body on the tree;" so we believe that the remission of sins which any partake of, is only in and by virtue of that most satisfactory sacrifice, and no otherwise. For it is by the obedience of that one that the free gift is come upon all to justification. For we affirm, that as all men partake of the fruit of Adam's fall, in that by reason of that evil seed, which through him is communicated unto them, they are prone and inclined unto evil, though thousands of thousands be ignorant of Adam's fall, neither ever knew of the eating of the forbidden fruit; so also many may come to feel the influence of this holy and divine seed and light, and be turned from evil to good by it, though they knew nothing of Christ's coming in the flesh, through whose obedience and sufferings it is purchased unto them. And as we affirm it is absolutely needful that those do believe the history of Christ's outward appearance, whom it pleased God to bring to the knowledge of it; so we do freely confess, that even that outward knowledge is very comfortable.

Having thus clearly and evidently stated the question, and opened our mind and judgment in this matter, as divers objections are hereby prevented, so will it make our proof both the easier and the shorter.

The thing to be proved is, That God hath given to every man a day or time of visitation, wherein it is possible for him to be saved. If we can prove

that there is a day and time given, in which those might have been saved that actually perish, the matter is done: for none deny but those that are saved have a day of visitation. This then appears by the regrets and complaints which the Spirit of God throughout the whole scriptures makes, even to those that did perish; sharply reproving them, for that they did not accept of, nor close with God's visitation and offer of mercy to them. Thus the Lord expresses himself then first of all to Cain, Gen. iv. 6, 7. "And the Lord said unto Cain, Why art thou wrath? and why is thy countenance fallen? If thou dost well, shalt thou not be accepted? If thou dost not well, sin lieth at the door." This was said to Cain before he slew his brother Abel, when the evil seed began to tempt him, and work in his heart; we see how God gave warning to Cain in season, and in the day of his visitation towards him, acceptance and remission if he did well for this interrogation, "Shalt thou not be accepted?" imports an affirmative, "Thou shalt be accepted, if thou dost well." So that if we may trust God Almighty, the fountain of all truth and equity, it was possible in a day, even for Cain to be accepted. Neither could God have proposed the doing of good as a condition, if he had not given Cain sufficient strength, whereby he was capable to do good. This the Lord himself also shews, even that he gave a day of visitation to the old world, Gen. vi. 3. "And

the Lord said, My Spirit shall not always strive in man;" for so it ought to be translated. This manifestly implies, that his Spirit did strive with man, and doth strive with him for a season; which season expiring, God ceaseth to strive with him, in order to save him: for the Spirit of God cannot be said to strive with man after the day of his visitation is expired; seeing it naturally, and without any resistance, works its effect then, to wit, continually to judge and condemn him. From this day of visitation, that God hath given to every one, is it that he is said to wait to be gracious, Isa. xxx. 18. and to be long-suffering, Exod. xxxiv. 6. Numb. xiv. 18. Psalm lxxxvi. 15. Jer. xv. 15.

If God plead with the wicked, from the possibility of their being accepted; if God's Spirit strive in them for a season, in order to save them, who afterwards perish; if he wait to be gracious unto them; if he be long-suffering towards them; and if this long-suffering be salvation to them while it endureth, during which time God willeth them not to perish, but exhibiteth to them the riches of his goodness and forbearance to lead them to repentance; then there is a day of visitation wherein such might have been, or some such now may be saved, who have perished; and may perish, if they repent not.

That there is a day of visitation given to the wicked, wherein they might have been saved, and

which being expired, they are shut out from salvation, appears evidently by Christ's lamentation over Jerusalem, expressed in three sundry places, Matt. xxiii. 37. Luke xiii. 34. and xix. 41, 42. "And when he was come near, he beheld the city, and wept over it, saying; If thou hadst known, even thou, at least in this thy day, the things that belong to thy peace; but now they are hid from thine eyes!" Than which nothing

can be said more evident to prove our doctrine. For, First, he insinuates that there was a day wherein the inhabitants of Jerusalem might have known those things that belonged to their peace. Secondly, That during that day he was willing to have gathered them, even as a hen gathereth her chickens. A familiar example, yet very significant in this case; which shews that the offer of salvation made unto them was not in vain on his part, but as really, and with as great cheerfulness and willingness, as a hen gathereth her chickens. Such as is the love and care of the hen toward her brood, such is the care of Christ to gather lost men and women, to redeem them out of their corrupt and degenerate state. Thirdly, That because they refused, the things belonging to their peace were hid from their eyes. Why were they hid? Because ye would not suffer me to gather you; ye would not see those things that were good for you, in the season of God's love towards you; and therefore now, that day being expired, ye cannot

:

see them and, for a farther judgment, God suffers you to be hardened in unbelief.

So it is, after real offers of mercy and salvation rejected, that mens' hearts are hardened, and not before. Thus that saying is verified "To him that hath, shall be given; and from him that hath not, shall be taken away even that which he hath."

CONCERNING JUSTIFICATION.

The doctrine of justification comes well in order after the discussion of the extent of Christ's death, and of the grace thereby communicated, some of the sharpest contests concerning this having from thence their rise. Many are the disputes among those called Christians concerning this point; and indeed, if all were truly minding that which justifieth, there would be less noise about the notions of justification.

First then, as by the explanation of the former thesis appears, we renounce all natural power and ability in ourselves, in order to bring us out of our lost and fallen condition and first nature; and confess, that as of ourselves we are able to do nothing that is good, so neither can we procure remission of sins or justification by any act of our own, so as to merit it, or draw it as a debt from God due unto us; but we acknowledge all to be of and