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is their yielding sincere obedience to the law of nature, in proportion to their light.

They farther add, that this gospel-covenant must be conditional, otherwise it could not be called a covenant, as wanting an essential ingredient contained in every covenant; and these conditions must be in our own power, otherwise the overture of salvation, depending on the performance thereof, would be illusory; and it could not be called a covenant of grace, inasmuch as there can be no grace, or favour, in promising a blessing upon impossible conditions; neither could this gospel-covenant be styled a better covenant than that which God entered into with our first parents, in which the conditions were in their own power; nor could it be an expedient to repair the ruins of the fall, or bring man, in any sense, into a salvable state. So that, according to this representation of the doctrine of particular redemption, there are not only many absurd consequences attending it, which detract from the glory of the gospel, but it is contrary to the holiness, wisdom, justice, and goodness of God, and so derogates as much from the divine perfections, as any thing that is argued in defence of universal redemption can be pretended to do. And, to sum up the whole argument, there is an appeal to scripture, as that which gives countenance to it in a multitude of instances. This is the substance of all that is said in defence of this doctrine; and, in opposition to it, we shall take leave to observe,

(1.) That it is taken for granted, but not sufficiently proved, that Christ died to purchase the covenant of grace; whereas, if the difference between the covenant of redemption, and the covenant of grace, be only circumstantial, as has been before observed, then the death of Christ is included among the conditions of this covenant; and if so, the covenant itself could not be the purchase thereof: but, if by Christ's purchasing the covenant of grace, they only meant his purchasing the graces given in the covenant, we are far from denying it, though they generally do. That therefore which we are principally to op pose, is their sense of the conditionality of the covenant of grace, and its being essential to a covenant to be conditional, namely, to depend on uncertain conditions, in our power to perform, it being as they suppose, left to the freedom of our own will to comply with or reject them, and thereby to esta blish or disannul this covenant: but having elsewhere proved that the word covenant is often used in scripture, without the idea of a condition annexed to it, and also considered in what respects those ideas, contained in a conditional covenant between man and man, are to be excluded, when we speak of a See Page 169, 170, ante.

See Page 178, 179, ante.

covenant between God and man; * and having also, in maintaining the doctrine of election, endeavoured to defend the absoluteness of God's will, and shewed in what sense we are to understand those scriptures that are laid down in a conditional form, which may, with a little variation, be applied to our present argument; we shall, to avoid the repetition of things before insisted on, add nothing farther in answer to this part of the argument, we are now considering, but only that it implies God to be, in many respects, like ourselves, and supposes that it is in our power to frustrate, and render the death of Christ, which was the highest display of divine grace, ineffectual, and so prevent his having that glory, which he designed to bring to his own name thereby.

(2.) As to what is farther argued, concerning the covenant of grace being a better covenant than that which God made with man in innocency, and therefore that the conditions thereof must be in our own power, otherwise God, by insisting on the performance of what is impossible, subverts the design of the gospel, and the covenant hereupon ceases to be a covenant of grace; it may be replied that though we freely own that the covenant of grace is, in many respects, better than that which God entered into with man in innocency, and that it would not be so were it impossible for those, who are concerned therein, to attain the blessings promised to the heirs of salvation; yet we cannot allow that it must necessarily be conditional, in the sense in which some understand the word, much less that the conditions thereof are in our own power, or else the design of the gospel must be concluded to be subverted.

Therefore we may take leave to observe, that when God is said to require faith, and all other graces in this covenant-dispensation, and has connected them with salvation, this does not overthrow the grace of the covenant, but rather establish it; for grace and salvation are not only purchased for, but promised and secured to all who are redeemed, by the faithfulness of God, and the intercession of Christ and shall certainly be applied to them; and whereas, the graces of the Spirit are not in our own power, this is so far from overthrowing the design of the gospel, that it tends to advance the glory thereof, as God hereby takes occasion to set forth the exceeding riches of his grace, in making his people meet for, and bringing them, at last, to glory. And, though it be not possible for all to attain salvation, this should be no discouragement to any one to attend on those means of grace, under which we are to hope for the saving effects of Christ's death, whereby we may conclude that eternal life is purchased for us, and we shall at last be brought to it.

See Page 190, ante,

See Vol. I. Page 477, 480.

(3.) As to what is farther alleged, concerning the covenant. of grace, as designed to repair the ruins of the fall, or God's intending hereby to bring man into a salvable state; we are never told, in scripture, that what was lost by our first apostasy from God, is to be compensated by the extent of grace and salvation to all mankind; and it is not the design of the gospel to discover this to the world, but that the exceeding riches of divine grace should be made known to the vessels of mercy, before prepared unto glory, Rom. ix. 23. This is, as some express it, the plank that remains after the ship-wreck,* or the great foundation of our hope, and possibility of escaping everlasting destruction; and it is a much better ground of security, than to lay the whole stress of our salvation on the best improvements of corrupt nature, or those endeavours which we are to use, to improve the liberty of our will, in order to our escaping ruin, without dependance on the divine assistance; which is the method that they take to attain salvation, who thus defend the doctrine of universal redemption.

(4.) As for our being brought into a salvable state by the death of Christ; the gospel no where gives all mankind ground to expect salvation, but only those who have the marks and characters of Christ's redeemed ones; and these are not brought by his death unto a mere possibility of attaining it, but the scripture represents them as having the earnest, or first-fruits thereof, and speaks of Christ in them, as the hope of glory, Eph. i. 14. Rom. viii. 23. They are also said to be reconciled to God by the death of his Son, chap. v. 10. which is more than their having a bare possibility of salvation, as the result and consequence thereof.

(5.) That which is next to be considered, is, what concerns the doctrine of particular redemption, as being derogatory to the divine perfections, together with many absurd consequences, which are supposed to attend it. It is very common, in all methods of reasoning, and particularly in defending or opposing the doctrine of universal redemption, for persons to endeavour to make it appear, that the contrary scheme of doctrine is chargeable with absurdities; and, as we have taken the same method in opposing universal redemption, it may reasonably be expected, that the doctrine of particular redemption should have many absurd consequences charged upon it; to which we shall endeavour to reply, that thereby it may be discerned whether the charge be just or no. And,

1. The doctrine of particular redemption is supposed to be inconsistent with the goodness of God, as it renders salvation impossible to the greatest part of mankind, and their state irre

• Tabula post naufragium.

trievable by any means that can be used, and so has a tendency to lead them to despair. But to this it may be replied,

1st, That it must be owned, that they, for whom Christ did not die, cannot be saved; and therefore, had God described any persons by name, or given some visible character, by which it might be certainly concluded that they were not redeemed, it would follow from thence, that their state would be desperate. But this is not his usual method of dealing with mankind: he might, indeed, have done it, and then such would have been thereby excluded from, and not encouraged to attend on the means of grace; but he has, in wisdom and sovereignty, concealed the event of things, with respect hereunto, from the world; and therefore there is a vast difference between men's concluding that a part of the world are excluded from this privilege; and that they themselves are included in that number: the latter of which we have no warrant to say, concerning ourselves, or any others, especially so long as we are under the means of grace. There is, indeed, one character of persons in the gospel, which gives ground to conclude that Christ did not die for them, and that is what respects those who had committed the unpardonable sin. I shall not, at present, enter into the dispute, whether that sin can now be committed or no, since we may be occasionally led to insist on that subject under another head; but there seems to be sufficient ground to determine, either that this cannot be certainly known, since the extraordinary gift of discerning of spirits is now ceased; or, at least, that this cannot be applied to any who attend on the means of grace with a desire of receiving spiritual advantage thereby. 2dly, If Christ's not dying for the whole world be a means to lead men to despair, as salvation is hereby rendered impossible, this consequence may, with equal evidence, be deduced from the supposition, that all mankind shall not be saved, which they, who defend universal redemption, pretend not to deny : but will any one say, that this supposition leads men to despair? or ought it to be reckoned a reflection on the divine goodness, that so many are left to perish in their fallen state, by the judicial hand of God, which might have applied salvation unto all, as well as purchased it for all mankind?

2. The doctrine of particular redemption is farther supposed to be inconsistent with the preaching the gospel, which is generally styled a door of hope; and then the dispensation we are under cannot be called a day of grace; which renders all the overtures of salvation made to sinners illusory, and contains in it a reflection, not only on the grace of God, but his holiness.

In order to our replying to this, something must be premised to explain what we mean by a day of grace, and the hope of the gospel, which accompanies it. And here let it be considered,

(1.) That we hereby intend such a dispensation in which sinners are called to repent and believe, and so obtain salvation; not that we are to suppose that it is to be attained by their own power, without the special influences of the Holy Ghost, for this would be to ascribe that to man, which is peculiar to God; nor that God would give his special grace to all that sit under the sound of the gospel; for this is contrary to common observation and experience, since many make a profession of religion who are destitute of saving grace.

As for the hope of the gospel, or that door of hope that is opened therein to sinners, we cannot understand any thing else thereby, but that all, without distinction, are commanded and encouraged to wait on God in his instituted means of grace, and the event hereof must be left to him who gives and withholds success to them, as he pleases. All have this encouragement, that, peradventure they may obtain grace, under the means of grace; and this is not inconsistent with their being styled a door of hope, and God is not obliged to grant sinners a greater degree of hope than this, to encourage them to wait on him in his ordinances, notwithstanding there is a farther motive inducing us hereunto, namely, that this is his ordinary way, in which he works grace; or, if God is pleased to give us desires after the efficacy of his grace, or any degree of conviction of sin and misery; this is still a farther ground of hope, though it fall short of that grace of hope that accompanies salvation.

(2.) As to what concerns the preaching of the gospel, and the overtures of salvation to all therein, which, upon the supposition of Christ's not dying for all men, they conclude to be illusory, and repugnant to the holiness of God. To this it may be replied, that we do not deny that in preaching the gospel, Christ is offered to the chief of sinners, or that the proclamation of grace is made public to all, without distinction: but this will not overthrow the doctrine of particular redemption, if we rightly consider what is done, in offering Christ to sinners; which, that it may be understood, let it be observed,

1st, That God has given us no warrant to enter into his secret determinations, respecting the event of things, so as to give any persons ground to conclude that they are redeemed, and have a warrant to apply to themselves the promise of salvation, or any blessings that accompany it, while in an unconverted state. Ministers are not to address their discourses to a mixed multitude of professing Christians, in such a way, as though they knew that they were all effectually called, and chosen of God. Our Saviour compares them to the faithful and wise steward, whose business it is to give every one their portion of meat in due season, Luke xii. 42. and therefore they are, consistently with what is contained in scripture, to tell them, that

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