
3.
Whereof
surely
faith
is
not
the
least
.
If
it
be
a
fruit
of
the
death
of
Christ
,
why
is
it
not
bestowed
on
all
,
since
he
died
for
all
,
especially
since
the
whole
impetration
of
redemption
is
altogether
unprofitable
without
it
?
If
they
doe
invent
a
condition
upon
which
this
is
bestowed
,
the
vanity
of
that
shall
be
afterwards
discovered
:
for
the
present
,
if
this
condition
be
,
so
they
doe
not
refuse
or
resist
the
meanes
of
grace
:
then
I
aske
,
if
the
fruit
of
the
death
of
Christ
shall
be
applied
to
all
,
that
fulfill
this
condition
of
not
refusing
or
not
resisting
the
meanes
of
grace
;
if
not
,
then
why
is
that
produced
?
if
so
,
then
must
all
be
saved
,
that
have
not
or
doe
not
resist
the
meanes
of
grace
,
that
is
,
all
Pagans
,
Infidels
,
and
those
Infants
,
to
whom
the
Gospell
was
never
preached
.
Fourthly
,
this
whole
assertion
tends
to
make
Christ
,
but
an
halfe
Mediatour
,
that
should
procure
the
end
,
but
not
the
meanes
conducing
thereunto
.
So
that
notwithstanding
this
exception
and
new
distinction
,
our
assertion
stands
firme
,
that
the
fruits
of
the
death
of
Christ
in
respect
of
impetration
of
good
and
application
to
us
ought
not
to
be
divided
,
and
our
arguments
to
confirm
it
are
unshaken
.
For
a
close
of
all
,
that
which
in
this
cause
we
affirme
may
be
summed
up
in
this
:
Christ
did
not
dye
for
any
upon
condition
if
they
doe
believe
,
but
he
died
for
all
Gods
elect
,
that
they
should
believe
,
and
believing
have
eternall
life
;
faith
it selfe
is
among
the
principall
effects
and
fruits
of
the
death
of
Christ
,
as
shall
be
declared
:
it
is
no
where
said
in
Scripture
,
nor
can
it
reasonably
be
affirmed
,
that
if
we
believe
,
Christ
dyed
for
us
,
as
though
our
believing
should
make
that
to
be
,
which
otherwise
was
not
,
the
act
create
the
object
,
but
Christ
dyed
for
us
,
that
we
might
believe
;
salvation
indeed
is
bestowed
conditionally
,
but
faith
which
is
the
condition
is
absolutely
procured
.
The
question
being
thus
stated
,
the
difference
laid
open
,
and
the
thing
in
controversie
made
knowne
,
we
proceede
in
the
next
place
to
draw
forth
some
of
those
arguments
,
demonstrations
,
testimonies
and
proofs
,
where
by
the
truth
we
maintaine
is
established
,
in
which
it
is
contained
,
and
upon
which
it
is
firmly
founded
,
only
desiring
the
Reader
to
retaine
some
notions
,
in
his
minde
,
of
those
fundamentalls
which
in
generall
we
laid
downe
before
,
they
standing
in
such
relation
to
the
arguments
which
we
shall
use
,
that
I
confident
not
one
of
them
can
be
throughly
answered
before
they
be
everted
.
The
Third
Book
.
CHAP.
I.
Arguments
against
the
Vniversality
of
Redemption
.
The
two
first
from
the
nature
of
the
new
Covenant
,
and
the
dispensation
thereof
.
THE
first
Argument
may
bee
taken
from
the
Nature
of
the
Covenant
of
Grace
,
which
was
established
,
ratified
,
and
confirmed
,
in
,
and
by
the
death
of
Christ
,
that
was
the
Testament
whereof
He
was
the
Testator
,
which
was
ratified
in
his
death
,
and
whence
his
bloud
is
called
the
bloud
of
the
new
Testament
,
Matth
.
26.
28.
Neither
can
any
effects
thereof
be
extended
beyond
the
compasse
of
this
Covenant
;
but
now
this
Covenant
was
not
made
universally
with
all
,
but
particularly
onely
with
some
,
and
therefore
those
alone
were
intended
in
the
benefits
of
the
death
of
Christ
.
The
assumption
appeares
,
from
the
nature
of
the
Covenant
it selfe
,
described
clearely
Jerem
.
31.
31
,
32.
I
will
make
a
new
Covenant
with
the
house
of
Israel
,
and
with
the
house
of
Judah
:
not
according
to
the
Covenant
thet
I
made
with
their
Fathers
in
the
day
that
I
tooke
them
by
the
hand
,
to
bring
them
out
of
the
Land
of
Egypt
,
(
which
my
Covenant
they
brake
,
though
I
was
an
Husband
to
them
,
saith
the
Lord
.
)
And
Hebrewes
8.
9
,
10
,
11.
Not
according
to
the
Covenant
that
I
made
with
their
Fathers
,
in
the
day
that
I
tooke
them
by
the
hand
to
lead
them
out
of
the
land
of
Egypt
,
because
they
continued
not
in
my
Covenant
,
and
I
regarded
them
not
,
saith
the
Lord
:
For
this
is
the
Covenant
that
I
will
make
with
the
House
of
Israel
after
those
dayes
,
(
saith
the
Lord
)
I
will
put
my
Lawes
in
their
mind
,
and
write
them
in
their
hearts
,
and
will
be
to
them
a
God
,
and
they
shall
be
to
me
a
people
;
and
they
shall
not
teach
every
man
his
Neighbour
,
and
every
man
his
brother
,
saying
,
know
the
Lord
,
for
all
shal
know
me
from
the
least
to
the
greatest
.
Wherein
,
first
,
the
condition
of
the
Covenant
is
not
said
to
be
required
,
but
it
is
absolutely
promised
;
I
will
put
my
feare
in
their
hearts
:
And
this
is
the
maine
difference
betweene
the
old
Covenant
of
Workes
,
and
the
new
one
of
Grace
,
that
in
that
,
the
Lord
did
onely
require
the
fulfilling
of
the
condition
prescribed
,
but
in
this
,
he
promiseth
to
effect
it
in
them
himselfe
,
with
whom
the
Covenant
is
made
.
And
without
this
spirituall
efficacy
,
the
truth
is
,
the
new
Covenant
would
bee
as
weake
and
unprofitable
for
the
end
of
a
Covenant
(
the
bringing
of
us
and
binding
of
us
to
God
)
as
the
old
.
For
in
what
consisted
the
weaknesse
and
unprofitablenesse
of
the
old
Covenant
for
which
God
in
his
mercy
abolished
it
?
was
it
not
in
this
,
because
by
reason
of
sinne
we
were
no
way
able
to
fulfill
the
condition
thereof
,
Doe
this
and
live
!
otherwise
the
connextion
is
still
true
,
that
he
that
doth
these
things
shall
live
:
and
are
we
of
our selves
any
way
more
able
to
fulfil
the
condition
of
the
new
covenant
?
is
it
not
as
easie
,
for
a
man
by
his
owne
strength
to
fulfill
the
whole
Law
,
as
to
repent
and
savingly
believe
the
promise
of
the
Gospel
?
This
then
is
one
maine
difference
of
these
two
Covenants
,
that
the
Lord
did
in
the
old
onely
require
the
condition
;
now
in
the
new
,
he
will
also
effect
it
in
all
the
federates
,
to
whom
this
Covenant
is
extended
.
And
if
the
Lord
should
onely
exact
obedience
required
in
the
Covenant
of
us
,
and
not
worke
and
effect
it
also
in
us
,
the
new
Covenant
would
be
a
shew
,
to
increase
our
misery
,
and
not
a
serious
imparting
and
communicating
of
grace
and
mercy
.
If
then
,
this
be
the
nature
of
the
New-Testament
,
as
appeares
from
the
very
words
of
it
,
and
might
abundantly
bee
proved
,
that
the
condition
of
the
Covenant
,
shall
certainly
by
free
grace
be
wrought
and
accomplished
in
all
that
are
taken
into
Covenant
,
then
no
more
are
in
this
covenant
,
than
in
whom
those
conditions
of
it
are
effected
.
But
thus
,
as
is
apparent
,
it
is
not
with
all
;
for
,
all
men
have
not
faith
,
it
it
of
the
Elect
of
God
.
Therefore
it
is
not
made
with
all
,
nor
is
the
compasse
thereof
to
bee
extended
beyond
the
remnant
that
are
according
to
Election
.
Yea
every
blessing
of
the
new
covenant
being
certainely
common
,
and
to
be
communicated
to
all
the
covenantees
;
either
faith
is
none
of
them
,
or
all
must
have
it
,
if
the
covenant
it self
be
generall
.
But
some
may
say
,
that
it
is
true
,
God
promiseth
to
write
his
Law
in
our
hearts
,
and
put
his
feare
in
our
inward
parts
;
but
it
is
upon
condition
:
give
me
that
condition
&
I
will
yeeld
the
cause
,
is
it
if
they
do
beleeve
?
Nothing
else
can
be
Imagined
;
that
is
,
if
they
have
the
Law
written
in
their
hearts
,
(
as
every
one
that
beleeves
hath
)
then
God
promiseth
to
write
his
Law
in
their
hearts
;
is
this
probable
,
friends
?
is
it
likely
?
I
cannot
then
be
perswaded
,
that
God
hath
made
a
covenant
of
grace
with
all
,
especially
those
who
never
heard
word
of
covenant
,
grace
,
or
condition
of
it
;
much
lesse
received
grace
for
the
fulfilling
of
the
condition
,
without
which
the
whole
would
bee
altogether
unprofitable
and
uselesse
.
The
covenant
is
made
with
Adam
,
and
hee
is
acquainted
with
it
,
Gen.
3.
15.
renewed
with
Noah
,
and
not
hidden
from
him
.
Againe
established
with
Abraham
,
accompanyed
with
a
full
and
rich
Declaration
of
the
chiefe
promises
of
it
,
Gen.
12.
which
is
most
certaine
not
to
be
effected
towards
all
,
as
afterwards
will
appeare
:
yea
that
first
distinction
betweene
the
seed
of
the
woman
,
and
the
seed
of
the
serpent
,
is
enough
to
overthrow
the
pretended
universality
of
the
covenant
of
grace
;
for
who
dares
affirme
that
God
entred
into
a
covenant
of
grace
with
the
seed
of
the
Serpent
?
Most
apparent
then
it
is
that
the
new
covenant
of
grace
,
and
the
promises
thereof
,
are
all
of
them
of
distinguishing
mercy
,
restrained
to
the
people
whom
God
did
foreknow
,
and
so
not
extended
universally
to
all
.
Now
the
bloud
of
Jesus
Christ
,
being
the
bloud
of
this
covenant
,
and
his
oblation
intended
onely
for
the
procurement
of
the
good
things
intended
and
promised
thereby
,
for
hee
was
the
surety
thereof
,
Hebrewes
7.
22.
and
of
that
onely
,
it
cannot
bee
conceived
to
have
respect
unto
all
,
or
any
,
but
onely
those
,
that
are
intended
in
this
covenant
.
If
the
Lord
intended
that
hee
should
,
and
by
his
death
did
procure
pardon
of
sin
,
and
reconciliation
with
God
,
for
all
and
every
one
to
be
actually
enjoyed
upon
condition
that
they
doe
beleeve
,
then
ought
this
good
will
and
intention
of
God
,
with
this
purchase
in
their
behalf
,
by
Jesus
Christ
,
to
be
made
known
to
them
,
by
the
word
,
that
they
might
believe
,
for
faith
comes
by
hearing
,
and
hearing
by
the
word
of
God
.
Rom.
10.
4
,
15.
For
if
these
things
be
not
made
known
and
revealed
to
all
,
and
every
one
,
that
is
concerned
in
them
,
viz.
to
whom
the
Lord
intends
,
and
for
whom
he
hath
procured
so
great
a
good
,
then
one
of
these
things
will
follow
:
either
first
,
that
they
may
be
saved
without
faith
in
,
and
the
knowledge
of
Christ
,
(
which
they
cannot
have
unlesse
he
be
revealed
to
them
)
which
is
false
,
and
proved
so
;
or
else
secondly
,
that
this
good
will
of
God
,
and
this
purchase
made
by
Jesus
Christ
is
plainly
in
vain
,
and
frustrate
in
respect
of
them
:
yea
a
plain
mocking
of
them
,
that
will
neither
doe
them
any
good
to
help
them
out
of
misery
,
nor
serve
the
justice
of
God
to
leave
them
inexcusable
,
for
what
blame
can
redound
to
them
,
for
not
embracing
and
well
using
a
benefit
,
which
they
never
heard
of
in
their
lives
?
doth
it
become
the
wisdom
of
God
to
send
Christ
to
dye
for
men
,
that
they
might
be
saved
,
and
never
cause
these
men
to
hear
of
any
such
thing
,
and
yet
to
purpose
and
declare
that
unlesse
they
doe
heare
of
it
and
beleeve
it
,
they
shall
never
be
saved
?
What
wiseman
would
pay
a
ransome
for
the
delivery
of
those
captives
,
which
he
is
sure
shall
never
come
to
the
knowledge
of
any
such
payment
made
,
and
so
never
bee
the
better
for
it
?
Is
it
answerable
to
the
goodnesse
of
God
to
deal
thus
with
his
poor
creatures
?
to
hold
out
towards
them
all
in
pretence
,
the
most
intense
love
imaginable
,
beyond
all
compare
and
illustration
,
as
his
love
in
sending
his
Son
is
set
forth
to
be
,
and
yet
never
let
them
know
of
any
such
thing
,
but
in
the
end
to
damne
them
for
not
believing
it
?
Is
it
answerable
to
the
love
and
kindenesse
of
Christ
to
us
,
to
assigne
unto
him
at
his
death
such
a
resolution
as
this
:
I
will
now
by
the
oblation
of
my self
,
obtain
for
all
and
every
one
,
peace
and
reconciliation
with
God
,
redemption
and
everlasting
salvation
,
eternall
glory
in
the
high
heavens
,
even
for
all
these
poore
miserable
wretched
wormes
,
condemned
Caitiffs
,
that
every
houre
ought
to
expect
the
sentence
of
condemnation
;
and
all
these
shall
truely
and
really
be
communicated
to
them
,
if
they
will
believe
;
but
yet
withall
I
will
so
order
things
,
that
innumberable
soules
shall
never
heare
one
word
of
all
this
that
I
have
done
for
them
,
never
be
perswaded
to
believe
,
nor
have
the
object
of
faith
that
is
to
be
believed
proposed
to
them
:
whereby
they
might
indeed
possibly
partake
of
these
things
?
Was
this
the
minde
and
will
,
this
the
designe
and
purpose
of
our
merciful
high
Priest
?
God
forbid
:
it
is
all
one
as
if
a
Prince
should
say
and
proclaime
,
that
whereas
there
be
a
number
of
Captives
held
in
sore
bondage
in
such
a
place
,
and
he
hath
a
full
treasure
,
he
is
resolved
to
redeeme
them
every
one
;
so
that
every
one
of
them
shall
come
out
of
Prison
that
will
thanke
him
for
his
good
will
;
and
in
the
mean
time
,
never
take
care
to
let
these
poore
captives
know
his
minde
and
pleasure
;
and
yet
be
fully
assured
,
that
unlesse
hee
effect
it
himselfe
it
will
never
bee
done
:
would
not
this
be
conceived
a
vaine
and
ostentatious
flourish
,
without
any
good
intent
indeed
towards
the
poore
captives
?
Or
as
if
a
Physitian
should
say
,
that
hee
hath
a
medicine
that
will
cure
all
Diseases
,
and
he
intends
to
cure
the
diseases
of
all
,
but
let
s
but
very
few
know
his
minde
,
or
any
thing
of
his
medicine
,
and
yet
is
assured
that
without
his
relation
,
and
particular
information
it
will
be
knowne
to
very
few
,
and
shall
he
be
supposed
to
desire
,
intend
,
or
aime
at
the
recovery
of
all
?
Now
it
is
most
cleare
,
from
the
Scripture
and
experience
of
all
ages
,
both
under
the
old
dispensation
of
the
covenant
,
and
the
new
,
that
innumerable
men
,
whole
Nations
,
for
a
long
season
are
passed
by
in
the
declaration
of
this
mystery
:
the
Lord
doth
not
procure
that
it
shall
by
any
meanes
in
the
least
measure
be
made
out
to
all
;
they
heare
not
so
much
as
a
rumour
or
report
of
any
such
thing
.
Under
the
old
Testament
in
Judah
was
God
known
,
and
his
name
was
great
in
Israel
,
at
Salem
was
his
Tabernacle
and
his
dwelling
place
at
Sion
.
Psal
.
76.
He
shewed
his
word
unto
Jacob
,
and
his
judgements
unto
Israel
:
he
hath
not
dealt
so
with
any
Nation
,
and
as
for
his
judgements
they
have
not
known
them
,
Psal
.
147.
19.
20.
Whence
those
appellations
of
the
heathen
and
imprecations
also
,
as
Jer
.
10.
25.
Poure
out
thy
fury
upon
the
heathen
that
know
thee
not
,
and
upon
the
families
that
call
not
upon
thy
Name
;
Of
whom
you
have
a
full
description
.
Ephes
.
2.
12.
Without
Christ
aliens
from
the
Common-wealth
of
Israel
,
and
strangers
from
the
covenants
of
promise
,
having
no
hope
,
and
without
God
in
the
world
.
And
under
the
new
Testament
,
though
the
Church
have
confirmed
her
cords
,
and
strengthened
her
stakes
,
and
many
Nations
are
come
in
to
the
mountaine
of
the
Lord
;
so
many
as
to
be
called
,
all
people
,
all
nations
,
yea
the
world
,
the
whole
world
in
comparison
of
the
small
precinct
of
the
Church
of
the
Jewes
,
yet
now
also
Scripture
and
experience
doe
make
it
cleare
,
that
many
are
passed
by
,
yea
millions
of
soules
,
that
never
heare
word
of
Christ
,
nor
reconciliation
by
him
,
of
which
we
can
give
no
other
reason
;
but
,
yea
,
oh
Father
because
it
seemed
good
to
thee
,
Math
.
11.
25.
26.
For
the
Scripture
,
Acts
16.
Yee
have
the
holy
Ghost
expressely
forbidding
the
Apostles
to
goe
to
sundry
places
with
the
word
,
but
sending
them
another
way
,
answerable
to
the
former
dispensation
in
some
particulars
,
wherein
he
suffered
all
men
to
walke
in
their
owne
wayes
,
Act.
14.
16.
And
for
experience
,
not
to
multiply
particulers
,
do
but
aske
any
of
our
brethren
who
have
been
at
any
time
in
the
Indyes
and
they
will
easily
resolve
yee
in
the
truth
thereof
.
The
exceptions
against
this
argument
are
poore
and
frivolous
,
which
we
reserve
for
a
reply
:
in
brief
,
how
is
it
,
revealed
to
those
thousands
of
the
off-spring
of
Infidels
,
whom
the
Lord
cuts
off
in
their
infancy
,
that
they
may
not
pester
the
world
,
persecute
his
Church
,
nor
disturbe
humane
society
?
how
to
your
Parents
,
of
whom
Paul
affirmes
,
that
by
the
work
of
God
they
might
be
lead
to
the
knowledge
of
his
eternall
power
and
God-head
,
but
that
they
should
know
any
thing
of
redemption
or
a
Redeemer
was
utterly
impossible
.
CHAP
II
.
Containing
three
other
arguments
.
IF
Jesus
Christ
dyed
for
all
men
,
that
is
purchased
and
procured
for
them
according
to
the
minde
and
will
of
God
,
all
those
things
which
we
recounted
and
the
Scripture
setteth
forth
to
be
the
effects
and
fruits
of
his
death
,
which
may
be
summed
up
in
this
one
phrase
,
eternall
redemption
,
then
he
did
this
,
and
that
according
to
the
purpose
of
God
,
either
absolutely
or
upon
some
condition
by
them
to
be
fulfilled
:
if
absolutely
,
then
ought
all
and
every
one
,
absolutely
and
unfallibly
to
be
made
actuall
partakers
of
that
eternall
redemption
so
purchased
:
for
what
I
pray
,
should
hinder
the
enjoyment
of
that
to
any
,
which
God
absolutely
intended
,
and
Christ
absolutely
purchased
for
them
.
If
upon
condition
,
then
he
did
either
procure
this
a
condition
for
them
,
or
he
did
not
?
If
he
did
procure
this
condition
for
them
,
that
is
,
that
it
should
be
bestowed
on
them
,
and
wrought
within
them
,
then
he
did
it
either
absolutely
againe
or
upon
a
condition
;
if
absolutely
,
then
are
we
,
as
we
were
before
,
for
to
procure
any
thing
for
another
,
to
be
conferred
on
him
,
upon
such
a
condition
,
and
withall
,
to
procure
that
condition
absolutely
to
be
bestowed
on
them
,
is
equivalent
to
the
absolute
procuring
of
the
thing
it self
:
for
so
we
affirm
in
this
very
businesse
:
Christ
procured
salvation
for
us
,
to
be
bestowed
conditionally
if
we
doe
believe
,
but
faith
it selfe
,
that
he
hath
absolutely
procured
without
prescribing
of
any
condition
.
Whence
we
affirme
that
the
purchasing
of
salvation
for
us
,
is
equivelant
to
what
it
would
have
been
,
if
it
had
been
so
purchasing
as
to
have
been
absolutely
bestowed
,
in
respect
of
the
event
and
issue
.
So
that
thus
also
must
all
be
absolutely
saved
:
but
if
this
condition
,
be
procured
upon
condition
,
let
that
be
assigned
,
and
we
will
renew
our
quaere
concerning
the
procureing
of
that
,
whither
it
were
absolute
or
conditionall
;
and
so
never
rest
untill
they
come
to
fixe
somewhere
,
or
still
run
into
a
circle
.
But
on
the
otherside
,
is
not
this
condition
procured
by
him
,
on
whose
performance
all
the
good
things
purchased
by
him
,
are
to
be
actually
enjoyed
?
then
first
,
this
condition
must
be
made
known
to
all
,
as
arg
.
2.
Secondly
,
All
men
are
able
of
themselves
to
performe
this
condition
,
or
they
are
not
?
if
they
are
,
then
seeing
that
condition
,
is
faith
in
the
promises
,
as
is
on
all
sides
confest
,
then
are
all
men
of
themselves
by
the
power
of
their
own
free
will
able
to
believe
:
which
is
contrary
to
the
Scriptures
,
as
by
the
Lords
assistance
shall
be
declared
.
If
they
cannot
,
but
that
this
faith
,
must
be
bestowed
on
them
and
wrought
within
them
,
by
the
free
grace
of
God
;
then
when
God
gave
his
Sonne
to
dye
for
them
,
to
procure
eternall
Redemption
for
them
all
upon
condition
that
they
did
believe
,
he
either
purposed
to
worke
faith
in
them
all
by
his
grace
,
that
they
might
believe
,
or
he
did
not
?
if
he
did
?
why
doth
not
he
actually
performe
it
,
seeing
he
is
of
one
minde
:
and
who
can
turn
him
?
why
do
not
all
believe
?
why
have
not
all
men
faith
?
or
doth
he
faile
of
his
purpose
?
if
he
did
not
purpose
to
bestow
faith
on
them
all
,
or
(
which
is
all
one
)
if
he
purposed
not
to
bestow
faith
on
all
(
for
the
will
of
God
doth
not
consist
in
a
pure
negation
of
any
thing
,
what
he
doth
not
will
that
it
should
be
,
he
wils
,
that
it
should
not
be
)
then
the
summe
of
it
comes
to
this
:
that
God
gave
Christ
to
dye
for
all
men
,
but
upon
this
condition
,
that
they
performe
that
,
which
of
themselves
,
without
him
they
cannot
performe
,
and
purposed
,
that
for
his
part
,
he
would
not
accomplish
it
in
them
.
Now
if
this
be
not
extreame
madnesse
,
to
assigne
a
will
unto
God
of
doing
that
which
himselfe
knows
,
and
orders
that
it
shall
never
be
done
,
of
granting
a
thing
upon
a
condition
,
which
without
his
helpe
cannot
be
fulfilled
,
&
which
help
he
purposed
not
to
grant
,
let
all
judge
.
Is
this
any
thing
but
to
delude
poore
creatures
?
is
it
possible
that
any
good
at
all
should
arise
to
any
by
such
a
purpose
as
this
,
such
a
giving
of
a
Redeemer
?
is
it
agreable
to
the
goodnesse
of
God
,
to
intend
so
great
a
good
as
is
the
Redemption
purchased
by
Christ
,
and
to
pretend
that
he
would
have
it
profitable
for
them
,
when
he
knows
that
they
can
no
more
fulfill
the
condition
,
which
he
requires
,
that
it
may
be
by
them
enjoyed
,
then
Lazarus
could
of
himselfe
come
out
of
the
grave
?
doth
it
beseeme
the
wisedome
of
God
to
purpose
that
which
he
knowes
shall
never
be
fulfilled
?
If
a
man
should
promise
to
give
a
1000l
,
to
a
blind
man
upon
condition
,
that
he
will
open
his
eyes
and
see
,
which
he
knowes
well
enough
he
cannot
doe
:
were
that
promise
,
to
be
supposed
to
come
from
an
heart
pittying
of
his
poverty
,
and
not
rather
from
a
minde
to
illude
and
mock
at
his
misery
?
if
the
King
should
promise
to
pay
a
ransome
for
the
captives
at
Algiers
,
upon
condition
that
they
would
conquer
their
Tyrants
,
and
come
away
which
he
knows
full
well
they
cannot
doe
,
were
this
a
Kingly
act
?
or
as
if
a
man
should
pay
a
price
to
redeeme
captives
,
but
not
that
their
chaines
may
be
taken
away
,
without
which
they
cannot
come
out
of
prison
?
to
promise
dead
men
great
rewards
upon
condition
they
live
againe
of
themselves
?
are
not
these
to
as
much
end
,
as
the
obtaining
of
salvation
:
for
men
upon
condition
that
they
do
believe
,
without
obtaining
that
condition
for
them
?
were
not
this
the
assigning
such
a
will
and
purpose
as
this
to
Jesus
Christ
;
I
will
obtaine
eternall
life
to
be
bestowed
on
men
,
and
become
theirs
by
the
application
of
the
benifits
of
my
death
,
but
upon
this
condition
that
they
doe
believe
,
but
as
I
will
not
reveale
my
minde
and
will
in
this
businesse
,
nor
this
condition
it selfe
to
innumerable
of
them
,
so
concerning
the
rest
I
know
they
are
no
wayes
able
of
themselves
,
no
more
than
Lazarus
was
to
rise
,
or
a
blind
man
is
to
see
,
to
performe
the
condition
that
I
doe
require
,
and
without
which
none
of
the
good
things
intended
for
them
can
ever
become
theirs
:
neither
will
I
procure
that
condition
ever
to
be
fulfilled
in
them
;
that
is
,
I
doe
will
that
,
that
shall
be
done
,
which
I
doe
not
onely
know
shall
never
be
done
,
but
that
it
cannot
be
done
,
because
I
will
not
doe
that
,
without
which
it
can
never
be
accomplished
.
Now
whether
such
a
will
and
purpose
as
this
,
beseemes
the
wisedome
and
goodnesse
of
our
Saviour
,
let
the
Reader
judge
.
In
brief
,
an
intention
of
doing
good
,
unto
any
one
,
upon
the
performance
of
such
a
condition
as
the
intender
knowes
is
absolutely
above
the
strength
of
him
,
of
whom
it
is
required
(
especially
if
he
know
that
it
can
no
way
be
done
,
but
by
his
concurrence
,
and
he
is
resolved
not
to
yield
that
assistance
,
which
is
necessary
to
the
actuall
accomplishment
of
it
,
is
a
vaine
fruitlesse
flourish
,
that
Christ
then
should
obtaine
of
his
Father
eternall
Redemption
,
and
the
Lord
should
through
his
Sonne
intend
it
for
them
,
who
shall
never
be
made
partakers
of
it
)
because
they
cannot
performe
,
and
God
and
Christ
have
purposed
not
to
bestow
the
condition
,
on
which
alone
it
is
to
be
made
actually
theirs
,
is
unworthy
of
Christ
,
and
unprofitable
to
them
for
whom
it
is
obtained
;
which
that
any
thing
,
that
Christ
obtained
for
the
sonnes
of
men
should
be
so
unto
them
,
is
an
hard
saying
indeed
.
Again
,
if
God
through
Christ
purpose
to
save
all
if
they
doe
believe
,
because
he
dyed
for
all
,
and
this
faith
be
not
purchased
by
Christ
,
nor
are
men
able
of
themselves
to
believe
,
how
comes
it
to
passe
that
any
are
saved
?
God
bestows
faith
on
some
,
not
on
others
.
I
reply
,
is
this
distinguishing
Grace
purchased
for
those
some
comparatively
in
respect
of
those
that
are
passed
by
without
it
?
if
it
be
?
then
did
not
Christ
dye
equally
for
all
,
for
he
dyed
that
some
might
have
faith
,
not
others
;
yea
in
comparison
,
he
cannot
be
said
to
dye
for
those
other
some
at
all
,
not
dying
that
they
might
have
faith
,
without
which
he
knew
that
all
the
rest
would
be
unprofitable
and
fruitlesse
:
but
is
it
not
purchased
for
them
by
Christ
,
then
have
those
that
he
saved
no
more
to
thank
Christ
for
,
then
those
that
are
damned
,
which
were
strange
and
contrary
to
Revel
.
1.
5.
To
him
that
hath
loved
us
,
and
washed
us
with
his
own
blood
,
and
hath
made
us
Kings
and
Priests
unto
God
and
his
Father
&c.
For
my
part
,
I
doe
conceive
that
Christ
hath
obtained
salvation
for
men
,
not
upon
condition
if
they
would
receive
it
,
but
so
fully
and
perfectly
that
certainly
they
should
receive
it
;
he
purchased
salvation
,
to
be
bestowed
on
them
that
doe
believe
,
but
withall
faith
that
they
might
believe
.
Neither
can
it
be
objected
,
that
according
to
our
doctrine
,
God
requires
any
thing
of
men
that
they
cannot
doe
,
yea
faith
to
believe
in
Christ
:
for
first
,
commands
doe
not
signifie
what
is
Gods
intention
should
be
done
,
but
what
is
our
duty
to
doe
,
which
may
be
made
known
to
us
,
whether
we
be
able
to
perform
it
or
not
:
it
signifieth
no
in
tention
or
purpose
of
God
2.
For
the
promises
which
are
proposed
together
with
the
command
to
believe
;
they
doe
not
hold
out
the
intent
and
purpose
of
God
,
that
Christ
should
dye
for
us
if
we
doe
believe
,
which
is
absurd
,
that
the
act
should
be
the
constitutour
of
its
own
object
,
which
must
be
before
it
,
and
is
presupposed
to
be
before
,
we
are
desired
to
believe
it
:
nor
secondly
the
purpose
of
God
that
the
death
of
Christ
should
be
profitable
to
us
if
we
doe
believe
,
which
we
before
confuted
:
but
thirdly
onely
that
faith
is
the
way
to
salvation
,
which
God
hath
appointed
:
So
that
all
that
doe
believe
shall
undoubtedly
be
saved
,
these
two
things
,
faith
and
salvation
being
inseparably
linked
together
,
as
shall
be
declared
.
If
all
mankinde
,
be
in
,
and
by
the
eternall
purpose
of
God
,
distinguished
into
two
sorts
,
and
conditions
,
severally
and
distinctly
described
and
set
forth
in
the
Scripture
,
and
Christ
be
peculiarly
affirmed
,
to
dye
for
one
of
these
sorts
,
and
no
where
for
them
of
the
other
,
then
did
he
not
die
for
all
;
for
of
the
one
sort
hee
dies
for
all
and
every
one
,
and
of
the
other
for
no
one
at
all
:
but
first
,
there
is
such
a
discriminating
distinguishment
among
men
by
the
eternall
purpose
of
God
,
as
those
whom
he
loves
and
those
whom
he
hates
.
Rom.
9.
11
,
12.
whom
bee
knoweth
,
and
whom
he
knoweth
not
.
John
.
10.
14.
I
know
my
sheep
.
2
Tim
.
2.
19.
God
knoweth
who
are
his
.
Rom.
8.
29.
whom
hee
did
foreknow
.
Rom.
11.
2.
The
people
whom
he
fore
knew
:
I
know
you
not
Math
.
7.
33.
so
John
13.
18.
I
speake
not
of
you
all
;
I
know
whom
I
have
chosen
;
those
that
are
appointed
to
life
&
glory
;
&
those
that
are
appointed
to
,
&
fitted
for
destruction
,
elect
and
reprobate
,
those
that
were
ordained
to
eternall
life
,
and
those
who
before
were
of
old
ordained
to
condemnation
as
Ephes
.
1.
4.
He
hath
chosen
us
in
him
.
Acts
13.
48.
ordained
to
eternall
life
.
Rom.
8.
30.
Whom
he
predestinated
them
he
also
called
,
whom
he
called
them
he
also
justified
,
and
whom
he
justified
them
he
also
glorified
:
so
on
the
other
side
1
Thes
.
5.
9.
God
hath
not
appointed
us
to
wrath
,
but
to
obtain
salvation
:
appointed
to
wrath
.
Rom.
9.
18
,
19
,
20
,
21.
He
hath
mercy
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardeneth
:
thou
wilt
say
then
unto
me
,
why
doth
he
then
finde
fault
?
for
who
hath
resisted
his
will
?
nay
but
oh
man
,
who
art
thou
that
replyest
against
God
?
shall
the
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
.
2.
12.
Made
to
be
taken
and
destroyed
:
sheepe
and
goats
Math
.
25.
32.
John
10.
passim
:
those
on
whom
he
hath
mercy
and
those
whom
he
hardeneth
Rom.
9.
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.
2.
14.
John
17.
9
,
10.
Passim
John
11.
51.
Heb
.
2.
10
,
12
,
13.
Which
distinction
of
men
is
every
where
ascribed
to
the
purpose
,
will
,
and
good
pleasure
of
God
:
Prov.
16.
4.
The
Lord
hath
made
all
things
for
himself
,
even
the
wicked
for
the
day
of
wrath
:
Math
.
11.
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.
9.
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
b●r
,
the
elder
shall
serve
the
yonger
.
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.
8.
28
,
29
,
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
,
&
whom
he
justified
them
he
also
glorified
.
So
that
the
first
part
of
the
proposition
is
clear
from
the
scripture
;
●ow
Christ
is
said
expressely
&
punctually
to
die
for
them
on
the
one
side
,
for
his
people
,
Math
.
1.
21.
His
sheep
.
Joh
.
10.
11
,
12
,
14.
His
Church
,
Acts
20.
28.
Eph.
5.
25.
As
distinguished
from
the
world
Rom.
5.
8
,
9.
Joh
.
11.
51
,
52
His
elect
,
Ro
.
8.
32.
34.
His
children
Heb
.
2.
12.
13.
As
before
more
at
large
:
whence
we
may
surely
conclude
,
that
Christ
dyed
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
dye
for
his
sheep
,
for
his
elect
,
his
chosen
,
yet
he
is
not
said
to
dye
for
them
onely
:
that
terme
is
no
where
exprest
,
is
of
no
value
:
for
is
it
not
without
any
forced
interpretation
in
common
sense
and
according
to
the
usuall
course
of
speaking
,
to
distinguish
men
into
two
such
opposite
conditions
,
as
elect
and
reprobate
,
sheep
and
goats
;
and
then
affirming
that
hee
dyed
for
his
elect
,
equivalent
to
this
,
he
dyed
for
his
elect
onely
?
is
not
the
sense
as
clearly
restrained
as
if
that
restrictive
terme
had
beene
added
?
or
is
that
terme
alwayes
added
in
the
Scripture
in
every
indefinite
assertion
,
which
yet
must
of
necessity
be
limited
,
and
restrained
,
as
if
it
were
expressely
added
,
as
where
our
Saviour
sayeth
I
am
the
way
,
and
the
life
,
and
the
resurrection
John
14.
—
He
doth
not
say
,
that
he
onely
is
so
,
and
yet
of
necessity
it
must
be
so
understood
,
as
also
in
that
Col.
1.
19.
It
pleased
the
Father
that
in
him
should
all
fulnesse
dwell
,
He
doth
not
expresse
the
limitation
onely
and
yet
it
were
no
lesse
then
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
further
urged
by
a
more
large
explication
of
Gods
purpose
of
election
and
reprobation
,
shewing
how
she
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
eternall
counsell
hee
did
determine
should
perish
for
their
sinnes
,
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
controversie
concerning
the
cause
of
sending
Christ
.
That
is
not
to
bee
asserted
,
and
affirmed
,
which
the
Scripture
doth
not
any
where
goe
before
us
in
:
but
the
Scripture
no
where
saith
Christ
dyed
for
all
men
,
much
lesse
for
all
and
every
man
,
(
between
which
two
,
there
is
a
wide
difference
,
as
shall
bee
declared
:
)
therefore
this
is
not
to
be
asserted
.
It
is
true
,
Christ
is
said
to
give
his
life
a
ransome
for
all
,
but
no
where
for
all
men
;
and
because
it
is
affirmed
expressely
in
other
places
,
that
he
dyed
for
many
,
for
his
Church
,
for
them
that
believe
,
for
the
Children
that
God
gave
him
,
for
us
,
some
of
all
sorts
,
though
not
expressely
,
yet
clearly
in
termes
equivalent
,
Rev
5
,
9
,
10.
it
must
bee
clearely
proved
,
that
where
all
is
mentioned
,
that
,
it
cannot
be
taken
for
all
Beleevers
,
all
his
Elect
,
his
whole
Church
,
all
the
Children
that
God
gave
him
;
some
of
all
sorts
,
before
an
universall
affirmative
can
bee
thence
concluded
:
and
if
men
will
but
consider
the
particular
places
,
and
containe
themselves
,
untill
they
have
done
what
is
required
,
we
shall
be
at
quiet
I
am
perswaded
,
in
this
businesse
.
CHAP.
III
.
Containing
two
other
Arguments
from
the
person
,
Christ
sustained
in
this
businesse
.
FOr
whom
Christ
dyed
,
he
dyed
as
a
sponsour
in
their
stead
,
as
is
apparent
Rom.
5.
6
,
7
,
8.
For
when
we
were
yet
without
a
strength
in
due
time
Christ
dyed
for
the
ungodly
,
for
scarcely
for
a
righteous
man
will
one
dye
,
yet
peradventure
for
a
good
man
some
would
even
dare
to
dye
;
but
God
commended
his
life
towards
us
,
in
that
while
we
were
yet
sinners
Christ
dyed
for
us
,
Gal.
5.
13.
He
was
made
a
curse
for
us
.
2
Cor
.
5.
21.
He
hath
made
him
to
be
sinne
for
us
.
All
which
places
do
plainly
signifie
and
hold
out
a
change
or
commutation
of
persons
,
one
being
accepted
in
the
roome
of
the
other
.
Now
if
he
dyed
as
the
sponsour
or
surety
of
them
for
whom
he
dyed
,
in
their
stead
,
then
these
two
things
at
least
will
follow
:
First
,
that
hee
freed
them
from
that
anger
,
and
wrath
,
and
guilt
of
death
which
hee
underwent
for
them
,
that
they
should
in
and
for
him
bee
all
reconciled
,
and
be
freed
from
the
bondage
wherein
they
are
by
reason
of
death
:
for
no
other
reason
in
the
world
can
bee
assigned
,
why
Christ
should
undergoe
any
thing
in
anothers
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
expressely
intimated
,
when
our
Saviour
is
said
to
bee
{αβγδ}
a
surety
of
a
better
Testament
,
Heb
.
7.
22.
that
is
,
by
being
our
Priest
,
undergoing
the
chastisement
of
our
peace
and
the
burthen
of
our
iniquities
,
Isa
53.
5
,
6
,
7.
He
was
made
sinne
for
us
,
that
we
might
bee
made
the
righteousnesse
of
God
in
him
.
2
Cor
.
5.
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
righteousnesse
,
and
a
non-imputation
of
iniquities
;
for
untill
men
come
to
Christ
,
the
wrath
of
God
abideth
on
them
,
Joh
.
3.
36.
which
argueth
and
intimateth
a
not
removall
of
wrath
by
reason
of
not
believing
.
Hee
doth
not
say
it
comes
on
them
,
as
though
by
Christs
death
they
were
freed
from
being
under
a
state
and
condition
of
wrath
,
which
we
are
all
in
by
Nature
,
Ephes
.
2.
3.
but
{αβγδ}
it
remaineth
or
abideth
:
it
was
never
removed
;
and
to
them
the
Gospell
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
truely
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
fruitlesse
,
and
lost
labour
to
goe
about
to
remove
such
exceptions
(
More
page
45.
)
Secondly
,
it
followes
that
Christ
made
satisfaction
for
the
sinnes
of
all
and
every
man
,
if
he
dyed
for
them
;
for
the
reason
why
he
underwent
death
for
us
as
a
surety
,
was
to
make
satisfaction
to
Gods
justice
for
our
sinnes
,
so
to
redeem
us
to
himselfe
,
neither
can
any
other
be
assigned
:
but
Christ
hath
not
satisfied
the
justice
of
God
for
all
the
sinnes
of
all
and
every
man
,
which
may
be
made
evident
by
divers
reasons
:
for
,
First
,
for
whose
sinnes
hee
made
satisfaction
to
the
justice
of
God
,
for
their
sinnes
the
justice
is
satisfied
,
or
else
his
satisfaction
was
rejected
as
insufficient
:
for
no
other
reason
can
bee
assigned
of
such
a
fruitlesse
attempt
;
which
to
averre
is
blasphemy
in
the
highest
degree
:
but
now
the
justice
of
God
is
not
satisfied
for
all
the
sinnes
of
all
and
every
man
,
which
also
is
no
lesse
apparent
than
the
former
:
for
they
that
must
undergoe
eternall
punishment
themselves
for
their
sinnes
that
the
justice
of
God
may
be
satisfied
,
for
their
sinnes
,
the
justice
of
God
was
not
satisfied
without
their
owne
punishment
,
by
the
punishment
of
Christ
;
for
they
are
not
healed
by
his
stripes
,
:
but
that
innumerable
soules
shall
to
eternity
undergoe
the
punishment
due
to
their
own
sinnes
,
I
hope
needs
with
Christians
no
proving
:
Now
how
can
the
justice
of
God
require
satisfaction
of
them
for
their
sinnes
,
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
bee
affirmed
of
the
same
in
respect
of
the
same
;
but
that
the
Lord
will
require
of
some
the
utmost
farthing
is
most
cleare
Matth
.
5.
26.
Secondly
,
Christ
by
undergoing
death
for
us
,
as
our
surety
,
satisfied
for
no
more
than
he
intended
so
to
doe
:
so
great
a
thing
as
satisfaction
for
the
sinnes
of
men
could
not
accidentally
happen
besides
his
intention
,
will
,
and
purpose
;
especially
considering
that
his
intention
and
good
will
,
sanctifying
himselfe
to
be
an
oblation
,
was
of
absolute
necessity
to
make
his
death
an
acceptable
offering
:
but
now
Christ
did
not
intend
to
satisfie
for
the
sinnes
of
all
and
every
man
:
for
innumerable
soules
were
in
hell
under
the
punishment
and
weight
of
their
owne
sinnes
,
from
whence
there
is
no
redemption
before
,
and
actually
then
,
when
our
Saviour
made
himselfe
an
Oblation
for
sinne
;
now
shall
wee
suppose
that
Christ
would
make
himselfe
an
offering
for
their
sinnes
,
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
thinke
that
the
bloud
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
eternall
Decree
of
his
Father
,
and
therein
of
his
owne
eternall
Deity
.
Did
God
send
his
Sonne
,
did
Christ
come
to
dye
for
Caine
and
Pharoah
,
damned
so
many
ages
before
his
Suffering
?
credat
Apella
?
the
exception
that
Christ
dyed
for
them
,
and
his
Death
would
have
been
availeable
to
them
,
if
they
had
beleeved
&
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
ful
wel
,
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
beleeve
,
we
shall
reject
anon
.
Neither
is
that
other
exception
,
that
Christ
might
as
well
satisfie
for
them
,
that
were
eternally
damned
at
the
time
of
his
suffering
(
for
whom
it
could
not
be
usefull
)
as
for
them
that
were
then
actually
saved
(
for
whom
it
was
not
needfull
)
of
any
more
value
.
For
first
,
those
that
were
saved
,
were
saved
upon
this
ground
,
that
Christ
should
certainly
suffer
for
them
in
due
time
,
which
suffering
of
his
was
as
effectuall
in
the
purpose
and
promise
,
as
in
the
execution
and
accomplishment
.
It
was
in
the
minde
of
God
accounted
for
them
as
accomplished
:
the
compact
and
covenant
with
Christ
about
it
being
surely
ratified
upon
mutuall
unchangeable
promises
,
(
according
to
our
conception
)
and
so
our
Saviour
was
to
performe
it
,
and
so
it
was
needfull
for
them
that
were
actually
saved
:
but
for
those
that
were
actually
damned
,
there
was
no
such
inducement
to
it
,
or
ground
for
it
,
or
issue
to
be
expected
out
of
it
.
Secondly
,
a
simile
will
cleare
the
whole
:
if
a
man
should
send
word
to
a
place
where
Captives
were
in
prison
,
that
he
would
pay
the
price
and
ransome
that
was
due
for
their
delivery
,
and
to
desire
the
Prisoners
to
come
forth
,
for
hee
that
detains
them
accepts
of
his
word
and
engagement
;
when
he
comes
to
make
paiment
,
according
to
his
promise
,
if
he
finde
some
to
have
gone
forth
according
as
was
proposed
,
and
others
continued
obstinate
in
their
Dungeon
,
some
hearing
of
what
he
had
done
,
others
not
,
and
that
according
to
his
owne
appointment
,
and
were
now
long
since
dead
;
doth
hee
in
the
paiment
of
his
promised
ransome
intend
it
for
them
that
dyed
stubbornly
and
obstinately
in
the
prison
?
or
onely
for
them
who
went
forth
?
Doubtlesse
onely
for
these
last
:
no
more
can
the
passion
of
Christ
be
supposed
to
be
a
price
paid
for
them
that
dyed
in
the
prison
of
sinne
and
corruption
before
the
paiment
of
his
ransome
;
though
it
might
full
well
be
for
them
that
were
delivered
by
virtue
of
his
engagement
for
the
paiment
of
such
a
ransome
.
Thirdly
,
if
Christ
dyed
in
the
stead
of
all
men
,
and
made
satisfaction
for
their
sinnes
,
then
he
did
it
for
all
their
sinnes
,
or
onely
for
some
of
their
sinnes
;
if
for
some
onely
,
who
then
can
be
saved
?
if
for
all
,
why
then
are
not
all
saved
?
they
say
it
is
because
of
their
unbeliefe
,
they
will
not
beleeve
,
and
therefore
are
not
saved
:
that
unbeliefe
,
is
it
a
sinne
,
or
is
it
not
?
if
it
bee
not
,
how
can
it
be
a
cause
of
damnation
?
if
it
be
,
Christ
dyed
for
it
,
or
he
dyed
not
;
if
he
did
not
,
then
he
dyed
not
for
all
the
sinnes
of
all
men
;
if
he
did
,
why
is
this
an
obstacle
to
their
salvation
?
is
there
any
new
shift
to
bee
invented
for
this
?
or
must
wee
be
contented
with
the
old
?
viz.
Because
they
do
not
believe
:
that
is
,
Christ
did
not
dye
for
their
unbeliefe
,
or
rather
,
did
not
by
his
death
remove
their
unbeliefe
,
because
they
would
not
believe
,
or
because
they
would
not
themselves
remove
their
unbeliefe
;
or
he
dyed
for
their
unbeliefe
conditionally
,
that
they
were
not
unbelievers
.
These
doe
not
seeme
to
mee
to
bee
sober
assertions
.
For
whom
Christ
dyed
,
for
them
he
is
a
Mediator
,
which
is
apparent
;
for
the
Oblation
or
offering
of
Christ
,
which
hee
made
of
himselfe
unto
God
,
in
the
shedding
of
his
bloud
,
was
one
of
the
chiefest
acts
of
his
mediation
.
But
he
is
not
a
Mediator
for
all
,
and
every
one
,
which
also
is
no
lesse
evident
,
because
as
Mediator
he
is
the
Priest
for
them
,
for
whom
he
is
a
Mediator
:
now
to
a
Priest
it
belongs
as
was
declared
before
,
to
sacrifice
and
intercede
,
to
procure
good
things
and
to
apply
them
,
to
those
for
whom
they
are
procured
,
as
is
evident
Heb
.
9.
and
was
proved
before
at
large
;
which
confusedly
Christ
doth
not
for
all
.
Yea
,
that
Christ
is
not
a
Mediator
for
every
one
,
needs
no
proofe
:
experience
sufficiently
evinceth
it
,
besides
innumerable
places
of
Scripture
.
It
is
I
confesse
replyed
by
some
,
that
Christ
is
a
Mediator
for
some
,
in
respect
of
some
acts
,
and
not
in
respect
of
others
;
but
truly
this
,
if
I
am
able
to
judge
,
is
a
dishonest
subterfuge
that
hath
no
ground
in
Scripture
,
and
would
make
our
Saviour
a
halfe
Mediator
in
respect
of
some
,
which
is
an
unsavory
expression
.
But
this
Argument
was
vindicated
before
.
CHAP.
IIII
.
Of
Sanctification
,
and
of
the
cause
of
faith
,
and
the
procurement
thereof
by
the
death
of
Christ
.
ANother
Argument
may
be
taken
from
the
effect
,
and
fruit
of
the
death
of
Christ
unto
sanctification
;
which
we
thus
propose
:
if
the
bloud
of
Jesus
Christ
,
doth
wash
,
purge
,
cleanse
,
and
sanctifie
them
for
whom
it
was
shed
,
or
for
whom
hee
was
a
sacrifice
;
then
certainly
he
dyed
,
shed
his
bloud
,
or
was
a
sacrifice
,
onely
for
them
that
in
the
event
are
washed
,
purged
,
cleansed
,
and
sanctified
;
which
that
all
or
every
one
are
not
,
is
most
apparent
,
faith
being
the
first
principle
of
the
hearts
purification
,
Acts
15.
9.
and
all
men
have
not
faith
,
1
Thes
.
3.
2.
it
is
of
the
elect
of
God
.
Titus
1.
1.
The
consequence
I
conceive
is
undenyable
,
and
not
to
be
avoided
with
any
distinctions
:
but
now
we
shall
make
it
evident
that
the
bloud
of
Christ
,
is
effectuall
for
all
those
ends
of
washing
,
purging
,
and
sanctifying
,
which
wee
before
recounted
;
and
this
we
shall
doe
first
from
the
types
of
it
,
and
secondly
by
plaine
expressions
,
concerning
the
thing
it selfe
.
First
,
for
the
type
,
that
which
we
shall
now
consider
in
the
sacrifice
of
expiation
,
which
the
Apostle
so
expressely
compareth
—
with
the
sacrifice
and
oblation
of
Christ
:
of
this
he
affirmeth
Hebr
.
9.
13.
that
it
legally
sanctified
them
,
for
whom
it
was
a
sacrifice
;
for
saith
hee
,
The
bloud
of
Bulls
and
Goats
,
and
the
ashes
of
an
Heifer
sprinkling
the
uncleane
sanctiffieth
to
the
purifying
the
flesh
:
Now
that
which
was
done
carnally
,
and
legally
in
the
type
,
must
be
spiritually
effected
in
the
antitype
,
the
sacrifice
of
Christ
,
typified
by
that
bloudy
sacrifice
of
Beasts
.
This
the
Apostle
asserteth
in
the
verse
following
:
How
much
more
(
saith
he
)
shall
the
bloud
of
Christ
,
who
through
the
eternall
spirit
offered
himselfe
without
spot
unto
God
,
purge
the
conscience
from
dead
works
to
serve
the
living
God
?
If
I
know
any
thing
,
that
Answer
of
Arminius
,
and
some
others
to
this
,
viz.
that
the
sacrifice
did
sanctifie
not
as
offered
,
but
as
sprinkled
:
and
the
bloud
of
Christ
,
not
in
respect
of
the
oblation
,
but
of
its
application
answereth
it
,
is
weake
and
unsatisfactory
:
for
it
onely
asserts
—
a
division
between
the
Oblation
and
Application
of
the
bloud
of
Christ
,
which
though
we
allow
to
be
distinguished
,
yet
such
division
we
are
now
disproving
,
and
to
weaken
our
Argument
,
the
same
division
which
we
disprove
is
proposed
.
Which
(
if
any
)
is
an
easie
facile
way
of
answering
:
We
grant
,
that
the
bloud
of
Christ
sanctifieth
in
respect
of
the
Application
of
the
good
things
procured
by
it
,
but
withall
prove
,
that
it
is
so
applyed
to
all
,
for
whom
it
was
an
oblation
,
and
that
because
it
is
said
to
sanctifie
and
purge
,
and
must
answer
the
type
which
did
sanctifie
to
the
purifying
of
the
flesh
.
Secondly
,
it
is
expressely
in
divers
places
affirmed
of
the
bloud-shedding
,
and
death
of
our
Saviour
,
that
it
doth
effect
these
things
,
and
that
it
was
intended
for
that
purpose
:
many
places
for
the
clearing
of
this
were
before
recounted
.
I
shall
now
repeat
so
many
of
them
,
as
shall
bee
sufficient
to
give
strength
to
the
Argument
in
hand
;
omitting
those
which
before
were
produced
,
onely
desiring
that
all
those
places
which
point
out
the
end
of
the
death
of
Christ
,
may
be
considered
as
of
force
to
establish
the
truth
of
this
Argument
,
Rom.
6.
5
,
6.
For
if
wee
have
been
planted
together
in
the
likenesse
of
his
death
,
we
shall
bee
also
in
the
likenesse
of
his
resurrection
,
knowing
this
that
our
old
man
is
crucified
with
him
,
that
the
body
of
sinne
might
bee
destroyed
,
that
henceforth
we
should
not
serve
sinne
.
The
words
of
the
latter
Verse
yeeld
a
reason
of
the
the
former
Assertion
in
verse
5.
viz.
That
a
participation
in
the
death
of
Christ
,
shall
certainly
be
accompanyed
with
conformity
to
him
in
his
resurrection
:
That
is
both
to
life
spirituall
,
as
also
to
eternall
;
Because
our
old
man
is
crucified
with
him
,
that
the
body
of
sinne
might
be
destroyed
,
that
is
,
our
sinfull
corruption
and
depravation
of
nature
,
are
by
his
death
and
crucifying
,
effectually
and
meritoriously
slaine
,
and
disabled
from
such
a
rule
and
dominion
,
over
us
,
as
that
we
should
be
servants
any
longer
unto
them
:
which
is
apparently
the
sense
of
the
place
,
being
it
is
laid
a
foundation
,
to
presse
forward
unto
all
degrees
of
sanctification
,
and
freedome
from
the
power
of
sinne
.
The
same
Apostle
also
tells
us
:
2
Cor
.
1.
20.
that
,
all
the
promises
of
God
are
in
him
,
yea
,
and
in
him
Amen
,
unto
the
glory
of
God
by
us
:
yea
and
Amen
,
confirmed
,
ratified
,
unchangeably
estastablished
,
and
irrevocably
made
over
to
us
;
now
this
was
done
in
him
,
that
is
,
in
his
death
and
bloud-shedding
,
for
the
confirmation
of
the
Testament
,
whereof
these
promises
,
are
the
conveyance
of
the
Legacies
to
us
,
are
confirmed
by
the
death
of
him
the
Testator
,
Hebr
9.
16.
for
he
was
,
the
surety
of
this
better
Testament
,
Heb
.
7
,
22.
which
Testament
or
Covenant
he
confirmed
with
many
by
his
being
cut
off
for
them
,
Dan
.
9.
26
,
27.
Now
what
are
the
promises
that
are
thus
confirmed
unto
us
,
and
established
by
the
bloud
of
Christ
?
The
summe
of
them
you
have
,
Jer
.
31.
33.
whence
they
are
repeated
by
the
Apostle
,
Heb
.
8.
10.
11.
12.
To
set
out
the
nature
of
that
Covenant
,
which
was
ratified
in
the
bloud
of
Jesus
:
in
which
you
have
the
summary
description
of
all
that
free
grace
towards
us
,
both
in
sanctification
,
verse
10.
11.
and
in
justification
,
verse
12.
amongst
also
these
promises
,
is
that
,
most
famous
,
of
circumcising
our
hearts
,
and
of
giving
new
hearts
&
spirits
unto
us
,
as
Deu
30.
6.
Eze
.
36.
26.
so
that
our
whole
sanctification
,
holinesse
,
with
justification
,
and
reconciliation
unto
God
,
is
procured
by
,
and
established
unto
us
,
with
unchangeable
promises
in
the
death
and
blood-shedding
of
Christ
,
The
heavenly
or
spirituall
things
being
purified
with
that
sacrifice
of
his
,
Heb
.
9.
23.
For
we
have
redemption
by
his
bloud
,
even
the
forgivenesse
of
sinnes
,
Col.
1.
13.
By
death
he
destroyed
him
that
had
the
power
of
death
,
that
is
the
Devil
,
that
he
might
free
those
who
by
reason
of
death
,
were
obnoxious
to
bondage
all
their
lives
.
Heb
.
2.
14
15.
Do
but
take
notice
,
of
those
two
most
cleare
places
.
Tit
.
2.
14.
Ephes
.
5.
25
,
26.
In
both
which
,
our
cleansing
,
and
sanctification
,
is
assigned
,
to
be
the
end
and
intendment
of
Christ
the
worker
,
and
therefore
the
certaine
effect
of
his
death
and
oblation
,
which
was
the
worke
,
as
was
before
proved
:
and
I
shall
adde
but
one
place
more
,
to
prove
that
,
which
I
am
sorry
—
that
I
need
produce
any
one
to
doe
;
to
wit
,
that
the
bloud
of
Christ
purgeth
us
from
all
our
sinne
,
and
it
is
:
1
Cor
.
1.
30.
Who
of
God
is
made
unto
us
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
,
of
which
because
it
is
cleare
enough
,
I
need
not
spend
time
to
prove
,
that
he
was
thus
made
unto
us
of
God
,
in
as
much
as
he
set
him
forth
to
be
a
propitiation
through
faith
in
his
bloud
,
as
Rom.
3.
25.
So
that
our
sanctification
,
with
all
other
effects
of
free
grace
,
are
the
immediate
procurement
of
the
death
of
Christ
.
And
of
the
things
that
have
been
spoken
this
is
the
summe
,
sanctification
and
holinesse
,
is
the
certaine
fruit
and
effect
of
the
death
of
Christ
,
in
all
them
for
whom
he
dyed
,
but
all
and
every
one
are
not
partaker
of
this
sanctification
,
this
purging
,
clensing
,
and
working
of
holinesse
,
therefore
Christ
dyed
not
for
all
and
every
one
,
quod
erat
demonstrandum
.
It
is
altogether
in
vaine
to
except
,
as
some
doe
,
that
the
death
of
Christ
is
not
the
sole
cause
of
these
things
,
for
they
are
not
actually
wrought
in
any
,
without
the
intervention
of
the
spirits
working
in
them
,
and
faith
apprehending
the
death
of
Christ
.
For
first
,
though
many
totall
causes
of
the
same
kind
,
cannot
concurre
to
the
producing
of
the
same
effect
,
yet
severall
causes
of
severall
kinds
;
may
concurre
to
one
effect
and
be
the
sole
causes
,
in
that
kind
wherein
they
are
causes
.
The
Spirit
of
God
is
the
cause
of
sanctification
,
and
holinesse
;
but
what
kind
of
cause
I
pray
?
even
such
a
one
as
is
immediately
,
really
efficient
of
the
effect
;
faith
is
the
cause
of
pardon
of
sinne
,
but
what
cause
?
in
what
kind
?
why
meerely
as
an
instrument
,
apprehending
the
righteousnesse
of
Christ
:
now
do
these
causes
whereof
one
is
efficient
,
the
other
instrumentall
,
both
naturall
and
reall
,
hinder
that
the
bloud
of
Christ
,
may
not
onely
concurre
,
but
also
be
the
sole
cause
morall
and
meritorious
of
these
things
?
doubtlesse
they
doe
not
:
Nay
they
doe
suppose
it
so
to
be
:
or
else
they
would
in
this
work
be
neither
instrumentall
nor
efficient
,
that
being
the
sole
foundation
of
the
Spirits
operation
,
and
efficience
,
and
the
sole
cause
of
faiths
being
and
existance
.
A
man
is
detained
captive
by
his
enemie
,
and
one
goeth
to
him
,
that
detaines
him
,
and
payes
a
ransome
for
his
delivery
,
who
,
thereupon
grants
a
warrant
to
the
keepers
of
the
prison
,
that
they
shall
knock
off
his
shackles
,
take
away
his
ragges
,
let
him
have
new
cloaths
,
according
to
the
agreement
,
saying
,
deliver
him
for
I
have
found
a
ransome
:
because
the
Jaylor
knocks
off
his
shackles
,
and
the
warrant
of
the
Judge
,
is
brought
for
his
discharge
;
shall
he
,
or
we
say
,
that
the
price
and
ransome
which
was
paid
,
was
not
the
cause
,
yea
the
sole
cause
of
his
delivery
?
considering
that
none
of
these
latter
had
been
,
had
not
the
ransome
been
paid
;
they
are
no
lesse
the
effect
of
that
ransome
,
than
his
own
delivery
:
in
our
delivery
from
the
bondage
of
sinne
,
it
is
true
there
are
other
things
,
in
other
kinds
,
do
concurre
besides
the
death
of
Christ
,
as
the
operation
of
the
spirit
and
the
grace
of
God
,
but
these
being
in
one
kinde
,
and
that
in
another
,
these
also
being
no
lesse
the
fruit
,
and
effect
of
the
death
of
Christ
,
than
our
deliverance
wrought
by
them
,
it
is
most
apparent
that
,
that
is
,
the
onely
maine
cause
of
the
whole
.
Secondly
,
to
take
off
utterly
this
exception
,
with
all
of
the
like
kinde
,
we
affirme
that
faith
it self
is
a
proper
immediate
fruit
,
and
procurement
of
the
death
of
Christ
in
all
them
for
whom
he
dyed
:
which
because
if
it
be
true
,
it
utterly
overthrowes
the
generall
ransome
,
or
universall
redemption
;
and
if
it
be
not
true
,
I
will
very
willingly
lay
downe
this
whole
controversie
,
and
be
very
indifferent
which
way
it
be
determined
,
for
go
it
which
way
it
will
,
free
will
must
be
established
,
I
will
prove
a
part
by
it selfe
,
in
the
next
argument
.
Before
I
come
to
presse
the
argument
intended
,
I
must
premise
some
few
things
,
as
What
ever
is
freely
bestowed
upon
us
,
in
and
through
Christ
,
that
is
all
wholly
the
procurement
and
merit
of
the
death
of
Christ
:
nothing
is
bestowed
through
him
,
on
those
that
are
his
,
which
he
hath
not
purchased
,
the
price
whereby
he
made
his
purchase
being
his
own
bloud
.
1
Cor
.
6.
for
the
Covenant
between
his
Father
and
him
,
of
making
out
all
spirituall
blessings
to
them
that
were
given
unto
him
,
was
expresly
founded
on
this
condition
,
that
he
should
make
his
Soule
an
offering
for
sinne
.
Isay
.
53.
That
confessedly
on
all
sides
,
faith
is
in
men
of
understanding
,
of
such
absolute
indispensable
necessity
unto
salvation
,
there
being
no
sacrifice
to
be
admitted
for
the
want
of
it
,
under
the
new
Covenant
,
that
what
ever
God
hath
done
,
in
his
love
sending
his
Sonne
,
and
what
ever
Christ
hath
done
or
doth
,
in
his
oblation
and
intercession
for
all
or
some
,
without
this
in
us
,
is
,
in
regard
of
the
event
,
of
no
value
,
worth
or
profit
unto
us
;
but
serveth
onely
to
encrease
and
aggravate
condemnation
:
for
whatsoever
is
accomplished
besides
,
that
is
most
certainely
true
,
He
that
believeth
not
shall
be
damned
.
Mar.
16.
16.
(
So
that
if
there
is
in
our selves
a
power
of
believing
,
and
the
act
of
it
doe
proceed
from
that
power
,
and
is
our
owne
also
,
then
certainly
and
undeniably
,
it
is
in
our
power
,
to
make
the
love
of
God
,
and
death
of
Christ
,
effectuall
towards
us
or
not
,
and
that
by
believing
we
actually
doe
the
one
,
by
an
act
of
our
own
:
which
is
so
evident
that
the
most
ingenious
Display
of
Armini
:
&
perspicacious
of
our
adversaries
have
in
termes
confessed
it
,
*
as
I
have
declared
else
where
)
This
being
then
the
absolute
necessity
of
faith
,
it
seemes
to
me
that
the
cause
of
that
,
must
needs
be
the
prime
and
principle
cause
of
salvation
:
as
being
the
cause
of
that
without
which
the
whole
would
not
be
,
&
by
which
the
whol
is
,
and
is
effectuall
.
I
shall
give
those
,
that
to
us
in
this
are
contrary
minded
,
their
choyce
and
option
,
so
that
they
will
answer
directly
categorically
,
and
without
uncouth
insignificant
cloudy
distinctions
,
whither
our
Saviour
by
his
death
and
intercession
(
which
we
proved
to
be
conjoyned
)
did
merit
or
procure
faith
for
us
,
or
no
?
or
which
is
all
one
,
whither
faith
be
a
fruit
and
effect
of
the
death
of
Christ
or
no
?
and
according
to
their
answer
I
will
proceed
:
If
they
answer
affirmatively
,
that
it
is
,
or
that
Christ
did
procure
it
by
his
death
,
(
provided
alwayes
that
they
doe
not
wilfully
equivocate
,
and
when
I
speake
of
faith
,
as
it
is
a
grace
in
a
particular
person
,
taking
it
subjectively
,
understand
faith
as
it
is
the
doctrine
of
faith
or
the
way
of
salvation
declared
in
the
Gospel
,
taking
it
objectively
,
which
is
another
thing
and
besides
the
present
question
;
although
by
the
way
,
I
must
tell
them
,
that
we
deny
,
the
granting
of
that
new
way
of
salvation
in
bringing
life
and
immortallity
to
light
by
the
Gospel
in
Christ
,
to
be
procured
for
us
by
Christ
,
himselfe
being
the
chiefest
part
of
this
way
,
yea
the
way
it selfe
;
and
that
he
should
himselfe
be
procured
by
his
owne
death
and
oblation
,
is
a
very
strange
contradictory
assertion
,
beseeming
them
that
have
,
who
have
used
it
(
More
:
pag
.
35.
)
It
is
true
indeed
,
a
full
and
plenary
carrying
of
his
elect
,
to
life
and
glory
by
that
way
,
we
ascribe
to
him
,
and
maintaine
it
against
all
,
but
the
granting
of
that
way
,
was
of
the
same
free
grace
and
unprocured
love
,
which
was
also
the
cause
of
granting
himselfe
unto
us
,
Gen.
3.
15.
)
if
I
say
they
answer
thus
affirmatively
;
then
I
demand
,
whither
Christ
procured
faith
for
all
for
whom
he
dyed
,
absolutely
,
or
upon
some
condition
on
their
part
to
be
fulfilled
?
if
absolutely
:
then
surely
if
he
dyed
for
all
,
they
must
all
absolutely
believe
:
for
that
which
is
absolutely
procured
for
any
,
is
absolutely
his
no
doubt
:
he
that
hath
absolutely
procured
an
inheritance
,
by
what
meanes
soever
,
who
can
hinder
that
it
should
not
be
his
?
but
this
is
contrary
to
that
of
the
Apostle
,
all
men
have
not
faith
,
and
faith
is
of
the
elect
of
God
.
Tit
.
1.
1.
If
they
say
that
he
procured
it
for
them
,
that
is
,
to
be
bestowed
on
them
,
conditionally
:
I
desire
that
they
would
answer
,
bona
fide
,
&
roundly
in
termes
—
without
equivocation
,
or
blind
distinctions
,
assigne
that
condition
,
that
we
may
know
what
it
is
,
being
it
is
a
thing
of
so
infinite
concernment
to
all
our
soules
:
let
me
know
this
condition
which
ye
will
maintaine
,
and
en
herbam
amici
,
the
cause
is
yours
.
Is
it
as
some
say
,
if
they
doe
not
resist
the
grace
of
God
?
now
what
is
it
not
to
resist
the
grace
of
God
?
is
it
not
to
obey
it
?
and
what
is
it
to
obey
the
grace
of
God
?
is
it
not
to
believe
?
so
the
condition
of
faith
is
faith
it selfe
.
Christ
procured
that
they
should
believe
upon
condition
that
they
doe
believe
:
are
these
things
so
?
but
they
can
assigne
a
condition
on
our
part
required
of
faith
,
that
is
not
faith
it selfe
:
can
they
doe
it
?
let
us
heare
it
then
,
and
we
will
renew
our
inquity
concerning
that
condition
,
whither
it
be
procured
by
Christ
or
no
.
If
not
?
then
is
the
cause
of
faith
still
resolved
into
our selves
,
Christ
is
not
the
authour
and
finisher
of
it
.
If
it
be
?
then
are
we
just
where
we
were
before
,
and
must
follow
with
our
quaeries
whither
that
condition
was
procured
absolutely
,
or
upon
condition
:
depinge
ubi
sistam
.
But
secondly
,
if
they
wil
answer
negatively
,
as
,
agreeably
to
their
own
principles
,
they
ought
to
doe
,
and
deny
that
faith
is
procured
by
the
death
of
Christ
;
then
,
1.
They
must
maintain
,
that
it
is
an
act
of
their
own
wills
,
so
our
own
,
as
not
to
be
wrought
in
us
by
Grace
,
and
that
it
is
wholly
sited
in
our
power
to
perform
that
spirituall
act
;
nothing
being
bestowed
upon
us
by
free
Grace
,
in
and
through
Christ
(
as
was
before
declared
)
but
what
by
him
in
his
death
and
oblation
and
was
procured
:
which
,
first
,
is
contrary
to
expresse
Scripture
in
exceeding
many
places
,
which
I
shall
not
recount
.
2.
To
the
very
nature
of
the
being
of
the
new
Covenant
,
which
doth
not
prescribe
and
require
the
condition
of
it
,
but
effectually
work
it
in
all
the
covenanters
Jer
.
31.
32
,
33.
Eze
.
36.
26.
He
.
3.
8.
3.
To
the
advancement
of
the
free
Grace
of
God
,
in
setting
up
the
power
of
free
will
,
in
the
state
of
corrupted
nature
,
to
the
sleighting
and
undervaluing
thereof
.
4.
To
the
received
doctrine
of
our
naturall
depravednesse
&
disability
to
any
thing
that
is
good
:
yea
by
evident
unstrained
consequence
overthrowing
that
fundamentall
article
of
originall
sin
.
Yea
,
fiftly
to
right
reason
,
which
will
never
grant
that
naturall
faculty
is
able
of
it self
without
some
spirituall
elevation
,
to
produce
an
act
purely
spirituall
as
1
Cor
.
2.
14.
Secondly
,
they
must
resolve
,
almost
the
sole
cause
of
our
salvation
into
our selves
ultimately
;
it
being
in
our
own
power
to
make
all
,
that
God
and
Christ
doe
unto
that
end
,
effectuall
;
or
to
frustrate
their
utmost
indeavours
for
that
purpose
:
for
all
that
is
done
,
whither
in
the
Fathers
loving
us
and
sending
his
Sonne
to
die
for
us
,
or
in
the
Sonnes
offering
himself
for
an
oblation
in
our
stead
,
or
for
us
,
(
in
our
behalf
)
is
confessedly
(
as
before
)
of
no
value
nor
worth
in
respect
of
any
profitable
issue
,
unlesse
we
beleive
,
which
that
we
shall
do
,
Christ
hath
not
effected
,
nor
procured
by
his
death
,
neither
can
the
Lord
so
work
it
in
us
but
that
the
sole
casting
voice
(
if
I
may
so
say
)
—
whither
we
will
believe
or
no
,
is
left
to
our selves
.
Now
whither
this
be
not
to
assigne
unto
our selves
,
the
cause
of
our
own
happinesse
,
andto
make
us
,
the
chief
builders
of
our
own
glory
,
let
all
judge
:
these
things
being
thus
premised
,
I
shall
briefly
prove
that
,
which
is
denyed
viz.
That
faith
is
procured
for
us
by
the
death
of
Christ
,
and
so
consequently
he
died
not
for
all
and
every
one
,
for
all
men
have
not
faith
:
and
this
we
may
doe
by
these
following
reasons
.
The
death
of
Jesus
Christ
purchased
holinesse
and
sanctification
for
us
,
as
was
at
large
proved
,
Arg.
the
eight
:
But
faith
as
it
is
a
grace
of
the
spirit
inhaerent
in
us
,
is
formally
a
part
of
our
sanctification
and
holinesse
,
there
fore
he
procured
faith
for
us
.
The
assumption
is
most
certaine
and
not
denyed
;
the
proposition
was
sufficiently
confirmed
in
the
foregoing
argument
,
and
I
see
not
what
may
be
excepted
against
the
truth
of
the
whole
:
if
any
shall
except
and
say
that
Christ
might
procure
for
us
some
part
of
holinesse
(
for
we
speake
of
parts
and
not
of
degrees
and
measure
)
but
not
all
,
as
the
sanctification
of
hope
,
love
,
meeknesse
and
the
like
,
lask
,
first
,
what
warrant
have
we
for
any
such
distinction
,
betweene
the
graces
of
the
spirit
,
that
some
of
them
should
be
of
the
purchasing
of
Christ
,
others
of
our
owne
store
?
Secondly
,
whither
we
are
more
prone
of
our selves
to
believe
,
and
more
able
,
than
to
love
,
&
hope
?
and
where
may
we
have
a
ground
for
that
?
All
the
fruits
of
election
,
are
purchased
for
us
by
Jesus
Christ
,
for
,
we
are
chosen
in
him
,
Eph.
1
4.
as
the
only
cause
and
fountaine
of
all
those
good
things
,
which
the
Lord
choseth
us
to
,
for
the
praise
of
his
glorious
Grace
,
that
in
all
things
he
might
have
the
preheminence
:
I
hope
I
need
not
be
solicit
ous
about
the
proving
of
this
,
that
the
Lord
Jesus
,
is
the
onely
way
and
meanes
by
,
and
for
whom
,
the
Lord
will
certainly
and
actually
collate
upon
his
elect
,
all
the
fruits
and
effects
or
intendments
of
that
love
,
whereby
,
he
chose
them
:
but
now
faith
is
a
fruit
,
a
principle
fruit
of
our
election
,
for
(
saith
the
Apostle
)
we
are
chosen
in
him
before
the
foundation
of
the
world
that
we
should
be
holy
.
Eph.
1.
4.
of
which
holinesse
,
faith
,
purifying
the
heart
,
is
a
principle
share
.
Moreover
whom
he
did
predestinate
them
also
he
called
.
Rom.
8.
29.
That
is
with
that
calling
which
is
according
to
his
purpose
,
effectually
working
faith
in
them
,
by
the
mighty
operation
of
his
Spirit
,
according
to
the
exceeding
greatnesse
of
his
power
,
Ephes
.
1.
19.
and
so
they
beleeve
(
God
making
them
differ
from
others
,
1
Cor
.
4.
7.
in
the
enjoyment
of
the
meanes
)
who
are
ordained
to
eternall
life
,
Acts
13.
48.
they
being
ordained
to
eternall
life
,
was
the
fountaine
from
whence
their
faith
did
flow
:
and
so
the
election
obtained
,
when
the
rest
are
hardned
,
Rom.
11.
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
confined
in
Christ
,
and
made
unto
his
,
as
Gal.
3.
16.
with
what
is
to
bee
understood
in
those
expressions
,
was
before
declared
.
Therefore
all
the
good
things
of
the
Covenant
are
the
effects
,
fruits
,
&
purchase
,
of
the
death
of
Christ
.
He
,
and
all
things
for
him
,
being
the
substance
and
whole
of
it
.
Further
,
that
faith
,
is
of
the
good
things
of
the
New
Covenant
,
is
apparent
from
the
description
thereof
,
Jer
.
31.
33.
Hebrewes
8.
10
,
11
,
12.
Ezekiel
36.
26.
with
divers
other
places
,
as
might
clearely
be
manifested
,
if
we
affected
copiousnesse
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
attaine
salvation
.
Heb
.
11.
6.
Mark
16.
16.
But
Jesus
Christ
(
according
to
his
name
)
doth
perfectly
save
us
,
Mat
.
1.
21.
procuring
for
us
eternall
redemption
,
Hebr
.
9.
14.
being
able
to
save
to
the
uttermost
,
them
that
come
unto
God
by
him
,
Hebrewes
17.
24.
and
therefore
must
faith
also
be
within
the
compasse
of
those
things
that
are
procured
by
him
.
Fiftly
,
the
Scripture
is
cleare
in
expresse
termes
,
and
such
as
are
so
equivolent
that
they
are
not
liable
to
any
evasion
,
as
Phil
.
1.
29.
It
is
given
unto
us
,
{αβγδ}
on
the
behalfe
of
Christ
,
for
Christs
sake
,
to
helieve
on
him
.
Faith
or
beliefe
is
the
gift
,
and
Christ
the
procurer
of
it
;
God
hath
blessed
us
with
all
spirituall
blessings
in
him
in
heavenly
places
,
Ephes
.
1.
3.
If
faith
be
a
spirituall
blessing
,
it
is
bestowed
on
us
in
him
,
and
so
also
for
his
sake
:
if
it
bee
not
,
it
is
not
worth
contending
about
in
this
sense
and
way
;
so
that
let
others
looke
which
way
they
will
,
I
desire
to
look
to
Jesus
,
as
the
author
and
finisher
of
our
faith
.
Hebr
.
12.
2.
Divers
other
reasons
,
arguments
,
and
places
of
Scripture
might
bee
added
for
the
confirmation
of
this
truth
,
but
I
hope
I
have
said
enough
,
and
do
not
desire
to
say
all
:
the
summe
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
dye
for
all
;
but
the
supposall
is
true
,
as
is
evident
in
the
grace
of
faith
,
which
being
procured
by
the
death
of
Christ
to
bee
absolutely
bestowed
on
them
for
whom
he
dyed
,
is
not
common
to
all
,
therefore
our
Saviour
did
not
dye
for
all
.
We
argue
from
the
type
to
the
antitipe
,
or
the
thing
signified
by
it
,
which
will
evidently
restraine
the
oblation
of
Christ
to
Gods
elect
.
The
people
of
Israel
were
certainly
,
in
all
remarkable
things
that
happened
unto
them
,
typicall
—
of
the
Church
of
God
,
as
the
Apostle
at
large
,
1
Cor
.
10.
11.
especially
their
Institutions
and
Ordinances
,
were
all
representative
of
the
spirituall
things
of
the
Gospell
,
their
Priests
,
Altar
,
Sacrifices
,
were
but
all
shadowes
of
the
good
things
to
come
in
Jesus
Christ
:
their
Canaan
was
a
type
of
Heaven
,
Heb
.
4.
3.
9.
as
also
Hierusalem
or
Sion
,
Gal.
4.
26.
Hebr
.
12.
22.
The
whole
people
it selfe
was
a
type
of
Gods
Church
,
his
elect
,
his
chosen
and
called
people
,
whence
as
they
were
called
an
holy
people
,
a
royall
Priest-hood
,
so
also
in
allusion
to
them
are
beleevers
,
1
Pet
.
2.
5.
9.
Yea
Gods
people
are
in
innumerable
places
called
his
Israel
,
as
it
is
further
expounded
Heb
.
8.
8.
a
true
Israelite
is
as
much
as
a
true
beleever
,
John
1.
47.
and
he
is
a
Jew
who
is
so
in
the
hidden
man
of
the
heart
.
I
hope
,
it
neede
not
bee
proved
that
that
people
,
as
delivered
from
bondage
,
preserved
,
taken
nigh
unto
God
,
brought
into
Canaan
,
was
typicall
of
Gods
spirituall
Chruch
,
of
Elect
,
Beleevers
.
Whence
we
thus
argue
,
those
onely
are
really
and
spiritually
redeemed
by
Jesus
Christ
,
who
were
designed
,
signified
,
typified
by
the
people
of
Israell
in
their
carnall
,
typicall
Redemption
,
(
for
no
reason
in
the
world
can
be
rendred
,
why
some
should
bee
typed
out
,
in
the
same
condition
partakers
of
the
same
good
,
and
not
others
)
but
by
the
people
of
the
Jewes
,
in
their
deliverance
from
Egypt
,
bringing
into
Canaan
,
with
all
their
Ordinances
and
Institutions
,
onely
the
Elect
,
the
Church
of
God
was
typed
out
,
as
was
before
proved
.
And
in
truth
,
it
is
the
most
senselesse
thing
in
the
world
,
to
imagine
that
the
Jewes
were
under
a
type
to
all
the
whole
world
,
or
indeed
to
any
but
Gods
chosen
ones
,
as
is
proved
at
large
,
Hebr
.
9.
10.
were
the
Jewes
and
their
ordinances
,
types
to
the
seven
Nations
whom
they
destroyed
and
supplanted
in
Canaan
,
were
they
so
to
Egyptians
,
Infidells
,
and
haters
of
God
,
and
his
Christ
:
we
conclude
then
assuredly
,
from
that
just
proportion
that
ought
to
be
observed
betweene
the
types
,
and
the
things
typified
,
that
onely
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
meanes
suit
with
,
nor
be
made
conformable
to
the
thing
signified
by
it
,
and
the
expression
literall
and
deductive
,
whereby
in
Scripture
it
is
held
out
unto
us
,
but
implyes
evident
contradictions
unto
them
,
cannot
possibly
be
found
and
sincere
,
as
is
the
milke
of
the
Word
:
but
now
such
is
this
perswasion
of
universall
Redemption
,
it
can
never
be
suited
nor
fitted
to
the
thing
it self
or
redemption
,
nor
to
those
expressions
wherby
in
the
Scripture
it
is
held
out
unto
us
,
universall
Redemption
,
and
yet
many
to
dye
in
captivity
,
is
a
contradiction
irreconcileable
in
it selfe
.
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
,
Satisfuction
,
Merit
,
Dying
for
us
bearing
our
sinnes
,
Suretiship
,
his
being
God
,
a
common
Person
,
a
Jesus
,
saving
to
the
utmost
,
a
Sacrifice
putting
away
finne
,
and
the
like
;
to
which
we
may
adde
the
importance
of
some
prepositions
,
and
other
words
used
in
the
Originall
about
this
business
,
and
doubt
not
but
we
shall
easily
finde
that
the
generall
ransome
,
or
rather
universall
Redemption
,
will
hardly
suit
to
any
of
them
,
but
it
is
too
long
for
the
bed
,
and
must
be
crapped
at
head
or
heeles
.
Begin
we
with
the
word
Redemption
it selfe
,
which
we
will
consider
,
name
and
thing
.
Redemption
,
which
in
the
Scripture
is
{αβγδ}
sometimes
,
but
most
frequently
{αβγδ}
,
is
,
the
delivery
of
any
one
from
captivity
and
misery
by
the
intervention
{αβγδ}
of
a
price
or
ransom
:
that
this
ransom
or
price
of
our
deliverance
was
the
bloud
of
Christ
,
is
evident
,
he
cals
it
{αβγδ}
Matth
.
20.
28.
and
{αβγδ}
,
1
Tim
.
2.
6.
That
is
,
the
price
of
such
a
Redemption
,
that
which
was
was
received
as
a
valuable
consideration
for
our
dismission
.
Now
that
which
is
aimed
at
,
in
the
paiment
of
this
price
,
is
the
deliverance
of
those
,
from
the
evill
wherewith
they
were
oppressed
,
for
whom
the
price
is
paid
;
it
being
in
this
spirituall
redemption
,
as
it
is
in
corporall
and
civill
,
onely
with
the
alteration
of
some
circumstances
,
as
the
nature
of
the
thing
inforceth
.
This
the
holy
spirit
manifesteth
,
by
comparing
the
bloud
of
Christ
in
this
worke
of
Redemption
with
silver
and
gold
,
and
such
other
things
as
are
the
intervening
ransome
in
civill
Redemption
,
1
Pet
.
1.
18.
The
evill
wherewith
wee
were
oppressed
,
was
the
punishment
which
wee
had
deserved
;
that
is
,
the
satisfaction
required
when
the
debt
is
sin
:
which
also
we
are
by
the
paiment
of
this
price
delivered
from
.
So
—
Gal.
3.
13.
For
we
are
justified
freely
by
his
grace
,
through
the
redemption
that
is
in
Jesus
Christ
,
Rom.
3.
24.
In
him
we
have
redemption
through
his
bloud
even
the
forgivenesse
of
sinnes
,
Eph.
1.
7.
Col.
1.
14.
Free
justification
from
the
guilt
and
pardon
of
sinne
,
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
goe
and
lay
out
his
estate
,
to
pay
the
price
of
his
freedome
that
is
set
upon
his
head
,
by
him
that
detaines
him
,
and
so
set
him
at
Liberty
:
onely
,
as
was
before
intimated
,
this
spirituall
redemption
hath
some
supereminent
things
in
it
,
that
are
not
to
be
found
in
other
deliverances
;
as
,
First
,
He
that
receives
the
ransome
doth
also
give
it
,
Christ
is
a
propitiation
to
appease
and
attone
the
Lord
;
but
the
Lord
himselfe
set
him
forth
so
to
bee
,
Rom.
3.
24
,
25.
Where
hee
himselfe
is
often
said
to
redeeme
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
downe
from
heaven
to
doe
the
will
of
him
that
sent
him
,
John
6.
38.
Heb
.
10.
9
,
10.
it
is
otherwise
in
the
redemption
amongst
men
,
where
hee
that
receives
the
ransome
,
hath
no
hand
in
the
providing
of
it
.
Secondly
,
the
captive
or
prisoner
,
is
not
so
much
freed
from
his
power
,
who
detaines
him
,
as
brought
into
his
favour
:
when
a
captive
amongst
men
,
is
redeemed
by
the
payment
of
a
ransome
,
hee
is
instantly
to
bee
set
free
from
the
power
and
authority
of
him
that
did
detaine
him
:
but
in
this
spirituall
redemption
,
upon
the
paiment
of
the
ransome
for
us
,
which
is
the
bloud
of
Jesus
,
wee
are
not
removed
from
God
,
but
are
brought
nigh
unto
him
.
Ephe
.
2.
13.
not
delivered
from
his
power
,
but
restored
to
his
favour
:
our
misery
being
a
punishment
by
the
way
of
banishment
,
as
well
as
thraldome
.
Thirdly
,
that
as
the
Judge
was
to
be
satisfied
,
so
the
Jaylor
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
thraldome
by
us
rightly
deserved
,
Heb
.
2.
14.
Col.
2.
and
he
lost
his
power
,
as
strong
as
he
was
,
for
striving
to
graspe
more
than
he
could
hold
.
For
the
foundation
of
his
Kingdome
being
sinne
,
assaulting
Christ
who
did
no
sinne
,
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
spoyled
.
In
these
and
some
other
few
circumstances
is
our
spirituall
redemption
diversified
from
civill
,
but
for
the
maine
,
it
answers
the
word
in
the
propriety
thereof
,
according
to
the
use
that
it
hath
amongst
men
:
now
there
is
a
two-fold
way
,
whereby
this
is
in
the
Scripture
expressed
:
for
sometimes
our
Saviour
is
said
,
to
dye
for
our
Redemption
,
and
sometimes
for
the
redemption
of
our
transgressions
,
both
tending
to
the
same
purpose
;
yea
both
expressions
as
I
conceive
,
signifie
the
same
thing
.
Of
the
latter
you
have
an
example
,
Hebrewes
9.
15.
Hee
dyed
{αβγδ}
.
Which
say
some
is
a
Metanomy
,
Transgressions
being
put
for
Transgressors
:
others
,
that
it
is
a
proper
expression
for
the
paying
of
a
price
,
whereby
wee
may
bee
delivered
from
the
evill
of
our
transgressions
:
the
other
expression
you
have
Ephes
.
1
,
7.
and
in
divers
other
places
,
where
the
words
{αβγδ}
&
{αβγδ}
do
concur
;
as
also
Matth
.
20.
28.
and
Mark
10.
45.
Now
these
words
especially
that
of
{αβγδ}
1
Tim
.
2.
6.
do
alwayes
denote
by
the
,
not
to
be
wrested
,
genuine
signification
of
them
,
the
payment
of
a
price
,
or
an
equall
compensation
in
lieu
of
some
thing
to
be
done
,
or
grant
made
for
him
to
whom
that
price
is
paid
.
Having
given
these
few
Notions
concerning
Redemption
in
generall
,
let
us
now
see
how
applicable
it
is
unto
generall
redemption
.
Redemption
is
the
freeing
of
a
man
from
misery
by
the
intervention
of
a
ransome
,
as
appeareth
:
now
when
a
ransome
is
paid
for
the
liberty
of
a
prisoner
,
is
it
not
all
the
justice
in
the
world
,
that
he
should
have
,
and
enjoy
the
liberty
so
purchased
for
him
by
a
valuable
consideration
?
If
I
should
pay
a
thousand
pounds
for
a
mans
deliverance
from
bondage
to
him
that
detaines
him
,
who
hath
power
to
set
him
free
,
and
is
contented
with
the
price
I
give
;
were
it
not
injurious
to
me
,
and
the
poore
Prisoner
,
that
his
deliverance
be
not
accomplished
?
can
it
possibly
bee
conceived
,
that
there
should
bee
a
redemption
of
men
,
and
those
men
not
redeemed
?
that
a
price
should
be
paid
,
and
the
purchase
not
consummated
?
yet
all
this
must
bee
made
true
,
and
innumerable
other
absurdities
,
if
universall
Redemption
bee
asserted
.
A
price
is
paid
for
all
,
yet
few
delivered
;
the
redemption
of
all
consummated
,
yet
few
of
them
redeemed
.
The
Judge
satisfied
,
the
Jaylor
conquered
,
and
yet
the
prisoner
inthralled
:
doubtlesse
universall
,
and
Redemption
,
where
the
greatest
part
of
men
perish
,
are
as
irreconcileable
as
Roman
and
Catholik
;
if
there
be
an
universal
Redemption
of
all
,
then
all
men
are
redeemed
;
if
they
are
redeemed
,
then
are
they
delivered
from
all
misery
vertually
or
actually
whereunto
they
were
inthralled
,
&
that
by
the
intervention
of
a
ransome
;
why
then
are
not
all
saved
?
in
a
word
,
the
redemption
wrought
by
Christ
,
being
the
full
deliverance
of
the
persons
redeemed
from
all
misery
,
wherein
they
were
enwrapped
,
by
the
price
of
his
bloud
,
it
cannot
possibly
be
conceived
to
bee
universall
,
unlesse
all
be
saved
:
so
that
the
opinion
of
the
universalists
,
is
unsutable
to
Redemption
.
CHAP.
VI
.
Of
the
nature
of
Reconciliation
,
and
the
Argument
taken
from
thence
.
ANother
thing
ascribed
to
the
death
of
Christ
,
and
by
the
consent
of
all
,
extending
it selfe
unto
all
for
whom
he
dyed
is
Reconciliation
.
This
in
the
Scripture
is
clearly
proposed
under
a
double
notion
:
first
,
of
God
to
us
.
Secondly
,
of
us
to
God
:
both
usually
ascribed
to
the
death
and
bloud-shedding
of
Jesus
Christ
;
for
those
who
were
enemies
,
he
reconciled
in
the
body
of
his
flesh
through
death
,
Col.
1.
21.
22.
And
doublesse
these
things
doe
exactly
answer
one
another
,
all
those
to
whom
he
hath
reconciled
God
,
he
doth
also
reconcile
unto
God
,
for
unlesse
both
be
effected
,
it
cannot
be
said
to
be
a
perfect
reconciliation
.
For
how
can
it
be
if
peace
be
made
onely
on
the
one
side
?
yea
it
is
utterly
impossible
that
a
division
of
these
two
can
be
rationally
apprehended
:
for
if
God
be
reconciled
,
not
man
,
why
doth
not
he
reconcile
him
,
seeing
it
is
confessedly
in
his
power
,
and
if
man
should
be
reconciled
,
not
God
,
how
can
he
be
ready
to
receive
all
that
come
unto
him
?
Now
that
God
,
and
all
and
every
one
in
the
world
are
actually
reconciled
,
and
made
at
peace
in
Jesus
Christ
,
I
hope
will
not
be
affirmed
:
But
to
cleare
this
we
must
a
little
consider
the
nature
of
Reconciliation
,
as
it
is
proposed
to
us
in
the
Gospell
,
unto
which
also
some
light
may
be
given
,
from
the
nature
of
the
thing
it self
,
and
the
use
of
the
word
in
civil
things
.
Reconciliation
is
the
renewing
of
friendship
betweene
parties
before
at
variance
:
both
parties
being
properly
said
to
be
reconciled
,
even
both
he
that
offendeth
,
and
he
that
was
offended
:
God
and
man
were
set
at
distance
,
at
enmity
and
variance
by
sin
;
man
was
the
party
offending
,
God
offended
,
&
the
alienation
was
mutuall
on
either
side
:
but
yet
with
this
difference
,
that
man
was
alienated
in
respect
of
affections
the
ground
and
cause
of
anger
and
enmity
,
God
in
respect
of
the
effects
and
issue
of
anger
and
enmity
:
the
word
in
the
new
Testament
,
is
{αβγδ}
and
the
verbe
{αβγδ}
reconciliation
,
to
reconcile
both
from
{αβγδ}
to
change
,
or
to
turne
from
one
thing
,
one
minde
to
annother
;
whence
the
first
native
signification
of
those
words
,
is
permutatio
and
permutare
,
so
Arist
.
Eth.
3.
{αβγδ}
,
because
most
commonly
those
that
are
reconciled
,
are
changed
,
in
respect
of
their
affections
,
alwayes
in
respect
of
the
distance
and
variance
and
in
respect
of
the
effects
,
thence
it
signifieth
reconciliation
and
to
reconcile
:
and
the
word
may
not
be
affirmed
of
any
businesse
,
or
of
any
men
,
untill
both
parties
are
actually
reconciled
,
and
all
differences
removed
in
respect
of
any
former
grudge
and
ill
will
:
if
one
be
well
pleased
with
the
other
,
and
that
other
continue
{αβγδ}
inappeased
and
implacable
,
there
is
no
reconciliation
.
When
our
Saviour
gives
that
command
,
that
he
that
brought
his
gift
to
the
altar
,
and
there
remembred
that
his
brother
had
ought
against
him
,
were
offended
with
him
,
for
any
cause
,
he
should
goe
and
be
reconciled
to
him
,
fully
intendeth
a
mutuall
returning
of
mindes
one
to
another
,
especially
respecting
the
appeasing
and
attoning
of
him
that
was
offended
:
Neither
are
these
words
used
among
men
in
any
other
sense
;
but
alwayes
denote
even
in
common
speech
,
a
full
redintegration
of
friendship
betweene
dissenting
parties
,
with
reference
most
times
to
some
compensation
made
to
the
offended
party
.
The
reconciling
of
one
party
and
the
other
may
be
distinguished
,
but
both
are
required
to
make
up
an
entire
reconciliation
.
As
then
the
folly
of
Socinus
and
his
Sectaries
is
remarkable
,
who
would
have
the
reconciliation
mentioned
in
the
Scripture
,
to
be
nothing
but
our
conversion
to
God
,
without
the
appeasing
of
his
anger
and
turning
away
his
wrath
from
us
,
which
is
a
reconciliation
hopping
on
one
legge
;
so
,
that
distinction
of
some
between
the
reconciliation
of
God
to
man
,
making
that
to
be
universall
towards
all
;
and
the
reconciliation
of
man
to
God
,
making
that
to
be
onely
of
a
small
number
of
those
to
whom
God
is
reconciled
,
is
a
no
lesse
monstrous
figment
.
Mutuall
alienation
,
must
have
mutuall
reconciliation
being
they
are
correlata
.
The
state
between
God
and
man
,
before
the
reconciliation
made
by
Christ
was
a
state
of
enmity
,
man
was
at
enmity
with
God
,
we
were
his
enemies
Col.
1.
20.
21.
Rom.
5.
10.
Hating
him
,
and
opposing
our selves
to
him
in
the
highest
rebellions
to
the
utmost
of
our
power
.
God
also
was
thus
farre
an
enemy
to
us
,
that
his
wrath
was
on
us
Ephes
.
2.
3.
which
remaineth
on
us
untill
we
doe
believe
.
John
3.
36.
To
make
perfect
reconciliation
(
which
Christ
is
said
in
many
places
to
doe
)
it
is
required
first
,
that
the
wrath
of
God
be
turned
away
,
his
anger
removed
and
all
the
effects
of
enmity
on
his
part
toward
us
.
Secondly
,
that
we
be
turned
away
from
our
opposition
to
him
,
and
brought
into
voluntary
obedience
:
untill
both
these
be
effected
:
reconciliation
is
not
perfected
:
now
both
these
are
in
the
Scripture
assigned
to
our
Saviour
,
as
the
effects
of
his
death
and
sacrifice
1.
He
turned
away
the
wrath
of
God
from
us
,
and
so
appeased
him
towards
us
,
that
was
the
reconciling
of
God
by
his
death
,
for
when
we
were
enemies
we
were
reconciled
to
God
by
the
death
of
his
Sonne
.
Rom.
5.
10.
That
here
is
meant
the
reconciling
of
God
,
as
that
part
of
reconciliation
,
which
consisteth
in
turning
away
his
wrath
fromus
,
is
most
apparent
;
it
being
that
whereby
God
chiefely
commendeth
his
love
to
us
,
which
certainly
is
in
the
forgivenesse
of
sinne
,
by
the
aversion
of
his
anger
due
to
it
;
as
also
opposed
to
,
our
being
saved
from
the
wrath
to
come
,
in
the
latter
end
of
the
verse
,
which
comprizeth
our
conversion
and
whole
reconciliation
to
God
:
besides
vers
.
11.
We
are
said
to
receive
{αβγδ}
this
reconciliation
(
which
,
I
know
not
by
what
meanes
,
we
have
translated
,
attonement
)
which
cannot
be
meant
of
our
reconciliation
to
God
,
or
conversion
,
which
we
cannot
properly
be
said
to
accept
,
or
receive
;
but
of
him
to
us
,
which
we
receive
when
it
is
apprehended
by
faith
.
Secondly
,
He
turneth
us
away
from
our
enmity
towards
God
,
redeeming
and
reconciling
us
to
God
,
by
the
bloud
of
his
Crosse
,
Col.
1.
21.
To
wit
,
then
,
meritoriously
,
satisfactorily
,
by
the
way
of
acquisition
and
purchase
,
accomplishing
it
in
due
time
,
actually
and
efficiently
by
his
Spirit
:
both
these
yee
have
joyntly
mentioned
,
2
Cor
.
5.
18.
19.
20.
Where
we
may
see
,
First
,
God
being
reconciled
to
us
in
Christ
,
which
consisteth
in
a
not
imputaion
of
iniquities
,
and
is
the
subject
matter
of
the
ministry
,
v.
18.
19.
Secondly
,
The
reconciling
of
us
to
God
by
accepting
the
pardon
of
our
sinnes
,
which
is
the
end
of
the
Ministery
,
v.
20.
As
the
same
is
also
at
large
declared
,
Ephes
.
2.
13.
14.
15.
The
actuall
,
then
,
and
effectuall
accomplishment
of
both
these
,
simul
&
semel
,
in
respect
of
procurement
by
continuance
,
and
in
processe
of
time
,
in
the
ordinances
of
the
Gospel
,
in
respect
of
final
accomplishment
,
on
the
par
of
men
,
doe
make
up
that
reconciliation
,
which
is
the
effect
of
the
death
of
Christ
;
for
so
it
is
in
many
places
assigned
to
be
,
We
are
reconciled
to
God
by
the
death
of
his
Sonne
,
Rom.
5.
10.
And
yee
that
were
sometimes
alienated
hath
he
reconciled
in
the
body
of
his
flesh
through
death
,
Col.
1.
21.
22.
Which
is
in
sundry
places
so
evident
in
the
Scripture
,
that
none
can
possibly
deny
reconciliation
to
be
the
immediate
effect
and
product
of
the
death
of
Christ
.
Now
how
this
Reconciliation
,
can
possibly
bee
reconciled
with
universall
redemption
,
I
am
no
way
able
to
discerne
:
for
if
reconciliation
be
the
proper
effect
of
the
death
of
Christ
,
as
is
confest
by
all
,
then
if
he
died
for
all
,
I
aske
.
First
,
How
cometh
it
to
passe
,
that
God
is
not
reconciled
to
all
?
as
he
is
not
,
for
his
wrath
abideth
on
some
,
John
3.
36.
and
reconciliation
is
the
aversion
of
wrath
.
Secondly
,
that
all
are
not
reconciled
to
God
?
as
they
are
not
,
for
by
nature
all
are
the
children
of
wrath
,
Ephes
.
2.
3.
And
some
all
their
lives
doe
nothing
but
treasure
up
wrath
against
the
day
of
wrath
,
Rom.
2.
5.
Thirdly
,
how
then
can
it
be
that
reconciliation
should
be
wrought
between
God
,
and
all
men
,
and
yet
neither
God
reconciled
to
all
;
nor
all
reconciled
to
God
?
Foruthly
,
If
God
be
reconciled
to
all
;
when
doth
he
begin
to
be
unreconciled
towards
them
that
perish
?
by
what
alteration
is
it
?
in
his
will
or
nature
?
Fifthly
,
If
all
be
reconciled
by
the
death
of
Christ
:
when
do
they
begin
to
be
unreconciled
,
who
perish
;
being
borne
children
of
wrath
?
Sixthly
,
Seeing
that
reconciliation
on
the
part
of
God
consists
in
the
turning
away
of
his
wrath
and
not
imputing
of
iniquity
,
2
Cor
.
5.
18.
19.
Which
is
justification
rendering
us
blessed
,
Rom.
4.
6.
7.
8.
Why
,
if
God
be
reconciled
to
all
,
are
not
all
justified
,
and
made
blessed
through
a
non-imputation
of
their
sinne
?
They
who
have
found
out
a
Redemption
:
where
none
are
redeemed
,
and
a
reconciliation
,
where
none
are
reconciled
,
can
easily
answer
these
and
such
other
questions
:
which
to
doe
I
leave
them
to
their
leasure
,
and
in
the
meane
time
,
conclude
this
part
of
our
argument
,
that
reconciliation
which
is
the
renewing
of
lost
friendship
,
the
slaying
of
enmity
,
the
making
up
of
peace
,
the
appeasing
of
God
and
turning
away
of
his
wrath
,
attended
with
a
non-imputation
of
iniquities
;
and
on
our
part
,
conversion
to
God
by
faith
,
and
repentance
:
this
I
say
being
that
reconciliation
which
is
the
effect
of
the
death
and
bloud
of
Christ
,
it
cannot
be
asserted
in
reference
to
any
,
nor
Christ
said
to
dye
for
any
other
,
but
onely
those
concerning
whom
all
the
properties
of
it
,
and
acts
wherein
it
doth
consist
,
may
be
truely
affirmed
;
which
whither
they
may
be
of
all
men
,
or
not
,
let
all
men
judge
.
CHAP.
VII
.
Of
the
nature
of
the
satisfaction
of
Christ
,
with
arguments
from
thence
.
A
Third
way
whereby
the
death
of
Christ
for
sinners
is
expressed
,
is
satisfaction
,
viz.
that
by
his
death
he
made
satisfaction
to
the
justice
of
God
for
their
sinnes
,
for
whom
he
dyed
,
that
so
they
might
go
free
:
It
is
true
the
word
Satisfaction
is
not
found
in
the
Latine
or
English
Bibles
,
applied
to
the
death
of
Christ
:
in
the
new
Testament
it
is
not
at
all
,
and
in
the
Old
but
twice
,
Numbers
35.
31.
32.
But
the
thing
it selfe
intended
by
that
word
,
is
every
where
ascribed
to
the
death
of
our
Saviour
;
there
being
also
other
words
,
in
the
originall
Languages
,
equivalent
to
that
,
whereby
we
expresse
the
thing
in
hand
.
Now
that
Christ
did
thus
make
satisfaction
for
all
them
,
or
rather
for
their
sinnes
for
whom
he
dyed
,
is
(
as
farre
as
I
know
)
confessed
by
all
that
are
but
outwardly
called
after
his
name
,
the
wretched
Socinians
excepted
,
with
whom
at
this
time
we
have
not
to
doe
.
Let
us
then
first
see
,
what
this
satisfaction
is
,
then
how
inconsistent
it
is
with
universall
redemption
.
Satisfaction
is
a
terme
borrowed
from
the
Law
,
applied
properly
to
things
,
thence
translated
and
accommodated
unto
persons
:
and
it
is
a
full
compensation
of
the
Creditour
from
the
Debtor
:
to
whom
any
thing
is
due
,
from
any
man
,
he
is
in
that
regard
that
mans
Creditour
,
and
the
other
is
his
Debtor
,
upon
whom
,
there
is
an
obligation
to
pay
,
or
restore
what
is
so
due
from
him
,
untill
he
be
freed
by
a
lawfull
breaking
of
that
obligation
,
by
making
it
null
and
void
:
which
must
be
done
,
by
yeilding
satisfaction
to
what
his
Creditour
can
requireby
vertue
of
that
obligation
:
as
,
if
I
owe
a
man
an
100l
,
I
am
his
debter
,
by
vertue
of
the
bond
wherein
I
am
bound
,
untill
some
such
thing
be
done
as
recompenceth
him
,
and
moveth
him
to
cancel
the
bond
;
which
is
called
satisfaction
:
Hence
,
from
things
reall
,
it
was
and
is
translated
to
things
personall
;
personall
debts
are
injuries
and
faults
:
which
when
a
man
hath
committed
,
he
is
liable
to
punishment
:
he
that
is
to
inflict
that
punishment
,
or
upon
whom
it
lyeth
to
see
that
it
be
done
,
is
or
may
be
the
creditour
,
which
he
must
do
unlesse
satisfaction
be
made
,
now
there
may
be
a
two
fold
satisfaction
,
first
,
by
a
solution
,
or
paying
the
very
thing
that
is
in
the
obligation
,
either
by
the
party
himselfe
that
is
bound
,
or
by
some
other
in
his
stead
:
as
,
if
I
owe
a
man
20l
,
and
my
friend
goeth
and
payeth
it
,
my
Creditour
is
fully
satisfied
,
Secondly
,
by
a
solution
or
paying
of
so
much
although
in
another
kind
,
not
the
same
that
is
in
the
obligation
,
which
by
the
creditours
acceptation
,
stands
in
the
lieu
of
it
;
upon
which
also
,
freedome
from
the
obligation
followeth
,
not
necessarily
,
but
by
virtue
of
an
act
of
favour
.
In
the
businesse
in
hand
,
first
,
the
Debtor
is
man
,
he
oweth
the
1000
talents
,
Math
.
18.
Secondly
,
The
Debt
is
sinne
,
forgive
us
our
debts
,
Matthew
.
6.
3ly
.
That
which
is
required
in
lieu
therof
,
to
make
satisfaction
for
it
is
death
,
in
the
day
that
thou
eatest
thereof
,
Gen.
3.
The
wages
of
sinne
is
death
,
Rom.
6.
Fourthly
,
The
obligation
whereby
the
debter
is
tyed
and
bound
is
the
Law
,
cursed
is
every
one
,
&c.
Deut
.
2.
7.
the
justice
,
Rom.
1.
32.
And
the
truth
of
God
.
Gen.
3.
Fifthly
,
the
Creditour
that
requireth
this
of
us
is
God
,
considered
as
the
party
offended
;
severe
Judge
,
and
supreame
Lord
of
all
things
.
Sixthly
,
that
which
interveneth
to
the
destruction
of
the
obligation
is
the
ransome
payd
by
Christ
,
Rom.
3.
24
,
25.
God
set
him
forth
to
be
a
propitiation
through
faith
in
his
blood
.
I
shall
not
enter
upon
any
long
discourse
of
the
satisfaction
made
by
Christ
,
but
onely
so
farre
cleare
it
,
as
is
necessary
to
give
light
to
the
matter
in
hand
.
To
this
end
two
things
must
be
cleared
;
first
,
that
Christ
did
make
such
satisfaction
,
as
whereof
we
entreat
,
as
also
wherein
it
doth
consist
.
Secondly
,
What
is
that
act
of
God
toward
man
,
the
debter
,
which
doth
and
ought
to
follow
the
satisfaction
made
.
For
the
first
,
I
told
you
the
word
it self
doth
not
occurre
in
this
businesse
in
the
Scripture
,
the
thing
signified
by
it
,
(
being
a
compensation
made
to
God
by
Christ
for
our
debts
)
most
frequently
for
to
make
satisfaction
to
God
for
our
sinnes
,
it
is
required
onely
:
that
he
undergoe
the
punishment
due
to
them
:
for
that
is
the
satisfaction
required
,
where
sinne
is
the
debt
.
Now
this
Christ
hath
certainely
effected
for
his
owne
selfe
bare
our
sinnes
in
his
owne
body
on
the
tree
,
1
Pet
.
2.
24.
By
his
knowledge
shall
my
righteous
servant
justifie
many
,
for
he
shal
beare
their
iniquities
,
Isay
53.
11.
The
word
Nasa
also
v.
12
,
arguing
a
taking
of
the
punishment
{αβγδ}
of
sinne
from
us
,
and
translating
it
to
himselfe
,
signifieth
as
much
,
yea
all
,
that
we
doe
by
the
word
satisfaction
;
so
also
doth
that
of
{αβγδ}
used
by
Peter
in
the
roome
thereof
:
for
to
beare
iniquity
in
the
Scripture
language
is
to
undergo
the
punishment
due
to
it
,
Lev
.
51.
Which
we
call
to
make
satisfaction
for
it
,
which
is
further
illustrated
by
a
declaration
how
he
bear
our
sinnes
,
even
by
being
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
,
Isay
53.
5.
whereunto
is
added
in
the
close
,
that
the
chastisement
of
our
peace
was
upon
him
,
every
chastisement
is
either
{αβγδ}
for
instruction
or
{αβγδ}
for
example
,
punishment
and
correction
:
the
first
,
can
have
no
place
in
our
Saviour
,
the
Sonne
of
God
had
no
need
to
be
taught
with
such
thornes
and
briers
:
it
must
therefore
be
for
punishment
and
correction
,
and
that
for
our
sinnes
then
upon
him
,
whereby
our
peace
or
freedome
from
punishment
was
procured
.
Moreover
in
the
new
Testament
there
be
divers
words
and
expressions
concerning
the
death
of
our
Saviour
,
holding
out
that
thing
which
by
satisfaction
we
doe
intend
;
as
when
first
,
it
is
termed
{αβγδ}
Ephes
.
5.
2.
{αβγδ}
an
oblation
or
sacrifice
of
expiation
,
as
appeareth
by
that
type
of
it
,
with
which
it
is
compared
,
Heb
.
9.
14.
15.
Of
the
same
force
also
is
the
word
ascham
{αβγδ}
Isay
53.
10.
Lev
.
7.
2.
He
made
his
soule
an
offering
for
sinne
,
a
piacular
sacrifice
for
the
removing
of
it
away
,
which
the
Apostle
abundantly
cleareth
,
in
saying
that
he
was
made
{αβγδ}
sinne
it selfe
2
Cor
.
5.
21.
Sinne
being
there
put
for
the
adjunct
of
it
,
or
the
punishment
due
unto
it
:
so
also
is
he
termed
{αβγδ}
1
John
2.
2.
Whereunto
answers
the
Hebrew
chitta
used
{αβγδ}
Ego
illud
expiabam
.
Gen.
31.
39.
Which
is
to
undergo
the
debt
,
and
to
make
compensation
for
it
,
which
was
the
office
of
him
,
who
was
to
be
Jobs
,
Goel
,
Job
.
19.
25.
All
which
and
diverse
other
words
,
which
in
part
shall
be
afterwards
considered
,
doe
declare
the
very
same
thing
which
we
intend
by
satisfaction
;
even
a
taking
upon
him
the
whole
punishment
due
to
sinne
,
and
in
the
offering
of
himselfe
,
doing
that
which
God
,
who
was
offended
,
was
more
delighted
&
pleased
withal
,
than
he
was
displeased
&
offended
with
all
the
sins
of
all
those
that
he
suffered
&
offered
himself
for
:
&
there
can
be
no
more
compleat
satisfaction
made
to
any
,
than
by
doing
that
,
which
he
is
more
contended
with
,
than
discontented
and
troubled
with
that
for
which
he
must
be
satisfied
.
God
was
more
pleased
with
the
obedience
,
offering
,
and
sacrifice
of
his
Sonne
,
then
displeased
with
the
sinnes
and
rebellions
of
all
the
elect
.
As
,
if
a
good
King
should
have
a
company
of
his
Subjects
stand
out
in
rebellion
against
him
,
and
he
were
thereby
moved
to
destroy
them
,
because
they
would
not
have
him
reigne
over
them
,
and
the
onely
Sonne
of
that
King
,
should
put
in
for
their
pardon
,
making
a
tender
to
his
father
of
some
excellent
conquest
,
by
him
lately
atcheived
,
beseeching
him
to
accept
of
it
,
and
be
pleased
with
his
poor
subjects
so
as
to
receive
them
into
favour
againe
:
or
,
which
is
neerer
should
offer
himselfe
to
undergo
that
punishment
,
which
his
justice
had
allotted
for
the
Rebells
,
and
should
accordingly
doe
it
,
he
should
properly
make
satisfaction
for
their
offence
,
and
in
strict
justice
they
ought
to
be
pardoned
.
This
was
Christ
,
as
that
one
Hircus
{αβγδ}
,
sent-away
Goat
,
that
bare
and
carried
away
all
the
sins
of
the
People
of
God
,
to
fall
himself
under
them
,
though
with
assurance
to
break
all
the
bonds
of
death
,
and
to
live
for
ever
.
Now
,
whereas
I
said
that
there
is
a
two-fold
satisfaction
,
whereby
the
debter
is
freed
from
the
Obligation
that
is
upon
him
;
the
one
being
solutio
ejusdem
,
payment
of
the
same
thing
that
was
in
the
obligation
;
the
other
solutio
tantidem
,
of
that
which
is
not
the
same
,
nor
equivalent
unto
it
,
but
onely
in
the
gracious
acceptation
of
the
Creditor
;
it
is
worth
our
inquiry
,
which
of
these
it
was
that
our
Saviour
did
performe
.
He
,
who
is
esteemed
by
many
,
to
have
handled
this
Argument
with
most
exactnesse
,
denyeth
that
the
paiment
made
by
Christ
for
us
(
by
the
paiment
of
the
debt
of
sinne
,
understand
by
Analogy
,
the
undergoing
of
the
punishment
due
unto
it
)
was
solutio
ejusdem
,
or
of
the
same
thing
directly
which
was
in
the
obligation
;
for
which
he
giveth
some
reasons
;
as
first
,
because
such
a
solution
,
satisfaction
,
or
payment
is
attended
with
actuall
freedome
from
the
obligation
.
Secondly
,
because
where
such
a
solution
is
made
,
there
is
no
roome
for
Remission
or
Pardon
.
It
is
true
(
saith
hee
)
deliverance
followeth
upon
it
,
but
this
deliverance
cannot
bee
by
way
of
gracious
pardon
;
for
there
needeth
not
the
interceding
of
any
such
act
of
grace
.
But
now
(
saith
hee
)
that
satisfaction
whereby
some
other
thing
is
offered
,
than
that
which
was
in
the
Obligation
,
may
bee
admitted
or
refused
according
as
the
Creditor
pleaseth
,
and
being
admitted
for
any
,
it
is
by
an
act
of
grace
;
and
such
was
the
satisfaction
made
by
Christ
.
Now
truely
,
none
of
these
reasons
,
seeme
of
so
much
weight
to
me
,
as
to
draw
me
into
that
perswasion
.
For
the
first
reason
rests
upon
that
for
the
confirmation
of
it
,
which
cannot
bee
granted
,
viz.
that
actuall
freedome
from
the
obligation
,
doth
not
follow
the
satisfaction
made
by
Christ
;
for
by
his
death
hee
did
deliver
us
from
death
,
and
that
actually
so
farre
as
that
the
Elect
are
said
to
dye
and
rise
with
him
;
hee
did
actually
or
ipso
facto
deliver
us
from
the
curse
by
being
made
a
curse
for
us
,
and
the
hand-writing
that
was
against
us
,
even
the
whole
Obligation
was
taken
out
of
the
way
and
nailed
to
his
Crosse
:
it
is
true
,
all
for
whom
he
did
this
,
doe
not
instantly
actually
apprehend
and
perceive
it
,
which
is
impossible
;
but
yet
that
hinders
not
,
but
that
they
have
all
the
fruits
of
his
death
in
actuall
right
,
though
not
in
actuall
possession
,
which
last
they
cannot
have
,
untill
at
least
it
bee
made
knowne
to
thē
.
As
,
if
a
man
pay
a
ransome
for
a
Prisoner
detained
in
a
forraign
Countrey
;
the
very
day
of
the
payment
and
acceptation
of
it
,
the
prisoner
hath
right
to
his
liberty
,
although
he
cannot
enjoy
it
,
untill
such
time
as
tidings
of
it
is
brought
unto
him
,
and
a
warrant
produced
for
his
delivery
;
so
that
,
that
Reason
is
nothing
but
a
begging
{αβγδ}
Secondly
,
the
satisfaction
of
Christ
by
the
payment
of
the
same
thing
,
that
was
required
in
the
Obligation
,
is
no
way
prejudiciall
to
that
free
gracious
condonation
of
sinne
,
so
often
mentioned
.
Gods
gracious
pardoning
of
sinne
comprizeth
the
whole
dispensation
of
grace
towards
us
in
Christ
,
whereof
there
are
two
parts
:
First
,
the
laying
of
our
sinne
on
Christ
,
or
making
him
to
be
sinne
for
us
,
which
was
meerely
and
purely
an
act
of
free
grace
,
which
he
did
for
his
ownesake
.
Secondly
,
the
gracious
imputation
of
the
righteousnes
of
Christ
to
us
,
or
making
us
the
Righteousnesse
of
God
in
him
:
which
is
no
lesse
of
grace
&
mercy
;
and
that
because
the
very
merit
of
Christ
himselfe
hath
its
foundation
in
a
free
compact
and
covenant
:
however
,
that
remission
,
grace
and
pardon
,
which
is
in
God
for
sinners
,
is
not
opposed
to
Christs
merits
,
but
ours
;
hee
pardoneth
all
to
us
,
but
he
spared
not
his
onely
Sonne
,
hee
bated
him
not
one
farthing
.
The
freedome
then
of
pardon
hath
not
its
foundation
in
any
defect
of
the
merit
or
satisfaction
of
Christ
,
but
in
three
other
things
.
First
,
the
will
of
God
,
freely
appointing
this
satisfaction
of
Christ
,
Joh
.
3
16.
Rom.
5.
8.
1
John
4.
9.
Secondly
,
in
a
gracious
acceptation
of
that
decreed
satisfaction
in
our
steads
,
so
many
,
no
more
.
Thirdly
,
in
a
free
application
of
the
death
of
Christ
unto
us
.
Remission
then
excludes
not
a
full
satisfaction
by
the
solution
of
the
very
thing
in
the
obligation
,
but
only
the
solution
or
satisfaction
of
him
,
to
whom
pardon
&
Remission
is
granted
:
so
that
notwithstanding
any
thing
said
to
the
contrary
,
the
death
of
Christ
made
satisfaction
in
the
very
thing
that
was
required
in
the
Obligation
:
he
took
away
the
curse
by
being
made
a
curse
,
Gal.
3.
13.
He
delivered
us
from
sin
,
being
made
sinne
,
2
Cor
.
5.
21
Hee
underwent
death
,
that
we
might
be
delivered
from
death
,
all
our
debt
was
in
the
curse
of
the
Law
,
which
he
wholly
underwent
.
Neither
doe
we
read
of
any
relaxation
of
the
punishment
in
the
Scripture
,
but
only
a
commutation
of
the
person
;
which
being
done
,
God
condemned
sinne
in
the
flesh
of
his
Sonne
,
Rom.
8.
3
,
Christ
standing
in
our
stead
,
and
so
reparation
was
made
unto
God
,
and
satisfaction
given
,
for
all
the
detriment
that
might
accrew
to
him
,
by
the
sinne
and
rebellion
of
them
for
whom
,
this
satisfaction
was
made
:
his
Justice
was
violated
,
and
he
sets
forth
Christ
to
bee
a
propitiation
for
our
sinnes
,
that
he
might
be
just
,
and
the
justifier
of
him
that
beleeveth
in
Jesus
,
Rom.
3.
24
,
25.
And
never
indeed
was
his
Justice
more
clearly
demonstrated
,
than
in
causing
the
iniquity
of
us
all
to
meet
upon
him
:
His
Law
was
broken
,
therefore
Christ
comes
to
be
the
end
of
the
Law
for
righteousnesse
,
Rom.
10.
3.
Our
offence
and
disobedience
was
to
him
distastefull
;
in
the
obedience
of
Christ
he
took
full
pleasure
,
Rom.
5.
17.
Mat
.
3.
16.
Now
from
all
this
,
thus
much
,
to
clear
up
the
nature
of
the
satisfaction
made
by
Christ
,
appeareth
,
viz.
it
was
a
full
valuable
compensation
,
made
to
the
Justice
of
God
,
for
all
the
sinnes
of
all
those
for
whom
he
made
satisfaction
,
by
undergoing
that
punishment
,
which
,
by
reason
of
the
Obligation
that
was
upon
them
,
they
themselves
were
bound
to
undergo
:
when
I
say
the
same
,
I
meane
essentially
the
same
,
in
weight
,
and
pressure
,
though
not
in
all
accidents
of
duration
and
the
like
,
for
it
was
impossible
that
he
should
be
detained
by
death
,
Now
,
whither
this
will
stand
in
the
justice
of
God
,
that
any
of
these
should
perish
eternally
,
for
whom
Jesus
Christ
made
so
full
perfect
,
and
compleat
satisfaction
,
we
shall
presently
enquire
,
and
this
is
the
first
thing
that
we
are
to
consider
in
this
businesse
.
Secondly
,
we
must
look
what
act
of
God
it
is
,
that
is
exercised
either
toward
us
,
or
our
Saviour
,
in
this
businesse
:
that
God
in
the
whole
is
the
party
offended
by
our
sinnes
,
is
by
all
confest
:
it
is
his
law
that
is
broken
,
his
glory
that
is
impaired
,
his
honour
that
is
abased
by
our
sinne
;
If
I
be
a
Father
,
(
saith
he
)
where
is
my
honour
?
Mal
.
1.
6.
Now
the
Law
of
Nature
and
universall
right
requireth
,
that
the
party
offended
be
recompensed
in
whatsoever
he
is
injured
by
the
fault
of
another
:
being
thus
offended
,
the
Lord
is
to
be
considered
under
a
two-fold
Notion
.
First
,
in
respect
of
us
,
he
is
as
a
creditor
,
and
all
we
miserable
debtors
,
to
him
we
owe
the
ten
thousand
Tallents
,
Matth
.
18.
23.
And
our
Saviour
hath
taught
us
to
call
our
sinnes
our
debts
,
Matth
.
6.
And
the
payment
of
this
debt
the
Lord
requireth
and
exacteth
of
us
.
Secondly
,
in
respect
of
Christ
,
on
whom
he
was
pleased
to
lay
the
punishment
of
us
all
,
to
make
our
iniquity
to
meet
upon
him
,
not
sparing
him
,
but
requiring
the
debt
at
his
hands
to
the
utmost
farthing
;
God
is
considered
as
the
supreame
Lord
and
Governour
of
all
,
the
onely
Law-giver
,
who
alone
had
power
so
farre
to
relaxe
his
own
Law
,
as
to
have
the
name
of
a
Surety
put
into
the
Obligation
,
which
before
was
not
there
,
and
then
to
require
the
whole
debt
of
that
surety
:
for
he
alone
hath
power
of
life
and
death
,
James
4.
12.
Now
these
two
acts
are
eminent
in
God
in
this
businesse
.
First
,
an
act
of
severe
justice
,
as
a
creditor
exacting
the
payment
of
the
debt
at
the
hand
of
the
Debtor
;
which
,
where
sinne
is
the
debt
,
is
punishment
,
as
was
before
declared
;
the
justice
of
God
being
repaired
thereby
in
whatsoever
it
was
before
violated
.
Secondly
,
an
act
of
soveraignty
or
supreame
dominion
,
in
translating
the
punishment
from
the
principall
Debtor
,
to
the
surety
,
which
of
his
free
grace
he
himselfe
had
given
and
bestowed
on
the
Debtor
;
He
spared
not
his
owne
Sonne
,
but
delivered
him
up
to
death
for
us
all
:
Hence
let
these
two
things
be
observed
.
First
,
that
God
accepteth
of
the
punishment
of
Christ
,
as
a
creditor
accepteth
of
his
due
Debt
,
when
he
spares
not
the
Debtor
,
but
requires
the
uttermost
farthing
:
it
is
true
of
punishment
,
as
punishment
,
there
is
no
creditor
properly
;
for
,
Delicta
puniri
publicè
interest
:
but
this
punishment
being
considered
also
as
a
price
,
as
it
is
1
Cor
.
6.
it
must
bee
paid
to
the
hands
of
some
creditor
,
as
this
was
into
the
hands
of
God
:
whence
Christ
is
said
to
come
to
doe
Gods
will
,
Hebr
.
10.
9.
and
to
satisfie
him
,
as
John
6.
38.
Neither
indeed
doe
the
Arguments
,
that
some
have
used
to
prove
that
God
as
a
creditor
cannot
inflict
punishment
,
nor
yet
by
vertue
of
supreame
Dominion
,
seeme
to
me
of
any
great
weight
:
Divers
I
finde
urged
by
him
,
whose
great
skill
in
the
Law
,
and
such
termes
as
these
,
might
well
give
him
Sanctuary
from
such
weak
Examiners
—
as
my self
:
but
he
that
hath
so
fouly
betrayed
the
truth
of
God
,
in
other
things
,
and
corrupted
his
Word
;
deserves
not
our
assent
in
any
thing
,
but
what
by
evidence
of
reason
is
extorted
:
let
us
then
see
what
there
is
,
of
that
,
which
we
have
now
in
hand
:
First
then
,
he
tells
us
,
that
the
right
of
punishing
in
the
Rector
or
Law-giver
,
can
neither
be
a
right
of
absolute
dominion
,
nor
a
right
of
a
Creditor
,
because
these
things
belong
to
him
,
and
are
exercised
for
his
owne
sake
,
who
hath
them
,
but
the
right
of
punishing
is
for
the
good
of
community
.
Answ
.
Referre
this
reason
unto
God
,
which
is
the
aime
of
it
,
and
it
will
appeare
to
be
of
no
value
;
for
wee
deny
that
there
is
any
thing
in
him
,
or
done
by
him
,
primarily
for
the
good
of
any
,
but
himselfe
:
his
{αβγδ}
or
selfe-sufficiency
will
not
allow
,
that
he
should
do
any
thing
with
an
ultimate
respect
to
any
thing
but
himselfe
:
and
whereas
he
saith
,
that
the
right
of
punishing
is
for
the
good
of
community
,
we
answer
that
bonum
universi
,
the
good
of
community
is
the
glory
of
God
,
and
that
onely
;
so
that
these
things
in
him
cannot
be
distinguished
.
Secondly
,
he
addeth
,
Punishment
is
not
in
and
for
it selfe
desireable
,
but
onely
for
communities
sake
;
now
the
right
of
Dominion
,
and
the
right
of
a
Creditor
,
are
things
in
themselves
expetible
and
desireable
,
without
the
consideration
of
any
publicke
aime
.
Answ
.
First
,
that
the
comparison
ought
not
to
bee
,
between
punishment
and
the
right
of
Dominion
,
but
betweene
the
right
of
punishment
,
and
the
right
of
dominion
;
the
fact
of
one
,
is
not
to
be
compared
with
the
right
of
the
other
.
Secondly
,
God
desireth
nothing
,
neither
is
there
any
thing
desireable
to
him
,
but
onely
for
himselfe
:
to
suppose
a
good
,
desireable
to
God
for
its
owne
sake
,
is
intollerable
.
Thirdly
,
there
bee
some
acts
of
supreme
dominion
in
themselves
,
and
for
their
owne
sake
,
as
little
desireable
as
any
act
of
punishment
,
as
the
annihilation
of
an
innocent
creature
,
which
Grotius
will
not
deny
but
that
God
may
doe
.
Thirdly
,
he
proceedeth
,
Any
one
may
without
any
wrong
,
goe
off
from
the
right
of
supreame
Dominion
or
Creditorship
,
but
the
Lord
cannot
omit
the
Act
of
punishment
to
some
sinnes
,
as
of
the
impenitent
.
Answ
:
God
may
by
vertue
of
his
supreame
Dominion
omit
punishment
without
any
wrong
or
prejudice
to
his
justice
;
it
is
as
great
a
thing
,
to
impute
sinne
where
it
is
not
,
and
to
inflict
punishment
upon
that
imputation
,
as
not
to
impute
sinne
where
it
is
,
and
to
remove
,
or
not
to
inflict
punishment
upon
that
non-imputation
:
now
the
first
of
these
God
did
towards
Christ
;
and
therefore
he
may
doe
the
latter
.
Secondly
,
the
wrong
or
injustice
of
not
punishing
any
sinne
or
sinnes
,
doth
not
arise
from
any
naturall
obligation
,
but
the
consideration
of
an
affirmative
possitive
act
of
Gods
will
,
whereby
hee
hath
purposed
that
he
will
doe
it
.
Fourthly
,
he
addes
,
None
can
bee
called
just
,
for
using
his
owne
Right
,
or
Lordship
;
but
God
is
called
just
for
punishing
or
not
remitting
sinne
.
Rev.
16.
5.
Answ
.
However
it
be
in
other
causes
,
yet
in
this
,
God
may
certainly
be
said
to
be
just
in
exacting
his
debt
,
or
using
his
dominion
,
because
his
owne
will
is
the
onely
rule
of
justice
.
Secondly
,
we
doe
not
say
punishing
is
an
act
of
dominion
,
but
an
act
of
exacting
a
due
debt
,
the
requiring
this
of
Christ
in
our
stead
,
supposing
the
intervention
of
an
act
of
supreame
Dominion
.
Fiftly
,
his
last
reason
is
,
Because
that
vertue
,
whereby
one
goeth
off
from
his
Dominion
,
or
remitteth
his
debt
is
liberality
;
but
that
vertue
whereby
a
man
abstaineth
from
punishing
is
clemency
;
so
that
punishment
can
be
no
act
of
exacting
a
debt
or
acting
a
dominion
.
Answ
.
The
vertue
whereby
a
man
goeth
off
from
the
exacting
of
that
which
is
due
universally
considered
,
is
not
alwayes
liberality
;
for
as
Grotius
himselfe
confesseth
,
a
debt
may
arise
&
accrew
to
any
by
the
injury
of
his
fame
,
credit
,
or
name
,
by
a
lye
,
slander
,
or
otherwise
.
Now
that
vertue
whereby
a
man
is
moved
not
to
exact
payment
by
way
of
reparition
,
is
not
in
this
case
liberality
,
but
either
clemency
,
or
that
grace
of
the
Gospell
for
which
Moralists
have
no
name
:
and
so
it
is
with
every
party
offended
,
so
often
as
he
hath
a
right
of
requiring
punishment
from
his
offendor
,
which
yet
he
doth
not
.
So
that
notwithstanding
these
exceptions
;
this
is
eminently
seene
in
this
businesse
of
satisfaction
,
that
God
as
a
Creditor
,
doth
exactly
require
the
payment
of
the
debt
by
the
way
of
punishment
.
The
second
thing
eminent
in
it
is
,
an
act
of
supreame
Soveraignty
and
Dominion
,
requiring
the
punishment
of
Christ
,
for
the
full
compleat
answering
of
the
obligation
,
and
fulfilling
of
the
Law
,
Rom.
8.
3.
Rom.
10.
4.
Now
these
things
,
being
thus
at
large
unfolded
,
wee
may
see
in
briefe
some
naturall
consequences
,
following
and
attending
them
as
they
are
laid
downe
:
As
first
,
that
the
full
and
due
debt
of
all
those
for
whom
Jesus
Christ
was
responsible
was
fully
paid
in
to
God
according
to
the
utmost
extent
of
the
obligation
.
Secondly
,
that
the
Lord
who
is
a
just
creditor
,
ought
in
all
equity
to
cancell
the
bond
,
to
surcease
all
suits
,
actions
,
and
molestations
against
the
Debtor
,
full
payment
being
made
unto
him
for
the
Debt
.
Thirdly
,
that
the
Debt
thus
payd
,
was
not
this
or
that
sin
,
but
all
the
sinnes
of
all
those
for
whom
,
and
in
whose
name
this
payment
was
made
,
1
Joh
.
1.
7.
as
was
before
demonstrated
▪
Fourthly
,
that
a
second
payment
of
a
debt
,
once
payed
,
or
a
requiring
of
it
,
is
not
answerable
to
the
justice
,
which
God
demonstrated
in
setting
forth
Christ
to
be
a
propitiation
for
our
sinnes
.
Rom.
3.
25.
Fiftly
,
that
,
whereas
to
receive
a
discharge
from
further
trouble
,
is
equitably
due
to
a
Debtor
,
who
hath
been
in
Obligation
,
his
Debt
being
paid
;
the
Lord
,
having
accepted
of
the
payment
from
Christ
,
in
the
stead
of
all
them
for
whom
he
dyed
,
ought
in
justice
,
according
to
that
Obligation
,
which
in
free
grace
hee
hath
put
upon
himselfe
,
grant
them
a
discharge
.
Sixtly
,
that
considering
that
relaxation
of
the
Law
,
which
by
the
supreame
power
of
the
Law-giver
was
effected
,
as
to
the
persons
suffering
the
punishment
required
,
such
actuall
satisfaction
is
made
thereto
,
that
it
can
lay
no
more
to
their
charge
for
whom
Christ
dyed
,
than
if
they
had
really
fulfilled
in
the
way
of
obedience
whatsoever
it
did
require
.
Rom.
8.
32
,
33
,
34.
Now
how
consistent
these
things
(
in
themselves
evident
and
clearely
following
the
Doctrine
of
Christs
satisfaction
before
declared
)
are
with
universall
redemption
is
easily
discernable
.
For
first
,
if
the
full
debt
of
all
bee
paid
to
the
utmost
extent
of
the
obligation
,
how
comes
it
to
passe
that
so
many
are
shut
up
in
prison
to
eternity
,
never
freed
from
their
Debts
?
Secondly
,
if
the
Lord
as
a
just
Creditor
ought
to
cancell
all
Obligations
,
and
surcease
all
suits
against
such
as
have
their
Debts
so
paid
;
whence
is
it
that
his
wrath
smoakes
against
some
to
all
eternity
?
Let
none
tell
me
,
that
it
is
because
they
walk
not
worthy
of
the
benefit
bestowed
,
for
that
not
walking
worthy
is
part
of
the
debt
,
which
is
fully
payd
,
for
(
as
it
is
in
the
third
Inference
)
the
debt
so
payd
is
all
our
sinnes
.
Thirdly
,
is
it
probable
that
God
calls
any
to
a
second
payment
,
and
requires
satisfaction
of
them
,
for
whom
,
by
his
owne
acknowledgement
,
Christ
hath
made
that
which
is
full
and
sufficient
?
hath
he
an
after
reckoning
,
that
he
thought
not
of
?
For
,
for
what
was
before
him
he
spared
him
not
.
Rom
8.
Fourthly
,
how
comes
it
,
that
God
never
gives
a
discharge
to
innumerable
soules
,
though
their
debts
bee
paid
?
Fiftly
,
whence
is
it
that
any
one
soule
lives
and
dyes
under
the
condemning
power
of
the
Law
,
never
released
,
if
that
be
fully
satisfied
in
his
behalfe
;
so
as
it
had
beene
all
one
,
as
if
they
had
done
whatsoever
it
could
require
?
Let
them
,
that
can
,
reconcile
these
things
;
I
am
no
Oedipus
for
them
,
the
poore
beggerly
distinctions
,
whereby
it
is
attempted
,
I
have
already
discussed
.
And
so
much
for
satisfaction
.
CHAP.
VIII
.
A
digression
containing
the
substance
of
an
occasionall
conference
concerning
the
satisfaction
of
Christ
.
MUch
about
the
time
that
I
was
composing
that
part
of
the
last
Argument
,
which
is
taken
from
the
satisfaction
of
Christ
,
there
came
one
(
whose
name
and
all
things
else
concerning
him
,
for
the
respect
I
beare
to
his
parts
and
modesty
shall
bee
concealed
)
to
the
place
where
I
live
,
and
in
a
private
excercise
,
about
the
sufferings
of
Christ
,
seemed
to
those
that
heard
him
to
enervate
,
yea
overthrow
the
satisfaction
of
Christ
:
which
I
apprehending
to
be
of
dangerous
consequence
;
to
prevent
a
further
inconvenience
,
set
my selfe
briefely
and
plainly
to
oppose
;
and
also
a
little
after
willingly
entertained
a
Conference
and
Debate
(
desired
by
the
Gentleman
)
about
the
point
in
question
:
which
being
carried
along
with
that
quietnesse
and
sobriety
of
spirit
,
which
beseemed
lovers
of
and
searchers
after
truth
:
I
easily
perceived
not
onely
what
was
his
perswasion
,
in
the
thing
in
hand
,
but
also
what
was
the
ground
and
sole
cause
of
his
misapprehension
:
and
it
was
briefely
this
,
That
the
eternall
unchangeable
love
of
God
to
his
elect
,
did
actually
enstate
them
in
such
a
condition
,
as
wherein
they
were
in
an
incapacity
of
having
any
satisfaction
made
for
them
▪
the
end
of
that
,
being
to
remove
the
wrath
due
unto
them
,
and
to
make
an
attonement
for
their
sinnes
;
which
,
by
reason
of
the
former
love
of
God
,
they
stood
in
no
need
of
,
but
onely
wanted
a
cleare
manifestation
of
that
love
unto
their
soules
,
whereby
they
might
be
delivered
from
all
that
dread
,
darknesse
,
guilt
,
and
feare
,
which
was
in
and
upon
their
Consciences
,
by
reason
of
a
not-understanding
of
this
love
,
which
came
upon
them
through
the
fall
of
Adam
.
Now
to
remove
this
,
Jesus
Christ
was
sent
to
manifest
this
love
,
and
declare
this
eternall
good
will
of
God
towards
them
,
so
bearing
,
and
taking
away
their
sinnes
,
by
removing
from
their
consciences
that
misapprehension
of
God
and
their
owne
condition
,
which
by
reason
of
sinne
they
had
before
;
and
not
to
make
any
satisfaction
to
the
justice
of
God
for
their
sins
,
he
being
eternally
well
pleased
with
them
.
The
summe
is
,
election
is
asserted
,
)
to
the
overthrow
of
Redemption
,
which
followed
in
our
conference
,
with
what
successe
by
Gods
blessing
it
did
obtaine
,
shall
for
my
part
rest
in
the
minds
and
judgments
of
those
that
heard
it
,
for
whose
sake
alone
it
was
intended
.
The
things
themselves
being
,
First
,
Of
great
weight
and
importance
of
singular
concernment
to
all
christians
.
Secondly
,
Containing
in
them
a
mixture
of
undoubted
truth
,
and
no
lesse
undoubted
errors
,
true
propositions
,
and
false
inferences
,
assertions
of
necessary
verityes
,
to
the
exclusion
of
others
no
lesse
necessary
,
and
Thirdly
,
Directly
belonging
to
the
businesse
in
hand
,
I
shall
briefly
declare
and
confirme
the
whole
truth
in
this
businesse
,
so
farre
as
occasion
was
given
,
by
the
exercise
,
and
debate
before
mentioned
:
beginning
with
the
first
part
of
it
,
concerning
the
eternall
love
of
God
to
his
elect
,
with
the
state
and
condition
they
are
placed
in
thereby
,
concerning
which
you
may
observe
.
First
,
that
which
is
now
by
some
made
to
be
a
new
doctrine
of
free
grace
,
is
indeed
an
old
objection
against
it
,
that
a
non-necessity
of
satisfaction
by
Christ
,
was
a
consequent
of
eternall
election
was
more
then
once
for
the
substance
of
it
objected
to
Austine
by
the
old
Pelagian
hereticks
upon
his
clearing
and
vindicating
that
doctrine
,
is
most
apparent
:
the
same
objection
renewed
by
others
is
also
answered
by
Calvin
Institut
:
lib
.
2.
cap
.
16
:
As
also
divers
school-men
had
before
in
their
way
proposed
it
to
themselves
,
as
Thom
:
3.
g
:
49
:
a
:
4
:
yet
,
notwithstanding
the
apparent
senselesnesse
of
the
thing
it selfe
,
together
with
the
many
solid
answers
,
whereby
it
was
long
before
removed
,
the
Arminians
at
the
Synod
of
Dort
greedily
snatched
it
up
againe
,
and
placed
it
in
the
very
front
of
their
arguments
,
against
the
effectuall
redemption
of
the
elect
by
Jesus
Christ
.
Now
that
,
which
was
in
them
onely
an
objection
,
is
taken
up
by
some
amongst
us
,
as
a
truth
,
the
absurd
inconsequent
consequence
of
it
owned
as
just
and
good
,
and
the
conclusion
deemed
necessary
,
from
the
granting
of
election
,
to
the
denyall
of
satisfaction
.
Secondly
,
observe
,
that
there
is
the
same
reason
of
election
and
reprobation
:
(
in
things
so
opposed
,
so
it
must
be
)
Jacob
have
I
loved
,
and
Esau
have
I
hated
,
Rom.
9.
13.
By
the
one
,
men
are
ordained
to
eternall
life
,
Acts
13.
By
the
other
,
before
of
old
ordained
unto
condemnation
.
Jude
4.
Now
if
the
elect
are
justified
and
sanctified
and
saved
,
because
of
Gods
decree
,
that
so
they
shall
be
,
whereby
they
need
nothing
but
the
manifestation
thereof
:
then
likewise
are
the
reprobates
,
as
soone
as
they
are
,
finally
impenitent
,
damned
,
burned
,
and
want
nothing
but
a
manifestation
thereof
:
which
whither
it
be
true
or
no
,
consult
the
whole
dispensation
of
God
towards
them
.
Thirdly
consider
,
what
is
the
eternall
love
of
God
;
is
it
an
affection
in
his
eternall
nature
as
love
is
in
ours
?
it
were
no
lesse
than
blasphemy
once
so
to
conceive
,
his
pure
and
holy
nature
wherein
there
is
neither
change
nor
shadow
of
turning
,
is
not
subject
to
any
such
passion
,
it
must
be
then
an
eternall
act
of
his
will
,
and
that
alone
in
the
Scripture
it
is
called
,
his
good
pleasure
Math
.
11.
26.
His
purpose
according
to
election
Rom.
9.
12.
the
foundation
of
God
2
Tim
.
2.
19.
Now
every
eternall
act
of
Gods
will
,
is
immanent
in
himself
,
not
really
distinguished
from
himself
;
what
ever
is
so
in
God
,
is
God
:
hence
it
puts
nothing
into
the
creature
,
concerning
whom
it
is
,
nor
alteration
of
its
condition
at
all
,
producing
indeed
no
effect
untill
some
externall
act
of
Gods
power
doe
make
it
out
.
For
instance
,
God
decreed
from
eternity
that
he
would
make
the
world
,
yet
we
know
the
world
was
not
made
untill
about
five
thousand
five
hundred
yeers
agoe
.
But
ye
will
say
,
it
was
made
in
Gods
purpose
;
that
is
(
say
I
)
he
purposed
to
make
it
,
so
he
purposeth
there
shall
be
a
day
of
judgement
,
is
there
therefore
actually
an
universall
day
of
judgement
already
?
God
purposeth
that
he
will
,
in
and
through
Christ
,
justifie
and
save
such
and
such
certain
persons
;
are
they
therefore
justified
,
because
God
purposeth
it
?
it
is
true
they
shall
be
so
,
because
he
hath
purposed
it
,
but
that
they
are
so
is
denyed
.
The
consequence
is
good
from
the
divine
purpose
to
the
futurition
of
any
thing
,
and
the
certainty
of
its
event
,
not
to
its
actuall
existence
:
as
when
the
Lordin
the
beginning
went
actually
to
make
the
world
there
was
no
world
,
so
when
hee
comes
to
bestowe
faith
and
actually
to
justifie
a
man
,
untill
he
hath
so
done
he
is
not
justified
.
The
summe
is
,
First
,
the
eternall
love
of
God
towards
his
elect
,
is
nothing
but
his
purpose
,
good
pleasure
,
a
pure
act
of
his
will
,
whereby
he
determines
to
doe
such
and
such
things
for
them
in
his
own
time
and
way
.
Secondly
,
no
purpose
of
God
,
no
immanent
eternall
act
of
his
will
,
doth
produce
any
outward
effect
,
or
change
any
thing
,
in
nature
and
condition
of
that
thing
,
concerning
which
his
purpose
is
;
but
onely
make
the
event
and
successe
necessary
in
respect
of
that
purpose
.
Thirdly
,
the
wrath
and
anger
of
God
,
that
sinners
lie
under
,
is
not
any
passion
in
God
,
but
onely
the
outward
effects
of
anger
,
as
guilt
,
bondage
,
&c.
Fourthly
,
an
act
of
Gods
eternall
love
which
is
immanent
in
himself
,
doth
not
exempt
the
creature
,
from
the
condition
wherein
he
is
under
anger
and
wrath
,
untill
some
temporall
act
of
free
grace
doe
really
change
its
state
and
condition
:
for
example
,
God
beholding
the
lump
of
mankinde
in
his
owne
power
,
as
the
clay
in
the
hand
of
the
potter
,
determining
to
make
some
vessels
unto
honour
,
for
the
praise
of
his
glorious
grace
,
and
others
to
dishonour
,
for
the
manifestation
of
his
revenging
justice
,
and
to
this
end
suffer
them
all
to
fall
into
sin
,
&
the
guilt
of
condemnation
,
whereby
they
became
all
liable
to
his
wrath
&
curse
:
his
purpose
to
save
some
of
these
,
doth
not
at
al
exempt
or
free
thē
from
the
common
condition
of
the
rest
,
in
respect
of
themselves
and
the
truth
of
their
estate
,
untill
some
actuall
thing
be
accomplished
,
for
the
bringing
of
them
nigh
unto
himself
:
so
that
notwithstanding
his
eternall
purpose
,
his
wrath
in
respect
of
the
effects
abideth
on
them
,
untill
that
eternall
purpose
doe
make
out
it selfe
,
in
some
distinguishing
act
of
free
grace
,
which
may
receive
further
manifestation
by
these
ensuing
arguments
.
First
,
If
the
sinner
want
nothing
to
acceptation
and
peace
,
but
a
manifestation
of
Gods
eternall
love
,
then
evangelicall
justification
is
nothing
but
an
apprehension
of
Gods
eternall
decree
and
purpose
:
but
this
cannot
be
made
out
from
the
Scripture
,
viz.
that
Gods
justifying
of
a
person
,
is
his
making
knowne
unto
him
his
decree
of
election
,
or
mans
justification
an
apprehension
,
of
that
decree
purpose
or
love
.
Where
is
any
such
thing
in
the
book
of
God
?
It
is
true
there
is
a
discovery
thereof
made
to
justified
believers
,
and
therefore
it
is
attaineable
by
the
Saints
,
God
shedding
abroad
his
love
in
their
hearts
,
by
the
holy
Ghost
that
is
given
unto
them
,
Rom.
55.
But
it
is
after
they
are
justified
by
faith
,
and
have
peace
with
God
.
v.
1.
Believers
are
to
give
all
diligence
to
make
their
calling
and
election
sure
:
but
that
justification
should
consist
herein
,
is
a
strange
notion
,
satisfaction
in
the
Scripture
,
is
an
act
of
God
,
pronouncing
an
ungodly
person
upon
his
believing
,
to
be
absolved
from
the
guilt
of
sinne
,
and
interested
in
the
all-sufficient
righteousnesse
of
Christ
,
so
God
justifies
the
ungodly
,
Rom.
4.
5.
man
by
the
righteousnesse
of
God
,
which
is
by
the
faith
of
Christ
unto
them
,
Rom.
3.
22.
making
Christ
to
become
righteousnesse
to
them
,
who
were
in
themselves
sinne
;
but
of
this
manifestation
of
eternall
love
,
there
is
not
the
least
foundation
,
as
to
be
the
forme
of
justification
,
which
yet
is
not
without
sense
and
perception
of
the
love
of
God
,
in
the
improvement
thereof
.
Secondly
,
The
Scripture
is
exceeding
cleere
in
making
all
men
before
actuall
reconciliation
,
to
be
in
the
like
state
and
condition
,
without
any
reall
difference
at
all
;
the
Lord
reserving
to
himselfe
his
distinguishing
purpose
of
the
alteration
he
will
afterwards
by
his
free
grace
effect
.
There
is
none
that
doeth
good
no
not
one
,
Rom.
3.
for
we
have
proved
that
Jewes
and
Gentiles
,
are
all
under
sinne
.
v.
9.
10.
All
mankind
is
in
the
same
condition
in
respect
of
themselves
and
their
own
reall
state
,
which
truth
is
not
at
all
prejudiced
by
the
relation
they
are
in
,
to
the
eternall
decrees
.
For
every
mouth
is
stopped
,
and
all
the
world
is
become
guilty
before
God
,
Rom.
3.
19
{αβγδ}
,
obnoxious
to
his
judgement
.
Who
makes
thee
differ
from
another
,
or
what
hast
thou
that
thou
hast
not
received
,
1
Cor
.
4.
7
All
distinguishment
in
respect
of
state
and
condition
,
is
by
Gods
actuall
grace
;
or
even
believers
,
are
by
nature
children
of
wrath
as
well
as
others
,
Ephes
.
2.
3.
The
condition
then
of
all
men
,
during
their
unregeneracy
,
is
one
and
the
same
;
the
purpose
of
God
concerning
the
difference
that
shall
be
,
being
referred
to
himselfe
.
Now
I
aske
,
whither
Reprobates
in
that
condition
lye
under
the
effects
of
Gods
wrath
or
no
?
if
ye
say
no
,
who
will
believe
you
?
if
so
,
why
not
the
Elect
also
?
the
same
condition
hath
the
same
qualifications
,
an
actuall
distinguishment
we
have
:
proved
there
is
not
:
produce
some
difference
,
that
hath
a
reall
existence
,
or
the
cause
is
lost
.
Thirdly
,
Consider
what
it
is
to
lye
under
the
effects
of
Gods
wrath
according
to
the
declaration
of
the
scripture
,
and
then
see
how
the
elect
are
delivered
therefrom
,
before
their
actuall
calling
.
Now
this
consists
in
divers
things
,
as
1.
To
be
in
such
a
state
of
alienation
from
God
,
as
that
none
of
their
services
are
acceptable
to
him
,
the
prayer
of
the
wicked
is
an
abomination
to
the
Lord
,
Prov.
28.
9.
2.
To
have
no
outward
enjoyment
sanctified
,
but
to
have
all
things
uncleane
unto
them
.
Tit
.
1
15.
3ly
.
To
be
under
the
power
of
Sathan
,
who
rules
at
his
pleasure
in
the
children
of
disobedience
,
Eph.
2.
2.
4ly
.
To
be
in
bondage
unto
death
,
Heb
.
2.
14.
5ly
.
To
be
under
the
curse
and
condemning
power
of
the
Law
,
Gal.
3.
13.
6ly
.
To
be
obnoxious
to
the
judgment
of
God
,
and
to
be
guilty
of
eternall
death
and
damnation
,
Rom.
3.
19.
7.
To
be
under
the
power
and
damnation
of
sinne
,
raigning
in
them
,
Rom.
6.
17.
These
and
such
like
are
those
which
we
call
the
effects
of
Gods
anger
.
Let
now
any
one
tell
me
what
the
reprobates
in
this
life
lie
under
more
?
and
do
not
all
the
elect
untill
their
actuall
reconciliation
in
and
by
Christ
,
lie
under
the
very
same
?
for
First
,
Are
not
their
prayers
an
abomination
to
the
Lord
?
can
they
without
faith
please
God
?
(
Heb
.
11.
6.
)
and
faith
we
suppose
them
not
to
have
;
for
if
they
have
they
are
actually
reconciled
.
2ly
.
Are
they
not
under
the
power
of
Sathan
?
if
not
,
how
comes
Christ
in
,
and
for
them
to
destroy
the
works
of
the
Devil
,
did
not
he
come
to
deliver
his
,
from
him
that
had
the
power
of
death
,
that
is
the
Devil
?
Heb
.
2.
14.
Eph.
2.
2.
3ly
.
Are
there
enjoyments
sanctified
unto
them
?
hath
any
thing
a
sanctified
relation
without
faith
?
see
1
Cor
.
7.
14.
4ly
.
Are
they
not
under
bondage
unto
death
?
the
Apostle
affirmes
plainely
that
they
are
so
all
their
lives
,
untill
they
are
actually
freed
by
Jesus
Christ
,
Heb
.
2.
14.
5ly
.
Are
they
not
obnoxious
unto
judgement
,
and
guilty
of
eternall
death
?
how
is
it
then
that
Paul
sayes
,
that
there
is
no
difference
,
but
that
all
are
subject
to
the
judgement
of
God
,
and
are
guilty
before
him
?
Rom.
3.
9.
And
that
Christ
saves
them
from
this
wrath
,
which
(
in
respect
of
merit
)
was
to
come
upon
them
?
Rom.
5.
9.
1
Thes
.
1.
6ly
.
Are
they
not
under
the
curse
of
the
Law
?
how
are
they
freed
from
it
?
by
Christ
being
made
a
curse
for
them
,
Gal.
3.
13.
Are
they
not
under
the
dominion
of
sin
?
God
be
thanked
,
sayes
Paul
,
yee
were
the
servants
of
sinne
,
but
have
obeyed
,
&c.
Rom.
6.
17.
In
briefe
,
the
Scripture
is
in
nothing
more
plentifull
,
than
in
laying
and
charging
,
all
the
misery
and
wrath
of
and
due
to
an
unreconciled
condition
,
upon
the
elect
of
God
untill
they
actually
partake
in
the
deliverance
by
Christ
.
But
now
,
some
men
think
to
wipe
away
all
that
hath
been
said
in
a
word
,
and
tell
us
,
that
all
this
is
so
,
but
onely
in
their
own
apprehension
,
not
that
those
things
are
so
indeed
and
in
themselves
,
but
,
if
these
things
be
so
to
them
,
onely
in
their
apprehensions
:
why
are
they
otherwise
to
the
rest
of
the
whole
world
?
The
Scripture
gives
us
no
difference
nor
distinction
between
them
:
and
if
it
be
so
with
all
,
then
let
all
get
this
apprehension
as
fast
as
they
can
,
and
all
shall
be
well
with
the
whole
world
,
now
miserably
captived
under
a
misapprehension
of
their
owne
condition
;
that
is
,
let
them
say
the
Scripture
is
a
fable
,
and
the
terrour
of
the
Almighty
a
scarecrow
to
fright
children
,
that
sinne
is
onely
in
conceit
,
and
so
square
their
conversation
to
their
blasphemous
fancyes
:
some
mens
words
eat
as
a
canker
.
Fourthly
,
Of
particular
places
of
Scripture
,
which
might
abundantly
be
produced
to
our
purpose
,
I
shall
content
my selfe
to
name
onely
one
:
John
3.
36.
He
that
believeth
not
the
Sonne
the
wrath
of
God
abideth
on
him
:
it
abideth
,
there
it
was
,
and
there
it
shall
remaine
,
if
unbelief
be
continued
:
but
upon
believing
is
removed
.
But
is
not
Gods
love
unchangeable
by
which
we
shall
be
freed
from
this
wrath
?
who
denyes
it
?
But
is
an
apprentize
free
,
because
he
shall
be
so
at
the
end
of
seven
yeares
?
because
God
hath
purposed
to
free
his
,
in
his
own
time
&
will
doe
it
:
are
they
therefore
free
before
he
doth
it
?
but
are
we
not
in
Christ
from
all
eternity
?
yes
chosen
in
him
we
are
,
therfore
in
some
sense
in
him
:
but
how
?
even
as
we
are
?
actually
a
man
cannot
be
in
Christ
untill
he
be
:
now
how
are
we
from
eternity
?
are
we
eternall
?
no
?
onely
God
from
eternity
hath
purposed
that
we
shall
be
:
doth
this
give
us
an
eternall
being
?
alas
we
are
of
yesterday
,
our
being
in
Christ
,
respecteth
onely
the
like
purpose
,
and
therefore
from
thence
can
be
made
only
the
like
inference
.
This
being
then
cleared
,
it
is
I
hope
apparent
to
all
,
how
miserable
a
strained
consequence
it
is
,
to
argue
from
Gods
decree
of
election
to
the
overthrow
of
Christs
merit
and
satisfaction
,
the
Redemption
wrought
by
Jesus
Christ
,
being
indeed
the
chief
meanes
of
carrying
along
that
purpose
unto
execution
,
the
pleasure
of
the
Lord
prospering
in
his
hand
,
yea
the
argument
may
be
retorted
{αβγδ}
and
will
hold
undeniably
on
the
other
side
:
the
consequence
being
evident
from
the
purpose
of
God
to
save
sinners
,
to
the
satisfaction
of
Christ
for
those
sinners
,
the
same
act
of
Gods
will
,
which
sets
us
a
part
from
eternity
for
the
enjoyment
of
all
spirituall
blessings
in
heavenly
places
,
sets
also
apart
Jesus
Christ
to
be
the
purchaser
and
procurer
of
all
those
spirituall
blessings
,
as
also
to
make
satisfaction
for
al
their
sins
,
which
that
he
did
(
being
the
maine
thing
opposed
)
we
prove
by
these
ensuing
arguments
.
CHAP.
IX
.
Being
a
second
part
of
the
former
digression
.
Arguments
to
prove
the
satisfaction
of
Christ
.
IF
Christ
so
tooke
our
sinnes
,
and
had
them
by
God
so
laid
and
imposed
on
him
,
as
that
he
underwent
the
punishment
due
unto
them
in
our
stead
,
then
he
made
satisfaction
to
the
justice
of
God
for
them
that
the
sinners
might
go
free
:
but
Christ
so
tooke
and
bare
our
sinnes
,
and
had
them
so
laid
upon
him
,
as
that
he
underwent
the
punishment
due
unto
them
and
that
in
our
stead
:
therefore
he
made
satisfaction
to
the
justice
of
God
for
them
:
The
consequent
of
the
proposition
is
apparent
and
was
before
proved
,
of
the
assumption
there
be
three
parts
severally
to
be
confirmed
.
First
,
That
Christ
tooke
and
bare
our
sinnes
,
God
laying
them
on
him
.
Secondly
,
That
he
so
tooke
them
,
as
to
undergoe
the
punishment
due
unto
them
.
3ly
.
That
he
did
this
in
our
stead
.
For
the
first
that
he
tooke
and
bare
our
sinnes
,
ye
have
it
,
1
John
1.
29.
{αβγδ}
&c.
who
taketh
away
the
sinnes
of
the
world
,
1
Aufert
.
sustulit
.
ipbajulabit
.
tulit
.
Pet
.
2.
24.
{αβγδ}
who
his
owne
self
bare
our
sinnes
in
his
own
body
.
Isay
.
53.
11.
{αβγδ}
their
iniquities
he
shall
beare
,
and
v.
12.
{αβγδ}
he
bare
the
sinne
of
many
.
That
God
also
laid
or
imposed
our
sinnes
on
him
is
no
lesse
apparent
.
Isay
.
53.
6.
the
Lord
{αβγδ}
made
to
meet
on
him
the
iniquity
of
us
all
.
2
Cor
.
5.
21.
{αβγδ}
,
he
made
him
to
be
sinne
for
us
.
The
second
branch
is
,
that
in
thus
doing
our
Saviour
underwent
the
punishment
due
to
the
sinnes
which
he
bare
,
which
were
laid
upon
him
;
which
may
be
thus
made
manifest
:
death
,
and
the
curse
of
the
Law
,
containe
the
whole
of
the
punishment
due
to
sinne
.
Gen.
3.
17.
{αβγδ}
dying
thou
shalt
dye
,
is
that
which
was
threatned
.
Death
was
that
which
entred
by
sinne
,
Rom.
5.
12.
which
word
in
those
places
is
comprehensive
of
all
misery
due
to
our
transgression
:
which
also
is
held
out
in
the
curse
of
the
Law
Deut
.
27.
26.
Cursed
be
he
that
confirmeth
not
all
the
words
of
this
law
to
do
them
:
that
all
evils
of
punishment
whatsoever
are
comprised
in
these
,
is
unquestionably
evident
.
Now
Jesus
Christ
,
in
bearing
our
sinnes
,
underwent
both
these
,
for
by
the
grace
of
God
he
tasted
of
death
.
Heb
.
2.
9.
By
death
delivering
from
death
,
v.
14.
he
was
not
spared
,
but
given
up
to
death
for
us
all
,
Rom
8.
32.
So
also
the
curse
of
the
Law
,
Gal.
3
13.
{αβγδ}
he
was
made
a
curse
for
us
,
and
{αβγδ}
,
cursed
.
And
this
by
the
way
of
undergoing
the
punishment
that
was
in
death
and
curse
:
for
by
these
,
it
pleased
the
Lord
to
bruise
him
,
and
put
him
to
griefe
,
Esa
.
53.
10.
yea
{αβγδ}
,
he
spared
him
not
,
Rom.
8.
32.
but
condemned
sinne
in
his
flesh
,
Rom.
8.
3.
it
remaineth
onely
to
shew
that
hee
did
this
in
our
steads
,
and
the
whole
Argument
is
confirmed
.
Now
this
also
our
Saviour
himself
maketh
apparent
,
Matth
20.
28.
He
came
{αβγδ}
,
to
give
himselfe
a
ransom
for
many
,
the
word
{αβγδ}
alwayes
supposeth
a
commutation
,
and
change
of
one
person
or
thing
instead
of
another
,
as
shall
be
afterwards
declared
(
So
Matth
2.
22.
)
So
1
Tim
.
2.
6.
1
Pet
.
3.
18.
He
dyed
for
us
,
the
just
for
the
unjust
.
And
Psalme
69.
4.
I
restored
or
paid
that
which
I
did
not
take
,
viz.
our
debt
so
farre
as
that
thereby
we
are
discharged
;
as
Rom.
8.
34.
where
it
is
asserted
upon
this
very
ground
,
that
he
dyed
in
our
stead
;
and
so
the
severall
parts
of
this
first
Argument
are
confirmed
.
If
Jesus
Christ
paid
into
his
Fathers
hands
,
a
valuable
price
and
ransome
for
our
sins
,
as
our
Surety
,
so
discharging
the
debt
that
we
lay
under
that
we
might
goe
free
;
then
did
he
beare
the
punishment
due
to
our
sins
,
and
make
satisfaction
to
the
justice
of
God
for
them
;
(
for
to
pay
such
a
ransome
,
is
to
make
such
satisfaction
)
but
Jesus
Christ
paid
such
a
price
and
ransome
as
our
surety
into
his
Fathers
hands
,
&c.
Ergo
,
There
be
foure
things
to
bee
proved
in
the
Assumption
,
or
second
Proposition
:
First
,
that
Christ
payd
such
a
price
and
ransome
.
Secondly
,
that
hee
payd
it
into
the
hands
of
his
Father
.
Thirdly
,
that
he
did
it
as
our
surety
.
Fourthly
,
that
we
might
go
free
.
All
which
we
shall
prove
in
order
.
First
,
for
the
first
,
our
Saviour
himself
affirmes
it
,
Matth
.
20.
1.
28.
He
came
to
give
his
life
{αβγδ}
a
ransome
or
price
of
Redemption
for
many
,
Mat
.
10.
45.
which
the
Apostle
termes
,
{αβγδ}
2
Tim
.
2.
6.
a
Ransome
to
bee
accepted
in
the
stead
of
others
,
whence
we
are
said
to
have
deliverance
{αβγδ}
,
by
the
ransome
paying
of
Christ
,
Rom.
3.
24.
He
bought
us
with
a
price
,
1
Cor
.
6.
20.
which
price
was
his
owne
bloud
,
Acts
20.
28.
compared
to
,
and
exalted
above
silver
and
gold
in
this
worke
of
Redemption
.
1
Pet
.
1.
18.
So
that
this
first
part
is
most
clear
and
evident
.
Secondly
,
he
payd
this
price
into
the
hands
of
his
father
;
a
price
must
be
payd
to
some
body
,
in
the
case
of
deliverance
from
Captivity
by
it
,
it
must
bee
paid
to
the
Judge
or
Jaylor
;
that
is
to
God
,
or
the
Devill
:
to
say
the
latter
,
were
the
highest
blasphemy
:
Sathan
was
to
be
conquered
,
not
satisfied
.
For
the
former
,
the
Scripture
is
cleare
:
it
was
his
wrath
that
was
on
us
,
John
3.
36.
it
was
hee
that
had
shut
us
up
all
under
sinne
,
Rom.
3.
Hee
is
the
great
King
to
whom
the
debt
is
owing
,
Mat
.
18.
23.
34.
He
is
the
only
Law-giver
that
can
kil
and
make
alive
,
Ja.
4.
12.
Nay
,
the
ways
,
whereby
this
ransome-paying
is
in
the
Scripture
expressed
,
abundantly
inforce
the
payment
of
it
into
the
hands
of
his
Father
.
For
his
death
and
bloud-shedding
is
said
to
be
{αβγδ}
&
{αβγδ}
an
Oblation
and
Sacrifice
,
Eph.
5.
2.
and
his
soule
to
be
{αβγδ}
a
Sacrifice
or
offering
for
sinne
:
Isa
53.
10.
Now
certainly
Offerings
and
Sacrifices
are
to
be
directed
unto
God
alone
.
Thirdly
,
that
he
did
this
as
Surety
,
we
are
assured
Hebrewes
7.
22.
He
was
made
{αβγδ}
,
a
Surety
of
a
better
Testament
:
and
in
performance
of
the
duty
which
lay
upon
him
as
such
,
Hee
paid
that
which
he
never
tooke
,
Psal
.
69.
4.
All
which
could
not
possibly
have
any
other
end
,
but
that
we
might
goe
free
.
To
make
an
attonement
for
sinne
,
and
to
reconcile
God
unto
the
sinners
,
is
in
effect
to
make
satisfaction
unto
the
justice
of
God
for
sinne
▪
and
all
that
wee
understand
thereby
.
But
Jesus
Christ
by
his
Death
and
Oblation
did
make
an
attonement
for
sinne
,
and
reconcile
God
unto
sinners
;
Ergo
,
The
first
Proposition
is
in
it selfe
evident
,
the
assumption
is
confirmed
Rom.
3.
24
,
25.
we
are
justified
freely
by
the
ransome-paying
that
is
in
Christ
,
whom
God
hath
set
forth
to
be
{αβγδ}
,
a
Propitiation
,
an
attonement
,
a
mercy
seat
,
a
covering
of
iniquity
,
and
that
{αβγδ}
,
for
the
manifestation
of
his
justice
,
declared
in
the
going
forth
and
accomplishment
thereof
.
So
likewise
Heb
.
2
17.
He
is
said
to
be
a
merciful
High
Priest
,
{αβγδ}
to
make
reconciliation
for
the
sins
of
the
people
,
to
reconci●e
God
unto
the
people
;
the
meaning
of
the
words
being
{αβγδ}
to
reconcile
God
who
was
offended
with
the
sinnes
of
his
people
;
which
reconciliation
we
are
said
to
receive
,
Rom.
5.
11
(
the
word
{αβγδ}
there
,
in
our
common
Translation
rendered
attonement
,
is
in
other
places
in
the
same
rendred
Reconciliation
:
being
indeed
the
onely
word
used
for
it
in
the
New
Testament
.
)
And
all
this
is
said
to
be
accomplished
{αβγδ}
,
by
one
righteousnesse
or
satisfaction
that
is
of
Christ
;
(
the
words
will
not
beare
that
sense
wherein
they
are
usually
rendred
by
the
righteousnesse
of
one
,
for
then
must
it
have
beene
{αβγδ}
)
And
hereby
were
we
delivered
from
that
,
from
which
it
was
impossible
we
should
be
otherwise
delivered
.
Rom
8.
3.
That
wherein
the
exercise
of
the
Priestly
Office
of
Jesus
Christ
whilst
he
was
on
earth
doth
consist
,
cannot
be
rejected
nor
denyed
without
damnable
error
:
But
the
exercise
of
the
Priestly
Office
of
Jesus
Christ
whilst
hee
was
upon
the
earth
,
consisted
in
this
,
to
beare
the
punishment
due
to
our
sinnes
,
to
make
attonement
with
God
,
by
undergoing
his
wrath
,
and
reconciling
him
to
sinners
upon
the
satisfaction
made
to
his
justice
.
Therefore
cannot
these
things
be
denied
without
damnable
error
.
That
in
the
things
before
recounted
,
the
exercise
of
Christs
Priestly
Office
,
did
consist
,
is
most
apparent
,
first
from
all
the
types
&
sacrifices
whereby
it
was
prefigured
;
their
chief
end
being
,
propitiation
,
&
attonement
.
2ly
.
from
the
very
nature
of
the
sacerdotal
office
appointed
for
sacrificing
,
Christ
having
nothing
to
offer
but
his
own
bloud
,
through
the
eternal
Spirit
.
And
3ly
.
from
divers
yea
innumerable
texts
of
scripture
,
affirming
the
same
.
It
would
be
too
long
a
work
to
prosecute
those
things
severally
and
at
large
,
and
therefore
I
wil
content
my selfe
with
one
or
two
places
,
wherein
all
those
testimonies
are
comprized
,
as
Hebr
.
9.
13
,
14.
If
the
bloud
of
Bulls
and
Goats
,
&c.
how
much
more
shall
the
bloud
of
Christ
,
who
through
the
eternall
Spirit
offered
himselfe
without
spot
to
God
?
&c.
Here
the
death
of
Christ
is
compared
to
,
exalted
above
,
and
in
the
Antitype
answereth
the
sacrifices
of
expiation
,
which
were
made
by
the
bloud
of
Bulls
and
Goats
:
and
so
must
,
at
least
spiritually
,
effect
what
they
did
carnally
accomplish
,
and
typically
prefigure
,
viz.
deliverance
from
the
guilt
of
sinne
by
expiation
and
attonement
.
For
as
in
them
the
life
and
bloud
of
the
sacrifice
,
was
accepted
in
the
stead
of
the
offerer
,
who
was
to
dye
,
for
the
breach
of
the
Law
according
to
the
rigour
of
it
:
so
in
this
of
Christ
was
his
bloud
accepted
as
an
attonement
and
propitiation
for
us
,
himself
being
Priest
,
Altar
,
and
Sacrifice
.
So
Hebr
.
10.
10
,
12.
he
is
said
expressely
in
the
roome
of
all
old
insufficient
carnall
Sacrifices
which
could
not
make
the
commers
thereunto
perfect
,
to
offer
up
his
owne
body
a
sacrifice
for
sinnes
,
for
the
remission
and
pardon
of
sinnes
,
through
that
offering
of
himselfe
,
as
it
is
verse
19.
And
in
the
performance
also
doe
we
affirme
,
that
our
Saviour
underwent
the
the
wrath
of
God
,
which
was
due
unto
us
.
This
,
because
it
is
by
some
questioned
,
I
shall
briefely
confirme
,
and
that
with
these
following
Reasons
.
First
,
the
punishment
due
to
sinne
,
is
the
wrath
of
God
,
Rom.
1.
18.
The
wrath
of
God
is
revealed
against
all
ungodlinesse
,
chapt
.
2.
5.
the
day
of
wrath
and
revelation
of
the
righteous
judgements
of
God
,
Ephes
.
2.
3.
Children
of
wrath
,
John
3.
36.
Jesus
Christ
underwent
the
punishment
due
to
sinne
,
2.
Cor
5.
21.
Made
sinne
for
us
,
Isa
.
53.
6.
Iniquity
was
laid
upon
him
,
1
Peter
2.
24.
Hee
bare
our
sinnes
in
his
own
body
on
the
Tree
:
Therefore
he
underwent
the
wrath
of
God
.
Secondly
,
the
curse
of
the
Law
,
is
the
wrath
of
God
taken
passively
,
Deut.
29.
20
,
21
,
but
Jesus
Christ
underwent
the
curse
of
the
Law
,
Gal.
3.
13.
made
a
curse
for
us
,
the
curse
that
they
lye
under
which
are
out
of
Christ
,
who
are
of
the
workes
of
the
Law
,
verse
10.
therefore
he
underwent
the
wrath
of
God
Thirdly
,
the
death
that
sinners
are
to
undergoe
,
is
the
wrath
of
God
:
Jesus
Christ
did
taste
of
that
death
,
which
sinners
for
themselves
were
to
undergoe
;
for
hee
dyed
as
our
Surety
,
Hebr
.
7.
22.
and
in
our
stead
,
Matth
.
20.
28.
Hence
his
feare
,
Hebr
.
5.
7.
agony
,
Luk
.
22.
44.
astonishment
,
and
amazement
,
Mat
.
14.
33.
dereliction
,
Matth
.
27.
46.
sorrow
,
heavinesse
,
and
unexpressible
pressures
.
That
Doctrine
cannot
bee
true
nor
agreeable
to
the
Gospell
,
which
strikes
at
the
root
of
Gospell
faith
,
and
plucks
away
the
foundation
of
all
that
strong
consolation
which
God
is
so
abundantly
willing
we
should
receive
:
but
such
is
that
of
denying
the
satisfaction
made
by
Christ
,
his
answering
the
justice
,
and
undergoing
the
wrath
of
his
Father
.
It
makes
the
poore
soule
to
bee
like
Noah's
Dove
in
its
distresse
,
not
knowing
where
to
rest
the
soale
of
her
feet
;
when
a
soule
is
turned
out
of
its
self-righteousnesse
,
and
begins
to
looke
abroad
,
and
view
heaven
and
earth
for
a
resting
place
,
and
perceives
an
Ocean
,
a
Floud
,
an
Inundation
of
wrath
to
cover
all
the
world
;
the
wrath
of
God
revealing
it selfe
from
heaven
,
against
all
ungodlinesse
,
so
that
it
can
obtain
no
rest
nor
abiding
,
heaven
it
cannot
reach
by
its
owne
flight
,
and
to
hell
it
is
unwilling
to
fall
:
if
now
the
Lord
Jesus
Christ
doe
not
appeare
as
an
Arke
in
the
middest
of
the
waters
,
(
upon
whom
the
flouds
have
fallen
,
and
yet
is
got
above
them
all
)
for
a
refuge
,
alas
what
shall
it
doe
?
When
the
Floud
fell
,
there
were
many
Mountaines
,
glorious
in
the
eye
,
farre
higher
than
the
Arke
,
but
yet
those
Mountaines
were
all
drowned
,
whilst
the
Arke
still
kept
on
the
top
of
the
waters
.
Many
appearing
hills
and
Mountaines
of
selfe-righteousnesse
,
and
generall
mercy
at
the
first
veiw
seeme
to
the
soule
much
higher
than
Jesus
Christ
;
but
when
the
floud
of
wrath
once
comes
and
spreads
it selfe
,
all
those
mountaines
are
quickly
covered
;
onely
the
Arke
,
the
Lord
Jesus
Christ
,
though
the
Floud
fall
on
him
also
,
yet
he
gets
above
it
quite
,
and
gives
safety
to
them
that
rest
upon
him
.
Let
me
now
aske
any
of
those
poore
soules
,
who
ever
have
been
wandring
,
and
tossed
with
the
feare
of
the
wrath
to
come
,
whether
ever
they
found
a
resting
place
,
untill
they
came
to
this
:
God
spared
not
his
onely
Sonne
,
but
gave
him
up
to
death
for
us
all
:
that
he
made
him
to
bee
sinne
for
us
:
that
hee
put
all
the
sinnes
of
all
the
Elect
into
that
Cup
which
he
was
to
drinke
of
:
that
the
wrath
and
floud
which
they
feared
,
did
fall
upon
Jesus
Christ
(
though
now
as
the
Arke
hee
be
above
it
,
so
that
if
they
could
get
into
him
they
should
bee
safe
)
the
storme
hath
beene
his
,
and
the
safety
shall
be
theirs
:
as
all
the
Waters
which
would
have
fallen
upon
them
that
were
in
the
Arke
fell
upon
the
Arke
,
they
being
dry
and
safe
;
so
all
the
wrath
that
should
have
fallen
upon
them
,
fell
on
Christ
,
which
alone
causeth
their
soules
to
dwell
in
safety
?
Hath
not
I
say
,
this
beene
your
bottome
?
your
foundation
?
your
resting
place
?
if
not
;
(
for
the
substance
of
it
)
I
feare
you
have
but
rotten
bottomes
.
Now
what
would
you
say
,
if
a
man
should
come
and
pull
this
Arke
from
under
you
,
and
give
you
an
old
rotten
post
to
swim
upon
in
the
floud
of
wrath
.
It
is
too
late
to
tell
you
,
no
wrath
is
due
unto
you
;
the
word
of
truth
,
and
your
owne
consciences
have
given
you
other
information
:
you
know
,
The
wages
of
sinne
is
death
,
in
whomsoever
it
bee
;
hee
must
dye
on
whomsoever
it
is
found
;
so
that
truely
the
soule
may
well
say
,
bereave
mee
of
the
satisfaction
of
Christ
,
and
I
am
bereaved
.
If
he
fulfilled
not
justice
,
I
must
;
if
he
underwent
not
wrath
,
I
must
to
eternity
.
O
rob
me
not
of
my
onely
Pearle
.
Denying
the
satisfaction
of
Christ
,
destroys
the
foundation
of
faith
and
comfort
.
Another
Argument
wee
may
take
from
some
few
particular
places
of
Scripture
,
which
in
stead
of
many
I
shall
produce
:
as
first
,
2
Cor
.
5
21.
He
made
him
to
be
sinne
for
us
,
who
knew
no
sinne
.
Hee
made
him
to
be
sinne
for
us
;
how
could
that
be
?
are
not
the
next
words
,
he
knew
no
sinne
?
was
be
not
a
lambe
without
spot
,
and
without
blemish
?
Doubtlesse
hee
did
no
sinne
,
neither
was
guile
found
in
his
mouth
.
What
then
is
this
,
God
made
him
to
bee
sinne
?
it
cannot
be
that
God
made
him
sinfull
,
or
a
sinner
by
any
inherent
sinne
;
that
will
not
stand
with
the
justice
of
God
,
nor
with
the
holinesse
of
the
person
of
our
Redeemer
.
What
is
it
then
?
he
made
him
to
be
sinne
who
knew
no
sinne
?
why
clearly
,
by
dispensation
and
consent
he
laid
that
to
his
charge
,
whereof
he
was
not
guilty
.
He
charged
upon
him
,
and
imputed
unto
him
all
the
sins
of
all
the
elect
,
and
proceeded
against
him
accordingly
.
He
stood
as
our
Surety
;
really
charged
with
the
whole
debt
,
and
was
to
pay
the
uttermost
farthing
,
as
a
Surety
is
to
doe
if
it
be
required
of
him
:
though
he
borrow
not
the
money
,
nor
have
one
peny
of
that
which
is
in
the
Obligation
,
yet
if
hee
bee
sued
to
an
execution
,
hee
must
pay
all
.
The
Lord
Christ
(
if
I
may
so
say
)
was
sued
by
his
Fathers
justice
unto
an
execution
;
in
answer
whereunto
he
underwent
all
that
was
due
to
sinne
,
which
we
proved
before
to
be
death
,
wrath
,
and
curse
.
If
it
be
excepted
(
as
it
is
)
that
God
was
alwayes
well
pleased
with
his
Sonne
,
hee
testified
it
againe
and
againe
from
heaven
,
how
then
could
he
lay
his
wrath
upon
him
?
Answ
.
It
is
true
he
was
alwayes
well-pleased
with
him
,
yet
it
pleased
him
to
bruise
him
and
put
him
to
griefe
.
He
was
alwayes
well
pleased
with
the
holinesse
of
his
Person
,
the
excellency
and
perfectnesse
of
his
righteousnesse
,
and
the
sweetnesse
of
his
obedience
;
but
he
was
displeased
with
the
sinnes
that
were
charged
on
him
,
and
therefore
it
pleased
him
to
bruise
and
put
him
to
griefe
,
with
whom
he
was
alwayes
well
pleased
.
Nor
is
that
other
exception
of
any
more
value
,
That
Christ
underwent
no
more
than
the
Elect
lay
under
;
but
they
lay
not
under
wrath
and
the
punishment
due
to
sin
.
Answ
.
The
Proposition
is
most
false
;
neither
is
there
any
more
truth
in
the
Assumption
:
for
first
,
Christ
underwent
not
onely
that
wrath
,
(
taking
it
passively
)
which
the
Elect
were
under
,
but
that
also
,
which
they
should
have
undergone
,
had
not
hee
borne
it
for
them
:
hee
delivered
them
from
the
wrath
to
come
.
Secondly
,
the
Elect
doe
in
their
severall
Generations
,
lye
under
all
the
wrath
of
God
in
respect
of
merit
and
procurement
,
though
not
in
respect
of
actuall
endurance
;
in
respect
of
guilt
,
not
present
punishment
,
so
that
notwithstanding
these
exceptions
,
it
stands
firme
,
That
hee
was
made
sinne
for
us
,
who
knew
no
sinne
.
Isaiah
53.
5.
He
was
wounded
for
our
Transgressions
,
hee
was
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
.
Of
this
place
something
was
said
before
,
I
shall
adde
some
small
enlargements
that
conduce
to
discover
the
meaning
of
the
words
;
The
chastisement
of
our
peace
was
upon
him
;
that
is
,
he
was
chastised
or
punished
that
we
might
have
peace
,
that
wee
might
goe
free
;
our
sinnes
being
the
cause
of
his
wounding
,
and
our
iniquities
of
his
being
bruised
,
all
our
sinnes
meeting
upon
him
,
as
verse
6.
That
is
,
he
bare
our
sinnes
,
in
Peters
interpretation
:
He
bare
our
sinnes
(
not
as
some
thinke
by
declaring
that
we
were
never
truely
sinfull
,
but
)
by
being
wounded
for
them
,
bruised
for
them
,
undergoing
the
chastisement
due
unto
them
,
consisting
in
death
,
wrath
,
and
curse
;
so
making
his
soule
an
offering
for
sinne
:
Hee
bare
our
sinnes
;
that
is
,
say
some
,
he
declared
that
wee
have
an
eternall
righteousnesse
in
God
,
because
of
his
eternall
purpose
to
doe
us
good
:
but
is
this
,
to
interpret
Scripture
?
or
to
corrupt
the
Word
of
God
?
Aske
the
Word
what
it
meanes
by
Christs
bearing
of
sinne
,
it
will
tell
you
:
his
being
smitten
for
our
Transgressions
,
Isaiah
53.
8.
his
being
cut
off
for
our
sinnes
,
Dan
.
9.
26.
Neither
hath
the
expression
of
bearing
sinnes
any
other
signification
in
the
word
,
Lev
.
5.
1.
He
that
heareth
swearing
and
doth
not
reveale
it
,
shall
beare
his
iniquity
.
What
is
that
,
he
shall
declare
himselfe
or
others
to
bee
free
from
sinne
?
No
doubtlesse
,
but
he
shall
undergoe
the
punishment
due
to
sinne
,
as
our
Saviour
did
in
bearing
our
iniquities
.
He
must
be
a
cunning
gamster
indeed
that
shall
cheat
a
Beleever
of
this
foundation
.
More
Arguments
,
or
Texts
on
this
Subject
,
I
shall
not
urge
or
produce
,
though
the
cause
it selfe
will
inforce
the
most
unskilfull
to
abound
.
I
have
proceeded
as
farre
as
the
nature
of
a
digression
will
well
beare
:
Neither
shall
I
undertake
at
this
time
the
answering
of
Objections
to
the
contrary
:
a
full
discussion
of
the
whole
businesse
of
the
satisfaction
of
Christ
,
which
should
cause
mee
to
search
for
,
draw
forth
,
and
confute
all
objections
to
the
contrary
,
being
not
by
me
intended
:
and
for
those
which
were
made
at
that
debate
,
which
gave
occasion
to
this
discourse
,
I
dare
not
produce
them
,
lest
happily
I
should
not
be
able
to
restraine
the
conjectures
of
men
,
that
I
purposely
framed
such
weak
objections
,
that
I
might
obtaine
an
easie
conquest
over
a
man
of
straw
of
mine
owne
erection
;
so
weake
were
they
,
and
of
so
little
force
to
the
shaking
of
so
fundamentall
a
truth
,
as
that
is
which
we
doe
maintaine
so
of
this
Argument
hitherto
.
CHAP
X.
Of
the
merit
of
Christ
:
with
arguments
from
thence
.
A
fourth
thing
ascribed
to
the
death
of
Christ
,
is
merit
,
or
that
worth
and
value
of
his
death
,
whereby
he
purchased
and
procured
unto
us
and
for
us
,
all
those
good
things
,
which
we
find
in
the
Scripture
for
his
death
to
be
bestowed
upon
us
:
of
this
,
much
I
shall
not
speake
,
having
considered
the
thing
it selfe
under
the
notion
of
impetration
already
:
onely
I
shall
adde
some
few
observations
proper
to
that
particular
of
the
controversie
which
we
have
in
hand
.
The
word
merit
,
is
not
at
all
to
be
found
in
the
new
Testament
,
in
no
translation
out
of
the
originall
that
I
have
seene
:
The
vulgar
latine
once
reads
promeretur
Heb
.
13.
16.
and
the
Rhemists
to
preserve
the
sound
,
have
rendred
it
it
promerited
.
But
these
words
in
both
languages
are
uncouth
and
barbarous
,
besides
that
they
no
way
answer
{αβγδ}
,
the
word
in
the
originall
,
which
gives
no
colour
to
merit
name
or
thing
,
nay
,
I
suppose
it
will
proove
a
difficult
thing
to
finde
out
any
one
word
in
either
of
the
languages
,
wherin
the
holy
Scripture
was
written
,
that
doth
,
properly
and
immediately
in
its
first
native
importance
,
signifie
merit
;
so
that
about
the
name
we
shall
not
trouble
our selves
;
if
the
thing
it self
intended
thereby
be
made
apparent
,
which
it
is
both
in
the
old
and
new
Testament
.
As
Isay
53.
5
The
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
,
the
procurement
of
our
peace
and
healing
was
the
merit
of
his
chastisement
and
stripes
:
so
Heb
.
9.
12.
{αβγδ}
obtaining
by
his
blood
eternall
redemption
,
is
as
much
as
we
intend
to
signifie
by
the
merit
of
Christ
.
The
word
which
comes
neerest
it
in
signification
we
have
Acts
20.
28.
{αβγδ}
,
purchased
with
his
own
blood
;
purchase
and
impetration
,
merit
and
acquisition
being
in
this
businesse
termes
equivalent
:
which
latter
word
is
used
in
diverse
other
places
as
1
Thes
.
5.
9.
Ephes
.
1.
14.
1.
Pet
.
2.
9.
Now
,
that
,
which
by
this
name
we
understand
,
is
,
the
performance
of
such
an
action
as
whereby
the
thing
aimed
at
by
the
agent
is
due
unto
him
according
to
the
equity
and
equality
required
in
justice
,
as
,
to
him
that
worketh
,
the
reward
is
reckoned
not
of
grace
,
but
of
debt
.
Rom.
4.
4.
That
there
is
such
a
merit
attending
the
death
of
Christ
,
is
apparent
from
what
was
said
before
,
neither
is
the
weight
of
any
operous
prooving
if
it
imposed
on
us
by
our
adversaries
seeming
to
acknowledge
it
no
lesse
themselves
.
So
that
we
may
take
it
for
graunted
(
untill
our
adversaries
close
with
the
Socinians
in
this
also
.
)
Christ
then
by
his
death
,
did
merit
and
purchase
for
all
those
,
for
whom
he
died
,
all
those
things
,
which
in
the
Scripture
are
assigned
to
be
the
fruits
and
effects
of
his
death
:
These
are
the
things
purchased
and
merited
by
his
bloodshedding
and
death
;
which
may
be
referred
unto
two
heads
,
first
such
as
are
privative
,
as
1.
deliverance
from
the
hands
of
our
enemies
Luke
1.
74.
From
the
wrath
to
come
.
1.
Thes
.
1.
vlt
.
Secondly
the
destruction
and
abolition
of
death
in
his
power
Heb
.
2.
14.
Thirdly
of
the
works
of
the
devil
1.
John
3.
8.
Fourthly
deliverance
from
the
curse
of
the
law
Gal.
3.
13.
Fiftly
from
our
vain
conversation
1.
Pet
.
1.
18.
Sixtly
from
the
present
evil
world
.
Gal.
1.
4.
Seventhly
from
the
earth
and
from
among
men
Rev.
14.
3.
4.
Eightly
purging
of
our
sins
Heb
.
1.
3.
Secondly
,
positiveas
first
,
reconciliation
with
God
Rom
5.
10.
Ephes
2.
16.
Col.
2.
20.
Secondly
appeasing
or
attoning
of
God
by
propitiation
Rom.
5.
25.
1
John
2.
2.
Thirdly
peace
making
Ephes
.
2.
14.
Fourthly
Salvation
Math
.
1.
21.
All
these
hath
our
Saviour
by
his
death
merited
and
purchased
for
all
them
for
whom
he
died
;
that
is
,
so
procured
them
of
his
Father
,
that
they
ought
in
respect
of
that
merit
,
according
to
the
equity
of
justice
,
to
be
bestowed
on
them
for
whom
they
were
so
purchased
and
procured
:
it
was
absolutely
of
free
grace
in
God
that
he
would
send
Jesus
Christ
to
die
for
any
,
it
was
of
free
grace
for
whom
he
would
send
him
to
dye
;
it
is
of
free
grace
,
that
the
good
things
procured
by
his
death
be
bestowed
on
any
person
in
respect
of
those
persons
on
whom
they
are
bestowed
;
but
considering
his
own
appointment
and
constitution
,
that
Jesus
Christ
by
his
death
should
merit
and
procure
grace
and
glory
for
those
for
whom
he
died
,
it
is
of
debt
in
respect
of
Christ
that
they
be
communicated
to
them
;
Now
that
which
is
thus
merited
,
which
is
of
debt
to
be
bestowed
,
we
doe
not
say
that
it
may
be
bestowed
,
but
it
ought
so
to
be
;
and
it
is
injustice
if
it
be
not
.
Having
said
this
little
of
the
nature
of
merit
and
of
the
merit
of
Christ
,
the
procurement
of
his
death
for
them
,
in
whose
stead
he
died
,
it
will
quickly
be
apparent
how
unreconcileable
the
generall
ransome
is
therewith
.
For
the
demonstration
whereof
we
need
no
more
but
the
proposing
of
this
one
question
,
viz.
if
Christ
hath
merited
grace
and
glory
for
all
those
,
for
whom
he
died
:
if
he
died
for
all
,
how
comes
it
to
passe
that
these
things
are
not
communicated
to
,
and
bestowed
upon
all
?
is
the
defect
in
the
merit
of
Christ
,
or
in
the
justice
of
of
God
?
how
vaine
is
it
to
except
that
these
things
are
not
bestowed
absolutely
upon
us
,
but
upon
condition
,
and
therefore
was
so
procured
,
seeing
that
the
very
condition
it self
is
also
merited
and
procured
as
Ephes
.
1.
3.
4.
Phil
.
1.
29.
Hath
been
already
declared
.
Fiftly
,
the
very
phrases
of
dying
for
us
,
bearing
our
sins
,
being
our
surety
,
and
the
like
,
whereby
the
death
of
Christ
for
us
is
expressed
,
will
not
stand
with
the
payment
of
a
ransome
for
all
.
To
dye
for
another
,
is
in
Scripture
to
dye
in
that
others
stead
that
he
might
goe
free
;
as
Judah
besought
his
brother
Joseph
to
accept
of
him
for
a
bondman
in
stead
of
Benjamin
that
he
might
be
set
at
liberty
Gen.
44.
33.
and
that
to
make
good
the
engagement
wherein
he
stood
bound
to
his
father
,
to
be
a
surety
for
him
:
he
that
is
surety
for
another
(
as
Christ
was
for
us
Heb
.
7.
22.
)
is
to
undergoe
the
danger
,
that
the
other
may
be
delivered
.
So
David
wishing
that
he
had
dyed
for
his
Son
Absalom
2.
Sam
.
18.
33.
intended
doubtlesse
a
commutation
with
him
,
and
a
substitution
of
his
life
for
his
,
so
that
he
might
have
lived
:
Paul
also
Rom.
5.
7.
intimates
the
same
,
supposing
that
such
a
thing
might
be
found
among
men
,
that
one
should
dye
for
another
,
no
doubt
alluding
to
the
Decii
,
Menecaeus
,
Euriolus
and
such
others
whom
we
finde
mentioned
in
the
storyes
of
the
heathen
,
who
voluntarily
cast
themselves
into
death
,
for
the
deliverance
of
their
countrey
,
or
friends
:
continuing
their
liberty
and
freedome
from
death
,
who
were
to
undergoe
it
,
by
taking
it
upon
themselves
,
to
whom
it
was
not
directly
due
:
and
this
plainly
is
the
meaning
of
that
phrase
,
Christ
dyed
for
us
,
that
is
in
the
undergoing
of
death
there
was
a
subrogation
of
his
person
in
the
room
and
stead
of
ours
.
Some
indeed
except
that
where
the
word
{αβγδ}
is
used
in
this
phrase
as
Heb
.
2.
9.
That
he
by
the
grace
of
God
should
taste
death
for
every
man
,
there
onely
the
good
and
profit
of
them
for
whom
he
died
is
intended
,
not
enforcing
the
necessity
of
any
commutation
.
But
,
why
,
this
exception
should
prevail
,
I
see
no
great
reason
,
for
the
same
preposition
being
used
in
the
like
kinde
in
other
causes
doth
confessedly
intimate
a
commutation
,
as
Rom.
9.
3.
Where
Paul
affirms
that
he
could
wish
himself
accursd
from
Christ
{αβγδ}
for
his
brethren
,
that
is
in
their
stead
,
that
they
might
be
united
to
him
,
so
also
2.
Cor
.
5.
20
{αβγδ}
we
are
Ambassadours
in
Christs
stead
so
the
same
Apostle
.
1.
Cor
.
1.
13.
Asking
,
and
strongly
denying
by
way
of
interrogation
{αβγδ}
was
Pauls
crucified
for
you
?
plainely
sheweth
that
the
word
〈◇〉
●sed
about
the
crucifying
of
Christ
for
his
church
,
doth
argue
a
commutation
or
change
,
and
not
only
designes
the
good
of
them
,
for
whom
he
died
:
for
plainely
,
he
might
himself
have
been
crucified
for
the
good
of
the
church
,
but
in
the
stead
thereof
he
abhorreth
the
least
thought
of
it
.
But
concerning
the
word
{αβγδ}
which
also
is
used
,
there
is
no
doubt
,
nor
can
any
exception
be
made
,
it
alwayes
signifieth
a
commutation
and
change
whither
it
be
applyed
to
things
or
persons
80
Luke
11
11
{αβγδ}
a
serpent
in
stead
of
a
fish
so
Matth
.
5.
38.
{αβγδ}
an
eye
for
an
eye
,
so
Heb
.
12.
16.
and
for
persons
Arc●el●●s
is
said
to
raigne
{αβγδ}
Math
.
2.
22.
in
stead
of
his
Father
:
Now
this
word
is
used
of
the
death
of
our
Saviour
,
Math
.
20.
28.
The
Son
of
man
came
{αβγδ}
which
words
are
repeated
againe
Marke
.
10.
45.
That
is
to
give
his
life
a
ransome
in
the
stead
of
the
lives
of
many
;
so
that
plainely
,
Christ
dying
for
us
as
a
surety
,
Heb
.
7.
22.
and
thereby
and
therein
bearing
our
sinnes
in
his
owne
body
,
1
Pet
.
2.
24.
being
made
a
curse
for
us
,
was
an
undergoing
of
death
,
punishn
ent
,
curse
,
wrath
,
not
onely
for
our
good
,
but
directly
in
our
stead
:
a
commutation
and
subrogation
of
his
person
in
the
roome
and
place
of
ours
,
being
allowed
,
and
of
God
accepted
.
This
being
cleared
,
I
demand
first
,
whither
Christ
dyed
thus
for
all
?
that
is
whither
he
dyed
in
the
roome
and
stead
of
all
,
so
that
his
person
was
substituted
in
the
roome
of
theirs
?
as
,
whether
he
dyed
in
the
stead
of
Cain
and
Pharoah
and
the
rest
who
long
before
his
death
were
under
the
power
of
the
second
death
never
to
bee
delivered
?
Secondly
,
Whether
it
bee
,
justice
that
those
,
or
any
of
them
in
whose
stead
Christ
dyed
bearing
their
iniquityes
,
should
themselves
also
dye
and
bear
their
own
sins
to
eternity
?
Thirdly
,
What
rule
of
equity
is
their
or
example
for
it
,
that
when
the
surety
hath
answered
and
made
satisfaction
to
the
utmost
of
what
was
required
in
the
obligation
,
wherein
he
was
a
Surety
,
that
they
,
for
whom
he
was
a
Surety
,
should
afterwards
be
proceeded
against
?
Fourthly
,
Whether
Christ
hung
upon
the
Crosse
in
the
roome
or
stead
of
Reprobates
?
Fifthly
,
Whither
he
underwent
all
that
which
was
due
unto
them
,
for
whom
he
dyed
?
if
not
,
how
could
he
be
said
to
dye
in
their
stead
?
if
so
,
why
are
they
not
all
delivered
?
I
shall
adde
no
more
but
this
,
that
,
to
affirme
Christ
to
dye
for
all
men
is
the
readiest
way
to
prove
that
he
dyed
for
no
man
,
in
the
sence
christians
have
hitherto
believed
,
and
to
hurry
poore
soules
into
the
bottome
of
Socinian
blasphemyes
.
CHAP.
XI
.
The
last
generall
argument
.
OUr
next
argument
is
taken
from
some
particular
places
of
Scripture
clearly
and
distinctly
in
themselves
holding
out
the
truth
of
what
we
doe
affirme
:
out
of
the
great
number
of
them
I
shall
take
a
few
to
nisist
upon
,
and
therewith
to
close
our
arguments
.
The
first
that
I
shall
begin
withall
is
,
the
first
mentioning
of
Jesus
Christ
,
and
the
first
revelation
of
the
minde
of
God
concerning
a
discrimination
between
the
people
of
Christ
,
and
his
enemies
,
Gen.
3.
15.
I
will
put
enmity
between
thee
(
the
serpent
)
and
the
woman
,
and
between
thy
seed
and
her
seed
:
by
the
seed
of
the
woman
is
meant
the
whole
body
of
the
elect
,
Christ
in
the
first
place
as
the
head
,
and
all
the
rest
as
his
members
:
by
the
seed
of
the
serpent
,
the
Devil
with
all
the
whole
multitude
of
reprobates
making
up
the
malignant
state
in
opposition
to
the
Kingdome
and
body
of
Jesus
Christ
:
That
by
the
first
part
,
or
the
seed
of
the
woman
,
is
meant
Christ
with
all
the
elect
,
is
most
apparent
:
for
they
in
whom
all
things
,
that
are
here
foretold
of
the
seed
of
the
woman
,
do
concurre
,
they
are
the
seed
of
the
woman
:
(
for
the
properties
of
any
thing
do
prove
the
thing
it self
)
but
now
in
the
elect
,
believers
,
in
and
through
Christ
,
are
to
be
found
all
the
properties
of
the
seed
of
the
woman
;
for
for
them
,
in
them
,
and
by
them
is
the
head
of
the
serpent
broken
,
and
Sathan
trodden
downe
under
their
feet
,
the
Devil
disappointed
in
his
temptations
,
and
the
devils
agents
frustrated
in
their
undertakings
:
principally
and
especially
this
is
spoken
of
Christ
himself
,
collectively
of
his
whole
body
,
which
beareth
a
continuall
hatred
to
the
serpent
and
his
seed
.
Secondly
,
By
the
seed
of
the
serpent
is
meant
all
the
reprobate
,
men
of
the
world
,
impenitent
,
unbelievers
.
For
first
,
the
enmity
of
the
serpent
lives
and
exerciseth
it selfe
in
them
,
they
hate
and
oppose
the
seed
of
the
woman
,
they
have
a
perpetuall
enmity
with
it
,
and
every
thing
that
is
said
of
the
seed
of
the
serpent
belongs
properly
to
them
.
Secondly
,
They
are
often
so
called
in
the
Scripture
,
Matth
.
3.
7.
Oh
generation
of
vipers
,
or
seed
of
the
serpent
,
so
also
,
Matth
.
23.
33.
so
Christ
telleth
the
reprobate
Pharisees
,
ye
are
of
your
father
the
Devill
,
and
his
workes
yee
will
doe
,
John
8.
44.
So
again
the
child
of
the
Devil
,
Act.
13.
10.
That
is
the
seed
of
the
Serpent
,
for
he
that
commiteth
sinne
,
is
of
the
Devil
,
1
John
.
3.
8.
These
things
being
undeniable
wee
thus
proceed
:
Christ
dyed
for
no
more
than
God
promised
him
unto
,
that
he
should
dye
for
:
but
God
did
not
promise
him
to
all
,
as
that
he
should
dye
for
them
,
for
he
did
not
promise
the
seed
of
the
woman
,
to
the
seed
of
the
serpent
,
Christ
to
reprobates
,
but
in
the
first
word
of
him
,
he
promiseth
an
enmity
against
them
:
in
summe
the
seed
of
the
woman
dyed
not
for
the
seed
of
the
serpent
.
Secondly
,
Matth
.
7.
33.
I
professe
unto
you
I
never
knew
you
,
Christ
at
the
last
day
professeth
to
some
he
never
knew
them
:
Christ
sayth
directly
that
he
knows
his
owne
whom
he
layeth
downe
his
life
for
,
John
10.
14.
17.
And
surely
he
knowes
whom
,
and
what
he
hath
bought
;
were
it
not
strange
that
Christ
should
dye
for
them
,
and
buy
them
,
that
he
will
not
owne
,
but
professe
he
never
knew
them
?
if
they
are
bought
with
a
price
,
surely
they
are
his
owne
?
1
Cor
.
6.
vlt
,
If
Christ
did
so
buy
them
,
and
lay
out
the
price
of
his
precious
bloud
for
them
,
and
then
at
last
denye
that
he
ever
knew
them
,
might
they
not
well
reply
,
ah
Lord
!
was
not
thy
soule
heavy
unto
death
for
our
sakes
?
didst
thou
not
for
us
undergo
that
wrath
that
made
thee
sweat
drops
of
bloud
?
didst
thou
not
bathe
thy selfe
in
thine
owne
bloud
,
that
our
blouds
might
be
spared
?
didst
thou
not
sanctifie
thy self
to
be
an
offering
for
us
as
well
as
for
any
of
thy
Apostles
?
was
not
thy
precious
blood
by
stripes
by
sweat
,
by
nailes
,
by
thorns
,
by
speare
poured
out
for
us
?
didst
thou
not
remember
us
,
when
thou
hungest
upon
the
crosse
?
and
now
dost
thou
say
thou
never
knewest
us
?
Good
Lord
though
we
be
unworthy
sinners
,
yet
thine
own
blood
hath
not
deserved
to
be
despised
:
why
is
it
that
none
can
lay
any
thing
to
the
charge
of
Gods
elect
?
is
it
not
because
thou
diedst
for
them
?
and
didst
thou
not
doe
the
same
for
us
?
why
then
are
we
thus
charged
,
thus
rejected
?
could
not
thy
blood
satisfie
thy
Father
,
but
we
our selves
must
be
punished
?
could
not
justice
content
it self
with
that
sacrifice
,
but
we
must
now
heare
,
depart
,
I
never
knew
you
?
what
can
be
answered
to
this
plea
,
upon
the
granting
of
the
generall
ransom
,
I
know
not
.
Thirdly
,
Mat
.
11.
25.
I
thank
thee
O
Father
Lord
of
heaven
and
earth
because
thou
hast
hid
these
things
from
the
wise
&
prudent
&
●●st
revealed
them
unto
babes
;
even
so
O
Father
for
so
it
seemed
good
in
thy
sight
:
those
men
,
from
whom
God
,
in
his
soveraignty
as
Lord
of
heaven
and
earth
of
his
owne
good
pleasure
,
hideth
the
Gospell
,
either
in
respect
of
the
outward
preaching
of
it
,
or
the
inward
revelation
of
the
power
of
it
in
their
hearts
,
those
certainely
Christ
dyed
not
for
:
for
to
what
end
should
the
Father
send
his
onely
Sonne
,
to
dye
for
the
redemption
of
those
,
whom
he
for
his
owne
good
pleasure
had
determined
should
be
everlasting
strangers
from
it
,
and
never
so
much
as
heare
of
it
,
in
the
power
thereof
revealed
to
them
.
Now
that
such
there
are
our
Saviour
here
affirmes
and
thankes
his
Father
for
that
dispensation
,
at
which
so
many
doe
at
this
day
repine
.
Fourthly
,
John
10.
11.
15.
16.
27.
28.
This
cleare
place
,
which
of
it selfe
is
sufficient
to
evert
the
generall
ransom
,
hath
been
a
little
considered
before
,
and
therefore
I
shall
passe
it
over
the
more
briefly
:
First
,
that
all
men
are
not
the
sheep
of
Christ
is
most
apparent
.
For
first
,
he
himself
sayth
so
v.
26.
Yea
are
not
of
my
sheep
.
Secondly
,
The
distinction
at
the
last
day
will
make
it
evident
,
when
the
sheep
and
the
goates
shall
be
seperated
.
Thirdly
the
properties
of
the
sheep
here
,
that
they
heare
the
voyce
of
Christ
,
that
they
know
him
and
the
like
,
are
not
in
all
:
Secondly
,
that
the
sheep
here
mentioned
are
all
his
elect
,
as
well
those
that
were
to
be
called
as
those
that
were
then
already
called
,
v.
16.
Some
were
not
as
yet
of
his
fold
,
of
called
ones
,
so
that
they
are
sheep
by
election
and
not
believing
.
Thirdly
,
That
Christ
so
sayes
that
he
laid
down
his
life
for
his
sheep
,
that
plainely
he
excludes
all
others
.
For
first
,
he
layes
downe
his
life
for
them
as
sheep
;
now
that
which
belongs
to
them
as
such
,
belongs
onely
to
such
:
if
he
layes
downe
his
life
for
sheep
as
sheep
,
certainely
he
doth
it
not
for
goates
and
wolves
and
doggs
.
Secondly
,
He
lays
downe
his
life
as
a
Shephard
,
v.
11.
Therefore
for
them
as
the
sheep
:
what
hath
the
Shephard
to
do
with
the
wolves
,
unlesse
it
be
to
destroy
them
?
Thirdly
,
dividing
all
into
sheep
and
others
v
26.
he
saith
,
he
layes
downe
his
life
for
his
sheep
,
which
is
all
one
as
if
he
had
said
hee
did
it
for
them
only
.
Fourthly
,
he
describes
them
for
whom
hee
died
by
this
,
his
Father
gave
them
to
him
,
v.
as
also
chap.
17.
v.
6
,
Thine
they
were
and
thou
gavest
them
me
,
which
are
not
all
,
for
whatsoever
the
father
giveth
him
cometh
unto
him
—
and
hee
gives
unto
them
eternall
life
and
they
shall
never
perish
,
v.
28.
Let
but
the
sheep
of
Christ
keepe
close
to
this
evidence
,
and
all
the
world
shall
never
deprive
them
of
their
inheritance
;
further
to
confirme
this
place
adde
Matth
.
20.
28.
John
11.
52.
Fifthly
,
Rom.
8.
32
,
33
,
34.
the
intention
of
the
Apostle
in
this
place
is
to
hold
out
consolation
to
believers
in
affliction
,
or
under
any
distresse
,
which
he
doth
,
v.
31.
in
generall
,
from
the
assurance
of
the
presence
of
God
with
them
,
and
his
assistance
at
all
times
,
enough
to
conquer
all
oppositions
,
and
to
make
all
difficulty
indeed
contemptible
by
the
assurance
of
his
loving
kindnesse
,
which
is
better
than
life
it selfe
;
if
God
be
with
us
,
who
shall
bee
against
us
?
to
manifest
this
his
presence
and
kindnesse
,
the
Apostle
minds
them
of
that
most
excellent
,
transcendent
and
singular
act
of
love
towards
them
,
in
sending
his
sonne
to
dye
for
them
,
not
sparing
him
,
but
requiring
their
debt
at
his
hand
,
whereupon
hee
argues
from
the
greater
to
the
lesse
,
that
if
he
have
done
that
for
us
,
surely
he
will
doe
every
thing
else
that
shall
bee
requisite
:
If
hee
did
the
greater
,
will
hee
not
doe
the
lesse
?
If
he
give
his
sonne
to
death
,
will
he
not
also
freely
give
us
all
things
?
whence
wee
may
observe
;
First
,
that
the
greatest
and
most
eximious
expression
of
the
love
of
God
towards
beleevers
,
is
in
sending
his
sonne
to
dye
for
them
,
not
sparing
him
for
their
sake
,
this
is
made
the
chiefe
of
all
:
Now
if
God
sent
his
sonne
to
dye
for
all
,
he
had
as
great
an
act
of
love
,
and
hath
made
as
great
a
manifestation
of
it
to
them
that
perish
as
to
those
that
are
saved
.
Secondly
,
that
for
whomsoever
hee
hath
given
,
and
not
spared
his
sonne
,
unto
them
he
will
assuredly
freely
give
all
things
;
but
now
he
doth
not
give
all
things
that
are
good
for
them
unto
all
,
as
faith
,
grace
,
and
glory
:
from
whence
wee
conclude
,
that
Christ
died
not
for
all
.
Again
,
v.
33
,
hee
gives
us
a
description
of
those
that
have
a
share
in
the
consolation
here
intended
,
for
whom
God
gave
his
sonne
,
to
whom
he
freely
gives
all
things
,
and
that
is
,
that
they
are
his
Elect
;
not
all
,
but
only
those
whom
he
hath
chosen
before
the
foundation
of
the
world
,
that
they
should
be
holy
,
which
gives
another
confirmation
of
the
restraint
of
the
death
of
Christ
to
them
alone
,
which
he
yet
further
confirmes
,
v
34.
by
declaring
that
those
of
whom
he
speakes
,
shall
bee
freely
justified
and
freed
from
condemnation
;
whereof
he
gives
two
reasons
:
First
,
because
Christ
died
for
them
.
Secondly
,
because
he
is
risen
and
makes
intercession
for
them
for
whom
hee
dyed
,
affording
us
two
invincible
arguments
to
the
businesse
in
hand
:
The
first
taken
from
the
infallible
effects
of
the
death
of
Christ
;
who
shall
lay
thing
any
to
their
charge
?
who
shall
condemn
them
?
why
?
what
reason
is
given
?
it
is
Christ
that
died
:
So
that
the
death
doth
infallibly
free
all
them
from
condemnation
for
whom
he
died
.
Secondly
,
from
the
connexion
that
the
Apostle
here
makes
betweene
the
death
and
intercession
of
Jesus
Christ
:
for
whom
he
died
,
for
them
he
makes
intercession
,
but
be
saveth
to
the
utmost
them
for
whom
he
intercedeth
,
Heb
.
7.
24.
from
all
which
it
is
indeniably
apparent
,
that
the
death
of
Christ
with
the
fruits
and
benefits
thereof
belongeth
only
to
the
Elect
of
God
.
Sixtly
,
Ephes
.
1.
7.
In
whom
wee
have
Redemption
:
if
his
bloud
were
shed
for
all
,
then
all
must
have
a
share
in
those
things
that
are
to
be
had
in
his
bloud
;
now
amongst
these
is
that
redemption
that
consists
in
the
forgivenesse
of
sinnes
,
which
certainely
all
have
not
,
for
they
that
have
are
blessed
,
Rom.
4.
and
shall
bee
blessed
for
evermore
,
which
blessing
comes
not
upon
all
,
but
upon
the
seed
of
righteous
Abraham
.
Seventhly
,
2
Cor
.
5.
21.
Hee
made
him
to
be
sinne
for
us
,
that
wee
might
become
the
righteousnesse
of
God
in
him
.
It
was
in
his
death
that
Christ
was
made
sin
or
an
offering
for
it
;
now
for
whomsoever
he
was
made
sinne
,
they
are
made
the
righteousnesse
of
God
in
him
,
by
his
stripes
we
are
healed
,
Isay
53.
John
15.
13.
greater
love
hath
none
than
this
,
that
he
lay
downe
his
life
for
his
friend
Then
to
intercede
is
not
of
greater
love
than
to
dye
,
nor
any
thing
else
that
he
doth
for
his
Elect
;
if
then
he
laid
downe
his
life
for
all
,
which
is
the
greatest
,
why
doth
he
not
also
the
rest
for
them
,
and
save
them
to
the
uttermost
,
Eighthly
,
Iohn
17.
9.
I
pray
for
them
,
I
pray
not
for
the
world
,
but
for
them
,
which
thou
hast
given
me
,
for
they
are
thine
.
And
v.
19.
For
their
sakes
I
sanctifie
my selfe
.
Ninthly
,
Ephes
.
5.
25.
Husbands
love
your
wives
even
as
Christ
also
loved
his
Church
and
gave
himselfe
for
it
,
as
Acts
20.
28.
The
object
of
Christs
love
and
his
death
is
here
asserted
to
be
his
Bride
,
his
Church
,
and
that
as
properly
as
a
mans
owne
wife
is
the
only
allowed
object
of
his
conjugall
affections
:
And
if
Christ
had
a
love
to
others
so
as
to
dye
for
them
,
then
is
there
in
the
exhortation
a
latitude
left
unto
men
in
conjugall
affections
for
other
women
besides
their
wives
,
I
thought
to
have
added
other
arguments
as
intending
a
cleare
discussing
of
the
whole
controversie
,
but
upon
a
review
of
what
hath
beene
said
,
I
doe
with
confidence
take
up
and
conclude
,
that
these
which
have
been
already
urged
wil
be
enough
to
satisfie
them
who
will
be
satisfied
with
any
thing
,
&
those
that
are
obstinate
will
not
bee
satisfied
with
more
.
So
of
our
arguments
here
shall
bee
an
end
.
The
Fourth
Book
.
CHAP.
I.
Things
previously
to
be
considered
to
the
solution
of
objections
.
THere
being
sundry
places
in
holy
Scripture
,
wherein
the
ransome
and
propitation
made
by
the
bloud
of
Some
generall
principles
laid
downe
as
,
Christ
is
set
forth
in
generall
,
and
in
definite
expressions
;
as
also
a
fruitlesnesse
or
want
of
successe
in
respect
of
some
through
their
own
default
,
for
whom
he
dyed
seemingly
,
intimated
;
with
generall
profers
,
promises
and
exhortations
made
for
the
embracing
of
the
fruits
of
the
death
of
Christ
,
even
to
them
who
doe
never
actually
performe
it
;
whence
some
have
taken
occasion
to
maintaine
an
universallity
of
redemption
,
equally
respecting
all
and
every
one
;
and
that
with
great
confidence
,
affirming
,
that
the
contrary
opinion
cannot
possibly
be
reconciled
with
those
places
of
Scripture
,
wherein
the
former
things
are
proposed
,
these
three
heads
being
the
onely
fountaines
from
whence
are
drawne
(
but
with
violence
)
all
the
arguments
that
are
opposed
to
the
peculiar
effectuall
redemption
of
the
elect
onely
;
I
shall
(
before
I
come
to
the
answering
of
objections
,
arising
from
a
wrested
interpretation
of
particular
places
)
lay
down
some
such
fundamentall
principles
,
as
are
agreeable
to
the
word
,
&
largly
held
forth
in
it
,
and
no
way
disagreeable
to
our
judgement
in
this
particular
,
which
doe
and
have
given
occasion
to
those
generall
and
indefinite
affirmations
as
they
are
laid
downe
in
the
word
,
and
upon
which
they
are
founded
;
having
their
truth
in
them
,
and
not
in
an
universall
ransome
for
all
and
every
one
,
with
some
distinctions
conducing
to
the
further
clearing
of
the
thing
in
question
,
and
waving
of
many
false
imputations
of
things
and
consequences
erroneously
or
malitiously
imposed
on
us
.
The
first
thing
that
we
shall
lay
downe
is
concerning
1
Of
the
dignity
and
innate
sufficiency
of
the
death
of
Christ
,
with
,
the
dignity
,
worth
,
pretiousnesse
and
infinite
value
of
the
bloud
and
death
of
Jesus
Christ
.
The
maintaining
and
declaring
of
this
,
is
doubtlesse
especially
to
be
considered
:
and
every
opinion
that
doth
but
seemingly
clash
against
it
,
is
exceedingly
prejudiced
,
at
least
deservedly
suspected
,
yea
presently
to
be
rejected
by
christians
,
if
upon
search
it
be
found
to
doe
so
really
and
indeed
,
as
that
which
is
injurious
&
derogatory
to
the
merit
and
honour
of
Jesus
Christ
.
The
Scripture
also
to
this
purpose
is
exceeding
full
and
frequent
in
setting
forth
the
excellency
and
dignity
of
his
death
and
sacrifice
,
calling
his
bloud
,
by
reason
of
the
unity
of
his
person
,
Gods
owne
bloud
,
Act.
20.
28
Exalting
it
infinitely
above
all
other
sacrifices
,
as
having
for
its
principle
the
eternall
Spirit
,
and
being
it selfe
without
spot
,
Heb
.
9.
14.
Transcendently
more
pretious
than
silver
or
gold
or
corruptable
things
,
1
Pet
.
1.
18.
Able
to
give
justification
from
all
things
,
from
which
by
the
Law
men
could
not
be
justified
,
Act.
13.
28.
Now
such
as
was
the
sacrifice
and
offering
of
Christ
in
it self
,
such
was
it
intended
by
his
Father
it
should
be
:
it
was
then
the
purpose
and
intention
of
God
that
his
Sonne
should
offer
a
sacrifice
of
infinite
worth
,
value
,
and
dignity
,
sufficient
in
it selfe
for
the
redeeming
of
all
and
every
man
,
if
it
had
pleased
the
Lord
to
imploy
it
to
that
purpose
;
yea
and
of
other
worlds
also
,
if
the
Lord
should
freely
make
them
,
and
would
redeem
them
.
Sufficient
we
say
then
was
the
sacrifice
of
Christ
for
the
redemption
of
the
whole
world
,
and
for
the
expiation
of
all
the
sinnes
of
all
and
every
man
in
the
world
,
The
severall
causes
of
it
,
as
1
The
dignity
of
his
person
.
2
The
greatnesse
of
his
sufferings
.
This
sufficiency
of
his
sacrifice
hath
a
twofold
rise
.
First
,
The
dignity
of
the
person
that
did
offer
and
was
offered
.
Secondly
,
The
greatnesse
of
the
paine
he
endured
,
by
which
he
was
able
to
beare
,
and
did
undergoe
,
the
whole
curse
of
the
Law
and
wrath
of
God
due
to
sinne
:
and
this
sets
out
the
innate
reall
true
worth
and
value
of
the
bloudsheding
of
Jesus
Christ
:
This
is
its
owne
true
internall
perfection
and
sufficiency
:
that
it
should
be
applyed
unto
any
,
made
a
price
for
them
,
and
become
beneficiall
to
them
,
according
to
the
worth
that
is
in
it
,
is
externall
to
it
,
doth
not
arise
from
it
,
but
meerely
depends
upon
the
intention
and
will
of
God
.
It
was
in
it selfe
of
infinite
value
and
sufficiency
to
have
been
made
a
price
,
to
have
bought
and
purchased
all
and
every
man
in
the
world
.
That
it
did
formally
become
a
price
,
for
any
,
is
solely
to
be
ascribed
to
the
purpose
of
God
,
intending
their
purchase
and
redemption
by
it
;
The
intention
of
the
offerer
and
accepter
that
it
should
be
for
such
,
some
,
or
any
,
is
that
which
gives
the
formality
of
a
price
unto
it
,
this
is
externall
:
but
the
value
,
and
fitnesse
of
it
to
be
made
a
price
,
ariseth
from
its
owne
internall
sufficiency
.
Hency
may
appeare
what
c
All
laid
out
in
an
old
distinction
,
which
is
,
is
to
be
thought
of
that
old
distinction
of
the
Schoolemen
,
imbraced
and
used
by
divers
Protestant
Divines
,
though
by
others
againe
rejected
:
viz.
that
Christ
died
for
all
in
respect
of
the
sufficiency
of
the
ransome
he
paid
;
but
not
in
respect
of
the
efficacy
of
its
application
;
d
1
Examined
or
,
the
bloud
of
Christ
was
a
sufficient
price
for
the
sins
of
all
the
world
;
which
last
expression
is
corrected
by
some
,
and
thus
asserted
,
2
Cleared
.
That
the
bloud
of
Christ
was
sufficient
to
have
beene
made
a
price
for
all
,
which
is
most
true
,
as
was
before
declared
:
for
its
being
a
price
for
all
,
or
some
,
doth
not
arise
from
its
owne
sufficiency
,
worth
,
or
dignity
,
but
from
the
intention
of
God
and
Christ
,
using
it
to
that
purpose
,
as
was
declared
;
and
therefore
it
is
denyed
that
the
bloud
of
Christ
was
a
sufficient
price
and
ransome
for
all
,
and
every
one
,
not
because
it
was
not
sufficient
,
but
because
it
was
not
a
ransome
.
And
so
it
easily
appears
what
is
to
be
owned
in
the
distinction
it selfe
before
exprest
;
if
it
intend
no
more
,
but
that
the
bloud
of
our
Saviour
was
of
sufficient
value
for
the
redemption
of
all
and
every
one
,
&
that
Christ
intended
to
lay
down
a
price
which
should
be
sufficient
for
their
redemption
,
it
is
acknowledged
as
most
true
,
but
the
truth
is
,
that
expression
(
to
dye
for
them
)
holds
out
the
intention
of
our
Saviour
in
the
laying
down
of
the
price
to
have
been
their
redemption
;
which
we
deny
,
&
affirm
that
then
it
could
not
be
,
but
that
they
must
be
made
actuall
partakers
of
the
eternall
redemption
purchased
for
them
,
unlesse
God
failed
in
his
designe
,
through
the
defect
of
the
ransome
paid
by
Christ
,
his
justice
refusing
to
give
a
dismission
upon
the
delivery
of
the
ransome
.
Now
the
infinite
value
and
worth
which
we
assert
to
be
in
the
death
of
Christ
,
we
conceive
to
be
exceedingly
undervalued
by
the
assertors
of
universall
redemption
,
for
that
it
should
be
extended
to
this
or
that
object
,
fewer
or
more
,
we
shewed
before
to
bee
extrinsecall
to
it
,
but
it
s
true
worth
consists
in
the
immediate
effects
,
products
and
issues
of
it
,
with
what
in
its
owne
nature
it
is
fit
and
able
to
doe
,
which
they
openly
and
apparently
undervalue
,
yea
,
almost
annihilate
.
f
Hence
those
expressions
concerning
it
,
First
,
that
by
it
a
doore
of
grace
was
opened
for
sinners
,
where
(
I
suppose
)
they
know
not
;
but
that
any
were
effectually
carried
in
at
the
doore
by
it
,
that
they
deny
.
Secondly
,
That
God
might
,
if
hee
would
,
&
upon
what
condition
he
pleased
,
save
those
for
whom
Christ
died
:
that
a
right
of
salvation
was
by
him
purchased
for
any
,
they
deny
;
hence
they
grant
,
that
after
the
death
of
Christ
,
First
,
God
might
have
dealt
with
man
upon
a
legall
condition
againe
;
Secondly
,
that
all
and
every
man
might
have
beene
damned
,
and
yet
the
death
of
Christ
have
had
its
full
effect
:
as
also
moreover
,
that
faith
and
sanctification
are
not
purchased
by
his
death
;
yea
,
no
more
for
any
(
as
before
)
than
what
he
may
goe
to
hell
withall
;
and
divers
other
wayes
doe
they
expresse
their
low
thoughts
&
slight
imaginations
concerning
the
innate
value
and
sufficiency
of
the
death
&
bloud-shedding
of
Jesus
Christ
.
Asserted
&
maintained
,
with
consequences
thence
inferred
,
which
are
To
the
honor
then
of
Jesus
Christ
our
mediator
,
God
and
man
,
our
allsufficient
Redeemer
,
we
affirm
,
such
&
so
great
was
the
dignity
and
worth
of
his
death
&
bloud-shedding
,
of
so
precious
a
value
,
of
such
an
infinite
fulnesse
and
sufficiency
was
this
oblation
of
himselfe
,
that
it
was
every
way
able
,
and
perfectly
sufficient
to
redeeme
,
justifie
and
reconcile
and
save
all
the
sinners
in
the
world
,
and
to
satisfie
the
justice
of
God
for
all
the
sinnes
of
all
mankind
,
and
to
bring
them
every
one
to
everlasting
glory
.
Now
this
fulnesse
and
sufficiency
of
the
merit
of
the
death
of
Christ
is
a
foundation
unto
two
things
.
First
,
the
generall
publishing
of
the
Gospell
unto
all
nations
1.
The
indefinite
preaching
of
the
word
to
all
.
with
the
right
that
it
hath
to
be
preached
to
every
creature
,
Matth
.
28.
27.
Mark
.
16.
16.
Because
the
way
of
salvation
which
it
declares
is
wide
enough
for
all
to
walk
in
:
There
is
enough
in
the
remedy
it
brings
to
light
,
to
heale
all
their
diseases
,
to
deliver
them
from
all
their
evils
:
if
there
were
a
1000.
words
,
the
Gospel
of
Christ
might
,
upon
this
ground
be
preached
to
them
all
,
there
being
enough
in
Christ
for
the
salvation
of
them
all
,
if
so
be
they
will
derive
vertue
from
him
by
touching
him
in
faith
,
the
onely
way
to
draw
refreshment
from
this
fountaine
of
salvation
.
It
is
then
altogether
in
vaine
which
some
object
,
that
the
preaching
of
the
Gospell
to
all
,
is
altogether
needlesse
,
and
uselesse
,
if
Christ
dyed
not
for
all
:
yea
,
that
it
is
to
make
God
call
upon
men
to
believe
that
which
is
not
true
,
viz.
That
Christ
dyed
for
them
;
For
first
,
besides
that
amongst
those
nations
,
whither
the
Gospell
is
sent
,
there
are
some
to
be
saved
,
(
I
have
much
people
)
which
they
cannot
be
,
in
the
way
that
God
hath
appointed
to
doe
it
,
unlesse
the
Gospel
be
preached
to
others
,
as
well
as
themselves
:
and
besides
,
Secondly
,
that
the
oeconomy
and
dispensation
of
the
new
Covenant
,
by
which
all
externall
differences
and
priviledges
of
people
,
tongues
and
nations
being
abolished
,
and
taken
away
,
the
word
of
grace
was
to
be
preached
without
distinction
,
and
all
men
called
every
where
to
repent
:
and
Thirdly
,
That
when
God
calleth
upon
men
to
believe
,
he
doth
not
in
the
first
place
call
upon
them
to
believe
that
Christ
dyed
for
them
,
but
that
there
is
no
name
under
heaven
given
unto
men
,
whereby
they
might
be
saved
but
onely
of
Jesus
Christ
;
Through
whom
salvation
is
preached
;
I
say
besides
those
certaine
truths
,
fully
taking
off
that
objection
,
this
one
thing
,
of
which
we
speake
,
is
a
sufficient
basis
and
ground
for
all
those
generall
precepts
of
preaching
the
Gospell
unto
all
men
,
even
that
sufficiency
which
we
have
described
.
Secondly
,
That
the
2.
The
pressing
of
all
to
believe
.
Preachers
of
the
Gospell
in
their
particular
congregations
,
being
utterly
unacquainted
with
the
purpose
and
secret
counsell
of
God
,
being
also
forbidden
to
pry
or
search
into
it
,
Deut.
29.
May
from
hence
,
justifiably
call
upon
every
man
to
believe
,
with
assurance
of
salvation
to
every
one
in
particular
upon
his
so
doing
,
knowing
and
being
fully
perswaded
of
this
,
that
there
is
enough
in
the
death
of
Christ
,
to
save
every
one
that
shall
so
doe
;
leaving
the
purpose
and
counsell
of
God
,
on
whom
he
will
bestow
faith
,
and
for
whom
in
particular
Christ
dyed
,
(
even
as
they
are
commanded
)
to
himselfe
.
And
this
is
one
principle
thing
,
which
,
being
well
observed
,
will
crush
many
of
the
vaine
flourishes
of
our
adversaryes
,
as
will
in
particular
hereafter
appeare
.
A
second
thing
to
be
considered
,
is
the
2.
The
nature
of
the
Administration
of
the
new
Covenant
:
with
the
oeconomy
or
administration
of
the
New-Covenant
,
in
the
times
of
the
Gospel
;
with
the
amplitude
and
enlargement
of
the
Kingdome
and
dominion
of
Christ
,
after
his
appearance
in
the
flesh
;
whereby
all
externall
differences
being
taken
away
,
the
name
of
Gentiles
removed
,
the
partition
Wall
broken
downe
,
the
promise
to
Abraham
,
that
he
should
be
heire
of
the
world
,
as
he
was
father
of
the
faithfull
,
was
now
fully
to
be
accomplished
:
now
this
administration
is
so
opposite
to
that
dispensation
,
which
was
restrained
to
one
people
and
family
who
were
Gods
peculiar
,
and
all
the
rest
of
the
world
excluded
,
that
it
gives
occasion
to
many
generall
expressions
in
the
scripture
,
which
are
far
enough
from
comprehending
an
universality
of
all
individualls
,
but
denote
onely
a
removall
of
all
such
restraining
exceptions
,
as
were
before
in
force
:
so
Scripturall
expressions
occasioned
thereby
:
that
a
consideration
of
the
end
whereunto
these
generall
expressions
are
used
,
and
at
what
is
aimed
by
them
,
will
clearely
manifest
their
nature
,
and
how
they
are
to
be
understood
,
with
who
they
are
,
that
are
intended
by
them
,
and
comprehended
in
them
.
For
it
being
onely
this
enlargement
,
of
the
visible
Kingdome
of
Christ
to
all
nations
in
respect
of
right
,
and
to
many
in
respect
of
fact
(
God
having
elect
in
all
those
nations
to
be
brought
forth
,
in
the
severall
generations
wherein
the
meanes
of
grace
are
in
those
places
employed
)
that
is
intended
,
it
is
evident
,
that
they
import
only
a
distribution
of
men
through
all
differences
whatsoever
,
and
not
an
universall
collection
of
all
and
every
one
,
the
thing
intended
by
them
,
requiring
the
one
,
and
not
the
other
:
Hence
those
objections
which
are
made
against
the
particularity
of
the
ransome
of
Christ
,
and
the
restraining
of
it
onely
to
the
elect
,
from
the
termes
of
all
,
all
men
,
all
nations
,
the
world
,
the
whole
world
,
and
the
like
,
are
all
of
them
exceeding
weake
and
invalid
,
as
wresting
the
generall
expressions
of
the
Scripture
beyond
their
aime
and
intent
,
they
being
used
by
the
holy
Ghost
onely
to
evidence
the
removall
of
all
personall
&
nationall
distinction
,
the
breaking
up
of
all
the
narrow
bounds
of
the
old
Testament
,
the
enlarging
the
Kingdome
of
Christ
beyond
the
bounds
of
Jury
and
Salem
,
abolishing
all
old
restrictions
and
opening
a
way
for
the
elect
amongst
all
people
called
the
fulnesse
of
the
Gentiles
to
come
in
,
there
being
now
neither
Greeke
,
Jew
,
circumcision
,
nor
uncircumcision
,
Barbarian
,
Scythian
,
bond
or
free
,
but
Christ
is
all
and
in
all
,
Col.
3.
11.
Hence
the
Lord
promimiseth
to
poure
out
his
spirit
upon
all
flesh
,
Joel
.
2.
28.
Which
Peter
interpreteth
to
be
accomplished
by
the
filling
of
the
Apostles
with
the
gifts
of
the
spirit
,
that
they
might
be
enabled
to
preach
to
severall
nations
,
Act.
2.
17.
Having
received
grace
and
Apostleship
for
obedience
to
the
faith
among
all
nations
,
Rom.
1.
5.
Not
the
Jewes
only
,
but
some
among
all
nations
,
the
Gospell
being
the
power
of
God
unto
salvation
to
every
one
that
believeth
,
the
Jew
and
also
the
Greek
,
v.
16.
Intending
onely
as
to
salvation
,
the
peculiar
bought
by
Christ
which
he
redeemed
out
of
every
kindred
,
tongue
,
and
people
,
and
nation
,
Rev.
5.
9.
Where
ye
have
an
evident
distribution
of
that
,
which
in
other
places
is
generally
set
downe
;
the
Gospel
being
commanded
to
be
preached
to
all
these
nations
,
Matth
.
28.
19.
That
those
bought
and
redeemed
ones
amongst
them
all
might
be
brought
home
to
God
,
John
.
11.
52.
And
this
is
that
which
the
Apostle
so
largely
sets
forth
,
Ephes
.
2.
14.
15.
16.
17.
Now
in
this
sense
which
we
have
explained
and
no
other
,
are
those
many
places
to
be
taken
,
which
are
usually
urged
for
universall
grace
and
redemption
as
shall
afterwards
be
declared
in
particular
.
Thirdly
,
we
must
exactly
distinguish
between
The
distinction
betweene
mans
duty
and
Gods
purpose
.
mans
duty
and
Gods
purpose
,
there
being
no
connexion
between
them
.
The
purpose
and
decree
of
God
is
not
the
rule
of
our
duty
,
neither
is
the
performance
of
our
duty
in
doing
what
we
are
commanded
,
any
declaration
of
what
is
Gods
purpose
to
do
,
or
his
decree
that
it
should
be
done
:
especially
is
this
to
be
seene
and
considered
in
the
duty
of
the
Ministers
of
the
Gospell
,
in
the
dispensing
of
the
Word
,
in
exhortations
,
invitations
,
precepts
,
and
threatnings
,
committed
unto
them
;
all
which
are
perpetuall
declaratives
of
our
duty
,
and
doe
manifest
the
approbation
of
the
thing
exhorted
and
invited
to
,
with
the
truth
of
the
connexion
between
one
thing
and
another
,
but
not
of
the
counsell
and
purpose
of
God
in
respect
of
individuall
persons
in
the
Ministery
of
the
Word
:
a
Minister
is
not
to
make
enquiry
after
,
nor
to
trouble
himselfe
about
those
secrets
of
the
eternall
minde
of
God
,
viz.
whom
he
purposeth
to
save
,
and
whom
he
hath
sent
Christ
to
dye
for
in
particular
:
it
is
enough
for
them
to
search
his
revealed
wil
,
and
thence
take
their
directions
;
from
whence
they
have
their
Commissions
:
Wherefore
there
is
no
sequell
between
the
universall
precepts
from
the
word
concerning
the
things
,
unto
Gods
purpose
in
himselfe
concerning
Persons
:
they
command
and
invite
all
to
repent
and
believe
,
but
they
know
not
in
particular
on
whom
God
will
bestow
repentance
unto
salvation
,
nor
in
whom
he
will
effect
the
worke
of
faith
with
power
:
and
when
they
make
proffers
and
tenders
in
the
name
of
God
to
all
,
they
doe
not
say
to
all
,
it
is
the
purpose
and
intention
of
God
,
that
ye
should
believe
:
Who
gave
them
any
such
power
?
but
that
it
is
his
command
,
which
makes
it
their
duty
,
to
doe
what
is
required
of
them
;
and
doe
not
declare
his
minde
what
himselfe
in
particular
will
doe
:
the
externall
offer
is
such
,
as
from
which
every
man
may
conclude
his
own
duty
:
none
,
Gods
purpose
,
which
yet
may
bee
knowne
upon
performance
of
his
duty
.
Their
objection
then
is
vaine
,
who
affirme
that
God
hath
given
Christ
for
all
to
whom
hee
offers
Christ
in
the
preaching
of
the
Gospell
:
for
his
offer
in
the
preaching
of
the
Gospell
is
not
declarative
to
any
in
particular
,
neither
of
what
God
hath
done
,
nor
of
what
he
will
doe
in
reference
to
him
,
but
of
what
he
ought
to
doe
,
if
hee
would
bee
approved
of
God
,
and
obtain
the
good
things
promised
;
whence
it
will
follow
,
First
,
that
God
alwayes
intends
to
save
some
among
them
to
whom
he
sends
the
Gospell
in
its
power
:
and
the
Ministers
of
it
being
,
first
,
unacquainted
with
his
particular
purpose
;
Secondly
,
bound
to
seek
the
good
of
all
and
every
one
as
much
as
in
them
lyes
;
Thirdly
,
to
hope
and
judge
well
of
all
,
even
as
it
is
meete
for
them
;
they
may
make
a
proffer
of
Jesus
Christ
with
life
and
salvation
in
him
,
notwithstanding
that
the
Lord
hath
given
his
Sonne
onely
to
his
elect
.
Secondly
,
that
this
offer
is
neither
vaine
nor
fruitlesse
,
being
declarative
of
their
duty
,
and
of
what
is
acceptable
to
God
,
if
it
be
performed
as
it
ought
to
be
,
even
as
it
is
required
:
and
if
any
aske
,
what
it
is
of
the
mind
and
will
of
God
that
is
declared
and
made
knowne
,
when
men
are
commanded
to
believe
for
whom
Christ
did
not
dye
?
I
answer
first
,
what
they
ought
to
doe
,
if
they
will
doe
that
which
is
acceptable
to
God
.
Secondly
,
the
sufficiency
of
salvation
that
is
in
Jesus
Christ
to
all
that
believe
on
him
.
Thirdly
,
the
certaine
,
infallible
,
inviolable
connexion
that
is
betweene
faith
and
salvation
;
so
that
whosoever
performes
the
one
shall
surely
enjoy
the
other
;
for
whoever
come
to
Christ
,
hee
will
in
no
wise
cast
out
of
which
more
afterwards
.
Fourthly
,
The
engraffed
erroneous
perswasion
of
the
The
common
error
of
the
Iewish
nation
to
whom
the
Gospell
was
first
preached
.
Jewes
,
which
for
a
while
had
a
strong
influence
upon
the
Apostles
themselves
,
restraining
salvation
and
deliverance
by
the
Messias
,
or
promised
seed
,
to
themselves
alone
,
who
were
the
off-spring
of
Abraham
according
to
the
flesh
,
must
bee
considered
as
the
ground
of
many
generall
expressions
and
enlargements
of
the
objects
of
Redemption
,
which
yet
being
so
occasioned
,
give
no
colour
of
any
unlimited
universality
:
That
the
1
Proved
.
Jewes
were
generally
infected
with
this
proud
opinion
;
that
all
the
promises
belonged
onely
to
them
,
and
theirs
,
towards
whom
they
had
an
universality
,
exclusive
of
all
others
,
whom
they
called
Dogs
,
uncircumcised
,
and
poured
out
curses
on
them
,
is
most
apparent
;
Hence
,
when
they
saw
the
multitude
of
the
Gentiles
comming
to
the
Preaching
of
Paul
,
they
were
filled
with
Envy
,
contradicting
,
blaspheming
,
and
stirring
up
Persecution
against
them
,
Acts
13.
45
,
50.
which
the
Apostle
againe
relates
of
them
,
1
Thes
.
2.
15
,
16.
They
please
not
God
,
saith
he
,
and
are
contrary
to
all
men
,
forbidding
us
to
speake
to
the
Gentiles
that
they
might
be
saved
:
being
not
with
any
thing
more
enraged
in
the
preaching
of
our
Saviour
,
than
his
Prediction
of
letting
out
his
Vineyard
to
others
:
that
the
Apostles
themselves
also
had
deeply
drunke
in
this
opinion
,
learned
by
Tradition
from
their
Fathers
,
appeareth
,
not
onely
in
their
questioning
about
the
Restauration
of
the
Kingdome
unto
Israel
,
Acts
1.
6.
but
also
most
evidently
in
this
,
that
after
they
had
received
Commission
to
teach
and
baptize
all
Nations
,
Matth
.
28.
20.
or
every
creature
,
Marke
16.
and
were
endued
with
power
from
above
so
to
doe
,
according
to
promise
,
Acts
1.
8.
yet
they
seeme
to
have
understood
their
commission
to
have
extended
onely
to
the
lost
sheep
of
the
house
of
Israel
;
for
they
went
about
and
preached
onely
to
the
Jewes
,
Acts
11.
19.
And
when
the
contrary
was
evidenced
and
demonstrated
to
them
,
they
glorified
God
,
saying
,
Then
hath
God
also
to
the
Gentiles
granted
repentance
to
life
!
Acts
11.
18.
admiring
at
it
as
a
thing
which
before
they
were
not
acquainted
with
:
and
no
wonder
that
men
were
not
easily
,
nor
soone
perswaded
to
this
,
it
being
the
great
mystery
that
was
made
knowne
in
former
ages
,
as
it
was
then
revealed
to
Gods
holy
Apostles
and
Prophets
by
the
Spirit
,
viz.
That
the
Gentiles
should
bee
fellow
heires
of
the
same
body
,
and
partakers
of
his
promises
in
Christ
by
the
Gospell
,
Ephes
.
3.
5
,
6.
But
now
,
this
being
so
made
knowne
unto
them
by
the
Spirit
,
and
that
the
time
was
come
,
wherein
the
little
Sister
was
to
be
considered
,
the
Prodigall
brought
home
,
and
Japhet
perswaded
to
dwell
in
the
Tents
of
Shem
,
they
laboured
by
all
meanes
to
root
it
out
of
the
mindes
of
their
brethren
,
according
to
the
flesh
,
of
whom
they
had
a
speciall
care
,
as
also
to
leave
no
scruple
in
the
minde
of
the
Eunuch
,
that
hee
was
a
drye
tree
,
or
of
the
Gentile
,
that
hee
was
cut
off
from
the
people
of
God
:
To
which
end
they
use
divers
general
expressions
,
carrying
a
direct
opposition
to
that
former
errour
,
which
was
absolutely
destructive
to
the
Kingdome
of
Jesus
Christ
;
hence
are
those
termes
of
the
world
,
all
men
,
all
nations
,
every
creature
,
and
the
like
,
used
in
the
businesse
of
Redemption
,
and
preaching
of
the
Gospel
,
these
things
being
not
restrained
,
according
as
they
supposed
,
to
one
certaine
nation
and
family
,
but
extended
to
the
universality
of
Gods
people
scattered
abroad
in
every
Region
under
Heaven
,
especially
are
these
expressions
used
by
John
:
who
living
to
see
the
first
comming
of
the
Lord
,
in
that
fearefull
judgement
,
and
vengeance
which
hee
executed
upon
the
Jewish
Nation
some
forty
yeares
after
his
death
,
is
very
frequent
in
the
asserting
of
the
benefit
of
the
World
by
Christ
,
in
opposition
,
as
I
said
before
to
the
Jewish
Nation
:
giving
us
a
rule
how
to
understand
such
phrases
and
locutions
,
John
11.
51
,
52.
Hee
signified
that
Jesus
should
dye
for
that
Nation
;
and
not
for
that
Nation
onely
,
but
that
also
hee
should
gather
together
in
one
the
children
of
God
,
that
were
scattered
abroad
:
conformable
whereunto
he
tells
the
believing
Jewes
that
Christ
is
not
a
Propitiation
for
them
onely
,
but
for
the
sinnes
of
the
whole
World
,
1
Job
.
2.
2.
or
the
people
of
God
scattered
throughout
the
whole
world
,
not
tyed
to
any
one
Nation
,
as
they
sometime
vainely
imagined
.
2
Applyed
to
the
businesse
in
hand
.
And
this
may
and
doth
give
much
light
,
into
the
sence
and
meaning
of
those
places
,
where
the
words
world
and
all
are
used
,
in
the
businesse
of
Redemption
;
they
doe
not
hold
out
a
collective
universality
,
but
a
generall
distribution
into
men
of
all
sorts
,
in
opposition
to
the
before
recounted
erronious
perswasion
.
Fiftly
,
the
The
proper
signifification
of
divers
generall
termes
in
the
scripture
:
as
,
extent
,
nature
,
and
signification
of
those
generall
termes
which
we
have
frequently
used
indefinitely
in
the
Scripture
,
to
set
out
the
object
of
the
Redemption
by
Christ
,
must
seriously
be
weighed
:
upon
these
expressions
hangs
the
whole
weight
of
the
opposite
cause
,
the
chiefe
,
it
not
onely
Argument
for
the
universality
of
Redemption
,
being
taken
from
words
which
seeme
to
bee
of
a
latitude
in
their
signification
,
equall
to
such
an
Assertion
;
as
the
world
,
the
whole
world
,
all
,
and
the
like
:
which
termes
when
they
have
once
fastened
upon
,
they
run
with
,
Io
,
triumphe
,
as
though
the
victory
were
surely
theirs
:
The
world
,
the
whole
world
,
all
,
all
men
,
who
can
oppose
it
?
call
them
to
the
context
,
in
the
severall
places
,
where
the
words
are
,
appeale
to
rules
of
Interpretation
,
minde
them
of
the
circumstances
and
scope
of
the
place
,
the
sense
of
the
same
words
in
other
places
,
with
other
fore-named
helpes
and
assistances
,
which
the
Lord
hath
acquainted
us
with
,
for
the
discovery
of
his
minde
and
will
in
his
word
;
they
presently
cry
out
,
the
bare
word
,
the
letter
is
theirs
,
away
with
the
glosse
and
interpretation
,
give
us
leave
to
believe
what
the
Word
expressely
saith
:
little
(
as
I
hope
)
imagining
,
being
deluded
with
the
love
of
their
owne
darling
,
that
if
this
Assertion
bee
generall
,
and
they
will
not
allow
us
the
gift
of
Interpretation
agreeable
to
the
proportion
of
faith
,
that
at
one
clappe
they
confirme
the
cursed
madnesse
of
the
Anthropomorphites
,
assigning
a
humane
body
,
forme
and
shape
unto
GOD
,
who
hath
none
;
and
the
alike
cursed
figment
of
Transubstantiation
,
overthrowing
the
body
of
CHRIST
,
who
hath
one
;
with
divers
other
most
pernicious
errours
:
Let
them
then
,
as
long
as
they
please
,
continue
such
empty
Clamours
,
fit
to
terrifie
and
shake
weake
and
unstable
men
,
for
the
Truths
sake
we
will
not
be
silent
,
and
I
hope
wee
shall
very
easily
make
it
appeare
,
that
the
generall
termes
,
that
are
used
in
this
businesse
,
will
indeed
give
no
colour
to
any
Argument
for
universall
Redemption
,
whether
absolute
or
conditionate
.
Two
words
there
are
that
are
mightily
stuck
upon
,
or
stumbled
at
;
First
,
the
World
;
Secondly
,
All
:
the
particular
places
First
the
word
World
,
which
in
the
scripture
is
of
various
significations
.
wherein
they
are
,
and
from
which
the
Arguments
of
our
Adversaries
are
urged
,
we
shall
afterwards
consider
,
and
for
the
present
onely
shew
that
the
words
themselves
,
according
to
the
Scripture
use
,
doe
not
necessarily
hold
out
any
collective
universality
of
those
,
concerning
whom
they
are
affirmed
:
but
,
being
words
of
various
significations
,
must
be
interpreted
according
to
the
scope
of
the
place
where
they
are
used
,
and
the
subject
matter
of
which
the
Scripture
treateth
in
those
places
.
First
then
for
the
word
World
,
which
in
the
New-Testament
is
called
{αβγδ}
,
(
for
there
is
another
word
sometime
translated
World
,
viz.
{αβγδ}
,
that
belongs
not
to
this
matter
,
noting
rather
the
duration
of
time
,
than
the
thing
in
that
space
continuing
)
hee
that
doth
not
acknowledge
it
to
bee
{αβγδ}
,
need
say
no
more
to
manifest
his
unacquaintednesse
in
the
Book
of
God
:
I
shall
briefely
give
you
so
many
various
significations
of
it
,
as
shall
make
it
apparent
,
that
from
the
bare
usage
of
a
word
,
so
exceedingly
equivocall
,
no
Argument
can
bee
taken
,
untill
it
bee
distinguished
,
and
the
meaning
thereof
in
that
particular
place
evinced
,
from
whence
the
Argument
is
taken
.
-
Mundus
sumitur
.
-
1
Subjective
.
-
1
{αβγδ}
.
-
2
{αβγδ}
.
-
pro
-
1
Coelo
aspectabili
.
-
2
Terra
habitabili
.
-
2
Adjunctive
ratione
-
1
Incolorum
idque
-
1
Collective
.
-
{αβγδ}
.
-
1
Quibusvis
.
-
2
Multis
.
-
2
Destributive
pro
-
3
Signantur
pro
-
1
Bonis
seu
electis
.
-
2
Malis
seu
reprobis
.
Communiter
.
-
4
{αβγδ}
seu
-
2
Accidentium
.
-
5
Restrictive
.
{αβγδ}
pro
-
1
Praecipuis
.
-
2
Romanis
.
-
1
Corruptionis
unde
sumit
pro
-
1
Ipsa
corruptione
.
-
2
Sede
corruptionis
.
-
3
Terrena
conditione
.
-
2
Maledictionis
.
All
these
Distinctions
of
the
use
of
the
word
are
made
out
in
the
following
Observations
.
The
word
Manifested
by
sundry
instances
:
and
World
in
the
Scripture
is
in
generall
taken
foure
wayes
.
First
,
pro
mundo
continente
,
and
that
first
generally
,
{αβγδ}
for
the
whole
fabricke
of
heaven
and
earth
,
with
all
things
in
them
contained
,
which
in
the
beginning
were
created
of
God
,
so
Job
34.
13.
Acts
17.
24.
Ephesians
1.
4.
and
in
very
many
other
places
..
Secondly
,
distinctly
,
first
,
for
the
heavens
,
and
all
things
belonging
to
them
distinguished
from
the
earth
,
Psalme
90.
2.
Secondly
,
the
habitable
earth
,
and
this
very
frequently
,
as
Psalme
24.
1.
Psalme
98.
7.
Matthew
13.
38.
John
1.
9.
John
3.
17.
19.
John
6.
14.
John
17.
11.
1
Tim
.
1.
15.
1
Tim
.
6.
7.
Secondly
,
for
the
world
contained
,
especially
men
in
the
world
,
and
that
either
first
universally
for
all
and
every
one
,
Rom.
3.
6.
&
3.
19.
&
5.
12.
Secondly
,
indefinitely
for
men
without
restriction
or
enlargements
,
John
7.
4.
Isa
.
13.
11.
Thirdly
,
exegetically
for
many
,
which
is
the
most
usuall
acceptation
of
the
word
,
Mat
.
18.
7.
John
4.
42.
John
12.
19.
John
16.
8.
Iohn
17.
21
1
Corinth
.
4.
9.
Rev.
13.
3
Fourthly
,
comparatively
for
a
great
part
of
the
world
,
Rom.
1.
8.
Matth
.
24.
14.
&
26.
13.
Romans
10.
18.
Fiftly
,
,
restrictively
for
the
Inhabitants
of
the
Roman
Empire
.
Luke
2.
1.
Sixtly
,
for
men
distinguished
in
their
severall
qualifications
,
as
first
,
for
the
good
,
Gods
people
either
in
designation
or
possession
,
Psalme
22.
27.
Iohn
3.
16.
Iohn
6.
36.
51.
Romans
4.
13.
&
11.
12.
15.
2
Cor
.
5.
19.
Col.
1.
6.
1
Iohn
2.
2.
Secondly
,
for
the
evill
,
wicked
,
rejected
men
of
the
World
,
Isay
13.
11.
Iohn
7.
7.
Iohn
14.
17.
22.
Iohn
15.
19.
Iohn
17.
25.
1
Corinth
.
6.
2.
1
Corinth
.
11.
32.
Hebr
.
9.
11.
Hebr
.
11.
38.
2
Pet
.
2.
5.
1
Iohn
5.
19.
Rev.
13.
3.
Thirdly
,
for
the
world
corrupted
,
or
that
universall
corruption
which
is
in
all
things
in
it
;
as
Galat
.
1.
4.
&
4.
1.
4.
&
6.
14.
Ephesians
2.
2.
Iames
1.
27.
James
4.
4.
1
Iohn
2.
15
,
16
,
17.
1
Corinth
.
7.
31
,
33.
Col.
2.
8.
2
Tim
.
4.
10.
Rom.
12.
2.
1
Corinth
.
1.
20.
21.
1
Cor
.
3.
18.
19.
Fourthly
,
for
a
terrene
worldly
estate
or
condition
of
men
or
things
,
Psalme
73.
12.
Luke
16.
8.
Iohn
18.
36.
1
Iohn
4.
5.
and
very
many
other
places
.
Fiftly
,
for
the
world
accursed
as
under
the
power
of
Sathan
,
Ioh
.
7.
7.
Iohn
14.
30.
Iohn
16.
11.
33.
1
Cor
2.
12.
2
Cor
.
4.
4.
Ephes
.
6.
12.
and
divers
other
significations
hath
this
word
in
holy
Writ
,
which
are
needlesse
to
recount
:
These
I
have
rehearsed
to
shew
the
vanity
of
that
clamour
,
wherewith
some
men
fill
their
mouthes
,
and
frighten
unstable
soules
with
the
Scripture
mentioning-world
,
so
often
in
the
businesse
of
Redemption
,
as
though
some
strength
might
be
taken
thence
for
the
upholding
of
the
generall
ransome
:
Parvus
habet
spes
Troja
,
si
tales
habet
;
if
their
greatest
strength
be
but
sophisticall
craft
,
taken
from
the
ambiguity
of
an
equivocall
word
,
their
whole
endeavour
is
like
to
prove
fruitlesse
▪
Now
as
I
have
declared
that
it
hath
divers
other
acceptations
in
the
Scripture
;
so
when
I
come
to
a
consideration
of
their
Objections
,
that
use
the
word
for
this
purpose
,
I
hope
by
Gods
assistance
to
shew
,
that
in
no
one
place
,
wherein
it
is
used
in
this
businesse
of
Redemption
,
that
it
is
or
can
bee
taken
for
all
and
every
man
in
the
World
,
as
indeed
it
is
in
very
few
places
besides
:
so
that
forasmuch
as
concerning
this
word
our
way
will
be
cleare
,
if
to
what
hath
been
said
yee
adde
these
observations
.
First
,
That
t
as
in
other
words
so
in
there
,
this
is
in
the
Scripture
usually
an
{αβγδ}
Whereby
the
same
word
is
ingeminated
in
a
different
sense
and
acceptation
,
so
Matth
.
8.
22.
Let
the
Applyed
in
sundry
observarions
,
the
1.
dead
bury
their
dead
;
dead
in
the
first
place
denoting
them
that
are
spiritually
dead
in
sinne
,
in
the
next
,
those
that
are
naturally
dead
,
by
a
dissolution
of
soule
and
body
,
so
John
.
1.
11.
He
came
{αβγδ}
To
his
owne
,
even
all
things
that
he
had
made
{αβγδ}
His
owne
,
that
is
the
greatest
part
of
the
people
received
him
not
,
so
againe
Joh
.
3.
6.
That
which
is
borne
of
the
spirit
is
spirit
;
Spirit
in
the
the
first
place
is
the
Almighty
spirit
of
God
,
in
the
latter
a
spirituall
life
of
grace
received
from
him
.
Now
in
such
places
as
these
to
argue
that
such
is
the
signification
of
the
word
in
one
place
therefore
in
the
other
,
were
violently
to
pervert
the
minde
of
the
holy
Ghost
:
Thus
also
is
the
word
world
usually
changed
in
the
meaning
thereof
,
so
John
.
1.
10.
He
was
in
the
world
,
and
the
world
was
made
by
him
and
the
world
knew
him
not
,
he
that
should
force
the
same
signification
upon
the
word
in
that
triple
mention
of
it
,
would
be
an
egregious
glosser
,
for
in
the
first
,
it
plainely
signifieth
some
part
of
the
habitable
earth
,
and
is
taken
subjective
{αβγδ}
in
the
second
,
the
whole
frame
of
heaven
and
earth
,
and
is
taken
subjective
{αβγδ}
,
and
in
the
third
for
some
men
living
in
the
earth
,
viz.
unbelievers
,
who
may
be
said
to
be
the
world
adjunctive
:
so
againe
,
Joh
.
3.
17.
God
sent
not
his
Sonne
into
the
world
to
condemne
the
world
,
but
that
the
world
through
him
might
be
saved
,
where
by
the
world
in
the
first
,
is
necessarily
to
be
understood
that
part
of
the
habitable
world
,
wherein
our
Saviour
conversed
,
in
the
second
,
all
men
in
the
world
,
as
some
suppose
,
so
also
there
is
a
truth
in
it
,
for
our
Saviour
came
,
not
to
condemne
all
men
in
the
world
:
for
first
,
condemnation
of
any
,
was
not
the
prime
aime
of
his
coming
;
Secondly
,
He
came
to
save
his
owne
people
,
and
so
not
to
condemne
all
:
in
the
third
,
Gods
elect
or
believers
living
in
the
world
in
their
severall
generations
,
who
were
they
,
whom
he
intended
to
save
,
and
none
else
,
or
he
faileth
of
his
purpose
;
and
the
endeavour
of
Christ
is
insufficient
for
the
accomplishment
of
that
whereunto
it
is
designed
.
Secondly
,
That
no
argument
can
be
taken
from
a
phrase
of
speech
in
the
Scripture
in
any
particular
place
,
if
in
other
places
thereof
,
where
it
is
used
,
the
signification
pressed
from
that
place
is
evidently
denyed
,
unlesse
the
scope
of
the
place
,
or
subject
matter
doe
enforce
it
,
For
instance
God
is
said
to
love
the
world
,
and
send
his
Sonne
,
to
be
in
Christ
reconciling
the
world
to
himselfe
,
and
Christ
to
be
a
propitiation
for
the
sins
of
the
whole
world
;
if
the
scope
of
the
places
where
these
assertions
are
,
or
the
subject
matter
of
which
they
treat
,
will
inforce
an
universallity
of
all
persons
to
be
meant
by
the
word
world
,
so
let
it
be
without
controll
:
but
if
not
,
if
there
be
no
inforcement
of
any
such
interpretation
from
the
places
themselves
,
why
should
the
world
there
more
signifie
all
and
every
one
,
then
in
Iohn
1.
10.
The
world
knew
him
not
,
which
if
it
be
meant
of
all
,
without
exception
then
no
one
did
believe
in
Christ
,
which
is
contrary
to
verse
12.
Or
in
Luke
.
2.
1.
That
all
the
world
should
be
taxed
,
when
none
but
the
chief
inhabitants
of
the
Romane
Empire
can
be
understood
:
or
in
John
8.
26.
I
speake
to
the
world
those
things
which
I
have
heard
of
him
,
understanding
the
Jews
to
whom
he
spake
,
who
then
lived
in
the
world
,
and
not
every
one
to
whom
he
was
not
sent
:
or
in
John
12.
19.
Perceive
yee
not
that
the
world
is
gone
after
him
?
Which
world
was
nothing
but
a
great
multitude
of
one
small
nation
:
or
in
1
John
5.
19.
The
whole
world
lyeth
in
wickednesse
,
from
which
notwithstanding
all
believers
are
to
be
understood
as
exempted
:
or
in
Rev.
13.
3
,
All
the
world
wandred
after
the
heast
;
which
whether
it
be
affirmed
of
the
whole
universality
of
individualls
,
in
the
world
,
let
all
judge
.
That
all
nations
,
an
expression
of
equall
extent
with
that
of
the
world
,
is
in
like
manner
to
be
understood
,
is
apparent
.
Rom.
1.
5.
Rev.
18.
3.
23.
Psal
.
118.
10.
1
Chron
.
14.
17
Jer
.
27.
7.
It
being
evident
that
the
words
,
world
,
all
the
world
,
the
whole
world
,
doe
,
where
taken
adjunctively
for
men
in
the
world
,
usually
and
almost
alwayes
denote
only
some
,
or
many
men
in
the
world
,
distinguished
into
good
or
bad
believers
or
unbelievers
,
elect
or
reprobate
:
by
what
is
immediately
in
the
severall
places
affirmed
of
them
,
I
see
no
reason
in
the
world
why
they
should
be
wrested
to
any
other
meaning
or
sence
in
the
places
that
are
in
controversy
between
us
and
our
opponents
.
The
particular
places
we
shall
afterwards
consider
.
Now
as
we
have
said
of
the
word
World
,
so
wee
may
of
the
word
2.
Of
the
word
all
,
whose
use
is
,
All
,
wherein
much
strength
is
placed
,
and
many
causelesse
boastings
are
raised
from
it
:
That
it
is
no
where
affirmed
in
the
Scripture
that
Christ
dyed
for
all
men
,
or
gave
himselfe
a
ransome
for
all
men
,
much
lesse
for
all
and
every
man
,
wee
have
before
declared
:
That
hee
gave
himselfe
a
ransome
for
all
is
expressely
affirmed
,
2
Tim
.
2.
6.
But
now
,
who
this
All
should
bee
,
whether
all
Believers
,
or
all
the
Elect
,
or
some
of
all
sorts
,
or
all
of
every
sort
,
is
in
debate
.
Our
Adversaries
affirme
the
last
,
and
the
maine
reason
they
bring
to
assert
their
interpretation
is
from
the
importance
of
the
word
it selfe
;
for
,
that
the
circumstances
of
the
place
,
the
analogy
of
faith
,
and
other
helps
for
exposition
,
doe
not
at
all
favour
their
glosse
,
wee
shall
shew
when
wee
come
to
the
particular
places
urged
.
For
the
present
let
us
look
upon
the
word
in
its
usuall
acceptation
in
the
Scripture
,
and
search
whether
it
alwayes
necessarily
requires
such
an
interpretation
.
1
Declared
.
That
the
word
All
,
being
spoken
of
among
all
sorts
of
men
,
speaking
writing
,
any
way
expressing
themselves
,
but
especially
in
holy
Writ
,
is
to
bee
taken
either
Collectively
for
all
in
generall
without
exception
,
or
distributively
for
some
of
all
sorts
,
excluding
none
,
is
more
apparent
than
that
it
can
require
any
illustration
.
That
it
is
sometimes
taken
in
the
first
sense
,
for
all
collectively
,
is
granted
,
and
I
need
not
prove
it
;
they
whom
wee
oppose
affirming
that
this
is
the
onely
sense
of
the
word
,
though
I
dare
boldly
say
it
is
not
once
in
ten
times
so
to
be
understood
in
the
usage
of
it
through
the
whole
Booke
of
God
;
but
that
it
is
commonly
,
and
indeed
properly
used
in
the
latter
sense
,
for
some
of
all
sorts
,
concerning
whatsoever
it
is
affirmed
,
a
few
instances
for
many
that
might
be
urged
,
will
make
it
cleare
:
thus
then
yee
have
it
,
Iohn
12.
32.
And
I
,
if
I
be
lifted
up
from
the
earth
,
I
will
draw
all
unto
mee
:
that
we
translate
it
all
men
,
as
in
other
places
(
for
though
I
know
the
sense
may
be
the
same
,
yet
the
word
men
being
not
in
the
originall
but
onely
{αβγδ}
)
I
cannot
approve
.
But
who
(
I
pray
)
are
these
all
?
are
they
all
and
every
one
?
then
are
all
and
every
one
drawne
to
Christ
,
made
beleevers
,
and
truly
converted
,
and
shall
be
certainely
saved
;
for
those
that
come
unto
him
by
his
,
and
his
Fathers
drawing
,
bee
will
in
no
wise
cast
out
,
John
6.
37.
All
then
,
can
here
be
no
other
than
many
,
some
of
all
sorts
,
no
sort
excluded
,
according
as
the
word
is
interpreted
in
Revelations
5.
9.
Thou
hast
redeemed
us
out
of
every
kindred
,
tongue
,
and
people
,
and
nation
;
these
are
the
All
he
drawes
to
him
:
which
exposition
of
this
phrase
is
with
mee
of
more
value
and
esteeme
,
than
a
thousand
glosses
of
the
sonnes
of
men
:
So
also
Luke
11.
42.
where
our
Translators
have
made
the
word
to
signifie
immediately
and
properly
(
for
Translators
are
to
keep
close
to
the
propriety
and
native
signification
of
every
word
)
what
we
assert
to
bee
the
right
Interpretation
of
it
:
for
they
render
{αβγδ}
,
which
{αβγδ}
is
every
herbe
,
all
manner
of
herbes
,
taking
the
word
(
as
it
must
bee
)
distributively
for
herbes
of
all
sorts
,
and
not
for
any
individuall
herb
,
which
the
Pharisees
did
not
,
could
not
tythe
:
and
in
the
very
same
sense
is
the
word
used
againe
,
Luke
18.
12
,
I
give
tythe
of
all
that
I
have
,
where
it
cannot
signifie
every
individuall
thing
as
is
apparent
:
Most
evident
also
is
this
restrained
signification
of
the
word
Acts
2.
17.
I
will
poure
out
of
my
spirit
{αβγδ}
.
which
whether
it
comprizeth
every
man
or
no
,
let
every
man
judge
;
and
not
rather
men
of
severall
and
sundry
sorts
:
the
same
course
of
Interpretation
as
formerly
,
is
follow●●●
by
our
Translators
,
Acts
10.
12.
rendring
{αβγδ}
literally
all
Beasts
or
foure
footed
creatures
,
all
manner
of
beasts
or
,
beasts
of
sundry
severall
sorts
:
in
the
same
sense
also
must
it
bee
understood
,
Rom.
14.
2.
One
believeth
that
hee
may
eate
all
things
,
that
is
,
what
he
pleaseth
,
of
things
to
be
eaten
of
:
see
moreover
1
Cor
.
1.
5.
Yea
in
that
very
Chapter
where
men
so
eagarly
contend
that
the
word
All
is
to
bee
taken
for
all
and
every
one
(
though
fruitlessely
and
falsely
,
as
shall
be
demonstrated
)
viz.
1
Tim
.
2.
4.
where
it
is
said
,
that
God
would
have
all
men
to
bee
saved
,
in
that
very
Chapter
(
confessedly
)
the
word
is
to
bee
expounded
according
to
the
sense
wee
give
,
viz.
v.
8.
I
will
therefore
that
men
pray
{αβγδ}
,
which
that
it
cannot
signifie
every
individuall
place
in
Heaven
,
Earth
and
Hell
is
of
all
confessed
,
and
needeth
no
proof
.
No
more
than
when
our
Saviour
is
said
to
cure
{αβγδ}
,
as
Matth
.
8.
35.
there
,
is
to
prove
that
hee
did
not
cure
every
disease
of
every
man
,
but
onely
all
sorts
of
diseases
.
Sundry
other
instances
might
be
given
,
to
manifest
that
this
is
the
most
usuall
and
frequent
signification
of
the
word
All
in
holy
Scripture
,
and
therefore
from
the
bare
word
nothing
can
be
inferred
to
inforce
an
absolute
unlimitted
universality
of
all
individualls
to
be
intimated
thereby
.
The
particular
places
insisted
on
,
wee
shall
afterwards
consider
.
I
shall
conclude
all
concerning
these
generall
expressions
that
are
used
in
the
Scripture
about
this
businesse
in
these
observations
.
First
,
the
word
2
Applied
.
All
,
is
certainly
and
unquestionably
sometimes
restrained
,
and
to
bee
restrained
to
all
of
some
sorts
,
although
the
qualification
be
not
expressed
,
which
is
the
bond
of
the
limitation
,
so
for
all
beleevers
,
1
Cor
.
15.
22.
Ephes
.
4.
10.
Rom.
5.
18.
The
free
gift
came
upon
all
men
to
the
justification
of
life
:
which
all
men
,
that
are
so
actually
justified
,
are
no
more
nor
lesse
than
those
that
are
Christs
,
that
is
beleevers
,
for
certainly
justification
is
not
without
faith
.
Secondly
,
the
word
all
is
sometime
used
for
some
of
all
sorts
,
Ier
.
31.
34.
the
word
{αβγδ}
is
by
Paul
rendred
{αβγδ}
,
Heb
.
8.
11.
So
Iohn
12.
32.
1
Tim
.
2.
1.
2
,
3.
which
is
made
apparent
by
the
mention
of
Kings
,
as
one
sort
of
people
there
intended
:
and
I
make
no
doubt
but
it
will
appeare
to
all
that
the
word
must
be
taken
in
one
of
these
senses
in
every
place
where
it
is
used
in
the
businesse
of
Redemption
,
as
shall
bee
proved
.
Thirdly
,
let
a
diligent
comparison
bee
made
between
the
generall
expressions
of
the
new
,
with
the
predictions
of
the
old
Testament
,
and
they
will
be
found
to
be
answerable
to
,
and
expositary
of
one
another
.
The
Lord
affirming
in
the
New
,
that
,
that
was
done
,
which
in
the
old
he
fore-told
should
be
done
:
Now
in
the
Predictions
and
Prophesies
of
the
Old
Testament
(
that
all
Nations
,
all
flesh
,
all
people
,
all
the
ends
,
families
,
or
Kindreds
of
the
earth
,
the
world
,
the
whole
earth
,
the
Isles
,
shall
be
converted
,
look
up
to
Christ
,
come
to
the
mountaine
of
the
Lord
and
the
like
)
none
doubts
but
that
the
elect
of
God
in
all
Nations
,
are
onely
signified
,
knowing
that
in
them
alone
those
predictions
have
the
truth
of
their
accomplishments
:
and
why
should
the
same
expressions
used
in
the
Gospel
,
and
many
of
them
aiming
directly
to
declare
the
fulfilling
of
the
other
,
be
Wire-drawne
to
a
larger
extent
,
so
contrary
to
the
minde
of
the
Holy
Ghost
?
In
fine
,
as
when
the
Lord
is
said
to
wipe
teares
from
all
faces
,
it
hinders
not
but
the
Reprobates
shall
be
cast
out
to
eternity
,
where
there
is
weeping
and
wailing
,
&c.
So
when
Christ
is
said
to
dye
for
all
,
it
hinders
not
,
but
those
Reprobates
may
perish
to
eternity
for
their
sinnes
,
without
any
effectuall
remedy
intended
for
them
,
though
occasionally
proposed
to
some
of
them
.
Sixtly
,
observe
that
the
Scripture
often
speaketh
of
things
and
persons
according
to
the
appearance
they
have
,
and
the
account
The
affirmation
of
things
in
Scripture
according
to
their
appearance
that
is
of
them
amotgst
men
,
or
that
esteeme
,
that
they
have
of
them
,
to
whom
it
speaketh
,
frequently
speaking
of
men
,
and
unto
men
as
in
the
condition
wherein
they
are
,
according
to
outward
appearance
,
upon
which
humane
judgement
must
proceed
,
and
not
what
they
are
indeed
:
thus
,
many
are
called
,
and
said
to
be
wise
,
just
,
and
righteous
according
as
they
are
so
esteemed
,
though
the
Lord
know
them
to
be
foolish
sinners
:
so
Jerusalem
is
called
the
holy
City
,
Matth
.
27.
53.
because
it
was
so
in
esteem
and
appearance
,
when
indeed
it
was
a
very
den
of
theeves
:
and
2
Chron
.
28.
23.
it
is
said
of
Ahaz
,
that
wicked
King
of
Judah
,
that
hee
sacrificed
to
the
Gods
of
Damascus
that
smote
him
:
it
was
the
Lord
alone
that
smote
him
,
and
those
idols
to
whom
he
sacrificed
were
but
stocks
and
stones
the
work
of
mens
hands
,
which
could
no
way
help
themselves
,
much
lesse
smite
their
enemies
;
yet
the
holy
Ghost
useth
an
expression
answering
his
idolatrous
perswasion
,
and
saith
,
they
smote
him
:
Nay
is
it
not
said
of
Christ
,
Iom
5.
18
That
he
had
broken
the
Sabboth
,
which
yet
he
onely
did
in
the
corrupt
opinion
of
the
blinded
Pharesi●s
?
adde
moreover
to
what
hath
been
said
,
that
which
is
of
no
lesse
an
undeniable
truth
,
viz.
that
many
things
which
are
proper
and
peculiar
to
the
children
of
God
,
are
out
and
frequently
assigned
to
them
,
who
live
in
the
same
outward
communion
with
them
,
and
are
partakers
of
the
same
externall
priviledges
,
though
in
leed
aliens
in
respect
of
the
participation
of
the
grace
of
the
promise
:
put
,
I
say
these
two
things
,
which
are
most
evident
,
together
,
and
it
will
easily
appeare
that
those
places
,
which
seeme
to
expresse
a
possibility
of
perishing
and
eternal
destruction
to
them
,
who
are
said
to
be
redeemed
by
the
bloud
of
Christ
,
are
no
wayes
advantageous
to
the
adversaryes
of
the
effectuall
redemption
of
Gods
elect
by
the
bloud
of
Christ
▪
because
such
may
be
said
to
be
redeemed
{αβγδ}
〈◇〉
●●t
{αβγδ}
in
respect
of
appearance
,
not
reality
,
as
is
the
use
of
the
Scripture
in
diverse
other
things
.
Seventhly
,
That
Expressions
suited
to
the
judgment
of
Charity
.
which
is
spoken
according
to
the
judgement
of
charity
,
on
our
parts
,
must
not
alwayes
be
exactly
squared
and
made
answearable
to
verity
in
respect
of
them
,
of
whom
any
thing
is
affirmed
;
for
the
rectitude
of
our
judgment
it
sufficeth
,
that
wee
proceed
according
to
the
rules
of
judging
,
that
are
given
us
:
for
what
is
out
of
our
cognizance
,
whither
that
answers
to
our
judgments
or
no
,
belongs
not
to
us
:
Thus
oftentimes
,
the
Apostles
in
the
Scriptures
write
unto
men
,
and
terme
them
holy
,
Saints
,
yea
elected
,
but
from
thence
positively
to
conclude
that
they
were
so
all
indeed
,
we
have
no
warrant
.
So
Peter
1.
Pet
.
1.
2.
calls
all
the
strangers
to
whom
he
wrot
,
scattered
throughout
Pontus
,
Galatia
,
Capadocia
,
Asia
,
and
Bythinia
elect
according
to
the
fore-knowledge
of
God
the
Father
,
&c.
and
yet
that
I
have
any
warrant
to
conclude
de
fide
,
that
all
were
such
,
none
dare
affirme
:
So
Paul
tells
the
Thessalonians
,
the
whole
Church
to
whom
he
wrot
,
that
he
knew
their
election
of
God
,
1
Thes
.
1.
4.
and
2
Thes
.
2.
13.
He
blesseth
God
who
had
chosen
them
to
Salvation
:
Now
did
not
Paul
make
this
judgment
of
them
by
the
rule
of
charity
?
according
as
he
affirmes
in
another
place
,
it
is
meet
for
me
to
think
so
of
you
al
,
Ph.
1.
3.
And
can
it
,
ought
it
,
hence
to
be
infallibly
concluded
,
that
they
were
al
elected
?
if
some
of
these
should
be
found
to
fall
away
from
the
Gospell
&
to
have
perished
,
would
an
argument
from
thence
be
valid
,
that
the
elect
might
perish
?
would
we
not
presently
answer
that
they
were
said
to
be
elected
according
to
the
judgment
of
charity
,
not
that
they
were
so
indeed
?
and
why
is
not
this
answer
as
sufficient
and
satisfying
,
when
it
is
given
to
the
objection
,
taken
from
the
perishing
of
some
,
who
were
said
to
be
redeemed
meerely
in
the
judgment
of
charity
,
as
they
were
said
to
be
elected
?
Eightly
,
The
The
connexion
of
faith
and
salvation
.
infallible
connexion
according
to
Gods
purpose
and
will
of
faith
and
salvation
,
which
is
frequently
the
thing
intended
in
Gospell
proposalls
,
must
be
considered
;
the
Lord
hath
in
his
counsell
established
it
,
and
revealed
in
his
word
,
that
there
is
an
indissoluble
bond
,
between
these
two
things
,
so
that
whosoever
believeth
shall
be
saved
,
Marke
.
16
16.
Which
indeed
is
the
substance
of
the
Gospel
in
the
outward
promulgation
thereof
;
this
is
the
Testimony
of
God
that
eternall
life
is
in
his
Sonne
,
which
whoso
believeth
,
he
sets
to
his
seale
that
God
is
true
,
he
who
believes
not
,
doing
what
in
him
lyeth
to
make
God
a
lyar
,
1
John
5.
9.
10.
11.
Now
this
connexion
of
the
meanes
and
the
end
,
faith
and
life
,
is
the
onely
thing
which
is
signified
and
held
out
to
innumerable
,
to
whom
the
Gospell
is
preached
;
all
the
commands
,
profers
,
and
promises
that
are
made
to
them
,
intimating
no
more
than
this
will
of
God
,
that
believers
shall
certainly
be
saved
,
which
is
an
unquestionable
Divine
verity
,
and
a
sufficient
object
for
supernaturall
faith
to
rest
upon
;
and
which
,
being
not
closed
with
,
is
a
sufficient
cause
of
damnation
,
Joh
.
8.
24.
If
you
believe
not
that
I
am
he
(
that
is
the
way
,
the
truth
and
the
life
)
yee
shall
dye
in
your
sinnes
:
it
is
a
vaine
imagination
of
some
,
that
when
the
command
and
promise
of
believing
are
made
out
to
any
man
,
that
though
he
be
of
the
number
of
them
that
shall
certainely
perish
,
yet
the
Lord
hath
a
conditionall
will
of
his
salvation
,
and
intends
that
he
shall
be
saved
,
on
condition
that
he
will
believe
,
when
the
condition
lyeth
not
at
all
in
the
will
of
God
,
which
is
alwayes
absolute
,
but
is
onely
between
the
things
to
them
proposed
,
as
was
before
declared
:
And
those
poor
deluded
things
,
who
will
be
standing
upon
their
owne
leggs
,
before
they
are
well
able
to
crawle
,
and
might
justly
be
perswaded
to
hold
by
men
of
more
strength
,
doe
exceedingly
betray
their
owne
conceited
ignorance
,
when
with
great
pomp
they
hold
out
the
broken
peices
of
an
old
Arminian
sophisme
,
with
acclamations
of
grace
,
to
this
new
discovery
(
for
so
they
thinke
of
all
that
's
new
to
them
)
viz.
that
,
as
is
Gods
profer
so
is
his
intention
;
but
he
calls
to
all
to
believe
and
be
saved
,
therefore
he
intends
it
to
all
:
for
first
,
God
doth
not
profer
life
to
all
upon
the
condition
of
faith
,
passing
by
a
great
part
of
mankinde
without
any
such
profer
made
at
them
at
all
:
Secondly
,
If
by
Gods
profer
,
they
understand
his
command
and
promise
;
who
told
them
that
these
things
were
declarative
of
his
will
and
purpose
,
or
intention
?
he
commands
Pharoah
to
let
his
people
go
,
but
did
he
intend
he
should
so
doe
according
to
his
command
?
had
he
not
fore
told
,
that
he
would
so
order
things
,
that
he
should
not
let
them
go
?
I
thought
alwayes
that
Gods
commands
and
promises
had
revealed
our
duty
,
and
not
his
purpose
;
what
God
would
have
us
to
doe
,
and
not
what
hee
will
doe
.
His
promises
indeed
,
as
particularly
applyed
,
hold
out
his
minde
to
the
persons
to
whom
they
are
applyed
;
but
as
indefinitely
proposed
,
they
reveale
no
other
intentions
of
God
,
but
what
we
before
discovered
,
which
concernes
things
not
persons
,
even
his
determinate
purpose
infallibly
to
connect
faith
and
salvation
.
Thirdly
,
If
the
profer
be
(
as
they
say
)
universall
,
and
the
intention
of
God
be
answerable
thereunto
,
that
is
he
intends
the
salvation
of
them
,
to
whom
the
tender
of
it
upon
faith
is
made
,
or
may
be
so
;
then
first
,
what
becomes
of
election
and
reprobation
?
neither
of
them
certainely
can
consist
with
this
universall
purpose
of
saving
of
all
.
Secondly
,
If
he
intends
it
,
why
is
it
then
not
accomplished
,
doth
he
faile
of
his
purpose
?
dum
vitant
vitium
stulti
—
is
not
this
certaine
Scilla
worse
than
the
other
feared
Charybdis
?
But
they
say
,
he
intended
it
onely
upon
condition
,
and
the
condition
being
not
fulfilled
,
he
fails
not
in
his
purpose
,
though
the
thing
be
not
conferred
:
but
did
the
Lord
foreknow
whither
the
condition
would
be
fulfilled
by
them
,
to
whom
the
proposall
was
made
or
not
?
if
not
,
where
is
his
praescience
,
his
omniscience
?
if
he
did
,
how
can
he
be
said
to
intend
salvation
to
them
,
of
whom
he
certainely
knew
,
that
they
would
never
fulfill
the
condition
,
on
which
it
was
to
be
attained
;
and
moreover
knew
it
with
this
circumstance
,
that
the
condition
was
not
to
be
attained
without
his
bestowing
;
and
that
he
had
determined
not
to
bestow
it
?
would
they
ascribe
such
a
will
and
purpose
to
a
wise
man
,
as
they
doe
ignorantly
and
presumptuously
to
the
onely
wise
God
?
viz.
that
he
should
intend
to
have
a
thing
done
,
upon
the
performance
of
such
a
condition
,
as
he
knew
full
well
,
without
him
,
could
never
be
performed
,
and
he
had
fully
resolved
not
to
effect
it
?
for
instance
,
to
give
his
daughter
in
marriage
to
such
a
one
,
upon
condition
he
would
give
unto
him
such
a
jewell
as
he
hath
not
,
nor
can
have
unlesse
he
bestow
it
upon
him
,
which
he
is
resolved
never
to
doe
?
Oh
whither
will
blindnesse
and
ignorance
,
esteemed
light
and
knowledge
,
carry
poore
deluded
soules
?
this
then
is
the
maine
thing
demonstrated
and
held
out
in
the
promulgation
of
the
Gospell
,
especially
for
what
concernes
unbelievers
,
even
the
strict
connexion
between
the
duty
of
faith
assigned
,
and
the
benefit
of
life
promised
,
which
hath
a
truth
of
universall
extent
,
grounded
upon
the
plenary
sufficiency
of
the
death
of
Christ
towards
all
that
shall
believe
:
and
I
see
no
reason
why
this
should
be
termed
part
of
the
mistery
of
the
universalists
(
though
the
lowest
part
)
(
as
it
is
by
M.
S.
pag
.
202.
)
that
the
Gospell
could
not
be
preached
to
all
,
unlesse
Christ
dyed
for
all
;
which
with
what
is
mentioned
before
concerning
another
and
higher
part
of
it
,
is
an
old
rotten
,
carnall
and
long
since-confuted
sophisme
,
arising
out
of
the
ignorance
of
the
word
and
right
reason
,
which
are
no
way
contrary
.
Ninthly
,
the
9.
The
mixture
of
the
Elect
and
Reprobats
:
with
the
consequences
thereof
the
,
mixt
distribution
of
the
Elect
and
Reprobates
,
Believers
and
Unbelievers
,
according
to
the
purpose
and
minde
of
God
throughout
the
whole
world
,
and
in
the
several
places
thereof
,
in
all
or
most
of
the
single
Congregations
,
is
another
ground
of
holding
out
a
tender
of
the
bloud
of
Jesus
Christ
,
to
them
for
whom
it
was
never
shed
,
as
is
apparent
in
the
event
by
the
ineffectualnesse
of
its
proposalls
:
The
Ministers
of
the
Gospel
,
who
are
Stewards
of
the
mysteries
of
Christ
,
,
and
to
whom
the
word
of
Reconciliation
is
committed
,
being
acquainted
onely
with
revealed
things
,
(
the
Lord
lodging
his
purposes
and
intentions
towards
particular
persons
in
the
secret
Arke
of
his
owne
bosome
,
not
to
be
pryed
into
)
are
bound
to
admonish
all
,
and
warne
all
men
,
to
whom
they
are
sent
,
giving
the
same
commands
,
proposing
the
same
promises
,
making
tenders
of
Jesus
Christ
in
the
same
manner
to
all
,
that
the
Elect
whom
they
know
not
but
by
the
event
,
may
obtaine
,
while
the
rest
are
hardened
:
Now
these
things
being
thus
ordered
by
him
who
hath
the
supream
disposall
of
all
(
viz.
first
,
that
there
should
be
such
a
mixture
of
Elect
&
Reprobate
,
of
tares
&
wheat
,
to
the
end
of
the
world
;
and
secondly
,
that
Christ
,
and
reconciliation
through
him
,
should
bee
preached
by
men
ignorant
of
his
eternall
discriminating
purposes
)
there
is
an
absolute
necessity
of
two
other
things
,
First
,
that
the
promises
must
have
a
kinde
of
unrestrained
Generality
,
to
be
suitable
to
this
dispensation
before
recounted
.
Secondly
,
that
they
must
bee
proposed
to
them
,
towards
whom
the
Lord
never
intended
the
good
things
of
the
promises
,
they
having
a
share
in
this
proposall
by
their
mixture
in
this
world
with
the
elect
of
God
.
So
that
from
the
generall
proposition
of
Christ
in
the
promises
,
nothing
can
be
concluded
concerning
his
death
for
all
,
to
whom
it
is
proposed
,
as
having
another
rise
and
occasion
.
The
summe
is
,
the
word
of
reconciliation
being
committed
to
men
unacquainted
with
Gods
distinguishing
counsells
,
to
bee
preached
to
men
of
a
various
mixt
condition
in
respect
of
his
purpose
,
and
the
way
whereby
he
hath
determined
to
bring
his
owne
home
to
himselfe
,
being
by
exhortations
,
intreaties
,
promises
,
and
the
like
meanes
accommodated
to
the
reasonable
nature
,
whereof
all
are
partakers
to
whom
the
word
is
sent
,
which
are
suited
also
to
the
accomplishment
of
other
ends
,
towards
the
rest
,
as
conviction
,
restraint
,
hardening
,
inexcusablenesse
,
it
cannot
bee
,
but
the
proposall
and
offer
must
necessarily
bee
made
to
some
upon
condition
,
who
intentionally
and
in
respect
of
the
purpose
of
God
,
have
no
right
unto
it
,
in
the
just
aime
and
intendment
thereof
.
Onely
for
a
close
observe
these
two
things
;
First
,
that
the
proffer
it selfe
neither
is
,
nor
ever
was
absolutely
universall
to
all
,
but
onely
indefinite
,
without
respect
to
outward
differences
.
Secondly
,
that
Christ
being
not
to
bee
received
without
faith
,
and
God
giving
faith
to
whom
hee
pleaseth
,
it
is
manifest
that
hee
never
intendeth
Christ
to
them
,
on
whom
he
will
not
bestow
faith
.
Tenthly
,
the
faith
which
is
enjoyned
and
commanded
in
the
Gospell
hath
divers
severall
acts
,
and
different
degrees
;
in
the
exercise
10.
The
severall
acts
and
degrees
of
faith
:
the
,
whereof
it
proceedeth
orderly
according
to
the
naturall
method
of
the
proposall
of
the
objects
to
bee
believed
:
the
consideration
whereof
is
of
much
use
in
the
businesse
in
hand
,
our
adversaries
pretending
that
if
Christ
dyed
not
for
all
,
then
in
vaine
are
they
exhorted
to
believe
,
there
being
indeed
no
proper
object
for
the
faith
of
innumerable
,
because
Christ
did
not
dye
for
them
:
as
though
the
Gospell
did
hold
out
this
Doctrine
,
in
the
very
entrance
of
all
,
that
Christ
dyed
for
every
one
,
Elect
and
Reprobate
;
or
as
though
that
the
first
thing
which
any
one
living
under
the
meanes
of
grace
is
exhorted
to
believe
,
were
,
that
Christ
dyed
for
him
in
particular
;
both
which
are
notoriously
false
,
as
I
hope
in
the
close
of
our
undertaking
will
bee
made
manifest
to
all
.
For
the
present
I
shall
onely
intimate
something
of
what
I
said
before
,
concerning
the
order
of
exercising
the
severall
acts
of
faith
,
whereby
it
will
appeare
,
that
no
one
in
the
world
is
commanded
or
invited
to
believe
,
but
that
he
hath
a
sufficient
object
to
fixe
the
act
of
faith
on
,
of
truth
enough
for
its
foundation
,
and
latitude
enough
for
its
utmost
exercise
,
which
is
enjoyned
him
.
First
then
,
the
first
thing
which
the
Gospell
enjoyneth
sinners
,
and
which
it
perswades
and
commands
them
to
believe
,
is
,
that
salvation
is
not
to
be
had
in
themselves
,
in
as
much
as
all
have
sinned
,
and
come
short
of
the
glory
of
God
,
nor
by
the
workes
of
the
Law
,
by
which
no
flesh
living
can
be
justified
:
here
is
a
saving
Gospell
truth
for
sinners
to
believe
,
which
the
Apostle
dwells
upon
wholly
,
Rom.
Chapt
.
1.
2.
3.
to
prepare
a
way
for
justification
by
Christ
.
Now
what
numberlesse
numbers
are
they
to
whom
the
Gospell
is
preached
,
who
never
come
so
farre
as
to
believe
so
much
as
this
?
amongst
whom
you
may
reckon
almost
the
whole
nation
of
the
Jewes
,
,
as
is
apparent
Rom
9.
10.
3.
4.
Now
not
to
goe
one
step
further
with
any
proposall
,
a
contempt
of
this
object
of
faith
is
the
sinne
of
infidelity
.
Secondly
,
the
Gospell
requires
faith
to
this
,
that
there
is
salvation
to
be
had
in
the
promised
seed
,
in
him
who
was
before
ordained
to
bee
a
Captaine
of
salvation
to
them
that
doe
believe
:
and
here
also
at
this
tryall
,
some
Millions
of
the
great
Army
of
men
outwardly
called
,
drop
off
,
and
doe
never
believe
with
true
divine
faith
that
God
hath
provided
a
way
for
the
saving
of
sinners
.
Thirdly
,
that
Jesus
of
Nazareth
who
was
crucified
by
the
Jewes
,
was
this
Saviour
,
promised
before
:
and
that
there
is
no
name
under
heaven
given
whereby
they
may
be
saved
,
besides
his
:
And
this
was
the
maine
point
upon
which
the
Jewes
broke
off
,
refusing
to
accept
of
Christ
as
the
Saviour
of
men
,
but
rather
prosecuted
him
as
an
enemy
of
God
,
&
are
thereupon
so
oft
charged
with
infidelity
&
damnable
unbeliefe
;
the
question
was
not
betweene
Christ
,
and
them
,
whether
hee
dyed
for
them
all
or
no
;
but
whether
he
was
that
Messias
promised
,
which
they
denyed
,
and
perished
in
their
unbeliefe
.
Now
,
before
these
three
acts
of
faith
bee
performed
,
in
vaine
is
the
soule
exhorted
,
further
to
climbe
uppermost
steppes
,
and
misse
all
the
bottome
foundaon
ones
.
Fourthly
,
the
Gospell
requires
a
resting
upon
this
Christ
so
discovered
,
and
beleeved
on
to
be
the
promised
Redeemer
,
as
an
all-sufficient
Saviour
,
with
whom
is
plenteous
Redemption
,
and
who
is
able
to
save
to
the
utmost
them
that
come
to
God
by
him
,
and
to
beare
the
burthen
of
all
weary
labouring
soules
,
that
come
by
faith
to
him
:
in
which
proposall
,
there
is
a
certaine
infallible
truth
grounded
upon
the
superabundant
sufficiency
of
the
Oblation
of
Christ
in
it selfe
for
whomsoever
(
fewer
or
more
)
it
bee
intended
.
Now
much
selfe-knowledge
,
much
conviction
,
much
sense
of
sinne
,
God's
justice
,
and
free
grace
is
required
to
the
exercise
of
this
act
of
faith
.
Good
Lord
!
how
many
thousand
poore
soules
within
the
pale
of
the
Church
,
can
never
be
brought
unto
it
?
The
truth
is
,
without
the
helpe
of
Gods
spirit
none
of
those
three
before
,
much
lesse
this
last
,
can
be
performed
,
which
worketh
freely
,
when
,
how
and
in
whom
it
pleaseth
.
Fiftly
,
these
things
being
firmely
seated
in
the
soule
(
and
not
before
,
we
are
every
one
called
in
particular
to
believe
the
efficacy
of
the
Redemption
,
that
is
in
the
bloud
of
Jesus
toward
our
own
soules
in
particular
,
which
every
one
may
assuredly
doe
,
in
whom
the
free
grace
of
God
hath
wrought
the
former
acts
of
faith
,
and
doth
worke
this
also
,
without
either
doubt
,
or
feare
of
want
of
a
right
object
to
believe
,
if
they
should
so
doe
;
for
certainly
Christ
dyed
for
every
one
,
in
whose
hearts
the
Lord
by
his
Almighty
power
works
effectually
faith
,
to
lay
hold
on
him
,
&
assent
unto
him
,
according
to
that
orderly
proposall
that
is
held
forth
in
the
Gospell
.
Now
according
to
this
order
(
as
by
some
it
is
observed
)
are
the
Articles
of
our
faith
disposed
in
the
Apostles
Creed
;
(
that
ancient
summary
of
Christian
Religion
commonly
so
called
)
the
remission
of
our
sinnes
and
life
eternall
being
in
the
last
place
proposed
to
be
believed
;
for
before
wee
attaine
so
farre
,
the
rest
must
be
firmely
rooted
:
So
that
it
is
a
sencelesse
vanity
to
cry
out
of
the
nullity
of
the
object
to
bee
believed
,
if
Christ
dyed
not
for
all
,
there
being
an
absolute
truth
in
every
thing
which
any
is
called
to
assent
unto
according
to
the
order
of
the
Gospell
.
And
so
I
have
proposed
the
generall
foundations
of
those
Answers
,
which
we
shall
give
to
the
ensuing
Objections
,
whereunto
to
make
particular
Application
of
them
will
be
an
easie
taske
,
as
I
hope
will
be
made
apparent
unto
all
.
CHAP.
II
.
An
entrance
to
the
Answer
unto
particular
Arguments
NOw
wee
Some
cautions
premised
to
particular
Answers
:
the
;
come
to
the
consideration
of
the
Objections
wherewith
the
Doctrine
,
wee
have
from
the
Word
of
God
undenyably
confirmed
,
is
usually
with
great
noise
and
clamour
assaulted
.
Concerning
which
I
must
giue
you
these
three
cautions
,
before
I
come
to
lay
them
downe
;
The
first
whereof
is
this
,
that
for
mine
owne
part
I
had
rather
they
were
all
buried
,
than
once
brought
to
light
in
opposition
to
the
truth
of
God
,
which
they
seem
to
deface
;
and
therefore
were
it
left
to
my
choice
,
I
would
not
produce
any
one
of
them
;
not
that
there
is
any
difficulty
or
weight
in
them
,
that
the
removall
should
be
operous
or
burdensome
,
but
onely
that
I
am
not
willing
to
be
any
way
instrumentall
to
give
breath
or
light
to
that
which
opposeth
the
truth
of
God
:
but
because
in
these
times
of
liberty
,
and
errour
,
I
suppose
the
most
of
them
have
been
objected
to
the
reader
already
,
by
men
lying
in
waite
to
deceive
,
or
are
likely
to
be
,
I
shall
therefore
shew
you
the
poison
,
and
withall
furnish
ye
with
an
antidote
against
the
venom
of
such
selfe-seekers
as
our
dayes
abound
withall
.
Secondly
,
I
must
desire
yee
,
that
when
yee
heare
an
objection
,
ye
would
not
be
carryed
away
with
the
sound
of
words
,
nor
suffer
it
to
take
impression
upon
your
Spirits
,
remembring
with
how
many
demonstrations
,
and
innumerable
places
of
Scripture
the
truth
opposed
by
them
,
hath
been
confirmed
,
but
rest
your selves
untill
the
places
be
well
weighed
,
the
Arguments
pondered
the
answers
set
downe
,
and
then
the
Lord
direct
you
to
try
all
things
and
hold
fast
that
which
is
good
.
Thirdly
,
That
you
would
diligently
observe
,
what
comes
neere
the
stresse
of
the
controversie
,
and
the
thing
wherein
the
difference
lyeth
,
leaving
all
other
flourishes
and
swelling
words
of
vanity
as
of
no
weight
,
of
no
importance
.
Now
the
objections
laid
against
the
truth
maintained
,
are
of
two
sorts
,
the
first
,
taken
from
Scripture
perverted
,
the
other
from
reason
abused
,
we
begin
with
the
first
,
the
objections
taken
from
Scripture
,
all
the
places
whereof
that
may
any
way
seeme
to
contradict
our
assertion
are
by
our
Remon
scripta
synod
.
strongest
adversaryes
in
their
greatest
strength
,
referred
to
three
heads
,
First
,
Those
places
that
affirm
that
Christ
dyed
for
the
world
,
or
otherwise
that
make
mention
of
the
word
world
in
the
businesse
of
redemption
.
Secondly
,
Those
that
mention
all
and
every
man
either
in
the
work
of
Christ's
dying
for
them
,
or
where
God
is
said
to
will
their
salvation
.
Thirdly
,
Those
which
affirme
Christ
bought
,
or
dyed
for
them
that
perish
.
Hence
they
draw
out
three
principall
arguments
or
Sophismes
,
on
which
they
much
insist
:
all
which
we
shall
by
the
Lords
assistance
consider
in
their
severall
order
,
with
the
places
of
Scripture
brought
to
confirme
and
strengthen
them
,
the
first
whereof
is
taken
from
the
word
world
,
and
is
thus
proposed
by
them
,
to
whom
our
poore
pretenders
,
are
indeed
very
children
.
He
that
is
given
out
of
the
love
,
wherewith
God
loved
the
world
,
as
John
3.
16.
That
gave
himselfe
for
the
life
of
the
world
,
as
John
.
6.
51.
and
was
a
propitiation
for
the
sins
of
the
whole
world
,
1
John
2.
2.
(
to
The
first
principall
Argument
of
the
Arminians
proposed
.
which
adde
John
1.
29.
John
4.
42.
2
Cor
.
5.
19.
cited
by
Armin
pag
530.
531.
and
Corvin
:
ad
Molin
.
pag
.
442.
chap.
29.
He
was
given
and
dyed
for
every
man
in
the
world
:
But
the
first
is
true
of
Christ
as
appeares
by
the
places
before
alledged
.
Therefore
he
dyed
for
all
&
every
one
.
Remon
.
act
.
Synod
.
pag
.
300.
and
to
this
they
say
their
adversaryes
have
not
any
colour
of
answer
.
But
granting
them
the
liberty
of
boasting
,
we
flatly
deny
without
seeking
for
colours
the
consequent
of
the
first
proposition
,
and
will
by
the
Lords
help
at
any
time
put
it
to
the
tryall
whither
we
2.
Considered
.
have
not
just
cause
so
to
doe
or
no
.
There
be
two
wayes
whereby
they
goe
about
to
prove
this
consequent
from
the
world
,
to
all
and
every
one
:
First
,
by
reason
and
the
sence
of
the
word
,
Secondly
,
From
the
consideration
of
the
particular
places
of
Scripture
urged
:
we
will
trve
them
in
both
.
First
,
If
they
will
make
it
out
by
the
way
of
reasoning
,
I
conceive
they
must
argue
thus
:
The
whole
world
containes
all
and
every
man
in
the
world
:
Christ
dyed
for
the
whole
world
,
Therefore
,
Answ
.
Here
are
manifestly
foure
termes
in
this
Syllogisme
,
arising
from
the
ambiguity
of
the
word
world
,
and
so
no
true
medium
on
which
the
weight
of
the
conclusion
should
hang
;
the
world
in
the
first
proposition
being
taken
for
the
world
containing
,
in
the
second
for
the
world
contained
,
or
men
in
the
world
,
as
is
too
apparent
to
be
made
a
thing
to
be
proved
;
so
that
unlesse
yee
render
the
conclusion
,
therefore
Christ
dyed
for
that
which
contains
all
the
men
in
the
world
,
and
assert
in
the
assumption
,
that
Christ
dyed
for
the
world
containing
,
or
the
fabrick
of
the
habitable
earth
(
which
is
a
frenzy
)
this
Syllogisme
is
most
sophistically
false
,
if
then
yee
will
take
any
proofe
from
the
word
world
,
it
must
not
be
from
the
thing
it selfe
,
but
from
the
signification
of
the
word
in
the
Scripture
,
as
thus
,
This
word
world
in
the
Scripture
signifieth
all
and
every
man
in
the
world
,
But
Christ
is
said
to
dye
for
the
world
.
Ergo
,
Answ
.
The
first
proposition
concerning
the
signification
and
meaning
of
the
word
world
,
is
either
universall
,
comprehending
all
places
where
it
is
used
,
or
particular
,
intending
onely
some
;
if
the
first
,
the
proposition
is
apparently
false
as
was
manifested
before
;
if
in
the
second
way
,
then
the
argument
must
be
thus
formed
:
In
some
places
in
Scripture
the
word
world
signifieth
all
and
every
man
in
the
world
of
all
ages
,
times
and
conditions
.
But
Christ
is
said
to
dye
for
the
world
,
Ergo
.
Answ
.
That
this
Syllogisme
is
no
better
than
the
former
is
most
evident
:
an
universall
conclusion
,
being
inferred
from
a
particular
proposition
,
but
now
the
first
proposition
being
rightly
formed
,
I
have
one
question
to
demand
concerning
the
second
or
the
assumption
,
viz.
whether
in
every
place
,
where
there
is
mention
made
of
the
death
of
Christ
,
it
is
said
he
dyed
for
the
world
,
or
onely
in
some
?
if
ye
say
,
in
every
place
;
that
is
apparently
false
,
as
hath
been
already
discovered
,
by
those
many
texts
of
Scripture
before
produced
,
restraining
the
death
of
Christ
to
his
elect
,
his
sheepe
,
his
Church
,
in
comparison
whereof
these
are
but
few
:
if
the
second
,
then
the
argument
must
run
thus
,
In
some
few
places
of
Scripture
the
word
world
,
doth
signifie
all
and
every
man
in
the
world
:
But
in
some
few
places
Christ
is
said
to
dye
for
the
world
(
though
not
in
expresse
words
,
yet
in
termes
equivalent
)
Ergo
.
Answ
.
This
Argument
is
so
weake
,
ridiculous
and
sophistically
false
,
that
it
cannot
but
be
evident
to
any
one
;
and
yet
cleerely
from
the
word
world
it selfe
,
it
will
not
be
made
any
better
,
and
none
need
desire
that
it
should
be
worse
:
it
concludes
an
universall
,
upon
particular
affirmatives
,
and
besides
with
foure
termes
apparently
in
the
Syllogisme
,
unlesse
the
some
places
in
the
first
,
be
prooved
to
be
the
very
some
places
in
the
assumption
,
which
is
the
thing
in
question
,
so
that
if
any
strength
be
taken
from
this
word
it
must
be
an
argument
in
this
forme
;
If
the
word
world
doth
signifie
all
and
every
man
,
that
ever
were
or
shall
be
in
those
places
,
where
Christ
is
said
to
dye
for
the
world
,
then
Christ
dyed
for
all
and
every
man
:
But
the
word
world
in
all
those
places
where
Christ
is
said
to
dye
,
for
the
world
doth
signifie
all
and
every
man
in
the
world
:
Therefore
Christ
dyed
for
them
.
Answ
.
1.
3
Answered
.
1.
In
generall
.
That
it
is
but
in
one
place
said
,
that
Christ
gave
his
life
for
the
world
,
or
dyed
for
it
,
which
holds
out
the
intention
of
our
Saviour
:
all
the
other
places
seeme
onely
to
hold
out
the
sufficiency
of
his
oblation
for
all
,
which
we
also
maintaine
.
Secondly
,
We
absolutely
deny
the
assumption
and
appeale
for
tryall
to
a
consideration
of
all
those
particular
places
,
wherein
such
mention
is
made
.
Thus
have
I
called
this
argument
to
rule
and
measure
,
that
it
might
be
evident
where
the
great
strength
of
it
lyeth
,
(
which
is
indeed
very
weaknesse
)
and
that
for
their
sakes
who
having
caught
hold
of
the
word
world
,
run
presently
away
with
the
bait
,
as
though
all
were
cleare
for
universall
redemption
;
when
yet
if
yee
desire
them
to
lay
out
,
and
manifest
the
strength
of
their
reason
,
they
know
not
what
to
say
but
the
world
and
the
whole
world
,
understanding
indeed
neither
what
they
say
,
nor
whereof
they
doe
affirme
,
and
now
,
quid
dignum
tanto
?
what
cause
of
the
great
boast
mentioned
in
the
entrance
?
a
weaker
argument
I
dare
say
was
never
by
rationall
men
produced
in
so
weighty
a
cause
;
which
will
further
be
manifested
by
the
consideration
of
the
severall
particular
places
produced
to
give
it
countenance
,
which
we
shall
doe
in
order
.
The
first
place
we
pitch
upon
,
is
that
which
by
our
adversaryes
is
first
propounded
,
and
not
a
little
rested
upon
:
and
yet
notwithstanding
2.
In
particular
by
examination
of
particular
texts
urged
to
enforce
it
,
whereof
,
their
clamorous
claime
,
there
are
not
a
few
,
who
thinke
that
very
text
,
as
fit
and
ready
to
overthrow
their
whole
opinion
,
as
Goliah's
sword
to
cut
off
his
owne
head
;
many
unanswerable
arguments
against
the
universality
of
redemption
being
easily
deduced
from
the
words
of
that
text
.
The
great
peaceable
King
of
his
Church
,
guide
us
to
make
good
the
interest
of
truth
to
the
place
in
controversy
,
which
through
him
we
shall
attempt
,
first
,
by
opening
the
words
,
and
secondly
,
by
ballancing
of
reasonings
and
arguments
,
from
them
and
this
place
is
John
3.
16.
God
so
loved
the
world
that
he
sent
his
onely
begotten
Sonne
,
that
whosoever
believeth
on
him
should
not
perish
,
but
have
everlasting
life
.
This
place
(
I
say
)
the
universalists
exceedingly
boast
in
,
for
which
we
are
perswaded
they
have
so
little
cause
,
that
we
doubt
The
first
is
John
2.
16
not
but
with
the
Lords
assistance
to
demonstrate
that
it
is
destructive
to
their
whole
defense
,
to
which
end
I
will
give
you
in
briefe
,
a
double
paraphrase
of
the
words
,
the
first
containing
their
sence
,
the
latter
ours
:
thus
then
our
adversaryes
explaine
these
words
;
(
God
so
loved
)
had
such
a
naturall
inclination
,
veliety
,
and
propensity
to
the
good
of
(
the
world
)
Adam
with
all
and
every
Paraphrased
according
to
the
minde
of
our
adversaryes
.
one
of
his
posterity
of
all
ages
,
times
,
and
conditions
(
whereof
some
were
in
heaven
,
some
in
hell
long
before
)
(
that
he
sent
his
onely
begotten
Sonne
)
causing
him
to
be
incarnate
in
the
fulnesse
of
time
,
(
to
dye
)
not
with
a
purpose
and
resolution
to
save
any
,
but
that
(
whosoever
)
what
persons
soever
of
those
which
he
had
propensity
unto
(
believeth
on
him
)
should
not
perish
but
have
life
everlasting
,
should
have
this
fruit
and
issue
,
that
he
should
escape
death
and
hell
,
and
live
eternally
.
In
which
explication
of
the
sence
of
the
place
these
things
are
to
be
observed
.
First
,
What
is
that
love
which
was
the
cause
of
sending
or
give
ing
of
Christ
,
which
they
make
to
be
a
naturall
propensity
to
the
good
And
their
apprehension
thereof
first
explained
.
of
all
.
Secondly
,
Who
are
the
object
of
this
love
all
and
every
man
of
all
generations
,
Thirdly
,
Wherein
this
giving
consisteth
:
of
which
I
cannot
finde
,
whether
they
meane
by
it
,
the
appointment
of
Christ
to
be
a
recoverer
,
or
his
actuall
exhibition
in
the
flesh
,
for
the
accomplishment
of
his
ministration
.
Fourthly
,
Whosoever
,
They
make
distributive
of
the
persons
in
the
world
,
and
so
not
restructive
in
the
intention
to
some
.
Fifthly
,
That
life
eternall
,
is
the
fruit
obtained
by
believers
,
but
not
the
end
intended
by
God
.
Now
looke
a
little
in
the
second
place
,
what
we
conceive
to
be
the
minde
of
God
in
those
words
,
whose
aime
we
take
to
be
With
our
exposition
of
the
words
:
and
the
advancement
and
setting
forth
of
the
free
love
of
God
to
lost
sinners
,
in
sending
Christ
to
procure
for
them
eternall
redemption
,
as
may
appeare
in
this
following
paraphrase
.
(
God
)
the
Father
(
so
loved
)
had
such
a
peculiar
transcendent
love
,
being
an
unchangeable
purpose
and
act
of
his
will
concerning
their
salvation
towards
(
the
world
)
miserable
sinfull
lost
men
of
all
sorts
,
not
onely
Jewes
but
Gentiles
also
,
which
he
peculiarly
loved
,
(
that
)
intending
their
salvation
as
in
the
last
words
for
the
praise
of
his
glorious
grace
(
he
gave
)
he
prepared
a
way
to
prevent
their
everlasting
destruction
by
appointing
and
sending
(
his
onely
begotten
Sonne
)
to
be
an
alsufficient
Saviour
to
all
that
looke
up
unto
him
,
that
(
whosoever
believeth
in
him
)
all
believers
whatsoever
,
and
onely
they
,
(
should
not
perish
,
but
have
everlasting
life
)
and
so
effectually
be
brought
to
the
obtaining
of
those
glorious
things
through
him
,
which
the
Lord
in
his
free
love
had
designed
for
them
.
In
which
enlargement
of
the
words
for
the
setting
forth
of
what
we
conceive
to
be
the
mind
of
the
holy
Ghost
in
them
,
these
things
are
to
be
observed
.
First
,
What
we
understand
by
the
love
of
God
,
even
that
act
of
Observations
from
them
.
his
will
which
was
the
cause
of
sending
his
Sonne
Jesus
Christ
,
being
the
most
eminent
act
of
love
and
favour
to
the
creature
,
for
love
is
velle
alicui
bonum
,
to
will
good
to
any
;
and
never
did
God
will
greater
good
to
the
creature
,
than
in
appointing
his
Sonne
for
their
redemption
:
notwithstanding
,
I
would
have
it
observed
,
that
I
doe
not
make
the
purpose
of
sending
or
giving
Christ
,
to
be
absolutely
subordinate
to
Gods
love
to
his
elect
,
as
though
that
were
the
end
of
the
other
absolutely
;
but
rather
that
they
are
both
coordinate
to
the
same
supreame
end
,
or
the
manifestation
of
Gods
glory
by
the
way
of
mercy
,
tempered
with
justice
:
but
in
respect
of
our
apprehension
,
that
is
,
the
relation
wherein
they
stand
one
to
another
:
Now
this
love
we
say
to
be
that
,
greater
than
which
there
is
none
.
Secondly
,
By
the
world
,
we
understand
the
elect
of
God
onely
,
though
not
considered
in
this
place
as
such
,
but
under
such
a
notion
as
being
true
of
them
,
serves
for
the
further
exaltation
of
Gods
love
towards
them
,
which
is
the
end
here
designed
;
and
this
is
as
they
are
poor
,
miserable
,
lost
creatures
,
in
the
world
,
of
the
world
,
scattered
abroad
in
all
places
of
the
world
,
not
tyed
to
Jews
,
or
Greeks
,
but
dispersed
in
any
nation
,
kindred
and
language
under
heaven
.
Thirdly
,
{αβγδ}
is
to
us
,
that
every
believer
,
and
is
declarative
of
the
intention
of
God
,
in
sending
or
giving
his
Sonne
,
containing
no
distribution
of
the
world
beloved
,
but
a
direction
to
the
persons
whose
good
was
intended
,
that
love
being
an
unchangeable
intention
of
the
chiefest
good
.
Fourthly
,
Should
not
perish
but
have
life
everlasting
,
containes
an
expression
of
the
particular
aime
and
intention
of
God
in
this
businesse
,
which
is
the
certaine
salvation
of
believers
by
Christ
:
and
this
in
generall
is
the
interpretation
of
the
words
,
which
we
adhere
unto
,
which
will
yeild
us
sundry
arguments
,
sufficient
each
of
them
,
to
evert
the
generall
ransome
;
which
that
they
may
be
the
better
bottomed
,
and
the
more
clearly
convincing
,
we
will
lay
downe
and
compare
the
severall
words
and
expressions
of
this
place
,
about
whose
interpretation
we
differ
,
with
the
reason
of
our
rejecting
the
one
sence
and
embracing
the
other
.
First
,
The
first
difference
in
the
interpretation
of
this
place
is
about
the
cause
of
sending
Christ
,
called
here
love
.
Secondly
,
The
The
former
different
interpretations
compared
,
and
the
one
asserted
.
second
about
the
object
of
this
love
,
called
here
the
world
,
Thirdly
,
Concerning
the
intention
of
God
in
sending
his
Sonne
.
said
to
be
that
believers
might
be
saved
.
For
the
first
,
by
love
in
this
place
all
our
adversaryes
agree
,
that
a
naturall
affection
and
propensity
in
God
to
the
good
of
the
creature
,
lost
under
sinne
in
generall
,
which
moved
him
to
take
some
way
,
whereby
it
might
possibly
be
remedyed
,
is
intended
.
We
on
the
contrary
,
that
by
love
here
,
is
not
meant
an
inclination
or
propensity
of
his
nature
,
but
an
act
of
his
will
(
where
we
conceive
his
love
to
be
sealed
)
and
eternall
purpose
to
doe
good
to
man
,
being
the
most
transcendent
and
eminent
act
of
Gods
love
to
the
creature
.
That
both
these
may
be
weighed
,
to
see
which
is
most
agreeable
to
the
minde
of
the
holy
Ghost
,
I
shall
give
you
,
first
,
some
of
the
reasons
whereby
we
oppose
the
former
interpretation
;
and
,
Secondly
,
those
whereby
we
confirme
our
owne
.
First
,
If
no
naturall
affection
whereby
he
should
necessarily
be
carryed
to
any
thing
without
himselfe
,
can
or
ought
to
be
ascribed
The
first
in
the
first
difference
opposed
by
sundry
arguments
.
unto
God
,
then
no
such
thing
is
here
intended
in
the
word
love
:
for
that
cannot
be
here
intended
,
which
is
not
in
God
at
all
:
but
now
that
there
neither
is
nor
can
be
any
such
naturall
affection
in
God
,
is
most
apparent
,
and
may
be
evidenced
by
many
demonstrations
,
I
shall
briefly
recount
a
few
of
them
.
First
,
Nothing
that
includes
any
imperfection
is
to
be
assigned
to
Almighty
God
,
he
is
God
alsufficient
,
he
is
our
rock
,
and
his
work
is
perfect
;
but
a
naturall
affection
in
God
,
to
the
good
and
salvation
of
all
,
being
never
compleated
nor
perfected
,
carryeth
along
with
it
a
great
deale
of
imperfection
and
weaknesse
,
and
not
onely
so
,
but
it
must
also
needs
be
exceedingly
prejudiciall
to
the
absolute
blessednesse
and
happinesse
of
Almighty
God
.
Look
how
much
any
thing
wants
,
of
the
fulfilling
of
that
whereunto
it
is
carryed
out
with
any
desire
naturall
or
voluntary
,
so
much
it
wanteth
of
blessednesse
and
happinesse
;
so
that
without
impairing
of
the
infinite
blessednesse
of
the
ever
blessed
God
,
no
naturall
affection
unto
any
thing
,
never
to
be
accomplished
,
can
be
ascribed
unto
him
,
such
as
this
generall
love
to
all
,
is
supposed
to
be
.
Secondly
,
If
the
Lord
hath
a
naturall
affection
to
all
,
as
to
love
them
so
farre
,
as
to
send
his
Sonne
to
dye
for
them
;
whence
is
it
that
this
affection
of
his
doth
not
receive
accomplishment
?
whence
is
it
that
it
is
hindred
,
and
doth
not
produce
its
effects
?
why
doth
not
the
Lord
engage
his
power
for
the
fulfilling
of
his
desire
?
It
doth
not
seeme
good
to
his
infinit
wisedome
(
say
they
)
so
to
doe
.
Then
is
there
an
affection
in
God
to
that
,
which
in
his
wisedome
he
cannot
prosecute
;
this
among
the
Sonnes
of
men
the
wormes
of
the
earth
,
would
be
called
a
brutish
affection
.
Thirdly
,
No
affection
or
naturall
propensity
to
good
is
to
be
ascribed
to
God
,
which
the
Scripture
no
where
assignes
to
him
,
and
is
contrary
to
what
the
Scripture
doth
assigne
unto
him
:
now
the
Scripture
doth
no
where
assigne
unto
God
any
naturall
affection
,
whereby
his
should
be
naturally
inclined
to
the
good
of
the
creature
:
the
place
to
prove
it
cleerly
,
is
yet
to
be
produced
:
and
that
it
is
contrary
to
what
the
Scripture
assignes
him
is
apparent
;
for
it
describes
him
to
be
free
in
shewing
mercy
;
every
act
of
it
,
being
by
him
performed
freely
,
even
as
he
pleaseth
,
for
he
hath
mercy
on
whom
he
will
have
mercy
:
now
if
every
act
of
mercy
,
shewed
unto
any
,
doe
proceed
from
the
free
distinguishing
will
of
God
,
(
as
is
apparent
)
certainely
there
can
be
in
him
no
such
naturall
affection
:
and
the
truth
is
,
if
the
Lord
should
not
shew
mercy
,
and
be
carryed
out
towards
the
creature
,
meerly
upon
his
owne
distinguishing
will
,
but
should
naturally
be
moved
to
shew
mercy
to
the
miserable
,
he
should
,
first
,
be
no
more
mercifull
to
men
than
to
Divels
:
nor
,
Secondly
,
to
those
that
are
saved
than
to
those
that
are
damned
,
for
that
which
is
naturall
must
be
equall
in
all
its
operations
;
and
that
which
is
naturall
to
God
must
be
eternall
.
Many
more
effectuall
reasons
are
produced
by
our
Divines
for
the
denyal
of
this
naturall
affection
in
God
in
the
resolution
of
the
Arminian
distinction
,
(
I
call
it
so
,
as
now
by
them
abused
)
of
Gods
antecedent
and
consequent
will
,
to
whom
the
learned
Reader
may
repaire
for
satisfaction
:
so
that
the
love
mentioned
in
this
place
,
is
not
that
naturall
affection
to
all
in
generall
,
which
is
not
:
But
,
Secondly
,
It
is
the
speciall
love
of
God
to
his
elect
,
as
we
affirme
,
and
so
consequently
not
any
such
thing
as
our
adversaryes
suppose
to
be
intended
by
it
,
viz.
a
velleity
or
naturall
inclination
to
the
good
of
The
latter
in
that
difference
maintained
.
all
for
first
,
the
love
here
intimated
,
is
absolutely
the
most
eminent
and
transcendent
love
,
that
ever
God
shewed
or
bare
towards
any
miserable
creature
;
yea
the
intention
of
our
Saviour
,
is
so
to
set
it
forth
,
as
is
apparent
by
the
emphaticall
expressions
of
it
used
in
this
place
:
The
particles
So
,
that
,
declare
no
lesse
,
pointing
out
an
eximiousnesse
,
peculiarly
remarkeable
in
the
thing
whereof
the
affirmation
is
,
above
any
other
thing
in
the
same
kinde
:
Expositours
usually
lay
weight
upon
almost
every
particular
word
of
the
verse
,
for
the
exaltation
and
demonstration
of
the
love
here
mentioned
.
(
So
)
that
is
,
in
such
a
degree
,
to
such
a
remarkeable
astonishable
height
:
(
God
)
the
glorious
alsufficient
God
,
that
could
have
manifested
his
justice
to
eternity
in
the
condemnation
of
all
sinners
,
and
no
way
wanted
them
to
be
partakers
of
his
blessednesse
:
(
loved
)
with
such
an
earnest
intense
affection
consisting
in
an
eternall
unchangeable
act
and
purpose
of
his
will
,
for
the
bestowing
of
the
chiefest
good
(
the
choysest
effectuall
love
:
)
(
the
world
)
men
in
the
world
,
of
the
world
,
subject
to
the
iniquityes
,
and
miseryes
of
the
world
,
lying
in
the
their
bloud
,
having
nothing
to
render
them
commendable
in
his
eyes
,
or
before
him
:
(
that
he
gave
)
did
not
as
he
made
all
the
world
at
first
,
speake
the
word
and
it
was
done
,
but
proceeded
higher
to
the
performance
of
a
great
deale
more
,
and
longer
worke
,
wherein
he
was
to
doe
more
than
exercise
an
act
of
his
Almighty
power
as
before
,
and
therefore
gave
:
(
his
Sonne
)
not
any
favourite
or
other
well
pleasing
creature
,
not
Sunne
,
Moone
,
or
Starres
,
not
the
rich
treasure
of
his
creation
,
all
too
meane
&
coming
short
of
expressing
this
love
,
but
his
Son
:
(
begotten
Son
)
&
that
not
so
called
by
reason
of
some
neere
approaches
to
him
,
&
filial
obedientiall
reverence
of
him
,
as
the
Angels
are
called
the
Sonnes
of
God
,
for
it
was
not
an
Angell
that
he
gave
,
which
yet
had
been
an
expression
of
most
intense
love
,
nor
yet
any
Sonne
by
adoption
,
as
believers
are
the
Sonnes
of
God
,
but
his
begotten
Sonne
,
begotten
of
his
owne
person
from
eternity
:
and
that
(
his
onely
begotten
Sonne
)
not
any
one
of
his
Sonnes
,
but
where
as
he
had
,
or
hath
,
but
one
onely
begotten
Sonne
,
alwayes
in
his
bosome
,
his
Isaac
,
he
gave
him
,
than
which
how
could
the
infinit
wisedome
of
God
make
or
give
any
higher
testimony
of
his
love
?
especially
if
yee
will
adde
what
is
here
evidently
included
,
though
the
time
was
not
as
yet
come
,
that
it
should
be
openly
exprest
,
viz.
whereunto
he
gave
his
Son
,
his
onely
one
,
not
to
be
a
King
and
worshipped
in
the
first
place
,
but
he
spared
him
not
but
gave
him
up
to
death
for
us
all
,
Rom.
8.
34.
Whereunto
,
for
a
close
of
all
cast
your
eyes
upon
his
designe
and
purpose
in
this
whole
businesse
and
ye
shall
finde
,
that
it
was
,
that
believers
,
those
whom
he
thus
loved
,
might
not
perish
,
that
is
undergoe
the
utmost
misery
and
wrath
to
eternity
which
they
had
deserved
,
but
have
everlasting
life
,
eternall
glory
with
himselfe
,
which
of
themselves
they
could
no
way
attaine
,
and
ye
will
easily
grant
that
greater
love
hath
no
man
than
this
:
Now
if
the
love
here
mentioned
be
the
greatest
,
highest
and
chiefest
of
all
,
certainly
it
cannot
be
that
common
affection
towards
all
,
that
we
discussed
before
;
for
the
love
whereby
men
are
actually
,
and
eternally
saved
,
is
greater
than
that
,
which
may
consist
with
the
perishing
of
men
to
eternity
.
Secondly
,
the
Scripture
positively
asserts
this
very
love
as
the
chiefest
act
of
the
love
of
God
,
and
that
which
he
would
have
us
take
notice
of
in
the
first
place
,
Rom.
5.
8.
God
commended
his
love
towards
us
in
that
while
we
were
yet
sinners
Christ
dyed
for
us
:
and
fully
,
1
John
4.
9.
10.
11.
In
this
was
manifested
the
love
of
God
towards
us
,
because
that
God
sent
his
onely
begotten
Sonne
into
the
world
that
we
might
live
through
him
,
herein
is
love
,
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Sonne
to
be
the
propitiation
for
our
sins
:
in
both
which
places
,
the
eminency
of
this
love
is
set
forth
exceeding
emphatically
to
believers
,
with
such
expressions
as
can
no
way
be
accommodated
to
a
naturall
velleity
to
the
good
of
all
.
Thirdly
,
That
seeing
all
love
in
God
,
is
but
velle
alicui
bonum
,
to
will
good
to
them
,
that
are
beloved
;
they
certainely
are
the
object
of
his
love
,
to
whom
he
intends
that
good
,
which
is
the
issue
and
effect
of
that
love
:
but
now
the
issue
of
this
love
or
good
intended
,
being
,
not
perishing
,
and
obtaining
eternall
life
through
Christ
,
happens
alone
to
,
and
is
bestowed
on
,
onely
elect
,
believers
,
therefore
they
certainely
are
the
object
of
this
love
,
and
they
alone
,
which
was
the
thing
we
had
to
declare
.
Fourthly
,
That
love
which
is
the
cause
of
giving
Christ
is
also
alwayes
the
cause
of
the
bestowing
of
all
other
good
things
.
Rom.
8.
He
that
spared
not
his
Sonne
but
gave
him
up
for
death
for
us
all
,
how
shall
he
not
in
him
,
give
us
all
things
?
therefore
,
if
the
love
there
mentioned
,
be
the
cause
of
sending
Christ
,
as
it
is
,
it
must
also
cause
all
other
things
to
be
given
with
him
,
and
so
can
be
towards
none
but
those
who
have
those
things
bestowed
on
them
,
which
are
onely
the
elect
,
onely
beleevers
:
who
else
have
grace
here
,
or
glory
hereafter
?
Fiftly
,
the
word
here
,
which
is
{αβγδ}
,
signifieth
in
its
native
importance
,
valde
dilexit
,
to
love
so
as
to
rest
in
that
love
,
which
how
it
can
stand
with
hatred
,
and
an
eternall
purpose
of
not
bestowing
effectuall
grace
,
which
is
in
the
Lord
towards
some
,
will
not
easily
be
made
apparent
.
And
now
let
the
christian
Reader
judge
,
whether
by
the
love
of
God
in
this
place
mentioned
,
be
to
be
understood
a
naturall
veliety
or
inclination
in
God
to
the
good
of
all
both
elect
and
reprobate
,
or
the
peculiar
love
of
God
to
his
elect
,
being
the
fountaine
of
the
chiefest
good
that
ever
was
bestowed
on
the
Sonnes
of
men
;
this
is
the
first
difference
about
the
interpretation
of
these
words
.
Secondly
,
the
second
thing
controverted
is
the
object
of
this
love
,
pressed
by
the
word
world
,
which
our
adversaryes
would
have
to
The
life
as
formerly
in
the
second
difference
.
signifie
all
and
every
man
,
we
,
the
elect
of
God
scattered
abroad
in
the
world
with
a
tacite
opposition
to
the
nation
of
the
Jews
,
who
alone
,
excluding
all
other
nations
(
some
few
Proselytes
excepted
)
before
the
actuall
exhibition
of
Christ
in
the
flesh
,
had
all
the
benefits
of
the
promises
appropriated
to
them
,
Rom.
9.
4.
in
which
priviledge
now
,
all
nations
were
to
have
an
equall
share
.
To
confirme
the
exposition
of
the
word
used
by
the
Vniversalists
,
nothing
of
weight
,
that
ever
yet
I
could
see
,
is
brought
forth
,
but
onely
the
word
it selfe
:
for
neither
the
love
mentioned
in
the
beginning
,
nor
the
designe
pointed
at
in
the
end
of
the
word
,
will
possibly
agree
with
the
sence
which
they
impose
on
that
word
in
the
middle
:
Besides
,
how
weake
and
infirme
,
an
inference
,
from
the
word
world
by
reason
of
its
ambigious
and
wonderfull
various
acceptations
,
is
,
we
have
at
large
declared
before
.
Three
poor
shifts
I
finde
in
the
great
champions
of
this
cause
,
to
prove
that
the
word
world
,
doth
not
signifie
the
elect
:
justly
we
might
have
expected
some
reasons
to
prove
,
that
it
signified
or
implied
,
al
&
every
man
in
the
world
,
which
was
their
own
assertion
:
but
of
this
ye
have
a
deep
silence
,
being
conscious
no
doubt
of
their
disability
for
any
such
performance
:
onely
(
as
I
said
)
three
pretended
arguments
they
bring
to
disprove
that
,
which
none
went
about
to
prove
,
viz
▪
that
by
the
world
is
meant
the
elect
,
as
such
:
for
though
we
conceive
the
persons
here
designed
,
directly
men
in
and
of
the
world
,
to
be
all
and
onely
Gods
elect
,
yet
we
doe
not
say
,
that
they
are
here
so
considered
,
but
rather
under
another
notion
as
men
scattered
over
all
the
world
in
themselves
subject
to
misery
and
sinne
:
so
that
whosoever
will
oppose
our
exposition
of
this
place
,
must
either
first
,
prove
,
that
by
the
world
here
must
be
necessarily
understood
all
&
every
man
in
the
world
;
or
secondly
,
that
it
cannot
be
taken
indefinitely
for
men
in
the
world
,
which
materially
are
elect
,
though
not
considered
under
that
formality
;
so
that
all
those
vaine
flourishes
,
which
some
men
make
with
these
words
,
by
putting
the
word
elect
into
the
roome
of
the
word
world
,
and
then
coyning
absurd
consequences
,
are
quite
beside
the
businesse
in
hand
:
yet
further
we
deny
,
that
,
by
a
supply
of
the
word
elect
into
the
text
,
any
absurdity
or
untruth
will
justly
follow
,
yea
and
that
flourish
,
which
is
usually
so
made
,
is
but
a
bugbeare
to
frighten
weake
ones
:
for
suppose
we
should
read
it
thus
,
God
so
loved
the
elect
that
he
gave
his
onely
begotten
Sonne
that
whosoever
believeth
on
him
should
not
perish
:
what
inconvenience
will
now
follow
?
Why
(
say
they
)
that
some
of
the
Elect
,
whom
God
so
loved
as
to
send
his
Sonne
for
,
may
perish
:
Why
I
pray
?
is
it
because
hee
sent
his
Sonne
that
they
might
not
perish
?
or
what
other
cause
?
no
,
but
because
it
is
said
,
that
whosoever
of
them
believeth
on
him
should
not
perish
;
which
intimates
that
some
of
them
might
not
believe
:
Very
good
!
but
where
is
any
such
intimation
?
God
designes
the
salvation
of
all
them
in
expresse
words
,
for
whom
hee
sends
his
Sonne
,
and
certainly
all
,
that
shall
bee
saved
,
shall
believe
:
But
it
is
in
the
words
whosoever
,
which
is
distributive
of
the
world
,
into
those
,
that
believe
,
and
those
that
believe
not
.
Answer
first
,
if
this
word
whosoever
be
distributive
,
then
it
is
restrictive
of
the
love
of
God
to
some
,
and
not
to
others
;
to
one
part
of
the
distribution
and
not
to
the
other
;
and
if
it
doe
not
restraine
the
love
of
God
,
intending
the
salvation
of
some
,
then
it
is
not
distributive
of
the
forementioned
object
of
it
,
and
if
it
doe
restraine
it
,
then
all
are
not
intended
in
the
love
which
moved
God
to
give
his
Son
.
2ly
.
I
deny
that
the
word
here
is
distributive
of
the
object
of
Gods
love
,
but
only
declarative
of
his
end
&
aime
in
giving
Christ
in
the
pursuit
of
that
love
,
to
wit
,
that
all
Believers
might
be
saved
:
So
that
the
sense
is
,
God
so
loved
his
Elect
throughout
the
world
,
that
he
gave
his
Son
with
this
intention
,
that
by
him
Believers
might
be
saved
.
And
this
is
all
that
is
by
any
(
besides
a
few
worthlesse
Cavills
)
objected
from
this
place
to
disprove
our
Interpretation
,
which
we
shall
now
confirme
both
positively
and
negatively
.
First
,
our
first
reason
is
taken
from
what
was
before
proved
,
concerning
the
nature
of
that
love
,
which
is
here
said
to
have
the
world
for
its
object
,
which
cannot
bee
extended
to
all
and
every
one
in
the
world
,
as
will
be
confessed
by
all
:
now
such
is
the
world
here
,
as
is
beloved
with
that
love
,
which
we
have
here
described
,
and
proved
to
be
here
intended
.
Even
such
a
love
,
as
is
,
first
,
the
most
transcendent
and
remarkable
.
Secondly
,
an
eternall
act
of
the
will
of
God
.
Thirdly
,
the
cause
of
sending
Christ
.
Fourthly
,
of
giving
all
good
things
in
and
with
him
.
Fiftly
,
an
assured
fountaine
and
spring
of
salvation
to
all
beloved
with
it
:
So
that
the
world
beloved
with
this
love
cannot
possibly
bee
all
and
every
one
in
the
world
.
Secondly
,
the
word
World
in
the
next
verse
,
which
carries
along
the
sense
of
this
,
and
is
a
continuation
of
the
same
matter
,
being
a
discovery
of
the
intention
of
God
in
giving
his
Sonne
,
must
needs
signifie
the
Elect
and
Beleevers
,
at
least
onely
those
who
in
the
event
are
saved
,
therefore
so
also
in
this
:
it
is
true
,
the
word
World
is
three
times
used
in
that
Verse
in
a
dissonant
sense
,
by
an
inversion
not
unusuall
in
the
Scripture
,
as
was
before
declared
:
it
is
the
latter
place
,
that
this
hath
reference
to
,
and
is
of
the
same
signification
with
the
World
in
verse
16.
That
the
World
through
him
might
be
saved
{αβγδ}
;
that
it
should
bee
saved
,
it
discovers
the
aime
,
purpose
and
intention
of
God
;
what
it
was
toward
the
world
that
he
so
loved
,
even
its
salvation
:
Now
if
this
be
understood
of
any
but
Beleevers
,
God
failes
of
his
aime
and
intention
,
which
as
yet
we
dare
not
grant
.
Thirdly
,
it
is
not
unusuall
with
the
Scripture
to
call
Gods
chosen
people
by
the
name
of
the
world
,
as
also
,
of
all
flesh
,
all
nations
,
all
Families
of
the
earth
,
and
the
like
generall
expressions
;
and
therefore
no
wonder
if
here
they
are
so
called
;
the
intention
of
the
place
being
to
exalt
and
magnifie
the
love
of
God
towards
them
,
which
receives
no
small
advancement
from
their
being
every
way
a
world
,
so
are
they
termed
where
Christ
is
said
to
be
their
Saviour
,
John
4.
42.
which
certainly
hee
is
onely
of
them
who
are
saved
:
A
Saviour
of
men
not
saved
is
strange
,
John
6.
51.
Where
he
is
said
to
give
himselfe
for
their
life
:
clearely
verse
33
of
the
same
Chapter
,
he
giveth
life
to
the
world
,
which
whether
it
be
any
but
his
Elect
let
all
men
judge
:
for
Christ
himselfe
affirmes
that
he
gives
life
onely
to
his
sheepe
,
and
that
those
to
whom
he
gives
life
,
shall
never
perish
,
John
10.
27
,
28.
So
Romans
4.
13
,
Abraham
is
said
by
faith
to
be
heire
of
the
World
,
which
verse
11.
is
called
to
be
ohe
Father
of
the
Faithfull
,
and
Rom.
11
,
12.
the
fall
of
the
Jewes
is
said
to
be
the
riches
of
the
world
,
which
world
comprizeth
onely
Beleevers
of
all
sorts
in
the
world
,
as
the
Apostle
affirmed
,
that
the
word
bare
fruit
in
all
the
world
,
Col.
1.
6.
This
is
that
world
which
God
reconcileth
to
himselfe
,
not
imputing
to
them
their
trespasses
,
2
Cor
5.
19.
Which
is
attended
with
blessednesse
in
all
them
to
whom
that
non-imputation
belongeth
,
Rom.
4.
and
for
divers
evident
reasons
is
it
that
they
have
this
appellation
.
As
first
,
to
distinguish
the
object
of
this
love
of
God
from
the
nature
Angelicall
which
utterly
perished
in
all
the
fallen
individualls
,
which
the
Scripture
also
carefully
doth
in
expresse
termes
,
Hebr
.
2.
16.
and
by
calling
this
love
of
God
{αβγδ}
,
Titus
2.
4.
Secondly
,
to
evert
and
reject
the
boasting
of
the
Jewes
,
as
though
all
the
meanes
of
grace
,
and
all
the
benefits
intended
were
to
them
appropriated
.
Thirdly
,
to
denote
that
great
difference
and
distinction
betweene
the
old
administration
of
the
Covenant
,
when
it
was
tyed
up
to
the
people
,
family
and
nation
,
and
the
new
,
when
all
bounderies
being
broken
up
,
the
fulnesse
of
the
Gentiles
,
and
the
corners
of
the
world
were
to
be
made
obedient
to
the
Scepter
of
Christ
.
Fourthly
,
to
manifest
the
condition
of
the
elect
themselves
,
who
are
thus
beloved
,
for
the
declaration
of
the
free
grace
of
God
toward
them
,
they
being
divested
of
all
qualifications
but
onely
those
that
bespeake
them
terrene
,
earthly
,
lost
,
miserable
,
corrupted
:
so
that
thus
much
at
least
may
easily
be
obtained
,
that
from
the
word
it selfe
nothing
can
be
opposed
justly
to
our
Exposition
of
this
place
,
as
hath
beene
already
declared
,
and
shall
be
further
made
manifest
.
Fourthly
,
if
every
one
in
the
world
be
intended
,
why
doth
not
the
Lord
in
the
pursuit
of
this
love
reveale
Jesus
Christ
to
every
one
whom
he
so
loved
?
Strange
!
that
the
Lord
should
so
love
men
as
to
give
his
onely
begotten
Sonne
for
them
,
and
yet
not
once
by
any
means
signifie
this
his
love
to
them
,
as
to
innumerable
he
doth
not
:
that
he
should
love
them
,
and
yet
order
things
so
in
his
wise
dispensation
,
that
this
love
should
be
altogether
in
vaine
and
fruitlesse
;
love
them
,
and
yet
determine
that
they
shall
receive
no
good
by
his
love
,
though
his
love
indeed
be
a
willing
of
the
greatest
good
to
them
:
Fiftly
,
unlesse
ye
will
grant
,
first
some
to
be
beloved
and
hated
also
from
eternity
,
Secondly
,
the
love
of
God
towards
innumerable
,
to
be
fruitlesse
and
vaine
,
Thirdly
,
the
Sonne
of
God
to
be
given
to
them
,
who
,
first
,
never
heare
word
of
him
.
2ly
have
no
power
granted
to
believe
in
him
.
Fourthly
,
that
God
is
mutable
in
his
love
,
or
else
still
loveth
those
that
be
in
hell
.
Fiftly
,
that
hee
doth
not
give
all
things
to
them
,
to
whom
he
gives
his
Son
,
contrary
to
Romans
8.
32.
Sixtly
,
that
hee
knowes
not
certainely
before
hand
who
shall
believe
and
be
saved
:
unlesse
(
I
say
)
all
these
blasphemies
and
absurdities
be
granted
,
it
cannot
be
maintained
that
by
the
World
here
is
meant
all
and
every
one
of
man-kind
,
but
onely
men
in
common
scattered
throughout
the
world
,
which
are
the
elect
.
3.
The
third
difference
about
these
words
,
is
concerning
the
meanes
,
whereby
this
love
of
the
Father
,
whose
object
is
said
to
The
life
also
concerning
the
third
difference
.
be
the
world
,
is
made
out
unto
them
.
Now
this
is
by
believing
,
{αβγδ}
,
that
whosoever
believeth
,
or
,
that
every
Believer
.
The
intention
of
these
words
,
wee
take
to
bee
the
designing
or
manifesting
of
the
way
,
whereby
the
Elect
of
God
,
come
to
bee
partakers
of
the
fruits
of
the
love
,
here
set
forth
,
viz.
by
faith
in
Christ
,
God
having
appointed
that
,
for
the
onely
way
,
whereby
he
will
communicate
unto
us
the
life
that
is
in
his
Sonne
.
To
this
something
was
said
before
,
having
proved
that
the
terme
whosoever
,
is
not
distributive
of
the
object
of
the
love
of
God
:
to
which
also
,
we
may
adde
these
following
reasons
;
First
,
if
the
object
be
here
restrained
,
so
that
some
onely
believe
and
are
saved
of
them
,
for
whose
sake
Christ
is
sent
,
then
this
restriction
and
determination
of
the
fruits
of
this
love
,
dependeth
on
the
will
of
God
,
or
on
the
persons
themselves
:
if
on
the
persons
themselves
;
then
make
they
themselves
to
differ
from
others
,
contrary
to
1
Corinth
.
4.
7.
If
on
the
will
of
God
,
then
you
make
the
sence
of
the
place
,
as
to
this
particular
,
to
be
,
God
so
loved
all
,
as
that
but
some
of
them
should
partake
of
the
fruits
of
his
love
.
To
what
end
then
I
pray
did
he
love
those
other
some
?
Is
not
this
,
out
with
the
sword
,
and
runne
the
Dragon
through
with
the
Speare
?
Secondly
,
seeing
that
these
words
,
that
whosoever
believeth
,
doe
peculiarly
point
out
the
aime
and
intention
of
God
in
this
businesse
;
if
it
doe
restraine
the
object
beloved
,
then
the
salvation
of
Believers
,
is
confessedly
the
aime
of
God
in
this
businesse
,
and
that
distinguished
from
others
;
and
if
so
,
the
generall
ransome
is
an
empty
sound
,
having
no
dependance
on
the
purpose
of
God
,
his
intention
being
carried
out
,
in
the
giving
of
his
Son
,
onely
to
the
salvation
of
believers
;
and
that
determinately
,
unlesse
you
will
assigne
unto
him
a
nescience
of
them
that
should
believe
.
These
words
then
,
whosoever
believeth
,
containing
a
designation
of
the
meanes
,
whereby
the
Lord
will
bring
us
to
a
participation
of
life
,
through
his
Sonne
whom
hee
gave
for
us
;
and
the
following
words
of
having
life
everlasting
,
making
out
the
whole
Counsell
of
God
in
this
matter
subordinate
to
his
owne
glory
,
it
followeth
:
That
God
gave
not
his
Son
,
1.
or
them
who
never
do
believe
;
2.
Much
lesse
for
them
who
never
heare
of
him
,
and
so
invincibly
want
meanes
of
faith
,
3.
For
them
on
whom
he
hath
determined
not
to
bestow
effectuall
grace
that
they
might
believe
.
Let
now
the
Reader
take
up
the
severall
parts
of
these
opposite
expositions
,
weigh
all
,
try
all
things
,
especially
that
which
is
especially
to
be
considered
,
the
love
of
God
;
and
so
inquire
seriously
whether
it
be
onely
a
generall
affection
,
and
a
naturall
velleity
to
the
good
of
all
,
which
may
stand
with
the
perishall
of
all
and
every
one
so
beloved
:
or
the
peculiar
transcendent
love
of
the
Father
to
his
elect
,
as
before
laid
downe
;
and
then
determine
,
whether
a
generall
ransome
,
fruitlesse
in
respect
of
the
most
for
whom
it
was
paid
,
or
the
effectuall
Redemption
of
the
elect
onely
have
the
firmest
and
strongest
foundation
in
these
words
of
our
Saviour
:
withall
remembring
that
they
are
produced
as
the
strongest
supportment
of
the
adverse
cause
,
with
which
,
it
is
most
apparent
both
the
cause
of
sending
Christ
,
and
the
end
intended
by
the
Lord
in
so
doing
,
as
they
are
here
expressed
,
are
altogether
inconsistent
.
CHAP.
III
.
An
unfolding
of
the
remaining
texts
of
Scripture
produced
for
the
confirmation
of
the
first
generall
Argument
for
universall
Redemption
.
NExt
to
the
place
before
considered
,
that
which
is
urged
with
most
confidence
,
and
pressed
with
most
importunity
for
the
defence
of
the
generall
ransome
in
the
prosecution
of
the
former
Argument
,
is
1
John
2.
1.
2.
If
any
man
sinne
,
we
have
an
Advocate
1
Joh
.
2.
1
,
2.
urged
.
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
a
propitiation
for
our
sinnes
,
and
not
for
ours
onely
,
but
also
for
the
sinnes
of
the
whole
world
.
Now
these
words
and
the
deductions
from
thence
have
been
set
out
in
various
dresses
,
with
great
variety
of
observations
,
to
make
them
appeare
advantagious
to
the
cause
in
hand
.
The
weight
of
the
whole
hangs
upon
this
,
that
the
Apostle
affirmes
Christ
to
be
a
propitiation
for
the
sinnes
of
the
whole
world
;
which
,
say
they
,
manifoldly
appeares
to
be
all
and
every
one
in
the
world
,
and
that
,
First
,
From
the
words
themselves
without
any
wresting
:
for
what
can
be
signified
by
the
whole
world
,
but
all
men
in
the
world
?
Secondly
,
From
the
opposition
that
is
made
between
world
and
believers
;
all
believers
being
comprized
in
the
first
part
of
the
Apostles
assertion
,
that
Christ
is
a
propitiation
for
our
sinnes
,
and
therefore
by
the
world
opposed
unto
them
,
all
others
are
understood
:
if
there
be
any
thing
of
moment
further
excepted
,
we
shall
meet
with
it
,
in
our
following
opening
of
the
place
.
Before
I
come
to
the
further
clearing
of
the
minde
of
the
holy
Ghost
in
these
words
,
I
must
tell
you
,
that
I
might
answer
the
objection
from
hence
very
briefly
,
and
yet
so
solidly
as
quite
to
The
Argument
from
thence
briefly
answered
,
and
cut
off
all
the
cavilling
exceptions
of
our
adversaryes
,
viz.
that
as
by
the
world
in
other
places
,
men
living
in
the
world
are
denoted
,
so
by
the
whole
world
in
this
,
can
nothing
be
understood
,
but
men
living
throughout
the
whole
world
,
in
all
the
parts
and
Regions
thereof
(
in
opposition
to
the
inhabitants
of
any
one
Nation
,
Place
,
or
Countrey
as
such
)
as
the
redeemed
of
Christ
are
said
to
be
.
Rev.
5.
9.
But
because
they
much
boast
of
this
place
,
I
shall
by
Gods
assistance
so
open
the
sense
and
meaning
of
it
,
that
it
shall
appeare
to
all
how
little
reason
they
have
to
place
any
confidence
in
their
wrested
interpretation
thereof
.
To
make
out
the
sense
of
this
placc
,
three
things
are
to
be
considered
.
1.
To
whom
the
Apostle
writes
.
2.
What
is
his
purpose
The
place
at
large
opened
,
with
a
declaration
of
and
aime
in
this
particular
place
.
3.
The
meaning
of
those
two
expressions
.
1.
Christ
being
a
propitiation
.
2.
The
whole
world
:
which
having
done
,
according
to
the
Analogie
of
faith
,
the
scope
of
this
,
and
other
pararel
places
,
with
reference
to
the
things
,
and
use
of
the
words
themselves
,
we
shall
easily
manifest
by
undeniable
reasons
,
that
the
text
cannot
be
so
understood
,
(
as
by
right
)
as
it
is
urged
,
and
wrested
for
universall
Redemption
.
First
,
a
discovery
of
them
to
whom
the
Epistle
was
peculiarly
directed
,
1.
To
whom
the
Apostle
writes
,
will
give
some
light
into
the
meaning
of
the
Apostle
.
This
is
one
of
those
things
which
,
in
the
investigation
of
the
right
sense
of
any
place
,
is
exceeding
considerable
.
For
although
this
,
and
all
other
parts
of
divine
Scripture
,
were
given
for
the
use
benefit
and
direction
of
the
whole
Church
;
yet
,
that
many
parts
of
it
,
were
directed
to
peculiar
Churches
,
and
particular
persons
,
and
some
distinct
sorts
of
persons
,
and
so
immediately
ayming
at
some
things
,
to
be
taught
,
reproved
,
removed
,
or
established
,
with
direct
reference
to
those
peculiar
persons
and
Churches
,
need
no
labour
to
prove
.
Now
though
we
have
nothing
written
,
expresly
nominating
them
,
to
whom
this
Epistle
was
primarily
directed
,
to
make
an
assertion
thereof
,
infallibly
true
,
and
de
fide
,
yet
by
cleare
and
evident
deduction
,
it
may
be
made
more
than
probable
that
it
was
intended
to
the
Iewes
or
believers
of
the
circumcision
,
for
First
,
John
was
in
peculiar
manner
,
a
Minister
&
an
Apostle
to
the
Iewes
,
and
therefore
they
were
the
most
immediate
and
proper
objects
of
his
care
,
Iames
,
Cephas
,
and
Iohn
,
gave
to
Paul
and
Barnabas
the
right
hand
of
fellowship
that
they
should
goe
to
the
Gentiles
,
and
themselves
to
the
circumcision
,
Gal.
2.
9.
Now
as
Peter
and
James
(
for
it
was
that
James
,
of
whom
Paul
there
speakes
who
wrote
the
Epistle
,
the
brother
of
John
being
slaine
before
)
in
the
prosecution
of
their
Apostleship
towards
them
,
wrote
Epistles
unto
them
in
their
dispersion
,
Iam
.
1.
1.
1
Pet
.
1.
1.
As
Paul
did
to
all
the
chiefe
Churches
among
the
Gentiles
by
him
planted
:
so
it
is
more
than
probable
,
that
Iohn
writing
this
Epistle
,
directed
it
chiefly
and
in
the
first
place
unto
them
,
who
chiefly
and
in
the
first
place
were
the
objects
of
his
care
and
Apostleship
.
Secondly
,
He
frequently
intimates
,
that
those
to
whom
he
wrote
were
of
them
,
who
heard
of
,
and
received
the
word
from
the
beginning
,
so
twice
together
in
this
chap.
v.
7.
That
commandement
which
ye
heard
from
the
beginning
;
Now
that
the
promulgation
of
the
Gospell
had
its
beginning
among
the
Jewes
,
and
its
first
entrance
with
them
,
before
the
conversion
of
any
of
the
Gentiles
,
which
was
a
mystery
for
a
season
,
is
apparent
from
the
story
of
the
Acts
of
the
Apostles
chap.
1
,
2
,
3
,
4
,
5
,
6.
12.
To
the
Iew
first
,
and
then
to
the
Greeke
,
was
the
order
divinely
appointed
,
Rom.
1.
16
,
17.
Thirdly
,
The
opposition
that
the
Apostle
makes
,
between
us
,
and
the
world
,
in
this
very
place
is
sufficient
to
manifest
unto
whom
he
wrote
.
As
a
Iew
,
he
reckoneth
himselfe
with
,
and
among
the
believing
Iewes
,
to
whom
he
wrote
:
and
sets
himselfe
with
them
,
in
opposition
to
the
residue
of
believers
in
the
world
,
and
this
is
usuall
with
this
Apostle
,
wherein
,
how
he
is
to
be
understood
,
he
declares
in
his
Gospell
,
Iohn
11.
51.
52.
Fourthly
,
The
frequent
mention
,
and
cautious
,
that
he
makes
and
gives
,
of
false
teachers
,
seducers
,
Antichrists
,
(
which
in
those
first
dayes
,
were
,
if
not
all
of
them
,
yet
for
the
greatest
part
,
of
the
circumcision
,
as
is
manifest
from
Scripture
and
Ecclesiasticall
story
;
of
whom
the
Apostle
said
that
they
went
out
from
them
chap.
4.
)
evidently
declares
that
to
them
in
especiall
was
this
Epistle
directed
,
who
lay
more
open
,
and
were
more
obnoxious
to
the
seducements
of
their
Countreymen
than
others
.
Now
this
being
thus
cleared
,
if
withall
,
ye
will
reminde
what
was
said
before
concerning
the
inveterate
hatred
of
that
people
towards
the
Gentiles
,
and
the
ingrafted
opinion
they
had
concerning
their
owne
sole
interest
,
in
the
Redemption
procured
&
purchased
by
their
Messiah
,
it
will
be
no
difficult
thing
for
any
,
to
discerne
the
aime
of
the
Apostle
in
this
place
,
in
the
expression
so
much
stucke
at
.
He
(
saith
he
)
is
a
propitiation
for
our
sinnes
,
that
is
,
our
sinnes
who
are
believers
of
the
Iewes
;
and
lest
by
this
assertion
,
they
should
take
occasion
to
confirme
themselves
in
their
former
errour
,
he
addes
,
and
not
for
ours
onely
,
but
for
the
sinnes
of
the
whole
world
:
or
the
children
of
God
throughout
the
world
,
as
Joh
.
11.
51.
52.
Of
what
Nation
,
Kindred
,
Tongue
,
or
Language
soever
they
were
.
So
that
we
have
not
here
an
opposition
,
between
the
effectuall
salvation
of
all
believers
,
and
the
effectuall
Redemption
which
belonged
to
the
Iewes
believers
,
to
all
other
believers
,
or
children
of
God
throughout
the
whole
world
.
Secondly
,
For
the
aime
and
intention
of
the
Apostle
in
these
words
,
it
is
to
give
consolation
to
believers
against
their
sinnes
and
faylings
.
If
any
man
sinne
we
have
an
Advocate
with
the
Father
2
What
is
his
aime
and
scope
in
these
words
.
Jesus
Christ
the
Righteous
,
and
he
is
a
propitiation
for
our
sinnes
:
the
very
order
and
series
of
the
words
,
without
further
inlargement
,
proves
this
to
be
so
,
that
they
were
believers
onely
,
to
whom
he
intended
this
consolation
,
that
they
should
not
despaire
,
nor
utterly
faint
under
their
infirmities
,
because
of
a
sufficient
,
yea
effectuall
remedy
provided
,
is
no
lesse
evident
;
for
,
1.
They
onely
have
an
advocate
,
it
is
confessed
,
that
believers
onely
have
an
interest
in
Christs
advocation
.
2.
Comfort
in
such
a
case
,
belongs
to
none
but
them
:
unto
others
in
a
state
and
condition
of
alienation
,
wrath
is
to
be
denounced
.
Ioh
.
3.
36.
3ly
.
They
are
the
little
children
to
whom
he
writes
,
v.
1.
whom
he
describes
,
v.
12.
1.
3
To
have
their
sinnes
forgiven
them
for
his
names
sake
,
and
to
know
the
Father
.
So
that
the
aime
of
the
Apostle
being
to
make
out
consolation
to
believers
in
their
failings
,
he
can
speake
of
none
but
them
onely
:
and
if
he
should
extend
that
whereof
he
speakes
,
viz.
that
Christ
was
a
propitiation
,
to
all
and
every
one
,
I
cannot
perceive
,
how
this
can
possibly
make
any
thing
to
the
end
proposed
,
or
the
consolation
of
believers
;
for
what
comfort
can
arise
from
hence
to
them
,
by
telling
them
that
Christ
dyed
for
innumerable
that
shall
be
damned
?
Will
that
be
any
refreshment
unto
mee
,
which
is
common
unto
me
with
them
that
perish
eternally
?
is
not
this
rather
a
Pumice
stone
,
than
a
breast
of
consolation
?
If
you
aske
how
comfort
can
be
given
to
all
,
and
every
one
,
unlesse
Christ
dyed
for
them
:
I
say
,
if
by
all
and
every
one
,
you
meane
all
Believers
;
Christ
is
,
as
in
the
Text
asserted
,
a
propitiation
and
an
Advocate
for
them
all
:
if
all
others
,
reprobates
and
unbelievers
,
we
say
,
that
there
is
neither
in
the
death
of
Christ
,
nor
in
the
word
of
God
,
any
solid
spirituall
consolation
prepared
for
them
;
the
Childrens
bread
must
not
be
cast
to
Dogs
.
The
meaning
and
purport
of
the
word
Propitiation
,
which
Christ
is
said
to
be
,
for
us
,
and
the
whole
world
,
is
next
to
be
considered
.
With
the
importance
of
the
ambiguous
words
here
used
.
1
of
Propitiation
.
The
word
in
the
Originall
is
{αβγδ}
,
twice
onely
used
in
the
new
Testament
.
Here
,
and
Chap.
4.
Verse
10.
of
this
same
Epistle
;
the
Verbe
also
{αβγδ}
is
as
often
used
,
viz.
2
Heb
.
2.
17
Translated
there
(
and
that
properly
considering
the
construction
it
is
in
)
to
make
reconciliation
.
And
Luke
18.
13.
it
is
the
word
of
the
Publican
,
{αβγδ}
,
be
mercifull
to
me
.
There
is
also
another
word
of
the
same
originall
,
&
alike
signification
,
viz
{αβγδ}
twice
also
used
,
Rom.
3.
25.
there
Translated
a
Propitiation
;
and
Hebr
.
9.
5.
where
it
is
used
for
,
and
also
rendred
the
mercy
Seate
;
which
will
give
some
light
into
the
meaning
of
the
Word
.
That
which
Exodus
25.
17.
is
called
Capporeth
,
from
Caphar
,
properly
to
cover
,
is
here
called
{αβγδ}
,
that
which
Christ
is
said
to
bee
Rom.
3.
25.
Now
this
mercy
Seate
was
a
Plate
of
pure
gold
,
two
Cubits
and
an
halfe
long
,
and
a
Cubit
and
a
halfe
broad
,
like
the
uppermost
plate
or
board
of
a
Table
,
that
was
laid
upon
the
Ark
,
shadowed
over
with
the
wings
of
the
Cherubim
.
Now
this
word
{αβγδ}
comes
as
was
said
from
{αβγδ}
whose
first
native
and
genuine
sense
is
to
cover
,
(
though
most
commonly
used
to
expiate
.
)
This
Plate
or
Mercy
Seate
,
was
so
called
,
because
it
was
placed
upon
the
Arke
and
covered
it
,
as
the
wings
of
the
Cherubim
hovered
over
that
:
the
mysticall
use
hereof
,
being
to
hide
(
as
it
were
)
the
Law
or
rigid
tenure
of
the
Covenant
of
Workes
,
which
was
in
the
Arke
;
God
thereby
declaring
himselfe
to
bee
pacified
or
reconciled
,
the
cause
of
anger
and
enmity
being
hidden
.
Hence
the
word
commeth
to
have
its
second
acceptation
:
even
that
which
is
rendred
by
the
Apostle
{αβγδ}
placamen
,
or
placamentum
,
that
whereby
God
is
appeased
.
This
,
that
did
plainly
signifie
,
being
shadowed
with
the
wings
of
the
Cherubim
,
denoting
Gods
presence
in
power
and
goodnesse
,
which
were
made
crouching
over
it
,
as
the
wings
of
an
Hen
over
her
Chickens
.
Hence
that
prayer
of
David
,
to
be
hid
under
the
shadow
of
Gods
wings
,
Psal
.
36.
7.
57.
1.
61.
4.
63.
7.
91.
4.
(
and
perhaps
that
allusion
of
our
Saviour
,
Matth
.
23.
37.
)
intimating
the
favourable
protection
of
God
,
in
mercy
,
denoted
by
the
wings
of
the
Cherubim
,
covering
the
propitiatory
,
embracing
that
which
covered
the
Bill
of
accusation
;
which
typically
was
that
Table
or
golden
Plate
,
or
Covering
before
described
,
truely
and
really
Jesus
Christ
,
as
is
expressely
affirmed
,
Romans
3.
25.
Now
all
this
will
give
us
some
light
into
the
meaning
of
the
Word
,
and
so
consequently
into
the
sense
of
this
place
,
with
the
minde
of
the
Holy
Ghost
therein
:
{αβγδ}
and
{αβγδ}
,
both
translated
a
propitiation
,
with
the
Verbe
of
the
same
Originall
,
(
the
bottome
of
them
all
being
{αβγδ}
not
used
in
the
New
Testament
,
which
in
Eustathius
is
from
{αβγδ}
,
intently
and
with
care
to
looke
upon
any
thing
,
like
the
Oracle
on
the
mercy
seat
)
doe
signifie
that
which
was
done
or
typically
effected
by
the
mercy
seat
,
viz.
to
appease
,
pacifie
,
and
reconcile
God
,
in
respect
of
aversation
for
sinne
.
Hence
that
phrase
,
Hebr
.
2.
17.
{αβγδ}
;
which
the
Latinist
,
render
expiare
peccata
populi
,
to
expiate
the
sinnes
of
the
people
.
(
Expiare
,
is
in
this
businesse
to
turne
away
anger
by
an
attonement
;
so
the
Historian
,
Solere
Reges
portenta
coelestia
caede
aliqua
illustri
expiare
,
&
à
semet
in
capitaprocerum
depellere
,
Suet
.
in
Nerone
.
)
We
render
it
,
To
make
reconciliation
for
the
sinnes
of
the
people
.
The
word
will
beare
both
;
the
meaning
being
to
appease
or
pacifie
,
or
satisfie
God
for
sinne
,
that
it
might
not
bee
imputed
to
them
,
towards
whom
he
was
so
appeased
.
{αβγδ}
,
is
as
much
as
,
{αβγδ}
to
pacifie
God
concerning
sinne
.
Hence
the
word
receiveth
another
signification
,
that
wherein
it
is
used
by
the
the
Publican
,
Luke
18.
13.
{αβγδ}
,
be
mercifull
to
mee
;
that
is
,
let
me
enjoy
that
mercy
from
whence
flowes
the
pardon
of
sinne
,
by
thy
being
appeased
towards
me
,
and
reconciled
unto
mee
.
From
all
which
it
apeareth
,
that
the
meaning
of
the
word
{αβγδ}
or
propitiation
which
Christ
is
said
to
be
,
is
that
,
whereby
the
Law
is
covered
,
God
appeased
,
and
reconciled
,
sin
expiated
,
and
the
sinner
pardoned
:
whence
pardon
and
remission
of
sinne
,
is
so
often
placed
as
the
product
,
and
fruit
of
his
bloodsheding
,
whereby
he
was
a
propitiation
Matth
.
26.
28.
Eph.
1.
7.
Col.
1.
14.
Heb
.
9.
22.
Rom.
3.
25.
Rom.
5.
9.
1
Joh
.
1.
7.
1
Pet
.
1.
2.
Revel
.
1.
5.
From
that
which
hath
been
said
,
the
sence
of
the
place
is
evident
to
be
,
that
Christ
hath
so
expiated
sinne
,
and
reconciled
to
God
,
that
the
sinner
is
pardoned
,
and
received
to
mercy
for
his
sake
,
and
that
the
law
shall
never
be
produced
,
or
brought
forth
for
his
condemnation
.
Now
whether
this
can
be
tollerably
applyed
to
the
whole
world
(
taking
it
for
all
and
every
man
in
the
world
)
let
all
the
men
in
the
world
,
that
are
able
,
Judge
.
Are
the
sinnes
of
every
one
expiated
?
is
God
reconciled
to
every
one
?
is
every
sinner
pardoned
,
shall
no
one
have
the
transgression
of
the
law
charged
on
him
?
why
then
is
not
every
one
saved
?
doubtlesse
all
these
are
true
of
every
believer
,
and
of
no
one
else
in
the
whole
world
:
for
them
,
the
Apostle
affirmed
that
Christ
is
a
propitiation
,
that
he
might
shew
,
from
whence
ariseth
,
and
wherein
chiefly
,
if
not
onely
,
that
Advocation
for
them
,
which
he
promiseth
as
the
fountaine
of
their
consolation
did
consist
,
even
in
a
presentation
of
the
attonement
made
by
his
bloud
:
he
is
also
a
propitiation
onely
by
faith
.
Rom.
3.
5.
And
surely
none
have
faith
,
but
believers
:
and
therefore
certainly
it
is
,
they
onely
throughout
the
world
for
whom
alone
,
Christ
is
a
propitiation
:
unto
them
alone
,
God
sayes
{αβγδ}
,
I
will
be
propitious
,
the
great
word
of
the
new
Covenant
Hebr
.
8.
12.
They
alone
being
covenanters
.
Fourthly
,
Let
us
consider
,
the
phrase
{αβγδ}
of
the
whole
world
,
I
shall
not
declare
how
the
word
world
is
in
the
Scripture
2.
Of
the
whole
world
.
{αβγδ}
,
of
divers
significations
:
partly
because
I
have
in
some
measure
already
performed
it
,
partly
because
it
is
not
in
it selfe
so
much
here
insisted
on
,
but
only
with
reverence
to
its
general
adjunct
,
whole
,
the
whole
world
;
and
therefore
we
must
speake
to
the
whole
phrase
together
:
now
concerning
this
expression
I
say
,
First
,
That
whereas
,
with
that
which
is
equivalent
unto
it
,
(
all
the
world
)
it
is
used
seven
or
eight
times
in
the
new
Testament
,
it
cannot
be
made
appeare
cleerely
and
undeniably
,
that
in
any
place
(
save
perhaps
one
where
it
is
used
in
re
necessaria
)
it
comprizeth
all
and
every
man
in
the
world
:
so
that
unlesse
some
circumstance
in
this
place
,
enforce
that
sense
,
(
which
it
doth
not
)
it
will
be
a
plaine
wresting
of
the
words
,
to
force
that
interpretation
upon
them
:
let
us
then
briefly
looke
upon
the
places
,
beginning
with
the
last
,
and
so
ascending
:
now
that
is
Revel
.
3.
10.
I
will
keep
thee
from
the
houre
of
temptation
,
which
shall
come
{αβγδ}
upon
the
whole
world
:
(
the
world
word
is
other
in
the
originall
here
,
than
in
the
place
we
have
before
us
;
there
being
divers
words
to
expresse
the
same
thing
,
considered
under
severall
notions
,
)
where
that
it
cannot
signifie
all
and
every
one
is
evident
,
because
some
are
promised
to
be
preserved
from
that
which
is
said
to
come
upon
it
.
Passing
the
place
of
which
we
treate
,
the
next
is
,
Col.
1.
6.
Which
is
,
come
unto
you
{αβγδ}
as
in
all
the
world
:
where
.
1.
All
and
every
man
cannot
be
understood
;
for
they
had
not
all
then
received
the
Gospell
.
2.
Onely
believers
are
here
signified
,
living
abroad
in
the
world
,
because
the
Gospell
is
said
to
bring
forth
fruit
in
them
to
whom
it
comes
,
and
there
is
no
true
Gospell
fruit
,
without
faith
and
repentance
.
Another
place
is
Rom.
1.
8.
their
faith
is
declared
{αβγδ}
in
the
whole
world
;
did
every
one
in
the
world
heare
,
and
speake
of
the
Roman
faith
?
you
have
it
also
,
Luk
.
2.
1.
There
went
a
decree
from
Augustus
Caesar
{αβγδ}
that
the
whole
world
should
be
taxed
:
which
yet
was
but
the
Romane
Empire
,
short
enough
of
comprizing
all
singular
persons
in
the
world
.
It
were
needlesse
to
repeate
the
rest
,
being
all
of
the
same
indefinite
importance
and
signification
.
If
then
the
expression
it selfe
,
doth
not
hold
out
any
such
universallity
as
is
pretended
,
unlesse
the
matter
concerning
which
it
is
used
,
and
the
circumstances
of
the
place
doe
require
it
(
neither
of
which
inforcements
have
any
appearance
in
this
place
)
there
is
no
colour
to
fasten
such
an
acceptation
upon
it
;
rather
may
we
conclude
,
that
,
all
the
world
and
the
whole
world
,
being
in
other
places
taken
indefinitely
for
men
of
all
sorts
,
throughout
the
world
,
the
same
words
are
no
otherwise
here
to
be
understood
,
so
that
{αβγδ}
,
is
here
no
more
than
{αβγδ}
.
Secondly
,
The
whole
world
,
can
signifie
no
more
than
,
all
nations
,
all
the
families
of
the
earth
,
all
flesh
,
all
men
,
all
the
ends
of
the
world
;
These
surely
are
expressions
equivalent
unto
,
and
as
comprehensive
of
particulars
,
as
the
whole
world
.
But
now
all
these
expressions
we
finde
frequently
,
to
beare
out
believers
onely
,
but
as
of
all
sorts
,
and
throughout
the
world
,
and
why
should
not
this
phrase
also
,
be
affirmed
to
be
,
in
the
same
matter
,
of
the
same
,
and
no
other
importance
?
We
may
instance
in
some
places
.
All
the
ends
of
the
earth
have
seene
the
salvation
of
our
God
,
Psalme
93.
3.
All
the
ends
of
the
world
shall
remember
and
turne
to
the
Lord
,
and
all
the
kindreds
of
the
Nations
shall
worship
before
thee
,
Psalme
22.
27.
All
Nations
shall
serve
thee
,
Psalme
72.
11.
Which
generall
expressions
,
doe
yet
denote
no
more
,
but
onely
the
Believers
of
all
the
severall
nations
of
the
world
,
who
alone
see
the
salvation
of
God
;
remember
and
turne
to
him
and
serve
him
.
So
Joel
2.
18.
I
will
poure
out
of
my
Spirit
upon
all
flesh
,
as
the
words
are
againe
repeated
,
on
the
accomplishment
of
the
promise
,
Acts
2.
17.
Luke
using
the
same
expression
,
as
part
of
a
Sermon
of
John
Baptist
,
All
flesh
shall
see
the
salvation
of
God
.
What
a
conquest
should
we
have
had
proclaimed
,
if
it
had
beene
any
where
affirmed
,
that
Christ
dyed
for
all
flesh
,
all
nations
,
all
kindreds
,
&
c
?
which
yet
are
but
Liveries
of
Believers
,
though
garments
as
wide
and
large
as
this
expression
,
the
whole
world
.
Believers
are
called
all
nations
,
Isa
.
2.
2.
Chap.
66.
18.
Yea
all
men
,
Titus
2.
11.
For
to
them
alone
the
salvation-bringing-grace
of
God
is
manifest
.
If
they
then
,
the
children
of
God
,
bee
,
as
is
apparent
,
in
the
Scripture
phrase
,
all
flesh
,
all
nations
,
all
kindreds
,
all
the
ends
of
the
world
,
all
the
ends
of
the
earth
,
all
men
,
why
not
also
the
whole
world
?
Thirdly
,
the
whole
world
doth
sometime
signifie
the
worser
part
of
the
world
;
and
why
may
it
not
by
a
like
Synechdoche
signifie
the
better
part
thereof
?
Revel
.
12.
9.
The
Devill
and
Sathan
who
deceiveth
the
whole
world
is
cast
out
.
That
is
,
the
wicked
and
reprobate
in
the
whole
world
,
others
rejoycing
in
his
overthrow
,
verse
10.
1
John
5.
19.
{αβγδ}
,
The
whole
world
lyeth
in
evill
:
where
the
whole
world
is
opposed
to
them
which
are
of
God
in
the
beginning
of
the
Verse
.
The
contrary
sense
you
have
Col.
1.
6.
This
then
being
spoken
,
to
cleare
the
signification
of
the
expression
here
insisted
on
,
will
make
it
evident
,
that
there
is
nothing
at
all
in
the
words
themselves
,
that
should
enforce
any
to
conceive
,
that
all
and
every
man
in
the
world
are
denoted
by
them
,
but
rather
Believers
,
even
all
that
did
or
should
believe
,
throughout
the
whole
world
,
in
opposition
onely
to
believers
of
the
Jewish
Nation
.
Which
,
that
it
is
the
meaning
of
the
place
,
besides
what
hath
been
clearly
demonstrated
,
I
prove
by
these
Reasons
:
First
,
this
place
treateth
not
of
the
ransome
of
Christ
,
in
respect
of
impetration
,
but
of
application
:
for
it
affirmes
Christ
to
be
that
by
his
death
,
which
he
is
onely
by
faith
,
as
was
manifested
With
reasons
to
confirme
our
Interpretation
.
from
Romans
3.
25.
also
from
application
onely
,
ariseth
consolation
.
Now
never
any
said
,
that
the
application
of
the
death
of
Christ
was
universall
:
therefore
this
place
cannot
have
regard
to
all
and
every
one
.
Secondly
,
Christ
is
here
said
to
be
a
propitiation
only
for
such
,
as
are
intended
in
the
place
;
which
is
apparent
.
But
now
Believers
onely
are
here
intended
;
for
,
it
is
to
give
them
consolation
in
their
failings
:
in
which
case
,
consolation
belongeth
to
them
alone
.
Therefore
it
is
believers
onely
,
though
of
all
sorts
,
times
,
places
and
conditions
,
for
whom
Christ
is
said
to
be
a
propitiation
.
Thirdly
,
this
kinde
of
phrase
and
expression
in
other
places
,
cannot
possibly
betortured
to
such
an
extension
,
as
to
comprehend
all
and
every
one
,
as
was
apparent
from
the
places
before
alledged
.
To
which
adde
,
Matthew
,
3.
5.
Then
went
out
unto
him
,
{αβγδ}
,
all
Judea
,
and
all
the
Region
about
Jordan
:
among
whom
notwithstanding
the
Pharisies
rejected
his
Baptisme
.
Why
then
should
it
be
so
understood
here
,
especially
all
circumstances
(
as
hath
been
shewed
)
being
contrary
to
such
an
Interpretation
?
Fourthly
,
the
most
cleare
parallell
places
in
the
Scripture
are
opposite
to
such
a
sense
,
as
is
imposed
.
See
Colos
1.
6.
John
11.
52.
Fiftly
,
if
the
words
are
to
be
understood
to
signifie
all
and
every
one
in
the
world
,
then
is
the
whole
Assertion
uselesse
,
as
to
the
chiefe
end
intended
,
viz.
to
administer
consolation
to
believers
.
For
what
consolation
can
arise
from
hence
unto
any
believer
,
that
Christ
was
a
propitiation
for
them
that
perish
?
yea
to
say
that
he
was
a
sufficient
propitiation
for
them
,
though
not
effectuall
,
will
yeeld
them
no
more
comfort
,
than
it
would
have
done
Jacob
and
his
Sonnes
,
to
have
heard
from
Joseph
,
that
hee
had
corne
enough
,
sufficient
to
sustaine
them
;
but
that
he
would
doe
so
,
was
altogether
uncertain
:
for
had
he
told
them
,
he
would
sustaine
them
sufficiently
,
though
not
effectually
,
they
might
have
starved
notwithstanding
his
curtesie
.
The
whole
world
then
in
this
place
,
is
the
whole
people
of
God
,
(
opposed
to
the
Jewish
Nation
)
scattered
abroad
throughout
the
whole
world
,
of
what
Nation
,
Kindred
,
Tongue
,
or
Family
soever
,
who
are
some
of
all
sorts
,
not
all
of
every
sort
:
so
that
this
place
makes
nothing
for
generall
Redemption
.
Some
few
Objections
there
are
,
which
are
usually
laid
against
our
interpretation
of
this
passage
of
the
Apostle
;
but
they
are
all
Some
Objections
removed
.
prevented
or
removed
in
the
explication
it selfe
;
so
that
it
shall
suffice
us
to
name
one
or
two
of
them
:
Object
.
1.
It
is
the
intention
of
the
Apostle
to
comfort
all
,
in
their
feares
and
doubts
;
but
every
one
in
the
world
may
bee
in
feares
and
doubts
:
therefore
he
proposeth
this
,
that
they
all
may
bee
comforted
.
Answ
.
The
All
that
may
bee
in
feares
and
doubts
,
in
the
businesse
of
consolation
,
must
of
necessity
be
restrained
to
believers
;
as
was
before
declared
.
Object
.
2.
All
Believers
are
comprehended
in
the
first
branch
,
for
our
sinnes
;
and
therefore
in
the
increase
and
extension
of
the
Assertion
,
by
adding
,
for
the
sinnes
of
the
whole
world
,
all
others
are
intended
.
Answ
.
1.
In
the
first
part
,
the
believing
Jewes
alone
are
intended
,
of
whom
John
was
one
;
and
the
addition
,
is
not
an
extending
of
the
propitiation
of
Christ
,
to
others
than
Believers
,
but
onely
to
other
Believers
.
2.
If
it
might
be
granted
,
that
in
the
first
branch
,
all
believers
then
living
were
comprehended
,
who
might
presently
be
made
partakers
of
this
truth
;
yet
the
increase
or
accession
must
be
,
by
analogy
,
onely
those
,
who
were
to
bee
,
in
after
ages
,
and
remoter
places
than
the
name
of
Christ
had
then
reached
unto
;
even
all
those
,
who
according
to
the
prayer
of
our
Saviour
,
John
17.
should
believe
on
his
name
to
the
end
of
the
world
.
And
thus
the
two
maine
places
produced
for
the
confirmation
of
the
first
Argument
,
are
vindicated
from
the
false
glosses
and
violent
wrestings
of
our
aduersaries
;
the
rest
will
be
easily
cleared
.
The
next
place
urged
in
the
Argument
is
John
6.
51.
where
our
Saviour
affirmes
,
that
he
will
give
his
flesh
for
the
life
of
the
world
.
Joh
.
6.
51.
cleared
.
This
giving
of
himselfe
,
was
the
sanctifying
and
offering
up
himselfe
,
an
acceptable
Oblation
,
for
the
sinnes
of
them
,
for
whom
he
suffered
,
his
intention
being
that
they
,
for
whom
,
dying
,
hee
so
offered
himselfe
,
might
have
life
eternall
thereby
:
which
because
it
was
not
for
the
Jewes
onely
,
but
also
for
all
the
Elect
of
God
every
where
,
hee
calleth
them
the
world
.
That
the
World
here
cannot
signifie
all
and
every
one
,
that
ever
were
,
or
should
be
,
is
as
manifest
as
if
it
were
written
with
the
beames
of
the
Sunne
;
and
that
because
it
is
made
the
object
of
Christs
intendments
,
to
purchase
for
them
,
and
bestow
upon
them
life
and
salvation
.
Now
,
I
ask
,
whether
any
man
,
not
bereaved
of
all
spirituall
and
naturall
sense
,
can
imagine
,
that
Christ
in
his
Oblation
,
intended
to
purchase
life
and
salvation
for
all
them
,
whom
he
knew
to
be
damned
many
ages
before
,
the
irreversible
Decree
of
wrath
being
gone
forth
against
them
?
Or
who
dares
once
affirme
,
that
Christ
gave
himselfe
for
the
life
of
them
,
who
notwithstanding
that
,
by
his
disappointment
doe
come
short
of
it
to
eternity
?
so
that
if
we
had
no
other
place
,
to
manifest
that
the
word
World
doth
not
alwayes
signifie
all
,
but
onely
some
of
all
sorts
,
as
the
Elect
of
God
are
,
but
this
one
produced
by
our
Adversaries
to
the
contrary
,
I
hope
with
all
equitable
Readers
,
our
defence
would
receive
no
prejudice
.
Divers
other
places
I
finde
produced
by
T.
M.
chap.
14.
of
the
universality
of
free
grace
,
to
the
pretended
end
in
hand
:
which
with
that
whole
Chapter
shall
be
briefely
considered
,
The
first
insisted
on
by
him
is
2
Cor
.
5.
19.
God
was
in
Christ
Reconciling
the
World
unto
himselfe
,
not
imputing
their
Trespasses
unto
2
Cor
5.
19
considered
.
them
.
Answ
.
Really
,
hee
must
have
no
small
confidence
of
his
owne
strength
,
and
his
Readers
weaknesse
,
who
from
this
place
shall
undertake
to
conclude
the
universality
of
Redemption
;
and
that
the
World
,
doth
here
signifie
all
and
every
one
therein
.
They
who
are
called
the
World
,
verse
19.
are
termed
us
,
verse
18.
He
hath
reconciled
us
to
himselfe
by
Christ
.
As
also
verse
21.
where
they
are
further
described
,
by
Christs
being
made
sinne
for
them
,
and
their
being
made
the
Righteousnesse
of
God
in
him
.
Are
these
things
true
of
all
in
the
world
?
If
this
Text
may
receive
any
light
,
from
what
is
antecedent
and
consequent
unto
it
;
if
the
word
any
interpretation
from
those
expressions
,
which
are
directly
expositary
of
it
;
by
the
world
here
,
can
be
meant
none
but
Elect
Beleevers
.
2
Gods
reconciling
the
world
unto
himselfe
,
is
described
evidently
either
to
consist
in
,
or
necessarily
to
inferre
a
non-imputation
of
sinne
,
to
them
,
or
that
world
;
which
is
further
interpreted
to
bee
,
an
imputation
of
the
righteousnesse
of
Christ
,
verse
21.
Now
in
these
two
things
consisteth
the
blessednesse
of
Justification
in
Christ
,
Rom.
4.
7.
Therefore
this
whole
world
,
which
God
in
Christ
reconcileth
to
himselfe
,
is
a
blessed
justified
world
:
not
all
and
every
one
of
the
sonnes
of
men
,
that
ever
were
,
are
,
or
shall
be
in
the
world
,
the
greatest
part
of
whom
,
lye
in
evill
.
3.
This
,
God
in
Christ
reconciling
,
holdeth
out
an
actuall
worke
of
reconciliation
:
Now
this
must
be
either
an
absolute
Reconciliation
,
or
a
conditionate
:
if
absolute
,
why
are
not
all
actually
and
absolutely
reconciled
,
pardoned
,
justified
?
if
conditionate
;
then
,
first
,
how
can
a
conditionate
reconciliation
,
be
reconciled
with
that
which
is
actual
?
Secondly
,
why
is
no
condition
here
mentioned
?
Thirdly
,
what
is
that
condition
?
Is
it
faith
and
believing
?
Then
the
sense
of
the
words
must
be
,
either
,
first
,
God
was
in
Christ
,
reconciling
a
believing
world
unto
himselfe
,
of
which
there
is
no
need
;
for
Believers
are
reconciled
:
or
,
secondly
,
God
was
in
Christ
,
reconciling
an
unbelieving
world
unto
himselfe
,
upon
condition
that
it
doe
beliefe
,
that
is
,
upon
condition
that
it
bee
not
unbelieving
,
that
is
,
that
it
be
reconciled
:
is
this
the
minde
of
the
holy
Spirit
?
Fourthly
,
if
this
reconciliation
of
the
world
consist
(
as
it
doth
)
in
a
not
imputation
of
sinne
,
then
this
is
either
of
all
their
sinnes
,
or
onely
of
some
sinnes
:
if
of
some
only
,
then
Christ
saves
onely
from
some
sinnes
;
if
of
all
,
then
of
unbeliefe
also
,
or
it
is
no
sinne
:
then
all
the
men
in
the
World
must
needes
be
saved
,
as
whose
unbeliefe
is
pardoned
:
The
World
here
then
,
is
onely
the
world
of
blessed
pardoned
Believers
,
who
are
made
the
Righteousnesse
of
God
in
Christ
.
That
which
T.
M.
bringeth
to
enforce
the
opposite
signification
of
the
word
,
is
in
many
words
very
little
.
Much
time
hee
And
vindicated
from
exceptions
.
spends
with
many
uncouth
expressions
,
to
prove
a
two-fold
Reconciliation
intimated
in
the
Text
:
the
first
of
God
to
us
by
Christ
,
the
other
of
us
,
to
God
,
by
the
Spirit
:
which
wee
also
grant
,
though
we
doe
not
divide
them
,
but
make
them
severall
parts
of
the
same
Reconciliation
:
The
former
being
the
rule
of
the
latter
;
for
looke
to
whomsoever
God
is
reconciled
in
and
by
Christ
,
they
shall
certainly
every
one
of
them
be
Reconciled
to
God
by
the
Spirit
.
Gods
Reconciliation
to
them
,
consisting
in
a
not-imputation
of
their
sins
,
their
Reconciliation
unto
him
,
in
an
acceptance
of
that
non-imputation
in
Jesus
Christ
.
And
as
it
is
the
rule
of
,
so
it
is
the
chiefe
motive
unto
the
latter
:
being
the
subject
,
or
matter
of
the
message
in
the
Gospell
,
whereby
it
is
effected
.
So
that
the
Assertion
of
this
two-fold
Reconciliation
;
or
rather
two
branches
of
the
same
compleat
worke
of
Reconciliation
,
establisheth
our
perswasion
,
that
the
world
can
bee
taken
onely
for
the
Elect
therein
.
But
he
brings
farther
light
from
the
context
,
to
strengthen
his
Interpretation
.
For
(
saith
he
)
those
of
the
world
here
are
called
men
,
verse
11.
Men
that
must
appeare
before
the
judgement
seat
of
Christ
,
verse
10.
that
were
dead
,
verse
14.
That
ought
to
live
unto
Christ
,
verse
15.
Therefore
all
men
.
Now
homini
homo
quid
interest
?
How
easie
is
it
for
some
men
,
to
prove
what
they
please
?
onely
let
me
tell
yee
,
one
thing
more
is
to
be
done
,
that
the
Cause
may
be
yours
;
viz.
a
proving
that
the
Elect
of
God
are
not
men
,
that
they
must
not
appeare
before
the
judgement
seat
of
Christ
;
that
they
were
not
dead
,
that
they
ought
not
to
live
to
Christ
:
this
doe
or
yee
lose
the
reward
.
But
hee
addes
first
,
of
these
some
are
reconciled
to
God
,
vers
.
18.
Answ
.
Most
false
,
that
there
is
any
limitation
or
restriction
of
Reconciliation
to
some
of
those
,
concerning
whom
hee
treats
:
it
is
rather
evidently
extended
to
all
of
them
.
2.
But
some
are
not
reconciled
,
verse
11.
Ans.
Not
a
word
of
any
such
thing
in
the
Text
,
nor
can
the
least
colour
be
possibly
wrested
thence
for
any
such
Assertion
.
Many
corrupt
the
Word
of
God
.
A
second
place
hee
urgeth
,
is
Iohn
.
1.
9.
Hee
is
the
true
light
that
lightneth
every
man
that
cometh
into
the
world
.
This
world
(
saith
he
)
is
the
world
of
mankind
,
verse
4.
Made
by
Christ
,
verse
3.
Which
John
1.
9.
was
his
owne
,
by
creation
,
mercy
,
and
purchase
,
yet
received
him
not
,
verse
3
,
4.
Therefore
it
is
manifest
that
there
is
life
—
and
that
Christ
dyed
for
all
.
Answ
.
That
by
the
World
here
is
meant
,
not
men
in
the
world
,
all
,
or
some
,
but
the
habitable
part
of
the
earth
,
is
more
apparent
than
can
well
admit
of
proof
or
illustration
.
The
phrase
of
comming
into
the
World
,
cannot
possibly
be
otherwise
apprehended
.
It
is
as
much
as
borne
,
and
comming
to
breath
the
common
Aire
.
Now
among
the
expositions
of
this
place
,
that
seemes
most
consonant
and
agreeable
to
the
discourse
of
the
Apostle
,
with
other
expressions
here
used
,
which
referres
the
word
{αβγδ}
coming
,
unto
{αβγδ}
light
,
and
not
to
{αβγδ}
man
,
with
which
it
is
vulgarly
esteemed
to
agree
:
so
that
the
words
should
be
rendred
,
that
was
the
true
light
which
coming
into
the
world
,
lighteth
every
man
.
So
Joh
.
3.
19.
the
light
came
into
the
world
,
and
Joh
.
12.
46.
I
am
the
light
which
came
into
the
world
:
paralell
expressions
unto
this
.
So
that
from
the
word
world
;
nothing
can
hence
be
extorted
,
for
the
universality
of
grace
or
ransome
.
The
whole
weight
must
lye
on
the
words
,
every
man
:
which
yet
T.
M.
doth
not
at
all
insist
upon
:
and
if
any
other
should
,
the
word
holding
out
actuall
illumination
,
can
be
extended
in
its
subject
,
to
no
more
than
indeed
are
illuminated
.
Christ
then
,
coming
into
the
world
,
is
said
,
to
enlighten
every
man
,
partly
,
because
every
one
that
hath
any
light
,
hath
it
from
him
;
partly
,
because
he
is
the
onely
true
light
,
and
fountaine
of
illumination
,
so
that
he
doth
enlighten
every
one
that
is
enlightened
,
which
is
all
,
the
text
avers
,
and
is
by
none
denyed
;
but
whether
all
,
and
every
one
in
the
world
,
before
and
after
his
incarnatition
,
were
,
are
,
and
shall
be
actually
enlightned
with
the
knowledge
of
Christ
,
by
his
coming
into
the
world
,
let
Scripture
,
experience
,
reason
and
sense
determine
.
And
this
in
brief
may
suffice
to
manifest
the
weaknesse
of
the
Argument
for
universall
Redemption
,
from
this
place
:
waving
for
the
present
,
not
denying
or
opposing
,
another
interpretation
of
the
words
,
rendring
the
enlightning
here
mentioned
,
to
be
that
of
reason
and
understanding
communicated
to
all
,
Christ
being
proposed
,
as
in
his
divine
nature
,
the
light
of
all
,
even
the
eternall
wisedome
of
his
Father
.
A
third
place
is
John
1.
29.
Behold
the
Lamb
of
God
which
taketh
away
the
sinne
of
the
world
.
And
this
(
saith
he
)
is
spoken
of
the
Iohn
1.
29.
world
in
generall
.
Answ
.
If
it
should
be
spoken
of
the
world
in
generall
,
yet
nothing
could
thence
be
inferred
to
an
universality
of
individualls
.
2.
That
Christ
is
he
,
{αβγδ}
,
that
taketh
away
,
beareth
,
purgeth
pardoneth
,
(
as
the
word
is
used
1
Kings
.
5.
)
taketh
away
by
justification
that
it
should
not
condemne
,
by
sanctification
that
it
should
not
raigne
,
by
glorification
,
that
it
should
not
be
,
{αβγδ}
,
the
sinne
,
great
sinne
,
originall
sinne
,
{αβγδ}
of
the
world
,
common
to
all
,
is
most
certaine
,
but
that
he
taketh
it
away
from
,
beareth
it
for
,
pardoneth
it
unto
,
purgeth
it
out
of
all
and
every
man
in
the
world
,
is
not
in
the
least
manner
intimated
in
the
text
,
and
is
in
it selfe
exceeding
false
.
John
.
3.
17.
is
by
him
in
the
next
place
urged
,
God
sent
not
his
Sonne
into
the
world
to
condemne
the
world
,
but
that
the
world
through
him
might
be
saved
.
Joh
3.
17.
Answ
.
1.
A
notable
{αβγδ}
or
eminent
inversion
of
the
word
world
,
in
this
place
,
was
before
observed
:
like
that
of
chap.
1.
10.
he
was
in
the
world
,
or
on
the
earth
,
a
part
of
it
,
and
the
world
was
made
by
him
,
the
whole
world
with
all
things
therein
contained
,
and
the
world
knew
him
not
,
or
the
most
of
men
living
in
the
world
.
So
here
,
by
the
world
,
in
the
first
place
,
that
part
of
the
world
wherein
our
Saviour
conversed
,
hath
the
name
of
the
whole
assigned
unto
it
:
in
the
second
,
you
may
take
it
,
for
all
and
every
one
in
the
world
,
if
you
please
(
though
from
the
text
it
cannot
be
enforced
)
for
the
prime
end
of
our
Saviours
coming
,
was
not
to
condemne
any
,
but
to
save
his
owne
,
much
lesse
to
condemne
all
,
and
every
one
in
the
world
,
out
of
which
he
was
to
save
his
elect
,
in
the
third
place
,
they
onely
are
designed
,
whom
God
sent
his
Sonne
on
purpose
to
save
,
as
the
words
eminently
hold
out
.
The
saving
of
them
,
who
then
are
called
the
world
,
was
the
very
purpose
and
designe
of
God
in
sending
his
Sonne
.
Now
that
these
are
not
all
men
,
but
onely
believers
of
Iews
and
Gentiles
throughout
the
world
,
is
evident
,
1.
Because
all
are
not
saved
,
and
the
Lord
hath
said
he
will
doe
all
his
pleasure
and
his
purpose
shall
stand
.
2.
Because
the
most
of
men
were
at
the
instant
actually
damned
:
did
he
send
his
Sonne
that
they
might
be
saved
?
3.
Because
Christ
was
appointed
for
the
fall
of
some
,
Luke
.
1.
And
therefore
not
that
all
and
every
one
might
be
saved
.
4.
The
end
of
Christs
actuall
exhibition
and
sending
in
the
flesh
,
is
not
opposite
to
any
of
Gods
eternall
decrees
,
which
were
eternally
fixed
concerning
the
condemnation
of
some
for
their
sinnes
;
did
he
send
his
Sonne
to
save
such
?
doth
he
act
contrary
to
his
owne
purposes
,
or
faile
in
his
undertakings
?
The
saved
world
,
is
the
people
of
God
,
scattered
abroad
throughout
the
world
.
John
4.
42.
and
1
Ioh
.
4.
14.
with
John
6.
51.
(
which
was
before
considered
)
are
also
produced
by
T.
M.
in
all
which
places
,
Joh
.
4.
44.
1
Joh
.
4.
14.
Joh
.
6.
52.
Christ
is
called
the
Saviour
of
the
world
.
Answ
.
Christ
is
said
to
be
Saviour
of
the
world
,
either
first
,
because
there
is
no
other
Saviour
for
any
in
the
world
,
and
because
he
saves
all
that
are
saved
,
even
the
people
of
God
(
not
the
Jews
onely
)
all
over
the
world
;
or
secondly
,
because
he
doth
actually
save
all
the
world
,
and
every
one
in
it
.
If
in
this
latter
way
,
vicisti
Mr.
More
;
if
in
the
former
,
{αβγδ}
we
are
still
where
we
were
.
The
urging
of
John
12.
46.
I
am
come
,
a
light
into
the
world
,
in
this
businesse
,
deserves
to
be
noted
,
but
not
answered
.
The
following
places
of
John
3.
16.
18.
1
John
2.
1.
2.
have
been
already
considered
:
some
other
texts
are
produced
,
but
so
exceedingly
wrested
,
strangely
perverted
,
and
so
extreamly
uselesse
to
the
businesse
in
hand
,
that
I
dare
not
make
so
bold
with
the
Readers
patience
,
as
once
to
give
him
a
repetition
of
them
.
And
this
is
our
defence
,
&
answer
to
the
first
principall
Argument
of
our
opposers
,
our
explication
of
all
those
texts
of
Scripture
,
which
they
have
wrested
to
support
it
:
the
bottom
of
their
strength
being
but
the
ambiguity
of
one
word
.
Let
the
Christian
Reader
trye
all
things
,
and
hold
fast
that
which
is
good
.
CHAP.
IV
.
Answer
to
the
second
generall
Argument
for
the
universality
of
Redemption
.
THe
second
Argument
wherwith
our
adversaties
make
no
lesse
flourish
than
with
the
former
,
is
raised
from
those
places
of
The
second
generall
Argument
proposed
,
Scripture
,
where
there
is
mention
made
of
all
men
,
and
every
man
in
the
businesse
of
Redemption
.
With
those
bare
&
naked
words
,
attended
with
swelling
vaine
expressions
of
their
owne
,
they
commonly
rather
proclaime
a
victory
,
than
study
how
to
prevaile
.
Their
Argument
needs
not
to
be
drawne
to
any
head
or
forme
,
seeing
they
pretend
to
plead
from
expresse
words
of
Scripture
:
wherefore
we
shall
onely
consider
the
severall
places
by
them
in
this
kind
usually
produced
,
with
such
inforcements
of
their
sense
from
them
,
as
by
the
ablest
of
that
perswasion
have
been
used
.
The
chief
places
insisted
on
are
,
1
Tim
.
2.
ver
.
4
,
5
,
6
,
2
Pet
.
3.
9.
Heb
.
2.
9.
2
Cor
.
5.
14
,
15.
1
Cor
.
15.
22.
Rom.
5.
18.
Considered
in
the
texts
urged
,
whereof
the
first
is
,
For
the
use
and
signification
of
the
word
all
in
Scripture
,
so
much
hath
been
said
already
by
many
,
that
it
were
needlesse
for
me
to
insist
upon
it
.
Something
also
to
this
purpose
,
hath
been
spoken
before
:
and
that
abundantly
sufficient
to
manifest
,
that
no
strength
of
Argument
can
be
taken
from
the
word
it selfe
,
wherefore
I
shall
apply
my selfe
onely
to
the
examination
of
the
particular
places
urged
,
and
the
objections
from
them
raised
.
The
first
and
chief
place
is
,
1
Tim
.
2.
4.
6.
God
will
have
all
men
to
be
saved
and
come
to
the
knowledge
of
the
truth
,
Christ
gave
himselfe
a
ransome
for
all
to
be
testified
in
due
time
,
hence
they
draw
this
Argument
.
1
Tim
.
2.
4.
6.
Rom.
acla
.
synod
.
If
God
will
have
all
men
to
be
saved
,
than
Christ
dyed
for
all
;
but
God
will
have
all
men
to
be
saved
,
and
come
to
the
knowledg
of
the
truth
:
therefore
Christ
dyed
for
all
men
.
Answ
.
The
whole
strength
of
this
Argument
,
lies
in
the
ambiguity
of
the
word
All
:
which
being
of
various
significations
,
and
to
be
interpreted
suiteably
to
the
matter
in
hand
,
and
the
things
and
persons
,
whereof
it
is
spoken
,
the
whole
may
be
granted
,
or
severall
propositions
denyed
,
according
as
the
acceptation
of
the
word
is
enforced
on
us
.
That
all
,
or
all
men
,
doe
not
alwayes
comprehend
,
all
and
every
man
that
were
,
are
or
shall
be
,
may
be
made
apparent
by
neere
five
hundred
instances
from
the
Scripture
.
Taking
then
All
and
All
men
,
distributively
for
some
of
all
sorts
,
we
grant
the
whole
;
taking
them
collectively
for
all
,
of
all
sorts
,
we
we
deny
the
minor
;
viz.
that
God
will
have
them
all
to
be
saved
.
To
make
our
deniall
of
this
,
appeare
to
be
an
evident
truth
,
and
agreable
to
the
mind
of
the
holy
Ghost
in
this
place
,
two
things
must
be
considered
:
1.
What
is
that
will
of
God
,
here
mentioned
,
whereby
he
willeth
all
to
be
saved
.
2.
Who
are
the
all
,
of
whom
the
Apostle
is
this
place
treating
.
The
will
of
God
is
usually
distinguished
into
his
will
intending
,
&
his
will
commanding
or
rather
that
word
is
used
in
reference
unto
God
,
in
this
two
fold
notion
:
1.
For
his
purpose
,
what
he
will
The
different
acceptations
of
the
will
of
God
,
doe
,
2.
For
his
approbation
of
what
we
doe
,
with
his
command
thereof
.
Let
now
our
opposers
take
their
option
,
in
whether
signification
the
will
of
God
,
shall
be
here
understood
,
or
how
he
willeth
the
salvation
of
all
:
if
they
say
he
doth
it
,
voluntate
signi
,
with
his
will
commanding
,
requiring
,
approving
,
then
the
sense
of
the
words
is
this
:
God
commandeth
all
men
,
to
use
the
meanes
whereby
they
may
obtaine
the
end
,
or
salvation
,
the
performance
whereof
is
acceptable
to
God
,
in
any
or
all
,
and
so
it
is
the
same
with
that
of
the
Apostle
in
another
place
,
God
commandeth
all
men
every
where
to
repent
.
Now
if
this
be
the
way
whereby
God
willeth
the
salvation
of
all
,
here
mentioned
,
then
certainely
those
all
can
possibly
be
no
more
,
than
to
whom
he
granteth
and
revealeth
the
meanes
of
grace
:
which
are
indeed
a
great
many
,
but
yet
not
the
one
hundereth
part
of
the
posterity
of
Adam
.
Besides
,
taking
Gods
willing
the
salvation
of
men
in
this
sense
,
wee
deny
the
sequele
of
the
first
proposition
,
viz.
that
Christ
dyed
for
as
many
,
as
God
thus
willeth
should
be
saved
.
The
foundation
of
Gods
command
unto
men
,
to
use
the
meanes
granted
them
,
is
not
Christs
dying
for
them
in
particular
,
but
the
connexion
which
himselfe
by
his
Decree
hath
firmed
,
betweene
these
two
things
,
faith
and
salvation
.
The
death
of
Christ
being
abundantly
sufficient
,
for
the
holding
out
of
that
connexion
unto
all
,
there
being
enough
in
it
to
save
all
believers
.
Secondly
,
if
the
will
of
God
,
be
taken
for
his
efficacious
will
'
the
will
of
his
purpose
and
good
pleasure
,
(
as
truely
to
mee
it
seemes
exceedingly
evident
,
that
,
that
is
here
intended
,
because
the
will
of
God
is
made
the
ground
and
bottome
of
our
supplications
;
as
if
in
these
our
prayers
,
we
should
say
onely
,
thy
will
bee
done
,
which
is
to
have
them
all
to
be
saved
.
Now
we
have
a
promise
to
receive
of
God
,
whatsoever
wee
aske
according
to
his
will
,
1
John
4.
22.
and
5.
14.
and
therefore
this
will
of
God
,
which
is
here
proposed
,
as
the
ground
of
our
prayers
,
must
needs
be
his
effectuall
or
rather
efficacious
will
,
which
is
alwayes
accomplished
.
)
If
it
be
(
I
say
)
thus
taken
,
then
certainely
it
must
be
fulfilled
,
and
all
those
saved
,
whom
he
would
have
saved
.
For
whatsoever
God
can
doe
,
and
will
doe
,
that
shall
certainely
come
to
passe
,
and
be
effected
.
That
God
can
save
all
,
(
not
considering
his
Decree
)
none
doubts
;
and
that
he
will
save
all
it
is
here
affirmed
:
therefore
if
these
all
here
,
be
all
and
every
one
,
all
and
every
one
shall
certainely
be
saved
.
Let
us
eate
and
drinke
for
to
morrow
wee
shall
dye
:
who
hath
resisted
Gods
will
?
Rom.
9.
Hee
doth
whatsoever
he
pleaseth
in
heaven
and
earth
,
Psalme
115.
He
doth
according
to
his
will
,
in
the
host
of
heaven
,
and
among
the
inhabiters
of
the
earth
,
Dan.
4.
35
:
If
All
then
here
be
to
be
understood
of
all
men
universally
;
one
of
these
two
things
must
of
necessity
follow
;
either
that
God
faileth
of
his
purpose
and
intention
,
or
else
that
all
men
universally
shall
be
saved
:
which
pus
us
upon
the
second
thing
,
considerable
in
the
words
,
viz.
who
are
meant
by
all
men
,
in
this
place
.
By
all
men
,
the
Apostle
here
intendeth
all
sorts
of
men
,
indefinitely
living
under
the
Gospel
,
or
in
these
latter
times
under
the
And
meaning
of
the
expression
,
All
men
.
enlarged
dispensation
of
the
means
of
grace
.
That
men
of
these
times
onely
,
are
intended
,
is
the
acknowledgement
of
Arminius
himself
,
treating
with
Perkins
about
this
place
.
The
scope
of
the
Apostle
,
treating
of
the
amplitude
,
enlargement
,
and
extent
of
grace
,
in
the
outward
administration
thereof
under
the
Gospell
,
will
not
suffer
it
to
be
denyed
.
This
he
layes
downe
as
a
foundation
of
our
praying
for
all
,
because
the
meanes
of
grace
,
and
the
habitation
of
the
Church
,
is
now
no
longer
confined
,
to
the
narrow
bounds
of
one
Nation
;
but
promiscuously
,
and
indefinitely
extended
unto
all
people
,
tongues
,
and
languages
,
and
to
all
sorts
of
men
amongst
them
,
high
and
low
,
rich
and
poore
,
one
with
another
.
We
say
then
that
by
the
words
,
all
men
,
are
here
intended
,
onely
of
all
sorts
of
men
,
suitable
to
the
purpose
of
the
Apostle
,
which
was
to
shew
,
that
all
externall
difference
between
the
sonnes
of
men
is
now
taken
away
;
which
ex
abundanti
we
further
confirme
by
these
following
Reasons
:
First
,
The
word
all
,
being
in
the
Scripture
most
commonly
used
in
this
sense
,
(
that
is
for
many
of
all
sorts
)
and
there
being
nothing
in
the
subject
matter
,
of
which
it
is
here
affirmed
,
that
should
in
the
least
measure
impell
to
another
acceptation
of
the
word
,
especially
for
an
universall
collection
of
every
individuall
,
we
hold
it
safe
to
cleave
to
the
most
usuall
sense
and
meaning
of
it
.
Thus
our
Saviour
is
said
to
cure
all
diseases
,
and
the
Pharisies
to
tithe
{αβγδ}
,
Luke
11.
Secondly
,
Paui
himselfe
,
plainely
leadeth
us
to
this
Interpretation
of
it
:
for
after
he
hath
enjoyned
us
to
pray
for
all
,
because
the
Lord
will
have
all
to
be
saved
,
he
expressely
intimates
that
by
all
men
,
he
understandeth
men
of
all
sorts
,
ranks
,
conditions
,
and
orders
,
by
distributing
those
all
into
severall
kiuds
,
expressely
mentioning
some
of
them
,
as
Kings
and
all
in
authority
.
Not
unlike
that
expression
we
have
Jerem
.
29.
31.
Nebuchadnezzar
carried
away
all
the
people
captive
,
to
Babylon
,
Jeremiah
the
King
and
the
Queen
,
and
the
Eunuchs
,
the
Princes
of
Judah
and
Jerusalem
,
the
Carpenters
and
the
Smiths
.
Where
all
the
people
,
is
interpreted
to
be
some
of
all
sorts
,
by
a
distribution
of
them
,
into
the
severall
orders
,
causes
and
conditions
whereof
they
were
.
No
otherwise
doth
the
Apostle
interpret
,
the
all
m●n
,
by
him
mentioned
,
in
giving
us
the
names
of
some
of
those
orders
and
conditions
whom
he
intendeth
.
Pray
for
all
men
(
saith
he
)
that
is
all
sorts
of
men
,
as
Magistrates
,
all
that
are
in
authority
,
the
time
being
now
come
,
wherein
,
without
such
distinctions
as
formerly
have
beene
observed
,
the
Lord
will
save
some
of
all
sorts
and
Nations
.
Thirdly
,
we
are
bound
to
pray
for
all
,
whom
God
would
have
to
be
saved
.
Now
we
ought
not
to
pray
for
all
and
every
one
,
as
knowing
that
some
are
Reprobates
,
and
sinne
unto
death
;
concerning
whom
,
wee
have
an
expresse
Caution
not
to
pray
for
them
.
Fourthly
,
All
shall
be
saved
whom
God
will
have
to
bee
saved
;
this
we
dare
not
deny
;
for
who
hath
resisted
his
will
?
seeing
then
it
is
most
certaine
,
that
all
shall
not
be
saved
,
(
for
some
shall
stand
on
the
left
hand
)
it
cannot
be
,
that
the
universality
of
men
should
be
intended
in
this
place
.
Fiftly
,
God
would
have
no
more
to
bee
saved
,
than
hee
would
have
come
to
the
knowledge
of
the
truth
.
These
two
things
are
of
equal
latitude
,
and
conjoyned
in
the
Text
.
But
it
is
not
the
will
of
the
Lord
,
that
all
and
every
one
,
in
all
ages
should
come
to
the
knowledge
of
the
truth
.
Of
old
,
Hee
shewed
his
word
unto
Jacob
,
his
statutes
and
his
lawes
unto
Israel
;
Hee
dealt
not
so
with
any
Nation
,
and
for
his
judgements
they
knew
them
not
,
Psalme
147.
19
,
20.
If
hee
would
have
had
them
all
come
to
the
knowledge
of
the
the
truth
,
why
did
he
shew
his
word
to
some
,
and
not
to
others
,
without
which
they
could
not
attaine
thereunto
?
He
suffered
the
Gentiles
,
in
former
ages
,
to
walke
in
their
owne
wayes
,
and
winked
at
the
time
of
their
ignorance
;
Acts
17.
30.
Hiding
the
mystery
of
salvation
from
those
former
ages
;
Col.
1.
26.
continuing
the
same
dispensation
,
even
untill
this
day
,
in
respect
of
some
,
and
that
because
,
so
it
seemeth
good
in
his
sight
,
Matth
.
11
,
25
,
26.
It
is
then
evident
,
that
God
doth
not
will
,
that
all
and
every
one
in
the
world
,
of
all
ages
and
times
,
should
come
to
the
knowledge
of
the
truth
,
but
onely
all
sorts
of
men
without
difference
,
and
therefore
they
onely
are
here
intended
.
These
,
and
the
like
reasons
,
which
compell
us
to
understand
by
all
men
,
verse
4.
whom
God
would
have
to
bee
saved
,
men
of
all
sorts
,
doe
also
prevaile
,
for
the
same
acceptation
of
the
word
all
,
verse
6.
where
Christ
is
said
to
give
himselfe
a
ransome
for
all
.
Whereunto
you
may
also
adde
all
those
,
whereby
wee
before
declared
,
that
it
was
of
absolute
necessity
,
and
just
equity
,
that
all
they
for
whom
a
ransome
was
paid
,
should
have
a
part
and
portion
in
that
ransome
,
and
,
if
that
be
accepted
as
sufficient
,
be
set
at
liberty
:
paying
and
accepting
of
a
ransome
intimate
a
commutation
and
setting
free
,
of
all
them
,
for
whom
the
ransome
is
paid
and
accepted
.
By
all
then
,
can
none
be
understood
but
the
Redeemed
,
Ransomed
ones
of
Jesus
Christ
,
such
as
for
him
and
by
vertue
of
the
price
of
his
bloud
,
are
vindicated
into
the
glorious
liberty
of
the
Children
of
God
:
which
as
some
of
all
sorts
are
expressely
said
to
bee
,
Revel
.
5.
9
:
(
which
place
is
interpretative
of
this
)
so
,
that
all
in
the
world
universally
are
so
,
is
confessedly
false
.
Having
thus
made
evident
the
meaning
of
the
words
,
our
Answer
to
the
Objection
(
whose
strength
is
a
meere
falacy
from
the
ambiguous
sense
of
the
word
all
)
is
easie
and
facile
:
for
if
by
all
The
Objection
dissolved
and
removed
.
men
,
you
meane
the
all
in
the
Text
,
that
is
,
all
sorts
of
men
,
wee
grant
the
whole
.
viz.
that
Christ
dyed
for
all
;
but
if
by
all
men
,
you
meane
all
universally
,
we
absolutely
deny
the
minor
or
Assumption
;
having
sufficiently
proved
that
there
is
no
such
all
in
the
Text
.
The
inforcing
of
an
Objection
from
this
place
,
T.
M.
in
his
universality
of
Grace
,
makes
the
subject
of
one
whole
Chapter
;
it
is
also
one
of
the
two
places
which
hee
layes
for
the
bottome
and
foundation
of
the
whole
building
,
and
whereunto
at
a
dead
lift
he
alwayes
retires
.
Wherefore
I
thought
to
have
considered
that
Chapter
of
his
at
large
;
but
upon
second
considerations
,
have
laid
aside
that
resolution
,
and
that
for
three
reasons
:
First
,
because
I
desired
not
actum
agere
,
to
doe
that
which
hath
already
been
done
,
especially
the
thing
it selfe
being
such
,
as
scarce
deserveth
to
be
medled
with
at
all
.
Now
much
about
the
time
,
that
I
was
proceeding
in
this
particular
,
the
learned
Worke
of
Master
Rutherford
,
about
the
death
of
Christ
,
and
the
drawing
of
sinners
thereby
,
came
to
my
hand
;
wherein
he
hath
fully
answered
that
Chapter
of
Master
M.
his
Book
,
whither
I
remit
the
Reader
.
Secondly
,
I
finde
that
hee
hath
not
once
attempted
to
meddle
with
any
of
those
Reasons
and
Arguments
,
whereby
wee
confirme
our
Answer
to
the
Objection
from
the
place
,
and
prove
undenyably
that
by
all
men
,
is
meant
onely
men
of
all
sorts
.
Thirdly
,
because
,
setting
aside
those
bare
naked
assertions
of
his
own
,
whereby
he
seeks
to
strengthen
his
Argument
from
,
&
interpretation
of
this
place
,
the
residue
wherewith
hee
flourisheth
,
is
a
poore
fallacy
running
through
the
whole
.
The
strength
of
all
his
Argumentations
,
consisting
in
this
,
that
,
by
all
we
are
to
pray
for
,
are
not
meant
onely
all
who
are
(
at
present
)
Believers
;
which
as
no
man
in
his
right
wits
will
affirme
;
so
he
that
will
conclude
from
thence
,
that
because
they
are
not
onely
all
present
believers
,
therefore
they
are
all
the
individualls
of
man-kinde
,
is
not
to
be
esteemed
very
sober
.
Proceede
wee
then
to
the
next
place
urged
for
the
Generall
Ransome
from
the
word
All
;
which
is
:
2
Pet
.
3.
9.
The
Lord
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
.
The
will
of
Of
2
Pet
.
3.
9.
And
the
odjection
fromthence
.
God
(
say
some
)
for
the
salvation
of
all
,
is
here
set
downe
both
negatively
,
that
he
would
not
have
any
perish
;
and
positively
,
that
hee
would
have
all
come
to
repentance
.
Now
seeing
there
is
no
comming
to
repentance
,
nor
escaping
destruction
,
but
onely
by
the
bloud
of
Christ
,
it
is
manifest
,
that
that
bloud
was
shed
for
all
.
Answ
.
Many
words
need
not
be
spent
in
Answer
to
this
Objection
,
wrested
from
the
misunderstanding
,
and
palpable
corrupting
of
the
sense
of
these
words
of
the
Apostle
.
That
indefinite
and
generall
expressions
,
are
to
bee
interpreted
in
an
answerable
proportion
to
the
things
,
whereof
they
are
affirmed
,
is
a
rule
in
the
opening
of
the
Scripture
.
See
then
of
whom
the
Apostle
is
here
speaking
.
The
Lord
(
saith
he
)
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
.
Will
not
common
sense
teach
us
,
that
[
us
]
is
to
bee
repeated
in
both
the
following
Clauses
,
to
make
them
up
compleat
and
full
?
viz.
Not
willing
that
any
of
us
should
perish
,
but
that
all
of
us
should
come
to
Repentance
?
Now
who
are
these
of
whom
the
Apostle
speakes
,
to
whom
he
writes
?
such
as
had
received
great
and
precious
promises
,
Chapt
.
1.
4.
whom
hee
calls
Brethren
,
Chapt
.
3.
1.
whom
he
opposeth
to
the
scoffers
of
the
last
dayes
,
verse
3.
to
whom
the
Lord
hath
respect
in
the
disposall
of
these
dayes
,
who
are
said
to
be
elect
,
Matth
.
24.
Now
truely
to
argue
,
that
,
because
God
would
have
none
of
those
to
perish
,
but
all
of
them
to
come
to
repentance
,
therefore
he
hath
the
same
will
and
minde
,
towards
all
,
and
every
one
in
the
world
,
(
even
those
to
whom
he
never
makes
knowne
his
will
,
nor
ever
calls
to
repentance
,
if
never
once
heare
of
his
way
of
salvation
)
comes
not
much
short
of
extreame
madnesse
and
folly
.
Neither
is
it
of
any
weight
to
the
contrary
,
that
they
were
not
all
Elect
to
whom
Peter
wrote
:
for
in
the
judgement
of
Charity
hee
esteemed
them
so
;
desiring
them
,
to
give
all
diligence
to
make
their
calling
and
election
sure
,
Chap.
1.
10.
even
as
hee
expressely
calleth
those
to
whom
he
wrote
his
former
Epistle
,
Elect
,
Chapt
.
1.
2.
and
chosen
Generation
,
as
well
as
a
purchased
people
,
Chapt
.
2.
9.
I
shall
not
need
adde
any
thing
concerning
the
contradictions
,
and
inextricable
difficulties
,
wherewith
the
opposite
interpretation
is
accompanyed
:
(
as
,
that
God
should
will
such
to
come
to
Repentance
,
as
he
cuts
off
in
their
infancy
out
of
the
Covenant
,
such
,
as
he
hateth
from
eternity
,
from
whom
he
hideth
the
meanes
of
grace
,
to
whom
he
will
not
give
repentance
,
and
yet
knoweth
that
it
is
utterly
impossible
they
should
have
it
,
without
his
bestowing
)
The
Text
is
cleare
,
that
it
is
all
,
and
onely
the
Elect
whom
he
would
not
have
to
perish
.
A
place
supposed
parallell
to
this
we
have
in
Ezekiel
18.
which
shall
be
afterwards
considered
:
the
next
is
:
Hebr
.
2.
9.
That
he
by
the
grace
of
God
,
should
taste
death
for
every
man
.
Ans.
That
{αβγδ}
,
for
every
one
,
is
here
used
for
{αβγδ}
,
Heb
.
2.
9.
considered
.
for
all
by
an
Enallage
of
the
number
,
is
by
all
acknowledged
.
The
The
whole
question
is
,
who
these
all
are
,
whether
all
men
universally
,
or
onely
all
those
of
whom
the
Apostle
there
treateth
.
That
this
expression
every
man
,
is
commonly
in
the
Scripture
used
to
signifie
men
under
some
restriction
,
cannot
be
denyed
.
So
in
that
of
the
Apostle
,
warning
every
man
,
and
teaching
every
man
,
Col.
1.
28.
That
is
,
all
those
to
whom
he
preached
the
Gospell
,
of
whom
he
is
there
speaking
.
The
manifestation
of
the
Spirit
is
given
to
every
man
to
profit
withall
,
1
Cor
.
12.
7.
viz.
to
all
,
and
every
one
of
those
,
who
were
endued
with
the
gifts
there
mentioned
,
whether
in
the
Church
at
Corinth
,
or
else
where
.
The
present
place
I
have
frequently
met
withall
,
produced
in
the
behalfe
of
universall
Redemption
;
but
never
once
had
the
happinesse
to
find
any
endeavour
from
the
Text
,
or
any
other
way
,
that
all
here
is
to
be
taken
for
all
and
every
one
,
although
they
cannot
but
know
,
that
the
usuall
acceptation
of
the
word
,
is
against
their
purpose
.
Mr.
M.
spends
a
whole
chapter
about
this
place
,
which
I
seriously
considered
,
to
see
if
I
could
picke
out
any
thing
,
which
might
seeme
in
the
least
measure
to
tend
that
way
.
viz.
to
the
proving
that
all
and
every
one
,
are
in
that
place
by
the
Apostle
intended
but
concerning
any
such
indeavour
you
have
deep
silence
:
so
that
with
abundance
of
smooth
words
he
doth
nothing
in
that
chap.
but
humbly
and
heartily
begge
the
thing
in
question
:
unto
which
his
petition
though
he
be
exceeding
earnest
,
we
cannot
consent
,
and
that
because
of
these
following
reasons
.
First
,
To
taste
death
,
being
to
drinke
up
the
cup
due
to
sinners
,
certainely
for
whomsoever
our
Saviour
did
taste
of
it
,
he
left
not
one
drop
for
them
to
drinke
after
him
:
he
tasted
,
or
underwent
death
in
their
stead
,
that
the
cup
might
passe
from
them
,
which
passed
not
from
him
.
Now
the
cup
of
death
,
passeth
onely
from
the
elect
,
from
believers
,
for
whomsoever
our
Saviour
tasted
death
,
he
swallowed
it
up
into
victory
.
Secondly
,
We
see
an
evident
appearing
cause
,
that
should
move
the
Apostle
,
here
to
call
those
for
whom
Christ
dyed
All
,
viz.
because
he
wrote
to
the
Hebrews
who
were
deeply
tainted
with
an
erroneous
perswasion
,
that
all
the
benifits
purchased
by
the
Messia
,
belonged
alone
to
men
of
their
nation
,
excluding
all
others
:
to
root
out
which
pernitious
opinion
it
behoved
the
Apostle
to
mention
the
extent
of
free
grace
under
the
Gospell
,
and
to
hold
out
an
universality
of
Gods
elect
throughout
the
world
.
Thirdly
,
The
present
description
of
the
All
;
for
whom
Christ
tasted
death
by
the
grace
of
God
,
wil
not
suit
to
all
&
every
one
,
or
any
but
only
the
elect
of
God
,
for
v.
10.
they
are
called
,
many
Sonnes
to
be
brought
to
glory
,
v.
11.
those
that
are
sanctified
,
his
brethren
the
children
that
God
gave
him
.
v.
13.
those
that
are
delivered
from
the
bondage
of
death
,
v.
15.
none
of
which
can
be
affirmed
of
them
,
who
are
borne
,
live
and
dye
the
children
of
the
wicked
one
.
Christ
is
not
a
Captaine
of
salvation
,
as
he
is
here
styled
,
to
any
but
those
that
obey
him
,
Heb
.
5.
9.
Righteousnesse
coming
by
him
,
unto
all
,
and
upon
all
that
believe
,
Rom.
●
.
22.
for
these
and
the
like
reasons
,
we
cannot
be
induced
to
hearken
to
our
adversaryes
petition
,
being
fully
perswaded
that
by
every
one
here
,
is
meant
all
and
onely
Gods
elect
,
in
whose
stead
Christ
,
by
the
grace
of
God
,
tasted
death
.
Another
place
is
2
Cor
.
5.
14
,
15.
for
the
love
of
Christ
constraineth
us
,
because
we
thus
judge
,
that
if
one
dyed
for
all
,
then
were
all
dead
,
2
Cor
.
5.
14
,
15.
Considered
with
the
objections
thence
,
and
that
he
dyed
for
all
,
that
they
which
live
,
should
not
henceforth
live
unto
themselves
,
but
to
him
that
dyed
for
them
.
Here
say
they
v.
14.
you
have
two
all
s
,
which
must
be
both
of
an
equall
extent
:
if
All
were
dead
,
then
Christ
dyed
for
All
:
that
is
for
as
many
as
were
dead
:
againe
,
he
dyed
for
all
,
that
must
live
unto
him
;
but
that
is
the
duty
of
every
one
in
the
world
,
and
therefore
he
dyed
for
them
all
.
Further
,
that
All
are
all
individualls
is
cleare
from
v.
10.
where
they
are
affirmed
,
to
be
all
that
must
appeare
before
the
judgement
seat
of
Christ
,
from
which
appearance
,
not
any
shall
be
exempted
.
Answ
.
1.
Taking
the
words
as
to
this
particular
in
the
sense
of
some
of
our
adversaryes
,
yet
,
it
doth
not
appeare
from
the
texture
of
the
Apostles
arguing
,
that
the
two
alls
of
v.
14.
are
of
equall
Which
are
answered
,
and
,
extent
,
he
doth
not
say
,
that
Christ
dyed
for
all
that
were
dead
,
but
onely
,
that
all
were
dead
which
Christ
dyed
for
:
which
proves
no
more
but
this
,
that
all
they
whom
Christ
dyed
for
,
were
dead
,
with
that
kind
of
death
,
of
which
he
speakes
.
The
extent
of
the
words
,
is
to
be
taken
from
the
first
all
,
and
not
the
latter
.
The
Apostle
affirmes
,
so
many
to
be
dead
,
as
Christ
dyed
for
,
not
that
Christ
dyed
for
so
many
as
were
dead
.
This
the
words
plainly
teach
us
,
if
he
dyed
for
all
:
then
were
all
dead
:
that
is
,
all
he
dyed
for
,
so
that
the
All
that
were
dead
,
can
give
no
light
to
the
extent
of
the
all
that
Christ
dyed
for
,
being
meerely
regulated
by
this
.
2ly
.
That
all
and
every
one
,
are
morally
bound
to
live
unto
Christ
,
virtute
praecepti
,
we
deny
;
onely
they
,
are
bound
to
live
to
him
,
to
whom
he
is
revealed
;
indeed
onely
they
who
live
by
him
;
that
have
a
spirituall
life
,
in
and
with
him
;
all
others
are
under
previous
obligations
.
3ly
.
It
is
true
,
all
&
every
one
must
appeare
before
the
judgement
seat
of
Christ
:
he
is
ordained
to
be
Judge
of
the
world
:
but
that
they
are
intented
.
v.
10.
of
this
chapter
is
not
true
.
The
Apostle
speakes
of
us
all
,
all
believers
,
especially
all
Preachers
of
the
Gospel
,
neither
of
which
,
all
men
are
:
notwithstanding
then
any
thing
that
hath
been
said
,
it
no
way
appeares
,
that
by
All
here
,
is
meant
any
,
but
the
elect
of
God
,
al
believers
:
and
that
they
only
are
intended
,
I
prove
by
these
following
reasons
drawne
from
the
Text
.
First
,
The
resurrection
of
Christ
,
is
here
conjoyned
with
his
death
,
he
dyed
for
them
and
rose
againe
.
Now
for
whomsoever
The
text
cleared
.
Christ
riseth
,
he
riseth
for
their
justification
,
Ro
.
4.
last
.
&
they
must
be
justified
,
Rom.
8.
34.
yea
our
adversaryes
themselves
have
alwayes
confessed
,
that
the
fruits
of
the
Resurrection
of
Christ
,
are
peculiar
to
believers
.
Secondly
,
He
speakes
onely
of
those
,
who
by
vertue
of
the
death
of
Christ
,
live
unto
him
,
v.
15.
Who
are
new
creatures
,
v.
17.
To
whom
the
Lord
imputeth
not
their
trespasses
,
v.
19.
Who
become
the
Righteousnesse
of
God
in
Christ
,
v.
21.
which
are
onely
believers
.
All
doe
not
attaine
hereunto
.
Thirdly
,
The
article
{αβγδ}
joyned
with
{αβγδ}
,
evidently
restraineth
that
all
;
to
all
of
some
sort
,
then
were
they
all
(
or
rather
all
these
)
dead
:
these
all
:
what
all
?
even
all
these
believers
of
whom
he
treats
,
as
above
.
Fourthly
,
All
those
of
whom
the
Apostle
treats
,
are
proved
to
be
dead
,
because
Christ
dyed
for
them
:
if
one
dyed
for
all
,
than
were
all
dead
.
What
death
is
it
,
which
here
is
spoken
of
?
not
a
death
naturall
,
but
spirituall
;
and
of
death
,
which
comes
under
that
name
,
not
that
which
is
in
sinne
,
but
that
which
is
unto
sinne
:
for
first
,
The
greatest
Champions
of
the
Arminian
cause
,
as
Vorstius
,
and
Grotius
,
(
on
the
place
)
convinced
by
the
evidence
of
truth
,
acknowledge
,
that
it
is
a
death
unto
sinne
,
by
vertue
of
the
death
of
Christ
,
that
is
here
spoken
of
,
and
accordingly
held
out
that
for
the
sense
of
the
place
.
2ly
.
It
is
apparent
from
the
text
;
the
intention
of
the
Apostle
being
to
prove
,
that
those
,
for
whom
Christ
dyed
,
are
so
dead
to
sinne
,
that
henceforth
they
should
live
no
more
thereunto
,
but
to
him
that
dyed
for
them
.
The
subject
he
hath
in
hand
is
the
same
with
that
he
handleth
more
at
large
,
Rom.
6.
5.
where
,
we
are
said
to
be
dead
unto
finne
,
by
being
planted
together
in
the
likenesse
of
the
death
of
Christ
;
from
whence
,
there
,
as
here
,
he
presseth
them
to
newnesse
of
life
.
These
words
then
,
if
Christ
dyed
for
all
,
then
were
all
dead
;
are
concerning
the
death
of
them
unto
sinne
for
whom
Christ
dyed
,
at
least
of
those
concerning
whom
he
there
speaketh
:
and
what
is
this
to
the
generall
ransome
?
Fifthly
,
The
Apostle
speakes
of
the
death
of
Christ
in
respect
of
application
;
The
effectualnesse
thereof
towards
those
for
whom
he
dyed
,
to
cause
them
to
live
unto
him
,
is
insisted
on
.
That
Christ
dyed
for
all
in
respect
of
application
,
hath
not
yet
by
any
been
affirmed
.
Then
must
we
live
unto
him
,
yea
live
with
him
for
evermore
,
if
there
be
any
vertue
or
efficacy
in
his
applied
oblation
for
that
end
.
In
summe
here
is
no
mention
of
Christs
dying
for
any
,
but
those
that
are
dead
to
sinne
and
live
to
him
.
A
fifth
place
urged
to
prove
universall
Redemption
from
the
word
All
,
is
1
Cor
.
15.
22.
for
as
in
Adam
all
men
dye
so
in
Christ
1
Cor
.
15.
22.
opened
shall
all
be
made
alive
.
Answ
.
There
being
another
place
,
hereafter
to
be
considered
,
wherein
the
whole
strength
of
the
Argument
,
usually
drawn
from
these
words
,
is
contained
,
I
shall
not
need
to
speake
much
to
this
,
neither
will
I
at
all
turne
from
the
common
exposition
of
the
place
.
Those
,
concerning
whom
Paul
speaketh
in
this
chap.
are
in
this
verse
called
All
:
those
are
they
,
who
are
implanted
into
Christ
,
joyned
to
him
,
as
the
members
to
the
head
,
receiving
a
glorious
Resurrection
by
vertue
of
his
:
thus
are
they
by
the
Apostle
described
.
That
Paul
in
this
whole
chap.
discourseth
of
the
Resurrection
of
believers
,
is
manifest
from
the
arguments
,
which
he
bringeth
to
confirme
it
,
being
such
as
are
of
force
onely
with
believers
:
taken
they
are
from
the
resurrection
of
Christ
,
the
hope
,
faith
,
customes
,
and
expected
rewards
of
Christians
:
All
which
;
as
they
are
of
unconquerable
power
,
to
confirme
and
establish
believers
in
the
faith
of
the
Resurrection
,
so
they
would
have
been
,
all
and
every
one
of
them
,
exceedingly
ridiculous
,
had
they
been
held
out
to
the
men
of
the
world
,
to
prove
the
resurrection
of
the
dead
in
generall
.
Further
,
the
very
word
{αβγδ}
,
denotes
,
such
a
living
againe
as
is
to
a
good
life
and
glory
,
a
blessed
Resurrection
,
and
not
the
quickning
of
them
who
are
raised
to
a
second
death
.
The
Sonne
is
said
{αβγδ}
John
5.
21.
to
quicken
and
make
alive
(
not
all
but
)
whom
he
will
;
so
he
useth
the
word
againe
,
chap.
6.
63.
it
is
the
spirit
{αβγδ}
that
(
thus
)
maketh
alive
,
in
like
manner
,
Rom
4.
7.
and
not
any
where
is
it
used
to
shew
forth
,
that
common
resurrection
which
al
shall
have
at
the
last
day
.
All
then
,
who
by
vertue
of
the
resurrection
of
Christ
that
shall
be
made
alive
:
are
all
those
who
are
partakers
of
the
nature
of
Christ
,
who
v.
23.
are
expresly
called
,
those
that
are
Christs
:
and
of
whom
,
v.
20.
Christ
is
said
to
be
the
first
fruits
,
and
certainely
Christ
is
not
the
first-fruits
of
the
damned
:
yea
though
it
be
true
,
that
all
,
and
every
one
dyed
in
Adam
,
yet
that
it
is
here
asserted
,
(
the
Apostle
speaking
of
none
but
believers
)
is
not
true
:
and
yet
,
if
it
were
so
to
be
taken
here
,
it
could
not
prove
the
thing
intented
,
because
of
the
expresse
limitation
of
the
sense
,
in
the
clause
following
.
Lastly
granting
all
that
can
be
desired
,
viz.
the
universality
of
the
word
all
in
both
places
,
yet
I
am
no
way
able
to
discerne
a
medium
,
that
may
serve
for
an
argument
,
to
prove
the
generall
ransome
.
Rom.
5.
18.
is
the
last
place
urged
in
this
kind
,
and
by
some
most
insisted
on
.
As
by
the
offence
of
one
,
judgement
came
upon
all
men
Ro
.
5.
18.
cleared
.
unto
condemnation
,
even
so
by
the
Righteousnesse
of
one
,
the
free-gift
came
upon
all
men
to
justification
of
life
.
It
might
suffice
as
briefly
to
declare
,
that
by
all
men
in
the
latter
place
,
can
none
be
understood
,
but
those
,
whom
the
free-gift
actually
comes
unto
justification
of
life
:
who
are
said
v.
17
,
to
recieve
abundance
of
grace
,
and
the
free-gift
of
Righteousnesse
,
and
so
to
raigne
in
one
by
Christ
,
and
by
his
obedience
to
be
made
Righteous
,
v.
19.
which
certainly
,
if
any
thing
be
true
and
certaine
in
the
truth
of
God
,
all
are
not
:
some
believe
not
,
all
men
have
not
faith
:
on
some
the
wrath
of
God
abideth
.
John
.
3.
36.
upon
whom
surely
grace
doth
not
raine
through
righteousnesse
to
eternall
life
,
by
Jesus
Christ
,
as
it
doth
upon
all
those
,
on
whom
the
free
gift
comes
to
justification
,
v.
27.
we
might
I
say
thus
answer
onely
,
but
seeing
some
contrary
to
the
cleare
manifest
intention
of
the
Apostle
,
comparing
Adam
and
Christ
,
in
the
efficacy
of
the
sinne
of
the
one
unto
condemnation
,
and
of
the
righteousnesse
of
the
other
unto
justification
and
life
,
in
respect
of
those
who
are
the
naturall
seed
of
the
one
by
propagation
,
and
the
spirituall
seed
of
the
other
,
by
regeneration
,
have
laboured
to
rest
this
place
,
to
the
maintenance
of
the
errour
we
oppose
,
with
more
than
ordinary
indeavours
,
and
confidence
of
successe
,
it
may
not
be
unnecessary
to
consider
what
is
brought
by
them
to
this
end
and
purpose
.
Verse
14
,
Adam
is
call
{αβγδ}
the
type
and
figure
of
him
that
was
for
to
come
:
not
that
he
was
an
instituted
type
,
ordained
for
that
onely
end
and
purpose
,
but
onely
,
that
in
what
he
was
,
explained
and
,
and
what
he
did
,
with
what
followed
thereupon
,
there
was
a
resemblance
between
him
and
Jesus
Christ
.
Hence
by
him
,
and
what
he
did
,
by
reason
of
the
resemblance
,
many
things
by
way
of
opposition
,
concerning
the
obedience
of
Christ
,
and
the
efficacy
of
his
death
,
may
be
well
represented
.
That
which
the
Apostle
here
prosecuteth
this
resemblance
in
,
(
with
the
shewing
of
many
diversities
,
in
all
which
he
exalteth
Christ
above
his
type
)
is
this
,
that
an
alike
,
though
not
an
equal
efficacy
(
for
there
is
more
merit
and
efficacy
required
to
save
one
,
than
to
lose
10000
)
of
the
demerit
,
sin
,
disobedience
,
guilt
,
transgression
of
the
one
,
to
condemn
,
orbring
the
guilt
of
condemnation
upon
all
them
,
in
whose
room
he
was
a
publick
person
(
being
the
head
&
natural
fountain
of
them
all
,
they
all
being
wrapped
up
in
the
same
condition
with
him
by
divine
Institution
,
and
the
righteousnesse
,
obedience
,
and
death
of
the
other
;
for
the
absolution
,
justification
,
and
salvation
of
all
them
to
whom
he
was
a
spirituall
head
,
by
divine
Institution
,
and
in
whose
room
he
was
a
publick
person
)
is
by
him
in
divers
particulars
asserted
.
That
these
last
were
all
,
and
every
one
of
the
first
,
there
is
not
the
least
mention
.
The
comparison
is
solely
to
be
considered
intensively
,
in
respect
of
efficacy
,
not
extensively
in
respect
of
object
:
though
the
all
of
Adam
be
called
his
many
,
and
the
many
of
Christ
be
called
his
all
,
as
indeed
they
are
,
even
all
the
seed
which
is
given
unto
him
.
T.
M.
in
his
universality
of
free
grace
,
chap.
8.
p.
41.
layes
down
this
comparison
instituted
by
the
Apostle
,
between
Adam
and
Christ
,
as
one
of
the
maine
foundations
of
his
universall
Redemption
;
Vindicated
.
and
this
(
after
some
strange
mixtures
of
truth
and
errors
promised
,
which
,
to
avoid
tediousnesse
,
we
let
passe
)
he
affirmeth
to
consist
in
foure
things
.
First
,
That
Adam
in
his
first
sinne
and
transgression
was
a
publicke
person
in
the
roome
and
place
of
all
mankinde
,
by
vertue
of
the
Covenant
between
God
and
him
;
so
that
what
ever
hee
did
therein
,
all
were
alike
sharers
with
him
:
so
also
was
Christ
a
publick
person
in
his
obedience
and
death
,
in
the
roome
and
place
of
all
mankinde
,
represented
by
him
,
even
every
one
of
the
posterity
of
Adam
.
Ans.
To
that
which
concerneth
Adam
,
we
grant
he
was
a
publick
person
in
respect
of
all
his
,
that
were
to
proceed
from
him
,
by
naturall
propagation
.
That
Christ
also
was
a
publike
person
in
the
roome
of
his
,
and
herein
prefigured
by
Adam
.
But
that
Christ
in
his
obedience
,
death
and
sacrifice
was
a
publick
person
,
and
stood
in
the
roome
and
stead
of
all
and
every
one
in
the
world
,
of
all
ages
and
times
,
that
is
not
onely
of
his
elect
,
and
those
who
were
given
unto
him
of
God
,
but
also
of
reprobate
persons
hated
of
God
from
eternity
,
of
those
whom
he
never
knew
,
conconcerning
whom
in
the
dayes
of
his
flesh
,
he
thanked
his
Father
that
he
had
hid
from
them
the
mysteries
of
salvation
,
whom
hee
refused
to
pray
for
,
who
were
the
greatest
part
of
them
already
damned
in
hell
,
and
irrevocably
gone
beyond
the
limits
of
Redemption
,
before
he
actually
yeelded
any
obedience
,
is
to
us
such
a
monstrous
assertion
,
as
cannot
once
be
apprehended
or
thought
on
without
horrour
or
detestation
:
that
any
should
perish
in
whose
roome
or
stead
,
the
Sonne
of
God
appeared
before
his
Father
with
his
perfect
obedience
,
that
any
of
those
for
whom
he
is
a
Mediator
,
and
Advocate
,
to
whom
hee
is
a
King
,
Priest
,
and
Prophet
(
for
all
these
he
is
as
he
was
a
publick
person
,
a
sponser
,
a
surety
and
undertaker
for
them
)
should
bee
taken
from
him
,
plucked
out
of
his
armes
,
his
satisfaction
and
advocation
in
their
behalfe
being
refused
,
I
suppose
is
a
Doctrine
that
will
scarce
bee
owned
among
those
,
who
strive
to
preserve
the
witnesse
and
testimony
of
the
Lord
Jesus
.
But
let
us
a
little
consider
the
Reasons
whereby
Master
More
undertakes
to
maintaine
this
strange
Assertion
,
which
as
farre
as
I
can
gather
are
these
,
page
44.
First
,
He
stood
not
in
the
roome
onely
of
the
Elect
,
because
Adam
lost
not
election
,
being
not
entrusted
with
it
,
Secondly
,
If
hee
stood
not
in
the
roome
of
all
,
then
he
had
come
short
of
his
figure
.
Thirdly
,
It
is
said
hee
was
to
restore
all
men
lost
by
Adam
,
Hebr
.
2.
9.
Fourthly
,
He
tooke
flesh
,
was
subjected
to
mortality
,
became
under
the
Law
,
and
bare
the
sinnes
of
mankinde
.
Fiftly
,
Hee
did
it
in
the
roome
of
all
mankinde
,
once
given
unto
him
,
Rom.
14.
9.
Phil
.
2.
8.
11.
Sixtly
,
Because
he
is
called
the
last
Adam
.
And
seventhly
,
is
said
to
bee
a
publicke
person
in
the
roome
of
all
,
ever
since
the
first
Adam
.
1.
Cor
.
15.
45.
47.
1
Tim
.
2.
5.
Rom.
5.
Answ
.
Never
surely
was
a
rotten
conclusion
,
bottomed
upon
Removed
.
more
loose
and
tottering
principles
,
nor
the
word
of
God
more
boldly
corrupted
for
the
maintenance
of
any
errour
,
since
the
name
of
Christian
was
knowne
;
a
man
would
thinke
it
quite
lost
,
but
that
it
is
so
very
easie
a
labour
,
to
remove
such
Hay
and
Stubble
.
I
answer
them
to
the
first
,
That
though
Adam
lost
not
Election
;
and
the
eternall
decrees
of
the
Almighty
are
not
committed
to
the
keeping
of
the
sonnes
of
men
,
yet
in
him
all
the
Elect
were
lost
,
whom
Christ
came
to
seek
,
whom
he
found
,
in
whose
roome
he
was
a
publick
person
.
To
the
second
,
Christ
is
no
where
compared
to
Adam
,
in
respect
of
the
extent
of
the
object
of
his
death
,
but
onely
of
the
efficacy
of
his
obedience
.
Thirdly
,
the
third
is
a
false
Assertion
;
see
our
foregoing
consideration
of
Heb
.
2.
9.
Fourthly
,
for
his
taking
of
flesh
,
&c.
it
was
necessary
he
should
do
all
this
for
the
saving
of
his
Elect
;
he
took
flesh
and
bloud
because
the
children
were
partakers
of
the
same
.
Fiftly
,
no
such
thing
is
once
affirmed
in
the
whole
Book
of
God
,
that
all
the
sonnes
of
men
were
given
unto
Christ
to
redeem
,
so
that
he
should
be
a
publick
person
in
their
room
:
nay
himself
plainly
affirms
the
contrary
,
John
17.
6.
9.
Some
onely
are
given
him
out
of
the
world
,
and
those
he
saved
,
not
one
of
them
perisheth
:
the
places
urged
hold
no
such
thing
,
nor
any
thing
like
it
,
they
will
also
afterwards
come
under
further
consideration
.
Sixtly
,
hee
is
called
the
last
Adam
in
respect
of
the
efficacy
of
his
death
,
unto
the
justification
of
the
seed
promised
and
given
unto
him
,
as
the
sinne
of
the
first
Adam
,
was
effectuall
to
bring
the
guilt
of
condemnation
on
the
seed
propagated
from
him
;
which
proves
not
at
all
that
he
stood
in
the
room
of
all
those
to
whom
his
death
was
never
knowne
,
nor
any
wayes
profitable
.
Seventhly
,
that
he
was
a
publick
person
is
confest
;
that
he
was
so
in
the
room
of
all
,
is
not
proved
,
neither
by
what
hath
beene
already
said
,
nor
by
the
texts
,
that
there
follow
,
alledged
,
all
which
have
been
considered
:
This
being
all
that
is
produced
by
Master
More
to
justifie
his
Assertion
,
it
may
be
an
instance
what
weighty
inferences
,
he
usually
asserts
from
such
weake
and
invalid
premises
;
wee
cannot
also
but
take
notice
,
by
the
way
,
of
one
or
two
strange
passages
,
which
he
inserts
into
this
Discourse
:
whereof
the
first
is
,
that
Christ
by
his
death
brought
all
men
out
of
that
death
whereinto
they
were
fallen
by
Adam
;
now
the
death
whereinto
all
fell
in
Adam
being
a
a
death
in
sinne
,
Ephes
.
2.
1
,
2
,
3.
and
the
guilt
of
condemnation
thereupon
;
if
Christ
freed
all
from
this
death
,
then
must
all
and
every
one
be
made
alive
with
life
spirituall
,
which
onely
is
to
be
had
and
obtained
by
Jesus
Christ
:
which
whether
that
bee
so
or
not
,
whether
to
live
by
Christ
be
not
the
peculiar
priviledge
of
Believers
,
the
Gospel
hath
already
declared
,
and
God
wil
one
day
determine
.
Another
strange
Assertion
is
,
his
affirming
the
end
of
the
Death
of
Christ
,
to
be
his
presenting
himself
alive
and
just
before
his
Father
:
as
though
it
were
the
ultimate
thing
by
him
intended
;
the
Holy
Ghost
expressely
affirming
,
that
he
loved
his
Church
,
and
gave
himselfe
for
it
,
that
he
might
present
it
a
glorious
Church
unto
himselfe
.
Ephes
.
5.
25
,
26
,
27.
The
following
paralells
,
which
hee
instituted
betweene
Adam
and
Christ
have
nothing
of
proof
in
them
to
the
busines
in
hand
,
With
a
further
discovery
of
errors
.
viz.
that
Christ
was
a
publick
person
standing
in
his
obedience
in
the
roome
of
all
and
every
one
that
were
concerned
in
the
disobedience
of
Adam
:
there
is
,
I
say
,
nothing
at
all
of
proofe
in
them
,
being
a
confused
medley
of
some
truths
,
and
divers
unsavorie
Heresies
.
I
shall
onely
give
the
Reader
a
taste
of
some
of
them
,
whereby
he
may
judge
of
the
rest
,
not
troubling
my selfe
or
others
with
the
transcribing
and
reading
of
such
empty
vanities
,
as
no
way
relate
to
the
businesse
in
hand
.
First
then
,
in
the
second
part
of
his
paralell
,
he
affirmes
,
that
when
Christ
finished
his
obedience
in
dying
and
rising
,
and
offering
himselfe
a
sacrifice
,
and
making
satisfaction
,
it
was
by
vertue
of
the
account
of
God
in
Christ
,
and
for
Christ
,
with
God
,
(
that
is
accepted
with
God
for
Christs
sake
)
the
death
,
resurrection
,
the
sacrifice
,
and
satisfaction
,
and
the
redemption
of
all
;
that
is
,
all
and
every
one
:
and
therein
he
compares
Christ
to
Adam
in
the
performance
of
the
businesse
by
him
undertaken
.
Now
,
but
that
I
cannot
but
with
trembling
consider
what
the
Apostle
affirmes
,
2
Thes
.
2.
11
,
12.
I
should
be
exceedingly
amazed
,
that
any
man
in
the
world
should
be
so
farre
forsaken
of
sense
,
reason
,
faith
,
and
all
reverence
of
God
and
man
,
as
to
publish
,
maintain
,
and
seek
to
propagate
such
abominable
,
blasphemous
,
sencelesse
,
contradictious
errours
.
That
the
death
of
Christ
should
be
accepted
of
,
and
accounted
before
God
,
as
the
death
of
all
;
and
yet
the
greatest
part
of
these
all
,
bee
adjudged
to
eternall
death
in
their
owne
persons
by
the
same
righteous
God
:
that
all
and
every
one
should
arise
in
and
with
Jesus
Christ
,
and
yet
most
of
them
continue
dead
in
their
sinnes
,
and
dye
for
sinne
eternally
,
that
satisfaction
should
be
made
and
accepted
for
them
,
who
are
never
spared
,
nor
shall
be
,
one
farthing
of
their
debt
,
that
attonement
should
be
made
by
Sacrifices
,
for
such
as
ever
lye
undelivered
under
Wrath
:
that
all
the
Reprobates
,
Caine
,
Pharoah
,
Ahab
,
and
the
rest
,
who
were
actually
damned
in
hell
,
and
under
death
and
torments
,
then
,
when
Christ
dyed
,
suffered
,
made
satisfaction
,
and
rose
againe
,
should
be
esteemed
with
God
,
to
have
dyed
,
suffered
,
made
satisfaction
and
risen
againe
with
Christ
:
that
I
say
such
senselesse
contradictions
,
horrid
errours
,
and
abominable
Assertions
,
should
be
thus
nakedly
thrust
upon
Christians
,
without
the
least
colour
,
pretence
,
or
shew
of
proof
,
but
the
naked
authority
of
him
who
hath
already
embraced
such
things
as
these
,
were
enough
to
make
any
man
admire
,
and
be
amazed
;
but
that
wee
know
the
judgements
of
God
are
oft-times
hid
,
and
farre
above
out
of
our
sights
.
Secondly
,
in
the
third
of
his
parallels
,
he
goeth
one
step
higher
,
comparing
Christ
with
Adam
in
respect
of
the
efficacy
,
effect
,
and
fruit
of
his
obedience
:
he
affirms
that
as
by
the
sinne
of
Adam
,
all
his
posterity
were
deprived
of
life
,
and
fell
under
sinne
and
death
,
whence
judgement
and
condemnation
passed
upon
all
,
though
this
be
done
secretly
and
invisibly
,
and
in
some
sort
inexpressibly
(
what
he
meanes
by
secretly
and
invisibly
,
well
I
know
not
;
surely
he
doth
not
suppose
that
these
things
might
possibly
be
made
the
objects
of
our
senses
)
and
for
unexpressibly
,
how
that
is
,
let
Romans
5.
12.
with
other
places
,
where
all
this
and
more
is
clearely
,
plainely
,
and
fully
expressed
,
be
Judge
whether
it
bee
so
or
no
)
So
saith
hee
by
the
efficacy
of
the
obedience
of
Christ
,
all
men
without
exception
are
redeemed
,
restored
,
made
righteous
,
justified
freely
by
the
grace
of
Christ
,
through
the
redemption
that
is
in
Jesus
Christ
,
the
righteousnesse
that
is
by
the
faith
of
Jesus
Christ
,
being
unto
all
,
Rom.
3.
22.
(
where
the
Imposter
wickedly
corrupteth
the
word
of
God
,
like
the
devill
,
Matth
.
4.
by
cutting
off
the
following
words
,
and
upon
all
that
believe
,
both
alls
answering
to
believers
.
)
What
remaines
now
but
that
all
also
should
be
saved
?
the
Holy
Ghost
expressely
affirming
,
that
those
whom
God
justifieth
,
he
also
glorifieth
,
Rom.
8.
30.
Solvite
mortales
animas
,
curis●ue
levate
.
Such
Assertions
as
these
,
without
all
colour
of
proof
,
doth
this
Author
labour
to
obtrude
upon
us
.
Now
that
men
should
bee
restored
,
and
yet
continue
lost
:
that
they
should
be
made
righteous
,
and
yet
remaine
detestably
wicked
,
and
wholly
abominable
:
that
they
should
be
justifified
,
freely
by
the
grace
of
God
,
and
alwayes
lye
under
the
condemning
sentence
of
the
Law
of
God
:
that
the
righteousnesse
of
God
by
the
faith
of
Jesus
Christ
should
be
upon
all
unbelievers
,
are
not
onely
things
exceedingly
opposite
to
the
Gospell
of
Jesus
Christ
;
but
so
absolutely
at
variance
and
distance
one
with
another
,
that
the
poore
salve
of
M.
Mores
following
cautions
will
not
serve
to
heale
their
mutuall
wounds
.
I
cannot
but
feare
that
it
would
bee
tedious
and
offensive
to
rake
any
longer
in
such
a
Dung-hill
:
let
them
that
have
a
minde
to
be
captivated
to
error
and
falsehood
by
corruption
of
Scripture
,
and
denyall
of
common
sense
and
reason
,
because
they
cannot
receive
the
truth
in
the
love
thereof
,
delight
themselves
with
such
Huskes
as
these
.
What
weaker
Arguments
we
have
had
to
maintaine
,
that
Christ
in
his
obedience
to
the
death
was
a
publick
person
in
the
room
of
all
&
every
one
,
hath
been
already
demonstrated
.
I
shal
now
by
the
Readers
leave
,
a
little
transgresse
the
rule
of
disputation
,
and
taking
up
the
opposite
part
of
the
Argument
,
produce
some
few
reasons
and
testimonies
to
demonstrate
,
that
our
Saviour
Christ
in
his
obedience
unto
death
,
in
the
Redemption
which
he
wrought
,
and
satisfaction
which
he
made
,
and
sacrifice
which
he
offered
,
was
not
a
publick
person
in
the
room
of
all
and
every
man
in
the
world
,
elect
and
reprobate
,
believers
and
infidells
or
unbelievers
;
which
are
briefely
these
.
First
,
the
seed
of
the
woman
was
not
to
bee
a
publike
person
in
the
place
,
stead
,
and
room
of
the
seed
of
the
serpent
;
Jesus
Christ
Reasons
ro
prove
that
Christ
was
not
a
publicke
person
in
the
roome
of
all
.
is
the
seed
of
the
woman
{αβγδ}
,
all
the
Reprobates
(
as
was
before
proved
)
are
the
seede
of
the
Serpent
;
therefore
Jesus
Christ
was
not
in
his
Oblation
and
suffering
,
when
he
brake
the
head
of
the
Father
of
the
seed
,
a
publike
person
in
their
room
.
Secondly
,
Christ
as
a
publick
person
representeth
onely
them
,
for
whose
sake
hee
set
himselfe
apart
to
that
office
and
employment
,
wherein
he
was
such
a
representative
;
but
upon
his
owne
testimony
which
we
have
John
17.
19.
he
set
himselfe
a
part
to
the
service
and
employment
,
wherein
he
was
a
publick
person
for
the
sakes
onely
of
some
,
that
were
given
him
out
of
the
world
,
and
not
of
all
and
every
one
;
therefore
hee
was
not
a
publick
person
in
the
room
of
all
.
Thirdly
,
Christ
was
a
surety
as
he
was
a
publick
person
,
Hebr
.
7.
22.
But
he
was
not
a
surety
for
all
:
for
first
,
all
are
not
taken
into
that
covenant
,
whereof
hee
was
a
surety
,
whose
conditions
are
effected
in
all
the
covenanters
,
as
before
.
Secondly
,
none
can
perish
for
whom
Christ
is
a
surety
,
unlesse
hee
be
not
able
to
pay
the
debt
;
therefore
he
was
not
a
publick
person
in
the
room
of
all
.
Fourthly
,
for
whom
he
was
a
publick
person
,
in
their
roomes
he
suffered
,
and
for
them
he
made
satisfaction
,
Isa
.
53.
56.
but
he
suffered
not
in
the
stead
of
all
,
nor
made
satisfaction
for
all
;
for
first
,
some
must
suffer
themselves
,
which
makes
it
evident
that
Christ
did
not
suffer
for
them
,
Rom.
8.
33
,
34.
and
secondly
,
the
justice
of
God
requireth
satisfaction
from
themselves
to
the
payment
of
the
utmost
farthing
.
Fiftly
,
Jesus
Christ
as
a
publick
person
did
nothing
in
vaine
,
in
respect
of
any
for
whom
he
was
a
publick
person
,
but
many
things
which
Christ
as
a
publick
person
did
performe
,
was
altogether
in
vaine
and
fruitlesse
in
respect
of
the
greatest
part
of
the
Sonnes
of
men
,
being
under
an
incapability
of
receiving
any
good
by
any
thing
he
did
,
to
wit
,
all
that
then
were
actually
damned
:
in
respect
of
whom
,
redemption
,
reconciliation
,
satisfaction
,
and
the
like
,
could
possibly
be
no
other
than
empty
names
.
Sixtly
,
if
God
were
well
pleased
with
his
Sonne
in
what
he
did
as
a
publick
person
in
his
representation
of
others
,
(
as
hee
was
Eph.
5.
2.
)
then
must
he
also
be
well
pleased
with
them
,
whom
he
did
represent
,
either
absolutely
or
conditionally
:
but
with
many
of
the
sonnes
of
men
,
God
,
in
the
representation
of
his
Son
,
was
not
well
pleased
neither
absolutely
nor
conditionally
,
to
wit
,
with
Caine
,
Pharaoh
,
Saul
,
Ahab
,
and
others
dead
and
damned
before
;
therefore
Christ
did
not
as
a
publicke
person
represent
all
.
Seventhly
,
for
testimonies
,
see
John
17.
9.
Matth
.
20.
28.
&
26.
26.
28.
Matth
.
10.
45.
Hebr
:
6.
20.
Is.
53.
12.
John
10.
15.
Hebr
.
13.
20.
Mat
.
1.
21.
Heb
.
2.
17.
Iohn
11.
51
,
52.
Acts
20.
28.
Eph.
5.
2.
23
,
24
,
25
verses
.
Rom.
8.
33
,
34.
CHAP
V.
The
last
Argument
from
Scripture
answered
.
I
Come
in
the
next
place
,
to
the
third
and
last
Argument
drawn
from
the
Scripture
,
wherewith
the
Arminians
,
and
their
(
as
to
this
poynt
)
Successors
,
doe
strive
to
maintaine
their
figment
of
Objection
the
third
proposed
.
universall
Redemption
;
and
it
is
taken
from
such
Texts
of
Scripture
,
as
seeme
to
hold
out
the
perishing
of
some
of
them
,
for
whom
Christ
dyed
,
and
the
fruitlesnesse
of
his
bloud
in
respect
of
diverse
,
for
whom
it
was
shed
;
And
on
this
theam
,
their
wits
are
wonderfully
luxuriant
,
and
they
are
full
of
Rhetoricall
streines
,
to
set
out
the
unsuccesfulnesse
and
fruitlesnesse
of
the
bloud
of
Christ
,
in
respect
of
the
most
,
for
whom
it
was
shed
,
with
the
perishing
of
bought
,
purged
,
reconciled
sinners
:
who
can
but
believe
that
this
perswasion
,
tends
to
the
consolation
of
poore
soules
,
whose
strongest
defence
lyeth
in
making
vile
the
precious
bloud
of
the
Lambe
;
yea
trampling
upon
it
,
and
esteeming
it
as
a
common
thing
?
but
friends
,
let
me
tell
you
,
I
am
perswaded
it
was
not
so
unvaluable
in
the
eyes
of
his
Father
,
as
to
cause
it
to
be
poured
out
in
vaine
,
in
respect
of
any
one
soule
:
but
seeing
we
must
be
put
to
this
defence
,
wherein
we
cannot
but
rejoyce
,
it
tending
so
evidently
to
the
honour
of
our
blessed
Saviour
;
let
us
consider
what
can
be
said
by
Christians
(
at
least
in
name
)
to
enervate
the
efficacy
of
the
bloud-shedding
,
of
the
death
of
him
,
after
whose
name
they
desire
to
be
called
,
thus
then
they
argue
.
If
Christ
dyed
for
Reprobates
and
those
that
perish
,
then
he
dyed
for
all
and
every
one
,
for
confessedly
he
dyed
for
the
elect
,
and
those
that
are
saved
,
but
he
dyed
for
Reprobates
,
and
them
that
perish
,
therefore
,
&c.
Answ
.
For
the
assumption
or
second
proposition
of
this
argument
,
we
shall
doe
,
what
we
conceive
was
fit
for
all
the
Elect
of
God
to
doe
,
positively
deny
it
(
taking
the
death
of
Christ
,
here
said
to
be
for
them
,
to
be
considered
not
in
respect
of
its
owne
internall
worth
and
sufficiency
,
but
as
it
was
intended
by
the
Father
and
Sonne
in
respect
of
them
for
whom
he
dyed
)
we
deny
then
(
I
say
)
that
Christ
by
the
command
of
his
Father
and
with
intention
to
make
satisfaction
for
sinnes
,
did
lay
downe
his
life
for
Reprobates
,
and
them
that
perish
.
This
then
they
prove
from
Rom.
14.
15.
1
Cor
.
8.
11.
2
Pet
.
2.
1.
Heb
.
10.
29.
Now
that
no
such
thing
as
is
pretended
is
proved
from
any
of
the
places
alledged
we
shall
shew
by
the
consideration
of
Considered
and
answered
.
them
in
the
order
they
are
laid
down
in
.
The
first
is
Rom.
14.
15
But
if
thy
Brother
be
grieved
with
thy
meat
,
then
walkest
thou
not
charitably
,
destroy
not
him
with
thy
meat
for
whom
Christ
dyed
.
Answ
.
Had
we
not
experience
,
of
the
nimblenesse
of
our
adversaries
Ro
.
14.
15
considered
in
framing
arguments
for
their
cause
,
I
should
despaire
to
finde
their
conclusion
pressed
out
of
this
place
:
for
what
coherence
or
dependence
I
beseech
you
is
here
to
be
discerned
?
the
Apostle
exhorteth
strong
and
sound
believers
to
such
a
moderate
use
of
Christian
liberty
,
that
they
doe
not
grieve
the
spirit
of
the
weake
ones
,
that
were
believers
also
(
professours
,
all
called
Saints
,
elect
believers
,
redeemed
and
so
in
charity
esteemed
)
and
so
give
them
occasion
of
stumbling
,
and
falling
off
from
the
Gospell
,
therefore
Jesus
Christ
died
for
all
Reprobates
,
even
all
those
that
never
heard
word
nor
sillable
of
him
,
or
the
doctrine
of
the
Gospell
.
Must
he
not
be
very
quick
sighted
,
that
can
see
the
dependence
of
this
inference
on
that
exhortation
of
the
Apostle
?
But
ye
will
say
is
it
not
affirmed
,
that
he
may
perish
for
whom
Christ
dyed
?
Answ
.
In
this
place
there
is
no
such
thing
at
all
once
mentioned
,
or
intimated
;
onely
others
are
commanded
not
to
doe
that
which
goeth
in
a
direct
way
to
destroy
him
,
by
grieing
him
with
their
uncharitable
walking
.
But
why
should
the
Apostle
exhort
him
not
to
doe
that
which
he
could
no
way
doe
if
he
that
Christ
dyed
for
could
not
perish
?
Answ
.
Though
the
one
could
not
perish
in
respect
of
the
event
,
the
other
might
sinfully
give
occasion
of
perishing
in
respect
of
a
procuring
cause
:
may
not
a
man
be
exhorted
from
attempting
of
that
,
which
yet
if
he
should
attempt
he
could
not
effect
?
no
thankes
to
the
Souldier
,
who
ran
a
speare
into
the
side
of
our
dead
Redeemer
,
that
therewith
he
brake
none
of
his
bones
:
Besides
,
is
every
one
damned
,
that
one
attempts
to
destroy
by
grieving
him
with
uncharitable
walking
?
such
arguments
as
these
are
poore
men
of
straw
:
and
yet
notwithstanding
,
we
doe
not
deny
,
but
that
many
may
perish
and
that
utterly
,
whom
we
in
our
walking
towards
them
,
and
converse
with
them
,
are
bound
to
conceive
redeemed
by
Christ
,
even
all
being
to
be
thought
so
who
are
to
be
esteemed
Saints
and
brethren
as
the
language
of
the
Scripture
is
concerning
the
prosessours
of
the
Gospell
;
and
this
is
most
certaine
that
no
one
place
makes
mention
of
such
to
be
bought
or
redeemed
by
our
Saviour
,
but
those
which
had
the
qualifications
of
being
members
of
his
visible
Church
,
which
come
infinitely
short
of
all
and
every
one
.
But
let
us
see
a
second
place
which
is
,
1
Cor
.
8.
10.
11.
And
through
thy
knowledge
shall
thy
weake
brother
perish
for
whom
Christ
1
Cor
.
8.
10.
11.
dyed
.
This
seemeth
to
have
more
colour
,
but
really
yeildeth
no
more
strength
to
the
perswasion
for
whose
confirmation
it
is
produced
than
the
former
.
A
brother
is
said
to
perish
,
for
whom
Christ
dyed
:
that
by
perishing
here
,
is
understood
eternall
destruction
and
damnation
,
I
cannot
apprehend
.
That
which
the
Apostle
intimates
whereby
it
is
done
,
is
eating
of
things
offered
to
an
idoll
with
conscience
or
regard
of
an
idoll
,
by
the
example
of
others
who
pretended
to
know
that
an
idoll
was
nothing
,
and
so
to
eate
freely
of
the
things
offered
to
them
.
That
so
doing
was
a
sinne
in
its
owne
nature
damnable
,
none
can
doubt
;
all
sinne
is
so
,
every
time
we
sinne
,
for
any
thing
that
lyeth
in
us
,
we
perish
,
we
are
destroyed
;
so
did
the
eater
of
things
offered
to
idolls
:
but
that
God
alwayes
revengeth
sinne
with
damnation
,
on
all
in
whom
it
is
,
we
deny
:
he
hath
otherwise
revealed
himselfe
in
the
bloud
of
Jesus
;
that
every
such
a
one
did
actually
perish
eternally
,
as
well
as
meritoriously
,
cannot
be
proved
:
besides
,
he
that
is
said
to
perish
is
called
a
brother
,
that
is
a
believer
,
we
are
brethren
onely
by
faith
,
whereby
we
come
to
have
one
Father
.
As
he
is
said
to
be
a
brother
,
so
Christ
is
said
to
dye
for
him
;
that
a
true
believer
cannot
finally
perish
may
easily
be
proved
,
therefore
he
who
doth
perish
is
manifestly
declared
never
to
have
been
any
:
they
went
out
from
us
because
they
were
not
of
us
:
if
any
perish
then
,
he
was
never
a
true
believer
,
how
then
is
he
said
a
brother
?
because
he
is
so
in
profession
,
so
in
our
judgement
and
perswasion
,
it
being
meet
for
us
to
thinke
so
of
them
all
.
As
he
is
said
to
be
a
brother
,
so
Christ
is
said
to
dye
for
him
,
even
in
that
judgement
which
the
Scripture
allows
to
us
of
men
.
We
cannot
count
a
man
a
brother
,
and
not
esteeme
that
Christ
dyed
for
him
;
we
have
no
brother-hood
with
Reprobates
,
Christ
dyed
for
all
believers
,
John
17
:
so
we
esteem
all
men
walking
in
the
due
profession
of
the
Gospell
,
not
manifesting
the
contrary
:
yet
of
these
that
many
may
perish
,
none
ever
denyed
.
Further
,
this
,
so
shall
he
perish
,
referreth
to
the
sin
of
him
that
layeth
the
offence
,
for
ought
that
lyeth
in
him
,
he
ruins
him
irrecoverably
.
Hence
see
their
argument
;
The
Apostle
telleth
persons
walking
offensively
,
that
by
this
abusing
their
liberty
others
,
will
follow
them
to
the
wounding
of
their
conscience
and
ruines
,
who
are
brethren
acknowledged
so
by
you
,
&
such
as
for
whom
Christ
dyed
,
therefore
Christ
dyed
for
all
the
reprobates
in
the
world
:
is
it
just
and
equall
saith
the
Apostle
,
that
ye
should
doe
such
things
as
will
be
stumbling
blocks
in
the
way
of
the
weake
brother
,
at
which
he
might
stumble
and
fall
?
therefore
Christ
dyed
for
all
:
we
doe
not
deny
but
that
some
may
perish
and
that
eternally
,
concerning
whom
we
ought
to
judge
that
Christ
dyed
for
them
,
whilest
they
live
and
converse
with
us
according
to
the
rule
of
the
Gospel
.
The
next
place
is
much
insisted
on
,
viz.
2
Pet
2.
1.
There
shall
be
false
teachers
denying
the
Lord
that
bought
them
and
bringing
on
2
Pet
.
2.
1.
themselves
swift
destruction
:
All
things
here
as
to
any
proofe
of
the
businesse
in
hand
,
are
exceedingly
darke
,
uncertaine
and
doubtfull
,
uncertaine
that
by
the
Lord
is
meant
the
Lord
Christ
;
the
word
in
the
originall
being
{αβγδ}
seldome
or
never
ascribed
to
him
;
uncertaine
whether
the
purchase
or
buying
of
these
false
teachers
referre
to
the
eternall
Redemption
by
the
the
bloud
of
Christ
,
or
a
deliverance
by
Gods
goodnesse
from
the
defilement
of
the
world
in
idolatry
or
the
like
,
by
the
knowledge
of
the
truth
,
which
last
the
text
expresly
affirmes
:
uncertaine
,
whether
the
Apostle
speaketh
of
this
purchase
according
to
the
reality
of
the
thing
,
according
to
their
apprehension
and
their
profession
:
On
the
other
side
it
is
most
certaine
,
first
,
that
there
are
no
spirituall
distinguishing
fruits
of
Redemption
ascribed
to
those
false
teachers
,
but
onely
common
guifts
of
light
and
knowledg
,
which
Christ
hath
purchased
for
many
for
whom
he
did
not
make
his
soul
a
ransome
.
Secondly
,
That
according
to
our
adversaries
,
the
Redemption
of
any
by
the
bloud
of
Christ
,
cannot
be
a
peculiar
aggravation
of
the
sinnes
of
any
,
because
they
say
he
dyed
for
all
:
and
yet
this
buying
of
the
false
teachers
is
held
out
,
as
an
aggravation
of
their
sinne
in
particular
.
Of
the
former
uncertanties
whereon
our
adversaries
build
their
inference
of
universall
Redemption
(
which
yet
can
by
no
meanes
be
wire-drawne
thence
,
were
they
most
certaine
in
their
sence
)
I
shall
give
a
briefe
account
,
and
then
speake
something
as
to
the
proper
intendment
of
the
place
.
For
the
first
,
it
is
most
uncertaine
whether
Christ
as
Mediatour
be
here
intended
by
Lord
or
no
:
there
is
not
any
thing
in
the
text
to
inforce
us
so
to
conceive
:
Nay
the
contrary
seemes
apparent
:
first
,
because
in
the
following
verses
,
God
onely
,
as
God
,
with
his
dealings
towards
such
as
these
,
is
mentioned
:
of
Christ
not
a
word
.
Secondly
the
name
{αβγδ}
properly
Herus
,
attended
by
dominion
and
soveraignety
is
not
usually
,
if
at
all
,
given
to
our
Saviour
in
the
new-Testament
,
he
is
every
where
called
{αβγδ}
no
where
clearly
{αβγδ}
,
as
is
the
Father
,
Luke
2.
29.
Acts
4.
24.
and
in
diverse
other
places
:
besides
if
it
should
appeare
that
this
name
were
given
our
Saviour
in
any
one
place
,
doth
it
therefore
follow
,
that
it
must
be
so
here
?
Nay
is
the
name
proper
for
our
Saviour
in
the
work
of
Redemption
?
{αβγδ}
is
such
a
Lord
or
Master
as
referres
to
the
servants
and
subjection
;
the
end
of
Christs
purchasing
any
by
his
bloud
being
in
the
Scripture
alwayes
and
constantly
exprest
in
other
termes
of
more
endearment
,
it
is
then
most
uncertaine
that
Christ
should
be
here
under-stood
by
the
word
Lord
.
But
suppose
he
should
,
it
is
most
uncertaine
,
that
by
buying
of
these
false
teachers
,
is
meant
his
purchasing
of
them
with
the
ransome
of
his
bloud
;
for
first
,
the
Apostle
insisteth
on
a
comparison
with
the
times
of
the
old
Testament
,
and
the
false
Prophets
that
were
then
amongst
the
people
,
backing
his
assertion
with
diverse
examples
out
of
the
old
Testament
,
in
the
whole
chapter
following
;
now
the
word
{αβγδ}
here
used
,
signifieth
primarily
the
buying
of
things
;
translatitiously
,
the
redemption
of
persons
;
and
the
word
{αβγδ}
in
the
old
Testament
answering
thereunto
:
signifieth
any
deliverance
as
Deut
.
7.
8.
&
15.
15.
Jer
.
15.
21.
with
innumerable
other
places
,
and
therefore
some
such
deliverance
is
here
onely
intimated
.
Secondly
,
Because
here
is
no
mention
of
bloud
,
death
,
price
,
or
offering
of
Jesus
Christ
,
as
in
other
places
,
where
proper
redemption
is
treated
on
,
especially
some
such
expression
is
added
,
where
the
word
{αβγδ}
is
used
to
expresse
it
as
,
1
Cor
.
6.
20.
Rev.
5.
9.
which
otherwise
holds
out
of
it selfe
deliverance
in
common
from
any
trouble
.
Thirdly
,
The
Apostle
setting
forth
at
large
the
deliverance
they
had
,
and
the
meanes
thereof
,
verse
20.
affirmes
it
,
to
consist
in
the
escaping
of
the
pollution
of
the
world
,
as
idolatry
,
false
worship
,
and
the
like
by
the
knowledge
of
our
Lord
,
and
Saviour
Jesus
Christ
,
plainly
declaring
that
their
buying
,
was
onely
in
respect
of
this
seperation
from
the
world
,
in
respect
of
the
enjoyment
of
the
knowledge
of
the
truth
;
but
of
washing
in
the
bloud
of
the
Lamb
he
is
the
wholy
silent
:
plainly
,
there
is
no
purchase
mentioned
of
these
false
teachers
,
but
a
deliverance
by
Gods
dispensations
towards
them
,
from
the
blindnesse
of
Judaisme
or
Paganisme
,
by
the
knowledge
of
the
Gospell
;
whereby
the
Lord
bought
them
to
be
servants
to
him
as
their
supreame
head
.
So
that
our
Adversaries
Argument
from
this
place
is
this
;
God
the
Lord
by
imparting
the
knowledge
of
the
Gospell
,
and
working
them
to
a
professed
acknowledgement
of
it
,
and
subjection
unto
it
,
separated
and
delivered
from
the
world
divers
that
were
Saints
in
shew
,
really
Wolves
and
Hypocrites
,
of
old
ordained
to
condemnation
;
therefore
Jesus
Christ
shed
his
bloud
for
the
redemption
and
salvation
of
all
Reprobates
and
damned
persons
in
the
whole
world
:
Who
would
not
admire
our
Adversaries
Chimistry
?
Thirdly
,
neither
is
it
more
certain
,
that
the
Apostle
speaketh
of
the
purchase
of
the
wolves
and
hypocrites
,
in
respect
of
the
reality
of
the
purchase
,
and
not
rather
in
respect
of
that
estimation
which
others
had
of
them
,
and
by
reason
of
their
outward
seeming
profession
,
ought
to
have
had
,
and
of
the
profession
that
themselves
made
,
to
be
purchased
by
him
,
whom
they
pretended
to
preach
to
others
;
as
the
Scripture
saith
,
the
Gods
of
Damascus
smote
him
,
because
he
himselfe
so
imagined
and
professed
.
2
Chron
.
28.
23.
The
latter
hath
this
also
to
render
it
probable
,
viz.
That
it
is
the
perpetuall
course
of
the
Scripture
,
to
ascribe
all
those
things
to
every
one
that
is
in
the
fellowship
of
the
Church
,
which
are
proper
to
them
onely
,
who
are
true
spirituall
members
of
the
same
,
as
to
be
Saints
,
Elect
,
Redeemed
,
&c.
Now
the
truth
is
,
from
this
their
profession
,
that
they
Were
bought
by
Christ
,
might
the
Apostle
justly
,
and
that
according
to
the
opinion
of
our
Adversaries
,
presse
these
false
Teachers
by
the
way
of
aggravating
their
sinne
:
for
the
thing
it selfe
,
their
being
bought
,
it
could
bee
no
more
urged
to
them
than
to
Heathens
and
Infidells
that
never
heard
of
the
name
of
the
Lord
Jesus
.
Now
after
all
this
,
if
our
adversaries
can
prove
universall
Redemption
from
this
Text
,
let
them
never
despaire
of
successe
in
any
thing
they
undertake
,
be
it
never
so
absurd
,
fond
or
foolish
:
but
when
they
have
wrought
up
the
worke
already
cut
out
for
them
,
and
proved
first
,
that
the
Lord
is
meant
Christ
as
Mediator
.
Secondly
,
that
by
buying
,
is
meant
spirituall
Redemption
by
the
bloud
of
the
Lambe
.
Thirdly
,
that
these
false
Teachers
were
really
and
effectually
so
redeemed
,
and
not
onely
so
accounted
,
because
of
the
Church
.
Fourthly
,
that
those
who
are
so
redeemed
may
perish
,
contrary
to
the
expresse
Scripture
Revel
.
14.
4.
Fiftly
,
manifest
,
the
strength
of
this
inference
,
some
in
the
Church
,
who
have
acknowledged
Christ
to
be
their
purchaser
,
fall
away
to
blaspheme
him
and
perish
for
ever
;
therfore
Christ
bought
and
redeemed
all
that
ever
did
or
shal
perish
.
Sixtly
,
that
that
which
is
common
to
all
,
is
a
peculiar
aggravation
to
the
sin
of
any
one
more
than
others
,
I
will
assure
them
they
shall
have
more
worke
provided
for
them
,
which
themselves
know
for
a
good
part
already
where
to
finde
.
The
last
place
produced
for
the
confirmation
of
the
Argument
in
hand
is
Hebr
,
10.
29.
Of
how
much
sorer
punishment
suppose
yee
Heb
.
10
29
shall
he
be
thought
worthy
,
who
hath
trodden
under
foot
the
Sonne
of
God
,
and
counted
the
bloud
of
the
Covenant
wherewith
he
was
sanctified
,
an
unholy
thing
,
and
hath
done
despight
to
the
spirit
of
grace
.
Nothing
(
say
our
Adversaries
)
could
be
affirmed
of
all
this
concerning
Apostates
,
viz.
That
they
trod
under
foot
,
&c.
unlesse
the
bloud
of
Christ
was
in
some
sence
shed
for
them
.
Answ
.
The
intention
of
the
Apostle
in
this
place
,
is
the
same
with
the
generall
aime
and
scope
of
the
whole
Epistle
;
to
perswade
and
urge
the
Jewes
,
who
had
embraced
the
doctrine
of
the
Gospell
,
to
perseverance
and
continuance
therein
;
this
as
hee
doth
performe
in
other
places
,
with
divers
and
various
Arguments
,
the
most
of
them
taken
from
a
comparison
,
at
large
instituted
between
the
Gospel
in
its
administration
,
and
those
legall
shadowes
,
which
,
before
their
profession
,
they
lived
under
,
and
were
in
bondage
unto
:
so
here
,
hee
urgeth
a
strong
argument
to
the
same
purpose
ab
incommodo
,
seu
effectu
pernitioso
,
from
the
miserable
dangerous
effects
and
consequences
of
the
sinne
of
back-sliding
,
and
wilfull
renunciation
of
the
truth
knowne
and
professed
,
upon
any
motives
&
inducements
whatsoever
;
which
he
assureth
to
be
no
lesse
,
than
a
totall
casting
off
,
and
depriving
themselves
of
all
hopes
and
meanes
of
recovery
,
with
dreadfull
horror
of
Conscience
in
expectation
of
judgement
to
come
,
verse
26
,
27.
Now
this
he
confirmes
,
as
his
manner
is
,
in
this
Epistle
from
some
thing
,
way
and
practise
which
was
knowne
to
them
,
and
wherewith
they
were
all
acquainted
,
by
that
administration
of
the
covenant
under
which
they
had
before
lived
in
their
Judaisme
;
and
so
makes
up
his
inference
from
a
comparison
of
the
lesse
;
taking
his
example
,
from
the
punishment
due
by
Gods
owne
appointment
,
to
all
them
who
transgressed
Moses
Law
,
in
such
a
manner
as
Apostates
sinne
against
the
Gospell
:
that
is
,
with
an
high
hand
and
contemptuously
;
for
such
a
one
was
to
dye
without
mercy
,
Numb
.
15.
30.
31.
Whereupon
,
having
abundantly
proved
,
that
the
Gospell
and
the
manifestation
of
grace
therein
,
is
exceedingly
preferred
to
,
and
exalted
above
,
the
old
Ceremonies
of
the
Law
,
he
concludes
,
that
certainely
(
which
he
leaves
to
their
judgement
to
determine
)
that
much
sorer
punishment
,
awaits
for
them
,
who
wilfully
violate
the
holy
Gospell
,
and
despise
the
declaration
of
grace
therein
contained
,
and
by
it
revealed
:
which
further
also
to
manifest
,
hee
sets
forth
the
nature
and
quality
of
this
sinne
,
in
all
such
as
,
professing
redemption
and
deliverance
by
the
bloud
of
Christ
,
shall
wilfully
cast
themselves
thereinto
:
it
is
,
saith
he
,
no
lesse
than
to
tread
under
foot
,
or
contemne
the
Son
of
God
,
to
esteem
the
bloud
of
the
covenant
,
by
which
he
was
set
a
part
and
sanctified
in
the
profession
of
the
Gospel
,
to
be
as
the
bloud
of
a
vile
man
,
and
thereby
to
despite
the
spirit
of
grace
.
This
being
(
as
is
confessed
)
the
plaine
meaning
and
aime
of
the
Apostle
;
we
may
observe
sundry
things
for
the
vindication
of
this
place
from
the
abuse
of
our
adversaries
:
as
,
First
,
he
speaketh
here
onely
of
those
that
were
professors
of
the
faith
of
the
Gospell
,
seperated
from
the
world
,
brought
into
a
Church
,
State
and
Fellowship
,
professing
themselves
to
be
sanctified
by
the
bloud
of
Christ
,
receiving
and
owning
Jesus
Christ
as
the
Sonne
of
God
,
and
endued
with
the
gifts
of
the
holy
Spirit
,
(
as
Chapter
6.
)
Now
it
is
most
certaine
,
that
these
things
are
peculiar
onely
to
some
,
yea
to
a
very
few
,
in
comparison
of
the
universality
of
the
sonnes
of
men
:
so
that
what
is
affirmed
of
such
onely
,
can
by
no
meanes
bee
so
extended
as
to
bee
applyed
unto
all
.
Now
,
if
any
one
may
bee
exempted
,
universall
Redemption
falleth
to
the
ground
:
from
the
condition
of
a
very
few
,
with
such
qualifications
as
the
multitude
have
not
,
nothing
can
be
concluded
concerning
all
.
Secondly
,
the
Apostle
doth
neither
declare
what
hath
been
,
nor
assert
what
may
be
;
but
onely
addes
a
commination
upon
a
supposition
of
a
thing
;
his
maine
aime
being
,
to
deterre
from
the
thing
,
rather
than
to
signifie
that
it
may
be
,
by
shewing
the
misery
that
must
needs
follow
,
if
it
should
so
come
to
passe
;
when
Paul
told
the
Souldiers
,
Acts
27.
that
if
the
Mariners
fled
away
in
the
Boat
,
they
could
not
be
saved
,
hee
did
not
intend
to
signifie
to
them
,
that
in
respect
of
the
event
they
should
be
drowned
;
for
God
had
declared
the
contrary
unto
him
the
night
before
,
and
he
to
them
;
but
onely
to
exhort
them
to
prevent
that
,
which
of
it selfe
was
a
likely
way
for
their
ruine
and
perishing
.
Neither
shall
the
Remonstrants
,
with
all
their
Rhetoricke
,
ever
perswade
us
that
it
is
in
vain
and
altogether
fruitlesse
to
forewarne
men
of
an
evill
,
and
to
exhort
them
to
take
heed
of
those
wayes
,
whereby
it
is
naturally
,
and
according
to
the
order
among
the
things
themselves
to
be
incurred
,
although
in
respect
of
the
purpose
of
God
the
thing
it selfe
have
no
futurition
,
nor
shall
ever
come
to
passe
:
a
commination
of
the
judgement
due
to
Apostacy
,
being
an
appointed
means
for
the
preserving
of
the
Saints
from
that
sinne
may
be
held
out
to
them
,
though
it
be
impossible
the
Elect
should
be
seduced
.
Now
that
Paul
here
deales
onely
upon
a
supposition
,
(
not
giving
being
to
the
thing
,
but
onely
shewing
the
connexion
between
apostacy
and
condemnation
,
thereby
to
stirre
up
all
the
Saints
to
take
heed
lest
there
should
be
in
any
of
them
an
evill
heart
of
unbeliefe
to
depart
from
the
living
God
)
is
apparent
from
v.
26.
where
hee
makes
an
entrance
upon
this
Argument
,
and
motive
to
perseverance
;
for
if
we
sin
wilfully
:
that
believers
may
do
so
,
he
speaks
not
one
word
:
but
if
they
should
do
so
,
he
shewes
what
would
be
the
event
;
as
that
the
souldiers
in
the
ship
should
perish
,
Paul
told
them
not
,
but
yet
shewed
what
must
needs
come
to
passe
if
the
meanes
of
prevention
were
not
used
:
now
if
this
be
the
intention
of
the
Apostle
,
as
it
is
most
likely
,
by
his
speaking
in
the
first
person
if
we
sin
wilfully
,
then
not
any
thing
in
the
world
can
be
hence
concluded
,
either
for
the
universality
of
redemption
,
or
the
apostacy
of
Saints
,
to
both
which
ends
this
place
is
usually
urged
;
for
,
suppositio
nil
ponit
in
esse
.
Thirdly
,
it
is
most
certaine
that
these
of
whom
he
speakes
,
did
make
profession
of
all
these
things
whereof
here
is
mention
,
viz.
that
Jesus
Christ
was
the
Sonne
of
God
,
that
they
were
sanctified
by
the
bloud
of
the
Covenant
,
and
enlightned
by
the
spirit
of
grace
,
yea
,
as
it
is
apparent
from
the
paralell
place
,
Heb
.
6.
4
,
5.
had
many
gifts
of
illumination
,
besides
their
initiation
by
baptisme
,
wherein
,
open
profession
and
demonstration
was
made
of
these
things
:
so
that
a
renuntiation
of
all
these
,
with
open
detestation
of
them
,
as
was
the
manner
of
Apostates
,
accursing
the
name
of
Christ
,
was
a
sin
of
so
deep
an
abomination
,
attended
with
so
many
aggravations
,
as
might
well
have
annexed
to
it
this
remarkable
commination
,
though
the
Apostates
never
had
themselves
any
true
effectuall
interest
in
the
bloud
of
Jesus
.
Fourthly
,
that
it
was
the
manner
of
the
Saints
and
the
Apostles
themselves
to
esteem
of
all
baptized
initiated
Persons
,
ingrafted
into
the
Church
as
sanctified
persons
;
so
that
speaking
of
Backsliders
,
he
could
not
make
mention
of
them
any
otherwise
than
as
they
were
commonly
esteemed
to
be
,
and
at
that
time
in
the
judgement
of
charitie
were
to
bee
considered
:
whether
they
were
true
Believers
,
or
no
,
but
onely
temporary
,
to
whom
this
Argument
against
Apostacy
is
proposed
,
according
to
the
usuall
manner
of
speech
used
by
the
Holy
Ghost
,
they
could
not
be
otherwise
described
.
Fiftly
,
if
the
Text
be
interpreted
positively
,
and
according
to
the
truth
of
the
thing
it selfe
,
in
both
parts
thereof
,
viz.
1.
that
these
of
whom
the
Apostle
speaketh
were
truely
sanctified
,
2ly
.
that
such
may
totally
perish
:
then
these
two
things
will
inevitably
follow
;
First
,
that
faith
and
sanctification
is
not
the
fruit
of
Election
.
Secondly
,
that
Believsrs
may
fall
finally
from
Christ
;
neither
of
which
I
as
yet
finde
to
bee
owned
by
our
new
Universalists
,
though
both
contended
for
by
our
old
Arminians
.
Sixtly
,
there
is
nothing
in
the
Text
of
force
to
perswade
that
the
persons
here
spoken
of
,
must
needs
be
truely
justified
and
regenerated
believers
,
much
lesse
that
Christ
dyed
for
them
,
which
comes
in
onely
by
strained
consequences
;
one
expression
onely
seemes
to
give
any
colour
hereunto
:
that
they
were
said
to
bee
sanctified
by
the
bloud
of
the
Covenant
:
Now
concerning
this
,
if
we
do
but
consider
,
first
the
manner
and
custome
of
the
Apostles
writing
to
the
Churches
,
calling
them
all
Saints
,
that
were
called
,
ascribing
that
to
every
one
that
belonged
onely
to
some
.
Secondly
,
that
these
persons
were
baptized
;
which
ordinance
among
the
tients
,
was
sometime
called
{αβγδ}
illumination
;
sometime
{αβγδ}
sanctification
)
wherein
by
a
solemne
aspersion
of
the
symbole
of
the
bloud
of
Christ
,
they
were
externally
sanctified
,
seperated
and
set
apart
,
and
were
by
all
esteemed
as
Saints
and
Believers
.
Thirdly
,
the
various
signification
of
the
word
{αβγδ}
(
here
used
)
in
the
Scripture
,
whereof
one
most
frequent
,
is
to
consecrate
and
set
apart
to
any
holy
use
,
as
2
Chron
.
29.
23.
Levit
.
16.
4.
Fourthly
,
that
Paul
useth
in
this
Epistle
many
words
and
phrases
in
a
temple
sense
,
alluding
in
the
things
and
wayes
of
the
Christian
Church
,
unto
the
old
legall
observances
.
Fiftly
,
that
supposed
and
professed
sanctity
,
is
often
called
so
,
and
esteemed
to
bee
so
indeed
:
if
I
say
we
shall
consider
these
things
,
it
will
be
most
apparent
,
that
here
is
indeed
,
no
true
,
reall
,
internall
,
effectuall
sanctification
,
proper
to
Gods
elect
at
all
intimated
,
but
onely
a
common
externall
setting
apart
(
with
repute
and
esteeme
of
reall
holinesse
)
from
the
wayes
of
the
world
,
and
customes
of
the
old
Synagogue
,
to
an
enjoyment
of
the
Ordinance
of
Christ
,
representing
the
bloud
of
the
Covenant
;
so
that
this
commination
being
made
to
all
,
so
externally
and
apparently
sanctified
,
to
them
that
were
truely
so
,
it
declared
the
certaine
connexion
betweene
apostacy
and
condemnation
,
thereby
warning
them
to
avoid
it
,
as
Joseph
warned
to
flye
into
Egypt
,
lest
Herod
should
slay
the
childe
;
which
yet
in
respect
of
Gods
purpose
could
not
bee
effected
,
in
respect
of
them
that
were
onely
apparently
so
,
it
held
out
the
odiousnesse
of
the
sinne
,
with
their
owne
certaine
inevitable
destruction
,
if
they
fell
into
it
,
which
it
was
possible
they
might
doe
.
And
thus
by
the
Lords
assistance
,
have
I
given
you
(
as
I
hope
)
a
cleare
solution
to
all
the
arguments
which
heretofore
the
Arminians
pretended
to
draw
from
the
Scripture
in
the
defence
of
their
Cause
:
some
other
Sophismes
shall
hereafter
be
removed
;
but
because
of
late
we
have
had
a
multiplication
of
Arguments
on
this
subject
,
some
whereof
,
at
least
in
forme
,
appeare
to
be
new
,
and
may
cause
some
trouble
to
the
unskilfull
:
I
shall
in
the
next
place
remove
all
those
Objections
which
T.
M.
in
his
Booke
of
the
universality
of
free
grace
,
hath
gathered
together
against
our
maine
Thesis
,
of
Christs
dying
onely
for
the
Elect
,
which
himselfe
puts
together
in
one
bundle
,
Chapter
26.
and
calleth
them
Reasons
.
CHAP.
VI
.
An
answer
,
to
the
twentieth
chapter
of
the
booke
intituled
,
the
universality
of
Gods
free
grace
,
&c.
being
a
collection
of
all
the
Arguments
used
by
the
Author
,
throughout
the
whole
booke
to
proove
the
universality
of
Redemption
.
THe
title
pretends
satisfaction
to
them
who
desire
to
have
reason
satisfied
,
which
that
it
is
a
great
undertaking
,
I
easily
grant
;
but
for
the
performance
of
it
,
hic
labor
,
hoc
opus
.
That
ever
Christian
reason
rightly
informed
by
the
word
of
God
,
should
be
satisfied
with
any
doctrine
,
so
discrepant
from
the
word
,
so
full
of
contradiction
in
it selfe
,
and
to
its
owne
principles
,
as
the
doctrine
of
universall
Redemption
is
,
I
should
much
marvell
.
Therefore
I
am
perswaded
that
the
Authour
of
the
arguments
following
,
(
which
least
you
should
mistake
them
for
other
,
he
calleth
reasons
)
will
faile
of
his
intention
with
all
,
that
have
so
much
reason
,
as
to
know
how
to
make
use
of
reason
,
and
so
much
grace
,
as
not
to
love
darknesse
more
than
light
.
The
onely
reason
,
as
farre
as
I
can
conceive
,
why
he
calls
this
collection
of
all
the
Arguments
and
texts
of
Scripture
which
he
had
before
cited
and
produced
at
large
,
so
many
reasons
,
being
a
supposall
that
he
hath
given
them
a
logicall
argumentative
forme
in
this
place
:
I
shall
briefly
consider
them
,
and
by
the
way
take
notice
of
his
skill
,
in
a
regular
framing
of
arguments
,
to
which
here
he
evidently
pretends
.
His
first
reason
then
is
as
followeth
.
That
which
the
Scripture
oft
and
plainely
affirmeth
in
plaine
words
,
is
certainely
true
and
to
be
believed
,
Prov.
22.
20.
21
,
Isa
.
8.
20.
2
Pet
.
1.
19
,
20.
But
that
Jesus
Christ
gave
himselfe
a
ransome
,
and
by
the
grace
of
God
tasted
death
for
every
man
,
is
oft
and
plainly
affirmed
in
Scripture
,
as
is
before
shewne
Chapt
.
7.
to
the
13.
Therefore
the
same
is
certainely
a
truth
to
be
believed
,
John
20.
31.
Acts
26.
27.
The
proposition
of
this
Argument
,
is
cleare
,
evident
,
and
acknowledged
by
all
,
professing
the
name
of
Christ
;
but
yet
universally
with
this
caution
and
proviso
;
that
,
by
the
Scripture
,
affirming
any
thing
in
plaine
words
that
is
to
be
believed
,
you
understand
the
plaine
sense
of
those
words
,
which
is
cleare
by
rules
of
interpretation
so
to
be
:
it
is
the
thing
signified
,
that
is
to
be
believed
,
and
not
the
words
onely
,
which
are
the
signe
thereof
:
and
therefore
the
plaine
sense
and
meaning
is
that
which
we
must
enquire
after
,
and
is
intended
,
when
we
speake
of
believing
plaine
words
of
the
Scripture
.
But
now
if
by
plaine
words
you
understand
the
litterall
importance
of
the
words
,
which
may
perhaps
be
figurative
,
or
at
least
of
various
signification
,
and
capable
of
extent
or
restriction
in
the
Interpretation
;
then
there
is
nothing
more
false
than
this
assertion
;
for
how
can
you
then
avoid
the
blaspemous
folly
of
the
Anthropomorphites
,
assigning
a
body
and
humane
shape
unto
God
;
the
plaine
words
of
the
Scripture
,
often
mentioning
his
eyes
,
hands
,
eares
,
&c
,
it
being
apparent
to
every
childe
,
that
the
true
importance
of
those
expressions
answer
not
at
all
their
grosse
carnall
conception
?
will
not
also
Transubstantiation
,
or
its
yonger
brother
Consubstantiation
,
be
an
Article
of
our
Creed
?
With
this
limitation
then
we
passe
the
Proposition
,
with
the
places
of
Scripture
brought
to
confirme
it
;
onely
with
this
Observation
,
that
there
is
not
one
of
them
to
the
purpose
in
hand
,
which
,
because
they
doe
not
relate
to
the
Argument
in
consideration
,
wee
onely
leave
to
mens
silent
judgements
.
Secondly
,
the
Assumption
,
or
minor
Proposition
,
we
absolutely
deny
as
to
some
part
of
it
;
as
that
Christ
should
be
said
to
give
himselfe
a
Ransome
for
every
man
;
it
being
neither
often
,
nor
once
,
nor
plainly
,
nor
obscurely
affirmed
in
the
Scripture
,
nor
at
all
proved
in
the
place
referred
unto
:
so
that
this
is
but
an
empty
flourishing
:
for
the
other
expression
,
of
tasting
death
for
every
man
,
we
grant
that
the
words
are
found
Hebr
.
2.
9.
but
we
deny
that
every
man
,
doth
alwayes
necessarily
signifie
all
and
every
man
in
the
world
:
{αβγδ}
,
Col.
1.
28.
Warning
every
man
,
and
teaching
every
man
.
Every
man
,
is
not
there
every
man
in
the
world
;
neither
are
we
to
believe
that
Paul
warned
and
taught
every
particular
man
,
for
it
is
false
and
impossible
.
So
that
(
every
man
)
in
the
Scripture
,
is
not
universally
collective
of
all
of
all
sorts
;
but
either
distributive
,
for
some
of
all
sorts
;
or
collective
,
with
a
restriction
to
all
of
some
sort
,
as
in
that
of
Paul
(
every
man
)
was
onely
of
those
to
whom
he
had
granted
the
Gospell
.
Secondly
,
in
the
originall
there
is
onely
{αβγδ}
,
for
every
,
without
the
Substantive
man
,
which
might
be
supplyed
by
other
words
as
well
as
man
,
as
elect
,
or
believer
.
Thirdly
,
that
every
one
,
is
there
clearely
restrained
to
all
the
members
of
Christ
,
and
the
children
by
him
brought
to
glory
,
we
have
before
declared
:
so
that
this
place
is
no
way
usefull
for
the
confirmation
of
the
Assumption
,
which
we
deny
in
the
sense
intended
,
and
are
sure
we
shall
never
see
a
cleare
,
or
so
much
as
a
probable
testimony
for
the
confirming
of
it
.
To
the
conclusion
of
the
syllogisme
,
the
Author
to
manifest
his
skil
in
disputing
such
an
Argumentative
way
as
he
undertaketh
,
addeth
some
further
proofs
.
Conscious
it
seems
he
was
to
himselfe
,
that
it
had
little
strength
from
the
Propositions
,
from
which
it
is
inforced
;
and
therefore
thought
to
give
some
new
supportments
to
it
,
although
with
very
ill
successe
,
as
will
easily
appeare
to
any
one
that
shall
but
consult
the
places
quoted
,
and
consider
the
businesse
in
hand
:
in
the
meane
time
this
new
logicke
of
filling
proofes
to
the
conclusion
which
are
suitable
to
neither
proposition
,
and
striving
to
give
strength
to
that
,
by
new
testimony
which
it
hath
not
from
the
premises
,
deserves
our
notice
in
this
age
of
learned
Writers
;
heu
quantum
est
sapere●
;
such
Logick
is
fit
to
maintaine
such
Divinity
.
And
so
much
for
the
first
Argument
.
Those
,
for
whom
Jesus
Christ
and
his
Apostles
in
plaine
termes
without
any
exception
or
restraint
affirme
that
Christ
came
,
to
save
,
and
to
that
end
dyed
,
and
gave
himselfe
a
ransome
for
,
and
is
a
propitiation
for
the
sinne
hee
certainely
did
come
to
save
,
and
gave
himselfe
a
ransome
for
them
,
and
is
the
propitiation
for
their
sinnes
,
Natth
.
26.
24.
Joh
.
6.
38.
1
Cor
.
15.
3
,
4.
Hebr
.
10.
7.
John
8.
38.
45.
2
Pet
.
1.
16.
Hebr
,
2.
3
,
4.
But
Jesus
Christ
and
his
Apostles
have
in
plaine
termes
affirmed
that
Christ
came
to
save
sinners
,
1
Tim
.
1.
15.
The
world
,
John
3.
17.
That
he
dyed
for
the
unjust
,
1
Pet
.
3.
18.
The
ungodly
,
Rom.
5.
6.
For
every
man
,
Heb
.
2.
9.
Gave
himselfe
a
ransome
for
all
men
,
1
Tim
.
2.
6.
And
is
the
propitiation
for
the
sinnes
of
the
whole
world
,
1
John
2.
2.
And
every
of
these
affirmations
without
any
exception
or
restraint
all
being
unjust
,
ungodly
,
sinners
and
men
and
of
the
world
,
Rom.
3.
10.
09
,
20.
23.
Ephes
.
2.
1
,
2
,
3.
Tit
.
3.
3.
John
3.
4.
6.
Therefore
Jesus
Christ
came
to
save
,
dyed
and
gave
himselfe
a
ransome
for
all
men
,
and
is
the
propitiation
for
their
sinnes
,
John
1.
29
,
To
the
proposition
of
this
argument
I
desire
onely
to
observe
,
that
we
doe
not
affirme
,
that
the
Scripture
doth
in
any
place
lay
an
exception
or
restraint
upon
those
persons
for
whom
Christ
is
said
to
dye
,
as
though
in
one
place
it
should
be
affirmed
he
dyed
for
all
men
,
and
in
another
some
exception
against
it
,
as
though
some
,
of
those
all
men
were
excluded
,
which
were
to
feigne
a
repugnancy
and
contradiction
in
the
word
of
God
.
Onely
we
say
,
one
place
of
Scripture
interprets
another
,
and
declares
that
sense
,
which
before
in
one
place
was
ambiguous
and
doubtfull
.
For
instance
,
when
the
Scripture
sheweth
that
Christ
dyed
or
gave
himselfe
a
ransome
for
all
,
we
believe
it
:
and
when
in
another
place
it
declares
,
that
all
,
to
be
his
Church
,
his
Elect
,
his
sheepe
,
all
believers
,
some
of
all
sorts
,
out
of
all
Kindreds
and
Nations
,
and
Tongues
,
under
heaven
,
this
is
not
to
lay
an
exception
or
restraint
upon
what
was
said
of
all
before
,
but
onely
to
declare
that
the
all
for
which
he
gave
himselfe
for
a
ransome
,
were
all
his
Church
,
all
his
elect
,
all
his
sheep
,
some
of
all
sorts
,
and
so
we
believe
that
he
dyed
for
all
:
(
with
this
observation
we
let
passe
the
proposition
,
takeing
out
its
meaning
as
well
as
the
phrase
where
it
is
expressed
will
afford
it
:
together
with
the
vaine
flourish
&
pompeous
shew
of
many
texts
of
Scripture
brought
to
confirme
it
,
whereof
not
one
is
any
thing
to
the
purpose
;
so
that
I
am
perswaded
he
put
downe
names
and
figures
at
a
venture
,
without
once
consulting
the
texts
having
no
small
cause
to
be
confident
,
that
none
would
trace
him
,
in
his
flourish
,
and
yet
that
some
eyes
might
dazle
at
his
supernumerary
quotations
:
let
me
desire
the
Reader
to
turne
to
those
places
,
and
if
any
one
of
them
be
any
thing
to
the
purpose
or
businesse
in
hand
,
let
the
authors
credit
be
of
weight
with
him
another
time
.
O
let
us
not
be
,
as
many
who
corrupt
the
word
of
God
.
But
perhaps
it
is
a
mistake
in
the
impression
:
and
for
Matth
.
26.
24.
he
intendes
verse
28.
where
,
Christ
is
said
to
shed
his
bloud
for
many
;
in
John
6.
he
mistooke
,
verse
38.
for
39.
where
our
Saviour
affirmes
that
he
came
to
save
that
which
his
Father
gave
him
,
that
none
should
be
lost
,
which
certainely
are
the
elect
.
In
1
Cor
.
5.
3.
4.
He
was
not
much
amisse
;
the
Apostle
conjoyning
in
those
verses
the
death
and
resurrection
of
Christ
which
he
saith
was
for
us
:
and
how
farre
this
advantageth
his
cause
in
hand
,
we
have
before
declared
.
By
Hebr
.
10.
7.
suppose
he
meant
verse
10.
of
the
chapter
,
affirming
that
by
the
will
of
God
,
which
Christ
came
to
doe
,
we
are
sanctified
,
even
through
the
offering
of
the
body
of
Jesus
,
ascribing
our
sanctification
to
his
death
,
which
is
not
effected
in
all
An
adverb
sig
.
once
onely
with
an
emphasis
for
all
not
being
in
the
Greeke
.
and
every
one
:
though
perhaps
he
may
suppose
the
last
close
of
the
verse
,
once
for
all
,
to
make
for
him
:
but
some
charitable
man
I
hope
will
undeceive
him
by
letting
him
know
the
meaning
of
the
word
{αβγδ}
the
like
may
be
observed
of
the
other
places
,
that
in
them
is
nothing
at
all
to
the
proposition
in
hand
,
and
nigh
them
,
at
least
is
enough
to
evert
it
:
and
so
his
proposition
in
summe
is
all
those
for
whom
the
Scripture
affirmes
that
Christ
did
dye
,
for
them
he
dyed
which
is
true
and
doubtlesse
,
granted
.
The
assumption
affirmes
;
that
Christ
and
his
Apostles
in
the
Scriptures
,
say
that
he
dyed
to
save
sinners
,
unjust
,
ungodly
,
the
world
,
all
,
whereupon
the
conclusion
ought
barely
to
be
,
Therefore
Christ
dyed
for
sinners
,
unjust
,
ungodly
,
the
world
and
the
like
.
To
which
we
say
,
first
,
that
this
is
the
very
same
argument
for
substance
,
with
that
which
went
before
,
as
also
are
some
of
those
that
follow
,
onely
some
words
are
varied
to
chang
the
outward
appearance
,
and
so
to
make
shew
of
a
number
.
Secondly
,
That
the
whole
strength
of
this
Argument
,
lyes
in
turning
indefinite
propositions
,
into
universalls
:
concluding
,
that
because
Christ
dyed
for
sinners
,
that
therefore
he
dyed
for
all
sinners
,
because
he
dyed
for
the
unjust
,
ungodly
,
and
the
world
,
that
therefore
he
dyed
for
every
one
that
is
unjust
,
or
ungodly
,
and
for
every
one
in
the
world
;
because
he
dyed
for
all
,
therefore
for
all
and
every
one
of
all
sorts
of
men
.
Now
if
this
be
good
arguing
,
I
will
furnish
you
with
some
more
such
arguments
,
against
you
have
occasion
to
use
them
,
God
justifieth
the
ungodly
,
Rom.
4.
5.
Therefore
he
justifieth
every
one
that
is
ungodly
:
now
whom
he
justifieth
he
glorifieth
and
therefore
every
ungodly
person
shall
be
glorified
.
Secondly
,
When
Christ
came
,
men
loved
darknesse
more
than
light
,
John
3.
19.
Therefore
all
men
did
so
and
so
none
believed
,
Thirdly
,
The
world
knows
not
Christ
,
John
1.
10.
Therefore
no
man
in
the
world
knowes
him
.
Fourthly
,
The
whole
world
lyes
in
evill
,
1
John
5.
Therefore
every
one
in
the
world
doth
so
.
Such
arguments
as
these
,
by
turning
indefinite
propositions
into
universalls
,
I
could
easily
furnish
you
with
all
for
any
purpose
that
you
will
use
them
to
.
Thirdly
,
If
you
extend
the
words
in
the
conclusion
,
no
further
than
the
intention
of
them
,
in
the
places
of
Scripture
recited
in
the
Assumption
,
we
may
safely
grant
the
whole
,
viz.
that
Christ
dyed
for
sinners
and
the
world
,
for
sinfull
men
,
in
their
severall
generations
living
therein
:
but
if
you
intend
an
universality
collective
of
all
,
in
the
conclusion
then
the
syllogisme
is
sophisticall
and
false
;
no
place
of
Scripture
affirming
so
much
that
is
produced
.
The
assignation
of
the
Object
of
the
death
of
Christ
in
them
being
in
terms
indefinite
receiving
light
and
clearnesse
,
for
a
more
restrained
sense
,
in
those
places
where
they
are
expounded
to
be
meant
of
all
his
owne
people
,
and
the
children
of
God
scattered
throughout
the
world
.
Fourthly
,
for
particular
places
of
Scripture
urged
,
1
Tim
.
1.
15.
1
Pet
.
3.
18.
Rom.
5.
6.
in
the
beginning
of
the
assumption
,
and
not
at
all
to
the
purpose
in
hand
,
1
John
3.
17.
Hebr
.
2.
9.
1
John
2.
2.
have
been
already
considered
,
Rom.
3.
10.
19.
23.
Ephes
.
2.
1
,
2
,
3.
Tit
.
3.
3.
John
3.
4.
added
in
the
close
of
the
same
Proposition
,
proove
that
all
are
sinners
and
children
of
wrath
;
but
of
Christs
dying
for
all
sinners
,
or
for
all
those
children
of
wrath
,
there
is
not
the
least
intimation
:
and
this
may
suffice
to
answer
to
the
two
first
Arguments
,
which
might
easily
be
retorted
upon
the
Author
of
them
;
the
Scripture
being
full
and
plaine
to
the
confirmation
of
the
position
which
he
intends
to
oppose
.
That
which
the
Scripture
layeth
forth
as
one
end
of
the
death
of
Christ
,
and
one
ground
and
cause
of
Gods
exalting
Christ
to
be
the
Lord
and
judge
of
all
,
and
of
the
equity
of
his
judging
,
that
is
certainly
to
bee
believed
,
Psalme
12.
1.
and
18.
130.
and
119.
40.
But
the
Scripture
layeth
forth
this
for
one
end
of
the
death
and
resurrection
of
Christ
,
That
hee
might
be
the
Lord
of
all
,
Romans
14.
9.
2
Cor
.
5.
14
,
15.
and
for
that
cause
(
even
his
death
and
resurrection
)
hath
God
exalted
him
to
be
the
Lord
and
judge
of
all
men
,
and
his
judgements
shall
bee
just
,
Romans
14.
9
,
11
,
12.
2
Corinth
.
5.
10.
Philip
.
2.
7
,
11.
Acts
17.
31.
Romans
2.
16.
Therefore
that
Christ
so
dyed
,
and
rose
againe
for
all
,
is
a
truth
to
bee
believed
.
1
Tim
.
2.
6
,
7.
The
unlearned
framing
of
this
Argument
,
the
uncouth
expressions
of
the
thing
intended
,
and
failing
in
particulars
by
the
by
,
being
to
be
ascribed
to
the
person
,
and
not
the
cause
,
I
shall
not
much
trouble
my self
withall
.
As
1.
to
his
artificiall
regularity
in
bringing
his
minor
Proposition
,
viz.
Christ
being
made
Lord
and
judge
of
all
,
into
the
major
,
so
continuing
one
Terme
in
all
three
Propositions
,
and
making
the
whole
almost
unintelligible
.
2ly
.
his
interpreting
,
for
this
cause
God
exalted
Christ
,
to
be
his
death
and
resurrection
;
when
his
resurrection
,
wherein
hee
was
declared
to
be
the
Sonne
of
God
with
power
;
Rom.
1.
4.
was
a
glorious
part
of
his
exaltation
:
To
examine
and
lay
open
the
weaknesse
and
folly
of
innumerable
such
things
as
these
,
which
every
where
occurre
,
were
to
be
lavish
of
precious
moments
:
those
that
have
the
least
taste
of
learning
,
or
the
way
of
reasoning
,
doe
easily
see
their
vanity
,
and
for
the
rest
,
especially
the
poore
adjurers
of
these
foggy
Sophismes
,
I
shall
not
say
,
quoniam
hic
populus
vult
decipi
,
decipiantur
;
but
God
give
them
understanding
and
repentance
to
the
acknowledgement
of
the
Truth
.
Secondly
,
to
this
whole
Argument
as
it
lies
before
us
,
I
have
nothing
to
say
,
but
onely
to
entreat
Master
More
,
that
if
the
misery
of
our
times
should
be
calling
upon
him
to
bee
writing
againe
,
that
he
would
cease
expressing
his
minde
by
syllogismes
,
and
to
speake
in
his
owne
manner
,
which
by
its
confusion
in
innumerable
tautolligies
,
may
a
little
puzzle
his
Reader
:
for
truely
,
this
kinde
of
arguing
here
used
,
for
want
of
Logicke
,
whereby
hee
is
himselfe
deceived
,
and
delight
in
Sophistry
,
whereby
hee
deceiveth
others
,
is
exceedingly
ridiculous
;
for
none
can
be
so
blinde
,
but
that
at
first
reading
of
the
Argument
,
hee
will
see
that
he
asserts
and
inferres
that
in
the
conclusion
,
strengthning
it
with
a
new
testimony
which
was
not
once
dreamed
of
,
in
either
of
the
premises
,
they
speaking
of
the
exaltation
of
Christ
to
bee
Judge
of
all
,
which
referres
to
his
owne
glory
,
the
conclusion
of
his
dying
for
all
,
which
necessarily
aimes
at
and
intends
their
good
:
Were
it
not
a
noble
designe
to
banish
all
humane
learning
,
and
to
establish
such
a
way
of
arguing
in
the
room
thereof
.
Hoc
Ithacus
nollet
hoc
magno
mercentur
Atridae
.
Thirdly
,
the
force
and
summe
of
the
Argument
is
this
;
Christ
dyed
and
rose
againe
that
hee
might
bee
Lord
and
Judge
of
all
;
therefore
Christ
dyed
for
all
.
Now
aske
what
he
meanes
by
dying
for
all
,
and
the
whole
Treatisy
answers
,
that
it
is
a
paying
a
ransome
for
them
all
,
that
they
might
bee
saved
.
Now
how
this
can
be
extorted
out
of
Christs
dominion
over
all
,
with
his
power
of
judging
all
committed
to
him
,
which
also
is
extended
to
the
Angels
,
for
whom
hee
dyed
not
.
Let
them
that
can
understand
it
,
rejoyce
in
their
quick
apprehension
,
I
confesse
it
flyes
my
thoughts
.
Fourthly
,
the
manner
of
arguing
being
so
vaine
,
let
us
see
a
little
whether
there
be
any
more
weight
in
the
matter
of
the
Argument
.
Many
Texts
of
Scripture
are
heaped
up
,
and
distributed
to
the
severall
Propositions
:
In
those
out
of
Psalme
12.
6.
18.
and
30.
(
as
I
suppose
it
should
be
not
130.
as
it
is
printed
)
119.
4.
There
is
some
mention
of
the
precepts
of
God
,
with
the
purity
of
his
Word
,
and
perfection
of
his
Word
,
which
that
they
are
any
thing
to
the
businesse
in
hand
I
cannot
perceive
:
That
of
1
Tim
.
2.
6.
added
to
the
conclusion
,
in
one
of
those
places
which
are
brought
forth
upon
every
occasion
,
as
being
the
supposed
foundation
of
the
whole
Assertion
,
but
causelessely
as
hath
been
shewed
oft
:
Those
which
are
annexed
to
the
minor
Proposition
,
2
Cor
.
5.
14
,
15.
as
I
have
already
cleared
the
minde
of
the
Holy
Ghost
in
it
,
and
made
it
manifest
that
no
such
thing
as
universall
Redemption
can
be
wrested
from
it
;
so
unto
this
present
argument
it
hath
no
reference
at
all
,
not
containing
any
one
syllable
concerning
the
judging
of
Christ
,
and
his
power
over
all
,
which
was
the
medium
insisted
on
.
Phil
.
2.
7.
11.
Acts
17.
31.
Rom.
2.
16.
mention
indeed
Christs
exaltation
,
and
his
judging
all
at
the
last
day
,
but
because
hee
shall
judge
all
at
the
last
day
,
therefore
hee
dyed
for
all
,
will
aske
more
paines
to
prove
,
than
our
Adversary
intends
to
take
in
this
cause
.
The
weight
on
the
whole
must
depend
on
Rom.
14.
9.
11
,
12.
which
being
the
onely
place
that
gives
any
colour
to
this
kinde
of
arguing
,
shall
a
little
be
considered
.
It
is
the
Lordship
and
Dominion
of
Christ
over
all
,
which
the
Apostle
in
that
place
at
large
insists
on
,
and
evidenceth
to
beleevers
,
that
they
might
thereby
be
proved
to
walk
blamelesse
,
and
without
offence
one
towards
another
,
knowing
the
terror
of
the
Lord
,
and
how
that
all
men
,
even
themselves
and
others
must
come
to
appear
before
his
judgment
seat
,
when
it
will
be
but
a
sad
thing
,
to
have
an
account
to
make
of
scandals
and
ofences
:
further
,
to
ingraft
and
fasten
this
upon
them
,
he
declares
unto
them
the
way
whereby
the
Lord
Christ
attained
&
came
to
this
Dominion
,
and
power
of
judging
,
all
things
being
put
under
his
feet
together
with
what
designe
hee
had
as
to
this
particular
,
in
undertaking
the
Office
of
mediation
,
there
expressed
by
dying
,
rising
,
and
reviving
,
to
wit
,
that
he
might
have
the
execution
of
judging
over
all
committed
to
him
,
that
being
part
of
the
glory
set
before
him
,
which
caused
him
to
endure
the
crosse
and
despise
the
shame
,
Hebrewes
12.
2.
So
that
all
which
here
is
intimated
concerning
the
death
of
Christ
,
is
about
the
end
,
effects
,
and
issue
that
it
had
towards
himselfe
,
not
any
thing
of
what
was
his
intention
towards
them
for
whom
he
dyed
.
To
dye
for
others
does
at
least
denote
to
dye
for
their
good
,
and
in
the
Scripture
alwayes
to
dye
in
their
stead
;
now
that
any
such
thing
can
bee
hence
deducted
,
that
Christ
dyed
for
all
,
because
by
his
death
himself
made
way
for
the
enjoyment
of
that
power
,
whereby
hee
is
Lord
over
all
,
and
will
judge
them
all
,
casting
the
greatest
part
of
men
into
hell
,
by
the
sentence
of
his
righteous
judgement
,
I
professe
sincerely
that
I
am
no
way
able
to
perceive
:
if
men
will
contend
and
have
it
so
,
that
Christ
must
be
said
to
dye
for
all
,
because
by
his
death
and
resurrection
he
attained
the
power
of
judging
all
,
then
I
shall
onely
leave
with
them
these
three
things
.
First
,
that
innumerable
soules
shall
be
judged
by
him
,
for
not
walking
according
to
the
light
of
nature
,
left
unto
them
,
directing
them
to
seek
after
the
eternall
power
and
God-head
of
their
Creator
,
without
the
least
rumour
—
of
the
Gospel
,
to
direct
them
to
a
Redeemer
,
once
arriving
at
their
eares
,
Ro
.
2.
And
what
good
wil
it
be
for
such
,
that
Christ
so
dyed
for
them
?
Secondly
,
that
he
also
dyed
for
the
Devills
,
because
he
hath
by
his
death
and
and
resurrection
attained
a
power
of
judging
them
also
.
Thirdly
,
that
the
whole
Assertion
is
nothing
to
the
business
in
hand
,
our
enquiry
being
about
them
,
whom
our
Saviour
intended
to
redeem
and
save
by
his
bloud
,
this
returne
,
about
those
he
will
one
day
judge
:
questio
est
de
aliis
responsio
de
cepis
.
That
which
the
Scripture
so
sets
forth
in
generall
for
the
world
of
mankinde
as
a
truth
for
them
all
,
that
whosoever
of
the
particulars
,
so
believe
as
to
come
into
Christ
,
and
receive
the
same
,
shall
not
perish
,
but
have
everlasting
life
,
is
certainely
a
truth
to
be
believed
,
Acts
5.
20.
But
that
God
sent
forth
his
Sonne
to
bee
the
Saviour
of
the
world
is
in
Scripture
so
set
forth
in
generall
for
all
men
that
whosoever
of
the
particulars
so
believe
as
they
come
into
Christ
,
and
receive
the
same
,
they
shall
not
perish
but
have
everlasting
life
.
John
3.
16
,
17
,
18
,
36.
&
1.
4
,
11
,
12.
Therefore
that
God
sent
his
Sonne
to
be
the
Saviour
of
the
world
is
a
certaine
truth
,
1
John
4.
14.
I
hope
no
ingenious
man
,
that
knowes
any
thing
of
the
controversie
in
hand
,
and
to
what
head
it
is
driven
,
betweene
us
and
our
Adversary
,
or
is
in
any
measure
acquainted
with
the
way
of
arguing
,
wil
expect
that
we
should
spend
many
words
about
such
poore
flourishes
,
vaine
repititions
,
,
confused
expressions
,
and
illogical
deductins
and
argumentations
,
as
this
pretended
new
Argument
(
indeed
the
same
with
the
two
first
,
and
with
almost
all
that
follow
)
will
expect
that
I
should
cast
away
much
time
or
pains
about
them
.
For
my
own
part
I
were
no
way
able
to
undergoe
the
tediousnes
of
the
review
of
such
things
as
these
;
but
that
eundum
est
quo
trabunt
fata
Ecclesiae
;
not
then
any
more
to
trouble
the
Reader
,
with
a
Declaration
of
that
in
particulars
,
which
he
cannot
but
be
sufficiently
convinced
of
by
a
bare
over-looking
of
these
reasons
.
viz.
that
this
Author
is
utterly
ignorant
of
the
way
of
reasoning
,
and
knowes
not
how
tollerably
to
expresse
his
owne
conceptions
,
nor
to
inferre
one
thing
from
another
in
any
regular
way
;
I
answer
,
First
,
that
whatsoever
the
Scripture
holds
forth
as
a
truth
to
be
believed
,
is
certainely
so
,
and
to
bee
embraced
.
Secondly
,
that
the
Scripture
sets
forth
the
death
of
Christ
,
to
all
whom
the
Gospell
is
preached
,
as
an
all-sufficient
means
for
the
bringing
of
sinners
unto
God
,
so
as
that
whosoever
believe
it
,
and
come
in
unto
him
,
shall
certainely
be
saved
.
Thirdly
,
what
can
be
concluded
hence
,
but
that
the
death
of
Christ
is
of
such
infinite
value
,
as
that
it
is
able
to
save
to
the
utmost
,
every
one
to
whom
it
is
made
knowne
,
if
by
true
faith
they
obtaine
an
interest
therein
,
and
a
right
thereunto
?
We
cannot
perceive
(
this
truth
we
have
formerly
confirmed
by
many
testimonies
of
Scripture
)
and
doe
conceive
that
this
inate
sufficiency
of
the
death
of
Christ
,
is
the
foundation
of
its
promiscuous
proposall
to
elect
and
reprobate
.
Fourthly
,
that
the
conclusion
,
if
he
would
have
the
reason
to
have
any
colour
or
shew
of
an
Argument
,
should
at
least
include
and
expresse
the
whole
and
entire
Assertion
,
contained
in
the
Proposition
,
viz.
That
Christ
is
so
set
forth
to
be
the
Saviour
of
the
world
,
that
whosoever
of
the
particulars
believe
,
&c.
And
then
it
is
by
us
fully
granted
,
as
making
nothing
at
all
for
the
universality
of
Redemption
;
but
onely
for
the
fulnesse
and
sufficiency
of
his
satisfaction
.
Of
the
word
world
enough
hath
been
said
before
.
That
which
God
will
one
day
cause
every
man
confesse
to
the
glory
of
God
,
is
certainly
a
truth
,
for
God
will
owne
no
lye
,
for
his
glory
,
John
13.
3.
9.
Rom.
3.
3
,
4.
But
God
will
one
day
cause
every
man
to
confesse
Jesus
(
by
vertue
of
his
death
and
ransome
given
)
to
be
the
Lord
,
even
to
the
glory
of
God
,
Phil
.
2.
7
,
8
,
9
,
10
,
11.
Isay
45.
22
,
23.
Rom.
14.
9.
12.
Psal
.
86.
9.
Therefore
it
is
certainely
a
truth
that
Jesus
Christ
hath
given
himselfe
a
ransome
for
all
men
,
and
hath
thereby
the
right
of
Lordshipp
over
them
,
and
if
any
will
not
believe
and
come
into
this
government
,
yet
he
abideth
faithfull
,
and
cannot
deny
himselfe
,
but
will
one
day
bring
them
before
him
and
cause
them
to
confesse
him
Lord
to
the
glory
of
God
,
when
they
shall
be
denyed
by
him
,
for
denying
him
in
the
dayes
of
his
patience
,
2
Tim
.
2.
12
,
13
,
14
Matth
.
10.
32.
33.
2
Cor
.
5.
10.
Answ
.
The
conclusion
of
this
Argument
,
ought
to
be
thus
,
and
no
otherwise
,
if
you
intend
it
should
recieve
any
strength
from
the
premises
:
Therefore
,
that
Jesus
Christ
is
the
Lord
and
to
be
confessed
to
the
glory
of
God
,
is
certainely
a
truth
.
This
I
say
is
all
the
conclusion
that
this
argument
ought
to
have
had
unlesse
in
stead
of
a
syllogisme
,
you
intend
three
independent
propositions
,
every
one
standing
upon
his
own
strength
.
That
which
is
inserted
,
concerning
his
giving
himselfe
a
ransome
for
all
,
and
that
which
followes
of
the
conviction
and
condemnation
of
them
who
believe
not
nor
obey
the
Gospel
,
confirmed
from
,
2
Tim
.
2.
12
,
13
,
14.
is
altogether
Heterogenious
to
the
businesse
in
hand
.
Now
this
being
the
conclusion
intended
,
if
our
Author
suppose
that
the
deniers
of
universall
Redemption
,
doe
question
the
truth
of
it
:
I
wonder
not
at
all
,
why
he
left
all
other
imployment
to
fall
a
writing
controversies
,
having
such
apparent
advantages
against
his
adversaries
,
as
such
small
mistakes
as
this
are
able
to
furnish
his
conceit
with
all
.
But
it
may
be
an
act
of
charity
to
part
him
and
his
owne
shaddow
,
so
terribly
at
variance
as
here
and
in
other
places
:
wherefore
I
beseech
him
to
heare
a
word
in
his
heate
,
and
to
take
notice
,
that
though
we
doe
not
ascribe
,
a
fruitlesse
ineffectuall
Redemption
to
Jesus
Christ
,
nor
say
,
that
he
loved
any
,
with
that
entire
love
which
moved
him
to
lay
downe
his
life
,
but
his
owne
Church
,
and
that
all
his
Elect
are
effectually
redeemed
by
him
,
yet
we
deny
not
but
that
he
shall
also
judge
the
Reprobates
,
viz.
even
all
them
that
know
not
,
that
deny
,
that
disobey
and
corrupt
—
the
truth
of
his
Gospell
:
and
that
all
shall
be
convinced
,
that
he
is
Lord
of
all
,
at
the
last
day
;
so
that
he
may
spare
his
paines
,
of
proving
such
unquestionable
things
:
something
else
is
extreamly
desirous
to
follow
but
indignation
must
be
a
bridled
Secondly
,
For
that
cause
in
the
second
proposition
,
(
by
vertue
of
his
death
and
ransome
given
)
we
deny
that
it
is
any
where
in
the
Scripture
,
once
intimated
that
the
ransome
paid
by
Christ
in
his
death
for
us
,
was
the
cause
of
his
exaltation
to
be
Lord
of
all
,
it
was
his
obedience
to
his
Father
in
his
death
,
&
not
his
satisfaction
for
us
,
that
is
proposed
as
the
antecedent
of
this
exaltation
,
as
is
apparent
,
Phil
.
2.
7.
8
,
9
,
10
,
11.
That
which
may
be
proved
in
and
by
the
Scripture
both
by
plaine
sentences
therein
and
necessary
consequences
imported
thereby
,
without
wrestling
,
wrangling
,
adding
to
,
taking
from
or
altering
the
sentences
and
words
of
Scripture
,
is
a
truth
to
be
believed
,
Matth
.
22.
29.
32.
Rom.
11.
2.
5.
6.
But
,
that
Jesus
Christ
gave
himselfe
a
ransome
for
all
men
,
and
by
the
grace
of
God
tasted
death
for
every
man
,
may
be
proved
in
and
by
the
Scripture
both
by
plaine
sentences
therein
and
necessary
consequences
imported
thereby
,
without
wrestling
,
wrangling
,
adding
,
or
taking
away
or
altering
the
words
and
sentences
as
is
already
shewed
chap.
7.
13.
which
will
be
now
ordered
into
severall
proofes
,
therefore
that
Jesus
Christ
gave
himselfe
for
all
men
,
and
by
the
grace
of
God
tasted
death
for
every
man
is
a
truth
to
be
believed
,
Mark
.
1.
15.
and
16.
15.
18.
1
Joh
.
4.
14.
The
meaning
of
this
argument
is
,
that
universall
Redemption
may
be
proved
by
the
Scripture
:
which
being
the
very
thing
in
question
,
and
the
Thoesis
undertaken
to
be
proved
,
there
is
no
reason
why
its
selfe
should
make
an
argument
,
but
onely
to
make
up
a
number
,
and
for
my
part
they
should
passe
,
without
any
other
answer
,
viz.
that
they
are
a
number
;
but
that
those
who
are
the
number
,
are
to
be
considered
.
Secondly
,
Concerning
the
argument
its
selfe
(
seeing
it
must
goe
for
one
)
we
say
first
,
to
the
first
proposition
,
that
laying
aside
the
necessary
expressions
,
the
meaning
of
it
I
take
to
be
this
.
That
which
is
affirmed
in
the
Scripture
,
or
may
be
deduced
from
thence
by
just
consequence
,
following
such
wayes
of
interpretation
,
of
affirmation
,
and
consequences
,
as
by
which
the
Spirit
of
God
leadeth
us
into
the
knowledge
of
the
truth
,
is
certainely
to
be
believed
:
which
is
granted
of
all
,
though
not
proved
by
the
places
he
quoteth
(
Matth
.
22.
32.
Rom.
11.
3.
5
,
6.
)
and
is
the
onely
foundation
of
that
article
of
faith
which
you
seeke
to
oppose
.
Secondly
,
To
the
second
that
Christ
gave
himself
a
ransome
{αβγδ}
for
all
and
stasted
death
{αβγδ}
for
all
,
is
the
very
word
of
Scripture
,
and
was
never
denyed
by
any
,
the
making
of
all
,
to
be
all
men
,
and
every
man
in
both
the
places
aimed
at
,
is
your
addition
,
and
not
the
Scriptures
assertion
:
if
you
intend
then
to
prove
that
Christ
gave
himselfe
a
ransome
for
all
,
and
tasted
death
for
all
,
you
may
save
your
labours
,
it
is
confessed
on
all
hands
,
none
ever
denyed
it
:
but
if
you
intend
to
prove
those
all
to
be
all
,
and
every
man
,
of
all
ages
,
and
kinds
,
elect
,
and
reprobate
,
and
not
all
his
children
,
all
his
elect
,
all
his
sheep
,
all
his
people
,
all
the
children
given
him
of
God
,
some
of
all
sorts
,
nations
,
tongues
,
and
languages
onely
,
I
will
by
the
Lords
assistance
,
willingly
joyne
issue
with
you
,
or
any
man
breathing
,
to
search
out
the
meaning
of
the
word
and
minde
of
God
in
it
,
holding
our selves
to
the
proportion
of
faith
,
essentiality
of
the
doctrin
of
Redemption
,
scope
of
the
place
where
such
assertions
are
,
comparing
them
with
other
places
and
the
like
waies
,
labouring
in
all
humility
,
to
finde
the
minde
of
the
Lord
according
to
his
owne
appointment
,
and
of
the
successe
of
such
a
tryall
,
laying
aside
such
failings
as
will
adhere
to
my
personall
weaknesse
,
I
am
by
the
grace
of
God
exceedingly
confident
,
having
by
his
goodnesse
received
some
strength
&
opportunity
to
search
into
,
&
seriously
to
weigh
what
ever
the
most
famous
assertors
of
universall
Redemption
whether
Lutherans
or
Arminians
,
have
been
able
to
say
in
this
cause
:
for
the
present
I
addresse
my selfe
to
what
is
before
me
,
only
desiring
the
Reader
to
observe
that
the
assertion
to
be
proved
is
,
that
Jesus
Christ
according
to
the
counsell
and
will
of
his
Father
,
suitable
,
to
his
purpose
of
salvation
,
in
his
owne
minde
and
intention
,
did
,
by
his
death
and
oblation
,
pay
a
ransome
for
all
and
every
man
,
Elect
,
and
Reprobate
,
both
those
that
are
saved
and
those
that
perish
,
to
redeeme
them
from
sinne
,
death
,
and
hell
,
to
recover
salvation
life
and
immortality
for
them
,
and
not
onely
for
his
Elect
,
or
Church
chosen
to
an
inheritance
before
the
foundation
of
the
world
.
To
confirme
this
we
have
diverse
places
produced
,
which
by
the
Lords
assistance
we
shall
consider
in
order
.
PROOFE
1.
Of
Argument
6.
God
so
loved
the
world
that
he
gave
his
Sonne
to
be
the
Saviour
of
the
world
,
1
John
4.
14.
and
sends
his
servant
to
beare
witnesse
of
his
Son
that
all
men
through
him
might
believe
,
John
1.
4.
7.
That
whosoever
believes
on
him
might
have
everlasting
life
,
John
3.
16.
17.
And
he
is
willing
that
all
should
come
to
the
knowledge
of
the
truth
,
1
Tim
.
2.
24.
And
be
saved
,
1
Tim
.
1.
15.
Nor
will
he
be
wanting
in
the
sufficiency
of
helpfulnesse
to
them
,
if
as
light
comes
they
will
suffer
themselves
to
be
wrought
on
and
to
receive
it
,
Pro
.
1.
23.
and
8.
4.
5.
and
is
not
this
plaine
in
Scripture
?
ANSWER
.
First
,
The
maine
,
yea
indeed
only
thing
to
be
proved
as
we
before
observed
is
,
that
those
indefinite
propositions
,
which
we
finde
in
the
Scripture
concerning
the
death
of
Christ
,
are
to
be
understood
universally
,
that
the
termes
all
,
and
world
,
doe
signifie
in
this
businesse
when
they
deny
the
object
of
the
death
of
Christ
,
all
and
every
man
in
the
world
:
unlesse
this
be
done
,
all
other
labour
is
altogether
uselesse
and
fruitlesse
.
Now
to
this
there
is
nothing
at
all
urged
in
this
pretended
proofe
,
but
onely
a
few
ambiguous
places
barely
recited
,
with
a
false
collection
from
them
,
or
observation
upon
them
which
they
give
no
colour
to
.
Secondly
,
1
Ioh
.
4.
14.
of
Gods
sending
his
Sonne
to
be
the
Saviour
of
the
world
,
and
his
servants
to
testifie
it
,
is
nothing
but
to
be
the
Saviour
of
men
living
in
the
world
which
his
Elect
are
an
100.
such
places
as
these
,
so
cleerely
interpreted
as
they
are
in
other
places
,
would
make
nought
at
all
to
the
purpose
The
next
thing
is
,
from
Iohn
.
1.
4.
7.
Verse
4.
is
that
Christ
was
the
life
of
men
,
which
is
most
true
,
nor
life
being
to
be
had
for
any
man
,
but
onely
in
and
through
him
,
this
not
being
at
all
to
the
question
,
the
next
words
of
verse
7.
that
all
men
through
him
might
believe
,
;
which
words
being
thrust
in
,
to
piece
—
up
a
sense
with
another
fraction
of
Scripture
seeme
to
have
some
weight
;
as
though
Christ
were
sent
that
all
men
through
him
might
believe
,
a
goodly
shew
,
seeming
no
lesse
to
make
for
universall
Redemption
than
the
Scripture
,
cited
by
the
Divell
,
after
he
had
cut
off
part
it
,
did
for
our
Saviours
casting
himselfe
from
the
Pinacle
of
the
Temple
,
but
if
you
cast
aside
the
sophistry
of
the
old
Serpent
,
the
expression
of
this
place
is
not
a
little
avaliable
,
to
invalidate
the
Thesis
sought
to
be
maintained
by
it
.
The
words
are
,
there
was
a
man
sent
from
God
,
whose
name
was
Iohn
,
the
same
came
for
a
witnesse
,
to
beare
witnesse
of
the
light
,
that
all
men
through
him
might
believe
:
now
who
do
you
thinke
is
there
meant
by
{αβγδ}
through
him
?
is
it
not
Christ
think
you
the
light
,
or
John
the
witnesse
of
the
light
?
certainely
Iohn
,
as
almost
all
expostors
doe
agree
,
except
certaine
among
the
Papish
,
and
Grotius
that
Ismaell
:
so
the
Syriack
Interpretour
,
reading
by
his
hand
,
or
ministry
,
so
the
word
inferts
,
for
we
are
not
said
to
believe
{αβγδ}
by
Christ
,
or
as
it
should
be
here
{αβγδ}
by
the
light
,
but
{αβγδ}
Iohn
12.
12.
in
the
light
not
by
it
,
and
{αβγδ}
Act
.
9.
42.
believd
on
the
Lord
,
so
also
Rom.
9
33.
{αβγδ}
every
one
that
believeth
on
him
,
so
{αβγδ}
in
diverse
places
in
him
:
but
no
mention
of
believing
by
him
,
which
rather
denotes
the
instrument
of
believing
,
as
is
the
ministry
of
the
word
,
than
the
object
of
faith
,
as
Christ
is
.
This
being
apparent
let
us
see
what
is
affirmed
of
Iohn
,
why
he
was
sent
,
that
all
through
him
might
believe
;
Now
this
word
all
here
hath
all
the
qualifications
which
our
Author
requireth
for
it
to
be
all
wayes
esteemed
a
certaine
expression
of
a
collective
universality
that
it
is
spoken
of
God
,
&c.
and
who
I
pray
you
were
these
all
,
that
were
intended
to
be
brought
to
the
faith
by
the
ministry
of
Iohn
?
were
they
not
onely
all
those
that
lived
throughout
the
world
in
his
dayes
,
who
preached
(
a
few
yeares
)
in
Iudea
onely
;
but
also
all
those
that
were
dead
before
his
nativity
,
and
that
were
borne
after
his
death
,
and
shall
be
to
the
end
of
the
world
,
in
any
place
under
heaven
.
Let
them
that
can
believe
it
,
enjoy
their
perswasion
with
this
assurance
that
I
will
never
be
their
rivall
,
being
fully
perswaded
,
that
by
all
men
here
,
is
meant
onely
some
of
all
sorts
to
whom
his
word
did
come
:
so
that
the
necessary
sense
of
the
word
all
,
here
is
wholly
destructive
to
the
proposition
.
For
what
,
Thirdly
,
is
urged
from
Iohn
3.
16.
17.
That
God
so
sent
his
Sonne
,
that
whosoever
believed
on
him
,
might
have
everlasting
life
,
as
farre
as
I
know
is
not
under
debate
,
as
to
the
sense
of
it
among
Christians
;
For
Gods
willingnesse
that
all
should
be
saved
from
1
Tim
.
2.
4.
To
which
a
word
is
needlesey
added
to
make
a
shew
,
the
text
being
quite
to
another
purpose
,
from
1
Tim
.
1.
15.
Taking
all
men
there
,
for
the
universality
of
individualls
then
I
aske
,
first
,
what
act
it
is
of
God
wherein
this
his
willingnesse
doth
consist
?
is
it
in
the
eternall
purpose
of
his
will
that
all
should
be
saved
?
why
is
it
not
accomplished
?
who
hath
resisted
his
will
?
is
it
in
an
antecedent
desire
that
it
should
be
so
,
though
he
failes
in
the
end
?
then
is
the
blessed
God
most
miserable
,
it
being
not
in
him
,
to
accomplish
his
just
and
holy
desires
:
is
it
some
temporary
act
of
his
,
whereby
he
hath
declared
himself
unto
them
?
Then
I
say
,
grant
that
salvation
is
onely
to
be
had
in
a
Redeemer
,
in
Jesus
Christ
,
and
give
me
an
instance
how
God
in
any
act
whatsoever
,
hath
declared
his
minde
,
and
revealed
himselfe
to
all
men
of
all
times
and
places
,
concerning
his
willingnesse
of
their
salvation
by
Jesus
Christ
a
redeemer
,
and
I
will
never
more
trouble
▪
you
in
this
cause
.
Secondly
,
doth
this
will
equally
respect
the
all
intended
,
or
doth
it
not
?
if
it
doth
;
why
hath
it
not
equall
effects
towards
all
?
what
reason
can
be
assigned
?
if
it
doth
not
;
whence
shall
that
appeare
?
There
is
nothing
in
the
Text
to
intimate
any
such
diversity
.
For
our
parts
,
by
all
men
,
we
understand
some
of
all
sorts
through
out
the
world
,
not
doubting
,
but
that
to
the
equall
Reader
,
wee
have
made
it
so
appeare
from
the
context
and
circumstances
of
the
place
;
the
will
of
God
there
,
being
that
mentioned
by
our
Saviour
,
John
6.
40.
That
which
followes
in
the
close
of
this
proofe
,
of
Gods
not
being
wanting
in
the
sufficiency
of
helpfulnesse
to
them
,
who
as
light
comes
,
suffer
themselves
to
bee
wrought
upon
and
receive
it
,
is
poysonous
sting
in
the
taile
of
the
Serpent
,
wherein
is
couched
the
whole
Pelagian
poison
of
free-will
,
and
Popish
merit
of
Congruity
,
with
Arminian
sufficient
grace
,
in
its
whole
extent
and
universality
:
To
neither
of
which
,
there
is
the
least
witnesse
given
in
the
place
produced
.
The
summe
and
meaning
of
the
whole
Assertion
is
,
that
there
is
an
universality
of
sufficient
grace
granted
to
all
,
even
of
grace
subjective
,
enabling
them
to
obedience
,
which
receives
addition
,
increase
,
degrees
,
and
augmentation
,
according
as
they
who
have
it
,
do
make
use
of
what
they
presently
enjoy
:
which
is
a
position
so
contradictory
to
innumerable
places
of
Scripture
,
so
deregatory
to
the
free
grace
of
God
,
so
destructive
to
the
efficacy
of
it
,
such
a
cleare
exaltation
,
of
the
old
Idoll
free-will
,
into
the
throne
of
God
,
as
any
thing
,
that
the
decaying
estate
of
Christianity
hath
invented
and
broached
.
So
farre
is
it
from
being
plaine
and
cleare
in
Scripture
,
that
it
is
universally
repugnant
to
the
whole
dispensation
of
the
new
Covenant
,
revealed
to
us
therein
,
which
if
ever
the
Lord
call
me
to
,
I
hope
very
clearely
to
demonstrate
;
for
the
present
it
belongs
not
immediately
to
the
businesse
in
hand
,
and
therefore
I
leave
it
;
comming
to
PROOFE
2d
.
Jesus
Christ
the
Sonne
of
God
came
into
the
world
to
save
the
World
,
John
12.
47.
to
save
sinners
,
1
Tim
.
1.
15.
To
take
away
our
sins
,
and
destroy
the
works
of
the
Devill
,
1
John
3.
5.
8.
to
take
away
the
sins
of
the
world
,
John
1.
29.
and
therefore
dyed
for
all
,
2
Cor
.
5.
14.
15.
and
gave
himselfe
a
ransome
for
all
,
1
Tim
.
2.
6.
to
save
that
which
was
lost
,
Mat
.
18.
11
and
so
his
Propitiation
made
was
for
the
world
,
2
Cor
.
5.
19.
the
whole
world
,
1
John
2.
2.
and
all
this
is
full
and
plaine
in
Scripture
.
ANSWER
.
Those
places
of
this
proof
,
where
there
is
mention
of
all
,
or
world
,
as
John
12.
47.
John
1.
29.
2
Cor
.
5.
14
,
15.
1
Tim
.
2.
6.
2
Cor
.
5.
19.
1
John
2.
2.
have
beene
all
already
,
considered
,
and
I
am
unwilling
to
trouble
the
Reader
with
repetitions
:
see
the
places
,
and
I
doubt
not
but
you
will
finde
that
they
are
so
farre
from
giving
any
strength
to
the
thing
intended
,
to
be
proved
by
him
,
that
they
much
rather
evert
it
.
For
the
rest
,
1
Tim
.
1.
15.
Matth
.
18.
11.
1
Iohn
3.
5.
8.
how
any
thing
can
be
extracted
from
them
,
to
give
colour
to
the
universality
of
Redemption
,
I
cannot
see
:
what
they
make
against
it
hath
been
declared
.
Passe
we
then
to
the
PROOFE
3d
.
God
in
Christ
doth
,
in
some
meanes
or
other
of
his
appointment
,
give
some
witnesse
to
all
men
of
his
mercy
and
goodnesse
procured
by
Christ
,
Psalme
19.
6.
Rom.
10
8.
Acts
14.
17.
and
there-through
at
one
time
or
other
sendeth
forth
some
stirrings
of
his
Spirit
to
move
in
and
knocke
at
the
hearts
of
men
,
to
invite
them
to
repentance
and
seeking
God
,
and
so
to
lay
hold
on
the
grace
and
salvation
offered
;
and
this
not
in
a
shew
or
pretence
,
but
in
truth
and
good
will
ready
to
bestow
it
on
them
:
and
this
is
all
fully
testified
in
Scripture
,
Gen.
6.
3.
Isa
45.
22.
Acts
17.
30
,
31.
John
1.
19.
ANSWER
.
Parvas
habet
spes
Troja
,
si
tales
habet
:
If
the
universality
of
redemption
have
need
of
such
proofes
as
these
,
it
hath
indeed
great
need
,
and
little
hope
of
supportment
.
Universall
vocation
is
here
asserted
to
maintaine
Universall
Redemption
;
Manus
manum
fricat
;
or
rather
,
Muli
se
mutuo
scabiunt
:
this
being
called
in
oftentimes
to
support
the
other
;
and
they
are
both
the
2
legs
of
that
Idol
,
freewill
,
which
is
set
up
for
men
to
worship
;
and
when
one
stumbles
,
the
other
steps
forward
to
uphold
the
Babel
.
Of
Universall
vocation
(
a
grosse
figment
)
I
shall
not
now
intreat
:
but
onely
say
for
the
present
,
that
it
is
true
that
God
at
all
times
,
ever
since
the
Creation
hath
called
men
to
the
knowledge
of
himselfe
as
the
great
Creator
,
in
those
things
which
of
him
,
by
the
meanes
of
the
visible
creation
might
be
known
;
even
his
eternall
power
and
God-head
,
Rom.
1.
19
,
20
▪
Psalme
19.
1
,
2.
Acts
14.
17.
2ly
.
that
after
the
death
of
Christ
,
he
did
by
the
preaching
of
the
Gospell
,
extended
farre
and
wide
,
call
home
to
himselfe
the
children
of
God
,
scattered
abroad
in
the
world
:
whereas
his
elect
were
before
confined
almost
to
one
nation
;
giving
a
right
to
the
Gospel
to
be
preached
to
every
creature
,
Mat
.
16.
15.
Rom.
10.
18.
Isa
.
4.
5.
22.
Acts
17.
30
,
31.
But
3ly
.
that
God
should
at
all
times
,
in
all
places
,
in
all
ages
,
grant
meanes
of
grace
,
or
call
to
Christ
as
a
Redeemer
,
or
to
a
participation
of
his
mercy
and
goodnesse
in
him
manifested
,
with
strivings
and
motions
of
his
Spirit
;
for
men
to
close
with
those
invitations
,
is
so
grosse
and
groundlesse
an
imagination
,
so
opposite
to
Gods
distinguishing
mercy
,
so
contradictory
to
expresse
places
of
Scripture
,
and
the
experience
of
all
ages
,
as
I
wonder
how
any
man
hath
the
boldnesse
to
assert
it
,
much
more
to
produce
it
as
a
proofe
of
an
untruth
more
grosse
than
its
selfe
:
Were
I
not
resolved
to
tye
my selfe
to
the
present
controversie
,
I
should
not
hold
from
producing
some
reasons
to
evert
this
fancy
:
something
may
be
done
hereafter
if
the
Lord
prevent
not
:
in
the
meane
time
let
the
Reader
consult
Psalme
147.
19
,
20.
Matthew
11.
25.
Matth
22.
14.
Acts
14.
16.
Acts
16.
7.
Rom.
10.
14
,
15.
We
passe
to
PROOFE
4th
.
The
Holy
Ghost
that
commeth
from
the
Father
and
the
Sonne
shall
reprove
the
world
of
sinne
(
even
that
part
of
the
world
that
refuseth
now
to
believe
,
that
they
are
under
sinne
)
because
they
believe
not
on
Christ
,
and
that
it
is
their
sinne
that
they
have
not
believed
on
him
:
and
how
could
it
bee
their
sinne
not
to
believe
in
Christ
,
and
they
for
that
cause
under
sinne
,
if
there
were
neither
enough
in
the
attonement
made
by
Christ
for
them
,
nor
truth
in
Gods
offer
of
mercy
to
them
,
nor
will
,
nor
power
in
the
Spirits
moving
in
any
sort
sufficient
,
to
have
brought
them
to
believe
at
one
time
or
other
:
And
yet
is
this
evident
in
Scripture
,
and
shall
bee
by
the
Holy
Spirit
to
bee
their
great
sinne
,
that
fastens
all
other
sinnes
on
them
,
John
3.
18
,
19.
&
8.
24.
&
12.
48.
&
15.
22.
24.
&
16.
8
,
9
,
10
,
11.
ANSWER
.
The
intention
of
this
proofe
,
is
to
shew
that
men
shall
bee
condemned
for
their
unbeliefe
,
for
not
believing
in
Christ
;
which
saith
the
Author
cannot
be
,
unlesse
three
things
be
granted
.
First
,
that
there
be
enough
in
the
attonement
made
by
Christ
for
them
.
Secondly
,
that
there
bee
truth
in
Gods
offer
of
mercy
to
them
.
Thirdly
,
that
there
be
sufficient
will
and
power
,
given
them
by
the
Spirit
at
some
time
or
other
to
believe
.
Now
though
I
believe
no
mant
can
perceive
what
may
be
concluded
hence
for
the
universality
of
Redemption
;
yet
I
shall
observe
some
few
things
;
and
to
the
first
thing
required
,
doe
say
;
that
if
by
enough
in
the
attonemen
for
them
,
you
understand
that
the
attonement
which
was
made
for
them
,
hath
enough
in
it
,
we
deny
it
,
not
because
the
attonement
hath
not
enough
in
it
,
for
them
,
but
because
the
attonement
was
not
for
them
:
If
you
meane
that
,
there
is
a
sufficiency
in
the
merit
of
Christ
to
save
them
;
if
they
should
believe
,
we
grant
it
,
and
affirme
that
this
sufficiency
is
the
chiefe
ground
of
the
proposing
it
unto
them
.
(
understanding
those
to
whom
it
is
proposed
,
that
is
those
to
whom
the
Gospell
is
preached
.
)
To
the
second
,
that
there
is
truth
as
in
all
the
wayes
and
words
of
God
,
so
in
his
offer
of
mercy
to
whomsoever
it
is
offered
:
if
we
take
the
command
to
believe
with
the
promise
of
life
upon
so
doing
for
an
offer
of
mercy
,
there
is
an
eternall
truth
in
it
,
which
is
,
that
God
will
assuredly
bestow
life
and
salvation
upon
all
believers
,
the
proffers
being
immediately
declarative
of
our
duty
:
2ly
,
of
the
concatination
of
faith
and
life
,
and
not
at
all
of
Gods
intention
towards
the
particular
soule
to
whom
the
proffer
is
made
;
for
who
hath
knowne
the
minde
of
God
,
and
who
hath
beene
his
Counsellour
?
To
the
third
,
the
spirits
giving
will
or
power
,
I
say
first
,
that
yee
set
the
Cart
before
the
horse
,
placing
will
before
power
:
2.
I
deny
that
any
internall
assistance
is
required
to
render
a
man
inexcusable
for
not
believing
,
if
he
have
the
object
of
faith
propounded
to
him
,
though
of
himselfe
he
have
neither
power
nor
will
so
to
doe
,
having
lost
both
in
Adam
;
3.
how
a
man
may
have
given
him
a
will
to
believe
,
and
yet
not
believe
,
I
pray
declare
the
next
controversie
ye
undertake
.
This
being
observed
,
I
shall
take
leave
to
put
this
proofe
into
such
forme
,
as
alone
it
is
capable
of
,
that
the
strength
thereof
may
appeare
,
and
it
is
this
:
if
the
Spirit
shall
convince
all
those
of
sinne
to
whom
the
Gospell
is
preached
,
that
doe
not
believe
;
then
Christ
dyed
for
all
men
,
both
those
that
have
the
Gospell
preached
unto
them
,
and
those
that
have
not
:
but
the
first
is
true
,
for
their
unbeliefe
is
their
great
sinne
,
ergo
,
Jesus
Christ
dyed
for
all
:
which
if
any
,
is
an
Argument
a
baculo
ad
angulum
,
from
the
Beame
to
the
Shuttle
.
The
places
of
Scripture
Iohn
3.
18
,
19.
&
8.
24.
&
12.
48.
&
15.
22.
24.
proove
that
unbeliefe
is
a
soule
condemning
sinne
,
and
that
for
which
they
shall
bee
condemned
,
in
whom
it
is
privative
,
by
their
having
the
Gospell
preached
to
them
:
but
quid
ad
nos
?
One
place
is
more
urged
,
and
consequently
more
abused
than
the
rest
,
and
therefore
must
be
a
little
cleared
;
it
is
John
16.
7
,
8
,
9
,
10
,
11.
The
words
are
,
I
will
send
the
Comforter
to
you
,
and
when
he
is
come
,
he
will
reprove
the
world
of
sinne
,
and
of
righteousnesse
,
and
of
judgement
:
of
sinne
,
because
they
believe
not
in
me
:
of
righteousnesse
,
because
I
goe
to
my
Father
,
and
yee
see
mee
no
more
:
of
judgement
,
because
the
Prince
of
this
world
is
judged
.
First
,
it
is
uncertaine
,
whether
our
Author
understands
the
words
of
the
spirit
,
in
and
with
Christ
,
at
the
last
day
,
or
in
and
with
the
Ministery
of
the
word
now
in
the
dayes
of
the
Gospell
:
if
the
first
,
he
is
fouly
mistaken
;
if
the
latter
,
then
the
conviction
here
meant
,
intends
onely
those
to
whom
the
Gospell
is
preached
,
and
what
that
will
advantage
universall
Redemption
,
which
comprizeth
all
as
well
before
as
after
the
death
of
Christ
,
I
know
not
.
But
2
,
it
is
uncertaine
whether
he
supposeth
this
conviction
of
the
spirit
to
attend
the
preaching
of
the
Gospell
only
,
or
else
to
consist
in
strivings
and
motions
even
in
them
,
who
never
heare
the
word
of
the
Gospell
;
if
he
mind
the
latter
,
we
wait
for
a
proof
:
3.
It
is
uncertaine
,
whether
he
supposeth
those
thus
convinced
to
be
converted
,
and
brought
to
the
faith
by
that
conviction
,
and
that
attending
effectualnesse
of
grace
or
no
.
But
omitting
those
things
,
that
Text
being
brought
forth
and
insisted
on
,
further
to
manifest
how
little
reason
there
was
for
its
producing
,
I
shal
briefly
open
the
meaning
of
the
words
:
Our
Saviour
Christ
intending
in
this
his
last
Sermon
to
comfort
his
Apostles
in
their
present
sad
condition
,
whereto
they
were
brought
by
his
telling
them
that
he
must
leave
them
,
and
goe
to
his
Father
;
which
sorrow
and
sadnesse
he
knew
full
well
would
be
much
encreased
,
when
they
should
behold
the
vile
ignominious
way
whereby
their
Lord
and
Master
should
be
taken
from
them
,
with
all
those
reproaches
and
persecutions
,
which
would
attend
them
so
deprived
of
him
,
bids
them
not
bee
troubled
,
nor
filled
with
sorrow
and
feare
,
for
all
this
:
assuring
them
,
that
all
this
losse
,
shame
,
and
reproach
,
should
be
abundantly
made
up
by
what
he
would
doe
for
them
,
and
bestow
upon
them
,
when
his
bodily
presence
should
bee
removed
from
them
;
and
as
to
that
particular
,
which
was
the
head
of
all
,
that
he
should
be
so
vilely
rejected
and
taken
out
of
the
world
as
a
false
teacher
and
seducer
,
hee
telleth
them
he
will
send
them
{αβγδ}
,
John
14.
16.
another
Comforter
,
one
that
shall
vicariam
navare
operam
,
as
Tertul
.
be
unto
them
in
his
stead
,
to
fill
them
with
all
that
consolation
,
whereof
by
his
absence
they
might
be
deprived
;
and
not
onely
so
,
but
also
to
be
present
with
them
in
other
greater
things
,
than
any
hee
had
as
yet
employed
them
about
.
This
againe
he
puts
them
in
minde
of
,
Chapter
16.
6.
Now
{αβγδ}
who
is
there
promised
,
is
properly
an
Advocate
;
that
is
,
one
that
pleadeth
the
cause
of
a
person
,
that
is
guilty
or
accused
before
any
Tribunal
,
and
is
opposed
{αβγδ}
,
Rev.
12.
10.
and
so
is
this
word
by
us
translated
,
1
Joh
.
2.
1.
Christ
then
here
telleth
them
,
that
as
hee
will
be
their
Advocate
with
the
Father
,
so
he
will
send
them
an
Advocate
to
plead
his
cause
,
which
they
professed
,
with
the
world
,
that
is
,
those
men
in
the
world
,
which
had
so
vilely
traduced
and
condemned
him
as
a
Seducer
,
laying
it
as
a
reproach
upon
all
his
followers
▪
this
doubtlesse
,
though
(
in
some
respect
)
it
be
continued
to
all
ages
in
the
Ministery
of
the
Word
;
yet
it
principally
intended
the
plentifull
effusion
of
the
Spirit
upon
the
Apostles
at
Penticost
,
after
the
ascension
of
our
Saviour
:
which
also
is
made
more
apparent
by
the
consideration
of
what
he
affirmeth
that
the
Advocate
so
sent
shall
doe
,
viz.
he
shall
reprove
,
or
rather
evidently
convince
the
world
of
sinne
,
because
they
believed
not
on
him
:
which
surely
it
abundantly
did
in
that
Sermon
of
Peter
,
Act.
3.
when
the
enemies
themselves
and
haters
of
Christ
,
were
so
reproved
and
convinced
of
their
sinne
,
that
upon
the
pressing
urgency
of
that
conviction
,
they
cryed
out
,
Men
and
Brethren
what
shall
we
doe
to
bee
saved
?
Then
was
the
World
brought
to
a
voluntary
confusion
of
the
sinne
of
murthering
Jesus
Christ
.
2.
It
shall
doe
the
same
of
righteousnesse
,
because
hee
went
to
his
Father
;
not
of
its
owne
righteousnesse
reprove
it
for
that
,
because
it
is
not
;
but
it
shall
convince
the
men
of
the
world
,
who
condemned
Christ
as
a
seducer
,
of
his
righteousnesse
;
that
hee
was
not
a
blasphemer
as
they
pretended
,
but
the
Sonne
of
God
,
as
himselfe
witnessed
,
which
they
shall
be
forced
to
acknowledge
,
when
by
the
effusion
and
pouring
out
of
the
spirit
upon
his
Apostles
,
it
shall
be
made
evident
,
that
he
is
gone
to
,
and
received
of
his
father
,
and
owned
by
him
,
as
the
Centurian
did
presently
upon
his
death
.
Thirdly
,
It
shall
convince
the
world
of
judgement
,
because
the
Prince
of
the
world
is
judged
,
manifesting
to
all
those
of
whom
he
speaketh
,
that
he
whom
they
despised
as
the
Carpenters
Sonne
and
bad
come
downe
from
the
Crosse
,
if
he
could
,
is
exalted
to
the
right
hand
of
God
,
having
all
judgement
committed
to
him
,
having
before
hand
in
his
death
,
judged
,
sentenced
,
&
overcom
Sathan
the
Prince
of
this
World
,
the
chief
instigatour
of
his
crucisiers
,
who
had
the
power
of
death
.
And
this
I
take
to
be
the
cleare
genuine
meaning
of
this
place
;
not
excluding
the
efficacy
of
the
Spirit
,
working
in
the
same
manner
,
though
not
to
the
same
degree
for
the
same
end
in
the
majesty
of
the
word
to
the
end
of
the
world
:
but
what
this
is
to
universall
Redemption
,
let
them
,
that
can
understand
it
,
keep
it
to
themselves
,
for
I
am
confident
they
will
never
be
able
to
make
it
out
to
others
.
PROOFE
.
5th
.
God
hath
testified
both
by
his
word
and
his
oath
,
that
he
would
,
that
his
Sonne
should
so
farre
save
,
as
to
worke
a
Redemption
for
all
men
;
and
likewise
that
he
should
bring
all
to
the
knowledge
of
the
truth
,
that
there
through
Redemption
might
be
wrought
in
and
upon
them
,
1
Tim
.
2.
4.
with
John
3.
17.
So
he
willeth
not
,
nor
hath
any
pleasure
in
the
death
of
him
(
even
the
wicked
)
that
dyeth
,
but
rather
that
he
turne
and
live
,
Ezek
.
18.
23.
32.
&
33.
11.
And
dare
any
of
us
say
,
the
God
of
truth
saith
and
sweareth
that
,
of
which
he
hath
no
inward
and
serious
meaning
?
oh
farre
be
such
blasphemy
,
from
us
.
ANSWER
.
This
assertion
first
,
that
God
testifieth
by
his
word
and
oath
,
that
he
would
that
Christ
should
so
farre
save
us
,
&c.
is
a
bold
calling
of
God
to
witnesse
that
,
which
he
never
affirmed
,
nor
did
it
ever
enter
into
his
heart
:
for
he
hath
revealed
his
will
that
Christ
should
save
to
the
utmost
them
,
that
come
to
him
,
and
not
save
so
farre
,
or
so
farre
,
as
is
boldly
,
ignorantly
,
and
falsely
,
intimated
.
Let
men
beware
of
provoking
God
to
their
owne
confusion
,
he
will
not
be
a
witnesse
to
the
lye
of
false
hearts
.
Secondly
,
That
Christ
should
so
bring
all
to
the
knowledge
of
the
truth
,
that
there
through
Redemption
might
be
wrought
in
&
upon
them
,
is
another
bold
corruption
of
the
word
,
and
false
witnesse
bearing
in
the
name
of
God
:
is
it
a
small
thing
for
you
to
weary
and
seduce
men
,
will
you
weary
our
God
also
?
Thirdly
,
for
places
of
Scripture
corrupted
to
the
sense
imposed
;
in
John
3.
17.
God
is
said
to
send
his
Sonne
,
that
the
world
through
him
might
be
saved
,
not
be
saved
so
farre
,
or
so
farre
,
but
saved
from
their
sinnes
,
Matth
.
1.
21.
and
to
the
uttermost
,
Heb
.
7.
25.
So
that
the
world
of
Gods
Elect
,
who
onely
are
so
saved
,
is
onely
there
to
be
understood
as
hath
been
proved
.
In
1
Tim
.
2.
4.
there
is
something
of
the
will
of
God
for
the
saving
of
all
sorts
of
men
,
as
hath
been
declared
,
nothing
conducing
to
the
bold
assertion
,
used
in
this
place
.
Fourthly
,
To
those
are
added
that
of
Ezek
.
18.
23.
that
God
hath
no
pleasure
in
the
death
of
him
that
dyeth
,
and
verse
32.
That
he
willeth
not
the
death
of
the
sinner
:
Now
though
these
texts
are
exceeding
uselesse
to
the
businesse
in
hand
,
and
might
probably
have
some
colour
of
universall
vocation
,
but
none
possibly
of
universall
Redemption
,
there
being
no
mention
of
Christ
,
or
his
death
in
the
place
,
from
whence
they
are
cited
,
yet
because
our
adversaries
are
frequently
knitting
knots
from
this
place
to
inveagle
and
hamper
the
simple
,
I
shall
adde
some
few
observations
upon
it
to
cleare
the
meaning
of
the
text
,
and
demonstrate
how
it
belongs
nothing
at
all
to
the
businesse
in
hand
.
First
,
then
let
us
consider
to
whom
,
and
of
whom
these
words
are
spoken
.
Is
it
to
and
of
all
men
,
or
onely
to
the
house
of
Israel
?
doubtlesse
these
last
;
they
are
onely
intended
,
they
only
are
spoken
to
,
heare
now
oh
house
of
Israel
,
ver
.
25.
now
will
it
follow
,
that
because
God
saith
he
delights
not
in
the
death
of
the
house
of
Israel
,
to
whom
he
revealed
his
mind
,
and
required
their
repentance
and
conversion
,
that
therefore
he
saith
so
of
all
,
even
those
to
whom
he
never
revealed
his
will
by
such
wayes
as
to
to
them
,
nor
called
to
repentance
,
Psal
.
147.
19
,
20.
So
that
the
very
ground
worke
of
the
whole
conclusion
is
removed
by
this
first
observation
.
Secondly
,
God
willeth
not
the
death
of
a
sinner
,
is
,
either
God
purposeth
and
determineth
he
shall
not
dye
,
or
God
commandeth
that
he
shall
doe
those
things
,
wherein
he
may
live
:
if
the
first
,
why
are
they
not
all
saved
?
why
doe
the
sinners
dye
?
for
there
is
an
immutability
in
the
counsell
of
God
,
Heb
.
6.
17.
His
counsell
shall
stand
,
and
he
will
doe
all
his
pleasure
,
Isay
46.
if
the
latter
way
by
commanding
,
then
the
sence
is
that
the
Lord
commandeth
,
that
those
whom
he
calleth
,
should
doe
their
duty
that
they
may
not
dye
(
although
he
knows
,
that
thus
they
cannot
doe
without
his
assistance
)
now
what
this
makes
to
generall
Redemption
,
I
know
not
.
Thirdly
,
To
adde
no
more
,
this
whole
place
,
with
the
scope
,
aime
,
and
intention
of
the
Prophet
in
it
,
is
miserably
mistaken
by
our
adversaries
,
and
wrested
to
that
,
whereof
there
is
not
the
least
thought
in
the
Text
:
the
words
are
a
part
of
the
answer
which
the
Lord
gives
to
the
repining
Jewes
,
concerning
their
Proverb
,
The
fathers
have
eaten
sower
grapes
,
and
the
childrens
teeth
are
set
on
edge
.
Now
about
what
did
they
use
this
Proverb
?
Why
?
concerning
the
land
of
Israel
v.
2
,
the
land
of
their
habitation
which
was
laid
waste
by
the
sword
(
as
they
affirmed
)
for
the
sinnes
of
their
fathers
,
themselves
being
innocent
;
so
that
it
is
about
Gods
temporall
judgements
in
overturning
their
land
and
nation
that
this
dispute
is
,
wherein
the
Lord
justifieth
himselfe
by
declaring
the
equity
of
these
judgments
by
reason
of
their
sinnes
,
even
those
sinnes
for
which
the
land
devoured
them
,
and
spewed
them
out
▪
telling
them
that
his
justice
is
,
that
for
such
things
they
should
surely
dye
,
their
bloud
should
be
upon
them
,
ver
.
13.
they
shall
be
slaine
with
the
sword
,
and
cut
off
by
those
judgements
,
which
they
had
deserved
;
not
that
the
shedding
of
their
bloud
,
and
casting
out
of
their
carcasces
,
was
a
thing
in
it selfe
so
pleasurable
or
desirable
to
him
,
as
that
he
did
it
onely
for
his
own
will
:
for
let
them
leave
their
abominations
,
and
try
whether
their
lives
were
not
prolonged
in
peace
.
This
being
the
plaine
genuine
scope
and
meaning
of
this
place
at
the
first
view
presenting
it self
to
every
unprejudiced
man
,
I
have
often
admired
how
so
many
strange
conclusions
for
a
generall
purpose
of
shewing
mercy
to
all
,
universall
vocation
,
and
Redemption
have
been
wrested
from
it
:
as
also
how
it
came
to
be
produced
to
give
colour
to
that
heap
of
blasphemy
,
which
our
Author
calleth
his
fifth
proofe
.
PROOFE
.
6th
.
The
very
words
and
phrases
used
by
the
holy
Ghost
in
Scripture
,
speaking
of
the
death
of
Christ
,
and
the
ransome
and
propitiation
;
to
whom
it
belongs
,
and
who
may
seeke
it
,
and
in
believing
finde
life
,
implyes
no
lesse
than
all
men
.
As
to
instance
;
all
Nations
,
Matth
28.
19.
20.
The
ends
of
the
earth
,
,
Isay
,
45.
22.
&
49.
6
Every
creature
,
Mark
16.
15.
All
,
2
Cor
.
5.
14.
15.
1
Tim
.
2.
6.
Every
man
,
Heb
.
2.
9.
The
world
,
John
3.
16.
17.
2
Cor
.
5.
19.
The
whole
world
,
1
John
2.
2.
That
which
was
lost
,
Luke
19.
10.
Sinners
,
Matth
.
9.
13.
Vnjust
,
1
Pet
.
3.
18.
Ungodly
,
Rom.
5.
6.
And
that
whosoever
of
these
repent
,
and
believe
in
Christ
shall
receive
his
grace
,
John
3.
16.
18.
Act.
10.
43.
Now
all
these
so
often
and
indifferently
used
,
were
it
not
pride
and
errour
to
devise
glosses
to
restraine
the
sense
,
the
Scripture
holdeth
forth
,
so
full
and
large
for
all
men
?
ANSWER
.
First
,
This
argument
,
taken
from
the
words
and
phrases
,
wherby
the
object
of
the
death
of
Christ
is
in
the
Scripture
expressed
,
is
that
which
filleth
up
both
pages
of
this
booke
,
being
repeated
,
and
most
of
the
places
here
cited
urged
an
hundred
times
over
:
and
yet
it
is
so
farre
from
being
any
pressing
argument
,
as
that
indeed
it
is
nothing
but
a
bare
naked
repetition
of
the
thing
in
debate
,
concluding
according
to
his
owne
perswasion
;
for
the
maine
quaere
between
us
,
is
whither
the
words
All
and
the
world
,
be
to
be
taken
universally
:
he
saith
so
,
&
he
saith
so
,
which
is
all
the
proofe
we
have
,
repeating
over
the
thing
to
be
proved
,
instead
of
a
proofe
.
Secondly
,
For
those
places
which
affirme
Christ
to
dye
for
sinners
,
ungodly
,
that
which
is
lost
,
&c
,
as
Luke
19.
10.
Matth
.
9.
13.
1
Pet
.
3.
18
Rom.
5.
6.
I
have
before
declared
how
exceedingly
unserviceable
they
are
to
universall
Redemption
Thirdly
,
For
those
places
where
the
words
All
,
every
man
,
the
world
,
the
whole
world
are
used
we
have
had
them
over
and
over
,
and
they
likewise
have
been
considered
.
Fourthly
,
for
those
expressions
of
all
Nations
,
Matth
.
28.
19.
20.
every
creature
,
Matth
.
16.
15.
used
concerning
them
,
to
whom
the
Gospell
is
preached
,
I
say
first
,
that
they
doe
not
comprize
all
individualls
,
nay
not
all
nations
at
all
times
,
much
lesse
all
singular
persons
of
all
nations
,
if
we
looke
upon
the
accomplishment
,
and
fulfilling
of
that
command
;
neither
de
facto
was
the
Gospell
ever
so
preached
to
all
,
although
there
be
a
fitnesse
and
a
suitablenesse
in
the
dispensation
thereof
to
be
so
preached
to
all
,
as
was
declared
.
Secondly
,
The
command
of
preaching
the
Gospell
to
all
,
doth
not
in
the
least
manner
prove
,
that
Christ
dyed
with
an
intention
to
redeeme
all
,
but
it
hath
other
grounds
,
and
other
ends
as
hath
been
manifested
.
Thirdly
,
That
the
ransome
belongs
to
all
,
to
whom
it
is
proposed
we
deny
;
there
be
other
ends
of
that
proposall
:
and
Christ
will
say
to
some
of
them
,
that
he
never
knew
them
,
therefore
certainely
he
did
not
lay
downe
his
life
for
them
.
Fifthly
,
The
ends
of
the
earth
,
Isay
45.
22.
are
those
that
looke
up
to
God
,
from
all
parts
,
and
are
saved
,
which
surely
are
not
all
and
every
one
:
and
Christ
being
given
to
be
a
salvation
to
the
end
of
the
earth
,
chapter
49.
6.
Is
to
doe
no
more
among
the
Gentiles
,
than
Gop
promiseth
in
the
same
place
that
he
shall
doe
for
his
owne
people
,
even
gather
the
preserved
of
Israel
,
so
shall
he
beare
forth
the
salvation
of
God
,
and
gather
the
preserved
remnant
of
his
Elect
to
the
ends
of
the
earth
.
And
now
I
hope
I
need
not
minde
the
intelligent
Reader
,
that
the
Authour
of
these
collections
could
not
have
invented
a
more
ready
way
for
the
ruine
of
the
Thesis
,
which
he
seekes
to
maintaine
,
than
by
producing
these
places
of
Scripture
last
recounted
for
the
confirmation
of
:
it
granting
that
All
and
the
world
,
are
no
more
than
all
the
ends
of
the
earth
mentioned
in
Isay
45.
22.
Isay
49
6.
it
being
evident
beyond
denyall
,
that
by
these
expressions
in
both
these
places
,
onely
the
Elect
of
God
,
and
believers
are
clearely
intimated
,
so
that
interpreting
the
one
by
the
other
in
those
places
where
All
and
the
world
are
spoken
,
those
onely
are
intended
.
If
pride
and
errour
had
not
taken
full
possession
of
the
mindes
of
men
,
they
could
not
so
farre
deny
their
owne
sense
and
reason
,
as
to
contradict
themselves
,
and
the
plaine
texts
of
Scripture
,
for
the
maintenance
of
their
false
and
corrupt
opinions
.
PROOFE
7th
.
That
whereas
there
are
certaine
high
and
peculiar
priviledges
of
the
spirit
contained
in
the
new
Testament
;
sealed
by
the
bloud
of
Christ
,
which
belongs
not
to
all
men
,
but
onely
to
the
Saints
,
the
called
and
chosen
of
the
Lord
,
and
when
they
are
alone
distinctly
mentioned
,
they
are
even
so
spoken
off
,
as
belonging
to
them
onely
,
Matth
.
13.
11.
John
14.
17.
21.
22.
23.
&
16.
13.
14.
15.
&
17.
19.
20.
Act.
2.
38.
39.
1
Cor
.
2.
9.
14.
Heb
.
9.
15.
&
8.
tot
.
1
Pet
.
2.
3.
9.
Yet
many
of
these
peculiar
priviledges
,
are
so
spoken
of
as
joyned
together
with
the
ransome
and
propitiation
which
belongs
to
all
,
then
are
they
not
spoken
of
in
such
a
restraining
and
exclusive
manner
or
with
such
appropriating
words
:
but
so
and
with
such
words
as
roome
is
left
to
apply
the
ransome
to
all
men
,
in
speech
.
And
withall
so
hold
out
the
priviledges
to
them
that
believe
,
that
are
proper
to
them
,
that
they
may
both
have
their
comfort
and
especiall
hope
,
and
also
hold
forth
the
ransome
and
keepe
open
the
doore
for
others
.
In
beliefe
&
receipt
of
the
propitiation
to
come
in
&
partake
with
them
.
And
so
it
is
said
for
his
sheepe
,
and
for
many
.
But
no
where
,
onely
but
for
his
sheepo
,
or
but
onely
for
many
,
which
is
a
strong
proofe
of
the
ransome
for
all
men
,
as
is
shewen
chapter
.
3.
10.
ANSWER
.
The
strength
of
this
proofe
,
as
to
the
businesse
in
hand
,
is
wholy
had
from
me
,
neither
doe
I
perceive
how
it
may
receive
any
such
tollerable
application
,
as
to
deserve
the
name
of
a
proofe
,
as
to
the
maine
Thesis
intended
to
be
maintained
;
the
force
which
it
hath
,
is
in
an
observation
,
which
if
it
hath
any
sense
is
neither
true
,
nor
once
attempted
to
be
made
good
,
for
first
,
that
there
are
peculiar
high
priviledges
belonging
to
the
Saints
and
called
of
God
,
is
a
thing
which
needs
no
proofe
,
amongst
these
are
the
death
of
Christ
for
them
,
not
as
Saints
,
but
as
Elect
,
which
by
the
benefit
of
that
death
and
bloud
shedding
are
to
be
made
Saints
,
and
accounted
to
be
the
holy
one
of
God
,
for
he
redeemed
his
Church
with
his
owne
bloud
,
Act.
20.
28.
loved
and
gave
himselfe
for
it
,
Ephes
.
5.
25.
26.
even
us
,
Titus
2.
14.
even
as
divers
of
those
here
intimated
,
are
expresly
assigned
unto
them
:
as
elect
,
such
as
those
,
Joh
.
17.
19.
20.
amongst
which
also
as
in
the
same
rank
with
them
,
is
reckoned
Jesus
,
sanctifying
himselfe
for
their
sake
,
that
is
to
be
an
oblation
,
v.
19.
in
a
word
all
peculiar
saving
priviledges
belong
onely
to
Gods
elect
purchased
for
them
,
and
them
alone
by
the
bloud
of
Jesus
Christ
,
Ephes
.
1.
3.
4.
Secondly
,
For
the
other
part
of
the
observation
,
that
where
mention
is
made
of
these
together
with
the
ransome
there
is
roome
left
to
extend
the
ransome
to
all
.
I
answer
,
First
,
This
is
said
indeed
,
but
not
once
attempted
to
be
proved
,
we
have
but
small
cause
to
believe
the
Authour
in
a
thing
of
this
importance
upon
his
bare
word
.
Secondly
,
for
the
leaving
of
roome
for
the
application
,
I
perceive
that
if
it
be
not
left
,
ye
will
make
it
,
though
ye
justle
the
true
sense
of
the
Scripture
quite
out
of
its
place
.
Thirdly
,
I
have
already
shewed
,
that
where
many
are
mentioned
,
the
ransome
onely
(
as
ye
use
to
speake
)
is
expressed
,
as
also
where
sheep
are
spoken
of
,
ye
like
is
said
where
the
word
all
is
used
,
so
that
there
is
not
the
least
difference
.
Fourthly
,
In
diverse
places
of
the
ransome
of
Christ
,
and
those
other
peculiar
priviledges
,
(
which
indeed
are
fruits
of
it
)
are
so
united
together
,
as
is
impossible
to
apply
the
latter
to
some
,
and
the
other
to
all
,
being
all
of
them
restrained
to
his
saved
ones
,
onely
,
Rev.
5.
9.
10.
The
redemption
of
his
people
by
the
ransome
of
his
bloud
,
and
their
making
Kings
and
Priests
are
united
,
and
no
roome
left
for
the
extending
of
the
ransome
to
all
;
it
being
punctually
assigned
to
those
saved
crowned
ones
,
distinguished
from
the
rest
of
the
nations
and
languages
,
from
among
whom
they
were
taken
,
who
were
passed
by
in
the
paiment
of
the
ransome
:
which
is
directly
opposite
to
all
the
sense
,
which
I
can
observe
in
this
observation
.
5.
Of
sheep
,
and
sheep
onely
,
enough
before
.
PROOFE
8.
The
restauration
wrought
by
Christ
in
his
owne
body
for
mankinde
,
is
set
forth
in
Scripture
to
be
as
large
and
full
for
all
men
,
and
of
as
much
force
as
the
fall
of
the
fall
of
the
first
Adam
by
&
in
himself
for
all
men
:
in
which
respect
the
first
Adam
is
said
to
have
been
a
figure
of
Christ
the
second
Adam
,
Rom
3.
22
,
23
,
24.
&
5.
12
,
14
,
18.
1
Cor
.
15.
21
,
22
,
45
,
46
,
47.
As
is
before
shewne
,
Chap.
8.
ANSWER
.
It
is
most
true
that
Christ
and
Adam
are
compared
together
,
in
respect
of
the
righteousnesse
of
the
one
,
communicated
to
them
that
are
his
,
and
the
disobedience
and
transgression
of
the
other
,
in
like
manner
communicated
to
all
them
that
are
of
him
in
some
of
the
places
here
mentioned
:
as
Rom.
5
12.
18.
but
evidently
the
comparison
is
not
instituted
between
the
righteousnesse
of
Christ
,
and
the
disobedience
of
Adam
,
extensively
in
respect
of
the
object
,
but
intensively
in
respect
of
the
efficacy
of
the
one
and
the
other
;
the
Apostle
asserting
the
effectualnesse
of
the
righteousnesse
of
Christ
unto
justification
,
to
answer
the
prevalency
of
the
sinne
of
Adam
unto
condemnation
;
that
even
as
the
transgression
of
Adam
brought
a
guilt
of
condemnation
upon
all
them
that
are
his
naturall
seed
;
so
the
righteousnesse
of
Christ
,
procured
the
free
gift
of
grace
unto
justification
,
towards
all
them
that
are
his
,
his
spirituall
seed
,
that
were
the
children
given
unto
him
of
his
Father
.
2ly
.
1
Cor
.
15.
22
,
23.
speaketh
of
the
resurrection
from
the
dead
,
and
that
onely
of
Believers
;
for
though
he
mentions
them
as
all
,
Verse
22.
In
Christ
all
shall
be
made
alive
;
yet
Verse
23.
hee
plainly
interprets
those
all
to
be
all
that
are
Christs
;
not
but
that
the
other
dead
shall
rise
also
,
but
that
it
is
a
resurrection
to
glory
by
vertue
of
the
resurrection
of
Christ
,
which
the
Apostle
here
treats
of
,
which
certainly
all
shall
not
have
.
3.
The
con
parison
between
Christ
and
Adam
,
verse
45.
to
speake
nothing
of
the
various
reading
of
that
place
,
is
onely
in
respect
of
the
principles
,
which
they
had
and
were
intrusted
withall
to
communicate
to
others
,
Adam
a
living
soule
,
or
a
living
creature
;
there
was
in
him
a
principle
of
life
naturall
,
to
bee
communicated
to
his
posterity
,
Christ
a
quickning
Spirit
,
giving
life
,
grace
and
spirit
to
his
:
And
here
I
would
desire
that
it
may
be
observed
that
all
the
comparison
,
that
is
any
where
instituted
between
Christ
and
Adam
,
still
comes
to
one
head
,
and
aimes
at
one
thing
,
viz.
that
they
were
as
two
common
stocks
or
roots
,
communicating
to
them
that
are
ingrafted
into
them
(
that
is
into
Adam
naturally
by
generation
;
into
Christ
,
spiritually
by
regeneration
)
that
wherewith
they
were
replenished
,
Adam
,
sinne
,
guilt
,
and
disobedience
;
Christ
,
righteousnesse
,
peace
,
and
justification
,
for
the
number
of
those
that
doe
thus
receive
these
things
,
from
one
and
the
other
,
the
consideration
of
it
is
exceedingly
alien
from
the
scope
,
aime
,
and
end
of
the
Apostle
in
the
places
where
the
comparison
is
instituted
.
4.
It
is
true
Rom.
3.
23
it
is
said
,
All
have
sinned
,
and
come
short
of
the
glory
of
God
,
which
the
Apostle
had
at
large
proved
before
,
thereby
to
manifest
,
that
there
was
no
salvation
to
be
attained
,
but
onely
by
Jesus
Christ
:
but
if
ye
will
aske
to
whom
this
righteousnesse
of
Christ
is
extended
,
and
that
redemption
which
is
in
his
bloud
,
he
telleth
ye
plainly
,
it
is
unto
all
,
and
upon
all
them
that
believe
,
verse
22.
whether
they
be
Jew
or
Gentile
,
there
is
no
difference
.
PROOFE
9.
The
Lord
Jesus
Christ
hath
sent
and
commanded
his
servants
to
preach
the
Gospell
to
all
Nations
,
to
every
creature
,
and
to
tell
them
withall
,
that
whoever
believeth
and
is
baptized
,
shall
be
saved
,
Matth
.
28.
19
,
20.
Mark
16.
15
,
16.
and
his
servants
have
so
preached
to
all
,
2
Cor
.
5.
19.
Rom.
10.
13.
18.
And
our
Lord
Jesus
Christ
will
make
it
to
appear
one
day
,
that
he
hath
not
sent
his
servants
upon
a
false
errand
,
nor
put
a
lye
in
their
mouthes
,
nor
wished
them
to
dissemble
,
in
offering
that
to
all
,
which
they
knew
belonged
but
to
some
,
even
to
fewest
of
all
;
but
to
speake
truth
,
Isa
.
44.
26.
&
61.
8.
1
Tim
.
1.
12.
ANSWER
.
The
strength
of
this
proofe
is
not
easily
apparent
,
nor
manifest
wherein
it
lyeth
,
in
what
part
,
or
words
of
it
:
For
first
it
is
true
,
Christ
commanded
his
Apostles
to
preach
the
Gospell
to
all
Nations
,
and
every
creature
;
to
tell
them
,
that
whosoever
beleeveth
shall
bee
saved
,
Matth
.
28.
19
,
20.
Mark
16.
15
,
16.
that
is
without
distinction
of
persons
or
nations
,
to
call
all
men
to
whom
the
providence
of
God
should
direct
them
,
and
from
whom
the
Spirit
of
God
should
not
with-hold
them
,
as
from
them
,
Acts
16.
6
,
7.
warning
them
to
repent
and
believe
the
Gospell
.
2.
It
is
also
true
,
that
in
obedience
unto
this
command
,
his
servants
did
beseech
men
so
to
doe
,
and
to
bee
reconciled
unto
God
,
even
all
over
the
nations
,
without
dictinction
of
any
,
but
where
they
were
forbidden
,
as
above
,
labouring
to
spread
the
Gospell
to
the
ends
of
the
earth
,
and
not
to
tye
it
up
to
the
confines
of
Jewry
,
2
Cor
.
5.
19
,
20.
Rom.
10.
18.
Most
certaine
also
it
is
,
that
the
Lord
Jesus
Christ
sent
not
his
servants
with
a
lye
to
offer
that
to
all
,
which
belonged
onely
to
some
,
but
to
speak
the
truth
,
of
which
there
needs
no
proofe
.
But
now
what
can
be
concluded
from
hence
for
universall
redemption
,
is
not
easily
discernable
:
perhaps
some
will
say
it
is
in
this
,
that
if
Christ
did
not
dye
for
all
,
to
whom
the
word
is
preached
,
then
how
can
they
offer
Christ
to
all
that
preach
it
?
A
poore
proofe
God
wot
;
For
first
,
the
Gospell
was
never
preached
to
all
and
every
one
;
nor
is
there
any
such
thing
affirmed
in
the
places
cited
;
and
yee
are
to
proove
that
Christ
dyed
for
all
,
as
well
those
that
never
heare
of
the
Gospell
as
those
that
doe
.
2.
What
doe
the
Preachers
of
the
Gospell
offer
to
them
,
to
whom
the
Word
is
preached
?
is
it
not
life
and
salvation
through
Christ
,
upon
the
condition
of
faith
and
repentance
?
And
doth
not
the
truth
of
this
offer
consist
in
this
,
that
every
one
that
believeth
shal
be
saved
?
And
doth
not
that
truth
stand
firme
and
inviolable
,
so
long
as
there
is
an
all-sufficiency
in
Christ
,
to
save
all
that
come
unto
him
?
hath
God
intrusted
the
Ministers
of
the
Gospell
with
his
intentions
,
purpose
and
counsells
,
or
with
his
commands
and
promises
?
Is
it
a
lye
to
tell
men
,
that
he
that
believeth
shall
be
saved
,
though
Christ
did
not
dye
for
some
of
them
?
Such
proofes
as
these
had
need
be
well
proved
themselves
,
or
they
will
conclude
the
thing
intended
very
weakly
.
PROOFE
10.
The
Lord
willeth
believers
to
pray
even
for
the
unjust
and
their
persecuters
,
Matth
.
5.
44.
48.
Luke
6.
28.
yea
even
for
all
men
,
yea
even
for
Kings
and
all
in
authority
,
when
few
in
authority
loved
Christianity
,
yet
he
said
,
not
some
of
that
sort
,
but
for
all
in
authority
,
and
that
on
this
greund
:
It
is
good
in
the
sight
of
God
,
who
will
have
all
men
saved
,
and
come
to
the
knowledge
of
the
truth
,
Luke
10.
5.
1
Tim
.
2.
1.
4.
Surely
there
is
a
doore
of
life
opened
for
all
men
,
2
Tim
.
1.
10.
For
God
hath
not
said
to
the
seed
of
Israel
,
seeke
yee
me
in
vaine
.
Isa
.
44.
19.
He
will
not
have
his
children
pray
for
vaine
things
.
ANSWER
.
The
strength
of
this
proofe
lyeth
in
supposing
.
First
,
that
indefinite
Assertions
are
to
be
interpreted
as
equivalent
to
universall
,
which
is
false
,
Rom.
4.
5.
2ly
,
that
by
All
:
1
Tim
.
2.
1.
is
not
meant
all
sorts
of
men
,
and
the
word
All
not
to
be
taken
distributively
,
when
the
Apostle
by
an
annumeration
of
divers
sorts
gives
an
evident
demonstration
of
the
distribution
intended
.
3ly
,
that
we
are
bound
to
pray
for
every
singular
man
that
he
may
bee
saved
;
which
1.
wee
have
no
warrant
,
rule
,
precept
,
or
example
for
.
2.
It
is
contrary
to
the
Apostolicall
precept
,
1
John
5.
16.
3.
To
our
Saviours
example
,
John
17.
9.
4.
To
the
counsell
and
purpose
of
God
in
the
generall
made
known
to
us
,
Rom.
9.
11
,
12
,
15.
and
Chap.
11.
7.
where
evidently
our
praying
for
all
,
is
but
for
all
sorts
of
men
excluding
none
,
and
that
those
may
believe
,
who
are
ordained
to
eternall
life
.
4ly
,
it
supposeth
,
that
there
is
nothing
else
that
we
are
to
pray
for
men
,
but
that
they
may
bee
saved
by
Christ
,
which
is
apparently
false
,
Jerem
.
29.
7.
5ly
,
that
our
ground
of
praying
for
any
,
is
an
assurance
that
Christ
dyed
for
them
in
particular
,
which
is
not
true
,
Acts
8.
22.
24.
6ly
,
It
most
splendidly
takes
for
granted
,
that
our
duty
is
to
bee
conformed
to
Gods
secret
minde
,
his
purpose
and
counsell
,
untill
every
one
of
these
supposalls
be
made
good
,
which
never
a
one
of
them
will
be
very
suddenly
;
there
is
no
help
in
this
proof
,
nor
strength
in
this
Argument
,
we
must
pray
for
all
,
therefore
God
intends
by
the
Death
of
Christ
to
save
all
and
every
one
,
its
Sophistry
and
weaknesse
being
apparent
;
from
our
Duty
to
Gods
purpose
is
no
good
conclusion
,
though
from
his
command
to
our
duty
be
most
certaine
.
PROOFE
11.
The
Lord
hath
given
forth
his
word
and
promise
to
be
with
his
servants
so
preaching
the
Gospell
to
all
;
and
with
his
people
so
praying
for
all
where
they
came
;
that
they
may
goe
on
with
confidence
in
both
,
Math
.
28.
20.
1
Tim
.
2.
3.
8.
Luke
10.
6.
Isa
.
54.
17.
ANSWER
.
That
God
will
be
with
his
people
whether
preaching
or
praying
according
to
his
will
and
their
owne
duty
is
as
apparent
as
it
is
,
that
this
makes
nothing
for
universall
redemption
;
than
which
what
can
be
more
evident
?
PROOFE
12.
The
Lord
hath
already
performed
and
made
good
his
word
to
his
Servants
and
People
,
upon
some
of
all
sorts
of
men
,
and
all
sorts
of
sinners
;
shewing
them
mercy
to
the
very
end
,
that
none
might
exclude
themselves
,
but
all
be
encouraged
to
repent
,
believe
,
and
hope
thereby
Acts
2.
&
3.
&
8.
&
9.
&
10.
&
11.
&
16.
&
19.
28.
1
Cor
.
6.
10
,
11.
1
Tim
.
1.
13
,
14
,
15
,
16
,
17.
ANSWER
.
If
ye
had
told
us
,
that
God
had
already
made
good
his
word
to
his
servants
,
in
saving
all
and
every
man
,
and
proved
it
clearly
,
ye
had
evidently
and
undenyably
confirmed
the
maine
opinion
:
but
now
affirming
onely
that
hee
hath
shewed
mercy
to
some
of
all
sorts
,
and
all
sorts
of
sinners
,
that
others
of
the
like
sort
(
as
are
the
remainder
of
his
Elect
,
yet
uncalled
)
might
bee
induced
to
believe
,
ye
have
evidently
betrayed
your
owne
cause
,
and
established
that
of
your
Adversaries
;
shewing
how
the
Lord
in
the
event
declareth
on
their
side
,
saving
in
the
bloud
of
Jesus
,
onely
some
of
all
sorts
,
as
they
affirme
;
not
all
and
every
one
,
which
your
tenent
leads
you
to
.
PROOFE
13.
The
blessing
of
life
hath
streamed
in
this
Doctrine
of
the
love
of
God
to
mankinde
,
yea
in
the
tender
and
spirituall
discovery
of
the
grace
of
God
to
man-kinde
(
in
the
ransome
given
,
and
attonement
made
,
by
Christ
for
all
men
,
with
the
fruits
thereof
)
hath
God
in
the
first
place
overcommed
his
chosen
ones
to
believe
and
turne
to
God
,
Acts
13.
48.
Titus
2.
11.
13.
&
3.
4.
5.
ANSWER
.
First
,
that
the
freedome
of
Gods
grace
,
and
the
transcendency
of
his
eternall
love
towards
man
,
with
the
sending
of
his
Sonne
to
dye
for
them
,
to
recover
them
to
himselfe
from
sinne
and
Sathan
,
is
a
most
effectuall
motive
,
and
(
when
set
on
by
the
Spirit
of
grace
)
a
most
certaine
operative
principle
of
the
conversion
of
Gods
elect
,
we
most
willingly
acknowledge
:
it
is
that
wherein
our
hearts
rejoyce
,
whereby
they
were
endeared
,
and
for
which
,
we
desire
to
returne
thankfull
obedience
every
moment
:
but
that
ever
this
was
effectuall
,
extending
this
love
to
all
,
or
at
least
that
any
effectuallnes
is
in
that
aggravation
of
it
,
we
utterly
deny
:
and
that
first
,
because
it
is
false
,
&
a
corrupting
of
the
Word
of
God
,
as
hath
been
shewed
;
and
of
a
lye
there
can
bee
no
good
consequence
.
2.
It
quite
enervates
and
plucks
out
the
efficacy
of
this
heavenly
motive
,
by
turning
the
most
intense
&
incomparable
love
of
God
towards
his
Elect
,
into
a
common
desire
,
wishing
,
&
affection
of
his
nature
,
(
which
indeed
is
opposite
to
his
nature
)
failing
of
its
end
&
purpose
,
which
might
consist
with
the
eternall
destruction
of
all
of
all
mankind
,
as
I
shal
abundantly
demonstrate
,
if
Providence
cal
me
to
the
other
part
of
this
Controversie
concerning
the
cause
of
sending
Jesus
Christ
.
3.
There
is
nothing
of
this
common
love
to
all
in
the
places
urged
;
for
first
,
the
grace
mentioned
Tit
.
2.
11
,
13.
is
the
grace
that
certainly
brings
salvation
,
which
that
common
love
doth
not
,
and
was
the
cause
of
sending
Christ
that
hee
might
redeeme
us
from
all
iniquity
,
and
purifie
to
himselfe
a
peculiar
people
zealous
of
good
works
;
where
our
redemption
and
sanctification
,
is
asserted
to
be
the
immediate
end
of
the
oblation
of
Jesus
Christ
,
which
how
destructiue
it
is
to
universall
Redemption
,
hath
been
formerly
declared
.
2.
So
also
is
that
love
and
kindnesse
mentioned
,
Chapt
.
3
,
4
,
5.
such
as
by
which
,
wee
receive
the
washing
of
regeneration
,
and
renewing
of
the
Holy
Ghost
,
verse
5.
justification
and
adoption
to
heireship
of
eternall
life
,
verse
7.
which
,
whether
it
be
a
common
or
a
peculiar
love
,
let
all
men
judge
.
3.
Acts
13
47.
(
for
verse
48.
there
cited
,
containes
a
cleare
restriction
of
this
love
of
God
to
his
elect
as
can
be
desired
)
sets
out
the
extent
of
the
mercy
of
God
,
in
Christ
,
through
the
preaching
of
the
Gospell
to
the
Gentiles
also
,
and
not
onely
to
the
Jewes
,
as
was
foretold
by
Isaiah
49.
6.
which
is
farre
enough
from
giving
any
colour
to
the
universality
of
grace
,
it
being
nothing
but
the
same
affirmation
which
yee
have
John
11.
52.
of
gathering
together
in
one
the
Children
of
God
that
were
scattered
abroad
.
PROOFE
14.
Those
that
when
the
Gospell
comes
and
any
spirituall
light
therein
to
them
,
when
they
refuse
to
believe
,
and
suffer
themselves
to
bee
withdrawne
by
other
things
,
they
are
affirmed
to
love
or
choose
darknesse
rather
than
light
,
John
3.
19.
(
which
how
could
it
be
,
if
no
light
in
truth
were
for
them
?
)
in
following
lying
vanities
,
to
forsake
their
owne
mercies
,
Jonah
2.
8.
to
harden
their
owne
hearts
,
Rom.
2.
5.
to
lose
their
soules
,
Matth
.
16.
26.
and
to
destroy
themselves
,
Hos
.
13.
9.
and
they
being
from
,
Adam
fallen
into
darknesse
,
hardnesse
,
and
their
soules
and
death
passed
on
them
:
how
could
these
things
bee
,
if
by
Jesus
Christ
no
life
had
beene
attained
,
no
attonement
made
,
no
restauration
of
their
soules
,
nor
meanes
procured
and
used
that
they
might
bee
saved
?
God
is
no
hard
Master
to
gather
where
he
hath
not
strowne
.
ANSWER
.
First
,
the
summe
of
this
Argument
is
,
that
those
who
doe
not
believe
upon
the
preaching
of
the
Gospell
are
the
causes
of
their
owne
ruine
and
destruction
;
therefore
Jesus
Christ
dyed
for
all
and
every
man
in
the
world
.
Now
though
it
cannot
but
be
apprehended
,
that
it
is
time
cast
away
and
labour
lost
to
answer
such
consequences
as
these
;
yet
I
must
adde
a
few
observations
,
lest
any
scruple
should
remaine
with
the
weakest
Reader
;
as
first
,
all
have
not
the
Gospell
preached
to
them
,
nay
from
the
beginning
of
the
world
,
the
greatest
part
of
men
have
been
passed
by
in
the
dispensation
of
the
meanes
of
grace
,
Rom.
2.
Acts
winked
at
:
all
these
then
must
be
left
out
in
this
conclusion
,
which
renders
it
altogether
uselesse
to
the
businesse
in
hand
;
for
the
universality
of
redemption
falls
to
the
ground
,
if
any
one
soule
be
not
intended
in
the
payment
of
the
ransome
.
2.
It
is
not
the
disbelieving
the
death
of
Christ
for
every
individuall
soule
that
ever
was
or
shall
be
(
which
to
believe
is
no
where
in
Scripture
required
)
that
is
the
cause
of
mans
destruction
,
but
a
not-believing
in
the
all-sufficiency
of
the
passion
and
oblation
of
Jesus
Christ
for
sinners
,
so
as
to
accept
of
the
mercy
procured
thereby
upon
those
termes
and
conditions
,
that
it
is
held
forth
in
the
Gospel
,
which
doth
not
attend
the
purpose
and
intention
of
God
,
for
whom
Christ
should
dye
,
but
the
sufficiency
and
efficacy
of
his
death
,
for
all
that
receive
him
in
a
due
manner
,
he
being
only
the
true
way
,
life
,
and
light
,
no
other
name
being
given
under
heaven
whereby
men
may
be
saved
:
it
is
a
loving
darknesse
rather
than
light
,
as
in
John
3.
19.
the
place
urged
in
the
proofe
;
which
word
{αβγδ}
,
rather
there
,
doth
not
institute
a
comparison
,
between
their
love
of
darknesse
and
light
,
as
though
they
loved
both
,
but
darknesse
chiefely
;
but
plainely
intimates
an
opposition
unto
the
love
of
light
,
by
a
full
love
of
darkenesse
.
And
this
men
are
said
to
doe
,
which
being
spoken
indefinitely
,
according
to
the
rules
of
Interpreting
Scripture
followed
by
this
Author
,
should
be
taken
universally
,
for
all
men
:
but
we
are
contented
,
that
it
be
the
most
of
those
men
to
whom
Christ
preached
,
for
some
also
of
them
received
him
,
to
whom
he
gave
this
priviledge
that
they
should
become
the
sonnes
of
God
,
John
1.
12.
why
ye
should
interpret
love
here
,
by
choose
,
as
though
either
the
words
were
equivalent
,
or
the
word
in
the
originall
would
signifie
either
,
I
can
see
no
reason
,
for
both
those
are
exceeding
false
.
There
is
a
difference
between
loving
and
choosing
,
and
as
for
{αβγδ}
he
would
be
as
bad
a
translator
,
as
ye
are
an
interpreter
that
should
render
it
they
choose
.
Now
what
is
this
loving
of
darkenesse
more
than
light
,
but
a
following
,
and
cleaving
in
affection
and
practise
to
the
ways
wherein
they
were
,
being
alienated
from
the
life
of
God
,
labouring
in
the
unfruitfull
works
of
darknesse
,
and
refusing
to
embrace
the
heavenly
doctrine
of
the
gospell
,
holding
forth
peace
and
reconciliation
with
God
through
Christ
,
with
life
and
immortality
thereby
.
To
conclude
from
hence
,
therefore
Christ
dyed
for
all
and
every
man
in
the
world
,
because
the
greatest
part
of
them
to
whom
he
preached
the
Gospell
did
not
believe
,
is
a
wild
kind
of
reasoning
:
much
better
may
we
inferre
,
that
therefore
he
dyed
not
for
all
men
,
because
it
is
not
given
unto
them
for
his
sake
to
believe
on
him
,
Phil
.
1.
29.
Neither
will
that
parenthesis
(
which
how
could
it
be
if
no
light
in
truth
were
for
them
?
)
give
any
light
to
the
former
inference
,
for
if
the
word
(
For
)
should
denote
the
intention
and
purpose
of
God
,
the
truth
is
,
we
dare
not
say
,
that
God
intends
and
purposeth
that
they
should
receive
light
who
doe
not
,
lest
by
so
saying
we
should
make
the
strength
of
Israel
to
be
like
to
our selves
,
and
contradict
him
who
hath
said
,
his
counsell
shall
stand
and
he
will
doe
all
his
pleasure
,
Isay
46.
10.
that
the
counsell
of
the
Lord
standeth
for
ever
,
Psal
.
33.
12.
he
being
the
Lord
and
changing
not
,
Mal
.
3.
6.
James
1.
17.
2
Tim
.
2.
19.
Rom.
9.
11.
If
by
(
for
them
)
ye
meane
such
a
stock
—
and
fulnesse
of
light
and
grace
,
as
there
is
of
light
in
the
Sun
,
for
all
the
men
in
the
world
,
though
some
be
blind
and
cannot
see
it
,
then
we
say
that
such
a
light
there
is
for
all
in
the
Gospell
,
to
whom
it
is
preached
,
and
their
owne
blindnesse
is
the
sole
cause
of
their
not
receiving
it
,
so
that
this
hath
not
got
the
stone
a
step
forward
,
which
still
rolls
back
upon
him
.
Thirdly
,
The
other
Scriptures
urged
have
not
so
much
as
any
colour
that
should
give
advantage
to
consider
them
,
as
with
any
reference
to
the
businesse
in
hand
,
that
of
Jonah
.
2.
8.
is
concerning
such
as
forsake
the
true
God
to
follow
idolls
,
so
forsitting
the
mercyes
temporall
and
spirituall
,
which
from
the
true
God
they
had
before
received
,
Rom.
2.
5.
speakes
of
the
Gentiles
who
had
the
workes
of
God
to
teach
them
;
and
the
patience
of
God
to
wait
upon
them
,
yet
made
no
other
use
of
them
both
,
than
by
vile
rebellions
to
adde
new
degrees
of
further
hardnesse
upon
their
owne
heart
.
That
if
mens
▪
losing
their
soules
,
Matth
.
16.
26.
and
destroying
themselves
(
Hos
.
13.
9.
)
by
sinne
,
is
of
equall
force
with
what
went
before
.
But
Fourthly
,
The
close
of
this
reason
seemes
to
intimate
a
further
view
of
the
Authour
,
which
at
the
first
view
,
doth
not
appeare
,
viz.
that
all
men
are
in
a
restored
condition
by
Christ
;
not
a
doore
of
mercy
opened
for
them
all
,
but
that
they
are
all
actually
restored
into
grace
and
favour
,
from
which
if
they
doe
not
fall
,
they
shall
surely
be
saved
;
and
the
argument
whereby
he
proves
this
is
,
because
being
lost
in
Adam
,
they
could
not
be
said
to
lose
themselves
,
unlesse
they
were
restored
by
Christ
:
being
darkenesse
and
hardnesse
in
him
,
unlesse
all
were
enlightened
and
mollified
by
Christ
,
they
could
not
be
said
to
love
darknesse
,
nor
to
harden
themselves
.
Now
if
this
be
his
intention
(
as
it
is
too
apparent
that
so
it
is
)
I
must
say
something
,
first
,
to
the
argument
,
secondly
,
to
the
thing
it selfe
.
And
first
,
for
the
argument
,
it
is
this
,
because
by
originall
sinne
men
are
guilty
of
death
and
damnation
,
therefore
they
cannot
by
actuall
sinnes
make
sure
of
,
and
aggravate
that
condemnation
,
and
so
bring
upon
themselves
a
death
unto
death
:
or
because
there
is
a
native
imbred
hardnesse
of
heart
in
man
,
therefore
none
can
adde
further
degrees
of
contracted
hardnesse
and
induration
by
actuall
rebellions
;
that
because
men
are
blind
,
therefore
they
cannot
undervalue
light
,
(
when
indeed
the
reason
why
they
doe
so
,
is
because
they
are
blinde
,
)
that
men
who
have
time
&
opportunity
&
meanes
to
save
their
soules
,
cannot
be
said
to
lose
them
,
that
is
to
be
condemned
,
unless
their
souls
were
in
a
saved
condition
before
.
Now
this
is
one
of
the
proofes
,
which
in
the
close
is
called
plaine
and
according
to
Scripture
;
when
indeed
nothing
can
be
more
contrary
to
reason
,
Scripture
and
the
principles
of
the
oracles
of
God
,
than
this
and
some
other
of
them
are
.
I
shall
adde
no
more
,
knowing
that
no
Reader
can
be
so
weake
as
to
conceive
that
the
refusing
of
a
proposed
remedy
accompanied
with
infinit
other
despights
done
to
the
Lord
,
is
not
sufficient
to
make
men
guilty
of
their
owne
condemnation
,
I
speake
of
those
,
that
enjoy
the
preaching
of
the
Gospell
.
Secondly
,
For
the
thing
it selfe
,
or
an
actuall
restauration
of
all
men
by
Christ
into
such
a
state
,
as
is
intimated
,
as
they
had
at
the
first
in
Adam
(
I
meane
in
respect
of
Covenant
not
innocency
)
which
I
take
to
be
the
meaning
of
the
Author
,
and
that
because
in
another
place
he
positively
affirmes
that
it
is
so
,
and
that
all
are
justified
by
Christ
,
though
how
it
should
be
so
,
he
is
not
able
to
declare
.
To
this
then
I
say
,
first
,
that
there
is
nothing
in
the
Scripture
that
should
give
the
least
colour
to
this
grosse
errour
,
nor
can
any
thing
be
produced
so
much
as
probably
sounding
that
way
.
Secondly
,
It
is
contrary
,
first
,
to
very
many
places
,
affirming
that
we
are
dead
in
trespasses
and
sinnes
,
Ephes
.
2.
1.
that
unlesse
we
be
borne
againe
,
we
cannot
see
the
Kingdome
of
God
,
Joh
.
3.
3.
that
untill
we
come
by
faith
to
Christ
,
the
wrath
of
God
abideth
on
us
,
John
3.
36.
with
those
innumerable
places
which
discover
the
universall
alienation
of
all
men
from
God
,
untill
actuall
peace
and
reconciliation
be
made
through
Christ
.
Thirdly
,
To
the
very
nature
and
essence
of
the
new
covenant
of
grace
,
proceeding
from
the
free
mercy
of
God
to
his
Elect
,
carryed
along
with
distinguishing
promises
from
the
first
,
putting
a
difference
betweene
the
seed
of
the
woman
and
between
the
seed
of
the
serpent
,
as
well
in
the
members
,
as
in
the
head
,
to
the
last
of
them
,
being
effective
and
really
working
every
good
thing
it
,
promised
in
and
towards
all
to
whom
it
doth
belong
(
which
certainely
it
doth
not
in
all
)
being
every
where
said
to
be
made
with
the
people
of
God
,
or
those
whom
he
will
owne
in
opposition
to
the
world
,
of
all
which
and
divers
other
things
,
so
plentifully
affirmed
of
it
in
the
Scripture
,
not
one
can
be
true
,
if
all
men
receive
a
restauration
by
Christ
into
covenant
.
Thirdly
,
To
the
eternall
purpose
of
God
in
election
and
reprobation
,
of
which
the
latter
is
a
resolution
to
leave
men
in
their
fallen
condition
without
any
reparation
by
Christ
.
Fourthly
,
It
is
attended
with
very
many
strange
absurd
groundlesse
consequences
:
as
first
,
that
all
infants
dying
before
they
come
to
the
use
of
reason
,
and
the
commiting
of
actuall
sinne
,
must
necessarily
be
saved
,
(
although
our
Saviour
hath
said
,
that
unlesse
a
man
be
borne
againe
he
cannot
see
the
Kingdome
of
God
,
John
3.
3
,
and
Paul
from
him
,
that
the
children
of
infidells
are
uncleane
,
1
Cor
.
7.
14.
Now
noe
uncleane
thing
shall
enter
the
new
Jerusalem
.
Rev.
21.
17.
)
whereby
,
the
infants
of
Turkes
,
Pagans
,
Infidels
,
Persecutours
,
are
placed
in
a
farre
more
happy
condition
than
the
Apostles
of
Christ
,
if
they
depart
in
their
infancy
than
the
best
of
believers
,
who
are
not
(
according
to
the
Authours
of
this
doctrine
)
out
of
danger
of
eternall
perishing
.
Secondly
,
That
there
is
no
more
required
of
any
to
be
saved
,
then
a
continuance
in
the
estate
,
wherein
he
was
borne
,
(
that
is
in
covenant
actually
restored
by
Christ
thereunto
,
)
when
the
whole
word
of
God
cryeth
out
,
that
all
such
as
so
abide
shall
certainely
perish
everlastingly
.
Thirdly
,
That
every
one
that
perisheth
in
the
whole
world
,
falls
away
from
the
grace
of
the
new
Covenant
,
though
the
promises
thereof
are
,
that
there
shall
never
be
any
totall
falling
away
of
them
that
are
in
Covenant
.
Fourthly
,
That
none
can
come
unto
Christ
,
but
such
as
have
in
their
owne
persons
fallen
from
him
,
for
all
others
abide
in
him
.
Innumerable
other
such
consequences
as
these
,
doe
necessarily
attend
this
false
hereticall
assertion
,
that
is
so
absolutely
destructive
to
the
free
grace
of
God
.
I
doubt
not
but
such
proofes
as
these
,
will
make
considering
men
further
search
into
the
matter
intended
to
be
proved
,
and
yeild
them
good
advantages
to
discover
the
wretched
lye
of
the
whole
.
Fifthly
,
To
the
last
words
of
the
proofe
I
answer
,
that
God
sowed
that
seed
in
Adam
,
and
watered
it
with
innumerable
temporall
blessings
towards
all
,
and
spirituall
in
some
,
whose
fruit
he
will
come
to
require
from
the
world
of
unbelievers
,
and
not
in
the
bloud
of
Jesus
Christ
,
any
further
,
than
as
it
it
hath
been
certainely
proposed
to
some
of
them
and
despised
.
PROOFE
.
15th
.
Gods
earnest
expostulations
,
contendings
,
charges
,
and
protestations
,
even
to
such
as
whereof
many
perished
,
Rom.
11.
27.
Isay
10.
22.
As
to
instance
,
Oh!
that
there
were
such
an
heart
in
them
,
that
they
would
feare
me
&c.
that
it
might
be
well
with
them
,
Deut.
5.
29.
What
could
have
been
done
more
for
my
Vineyard
that
I
have
not
done
in
it
?
&c.
Isa
.
5.
4.
5.
What
iniquity
have
your
fathers
found
in
me
,
that
they
are
gone
farre
from
me
?
Jer
.
2.
5.
Have
I
beene
a
wildernesse
to
Israel
,
a
land
of
darkenesse
?
Wherefore
say
my
people
we
are
Lords
,
we
will
come
no
more
unto
thee
?
v.
31.
Oh
my
people
!
what
have
I
done
unto
thee
?
wherein
have
I
wearied
thee
?
testifie
against
me
,
Mic
.
6.
3.
How
often
would
I
have
gathered
,
&c.
and
you
would
not
,
Mat
.
23.
37.
Oh
that
my
people
had
hearkened
unto
me
,
&c.
I
should
soone
have
subdued
their
enemies
,
&c.
Psal
.
81.
12.
13.
14.
Because
I
have
called
and
ye
refused
,
and
no
man
regarded
,
&c.
Prov.
1.
24.
25.
32.
Because
when
they
knew
God
they
glorified
him
not
as
God
,
and
Rom.
1.
21.
28.
Therefore
thou
art
in
excusable
,
oh
man
,
&c.
Thou
after
thy
hardnesse
and
impenitent
heart
,
treasurest
up
unto
thy selfe
wrath
&
c
.
?
Rom
2.
1.
5.
No
Christian
I
hope
will
reply
against
God
and
say
,
thou
never
meantest
us
good
,
there
was
no
ransome
given
for
us
,
no
attonement
made
for
us
,
no
good
done
us
,
no
mercy
shewes
us
,
nothing
in
truth
whereby
we
might
have
been
saved
,
nothing
but
an
empty
shew
,
a
bare
pretence
.
But
if
any
should
reason
so
evilly
,
yet
shall
not
such
answers
stand
.
ANSWER
.
To
this
collection
of
expostulations
,
I
shall
very
briefely
answer
with
some
few
observations
,
manifesting
of
how
little
use
it
is
to
the
businesse
in
hand
.
As
first
,
that
in
all
these
expostulations
,
there
is
no
mention
of
any
ransome
given
,
or
attonement
made
for
them
that
perish
(
which
is
the
thing
pretended
in
the
close
)
but
they
are
all
about
temporall
mercyes
,
with
the
out
ward
meanes
of
grace
,
to
which
what
we
observed
in
the
argument
last
foregoing
,
viz
that
as
God
doth
not
expostulate
with
them
about
it
,
no
more
shall
they
with
God
about
it
at
the
last
day
:
(
not
that
I
deny
that
there
is
sufficient
matter
of
expostulation
with
sinners
about
the
bloud
of
Christ
,
and
the
ransome
paid
thereby
,
that
so
his
Elect
may
be
drawne
,
and
wrought
upon
to
faith
and
repentance
,
and
believers
more
and
more
endeared
to
forsake
all
ungodlinesse
,
and
worldly
lusts
,
to
live
unto
him
,
who
dyed
for
them
,
and
that
others
may
be
left
more
unexcusable
only
for
the
present
there
are
no
such
expostulations
here
expressed
,
nor
can
any
be
found
holding
out
the
purpose
and
intention
of
God
in
Christ
towards
them
that
perish
)
Secondly
,
That
all
these
places
urged
(
excepting
onely
those
of
Rom.
1.
28.
&
2.
5.
which
apparently
and
evidently
lay
the
inexcusablenesse
of
sinne
upon
that
knowledg
which
they
might
have
had
by
the
worke
of
creation
and
providence
of
God
as
eternall
,
almighty
,
and
powerfull
,
without
the
least
intimation
of
any
ransome
,
attonement
and
redemption
)
that
all
the
rest
I
say
,
are
spoken
to
and
of
those
,
that
enjoyned
the
meanes
of
grace
,
who
,
in
the
dayes
,
wherein
those
expostulations
were
used
towards
them
,
was
a
very
small
portion
of
all
men
,
so
that
from
what
is
said
to
them
,
nothing
can
be
concluded
of
the
minde
and
purpose
of
God
towards
all
others
,
(
Psal
.
147.
19.
20.
)
which
is
destructive
to
the
generall
ransome
.
Thirdly
,
That
there
are
no
men
,
especially
none
of
those
that
enjoy
the
meanes
of
grace
,
but
doe
receive
so
many
mercies
from
God
,
as
that
he
may
justly
plead
with
them
about
their
unthankfulnesse
and
not
returning
of
obedience
proportionable
to
the
mercies
and
light
which
they
received
.
Fourthly
,
It
is
confessed
I
hope
by
all
,
that
there
are
none
of
those
things
for
the
want
whereof
,
God
expostulateth
with
the
sonnes
of
men
,
but
that
he
could
if
it
so
seemed
good
before
him
effectually
work
them
in
their
hearts
,
at
least
by
the
exceeding
greatnesse
of
his
power
,
so
that
these
things
cannot
be
declarative
of
his
purpose
,
which
he
might
if
he
pleased
fulfill
for
who
hath
resisted
his
will
,
Rom.
9.
Fifthly
,
That
desires
and
wishings
should
properly
be
ascribed
unto
God
,
is
exceedingly
opposite
to
his
all-sufficiency
,
&
the
perfection
of
his
nature
;
they
are
no
more
in
him
,
than
he
hath
eyes
,
eares
and
hands
,
these
things
are
to
be
understood
{αβγδ}
.
Sixthly
,
It
is
evident
that
all
these
are
nothing
but
patheticall
declarations
of
our
duty
,
in
the
enjoynment
of
the
meanes
of
grace
,
strong
convictions
of
the
stubborne
and
disobedient
,
with
a
full
justification
of
the
excellency
of
Gods
wayes
,
to
draw
us
to
the
performance
of
our
dutyes
,
Ergo
.
Christ
dyed
for
all
men
,
{αβγδ}
.
Seventhly
,
Some
particular
places
that
seeme
to
be
of
more
weight
than
the
rest
,
have
been
already
examined
.
PROOFE
16.
The
Scriptures
manner
of
setting
forth
the
sinne
of
such
as
despise
and
refuse
this
grace
,
—
and
their
estate
,
and
the
persons
perishing
,
as
to
say
they
turne
the
grace
of
God
into
wantonnesse
,
Jude
4.
Tread
under
foote
the
Sonne
of
God
:
prophane
the
bloud
of
the
Covenant
,
with
which
they
were
sanctified
:
offer
despight
to
the
spirit
of
grace
,
Heb
.
10.
29.
Deny
the
Lord
that
bought
them
,
2
Pet
.
2.
1.
They
perish
,
for
whom
Christ
dyed
,
1
Cor
.
8.
11.
Trees
twice
dead
,
plucked
up
by
the
rootes
,
Jude
12.
13.
And
bring
upon
themselves
swift
destruction
,
2
Pet
.
2.
1.
And
how
could
all
this
be
,
if
God
had
given
his
Sonne
in
no
sort
for
them
?
if
Christ
had
shed
no
bloud
to
procure
remission
for
them
?
if
he
had
not
bought
them
,
nor
had
any
grace
or
life
by
his
Spirit
to
bestow
on
them
?
ANSWER
.
First
,
There
are
in
this
proofe
three
places
of
Scripture
,
which
are
frequently
urged
in
this
cause
,
viz.
Heb
.
10.
29.
2
Pet
.
2.
1.
1
Cor
.
8.
11.
And
therefore
they
have
been
considered
already
apart
at
large
,
where
it
was
evidenced
,
that
they
no
way
incline
to
the
assertion
of
that
,
whereunto
they
are
violently
wrested
,
and
their
sense
for
that
end
perverted
.
Secondly
,
for
those
other
places
out
of
Jude
v.
4.
12.
13.
I
cannot
perceive
how
they
can
be
hooked
into
the
businesse
in
hand
,
some
are
said
v.
4.
to
turne
the
grace
of
God
into
wantonnesse
,
that
is
to
abuse
the
doctrine
of
the
Gospell
,
and
the
mercy
of
God
revealed
thereby
,
to
encourage
themselves
in
sinne
;
whence
to
conclude
,
that
therefore
Jesus
Christ
dyed
for
all
men
is
an
uncouth
inference
;
especially
the
Apostle
intimating
that
he
dyed
not
for
these
abusers
of
his
grace
,
affirming
that
they
were
before
of
old
ordained
to
condemnation
,
which
ordination
standeth
in
direct
opposition
to
that
love
which
moved
the
Lord
to
send
his
Sonne
Christ
to
procure
the
salvation
of
any
:
the
strength
of
the
proofe
lyeth
in
the
other
places
,
which
have
been
already
considered
.
PROOFE
17.
Jesus
Christ
by
vertue
of
his
death
shall
be
their
Judge
,
and
by
the
Gospel
in
which
they
might
have
been
saved
,
wil
he
judge
them
to
a
second
death
,
and
how
can
that
be
if
he
never
dyed
the
first
death
for
them
,
and
if
there
were
not
truth
in
his
Gospell
,
preached
to
them
?
Rom.
14.
9
,
10
,
11
,
12.
Phil
.
2.
7.
11.
Rom.
2.
16.
John
12.
47.
48.
50.
ANSWER
.
First
,
That
Jesus
Christ
shall
be
Judge
of
all
,
and
that
all
judgement
is
already
committed
to
him
,
is
confest
:
that
it
doth
not
hence
follow
,
that
he
dyed
for
all
,
hath
been
already
declared
,
unlesse
ye
will
affirme
that
he
dyed
for
the
Divels
also
,
because
they
also
must
be
judged
by
him
.
Secondly
,
That
all
shall
be
judged
by
the
Gospell
,
even
such
as
never
heard
word
of
it
,
is
directly
contrary
to
the
Gospell
,
for
as
many
as
have
sinned
without
the
Law
,
shall
also
perish
without
the
Law
,
and
as
many
as
have
sinned
in
the
Law
,
shall
be
judged
by
the
Law
,
Rom.
2.
12.
Every
man
doubtlesse
,
shall
be
judged
according
to
the
light
and
rule
,
which
he
did
or
might
have
enjoyed
,
and
not
according
to
that
whereof
he
was
invincibly
deprived
.
Thirdly
,
That
Christ
should
be
said
to
dye
onely
the
first
death
,
is
neither
an
expression
of
the
word
,
nor
can
be
collected
from
thence
:
he
dyed
the
death
which
was
in
the
curse
of
the
Law
,
but
of
this
onely
by
the
way
.
Fourthly
,
Ye
intimate
as
though
there
were
no
truth
in
the
Gospell
preached
,
unlesse
Christ
dyed
for
all
,
when
indeed
there
is
no
assertion
more
opposite
to
the
truth
of
the
Gospell
;
the
places
urged
mention
Christ
being
Lord
of
all
,
exalted
above
all
,
being
Judge
of
all
,
judging
men
according
to
the
Gospell
,
that
is
those
men
who
enjoy
it
;
but
how
they
may
be
wrested
to
the
end
proposed
I
know
not
.
PROOFE
18.
Believers
are
exhorted
to
contend
for
the
faith
of
this
common
salvation
which
was
once
delivered
to
the
Saints
,
which
some
having
heard
,
oppose
,
&
others
turn
the
offers
of
it
into
wantonnesse
:
&
through
not
heeding
&
not
walking
in
the
faith
of
this
salvation
already
wrought
by
Christ
for
men
they
deprive
themselves
of
,
&
winde
out
themselves
from
that
salvation
,
which
Christ
by
his
Spirit
in
application
of
the
former
hath
wrought
in
them
,
and
so
deprive
themselves
of
the
salvation
to
come
Jude
3.
4.
5.
And
every
of
these
proofes
be
plaine
,
and
according
to
scripture
,
and
each
of
force
,
how
much
more
altogether
,
still
justifying
the
sense
,
That
1
Tim
.
2.
6.
&
Heb
.
2.
9.
importeth
,
and
the
truth
of
the
proposition
in
the
beginning
?
ANSWER
.
I
can
see
nothing
in
this
proofe
,
but
onely
that
the
salvation
purchased
by
Christ
is
called
common
salvation
,
which
if
ye
conclude
from
thence
to
be
common
to
all
,
ye
may
as
well
conclude
so
of
faith
that
it
belongs
to
all
,
because
it
is
called
the
common
faith
,
Tit
.
1.
4.
Though
termed
the
faith
of
Gods
elect
,
v.
1.
doubtlesse
there
is
a
community
of
believers
,
and
that
is
common
amongst
them
,
which
is
extended
to
the
whole
Church
of
God
:
there
is
,
totus
mundus
ex
toto
mundo
,
and
that
common
salvation
is
that
whereby
they
are
all
saved
:
without
any
colour
of
that
strang
common
salvation
,
whereby
no
one
is
saved
,
maintained
by
this
disputer
.
The
remainder
of
this
proofe
is
a
fullnesse
of
words
,
suitable
to
the
perswasion
of
the
Authour
,
but
in
no
small
part
of
them
exceedingly
unsuitable
to
the
word
of
God
and
derogatory
to
the
merits
of
Christ
,
making
the
salvation
purchased
by
him
to
be
in
it self
of
no
effect
,
but
left
to
the
wil
of
sinfull
corrupted
accursed
men
to
make
available
or
to
reject
.
And
these
are
the
proofes
,
which
this
Authour
calls
plaine
,
and
according
to
Scripture
,
being
a
recapitulation
of
almost
al
that
he
hath
said
in
his
whole
booke
,
at
least
for
the
argumentative
part
thereof
,
there
is
not
any
thing
of
weight
omitted
:
and
therefore
this
Chapter
I
fixed
on
to
returne
a
full
and
punctuall
answer
unto
.
Now
whither
the
thing
intended
to
be
proved
,
viz
the
payings
of
a
ransome
by
Christ
for
all
and
every
man
,
be
plainely
,
clearely
and
evidently
from
the
Scripture
confirmed
,
as
he
would
beare
us
in
hand
;
or
whither
all
this
heape
of
words
,
called
arguments
reasons
and
proofes
,
be
not
,
for
their
manner
of
expression
,
obscure
,
uncouth
,
&
oft
times
unintelligible
,
for
their
way
of
inference
,
childish
,
weake
&
ridiculous
,
in
their
allegations
and
interpretations
of
Scripture
,
perverse
violent
,
mistaken
,
through
ignorance
,
heedlesnesse
,
and
corruption
of
judgement
,
in
direct
opposition
to
the
minde
and
will
of
God
revealed
therein
,
is
left
to
the
judgement
of
the
Christian
Reader
,
that
shall
peruse
them
,
with
the
answers
annexed
.
CHAP.
VII
.
The
Removall
of
other
remaining
objections
.
THe
removall
of
some
usuall
Sophisme
,
and
captious
Arguments
,
of
the
Arminians
,
of
late
made
common
and
vulgar
,
shall
be
the
close
of
our
treatise
,
and
winde
up
the
whole
controvercy
,
which
hath
drawne
us
with
violence
thus
farre
:
and
in
this
performance
,
I
shall
labour
to
be
as
briefe
as
possible
;
partly
because
these
things
have
been
handled
at
large
by
others
,
partly
because
all
colour
of
opposition
to
the
truth
by
us
maintained
from
the
Scriptures
,
being
remoued
,
all
other
objections
will
indeed
naturally
sinke
of
themselves
:
yet
because
great
boastings
and
sweling
words
of
vanity
,
have
been
used
concerning
some
that
follow
,
it
is
necessary
that
some
thing
be
said
to
shew
the
emptinesse
of
such
flourishes
that
the
weakest
may
not
be
intangled
by
them
.
That
which
we
shall
beginne
withall
,
is
an
Argument
of
as
great
fame
,
and
as
little
merit
,
as
any
that
in
this
cause
,
or
indeed
in
any
other
controversie
,
hath
been
used
of
late
dayes
:
and
it
is
this
.
That
which
every
one
is
bound
to
believe
is
true
;
But
every
one
is
bound
to
believe
that
Jesus
Christ
dyed
for
him
:
therefore
it
is
true
,
viz.
that
Jesus
Christ
dyed
for
every
one
.
This
is
an
argument
,
which
to
discover
their
conviction
of
the
weaknesse
of
the
rest
of
their
arguments
,
the
Arminians
and
their
friends
never
use
,
but
withall
they
adde
some
notable
encomium
of
it
,
with
some
termes
of
affront
and
threatning
to
their
adversaries
,
in
so
much
as
by
consent
on
both
sides
it
hath
obtained
,
the
name
of
the
Remonstrants
Achilles
.
Now
truely
for
my
part
,
as
I
shall
not
transcribe
any
thing
hether
out
of
the
many
full
answers
,
given
to
it
by
our
Divines
,
by
which
this
Achilles
,
or
rather
Goliah
hath
been
often
cast
to
the
ground
.
So
I
heartily
wish
,
that
the
many
operous
prolixe
answers
,
which
the
boasting
of
our
adversaries
hath
drawne
forth
,
had
not
got
this
poore
nothing
more
repute
a
thousand
tymes
then
its
owne
strength
,
or
any
addition
of
force
from
the
managers
of
it
,
could
have
procured
unto
it
.
Supposing
then
,
first
,
that
the
terme
believe
,
be
used
in
the
same
sense
in
both
propositions
,
(
for
if
otherwise
,
the
syllogisme
is
false
in
the
forme
of
it
,
)
Secondly
,
That
by
believing
is
understood
a
saving
application
of
Christ
to
the
soul
as
held
out
in
the
promise
,
for
to
believe
that
Christ
dyed
for
me
in
particular
,
as
is
asserted
to
be
the
duty
of
every
one
,
can
be
nothing
else
but
such
a
saving
application
.
Thirdly
,
That
believing
that
Christ
dyed
for
any
,
according
to
the
businesse
in
question
,
must
be
with
reference
to
the
purpose
of
the
Father
,
&
intention
of
Jesus
Christ
himself
,
for
that
is
it
which
with
regard
to
any
vniversality
▪
is
by
us
opposed
.
(
Fourthly
,
for
the
terme
(
every
one
)
it
must
relate
unto
all
men
as
considered
in
an
alike
condition
,
for
severall
respects
and
conditions
of
the
same
persons
,
may
cause
them
to
come
under
severall
obligations
unto
dutyes
,
now
there
is
no
one
condition
common
unto
all
,
but
only
the
state
of
wrath
and
death
,
Ephes
.
2.
3.
and
therefore
every
man
must
be
considered
as
in
that
condition
;
so
that
in
some
the
sense
of
the
minor
proposition
is
al
men
in
the
world
as
considered
in
a
state
of
wrath
and
unregeneracy
are
bound
to
believe
(
as
before
described
,
)
that
it
was
the
intention
of
God
that
Christ
should
dye
for
every
one
of
them
in
particular
:
now
not
to
say
any
thing
to
the
major
proposition
,
which
yet
is
false
,
that
which
men
are
bound
to
believe
in
this
sense
being
as
hath
been
observed
by
many
,
neither
true
,
nor
false
,
but
good
,
the
assumption
is
absolutely
false
,
and
hath
not
the
least
colour
of
reason
,
or
Scriptures
to
support
it
,
and
taking
every
man
for
every
individuall
in
the
world
when
our
adversaries
prove
it
,
I
ingage
my selfe
to
be
their
proselite
:
For
first
then
must
some
be
bound
to
believe
that
which
is
false
,
which
cannot
be
,
every
obligation
to
believe
being
from
the
God
of
truth
:
now
it
is
false
,
that
Christ
dyed
for
all
and
every
indivividuall
of
humane
kind
,
as
hath
been
before
proved
at
large
:
Secondly
,
Then
should
men
be
bound
immediately
to
believe
that
which
is
not
revealed
,
though
divine
Revelation
bee
the
object
of
all
faith
:
for
the
Scriptures
doe
not
hold
out
any
where
,
that
Christ
dyed
for
this
or
that
particular
man
as
such
,
but
onely
for
sinners
indeffinitely
,
specified
oft-times
antecedently
by
Gods
purpose
;
and
consequently
by
their
owne
purchased
obedience
:
neither
indeed
is
the
intention
and
purpose
of
God
,
concerning
which
we
now
enquire
,
proposed
as
the
object
of
the
faith
of
any
,
but
onely
his
command
,
promises
,
and
threatnings
:
the
other
being
left
to
be
collected
,
and
assured
to
the
soule
,
by
an
experience
and
sense
of
some
sweet
infallible
issue
and
effect
thereof
in
the
heart
,
actually
enjoyed
.
Nor
,
fourthly
,
can
any
command
in
the
Scripture
to
believe
be
interpreted
by
the
purpose
and
intention
of
God
,
as
though
the
meaning
of
it
should
bee
,
God
intended
,
that
Christ
should
dye
for
thee
in
particular
:
nor
doth
any
promise
containe
that
sense
.
Besides
fiftly
,
which
of
it selfe
is
enough
to
breake
the
neck
of
this
Argument
:
all
have
not
any
such
object
of
faith
as
Christs
death
at
all
proposed
to
them
,
how
can
they
believe
unlesse
they
heare
?
can
they
bee
bound
to
believe
that
of
which
they
never
heard
the
least
rumour
?
how
many
Millions
of
infants
,
and
others
in
Barbarous
Nations
,
go
to
their
owne
place
,
without
hearing
the
least
report
of
Jesus
Christ
,
or
his
sufferings
for
them
or
others
,
even
in
these
dayes
of
the
Gospell
?
how
much
more
then
before
the
comming
of
Christ
,
in
the
flesh
,
when
the
meanes
of
Grace
were
restrained
to
one
small
nation
,
with
some
few
Proselytes
?
were
all
these
,
are
they
that
remaine
,
all
and
every
one
bound
to
believe
that
Christ
dyed
for
them
all
and
every
one
in
particular
?
these
that
thinke
so
,
are
doubtlesse
bound
to
goe
tell
all
of
them
so
,
I
meane
those
that
are
yet
in
the
Land
of
the
living
:
is
not
unbeliefe
the
great
damning
sinne
where
faith
is
required
,
John
3.
30
?
and
yet
doth
not
Paul
prove
that
many
shall
be
condemned
for
sinning
against
the
light
of
nature
,
Rom.
2
?
an
evident
demonstration
that
faith
is
not
required
of
all
,
all
are
not
bound
to
believe
.
But
perhaps
our
Adversaries
will
except
,
as
they
must
except
,
if
they
intend
to
have
any
colour
or
shew
of
strength
left
unto
this
1
Reply
.
Argument
,
that
they
meane
it
onely
in
respect
of
them
,
who
are
called
by
the
Word
,
and
so
it
is
of
force
,
to
which
end
,
let
it
be
thus
proposed
.
That
which
every
one
,
called
to
by
the
word
,
to
whom
the
Gospell
is
preached
,
is
bound
to
believe
,
is
true
.
But
that
Christ
dyed
for
him
in
particular
,
every
one
so
called
is
bound
to
believe
;
Ergo
,
Answ
.
1.
Onely
the
last
exception
fore-going
is
taken
off
by
this
reformed
Argument
,
all
the
rest
stand
in
their
full
force
,
which
are
sufficient
to
evert
it
.
(
2ly
,
who
seeth
not
that
this
very
reforming
of
the
Argument
,
hath
made
it
altogether
useles
to
the
cause
in
whose
defence
it
was
produced
:
For
if
any
one
,
much
more
the
greatest
part
of
men
be
excepted
,
which
are
now
excluded
from
the
Verge
of
this
Argument
,
the
generall
Ransome
falls
to
the
ground
.
From
the
innumerable
multitudes
of
all
,
wee
are
come
to
the
many
that
are
called
,
and
doubt
not
but
that
wee
shall
instantly
descend
to
the
few
that
are
chosen
.
Unto
the
exception
,
that
,
that
which
is
true
in
respect
of
them
to
whom
it
is
proposed
,
would
also
bee
true
in
respect
of
all
,
if
it
should
be
proposed
to
them
.
I
answer
by
the
way
,
first
,
that
the
Argument
is
to
be
taken
from
the
Scriptural
Obligation
to
believe
,
and
can
be
extended
no
further
than
it
is
actually
extended
:
2ly
,
that
it
is
no
safe
disputing
of
what
would
be
,
or
should
be
,
if
things
were
not
as
God
hath
appoynted
and
ordained
them
.
We
see
the
will
of
God
for
the
present
;
neither
are
we
to
suppose
▪
so
as
to
make
our
supposal
a
bottome
for
any
Arguments
that
they
could
have
bin
otherwise
disposed
.
(
3ly
,
that
if
the
Gospel
should
be
preached
to
al
the
world
,
or
all
in
the
world
this
is
al
the
minde
and
wil
of
God
,
that
would
or
can
in
general
be
signified
to
them
by
it
;
He
that
believeth
and
is
baptized
shall
be
saved
,
but
he
that
believeth
not
,
shall
be
damned
:
Or
that
God
hath
concatinated
and
knit
these
two
things
together
,
Faith
,
and
Salvation
;
so
that
whosoever
will
enjoy
the
latter
,
must
performe
the
former
:
If
the
Gospell
should
now
bee
preached
to
the
Turkes
,
and
Indians
,
and
they
should
reject
it
,
certainely
they
should
bee
damned
,
for
not
believing
that
which
they
were
,
upon
the
preaching
of
it
,
bound
to
believe
.
Now
what
is
this
?
that
Christ
dyed
for
every
one
of
them
in
particular
?
no
doubtlesse
!
but
this
,
there
is
no
name
under
heaven
whereby
men
must
be
saved
,
but
onely
by
the
name
of
Christ
made
known
to
them
in
the
Gospell
,
Acts
4.
12.
For
rejecting
the
counsell
and
wisedome
of
God
to
save
sinners
,
by
the
bloud
of
Jesus
;
for
not
believing
the
necessity
of
a
Redeemer
,
that
Jesus
of
Nazareth
was
that
Redeemer
,
according
to
his
owne
word
to
the
Jewes
,
If
they
believe
not
that
I
am
he
,
they
shall
dye
in
their
sinnes
;
as
indeed
the
peculiar
infidelity
of
that
people
,
was
that
not
believing
him
to
be
their
Messiah
,
whom
they
saw
to
be
declared
to
bee
the
Sonne
of
God
with
power
.
The
not
believing
these
things
would
be
the
soule-damning
infidelity
of
such
obstinate
refusers
to
come
in
,
upon
the
call
of
the
Gospell
,
and
not
a
refusing
to
believe
that
Christ
dyed
for
every
one
of
them
in
particular
,
which
could
not
by
the
rule
of
the
Gospell
bee
proposed
unto
them
,
and
which
they
never
come
so
farre
as
to
question
,
or
esteem
.
Still
then
we
deny
the
minor
proposition
of
the
reduced
Syllogisme
,
and
that
partly
for
the
reasons
before
produced
:
partly
for
these
subjoyned
.
First
,
they
to
whom
the
Gospell
is
preached
,
are
bound
to
believe
,
with
that
faith
which
is
required
to
justification
onely
:
Now
this
is
not
a
ful
perswasion
that
Christ
dyed
for
any
one
in
particular
,
in
the
intention
and
purpose
of
God
,
which
revealeth
not
the
object
of
justification
,
nor
the
way
whereby
a
sinner
may
be
justified
;
2.
Because
there
is
an
order
,
naturall
in
its
selfe
,
and
established
by
Gods
appointment
,
in
the
things
that
are
to
be
believed
;
so
that
untill
some
of
them
are
believed
,
the
rest
are
not
required
.
(
A
man
is
not
commanded
,
nor
can
be
reasonably
,
to
get
the
top
of
a
Ladder
,
by
skipping
all
the
lower
Rounds
)
viz.
1.
Repent
,
and
believe
the
Gospell
to
be
the
word
of
God
,
to
containe
his
Will
,
and
that
Iesus
Christ
therein
revealed
,
is
the
wisedome
and
power
of
God
unto
salvation
.
2ly
that
there
is
an
inseperable
connexion
by
Gods
appointment
,
betweene
faith
and
salvation
;
Gospell-faith
carrying
a
sinner
quite
out
of
himself
,
and
from
off
his
own
righteousnesse
.
3.
That
there
be
a
particular
conviction
by
the
Spirit
,
of
the
necessity
of
a
Redeemer
,
to
their
soules
in
particular
,
whereby
they
become
weary
,
heavy
laden
,
and
burdened
.
4.
A
serious
full
recumbancy
,
and
rolling
of
the
soule
,
upon
Christ
in
the
promise
of
the
Gospell
,
as
an
all-sufficient
Saviour
,
able
to
deliver
and
save
to
the
utmost
,
them
that
come
to
God
by
him
;
ready
,
able
,
and
willing
,
through
the
preciousnesse
of
his
bloud
,
and
sufficiency
of
his
ransome
to
save
every
soule
,
that
shall
freely
give
up
themselves
unto
him
for
that
end
,
amongst
whom
he
is
resolved
to
be
.
And
in
doing
of
all
this
,
there
is
none
called
on
by
the
Gospel
,
once
to
enquire
after
the
purpose
and
intention
of
God
,
concerning
the
particular
object
of
the
death
of
Christ
;
every
one
being
fully
assured
,
that
his
death
shall
be
profitable
to
them
that
believe
in
him
,
and
obey
him
:
Now
4ly
,
after
all
this
,
and
not
before
,
it
lyes
upon
a
Believer
,
to
assure
his
soule
,
according
as
he
finds
the
fruit
of
the
death
of
Christ
in
him
,
and
towards
him
,
of
the
good
will
,
and
eternall
love
of
God
to
him
,
in
sending
his
Sonne
to
dye
for
him
in
particular
:
what
a
preposterous
course
,
and
how
opposite
to
the
rule
of
the
Gospell
were
it
,
to
call
upon
a
man
to
believe
,
that
it
was
the
intention
and
purpose
of
God
that
Christ
should
dye
for
him
in
particular
,
and
desire
him
to
assure
his
soule
thereof
,
before
he
be
convinced
either
1.
of
the
truth
of
the
Gospell
in
generall
,
or
2.
that
faith
is
the
onely
way
of
salvation
;
or
3.
that
himselfe
standeth
in
need
of
a
Saviour
;
or
4.
that
there
is
enough
in
Christ
to
save
and
recover
him
,
if
hee
give
up
himselfe
unto
him
in
his
owne
way
?
now
it
is
most
apparent
,
that
it
is
onely
such
as
these
that
are
bound
to
believe
that
,
whereof
we
discourse
.
The
Argument
then
must
bee
once
againe
reformed
,
and
thus
proposed
.
That
,
which
every
one
,
convinced
of
the
necessity
of
a
Saviour
,
and
of
the
right
way
of
salvation
,
hungring
,
thirsting
,
and
panting
after
Iesus
The
Arguguments
rightly
formed
.
Christ
,
as
able
alone
to
give
him
refreshment
,
is
bound
to
believe
,
is
true
;
but
every
such
a
one
is
bound
to
believe
,
that
Christ
dyed
for
him
in
particular
;
Ergo
,
it
is
true
.
And
some
grant
the
whole
without
any
prejudice
to
the
cause
we
have
undertaken
to
defend
;
it
is
most
apparent
then
1.
that
all
that
are
called
by
the
word
,
are
not
,
in
what
state
or
condition
soever
they
continue
,
bound
to
believe
that
Christ
dyed
for
them
by
name
,
but
onely
such
as
are
so
qualified
,
as
before
described
.
2.
That
the
Precept
of
Believing
with
fiduciary
confidence
,
that
Christ
dyed
for
any
in
particular
,
is
not
proposed
;
nor
is
obligatory
to
all
that
are
called
;
nor
is
the
not
performance
of
it
any
otherwise
a
sinne
,
but
as
it
is
in
the
root
and
habit
of
unbeliefe
,
or
not
turning
to
God
in
Christ
for
mercy
.
3.
That
no
Reprobate
for
whom
Christ
dyed
not
,
shall
be
condemned
,
for
not
believing
that
Christ
dyed
for
him
in
particular
,
which
is
not
true
,
but
for
not
believing
those
things
whereunto
he
was
called
,
before
related
,
which
are
all
most
true
,
and
that
in
reference
to
him
.
4.
That
the
command
of
believing
in
Christ
,
which
is
especially
urged
,
as
given
unto
all
,
is
not
,
in
that
particular
contended
about
,
obligatorie
unto
any
but
upon
fulfilling
of
the
conditions
thereto
required
.
5.
To
believe
on
the
name
of
Jesus
Christ
,
which
is
the
command
1
Iohn
3.
23.
is
not
to
believe
,
that
it
was
the
intention
of
God
,
that
Christ
should
dye
for
us
,
in
particular
,
but
to
rest
upon
him
for
savation
as
,
Isay
50.
11.
Neither
Sixthly
,
is
the
testimony
of
God
to
which
we
ought
to
set
our
seale
that
it
is
true
,
any
other
but
this
,
he
that
hath
the
Sonne
hath
life
,
but
he
that
hath
not
the
Sonne
of
God
hath
not
life
,
1
John
5.
12.
which
reprobates
disbelieving
,
doe
what
in
them
lyes
,
to
make
God
a
lyar
,
and
are
justly
condemned
for
it
.
He
that
desireth
to
see
more
of
this
argument
let
him
consult
if
he
please
piscator
,
Perkins
,
Twisse
,
Synod
Dort
,
Moulin
;
Baronius
,
Rhotorford
,
Sparhomius
,
Amesius
,
others
,
&c.
Object
.
11.
That
doctrine
which
fills
the
mindes
and
soules
of
poore
miserable
sinners
,
with
doubts
and
scruples
,
whether
they
ought
to
believe
or
no
,
when
God
calls
them
thereunto
,
cannot
be
agreeable
to
the
Gospell
:
but
this
,
doth
the
doctring
of
the
particularitie
of
Redemption
,
it
fills
the
minds
of
sinners
with
scruples
and
feares
,
whether
they
may
believe
or
no
,
and
that
because
they
are
uncertaine
,
whether
it
was
the
intention
of
God
that
Christ
should
dye
for
them
in
particular
or
no
,
seeing
it
is
supposed
that
he
dyed
not
for
all
,
but
onely
for
his
Elect
;
whereupon
the
soule
,
when
it
is
called
upon
to
believe
,
may
justly
fall
a
questioning
,
whether
it
will
be
avaliable
or
no
,
for
him
so
to
doe
,
and
whether
it
be
his
duty
or
no
,
seeing
he
knoweth
not
whether
Christ
dyed
for
him
or
no
.
Answ
.
1.
That
scruples
doubts
and
feares
,
the
proper
issue
of
unconquered
remaining
unbeliefe
;
will
often
arise
in
the
hearts
of
sinners
,
sometimes
against
,
sometimes
taking
occasion
from
the
truth
of
the
Gospell
,
is
too
too
evident
upon
experience
:
all
the
question
is
whether
the
doctrine
it selfe
scrupled
or
stumbled
at
,
doe
of
it selfe
in
its
—
owne
nature
,
give
cause
thereto-unto
those
who
rightly
performe
their
duty
,
or
whether
all
those
feares
and
scruples
be
the
naturall
product
and
issue
of
corruption
and
unbeliefe
;
setting
up
themselves
against
the
truth
as
it
is
in
Jesus
:
The
first
we
deny
,
concerning
the
doctrine
of
the
particularity
of
effectuall
Redemption
:
the
latter
God
alone
can
remedy
.
Secondly
,
This
objection
supposeth
that
a
man
is
bound
to
know
and
be
perswaded
,
(
that
is
,
to
believe
)
that
Jesus
Christ
dyed
by
the
appointment
of
God
for
him
in
particular
before
he
believe
in
Jesus
Christ
:
nay
this
they
make
the
bottome
of
their
argument
,
that
men
according
to
our
perswasion
,
may
scruple
whether
they
ought
to
believe
or
no
,
because
they
are
not
assured
before
,
that
Christ
dyed
for
them
in
particular
by
the
designation
and
appointment
of
God
:
now
if
this
be
not
to
involve
themselves
,
in
a
plaine
contradiction
I
know
not
what
is
:
for
what
I
pray
,
is
it
according
to
Scripture
for
a
man
to
be
assured
that
Christ
dyed
for
him
in
particular
?
is
it
not
the
very
highest
improvement
of
faith
,
doth
it
not
include
a
sense
of
the
spirituall
love
of
God
,
shed
abroad
in
our
hearts
?
is
it
not
the
top
of
the
Apostles
consolation
,
Rom.
8.
34
?
and
the
bottome
of
all
his
joyfull
assurance
Gal.
2.
20
?
So
that
they
evidently
require
that
a
man
must
believe
before
he
doe
believe
:
that
he
cannot
believe
and
shall
exceedingly
feare
whether
he
ought
to
doe
so
or
no
,
unlesse
he
believe
,
before
be
believe
.
Me
thinkes
such
removing
of
scruples
,
were
the
ready
way
to
intangle
doubting
consciences
,
in
further
inextricable
perplexities
.
Thirdly
,
we
deny
,
that
a
perswasion
that
it
was
the
will
of
God
that
Christ
should
dye
for
him
in
particular
,
either
is
or
can
be
any
way
necessary
that
a
sinner
be
drawen
to
believe
:
for
considering
sinners
as
such
whose
duty
it
is
to
believe
,
the
call
of
Christ
,
Matth
.
11.
28.
Esa
.
55.
1.
that
command
of
God
,
John
3.
23.
that
promise
of
life
upon
believing
,
John
3.
36.
that
threate
of
unbeliefe
.
ibid
.
the
alsufficiency
of
the
bloud
of
Christ
to
save
all
believers
,
Acts.
20.
21.
Ephes
.
5.
2.
The
assured
salvation
of
all
believers
without
exception
,
Mar.
16.
16.
and
the
life
,
are
enough
to
remove
all
—
doubts
and
feares
,
and
are
all
that
the
Scripture
holds
out
for
that
purpose
.
Fourthly
,
That
perswasion
which
asserts
the
certainety
of
salvation
by
the
death
of
Christ
unto
all
believers
whatsoever
.
Secondly
,
That
affirme
the
command
of
God
,
and
the
call
of
Christ
,
to
be
infallibly
declarative
of
that
duty
which
is
required
of
the
person
commanded
,
and
called
,
which
if
it
be
performed
will
be
assuredly
—
acceptable
to
God
.
Thirdly
,
That
holds
out
purchased
free
grace
to
all
distressed
burdened
consciences
in
generall
,
Fourthly
,
That
discovers
a
fountaine
of
bloud
,
alsufficient
to
purge
all
the
sinne
of
every
one
in
the
world
that
will
use
the
appointed
meanes
,
for
coming
unto
it
:
that
doctrine
I
say
cannot
possibly
be
the
cause
of
any
doubt
or
scruple
in
the
mindes
of
convinced
burdened
sinners
,
whether
they
ought
to
believe
or
no
;
now
all
this
is
held
forth
by
the
doctrine
of
particular
effectuall
Redemption
in
the
dispensation
of
the
Gospell
sutable
thereto
.
I
shall
then
let
goe
this
objection
,
without
further
pursuit
,
onely
attended
,
with
this
,
Quaere
,
what
it
is
that
,
according
to
the
Authours
of
universall
Redemption
,
men
are
bound
to
believe
,
when
they
know
before
hand
that
Christ
dyed
for
them
in
particular
?
A
perswasion
of
the
love
of
God
,
and
good
will
of
Christ
it
cannot
be
,
that
they
have
before
hand
,
John
3.
16.
Rom.
5.
8.
nor
a
coming
to
God
by
Christ
for
an
enjoyment
of
the
fruits
of
his
death
:
for
what
,
is
that
I
pray
no
fruits
of
the
death
of
Christ
,
according
to
them
but
what
are
common
to
all
;
which
may
be
damnation
,
as
well
as
salvation
,
for
more
are
damned
than
saved
,
infidelity
as
well
as
faith
,
for
the
most
are
unbelievers
?
the
immediate
fruits
of
the
death
of
Christ
,
can
be
nothing
but
that
which
is
common
to
them
with
those
that
perish
,
plainely
their
faith
in
Christ
,
will
at
length
appeare
to
be
Socinian
obedience
.
There
be
two
things
that
remaine
about
which
there
is
no
small
contention
:
both
things
in
themselves
excellent
&
valuable
,
The
third
objection
about
freegrace
.
both
laid
claime
to
by
the
severall
perswasions
concerning
which
we
treate
:
but
with
some
an
unequall
plea
,
that
an
easy
judgement
might
serve
to
decide
the
controversy
.
Now
these
are
first
,
the
exaltation
of
Gods
free
grace
:
the
merit
of
Christ
and
the
consolation
of
our
soules
,
let
us
consider
them
in
order
,
and
let
each
perswasion
take
its
due
.
For
the
first
,
or
the
exaltation
of
Gods
free
grace
:
I
know
not
how
it
comes
to
passe
,
but
so
it
is
,
men
have
entertained
a
perswasion
,
that
the
opinion
of
universall
Redemption
serveth
exceedingly
to
set
forth
the
love
and
free
grace
of
God
,
yea
they
make
free
grace
,
that
glorious
expression
,
to
be
nothing
but
that
which
is
held
forth
in
this
their
opinion
,
viz.
that
God
loveth
all
,
and
gave
Christ
to
dye
for
all
,
and
is
ready
to
save
all
,
if
they
will
come
to
him
,
herein
say
they
,
is
free
grace
and
love
magnified
indeed
:
this
is
the
universality
of
free
grace
,
and
such
other
flourishing
expressions
:
whereas
the
contrary
opinion
chaines
up
the
love
and
grace
of
God
to
a
few
:
but
stay
a
little
:
what
I
pray
is
this
your
grace
,
free
grace
,
that
is
universall
?
is
it
the
grace
of
election
?
truely
no
,
God
hath
not
chose
all
to
salvation
,
Rom.
6.
11.
12
Eph.
1.
4.
Rom.
8.
28.
is
it
the
grace
of
effectuall
vocation
?
no
neither
,
doubtlesse
that
it
cannot
be
:
for
whom
God
calls
he
also
justifies
,
Rom.
8.
30.
and
glorifies
,
Rom.
11.
28.
29.
Rom.
11.
25.
26.
Nay
all
have
not
been
,
are
not
outwardly
called
,
141.
19.
20.
Rom.
10.
14.
is
it
the
grace
of
cleansing
,
and
sanctification
?
why
,
are
all
purged
,
are
all
washed
,
in
the
bloud
of
Jesus
?
or
is
it
the
Church
onely
,
Ephes
.
5.
24.
25.
26.
some
sure
are
also
defiled
still
Titus
1.
15.
faith
is
the
principle
of
the
hearts
purification
,
and
all
men
have
not
faith
:
is
it
the
grace
of
justification
?
the
free
love
,
&
mercy
of
God
,
in
pardoning
,
and
accepting
sinners
?
But
friends
,
is
this
universall
?
are
all
pardoned
,
are
all
accepted
?
see
Rom.
1.
17.
&
3.
22.
&
5.
1.
is
it
the
grace
of
Redemption
in
the
bloud
of
Christ
?
see
I
pray
,
Rev.
5.
9.
what
then
I
pray
is
this
your
universall
free
grace
?
is
it
not
universally
a
figment
of
your
owne
braines
,
or
is
it
not
a
new
name
for
that
old
Idoll
free
will
?
is
it
not
distructive
to
free
grace
in
every
branch
of
it
?
doth
it
not
tend
to
the
eversion
of
the
whole
covenant
of
distinguishing
grace
,
evidently
denying
,
that
the
conditions
thereof
,
are
wrought
in
any
of
the
faederats
,
by
vertue
of
the
promise
of
the
Covenant
?
are
not
the
two
great
aymes
of
their
free
grace
,
to
mock
God
,
and
exalt
themselves
?
doe
not
they
propose
the
Lord
as
making
a
pretence
of
love
,
good
will
,
free
grace
and
pardon
unto
all
,
yet
never
once
acquainting
in
comparably
the
greatest
number
of
them
,
with
any
such
love
or
good
will
at
all
?
although
he
know
that
without
his
effecting
of
it
,
they
can
never
come
to
any
such
knowledge
,
for
those
that
are
outward
called
to
the
knowledge
of
these
things
,
doe
they
not
by
their
universall
grace
faine
the
Lord
to
pretend
that
he
loves
them
all
?
has
sent
his
Sonne
to
dye
for
them
all
?
and
to
desire
that
they
all
may
be
saved
,
yet
uppon
such
a
condition
,
as
without
him
they
can
no
more
effect
,
than
to
climbe
to
heaven
by
a
ladder
,
which
yet
he
will
not
doe
?
doe
not
they
openly
make
God
to
say
,
such
is
this
my
love
,
my
universall
grace
,
that
by
it
I
will
freely
love
them
,
I
dare
joyfully
imbrace
them
in
all
things
,
but
onely
that
which
will
doe
them
good
?
would
not
they
affirme
him
to
be
a
grosly
counterfitting
hypocrite
,
that
should
goe
to
a
poore
blind
man
,
and
tell
him
,
alasse
poore
man
I
pitty
thy
case
,
I
see
thy
want
,
I
love
thee
exceedingly
,
open
thine
eyes
and
I
will
give
thee
an
hundred
pounds
?
and
dare
they
assigne
such
a
deportment
to
the
most
holy
God
of
truth
?
is
their
universall
grace
any
thing
but
a
mocke
,
did
that
ever
doe
good
to
any
,
as
to
salvation
which
is
common
to
all
?
are
they
not
the
two
properties
of
the
grace
of
God
in
the
Scripture
,
that
it
is
discriminating
and
effectuall
?
and
is
not
their
grace
any
thing
else
but
these
,
let
it
be
granted
that
all
is
true
which
they
say
concerning
the
extent
of
grace
,
is
it
such
grace
as
that
ever
any
soule
was
saved
by
?
why
I
pray
then
are
not
all
?
why
?
they
will
say
,
because
they
doe
not
believe
,
so
then
,
the
bestowing
of
faith
is
no
part
of
this
free
grace
.
See
your
second
aime
,
even
to
exalt
your selves
,
and
your
free
will
in
the
roome
of
grace
,
or
at
least
leaving
roome
,
to
come
in
,
to
have
the
best
share
in
the
work
of
salvation
,
viz.
believing
it selfe
,
that
makes
all
the
rest
profitable
:
see
now
,
what
your
universality
of
free
grace
leads
&
tends
to
,
are
not
the
very
terms
opposite
to
one
another
?
In
a
word
:
to
bring
in
reprobates
to
be
objects
of
free
grace
,
you
deny
,
the
free
grace
of
God
to
the
Elect
,
and
to
make
it
universall
,
you
deny
it
to
be
effectuall
:
that
all
may
have
a
share
of
it
,
they
deny
any
to
be
saved
by
it
:
for
saving
grace
must
be
restrained
.
On
the
other
side
,
in
what
one
tittle
,
I
pray
,
you
doth
the
doctrine
of
the
effectuall
Redemption
of
Gods
elect
onely
,
in
the
bloud
of
Jesus
,
impaire
the
free
grace
of
God
?
is
it
in
its
freedome
?
Retorted
.
why
we
say
it
is
so
free
that
if
it
be
not
altogether
free
,
it
is
no
grace
at
all
:
is
it
in
its
efficacy
?
why
we
say
,
that
by
grace
we
are
saved
,
ascribing
the
whole
worke
of
our
recovery
and
bringing
to
God
,
in
solidum
them
to
.
Is
it
in
its
extent
?
we
affirme
it
to
be
extended
to
every
one
,
that
is
,
was
,
or
ever
shall
be
delivered
from
the
pit
:
It
is
true
,
we
doe
not
call
grace
that
goeth
into
hell
,
free
grace
in
a
Gospell
notion
,
for
wee
deeme
the
free
grace
of
God
so
powerfull
,
that
wherever
it
hath
designed
and
chosen
out
it self
a
subject
,
that
it
brings
God
and
Christ
and
salvation
with
it
to
eternity
;
but
you
doe
not
extend
it
unto
all
?
you
tye
it
up
to
a
few
,
de
te
largitor
puer
,
is
the
extending
of
the
love
and
favour
of
God
in
our
power
?
hath
he
not
mercy
on
whom
he
will
have
mercy
,
and
doth
he
not
harden
whom
he
will
?
yet
,
doe
not
we
affirme
that
it
is
extended
,
to
the
universality
of
the
saved
ones
?
should
we
throw
the
childrens
bread
to
doggs
?
friends
we
believe
that
the
grace
of
God
in
Christ
,
worketh
faith
in
every
one
,
to
whom
it
is
extended
;
that
the
conditions
of
that
covenant
which
is
ratified
in
his
bloud
,
are
all
effectually
wrought
in
the
heart
of
every
covenanter
,
that
there
is
no
love
of
God
that
is
not
effectual
,
that
the
blood
of
Christ
was
not
shed
in
vaine
,
that
of
our selves
we
are
dead
in
trespasses
and
sinnes
,
and
can
doe
nothing
but
what
the
free
grace
of
God
worketh
in
us
:
and
therefore
we
cannot
conceive
,
that
it
can
be
extended
to
all
,
for
you
,
who
affirme
that
millions
of
those
,
that
are
taken
into
a
new
covenant
of
grace
doe
perish
eternally
;
that
it
is
left
to
men
to
believe
,
that
the
will
of
God
may
be
frustrate
,
and
his
love
ineffectuall
,
that
we
distinguish
our selves
,
one
from
another
;
you
may
extend
it
whether
you
please
.
For
it
is
indifferent
to
you
,
whether
the
objects
of
it
goe
to
heaven
or
to
hell
,
but
in
the
meane
while
,
I
beseech
you
friends
give
me
leave
to
question
,
whether
this
you
talke
of
,
be
Gods
free
grace
,
or
your
fond
figment
?
his
love
,
or
your
wills
?
for
truly
for
the
present
it
seemes
to
me
the
latter
onely
;
but
yet
our
prayers
shall
be
,
that
God
would
give
you
infinitely
more
of
his
love
,
than
is
contained
in
that
ineffectuall
universall
grace
wherewith
you
so
flourish
:
onely
we
shall
labour
,
that
poore
soules
be
not
seduced
by
you
,
with
the
specious
pretences
of
free
grace
to
all
,
not
knowing
that
this
your
free
grace
,
is
a
meere
painted
cloth
—
that
will
give
them
no
assistance
at
all
,
to
deliver
them
from
that
condition
wherein
they
are
,
but
onely
give
them
leave
to
be
saved
if
they
can
,
whereas
they
are
ready
,
by
the
name
you
have
given
to
the
bratt
of
your
owne
braine
,
to
suppose
you
intend
an
effectuall
almighty
saving
grace
,
that
will
certainely
bring
all
to
God
to
whom
it
is
extended
,
of
which
they
have
heard
in
the
Scripture
:
whilest
you
laugh
in
your
sleevs
to
thinke
how
simply
these
poore
souls
are
deluded
,
with
that
empty
shew
,
the
substance
whereof
is
this
,
goe
your
wayes
,
be
saved
if
you
can
,
in
the
way
revealed
,
God
will
not
hinder
you
.
2.
Each
party
contests
about
the
exaltation
of
the
merit
of
Christ
;
for
so
are
their
mutuall
pretences
,
some
thing
hath
been
said
to
this
before
,
so
that
now
I
shall
be
brief
:
take
then
only
a
short
view
of
the
difference
that
is
between
them
,
where
each
pretends
to
exalt
the
merit
of
Christ
,
in
that
which
is
by
the
other
denyed
,
and
this
plea
,
will
suddenly
be
at
an
end
.
There
is
but
one
onely
thing
,
that
concerns
the
death
of
Christ
in
which
the
(
Authors
)
of
the
generall
ransome
are
upon
the
affirmative
;
A
fourth
objection
removed
.
and
whereby
they
pretend
to
set
forth
the
excellency
of
his
death
and
oblation
,
viz.
that
the
benefits
thereof
are
extended
unto
all
and
every
one
,
whereas
their
adversaryes
straighten
—
it
unto
a
few
,
a
very
few
,
none
but
the
Elect
:
which
they
say
is
derogatory
to
the
honour
of
the
Lord
Jesus
Christ
:
and
this
is
th●●
,
where
●●●ey
pretend
so
exceedingly
to
advance
his
name
and
merit
,
above
the
pitch
that
they
ayme
at
,
who
assert
the
effectuall
Redemption
of
the
elect
onely
;
the
truth
is
,
the
measure
of
the
honour
of
Jesus
Christ
,
is
not
to
be
assigned
by
us
poore
wormes
of
the
dust
:
that
he
takes
to
be
honour
which
he
gives
and
ascribes
unto
himselfe
and
nothing
else
,
he
hath
no
need
of
our
lye
,
for
his
glory
:
so
that
if
this
did
in
our
eyes
,
seeme
for
the
exaltation
of
the
glory
of
Christ
,
yet
arising
from
a
lye
of
our
owne
hearts
,
it
would
be
an
abomination
unto
him
.
Secondly
,
We
deny
that
this
doth
any
way
serve
to
set
out
the
nature
and
dignity
of
the
death
of
Christ
;
because
the
extent
of
its
efficacy
to
all
(
if
any
such
thing
should
be
)
doth
not
arise
from
its
owne
innate
sufficiency
,
but
from
the
freepleasure
and
determination
of
God
:
which
how
it
is
enervated
by
a
pretended
universality
was
before
declared
.
Thirdly
,
The
value
of
a
thing
ariseth
from
its
owne
native
sufficiency
and
worth
unto
any
purpose
whereunto
it
is
to
be
employed
:
which
the
maintainers
of
effectuall
Redemption
doe
assert
in
the
death
of
Christ
,
to
be
much
above
what
any
of
their
adversaryes
ascribe
unto
it
.
Should
I
now
goe
about
to
declare
in
how
many
things
,
the
honour
of
Christ
,
and
the
excellency
of
his
death
and
passion
with
the
fruits
of
it
,
is
held
forth
in
that
doctrine
which
we
have
Retorted
.
sought
to
open
from
the
Scriptures
,
above
all
that
can
be
assigned
to
it
,
agreeable
to
their
owne
principle
maximes
who
mantaine
universall
Redemption
;
(
and
that
according
to
truth
it self
)
I
should
be
forced
to
repeat
much
that
hath
already
been
spoken
so
that
it
shall
suffice
me
to
present
the
Reader
with
this
following
antithesis
.
-
Vniversalists
.
-
1.
Christ
dyed
for
all
and
every
one
elect
and
reprobate
.
-
2.
Most
of
them
for
whom
Christ
dyed
are
damned
.
-
3.
Christ
by
his
death
purchased
not
any
saving
grace
for
them
for
whom
he
dyed
.
-
4.
Christ
took
no
care
for
the
greatest
part
of
them
for
whom
he
dyed
,
that
ever
they
should
heare
one
word
,
of
his
death
.
-
Scripturall
Redemption
.
-
1.
Christ
dyed
for
the
elect
onely
.
-
2.
All
those
for
whom
Christ
dyed
are
certainely
saved
-
3.
Christ
by
his
death
purchased
all
saving
grace
for
them
for
whom
he
dyed
.
-
4.
Christ
sends
the
meanes
and
reveales
the
wayes
of
life
to
all
them
for
whom
he
dyed
.
-
Vniversalists
.
-
5.
Christ
in
his
death
did
not
ratifie
nor
confirme
a
covenant
of
grace
with
any
faederats
,
but
onely
procured
by
his
death
,
that
God
might
if
he
would
enter
into
a
new
covenant
with
whom
he
would
,
and
upon
what
condition
he
pleased
.
-
6.
Christ
might
have
dyed
and
yet
no
one
saved
.
-
7.
Christ
had
no
intention
to
redeeme
his
Church
any
more
than
the
wicked
seed
of
the
Serpent
:
-
8.
Christ
dyed
not
for
the
infidelity
of
any
.
-
Scripturall
Redemption
.
-
5.
The
new
covenant
of
grace
was
confirmed
to
all
the
Elect
in
the
bloud
of
Jesus
.
-
6.
Christ
by
his
death
purchased
upon
covenant
and
compact
,
an
assured
peculiar
people
,
the
pleasure
of
the
Lord
,
prospering
to
the
end
in
his
hand
.
-
7.
Christ
loved
his
Church
and
gave
himselfe
for
it
.
-
8.
Christ
dyed
for
the
infidelity
of
the
elect
.
Divers
other
instances
of
the
like
nature
might
be
easily
collected
:
upon
the
first
view
whereof
the
present
difference
in
hand
would
quickly
be
determined
:
these
few
I
doubt
not
,
are
sufficient
in
the
eyes
of
all
experienced
Christians
,
to
evince
,
how
litle
the
generall
ransome
conduceth
to
the
honour
and
glory
of
Jesus
Christ
:
or
to
the
setting
forth
of
the
wrath
and
dignity
of
his
death
and
passion
.
The
next
and
last
thing
which
comes
under
debate
in
this
contest
,
is
gospell
consolation
which
God
in
Christ
is
abundantly
A
fifth
objection
Answered
willing
we
should
receive
:
a
short
disquisition
,
whether
of
the
two
opinions
treated
on
,
doe
give
the
firmest
,
basis
,
and
soundest
foundation
hereunto
,
&
will
by
the
Lords
assistance
lead
us
to
an
end
of
this
long
debate
.
The
God
of
truth
and
comfort
,
grant
,
that
all
our
undertakings
,
or
rather
his
workings
in
us
for
truth
,
may
end
in
peace
and
consolation
:
to
cleare
this
,
somethings
are
to
be
premised
:
as
,
1.
All
true
evangelicall
consolation
belongeth
onely
to
believers
,
Heb
.
6.
17.
18.
Gods
people
,
Esa
.
40.
1.
2.
upon
unbelievers
the
wrath
of
God
abideth
,
Joh
.
3.
36.
2.
To
make
out
consolation
unto
them
to
whom
it
is
not
due
,
is
no
lesse
crime
,
than
to
hide
it
from
them
,
to
whom
it
doth
belong
,
Esa
.
5.
20.
Jer
.
23.
14.
Ezek
.
13.
10.
3.
T.
M.
His
attempt
to
set
forth
the
death
of
Christ
so
,
that
all
might
be
comforted
,
meaning
all
and
every
one
in
the
world
,
as
appeareth
,
is
a
proud
attempt
to
make
that
straight
,
which
God
hath
made
crooked
,
and
most
opposite
to
the
gospell
.
4.
That
doctrine
which
holds
out
consolation
from
the
death
of
Christ
to
unbelievers
crys
peace
,
peace
,
when
God
sayes
there
is
no
peace
.
These
things
being
premised
,
I
shall
briefly
demonstrate
these
foure
following
positions
.
1.
That
the
extending
of
the
death
of
Christ
unto
an
universality
in
respect
of
the
object
,
cannot
give
the
least
ground
of
consolation
to
them
,
whom
God
would
have
to
be
comforted
by
the
gospel
.
2.
That
the
denying
of
the
efficacy
of
the
death
of
Christ
,
toward
them
for
whom
he
dyed
,
cuts
the
nerves
and
sinnews
of
all
strong
consolation
,
even
such
as
is
proper
to
believers
to
receive
,
and
peculiar
to
the
Gospell
to
give
.
3.
That
there
is
nothing
in
the
Doctrine
of
Redemption
of
the
elect
onely
,
that
is
yet
in
the
least
measure
to
debarre
them
,
from
consolation
,
to
whom
comfort
is
due
.
4.
That
the
Doctrine
of
the
effectuall
Redemption
of
the
sheep
Generall
ransome
no
ground
of
consolation
.
of
Christ
by
the
bloud
of
the
Covenant
,
is
the
true
solid
foundation
of
all
durable
consolation
.
Begin
we
with
the
first
,
that
the
extending
of
the
death
of
Christ
unto
an
universality
,
in
respect
of
the
Object
,
hath
nothing
in
it
,
as
peculiar
unto
it
,
that
can
give
the
least
ground
of
consolation
unto
them
,
whom
God
would
have
to
be
comforted
.
That
Gospel
consolation
,
properly
so
called
,
being
a
fruit
of
actuall
Reconciliation
with
God
,
is
proper
and
peculiar
onely
to
believers
,
I
laid
downe
before
,
and
suppose
it
to
be
a
truth
out
of
all
question
and
debate
.
Now
that
no
Consolation
can
be
made
out
to
them
as
such
,
from
any
thing
,
which
is
peculiar
to
the
perswasion
of
a
generall
ransome
,
is
easily
proved
by
these
following
reasons
.
1.
No
consolation
can
arise
unto
believers
,
from
that
,
which
is
no
where
in
the
Scripture
proposed
as
a
ground
,
cause
,
or
matter
of
consolation
,
as
the
generall
ransome
is
not
:
for
first
,
that
which
hath
no
being
can
have
no
affection
nor
operation
.
Secondly
,
all
the
foundations
and
materialls
of
consolation
,
are
things
particular
,
and
peculiar
onely
to
some
,
as
shall
bee
declared
.
2.
No
consolation
can
accrew
unto
Believers
,
from
that
which
is
common
unto
them
,
with
those
,
whom
,
first
,
God
would
not
have
comforted
;
2
,
that
shall
assuredly
perish
to
eternity
;
3
,
that
stand
in
open
Rebellion
against
Christ
,
4
,
that
never
heare
one
word
of
Gospell
or
consolation
.
Now
to
all
these
,
and
such
as
these
,
doth
the
foundation
of
Consolation
,
as
proposed
with
,
and
arising
from
the
general
Ransome
,
equally
appertain
,
with
the
choisest
of
beleevers
.
3.
Let
a
man
try
in
the
time
(
not
of
disputation
,
but
)
desertion
and
temptation
,
what
consolation
or
peace
to
his
soule
,
hee
can
obtaine
from
such
a
collection
as
this
;
Christ
dyed
for
all
men
,
I
am
a
man
,
therefore
Christ
dyed
for
me
.
Will
not
his
own
heart
tel
him
,
that
notwithstanding
all
that
he
is
assured
of
in
that
conclusion
,
the
wrath
of
God
may
abide
on
him
for
evermore
?
doth
he
not
see
,
that
notwithstanding
this
,
the
Lord
sheweth
so
little
love
unto
millions
of
millions
of
the
Sons
of
men
,
of
whom
the
former
collection
(
according
to
the
present
opinion
)
is
true
as
well
as
of
himselfe
,
as
that
hee
doth
not
once
reveale
himselfe
,
or
his
Sonne
unto
them
?
What
good
will
it
doe
mee
to
know
that
Christ
dyed
for
me
,
if
notwithstanding
that
,
I
may
perish
for
ever
?
if
you
intend
me
any
consolation
,
from
that
which
is
common
unto
all
,
you
must
tell
me
what
it
is
which
all
enjoy
,
which
wil
satisfie
my
desires
,
which
are
carryed
out
after
assurance
of
the
love
of
God
in
Christ
?
if
you
give
me
no
more
to
comfort
mee
,
than
what
you
give
,
or
might
have
given
to
Judas
,
can
you
expect
I
should
receive
settlement
and
consolation
?
truely
miserable
comforters
are
you
all
,
Physitians
of
no
value
,
Jobs
visiters
,
skilfull
onely
to
adde
affliction
unto
the
afflicted
.
But
bee
of
good
comfort
will
Arminians
say
,
Christ
is
a
propitiation
for
all
sinners
,
and
now
thou
knowest
thy selfe
so
to
be
.
Answ
.
True
:
But
is
Christ
a
propitiation
for
all
the
sinnes
of
those
sinners
?
If
so
;
how
can
any
of
them
perish
?
If
not
:
what
good
will
this
doe
me
,
whose
sinnes
perhaps
(
as
unbeliefe
)
are
such
,
as
for
which
Christ
was
not
a
propitiation
?
But
,
exclude
not
thy selfe
,
God
excludeth
none
,
the
love
which
caused
him
to
send
his
Sonne
was
generall
towards
all
:
Tell
not
me
of
Gods
excluding
,
I
have
sufficiently
excluded
my selfe
,
will
he
powerfully
take
me
in
?
hath
Christ
not
onely
purchased
that
I
shall
be
admitted
,
but
procured
me
ability
to
enter
in
his
Fathers
Armes
?
Why
,
he
hath
opened
a
doore
of
Salvation
to
all
:
Alas
!
is
it
not
a
vaine
endeavour
to
open
a
grave
,
for
a
dead
man
to
come
out
?
Who
lights
a
Candle
for
a
blinde
man
to
see
by
?
To
open
a
doore
for
him
to
come
out
of
Prison
,
who
is
blinde
and
lame
and
bound
,
yea
dead
,
is
rather
to
deride
his
misery
,
than
to
procure
him
liberty
:
Never
tell
me
that
will
yeeld
me
strong
consolation
,
under
the
enjoyment
whereof
,
the
greatest
portion
of
men
perish
everlastingly
.
Secondly
,
the
opinion
concerning
a
generall
Ransome
,
is
so
Generall
farre
from
yeelding
firme
consolation
unto
Believers
from
the
ransome
an
enemy
to
comfort
.
death
of
Christ
,
that
it
quite
overthrowes
all
the
choise
ingredients
of
strong
consolation
,
which
flow
therehence
:
and
that
first
,
by
strange
divisions
and
divulsions
,
of
one
thing
from
another
,
which
ought
to
bee
conjoyned
,
to
make
up
one
certaine
Foundation
of
confidence
.
Secondly
,
by
denying
the
efficacy
of
his
death
towards
them
for
whom
he
dyed
:
both
which
are
necessary
attendants
of
that
perswasion
.
First
,
They
so
divide
the
impetration
of
Redemption
,
and
the
Application
thereof
,
the
first
being
,
in
their
judgements
,
the
onely
proper
immediate
fruit
and
effect
of
the
death
of
Christ
,
that
the
one
may
belong
to
Millions
,
who
have
no
share
in
the
other
:
yea
that
Redemption
may
be
obtained
for
all
,
and
yet
no
one
to
have
it
so
applyed
unto
them
,
as
to
be
saved
thereby
.
Now
the
first
of
these
,
such
as
it
is
,
an
ineffectuall
possible
Redemption
,
notwithstanding
which
,
all
the
Sons
of
men
might
perish
everlastingly
,
being
the
whole
object
of
the
death
of
Christ
(
as
is
asserted
)
seperated
and
divided
from
all
such
Application
of
Redemption
unto
any
,
as
might
make
it
profitable
and
usefull
in
the
least
measure
,
(
for
they
deny
this
Application
to
be
a
fruit
of
the
death
of
Christ
:
if
it
were
,
why
is
it
not
common
to
all
for
whom
he
dyed
?
)
What
comfort
this
can
in
the
least
degree
afford
to
any
poore
soule
,
will
not
dive
into
my
apprehension
.
What
shall
I
doe
saith
the
sinner
,
the
iniquity
of
my
heeles
compasseth
mee
about
,
I
have
no
rest
in
my
bones
,
by
reason
of
my
sinne
;
and
now
whither
shall
I
cause
my
sorrow
to
goe
?
Be
of
good
cheere
,
Christ
dyed
for
sinners
;
yea
,
but
shall
the
fruits
of
his
death
bee
certainely
applyed
unto
all
them
for
whom
he
dyed
?
If
not
,
I
may
perish
for
ever
.
Here
let
them
that
can
,
answer
him
according
to
the
principles
,
of
universalists
,
without
sending
him
to
his
owne
strength
in
believing
or
that
which
in
the
close
will
be
resolved
into
it
,
&
erit
mihi
magnus
Apollo
:
and
if
they
send
him
thither
they
acknowledge
the
consolation
concerning
which
they
boast
,
properly
to
proceed
from
our selves
,
and
not
from
the
death
of
Christ
.
Secondly
,
Their
seperating
between
the
oblation
and
intercession
of
Jesus
Christ
,
makes
little
for
the
consolation
of
believers
;
yea
indeed
quite
evertsit
.
There
are
amongst
others
,
two
eminent
places
of
Scripture
wherein
the
holy
Ghost
,
holdeth
forth
consolation
to
believers
,
against
those
two
generall
causes
,
of
all
their
troubles
and
sorrows
,
viz.
their
afflictions
,
and
their
sinnes
,
the
first
is
,
Rom.
8.
32
,
33
,
34.
the
1
Joh
.
2.
1
,
2.
In
both
which
places
,
the
Apostles
make
the
bottome
of
the
consolation
which
they
hold
out
to
believers
,
in
their
afflictions
and
failings
,
to
be
that
straight
bond
and
inseperable
connection
,
that
is
between
these
two
,
with
the
identity
of
their
objects
,
viz.
the
oblation
and
Intercession
of
Jesus
Christ
.
Let
the
Reader
consult
both
the
texts
,
and
he
shall
finde
,
that
on
this
,
lyes
the
stresse
and
herein
consists
the
strength
,
of
the
severall
proposalls
,
for
the
consolation
of
believers
,
which
in
both
places
,
is
principally
intended
;
a
more
direct
undertaking
for
this
end
and
purpose
cannot
be
produced
.
Now
the
Authours
of
universall
Redemption
,
doe
all
of
them
divide
and
seperate
these
two
;
they
allow
of
no
connection
between
them
,
nor
dependance
of
one
upon
another
,
further
than
is
effected
by
the
will
of
man
:
his
oblation
they
stretch
to
all
,
his
Intercession
to
a
few
onely
.
Now
the
death
of
Christ
seperated
from
his
Resurrection
and
Intercession
,
being
no
where
proposed
as
a
ground
of
consolation
,
yea
positively
declared
to
be
unsuitable
to
any
such
purpose
,
1
Cor
.
15.
14.
certainly
they
who
hold
it
out
as
so
done
,
are
no
friends
to
christian
consolation
.
3ly
.
Their
denyall
of
the
procurement
of
faith
,
grace
,
holinesse
,
the
whole
intendment
of
the
new
covenant
,
and
perseverance
therein
,
by
the
death
and
bloodsheeding
of
Jesus
Christ
,
unto
all
them
or
any
of
them
for
whom
he
dyed
,
doth
not
appeare
to
be
so
suitable
an
assertion
,
for
to
raise
consolation
from
his
Crosse
,
as
is
vainely
pretended
.
I
pray
what
solid
consolation
can
be
drawn
from
such
dry
breasts
,
as
from
whence
none
of
these
things
doe
flow
?
That
they
have
not
immediate
dependance
on
the
death
of
Christ
,
according
to
the
perswasion
of
the
assertors
of
universall
grace
,
hath
been
before
declared
,
and
is
by
themselves
,
not
onely
confessed
,
but
undertaken
to
be
proved
.
Now
where
should
a
soule
looke
for
these
things
,
but
in
the
purchase
of
Christ
?
whence
should
they
flow
,
but
from
his
side
?
or
is
there
any
consolation
to
be
had
without
them
?
is
not
the
strongest
plea
for
these
things
,
at
the
throne
of
grace
,
the
procurement
of
the
Lord
Jesus
,
what
promise
is
there
of
any
thing
without
him
?
are
not
all
the
promises
of
God
yea
and
Amen
in
him
?
is
there
any
attainement
of
these
things
in
our
owne
strength
?
is
this
the
consolation
you
afford
us
,
to
send
us
from
free
grace
,
to
free
will
?
whether
I
pray
according
to
the
perswasion
,
should
a
poore
soule
goe
,
that
finds
himselfe
in
want
of
these
things
?
To
God
who
gives
all
freely
:
but
doth
God
blesse
us
with
any
spirituall
blessings
,
but
onely
in
Jesus
Christ
?
doth
he
blesse
us
with
any
thing
in
him
,
but
what
he
hath
procured
for
us
?
is
not
all
grace
as
well
procured
by
,
as
dispensed
in
a
Mediatour
?
is
this
a
way
to
comfort
a
soule
,
and
that
from
the
death
of
Christ
,
to
let
him
know
that
Christ
did
not
procure
those
things
for
him
,
without
which
,
he
cannot
be
comforted
?
credat
Apella
:
it
is
then
most
apparent
that
the
generall
Ransome
(
which
is
pretended
)
is
so
farre
from
being
the
bottome
of
any
solid
consolation
unto
them
whose
due
it
is
,
that
it
is
directly
distructive
of
,
&
diametrily
opposed
unto
,
all
those
wayes
whereby
the
Lord
hath
declared
himself
willing
that
we
should
receive
comfort
from
the
death
of
his
Sonne
:
drying
up
the
brest
from
whence
,
and
poysoning
the
streames
whereby
it
should
be
convaid
unto
our
soules
.
Thirdly
,
the
next
things
we
have
to
doe
,
is
to
manifest
that
the
doctrine
of
the
effectuall
Redemption
of
the
elect
onely
by
the
bloud
of
Jesus
,
is
not
liable
to
any
just
exception
,
as
to
this
particular
,
or
doth
any
way
abridge
believers
of
any
part
or
portion
of
that
consolation
which
God
is
willing
they
should
receive
.
That
alone
which
by
the
opposers
of
it
with
any
coulour
of
reason
is
objected
,
(
for
as
for
the
exclamation
of
shutting
out
innumerable
soules
,
from
any
share
in
the
bloud
of
Christ
seeing
confessedly
they
are
Reprobate
,
unbelievers
and
persons
finally
impenitent
,
wee
are
not
at
all
moved
at
)
comes
to
this
head
.
That
there
is
nothing
in
the
Scripture
whereby
any
man
can
assure
himselfe
that
Christ
dyed
for
him
in
particular
,
unlesse
we
grant
that
he
dyed
for
all
.
That
this
is
notoriously
false
,
the
experience
of
all
believers
,
who
by
the
grace
of
God
assured
their
hearts
,
of
their
share
and
interest
in
Christ
,
as
held
out
unto
them
in
the
promise
,
without
the
least
thought
of
universall
Redemption
,
is
a
sufficient
testimony
.
Secondly
,
that
the
assurance
arising
from
a
practicall
syllogisme
,
whereof
one
Proposition
is
true
in
the
word
;
and
the
second
by
the
witnesse
of
the
spirit
in
the
heart
,
is
infallible
,
hath
hitherto
been
acknowledged
by
all
.
Now
such
assurance
may
all
Believers
have
,
that
Christ
dyed
for
them
,
with
an
intention
and
purpose
to
save
their
soules
.
For
instance
,
all
Believers
may
draw
out
the
truth
of
the
Word
,
and
the
faith
created
in
their
hearts
into
this
conclusion
.
Christ
dyed
for
all
believers
,
that
is
all
who
choose
him
and
rest
upon
him
,
as
an
all-sufficient
Saviour
:
not
that
he
dyed
for
them
as
such
,
but
that
all
such
are
of
those
for
whom
he
dyed
.
He
dyed
not
for
Believers
,
as
Believers
,
though
hee
dyed
for
all
Believers
,
but
for
all
the
Elect
,
as
Elect
,
who
by
the
benefit
of
his
death
,
doe
become
Believers
,
and
so
obtaine
assurance
that
he
dyed
for
them
:
for
such
of
those
that
are
elected
,
who
are
not
yet
Believers
,
though
Christ
dyed
for
them
;
yet
we
deny
that
they
can
have
any
assurance
of
it
,
whilst
they
continue
such
:
you
suppose
it
a
foule
contradiction
,
if
a
man
should
bee
said
to
have
assurance
that
Christ
dyed
for
him
in
particular
,
and
yet
continue
an
unbeliever
.
This
first
Proposition
as
in
the
beginning
laid
downe
,
is
true
in
the
Word
,
in
innumerable
places
.
Secondly
,
the
heart
of
a
Believer
in
the
witnesse
of
the
Spirit
assumes
,
but
I
believe
in
Christ
;
that
is
,
I
choose
him
for
my
Saviour
,
cast
and
roll
my selfe
on
him
alone
for
salvation
,
and
give
up
my selfe
unto
him
to
be
disposed
of
unto
mercy
in
his
owne
way
.
Of
the
truth
of
this
Proposition
in
the
heart
of
a
Believer
,
and
the
infallibility
of
it
,
there
are
also
many
testimonies
in
the
Word
,
as
is
known
to
all
:
from
whence
the
conclusion
is
;
therefore
the
Lord
Jesus
Christ
dyed
for
mee
in
particular
,
with
an
intention
and
purpose
to
save
me
.
This
is
such
a
collection
as
all
Believers
,
and
none
but
Believers
,
can
justly
make
;
so
that
it
is
peculiar
to
them
alone
:
and
unto
those
onely
is
this
Treasure
of
Consolation
to
bee
imported
.
The
sufficiency
of
the
death
of
Christ
,
for
the
saving
of
every
one
without
exception
,
that
comes
unto
him
,
is
enough
to
fill
all
the
invitations
and
intreaties
of
the
Gospell
,
unto
sinners
to
induce
them
to
believe
:
which
when
by
the
grace
of
Christ
they
doe
,
closing
with
the
promise
,
and
fore-mentioned
infallible
assurance
,
of
the
intention
and
purpose
of
Christ
,
to
redeeme
them
by
his
death
,
Mat
.
1.
21.
is
made
knowne
unto
them
.
Now
whether
this
bee
not
a
better
bottome
and
foundation
for
a
man
to
assure
his
soule
unto
rest
and
peace
upon
,
than
that
reasoning
which
our
opposers
in
this
businesse
,
must
suitable
to
their
owne
principles
,
lay
as
a
common
stone
,
viz.
Christ
dyed
for
all
men
,
I
am
a
man
,
therefore
Christ
dyed
for
me
;
let
any
man
judge
,
especially
considering
,
that
indeed
the
first
Proposition
is
absolutely
false
,
and
the
conclusion
if
it
could
bee
true
,
yet
according
to
their
perswasion
,
can
be
no
more
ground
of
consolation
than
Adams
fall
.
All
this
is
spoken
,
not
as
though
either
one
opinion
or
other
were
able
of
it selfe
to
give
consolation
,
which
God
alone
for
the
soveraignty
of
his
free
grace
can
and
doth
create
;
but
only
to
shew
what
principles
are
suitable
to
the
meanes
whereby
he
worketh
on
and
towards
his
elect
.
Fourthly
,
the
drawing
of
Gospell-consolation
from
the
Death
of
Christ
,
as
held
out
to
bee
effectuall
towards
the
Elect
Conclusion
.
onely
,
for
whom
alone
he
dyed
,
should
close
up
our
discourse
:
But
considering
first
,
how
abundantly
this
hath
been
done
by
divers
eminent
and
faithfull
Labourers
,
in
the
Vineyard
of
the
Lord
already
.
Secondly
,
how
it
is
the
dayly
taske
of
the
Preachers
of
the
Gospell
to
make
it
out
to
the
people
of
God
.
Thirdly
,
how
it
would
carry
me
out
besides
my
purpose
,
to
speake
of
things
in
a
practicall
so
aterologicall
way
,
having
designed
this
Discourse
to
bee
purely
Polemicall
:
and
fourthly
,
that
such
things
are
no
more
expected
nor
welcome
,
to
wise
and
learned
men
,
in
controversies
of
this
nature
,
than
knotty
crabbed
Scholasticall
Objections
,
in
popular
Sermons
,
and
doctrinall
Discourses
,
intended
meerely
for
edification
,
I
shall
not
proceede
therein
.
Onely
for
a
close
,
I
desire
the
Reader
to
peruse
that
one
place
,
Romans
8.
Verse
32
,
33
,
34.
and
I
make
no
doubt
but
that
hee
will
,
if
not
infected
with
the
Leaven
of
the
error
opposed
,
conclude
with
mee
,
that
,
if
there
bee
any
Comfort
,
any
Consolation
,
any
Assurance
,
any
Rest
,
any
Peace
,
any
Joy
,
any
Refreshment
,
any
Exaltation
of
Spirit
to
bee
obtained
here
below
,
it
is
all
to
be
had
in
the
bloud
of
Jesus
,
long
since
shed
,
and
his
Intercession
still
continued
,
as
both
united
,
and
appropriated
to
the
Elect
of
God
,
by
the
precious
effects
,
and
fruits
of
them
both
,
drawne
to
believe
,
and
preserved
in
believing
,
to
the
obtaining
of
an
immortall
Crowne
of
Glory
that
shall
not
fade
away
.
{αβγδ}
.