1. THE Scripture ſaith, Ephſ. i. 4. God hath choſen us in Chriſt, before the Foundation of the World, that we ſhould be holy, and without Blame before him in Love. And St. Peter calls the Saints, 1 Pet. i. 2. Elect according to the Fore-knowledge of God the Father, thro' Sanctification of the Spirit, unto Obedience. And St. Paul ſaith unto them, 2 Theſ. ii. 13, 14. God hath from the Beginning choſen you to Salvation, thro' Sanctification of the Spirit, and belief of the Truth; whereunto he hath called you by our Goſpel, to the obtaining of the Glory of our Lord Jeſus Chriſt.

2. From all theſe Places of Scripture, it is plain that God hath choſen ſome to Life and Glory, before or from the Foundation of the World. And the Wiſdom of all Chriſtians is, to labour that their Judgments may be informed herein, according to the Scripture. And to that End let us conſider the Manner of God's ſpeaking to the Sons of Men.

3. God ſaith to Abraham, Rom. iv. 17. As it is written, I have made thee a Father of Many Nations before him whom he believed, even God who quickeneth the Dead, and calleth Things that are not as tho' they were. Obſerve, God ſpeaks then, at that preſent Time, to Abraham, ſaying, I have made thee a Father of many Nations notwithſtanding Abraham was not at that Time the Father of one Child, but Iſhmael. How then muſt we underſtand I have made thee a Father of many Nations?

4. The Apoſtle tells us plainly, it was ſo, Before God, who calleth Things that are not, as tho' they were. And ſo he calleth Abraham, The Father of many Nations, tho' he was not as yet; tho' he was not as yet the Father even of Iſaac, in whom his Seed was to be called.

5. God uſeth the ſame Manner of Speaking, when he calleth Chriſt, Revel. xiii 8. The Lamb ſlain from the Foundation of the World; altho' in Deed he was not ſlain for ſeveral thouſand Years after. Hence therefore we may eaſily underſtand what he ſpeaketh of Electing us from the Foundation of the World.

6. God calleth Abraham a Father of many Nations, tho' not ſo at that Time. He calleth Chriſt, The Lamb ſlain from the Foundation of the World, tho' not ſlain till he was a Man in the Fleſh. Even ſo he calleth Men Elected from the Foundation of the World, tho' not elected till they were Men in the Fleſh. Yet it is all ſo before God, who knowing all Things from Eternity. Calleth Things that are not, as tho' they were.

7. By all which it is clear, that as Chriſt was called The Lamb ſlain from the Foundation of the World, and yet not ſlain till ſeveral thouſand Years after, till the Day of his Death; ſo alſo Men are called Elect from the Foundation of the World, and yet are not elected perhaps till ſeveral thouſand Years after, till the Day of their Converſion to God.

8. And indeed this is plain, without going farther, from thoſe very Words of St. Peter, Elect, according to the Fore-knowledge of God, thro' Sanctification of the Spirit, unto Obedience. For,

If the Elect are choſen thro' the Sanctification of the Spirit, then they were not choſen before they were ſanctify'd by the Spirit. But they were not ſanctify'd by the Spirit, before they had a Being. It is plain then neither were they choſen from the Foundation of the World. But God calleth Things that are not, as tho' they were.

9. This is alſo plain from thoſe Words of St. Paul, God hath from the Beginning choſen you to Salvation, thro' Sanctification of the Spirit, and Belief of the Truth. Now,

If the Saints are choſen to Salvation, thro' believing 〈◊〉 the Truth, and were called to believe that Truth by the hearing of the Goſpel, then they were not choſen before they believed the Truth, and before they heard the Goſpel, whereby they were called to believe. But they were choſen thro' Belief of the Truth, and called to believe it by the Goſpel. Therefore they were not choſen before they believed; much leſs before they had a Being, any more than Chriſt was ſlain, before he had a Being. So plain is it, that they were not elected, till they believed; altho' God calleth Things that are not, as tho' they were.

10. Again, how plain is it, where St. Paul ſaith that they whom Epheſ. i. 11, 12. God did predeſtinate, according to the Counſel of his own Will, to be to the Praiſe of his Glory, were ſuch as did firſt truſt in Chriſt? And in the very next Verſe, he ſaith, that they truſted in Chriſt, after they heard the Word of Truth (not before.) But they did not hear the Word before they were born. Therefore, it is plain, the Act of Election is in Time, tho' known of God before; who, according to his Knowledge, often ſpeaketh of the Things which are not, as tho' they were. And thus is the great Stumbling-Block about Election taken away, that Men may make their Calling and Election ſure.

11. The Scripture tells us as plainly what Predeſtination is: It is, God's fore appointing obedient Believers to Salvation, not without, but according to his Fore-knowledge of all their Work, from the Foundation of the World. And ſo likewiſe he predeſtinate or fore appoints all diſobedient Unbelievers to Damnation, not without, but according to his Fore-knowledge of all their Works, from the Foundation of the World.

12. We may conſider this a little farther. God from the Foundation of the World fore knew all Men's believing or not believing. And according to this his Fore-knowledge, he choſe or elected all obedient Believers, as ſuch, to Salvation, and refuſed or reprobated all diſobedient Unbelievers, as ſuch, to Damnation. Thus the Scriptures teach us to conſider Election and Reprobation, according to the Fore-knowledge of God from the Foundation of the World.

13. But here ſome may object, that I hold our Faith and Obedience to be the Cauſe of God's electing us to Glory.

I anſwer, I do hold, That Faith in Chriſt producing Obedience to him is a Cauſe without which God electeth none to Glory; for we never read of God's electing to Glory, any who liv'd and died a diſobedient Unbeliever. But I do not hold, that it is the Cauſe for which he elects any: The contrary of this is eaſily ſhewn, thus:

Suppoſe my Obedience is a Cauſe of my Election to Salvation, What is the Cauſe of my Obedience?

Anſ. My Love to Chriſt.

But what is the Cauſe of my Love to Chriſt?

Anſ. My Faith in Chriſt.

But what is the Cauſe of my Faith in Chriſt?

Anſ. The Preaching of the Goſpel of Christ.

But what is the Cauſe of the Preaching of the Goſpel to us? Anſ Chriſt's dying for us.

But what is the Cauſe of Chriſt's dying for us?

Anſ. God's great Love of Pity wherewith he loved us, even when we were dead in Treſpaſſes and Sins.

14. Thus all Men may ſee, that I do not hold God choſe any Man to Life and Salvation for any Good which he had done, or for any which was in him, before he put it there. And this I ſhall now ſhew more at large from the Oracles of God.

1. God's great Love of Pity, wherewith he loved the Sons of Men, even while they were dead in Treſpaſſes and Sins, was the Cauſe of his ſending his Son to die for them; as appears from the following Scriptures; John iii. 16. God ſo loved the World, that he gave his only begotten Son, to the End that all who believe in him, ſhould not periſh but have everlaſting Life. For Rom. v. 6. &c. when we were yet without Strength, in due Time Chriſt died for the Ungodly. And, God commendeth his Love to us, in that while we were yet Sinners, Chriſt died for us.

2. Chriſt's dying for our Sins is the Cauſe of the Goſpel's being preach'd to us, as appears from thoſe Scriptures, Matt. xxviii. 18. Jeſus came and ſpake unto them, ſaying, All Power is given unto me in Heaven and Earth. Go ye therefore and teach all Nations. Mark xvi. 15. Go ye into all the World and preach the Goſpel to every Creature.

3. The Goſpel's being preached to Sinners is the Cauſe of their believing, as appears from thoſe Scriptures, Rom. x. 15. &c. How ſhall they call on him in whom they have not believed? And how ſhall they believe in him of whom they have not heard? And how ſhall they hear without a Preacher? So then Faith cometh by hearing, and hearing by the Word of God.

4. Men's believing is the Cauſe of their Juſtification, as appears from thoſe Scriptures, Acts xiii. 39. By him all that believe are juſtified from all Things. Rom. iii. 26. &c. He is the Juſtifier of all that believe in Jeſus. Therefore we conclude that a Man is juſtified by Faith, without the Deeds of the Law. Rom. iv. 3, 23, &c. Abraham believed God, and it was imputed to him for Righteouſneſs. Now it was not written for his Sake alone, that it was imputed to him; but for us alſo to whom it ſhall be imputed if we believe on him that raiſed up Jeſus from the Dead; who was delivered for our Offences, and roſe again for our Juſtification.

5. Our knowing ourſelves juſtified by Faith is the Cauſe of our Love to Chriſt, as appears from theſe Scriptures, 1 John iv. 10. Herein is Love, not that we loved God, but that he loved us, and ſent his Son to be the Propitiation for our Sins. 1 John iv. 19. We love him, becauſe he firſt loved us.

6. Our Love to Chriſt is the Cauſe of our obeying him, as appears from thoſe Scriptures, John xiv. 15, 21. &c. If ye love me keep my 〈…〉 them, he it is that loveth me. And, If any Man loveth me he will keep my Words. 1 John v. 3. For this is the Love of God, that we keep his Commandments.

7. Our obeying Chriſt is the Cauſe of his giving us eternal Life, as appears from thoſe Scriptures, Matt. vii. 21. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of Heaven; but he that doth the Will of my Father which is in Heaven. Rev. xxii. 14. Bleſſed are they that do his Commandments, that they may have Right to the Tree of Life, and may enter in thro' the Gates into the City. And Hebr. v. 9. Chriſt being made perfect thro' Sufferings, he became the Author of eternal Salvation to all that obey him.

15. This may be more briefly expreſt thus: 1. God's Love was the Cauſe of his ſending his Son to die for Sinners. 2. Chriſt's dying for Sinners is the Cauſe of the Goſpel's being preached. 3. The preaching of the Goſpel is the Cauſe (or Means) of our believing. 4. Our believing is the Cauſe (or Condition) of our Juſtification. 5. The knowing ourſelves juſtified thro' his Blood, is the Cauſe of our Love to Chriſt. 6. Our Love to Chriſt is the Cauſe of our Obedience to him. 7. Our Obedience to Chriſt is the Cauſe of his becoming the Author of eternal Salvation to us.

16. Theſe following Things therefore ought well to be conſidered by all that fear God. 1. There was a Neceſſity of God's Love in ſending his Son to die for us, without which he had not come to die. 2. There was a Neceſſity of Chriſt's Love in dying for us, without which the Goſpel could not have been preached. 3. There was a Neceſſity of the Goſpel's being preached, without which there could have been no believing. 4. There is a Neceſſity of our believing the Goſpel, without which we cannot be juſtified. 5. There is a Neceſſity of our being juſtify'd by Faith in the Blood of Chriſt, without which we cannot come to know that he loved us, and waſh'd us from our Sins in his own Blood. 6. There is a Neceſſity of our knowing his Love, who firſt loved us, without which we cannot love him again. 7. There is a Neceſſity of our loving him, without which we cannot keep his Commandments. 8. There is a Neceſſity of our keeping his Commandments, without which we cannot enter into eternal Life.

By all which we ſee, that there is as great a Neceſſity of our keeping the Commandments of God, as there was of God's ſending his Son into the World, or of Chriſt's dying for our Sins.

17 But for whoſe Sins did Chriſt die? Did he die for All Men, or but for Some?

To this I ſhall anſwer by the Scriptures, ſhewing 1. The Teſtimony of all the Prophets. 2 Of the Angel of God. 3. Of Chriſt himſelf. And 4 Of his Apoſtles.

Firſt, The Prophet Iſaiah ſaith thus, Iſaiah liii. 4, 5, 6. Surely he hath born our Griefs, and carried our Sorrows; yet did we eſteem him ſtricken, ſmitten of God and afflicted. But he was wounded for our Tranſgreſſions, he was bruiſed for our Iniquities, the Chaſtiſement of our Peace was upon him, and with his Stripes we are healed. All we, like Sheep, have gone aſtray; we have turn'd every one to his own Way; and the Lord hath laid on him the Iniquities of us all. Thus Iſaiah ſheweth plainly, that the Iniquities of all thoſe who went aſtray, were laid upon Chriſt. And to him the Teſtimony of all the other Prophets agreeth: Acts 10.43. To him give all the Prophets Witneſs, that thro' his Name whoſoever believeth in him ſhall receive Remiſſion of Sins. The ſame ſaith that great Prophet, John the Baptiſt, who John 1.7. came to bear Witneſs of the Light, that all Men thro' it might believe. And again, v. 29 Behold, ſaith he, the Lamb of God, that taketh away the Sins of the World. Thus have all the Prophets with one Conſent teſtified, that God laid upon Chriſt the Iniquities of all that were gone aſtray; that he is the Lamb of God, which taketh away the Sins of the World; that all Men thro' him may believe; and that thro' his Name whoſoever believeth in him, ſhall receive Remiſſion of Sins.

Secondly, The Angel of God teſtified the ſame Thing, ſaying, Luke ii. 10. Fear not; for I bring you glad Tidings of great Joy, which ſhall be to all People, which was, that there was born unto them a Saviour, even Chriſt the Lord. By this alſo it appears, that Chriſt died for all Men For elſe it could not have been glad Tidings of great Joy, to all People; but rather ſad Tidings to all thoſe for whom he died not.

Thirdly, We come now to the Words of Chriſt himſelf, who knew his own Buſineſs better than any Man elſe; and therefore, if his Teſtimony agree with theſe, we muſt needs be convinced that they are true. Now, he ſpeaks thus, John iii. 14. &c. As Moſes lifted up the Serpent in the Wilderneſs, even ſo muſt the Son of Man be lifted up, that whoſoever believeth in him, ſhould not periſh, but have everlaſting Life. For God ſo loved the World that he gave his only begotten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting Life. For God ſent not his Son to condemn the World, but that the World thro' him might be ſaved. Thus we ſee the Words of Chriſt agree with the Words of the Prophets; therefore it muſt needs be own'd that Chriſt died for all.

Fourthly, And now we will hear what the Apoſtles ſay concerning this Thing. 2 Cor. v. 14. &c. The Love of Chriſt, ſaith the Apoſtle Paul, conſtraineth us, becauſe we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live ſhould not henceforth live unto themſelves, but unto him that died for them, and roſe again. And to Timothy he ſaith, 1 Tim. ii. 5, 6. there is one God, and one Mediator between God and Man, the Man Chriſt Jeſus who gave himſelf a Ranſom for all, to be teſtify'd in due Time. Again, he ſaith to Titus, Tit. ii. 11. The Grace of God, which bringeth Salvation to all Men, hath appeared. And yet again to the Hebrews, Heb. ii. 9. that he, by the Grace of God, taſted Death for every Man. And to this agreeth St. John, witneſſing 1 John ii. 2. He is the Propitiation for our Sins; and not for ours only, but alſo for the Sins of the whole World. And again, ſpeaking of himſelf and the reſt of the Apoſtles, he ſaith. 1 John iv. 14. We have ſeen and do teſtify that the Father ſent the Son, to be the Saviour of the World. Thus we have the Teſtimony of all the Prophets, of the Angel of God, of Chriſt himſelf, and of his Holy Apoſtles, all agreeing together in one to prove, that Chriſt died for all Mankind.

18. What then can they, who deny this, ſay? Why, they commonly ſay All Men, in theſe Scriptures, does not mean All Men, but only The Elect; that Every Man here does not mean Every Man, but only every one of the Elect; that The World does not mean the whole World, but only the World of Believers; and that the whole World, in St. John's Words, does not mean the whole World, but only, The whole World of the Elect.

19. To this ſhameleſs, ſenſeleſs Evaſion, I anſwer thus:

If the Scripture no where ſpeaks of a World of Believers or Elect, then we have no Ground, Reaſon, Pretence or Excuſe for ſaying, Chriſt died only for a World of Believers or Elect. But the Scripture no where ſpeaks of ſuch a World. Therefore we have no Ground or Pretence for ſpeaking thus.

Nay, the Scripture is ſo far from calling Believers or elected Perſons, The World, that they are every where in Scripture plainly and expreſly diſtinguiſhed from The World. John xv. 19. If ye were of the World, ſaith Chriſt, the World would love its own; but becauſe I have choſen you out of the World, therefore the World hateth you.

20. But let the Scripture itſelf ſpeak, what World Chriſt died for. Rom. v. 6, 10 When we were yet without Strength, Chriſt died for the Ungodly. While we were yet Sinners, Chriſt died for us. When we were Enemies, we were reconciled to God by the Death of his Son. From all which we may clearly ſee, that Chriſt died for the World of the Ungodly, for the World of Sinners, for the World of his Enemies; the Juſt One for the World of the Unjuſt. But the Elect, as Elect, are not unjuſt. Therefore he died not for the Elect, as Elect; but even for that World, St. John ſpeaks of, when he ſays, The whole World lieth in Wickedneſs.

21. If it be ſaid, The Elect were Sinners once as well as others; I anſwer, True; but not as they are Elect in Chriſt, but as they were out of Chriſt, without Hope and without God in the World. Therefore, to ſay that Chriſt died for the Elect, as Elect, is abſolute Nonſenſe and Confuſion.

22. To put this Matter out of Doubt, I would commend theſe following Conſiderations to all ſober-minded Men.

1. The Scripture ſaith, Chriſt came to ſeek and to ſave that which was loſt.

But the Elect, as Elect, were not loſt.

Therefore Chriſt died not for the Elect, as or becauſe they were Elect; for that had been to ſeek and ſave what was found and ſaved before.

2. The Scripture ſaith, Chriſt died for the Unjuſt.

But the Elect, as ſuch, are not unjuſt.

Therefore, Chriſt died not for the Elect, as Elect; for that had been to juſtify them who were juſt before.

3. The Scripture ſaith, He came to preach Deliverance to the Captive.

But the Elect, as Elect, are not Captive; for Chriſt hath ſet them free.

Therefore he died not for the Elect, as Elect; for that had been to ſet them at Liberty who were at Liberty before.

4. The Scripture ſaith, He quickened them who were dead in Treſpaſſes and Sins ſuch as were without Chriſt, Aliens from the Common-wealth of Iſrael, and Strangers to the Covenant of Promiſe, without Hope and without God in the World.

But the Elect, as ſuch, are not dead in Treſpaſſes and Sins, but alive unto God. Neither are they without Chriſt; for they are choſen in him: Nor are they Aliens from the Commonwealth of Iſrael, and Strangers to the Covenant of Promiſe But they are Fellow-Citizens with the Saints, and the Houſhold of God.

Therefore Chriſt died not for the Elect, as or becauſe they were Elect. For that had been to quicken them that were alive before, and to bring them into Covenant, who were in Covenant before. And thus, by theſe Men's Account, our Lord loſt his Labour of Love, and accompliſhed A SOLEMN NOTHING.

23. Thus having ſhewn the grievous Folly of thoſe who ſay, that Chriſt died for none but the Elect. I ſhall now prove by undeniable Reaſons, that he died for All Mankind.

Reaſ. 1. Becauſe all the Prophets, the Angel of God, Chriſt himſelf, and his holy Apoſtles with one Conſent, affirm it.

Reaſ. 2. Becauſe there is not one Scripture, from the Beginning of Geneſis to the End of the Revelation, that denies it, either negatively, by ſaying, that he did not die for all; or affirmatively, by ſaying, that he did die but for ſome.

Reaſ. 3. Becauſe he himſelf commanded, that the Goſpel ſhould be preached to every Creature.

Reaſ. 4. Becauſe he calleth all Men, every where to repent.

Reaſ. 5. Becauſe thoſe who periſh, are damned for not believing in the Name of the only begotten Son of God. Therefore, he muſt have died for Them. Elſe they would be damn'd for not believing a Lye.

Reaſ. 6. Becauſe they which are damned might have been ſaved. For thus ſaith the Word of God, 2 Theſs. ii. 10. They received not the Love of the Truth that they might be ſaved. Therefore God ſhall ſend them ſtrong Deluſions, to believe a Lie, that they all may be damned.

Reaſ. 7. Becauſe ſome deny the Lord that bought them, and bring upon themſelves ſwift Deſtruction. But they could not deny the Lord that bought them, if he had not bought them at all.

24. I ſhall now briefly ſhew the dreadful Abſurdities that follow from ſaying Chriſt died only for the Elect.

25. But, ſay ſome, If Chriſt died for all, why are not all ſaved?

I anſwer, Becauſe they believe not in the Name of the only begotten Son of God. Becauſe God called, and they refuſed to anſwer; he ſtretch'd out his Hand, and they regarded not; he counſell'd them, but they would none of his Counſels; he reproved them, but they ſet at nought all his Reproofs; they followed after lying Vanities, and forſook their own Mercies; they denied the Lord that bought them, and ſo brought upon themſelves ſwift Deſtruction; And becauſe they received not the Love of the Truth, that they might be ſaved, therefore (if you would know wherefore) God gave them up to believe a Lye, and to be damned. How often (ſaith our Lord) would I have gathered you together, and ye would not? Ye would not. Here is the plain Reaſon, why all Men are not ſaved. For God promiſeth no Man Salvation, whether he will or no. But leaveth them to everlaſting Deſtruction, who will not believe and obey the Goſpel.

26. O, then you are an Arminian! You are a Freewiller. You hold Free will in Man!

I hold nothing but what the Scripture ſaith; and that you ſhall give me Leave to hold. I do not hold, that any Man has any Will or Power of himſelf, to do any Thing that is Good; but by the Grace of God we may do all Things. I have already ſhewn, he hath given Chriſt for all Men. And he who ſpared not his own Son, but delivered him up for us all, how ſhall he not with him freely give us all Things? And what Man knoweth not, that if he make Uſe of all the Will and Power God hath given him, God will double his Talent, and give him more? If any therefore deſire to have more, let him faithfully improve what he has. Likewiſe what Man is he, who doth not know that he is not condemn'd, for not doing what he could not do, but for leaving undone what he could have done if he would. Let any Man deny it if he can.

27. "What then, may all Men be ſaved if they will?"

Before I anſwer this Queſtion directly, I ſhall ſhew that thoſe who aſk it, are themſelves compell'd to grant as much Freedom of Will, as we deſire to plead for.

For 1. The Aſſembly of Divines, in their Confeſſion of Faith, c. 9. do expreſly ſay, God hath endowed the Will of Man with that natural Liberty, that it is neither forced, nor by any abſolute Neceſſity determined to do Good or Evil. 2. Mr. Baxter, in the Preface of his Call to the Unconverted, ſays, that Calvin as well as Arminius held Free-will, and that no Man of Brains denieth, that Man hath a Will that is naturally free; it is free from Violence, it is a ſelf-determining Principle. Sure here is as much ſaid for Free-will, as any Man need to ſay, and perhaps more. For,

The Difference between us, is this. They ſay, Man hath a Will which is naturally free. We ſay, Man hath this Freedom of Will, not naturally, but by Grace.

We believe, that in the Moment Adam fell, he had no Freedom of Will left; But that God, when of his own Free Grace he gave the Promiſe of a Saviour to him and his Poſterity, graciouſly reſtored to Mankind a Liberty and Power to accept of proffered Salvation. And in all this, Man's boaſting is excluded; the whole of that which is Good in him, even from the firſt Motion of his Will, being of Grace and not of Nature. And now we come directly to the Queſtion, Whether All Men may be ſaved if they will?

28. To thoſe who have conſider'd what has been premiſed; I anſwer, 1. What ſhould hinder them if they be willing? For 2. God is not willing that any ſhould periſh; yea, 3. He is willing that all Men ſhould be ſav'd. And Chriſt is willing; for he came not to judge the World, but to ſave the World. And how did he weep over Jeruſalem? How often would he have gather'd them together, even as an Hen gathereth her Chickens under her Wings, but they would not? And now, what hinders Mens Salvation, but that ſame, they would not?

29. They would not, they will not come at Chriſt's Call, and hearken to his Reproof, and wait for his Counſels, and receive Power from on high to live to him who died for them, walking in all his Commandments and Ordinances blameleſs, and following him whitherſoever he goeth. This Way i • ſo narrow that few care to walk therein; and therefore they are not ſaved, even becauſe they reject the Counſel of God againſt themſelves. They chooſe Death; therefore they periſh everlaſtingly.