S. We must exactly distinguish between man's duty and God's purpose, there being no connection between them. The purpose and decree of God is not the rule of our duty ; neither is the perform-
SOO THE DEATH OF DEATH. [BOOK IV.
ance of our duty in doing Avliat we are commanded any declara- tion of what is God's purpose to do, or his decree that it should be done. Especially is this to be seen and considered in the duty of the ministers of the gospel, in the dispensing of the word, in exhor- tations, invitations, precepts, and threateniiigs, committed unto them; all which are perpetual declaratives of our duty, and do manifest the approbation of the thing exhorted and invited to, with the tnith of the connection between one thing and another, but not of the counsel and purpose of God, in respect of individual persons, in the ministry of the word. A minister is not to make inquiry after, nor to trouble himself about, those secrets of the eternal mind of God, namely, — whom he purposeth to save, and whom he hath sent Christ to die for in particular. It is enough for them to search his revealed will, and thence take their directions, from whence they have their com- missions. Wherefore, there is no sequel between the universal pre- cepts from the word concerning the things, unto God's purpose in himself concerning jjersons. They command and invite all to re- pent and believe ; but they know not in particular on whom God will bestow repentance unto salvation, nor in whom he will effect the work of faith with power. And Avhen they make proffers and tenders in the name of God to all, they do not say to all, "It is the purpose and intention of God that ye should believe," (who gave them any such power?) but, that it is his command, which makes it their duty to do what is required of them ; and they do not declare his mind, what himself in particular will do. The external offer is such as from which every man may conclude his own duty; none, God's purpose, which yet may be known upon performance of his duty. Their objection, then, is vain, who affirm that God hath given Christ for all to whom he offers Christ in the preaching of the gospel; for his offer in the preaching of the gospel is not declarative to any in particular, neither of what God hath done nor of what he will do in reference to him, but of what he ought to do, if he Avonld be ap- proved of God and obtain the good things promised. Whence it will follow, —
First, That God always intends to save some among them to whom he sends the gospel in its power. And the ministers of it being, Jh'st, unacquainted with his particular purpose ; secondly, bound to seek the good of all and every one, as much as in them lies; thirdly, to hope and judge well of all, even as it is meet for them, — they may make a proffer of Jesus Christ, with life and salvation in him, notwithstanding that the Lord hath given his Son only to his elect.
Secondly, That this offer is neither vain nor fruitless, being decla- rative of their duty, and of what is acceptable to God if it be per-
ANSWERS TO ARGUMENTS FOR UNIVERSAL REDEMPTION. 301
formed as it ouglit to be, even as it is required. And if any ask, What it is of the mind and will of God that is declared and made known when men are commanded to believe for whom Christ did not die? I answer, first, What they ought to do, if they will do that which is acceptable to God; secondly, The , sufficiency of salvation that is in Jesus Christ to all that believe on him ; thirdly. The certain, infallible, inviolable connection that is between faith and salvation, so that whosoever performs the one shall surely enjoy the other, for who- ever comes to Christ he will in no wise cast out. Of which more afterward.
4. The ingrafted erroneous persuasion of the Jews, which for a while had a strong influence upon the apostles themselves, restrain- ing salvation and deliverance by the Messiah, or promised seed, to themselves alone, who were the offspring of Abraham according to the flesh, must be considered as the ground of many general expres- sions and enlargements of the objects of redemption ; which yet, being so occasioned, give no colour of any unlimited universality. That the Jews were generally infected with this proud opinion, that all the promises belonged only to them and theirs, towards whom they had a universality, exclusive of all others, whom they called "dogs, uncir- cumcised,'' and poured out curses on them, is most apparent. Hence, when they saw the multitudes of the Gentiles coming to the preach- ing of Paul, they were " filled with envy, contradicting, blaspheming, and raising up persecution against them," Acts xiii. 45-50 ; which the apostle agam relates of them, 1 Thess. ii. 15, 16. "They please not God," saith he, " and are contrary to all men ; forbidding us to speak to the Gentiles that they might be saved;" being not with any thing more enraged in the preaching of our Saviour than his prediction of letting out his vineyard to others.