The Reasons of the Doctrine

Christ died and merited either for his own, and the faithful only; or for all indifferently. If for all; then [reconstructed: he] shed his blood, suffered the pains of the first and the second death, and performed whatever was due to Divine Justice in the behalf of the unfaithful; and such which are and shall be damned, and that in their stead as their surety; for that's the meaning of those phrases, He laid down his life for his sheep (John 10:11), He gave himself for his Church (Ephesians 5:25), that is, he suffered and performed all in their room as their surety (Hebrews 7:22). And that he must be their surety, and in their stead perform all, may appear in various ways.

1. For as the first Adam was a common person and head of the first Covenant, and did covenant with God for himself and his, so that what he performed or failed in, they were all subject to the same condition, and should in the same manner partake thereof: So the Lord Christ the second Adam, he is the head of the second Covenant of Grace, and therefore engaged himself to God the Father, as a common pledge for himself and his posterity that shall come of [reconstructed: him]. 2. What the Lord Christ [reconstructed: suffered] and performed that the Law exacted, and the Father required of him even when he endured the direful indignation of God the Father, and bore the fierceness of his fury seizing upon him: But the Father could neither in equity exact these punishments, or in Justice [reconstructed: inflict] them upon him for any desert of his own, for any thing he had that was evil, or any thing he did commit which [reconstructed: was] contrary to his righteous Will, and holy Rule of the Law: Being wholly [reconstructed: free] from all sin, he should be freed from all plagues and death, which is the [reconstructed: wages] of sin: where there is no [reconstructed: sin], no sorrow, no [reconstructed: plague] can be: His punishments which he endured, and God exacted (for there was nothing done, but according to his counsel) were for sin, therefore for [reconstructed: their] sins imputed to him, therefore he was surety in [reconstructed: their] room, therefore if he suffered for all, he had the [reconstructed: sins] of all imputed, and so was surety in the place of all. 3. Lastly, The necessity of this consequence [reconstructed: further] appears: For whom the Lord Christ is not [reconstructed: surety], for them there is no salvation to be expected: for [reconstructed: can] it be conceived that our Savior should willingly endure such torments, though never required of God (which is false, for he had a command to lay down his life) or, that he should have done it merely of his own pleasure, not undertaking for any, not tendering of it in any man's name or stead; he could require nothing at the hands of God the Father, and God the Father might in Justice deny him or any other any recompense; For if a man will freely give so much money out of his own liberal [reconstructed: bounty], though it countervail a debt due to me, yet being tendered in no man's name, I am not bound to cancel any man's bond, or remit his debt: the Answer is, It was not paid for [reconstructed: you]. It is then clear, if Christ died for all the wicked, [reconstructed: then] he suffered and died as a Surety in their room and [reconstructed: stead].

[illegible] that he did not: For if he paid all as their [reconstructed: surety], then God in Justice cannot exact the payment [reconstructed: at their] hands, nor inflict the plagues upon their [reconstructed: persons]. To require two payments for one debt; to punish the [reconstructed: debtor] and Surety for the same offense, that Justice — Christ should be satisfied in the behalf of all (this [reconstructed: is my] beloved Son in whom I am [reconstructed: well pleased] (Matthew 3:17)) — and [reconstructed: that] that satisfaction should again be required, Justice [reconstructed: itself], yea, common sense abhors. The damned and [reconstructed: reprobate] are now paying the debt in Hell, [reconstructed: for] God in Justice requires it, therefore his Justice [reconstructed: was] not satisfied, therefore Christ did not satisfy for [reconstructed: them].

[reconstructed: If] God the Father intended the benefit and [reconstructed: salvation] of all by the death and blood-shed of Christ, and [reconstructed: Christ] also undertook and discharged it for that end, [reconstructed: and did so] that seriously and thoroughly, then the Lord Jesus [reconstructed: would] use those means which might be most useful and [reconstructed: effectual] to attain it; then he would pray for them [reconstructed: that] his sufferings which he did intend for their good, [reconstructed: might] be made available thereunto, for that is an [reconstructed: effectual] and ever speeding means. But Christ professed [reconstructed: otherwise], nor would not pray for the world (John 17:9). [reconstructed: I pray] not for the world; and the [reconstructed: text] proves it, for what Christ prays for, that he [reconstructed: obtains] (John 11:22, 42): I know that you hear me [reconstructed: always]: but this is not obtained, therefore was [reconstructed: not] desired, therefore not intended by Christ, [reconstructed: and] for this end our Savior did not lay down his life, undertake his sufferings. For what he suffered, that he intended, [reconstructed: his] own end was most serious in his own intention; that he intended, he desired; that he [reconstructed: desired], he obtained: that he obtained not, he desired not, and that he intended not, therefore for that [reconstructed: end] he did not suffer.

If it be said, He did pray for those that [reconstructed: crucified] him, and yet many of those were not saved, nor [reconstructed: their] prayers heard (Luke 23:34): Father, forgive [reconstructed: them, for] they know not what they do.

His crucifiers were of two sorts: 1. [reconstructed: The] Scribes and Pharisees; most of these knew what [reconstructed: they] did, for they sinned the sin against the Holy [reconstructed: Spirit] (Matthew 12:24-33). 2. Other poor ignorant [reconstructed: people] who were swayed by the sinful example of [reconstructed: their] Governors, and like the blind followed the blind [reconstructed: until] they fell into the ditch, shed that blood that [reconstructed: saved] them; they were the cause of his death, that was [reconstructed: the] means to bring them to life and happiness (1 Corinthians [reconstructed: 2:]8). Had they known it, they would not have [reconstructed: crucified] the Lord of Glory. Now many of those shared in [reconstructed: the] blessing of our Savior's prayer (Acts 2:37): [reconstructed: Know] assuredly that you have crucified the Lord of [reconstructed: glory] — they heard, and were pricked in their hearts, [reconstructed: received] the word, and the remission of their sins, [reconstructed: and] were added to the Church. They pierced the [reconstructed: side] of Christ to take away his blood, Christ pierced [reconstructed: their] hearts to take away their sins; Christ's prayers [reconstructed: prevailed] much more than Peter's preaching; they [reconstructed: sought] his destruction and death, and he then wrought [reconstructed: their] salvation: He sent his prayers to Heaven, [reconstructed: Father,] forgive them, the Lord sent down his grace, and [reconstructed: he] obtained the remission of their sins.

If Christ died, and by his death merited [illegible] for all, why then are not all saved? For the [illegible] God is satisfied, that will not hinder their [illegible] sin and Satan are subdued and vanquished by his [illegible] and they cannot hinder it (Hebrews 2:15). By [illegible] destroyed him that had the power of death, that [illegible] the Devil, and delivered them who through the [illegible] death were all their lives long subject to [illegible]. Those for whom Christ died, their salvation [illegible] be frustrated, nor they deprived of it; God will [illegible], sin and Satan cannot hinder it: but all are not [illegible], therefore for all salvation is not merited by the [illegible] of Christ.

The old shift and pretended plea of the Papists and [illegible] to put by the force of this argument is this: there is (say they) a broad and wide difference to be [illegible] between the merits of Christ, and the application [illegible], the death of Christ is sufficient, quoad [reconstructed: sufficientiam], non quoad applicationem; it is available [illegible] to obtain salvation for all men, but that the good and [illegible] which is obtained is not applied, the [illegible] of that is in men's unbelief. As in a medicine [illegible] and prepared and appointed to cure, but some [illegible] not take it. As a ransom to deliver, but some will [illegible] receive it.

The reply is this: that this pretense is in truth a [illegible] of words, but reaches not the main strength [illegible] force of the argument alleged, which stands still [illegible], as it shall thus appear. For I demand, if [illegible] has fully purchased salvation, what hinders [illegible] it is not applied? They will say (and they must [illegible], for they can say no other) their infidelity is that [illegible] hinders, they will not trust in a Christ, or come [illegible] him that they may be saved. But the sting and [illegible] of the argument prevented this cavil before it [illegible] to be pleaded, so that this comes too late. For it [illegible] said, [illegible] Christ be a perfect Savior, and has [illegible] salvation for his, at the hand of divine justice, [illegible] God in justice will not hinder, sin and Satan [illegible] hinder. When the law is satisfied, the prisoner [illegible] be released; Christ came for this end, and he [illegible] the end he came for (Matthew 1:21), (Galatians 1:4). He saves his people from [illegible] sins; then from all sin original and actual, then from infidelity, they are saved from that, and [illegible] that cannot hinder.

Besides, if Christ be no otherwise a Savior than only to merit so much for them, and to offer so much [illegible] to them, that they may receive it if they will, and refuse it if they please, then the execution of God's [illegible], our Savior's purpose in dying, and the fruit and success of his death, is lastly resolved into the [illegible] man, and merely depends thereupon. So that if [illegible] men would, our Savior might have died in vain, [illegible] prayed in vain, and no man ever attained [illegible] thereby, if they would, and as they may (and might according to this doctrine of devils) resist the [illegible] of the blood of Christ and his Spirit, and their [illegible] salvation purchased for them by Christ.

So that the seed of the woman did not break the serpent's head (Genesis 3:15). It was not certain that [illegible] Savior should see his seed (Isaiah 53:10). Our Savior Christ was mistaken, when he said, I have other [illegible] those also I must bring, they shall [illegible] my voice (John 10:16). They might reply, But we may choose, and Christ must [illegible] us leave.

It hence follows, that our Savior Christ is not so able to save as Adam was to destroy. It is not in the will of Adam's posterity to stop the guilt and filth of his [illegible] from seizing upon them to their condemnation, but the first Adam will undoubtedly pollute and condemn all those that he covenanted for. And [illegible] the second Adam cannot save and sanctify all that he [illegible] for, contrary to the triumph of the apostle (Romans 5:15): If through the offense of one, many be dead: much more the grace of God, and the gift by grace, which is by one man Jesus Christ, has abounded to many.

It hence follows, Christ has purchased a right to all spiritual good, but not the communication and possession thereof undoubtedly to be bestowed, contrary [illegible] (John 17:19): For their sakes I sanctify myself that [illegible] also may be sanctified (Ephesians 1:3).

Lastly, how deeply injurious and dishonorable is [illegible] this to our blessed Savior? How derogatory to [illegible] wisdom to purpose that he can never accomplish? How contrary to his power, that he should aim at that by [illegible] death, which either Satan or man's corruption [illegible] be more able to cross than he to effect? Nay, how senseless and unreasonable is it that God's justice [illegible] hinder this work, and yet sin should, when all [illegible] strength that sin has is indeed from the law (the [illegible] of sin is the law) (1 Corinthians 15:56), from that commission which divine justice puts into its [illegible]?

If Christ merited and purchased redemption for all, then he wills and intends seriously that all should [illegible] saved, then he will afford the means to attain it. For [illegible] end and the means (the end in intention, and the [illegible] in execution) go both together, and none in [illegible] sever them, much less will the Lord, who is [illegible] author of all wisdom (Romans 10:17): Faith comes [illegible] hearing, and hearing by the word of God.

But sense and experience of all men of all ages makes it beyond question, that God gives not the means of salvation to all (Psalm 147:19): He has given his word to Israel, he has not dealt so with [illegible] nation. Paul makes it the privilege of [illegible] Jew, to them was committed the oracles of God (Romans 3:2). They alone called, they alone in [illegible], they alone honored with all the privileges of all God's ordinances. Indeed, the Lord neglected the [illegible] condition of the Gentiles in former ages, he [illegible] not after them, cared not for them, nay, they [illegible] without God, without Christ, without hope, far off, not within the reach and call of salvation. And such is the condition of many nations of the [illegible] at this day, who have not so much as any means of [illegible] granted to them, nor any sound of the gospel of Christ among them (Acts 17:30), (Ephesians 2:12). Now, do any in [illegible] prepare medicine for the good of another, and yet [illegible] patient never have it, never hear of it?

The answer which is here made by Papists and [illegible] is this, that though God does not afford equal external means of calling, yet he calls all, [illegible] therefore they make a double kind of calling. 1. [reconstructed: Me]diately by the Law. 2. Immediately by the [reconstructed: Gospel]. Not that the Law can cause faith in Christ [illegible] but only in way of preparation by these degrees, [illegible] the Lord has left the work of the Law and the [illegible] of his image in the nature of man, and withal has afforded him so much, and so many helps out of [illegible] creatures to manifest his goodness and majesty to [illegible] that if he use this stock well, he out of his bounty [illegible] afford him the Gospel and other saving means to [illegible] him to faith and so to happiness, and to this [illegible] that place is usually alleged (Romans 1:19-20), which may be known of God is manifest in them, [illegible]. If they use this light of nature well, God will [illegible] them the light of grace; when they abuse that [illegible] have, it is just with God to withhold what they [illegible] and to take away that he gave.

To this I reply: the ground of the [illegible] is 1. False. 2. Vain.

False, because it crosses that liberty which [illegible] the Lord challenges and uses in the dispensation of [illegible] means of salvation, without any respect to the [illegible] use of the gifts of nature; the Lord chose a [reconstructed: people] to himself of the weakest and the worst (Deuteronomy 7; Deuteronomy 9:5-6). The Lord set his love upon you, [illegible] for you are a stiff-necked [reconstructed: people]. He set up a partition wall between them and [illegible] merely out of his own good pleasure: whereas [illegible] to this opinion had the Gentiles used their [illegible] well, they might have pulled down the partition [reconstructed: wall].

2. It is contrary to that experience we have of God's [illegible] in the sending of the means, that many times [illegible] who abuse them most they enjoy them, those who [illegible] have used them [illegible] they want them (Matthew 11:21). Woe to you Chorazin, woe to you [reconstructed: Bethsaida], [illegible] the great works been done in Sodom and [illegible] which have been done in you, they would have repented in sackcloth and ashes.

As it is a false, so it is a vain conceit: because no man [illegible] ever have the means of grace vouchsafed upon [illegible] condition, in that no man ever did, or in truth will [illegible] the condition: for then are these gifts used [illegible] when they attain their end, they then attain their [illegible] when they are used in a right order and [illegible] to God and his glory (Romans 1:21) so as to [illegible] God as God, but no natural man did, or ever will [illegible] this.

Instruction. From the doctrine delivered we may [illegible] to answer some cases of conscience which [illegible] our spiritual estates, and comforts.