which shews, that that notion has no great influence towards the working of faith: if it had, the number of converts would not be so thin. It is also found, that the generality of carnal men, and such as hate to be reformed, are the greatest despisers of peculiar redemption, as well as of election.. 3. To make faith an evidence of a man's interest in redemption, puts by the claim of unbelievers, as much as if it were a condition. 4. He that will know his own particular redemption before he will believe, begins at the wrong end of his work, and is very unlikely to come that way to the knowledge of it. The first act of faith is not, that Christ died for all, or for you in particular: the one is not true; the other not certain to you, nor can, until after you have believed. He that would live, must submit to mercy, with "peradventure he will save me alive." 5. Any man that owns himself a sinner, hath as fair a ground for his faith, as any in the world that hath not yet believed; yea, as any believer had before he be lieved: nor may any person, upon any account, exclude himself from redemption; unless, by his obstinate and resolved continuance in unbelief, he hath marked out himself.

There are reasons enough, and of greatest weight, to induce men to believe, without laying general redemption for the ground of their faith: as, (1.) That "faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners," 2 Tim. 1:15. and such are you. (2.) That he gave his life a ransom for many, Matth. 20: 28. and you may be of that number, as well as any other. (3.) That those he died for, shall be justified upon their believ ing, Rom. 5: 9. and shall have faith also, upon their seeking for it, as a part of his purchase, and given on his behalf, Phil. 1: 29. (4.) That to believe on his Son, is the will and commandment of the everlasting God, Rom. 16: 26. 1 John 3:23. whom we ought to obey though so it were that salvation were not concerned in it. (5.) Those many faithful promises, assuring salvation to them that believe, John 3: 16. 36. and chap. 6: 47. Lastly. The remediless danger of unbelief, Mark 16: 16. John 8: 24. And if such consider. ations as these will not prevail with you to believe; the notions of general redemption, together with the general failure of success of it, will never do it.

Object. The extending of redemption to the whole race

of mankind, tends to magnify the grace of Christ; but confining it to a remnant, is a lessening of it.

Answ. It no more disparages the grace of Christ, to die peculiarly for that remnant, than his choosing a single nation, and fewest in number of the universe, and giving them laws that tended to life; while he suffered all besidea to run wild in the broad way, which inevitably leads to destruction. And as for redemption made general, with conditions annexed; it is so far from magnifying the grace of Christ, that it plainly eontradicts it; for if he knew from the beginning who they were that believed not, nor would eper believe; it would rather have argued a degree of grace and favor, not to die for them, than that their sin and con demnation should be thereby so greatly aggravated; as it had been better for some, they had never known the way of righteousness, than to depart from it, 2 Pet. 2: 21.

Object. This leaves the most of men without remedy. Answ. The fallen angels were higher than we, yet have no cause to complain, that no Mediator was appointed for them, and if they be left remediless, the fault is their own. For, if freedom of will, as now it is, empowers men to make a remedy, (viz. by acceptance and application,) much more, as it was, it might have kept them, if they would, from needing a remedy. You will say, perhaps, as some do, why were men left to this freedom of will, if foreseen thus to use it? Nay, rather, why do men, after so woful an experiment, choose to be so left? They have their option, let

them look to it.

And so I leave their objections; for I heartily wish, both for the truth's sake, and for peace, to see these contests buried, rather than agitated, lest they eat out the life of religion. (They breathe in a healthless air, who make them their element.) And I verily think, that if the controverted texts were duly weighed, that is, if spiritual things were compared with spiritual, and fleshly consultations laid aside, the present differences would be quickly composed, being mostly fomented by a loose and luxuriant way of philosophizing in divinity; and by holding to words of an indefinite signification, more than to the scope and

context.

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Inferences.

Infer. I. Upon what has been said of the work and ends of redemption, I would turn, a while, to those of the gen

eral point; I mean not such as are men professing godliness, (too many of whom are yet leavened with it,) but those very sordid and disingenuous spirits, who pretend to general ransom, (covering themselves with the shadow of it,) and yet study nothing less than to answer its end: who dream of redemption from hell; but for redemption from sin, it comes not into their mind; they contend, that Christ died for all; and yet carry it as if he died for none: at least, not for them: for they have no mark or tincture of such a redemption upon them; but remain evidently bond-slaves of corruption. Can you think that the Son of God died for you, while you despise living to him, hate them that love him, oppose whatever is dear to him, and persecute to the death (if your line would reach it) those that have any special mark of redemption upon them? Did he make his soul an offering for sin, to procure men a liberty of sinning? or, was Christ crucified, that the body of sin might remain unmortified; yea, get ground, and be the more rampant upon it? Is this your kindness to your friend, to be so in love with his enemies (the spear and the nails that pierced him,) that you will spend and be spent for the service of your lusts? He died, that those he died for might live: live to whom? Not to themselves, but to him that died for them: and did you really believe that he died for you, you could not but so judge; his love would constrain you. Redeemed ones are the Lord's free-men; and you are free to nothing but the devil and sin. Is this the badge of your freedom? the cognizance by which the subjects of Christ are known from rebels? No; it is the rebel's brand, and you will find it at last. This is what will aggravate your condemnation, and make it a condemnation to purpose, thus to deny the Lord that bought you: you are haters of God, and he will make you to feel it: wrath will come upon you to the uttermost. If God spared not his own Son, who had no sin (but by imputation) how shall he spare you, that are nothing else but sin? "He that despised Moses' law, died without mercy: of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God; and counted that blood (which you pretend to believe was shed for your redemption) an unholy thing?" Heb. 10: 28, 29. The wrath of the Lamb is dreadful; he will tear you in pieces, and none shall deliver you. Bethink yourself, therefore, in time; consider how you shall bear that weight of

wrath which the Son of God sunk under! There is yet hope concerning this thing: and if ye have any mind to escape, delay it not: "If ye will inquire, inquire to purpose; return, and come." Isa. 21: 12.

Infer. II. The doctrine of peculiar redemption may not be taken to discourage or weaken the hopes of any in their coming to Christ for salvation; any more than that "many shall seek, and shall not be able to enter," should keep men from striving: but, on the contrary, which also was Christ's intent in telling us so, it should quicken our diligence and speed in going to him, lest the door should be shut; which is certainly open while he calls. Suppose the worst: suppose, I say, that your interest in redemption were only as it is, general, that is, for temporal mercies, even that deserves all you can do, and more. What criminal is it, that lying at his prince's mercy, would not think himself obliged to spend the time of his reprievement in his prince's service; especially considering, that even that service shall have its reward? But why will you shut out yourself? no man is namely exempted; and for any to exclude himself, is to sin against his own soul; and to be a second time guilty of destroying himself. Put it upon the trial: you can lose nothing by venturing: but all without. Who can

tell, but your name may be written on the High Priest's breastplate; as well as Reuben's or Judah's? besides, you have no way to prove it, but by going to see; which never any, in good earnest did, but they found it so.

Infer. III. From what hath been said of redemption, as peculiar to the elect, with the plausible shows brought against it; I infer, the important necessity of "trying the spirits and the doctrines they bring, whether they be of God." A plausible outside, and fair show in the flesh, are no arguments of truth in the bottom: agreeableness with nature, should render things suspicious to us, rather than approved. Our best rule of judgment in this case, is that of our Saviour, "The tree is known by its fruits." And if by this we measure the general point, it will be found wanting in what it pretends to, and not a little reproveable: for, 1. Instead of magnifying the grace of Christ, and merit of his sufferings, it does, in effect, nullify both: it makes redemption general, as to persons, but not as to things; it redeems the whole of mankind from part of their bondage, but no part of them from the whole; or upon such a con

dition as no man in nature is able to perform: which is too defective to be the device of sovereign wisdom and grace. That cannot be called a catholicon, or general remedy, that suffers itself to be generally worsted by the disease; nor that a perfect redemption, which leaves still under bondage. I doubt not at all, that the blood of the Son of God in our nature, is of infinite merit; but withal, that it is of like infinite virtue and efficacy, and will for ever ope rate accordingly. But, if the success and saving effects thereof should depend upon something to be done by men, which redemption itself doth not invest them with; then will men come in for a share with Christ, in the glory of their salvation: yea, in this case, any addition of human ability annihilates the grace of Christ, Gal. 5: 2. whereas, to depend upon Christ for sanctification, as well as righteousness; to expect from him a power to repent and believe, as well as acceptance upon your believing, gives him his true honor, as entitling him to the whole of your salvation; which is indeed his proper due, and due to him alone. And this may be a main reason, why men professing the name of Christ, are so generally strangers to faith and holiness: they do not seek it at the hands of Christ, John 5: 10. as a part of his purchase; but rely on their own ability. 2. Instead of laying a foundation for faith, and a help to believing: the general doctrine muzzles the soul in its unbelief, upon a presumption of power in himself to believe, when he will. We little think how much presumption and carnal security derive from this root; whereas peculiar redemption, in the vigor and latitude of it, namely, as procuring for us a right to faith and holiness, with the Spirit of Christ to work them effectually in us, is far greater encouragement to apply ourselves to Christ for them as a part of his purchase, Phil. 1: 29. and that without which we cannot partake of the other benefits of his death. And I cannot but think, that any man in his right mind, Luke 8: 35. upon due inquiry, and a thorough consideration of the matter, would rather depend upon such a redemption as redeems from all iniquity, though the persons concerned in that redemption be but few, than on that which is supposed to redeem all universally, upon condition of faith and repentance, but does not redeem from impenitency and unbelief. In that redemption let my part be, that saves from sin, that slays the enmity, that reconciles