I am, they do not oppugn that doctrine of redemption which is maintained in this book. Nevertheless, because they may possibly be conceived by some, less considerate, to rise up with much strength against it, we shall take them into consideration respectively in their places. I will not say that there have been sufficient grounds laid, yea, and sufficiently proved, in the premises of our present discourse whereon to frame satisfactory answers even to those that are counted pillars amongst them, but shall leave the consideration hereof to the intelligent and impartial reader, and to the disquisition about them intended in the second part of this work. I do not meet with any thing of moment in any other author to infringe the credit of the doctrine of general redemption, which doth not make one spirit with one or other of the arguments levied, as we have heard, by the said synod. This which I shall presently recite from the collocutors of the contra-remonstrancy at the conference at the Hague, ann. 1613, is but the same in effect with the first and fifth of those used by the synod. "For whomsoever Christ died, and obtained remission of sins, and reconciliation with God, for these also he obtained, by his death, deliverance from the bondage of sin, and the spirit of regeneration for newness of life: But Christ did not obtain deliverance from the bondage of sin, or the spirit of regeneration, for all men: Ergo." If any man conceives there is somewhat more in this argument of the said collocutors, which I shall next transcribe, than in any of the former, I am content that it shall stand as additional unto them. I find it in this form:

20th Reason. "All they for whom Christ died can freely say, Who is he that condemneth? It is Christ that died for us,' Rom. viii. 34: But they are only believers, and the elect, that can speak thus, ver. 33, not unbelievers, Mark xvi. 16: Ergo." The minor is further strengthened by this consideration: The consolation raised from the consideration of the death of Christ, which the apostle here (Rom. viii. 32, 33, &c.) administereth unto the saints, or believers, would have little solidity or worth in it, in case reprobates and unbelievers could as truly say that Christ died for them also.

This argument likewise from the same authors, is virtually contained in that already mentioned in the fifteenth place. Yet let it have the honour of an argument by itself.

21st Reason. "If reconciliation with God, and remission of sins, be obtained for all and every man, none excepted, then should," or, ought, "the word of this reconciliation," i. e. the gospel, "be preached," or, declared," and this continually, to all and every man: But the word of reconciliation is not thus preached to all and every man: Ergo." The reason of the consequence is, because they for whom reconciliation is obtained, not being capable of enjoying it but by faith, and faith not being to be obtained but by hearing the word of this their reconciliation, it seems contrary to all reason that they should be deprived of the means of believing.

22nd Reason. The learned Chamier advanceth this argument against us, the strength whereof the observant reader will find lodged in the nineteenth reason already propounded.* "To all those for whom Christ truly died, the death of Christ is profitable: But this death of his is not profitable unto all men: Ergo." The major he proves, 1. From the proper import of the particle, "for," which, saith he, always notes some benefit accruing to him, for whom any thing is said to be done. 2. From the state of the controversy. 3, and lastly, From the Scriptures, as where it is said, "He gave himself for us, that he might redeem us," &c. Tit. ii. 14. So again from Matt. xxvi. 28, Rom. v. 8, 9. The minor he proveth, 1. From the concession of his adversaries themselves, the papists, concerning infants who die unbaptized; all which they exclude from salvation, and consequently from all benefit by the death of Christ. 2. From the concession almost of all, concerning persons of years of maturity; viz. that very many of these perish everlastingly, and so never come to receive any benefit by the death of Christ.

23rd Reason. In the same place, the same author subjoineth this argument, the same in substance with the former; "If Christ died for all men, then all men are saved,” or shall be saved: "But this is not so: Ergo." The minor, which needs no proof, he proves from John iii. 36, Rom. ii. 8. For the consequence in the major proposition, he cites the apostle's discourse, Rom. v. 8-10, under the notion of an express probation of it. "But God commendeth his love towards us," &c.

The Scriptures and arguments now propounded, are the effect and substance of all that I can readily find, or call to mind, pleaded and argued against the doctrine of general redemption, as it hath been stated, and asserted in our present discourse, excepting only some quotations from the fathers. If any thing of moment upon the same account shall further occur, or be offered unto me, either before, or under my examination of these, I shall not conceal it: but shall, as in the presence of God, and without the least touch or tincture of prejudice or partiality, acknowledge strength in any thing, where I apprehend strength, and show all submissive reverence to that which is above me. Yea, God knoweth that one reason moving me to exhibit beforehand, in the close of this first part, a particular of matters to be handled in the second, was, that in case any friend of the contrary doctrine conceives that he hath somewhat more pregnant or convincing, on the behalf of his opinion, either from the Scriptures, or otherwise, than any thing that I have yet taken into consideration, or intend to give satisfaction unto, he might have the opportunity of representing the same, either privately unto me, if he please, or otherwise publicly unto the world.

By occasion of the objection or argument mentioned in the four

Chamier. Panstrat. tom. iii. lib. 9, c 13, sect. 19.

:

teenth place, we shall, by way of digression, launch forth into the deep of the great question concerning personal election and reprobation and soberly inquire whether the Scriptures do any where hold forth or teach any such decree of reprobation in God from eternity, whereby the persons of such and such men, or of such a determinate number of men, before any actual or voluntary sin perpetrated by them, and without any respect had to such perpetrations, be decreed by him, to be left under an unavoidable necessity of perishing everlastingly. Here also we intend tenderly to inquire what the Scripture teacheth concerning the estate of infants; and more particularly, whether it can be substantially proved from them, that any infant or infants whatsoever, dying before the commission of actual sin, are adjudged by God unto hellfire.

In my answer to the argument propounded in the fifteenth place, I shall take occasion, digression-wise also, to inquire into, and discuss the great question about universal grace; viz. whether God vouchsafeth not unto all men without exception, a sufficiency of power or means whereby to be saved. Within the verge of this debate we shall modestly inquire, whether God doth not vouchsafe unto all men the same, or a like sufficiency, at least in a geometrical proportion, of means, whereby to be saved.

And because, amongst other Scriptures, the ninth chapter of the epistle to the Romans is frequently, and this in very many places and passages of it, brought upon the stage of these controversies and disputes, and more particularly supposed to deliver impregnable grounds for such a personal election and reprobation, which we apprehend the Scriptures generally, yea, and in this very chapter, as plainly to oppose, as many men do confidently avouch; we therefore intend a particular and entire explication of this chapter by itself. Yea, I am under some present inclination of thoughts, to engage upon this in the first place, and to publish it by itself, before I put hand to the greater work. But in this, I shall willingly be determined by the advice of friends.

Concerning the testimonies of the fathers usually produced in way of discountenance to the avouched doctrine of this discourse, I judge the transcription of them no ways necessary, until we come to give answers unto them; and therefore shall not encumber the reader's patience with them here. Unto whom, instead thereof, I shall address myself in this double request: 1. That he will please so far to comport with his own interest, and mine, as to strive by fervent and frequent prayer, to interest God himself in the composure of the work intended, that through much of his presence with me in the framing and inditing of it, if yet his good pleasure shall be not to judge a proportion of life and health for the finishing of it, too high a dignation for me, all my insufficiency for so great an undertaking may be drowned, so as not to appear in one kind or other, to the loss or disadvantage of any man, that shall please to bestow his time in the perusal of it, or of any part of it; and that I may be enabled from on high to bring

forth the truth in those high mysteries, which I shall be occasioned to search into therein, out of that thick darkness, which at present is spread by men round about them, into a clear and perfect light, that so they may become more savoury, more wholesome, and better prepared nourishment for the understandings and consciences of the generality of men amongst us, than they have proved hitherto. My second request to the reader, with which I shall discharge him at the present, is, that he will make such a covenant with his expectations and desires as not to look for the publishing of the second part of this work till after such a time, which may be reasonably judged competent for a man of a slow genius in writing on the one hand, and of almost continual diversions through by-employments on the other hand, to raise and finish such a building, as that in reason may be presumed to be.

THE END.