On the other side ; in Avhat one tittle, I pray you, doth the doc- trine of the effectual redemption of God's elect only, in the blood of Jesus, impair the free grace of God? Is it in its freedom? Why, we say it is so free, that if it be not altogether free it is no grace at all. Is it in its ejjUcacy ? Why, we say that by grace we are saved, ascribing the whole work of our recovery and bringing to God, in *' solidum," thereto. Is it in its extent? We affirm it to be extended to every one that is, was, or ever shall be delivered from the pit. It is true, we do not call grace that goeth into hell free grace, in a gospel notion ; for wc deem the free grace of God so powerful, that wherever it hath designed and chosen out itself a subject, that it brings God, and Christ, and salvation with it, to eternity.
" But you do not extend it imto all ; 3'ou tie it up to a few." De te largitor, pner. Is the extending of the love and favour of God in our power? Hath he not mercy on whom he will have mercy, and doth he not harden whom he will? Yet, do not -wo affirm that it is extended to the universality of the saved ones? Should we
OBJECTIONS AND TEXTS OF SCEIPTURE CONSIDERED. 413
throw the children's bread to dogs? Friends, we believe that the gi'aee of God in Christ worketh faith in every one to whom it is ex- tended; that the conditions of that covenant which is ratified in his blood are all effectually wrought in the heart of every covenantee ; that there is no love of God that is not effectual; that the blood of Christ was not shed in vain ; that of ourselves we are dead in tres- passes and sins, and can do nothing but what the free grace of God worketh in us: and, therefore, we cannot conceive that it can be ex- tended to all. [As] for you, who affirm that millions of those that are taken into a new covenant of grace do perish eternally, that it is left to men to believe that the will of God may be frustrate and his love ineffectual, that we distinguish ourselves one from another, — you may extend it whither you please, for it is indifferent to you whether the objects of it go to heaven or to hell.
But in the meanwhile, I beseech you, friends, give me leave to question whether this you talk of be God's free grace, or your fond figment? his love, or your wills? for truly, for the present, it seems to me the latter only. But yet our prayers shall be that God would give you infinitely more of his love than is contained in that ineffectual universal grace wherewith you so flourish. Only, we shall labour that poor souls be not seduced by you with the specious pre- tences of free grace to all, — not knowing that this your free grace is a mere painted cloth, that will give them no assistance at all to deliver them from that condition wherein they are, but only give them leave to be saved if they can ; whereas they are ready, by the name you have given to the brat of your own brain, to suppose you intend an effectual, almiglity, saving grace, tliat will certainly bring all to God to whom it is extended, of which they have heard in the Scripture ; whilst you laugh in your sleeves, to think how simply these poor souls are deluded with that empty show, the substance whereof is this, " Go your ways ; be saved if you can, in the way revealed; God will not hinder you."
Obj. IV. Each party contests about the exaltation of the merit of Christ; for so are their mutual pretences. Something hath been said to this before, so that now I shall be brief. Take, then, only a short view of the difference that is between them, where each pretends to exalt the merit of Christ in that which is by the other denied, and this plea will suddenly be at an end.
There is but one only thing that concerns the death of Christ in which the authors of the general ransom are upon the affirmative, and whereby they pretend to set forth the excellency of his death and oblation, namely, that the benefits thereof are extended unto all and every one, whereas their adversaries straiten it unto a few, a very few, — none but the elect ; which, they say, is derogatory to the honour of the Lord Jesus Christ. And this is that wherein they pretend so exceedingly to advance his name and merit above the
414s THE DEATH OF DEATH. [BOOK IV.
pitcb that they aim at who assert the effectual redemption of the elect only. The truth is, the measure of the honour of Jesus Christ is not to be assigned by us, poor worms of the dust ; that he takes to be honour which he gives and ascribes unto himself, and nothing else. He hath no need of our lie for his glory : so that if tlcis did, in our eyes, seem for the exaltation of the glory of Christ, yet, arising from a lie of our own hearts, it would be an abomination unto him. Secondly, We deny that this doth any way serve to set out the nature and dignity of the death of Christ ; because the extent of its efficacy to all (if any such thing should be) doth not arise from its own innate sufficiency, but from the free pleasure and determination of God: which how it is enervated by a pretended universaUty was l^efore de- clared. Thirdly, The value of a thing ariseth from its own native suffi- ciency and worth unto any purpose whereunto it is to be employed ; which the maintainers of effectual redemption do assert, in the death of Christ, to Ije much above what any of their adversaries ascribe unto it. Should I now go about to declare in how many things the honour of Christ, and the excellency of his death and joassion, with the fruits of it, is held forth in that doctrine which we have sought to open from the Scriptures, above all that can be assigned to it agreeable to their own principal maxims who maintain universal redemption (and that according to truth itself), I should be forced to repeat much that hath already been spoken, so that it shall suffice me to present the reader with this following antithesis : —