nulla hic est certa determinata questio nec sensus modus determinatus Neque potest vel posterior pars à nostris nec prior à Remonst absolute negari The maine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Question is still where it was viz. Whether Christ hath purchased pardon of sin and Eternall life for every individuall man Thirdly That the state of the Question may fully and clearely appeare there is some debate in a third particular and that is about the Act of Christ as the first was about the object the second the end For that he bringeth all to salvation and eternall life no Remonst durst ever yet affirme or that Christ by his death hath procured that every man shall infallibly be saved that they would shake off from them but this they say He hath procured that all men may be saved if they beleeve Hence we shall find in all their tracts this distinction of Impetration Application of Salvation The first for every man The second for beleevers But because Impetration is not so familiar to common understandings we shall find in other tearmes thus Intentio scopus Christi fuit omnes servare Coll. Hag 176. tamen aliter evenit propter ipsorum culpam That it was Christs intention to save all men but through their fault it happens otherwise But herein they give no satisfaction but seeme to implicate themselves for strange it is that anything can aliter evenire to Christs intention and if Corvinus argue rightly it cannot In Molin 4 cap 28. Sect. 2 pag 448. Christus exauditur semper sive salvantur sive non quia oratâ—cum annexa fidei conditione Christ is heard alwaies whether men be saved or no because his Prayer had a condition annexed So why any thing should aliter evenire and he not have his intent whether men beleeve or no because his intention is but annexâ fidei conditione they cannot clearely shew but such insatisfactory implications are no strange things in the best assertors of that Doctrine But the full state of the Question ariseth out of these particulars thus Whether Christ by his death did intend or purpose to procure remission of sins and eternall life for every man either absolutely or upon any condition The Affirmative is the Judgement of Arminius and his Followers The Negative of the contra Remonst and their Followers And that Proposition or that Discourse or those places that arise not to that height are vainely produced in this Controversie As for the Discourse of the Author it either ariseth not at all or very obscurely to this state in its genuine Altitude but I find an interwoven miscellany of expresses sometimes attempting to rise to this State sometimes receding from it pitching his thoughts upon a far lesse degree As to instance somtimes he saith He hath wrought for all men that they might be eternally saved Pag. 15. Sometimes againe bating of this and putting his end in his Death and the thing to be procured thereby only That he might be Lord of all and have all in his dispose Pag. 142. And with many instances of both kinds the Reader may supply that have perused his Treatise as if he intended his Discourse A materia prima capax omnium formarum turned any way according to the temper of his Reader which fluctuating expressions trouble the minds of his Reader as not able to conclude what he intendeth and is very unbecomming any who intendeth to be either ingenuous or faithfull in the businesse But I put the businesse to this issue Either he ariseth to this state or not If he doth not what need of that grand distinction so long insisted on in the first Chapter seeing that to nothing but eternall Salvation or with reference only to that can the worke of the Spirit of God in the hearts of men be thought requisite What need of his busie Discourse if that be not the businesse he intendeth to prove viz. That Christ procured eternall Salvation for every Son of Adam None ever yet stirred in any other Controversie neither needed he feare any molestation And if he do then my next taske is to examine how his whole Discourse manageth the businesse and how pertinent his expresses are to the Question thus stated To which I proceed CHAP. II. 1 Tim. 2.6 Who gave himselfe a ransome for all Heb. 2.9 That he by the grace of God should taste death for every man Proposition THe Sence as the words import appeares to be That Jesus Christ by the grace good will and favour of God did taste death for every man and also so gave himselfe a ransom to God for all men and so is become the propitiation for the sins of the World and the Saviour of the World How pertinently these places are produced any common understanding may perceive The Proposition may well be received as proceeding from the Texts alleadged or with reference to the Controversie But all being joyntly taken do not touch the true state of the Question The first Text viz. 1 Tim. 2.6 is peccant in the first particular because it saith not that he gave himselfe a ransome for every individuall and this will appeare a cleare allegation if we consider that the Author denyeth not but that all men is in Scripture sometimes taken for all sorts of men sometimes for every individuall Therefore Ante factam distinctionem as the Logicians speake before distinction be made it's equivocall And all that I would have noted here is that it is not the plaine words of the Text or meaning of it that he gave himselfe a ransome for every Individuall but that must be fetched from his reasonings the validity of which shall be examined in their proper place The second Text viz. Heb. 2 9. is obnoxious to divers exceptions as being produced to prove the Quest For we must refer it to the Author or rather to his Oracle whether there be any such Text or no. Any that well peruseth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well quere First Whether those words necessitate such a reading as He tasted death for every man Secondly Whether they will not admit a quite distinct and much differing reading and that most congruous to the context Thirdly Whether if all be granted from the words yet what this is to the Question because the words say not neither from them is it urged by the Author That he tasted death for every man to bring them to Salvation either absolutely or upon any condition I say no more of these Texts here because there are two distinct Chapters set apart to treate of these two Texts severally therefore there I shall say more of them only here I cannot but advertize the Author that these words He tasted death for every man are not in plaine expresse tearmes in the Text nor the Tenent viz. That Christ intended to bring every man to eternall Salvation by his death either absolutely or on any condition is
should put God to his purgatories to clear his justice but it is an easie thing to cleare his justice in that his people have both sinnes and sufferings when yet it would be too cleare if they should not have eternall life because Christ did not procure that they should be taken out of an estate of sinne presently or freed from all temporall afflictions to correct reduce warne themselves and others but that they should be in part renewed and at last come to life but he in satisfying Gods justice for them did actually free them from the curse due to sin which is eternall death therefore to punish any such with eternall death would entrench on his justice I say not that temporall sufferings is indured as satisfactions for sinnes I leave that soppery to the Authors neither doe I say they are no punishments but corrections but I say they are castigatory punishments not satisfactions and thus to say is no way contradictory to any of those Texts quoted page 98. all which shew as they were punishments so they were for castigation and correction onely not satisfaction as the eternall torments of them that perish are but so weakely are his Texts quoted all along as if he intended to make the word of God seeme vile The text by which we prove the proposition is Rom. 5.9 If whilst enemies wee were reconciled by the death of his Sonne much more being reconciled shall wee be saved by his life To this he thus answereth It saith not that all Christ died for c. shall be saved by his life but speaking of Beleevers c. they should much more be saved by his life Which is a meere shift and no handsome one neither For let us but seriously consider he makes reconciliation and his death is of equall extent if we were reconciled by his death and so doth the Author Secondly he maketh reconciliation and salvation of equall extent nay with a much more meaning that is not so great an absurdity to say we are not reconciled by his death as to say that being reconciled we shall not be saved then let him consider doth it not strongly intimate that all that he died for and so reconciled shall be saved by his life as for that glosse But speaking of Beleevers he saith that much more they shall be saved It is a perversion of a cleare Text for it saith not Much more shall we beleevers be saved which it would have been if his perversion had beene right but it is much more we being reconciled not wee beleevers but we reconciled their confidence of salvation was deduced not from their condition of beleeving but what Christ hath done by dying viz. reconciled them and this drawne from the connexion betwixt his death and reconciliation and our reconciliation and salvation which cleareth the proposition The second thing which he chargeth the reason annexed to the proposition with is Grosse ignorance in the end of Christs death as the price Of which he saith thus It was not that by that act without any more done by him men should be presently possessed of all that justification freedome from death enjoyment of life in him How he discovereth his owne ignorance to make the ignorance of his advantage knowne he discovers ignorance 1. Of the nature of justification for that expression Be possessed of all that justification implieth that justification is successive and reteined by degrees which is false 2. Of his adversaries meaning which is not that presently they should enjoy life without any more done but that in time they shall have life and that spirituall worke which leadeth to it therefore he is either ignorant or perverse thus to say 3. If we be ignorant in the end of Christs death I beleeve he will not informe us he saith thus That he might be the Lord of all men that he might have all released to him and have pardon in his hands and spirit and life to bestow as he thinketh fit that he hight justifie them that beleeve and harden and adjudge the residue to a second death In which discovery he savours more of Arminian scripture then of sacred Scriptures thus they define the impetration by the death of Christ Est restitutio in talem statum quo non obstante justitia deus de novo beneficia communicare potest vult eâ lege modo quo ipsi videtur 2. If Christ came to save them that beleeve and condemne them that beleeve not then a joynt end of his death was to condemne contrary to John 3.17 I came not to condemne 3. Herein is not mentioned that end Tit. 2.14 viz. to purchase holinesse that we may be fitted for glory if he know it not he is ignorant if he willfully leave it out worse 4. This discription excludes all purpose to have any saved but if they either be saved by faith or condemned for unbeleife Christ hath his end though all perish 5. That phrase as he thinketh fit importeth that Christ in his death did not pitch upon a way by which he would save but left it indifferent whether by faith or any other way if he hold that Christ by death procured life by faith in Christ then he is too remisse in that expression as he thinketh fit how many exceptions are his words herein liable to and discover little knowledge in the Author in this businesse I have showne Chapter 3. that the maine end so farre as it relateth to man is to give eternall life and all those are but intermediate ends as to become their Lord c. As for that which he produceth as one end viz. satisfaction of his Fathers justice it is not intended for it selfe but for something further now what can he intend lesse in satisfying his Fathers justice then that they for whom he so did should not answer or suffer for any of those sinnes doth then to say that all those for whom he so satiâ—fied shall be free from suffering for those sins argue any ignorance in the ends of Christs death or he that denyeth it it discovers more let any judge But he cometh to answer the objection page 10. it seemes he hath done nothing all this while but how If Christ strive in the meanes and they be found hardning themselves it increaseth their debt and if he punish he is just True because Christs death never procured an immunity from temporall punishments but rather that we should have them to correct and reduce us And if he still strive and they refuse if he give them over to destruction is he not just If he have received satisfaction for that unbeleife as he hath if that be true which the Author saith page 4. that he was charged with all the sinnes the law could charge man with certainely then with all the Gospel could then his justice seemeth blemisht in damning them for it eternall death is not correctory but satisfactory Unbeliefe is the maine sinne c. and this is the
cause why it should be after the expunging of so many Statings entertained with confidence as that which hath most pertinency and light in it But I shall first examine the members apart and then the whole conjoyned In this large result there are included these five particulars 1. That they are given to his dipose But let the Author seriously consider His opinion being laid aside a while whether this Phrase To dye for as it is spoken of Christ hath the same meaning with paying a price for as any man doth when he purchaseth any person or thing into his dispose And is this Phrase Given to his dispose a fit expression for Ransome or Redemption Ransome or Redemption when spoken of man alwaies presuppose misery and liberty as the tearmes from which to which men are ransomed and redeemed but being given into ones dispose requireth neither The Israelites had the Heathen in their dispose but they cannot in reason be said to ransome them nor to bring them from misery and slavery to liberty but rather the contrary Besides hath not Christ all the Creatures on Earth the Angels in Heaven the Devils in Hell in his dispose for the good of his Church But it would be no Scripture Language to say that he ransomed redeemed all Creatures on Earth Angels in Heaven Devils in Hell Therefore this expression let it stand by a while as of no worth to expresse ransome or redemption by till we see what is in the rest 2. That he will raise them out of the death he dyed for them and set them alive before him which expression savours much of the confusion of its Author His meaning herein dubious and when ever discovered it will appeare senselesse He must have one of these two senses either meaning of the Resurrection at the last day and so affirming that being raised out of the dust and being made alive before him out of the dust is that ransome or redemption mentioned in Scripture Or else that Christ dyed for us the same death which by his Death he freeth us from but both absurd For the first though it be put as a meanes and way to the possession of that inheritance to which we are ransomed and redeemed Yet no Scripture giveth the Resurrection the name of ransome or redemption as Christ is said to redeeme or ransome us and the former very unfit to expresse this latter by for then those that are raised by his Judiciary power only and that to receive their eternall and finall doome in hell may in that Act be said to be ransomed and saved but this who can beleeve So for the second it is not any whit shorter in absurditie for the death which we are freed from is no way proportioned by the death which he dyed we are to be freed from the death we were adjudged to not what death he dyed himself he came to save us so farre as we were lost but not to be so farre lost himselfe Some sutable proportion of sufferings which he endured to them which we deserved I grant but where they wanted indurance it was made up by the excellency of the person suffering temporary sufferings of that Person that was an infinite God Act. 20.28 did countervaile eternall sufferings of a finite Creature we were adjudged to deaths Temporall Spirituall Eternall but Christ did not dye all these for us yet freed us from the two last he dyed the first for us and freed us not from it he dyed not a Spirituall death that is in sin for then he had not been an unspotted Lambe 1 Pet. 1.20 He dyed for our sins but we read not that he dyed in our sins and Eternally he dyed not then had he not been justified himselfe nor justified us yet he freed us from death both Spirituall and Eternall therefore this expression of the Author is obscure confused and however taken absurdly laid downe as not reduceable to any right reason 3. They shall acknowledge him Lord and come before his Judgement Seat that all men acknowledge him Lord and come to be judged by him none yet denyed But that being brought before his judgement seat and being made to confesse him Lord is to be ransomed and redeemed none before our Author have ever been so weake to affirme for in and by eternall destruction men may be caused to acknowledge him Lord but is it a sober expression to say that in eternall destruction we are ransomed and redeemed 4. That he is so filled with Spirit for them to make it knowne and with such tendernesse to them that they might be saved But what is it which by his Spirit he makes knowne Scripture telleth us that he is filled with Spirit to preach the Gospell Glad tidings Liberty Isa 61.1 But this is none of that god newes Gospell that Christ is to Preach For these viz. all are in his dispose shall be raised out of the dust shall acknowledge him Lord and stand before his Judgement Seat are no Gospell newes no glad tidings to them that call to the hils to cover them from the presence of the Lambe but to such these particulars equally belong with all others Againe He is filled with Spirit to make knowne that which requireth the worke of the Spirit to the actuall enjoying of it and so filled with Spirit to give Spirit that men might enjoy that which he maketh knowne Luk. 4.18 As liberty opening Prison doores Remission of sins eternall life and to the enjoyment of these the worke of the Spirit is requisite but to those particulars which he furnisheth us withall the workes of the Spirit in the hearts of men are no way requisite for men are and shall be brought into his dispose raised up out of the dust stand alive before him acknowledge him Lord come before his Judgement Seat though they never feele the worke of the Spirit upon their hearts therefore why he should be filled with Spirit to make any or all of these knowne I would be enformed Againe To make these known that men might be saved is not consonant to reason or Scripture seeing these may be done and made known to such men and at such a time when in the judgement of all men they are not salvable Certainely herein the Author commeth very short that which he is filled with Spirit to make knowne that men might be saved goeth further than all those particulars 5. So that all are made salvable This is the Helena on which the Universalists are so enamoured but this is no congruous expression to expound Ransome and Redemption and Salvation by no not in his owne principles for Ransome and Redemption is to all and every man as he urgeth But to be salvable is not attributed to all men but to the residue that are not Elect. For by salvable is meant only salvable and not infallibly to be saved and so salvandi now he saith the Elect are undoubtedly to be saved and so salvandi and the rest they are
salvabiles in a possibility of Salvation Againe to be but salvable argues that those are equally damnable for salvable is and must be taken to be saved if they beleeve and damned if they beleeve not Now to say that Christ came to make men salvable only argues that Condemnation had equall share and interest in his comming with Salvation but this is not Scripture Language Joh. 16.17 Againe to be Ransomed Redeemed Saved as Christ came to Ransome Redeeme Save require the worke of the Spirit of God upon the heart But to be in a salvable condition doth not Longer might I insist on these but by this it appeares that no one of those particulars mentioned nor all of them joyntly do equall those termes of Ransome and Redemption and therefore not well produced as their definition and hath the Author ever observed in all his judicious perusall of other mens workes that when it hath been controverted Whether Christ hath ransomed and redeemed every man this hath been the result of their litigations Whether all are in his dispose shall be raised at the last day acknowledge him Lord appeare before his judgement seat And doth the Author thinke that this was the judgement of that Learned man whom he eiteth to authorize the last State of the Question Or doth he thinke that when the Question is propounded whether Christ hath dyed for every man that these should be the result and the hinge on which Controversies turne I thinke he cannot be so senselesse But he herein discovers that he puts the state of the Question in that which the word Ransome Redemption and dye for cannot in Scripture Language admit And as it was never yet by any controverted to this day therefore how faithfully and learnedly he hath addressed himselfe to this taske I leave to any to judge These might have been passed by as short of the businesse yet being thus discovered they let us see some things concerning the Author 1. His ambitious affectation in stuffing his Discourse with seeming variety of stastings of the Questions thereby to magnifie his vast reading when indeed he cannot produce them from any Pen and his peircing judgement in casting out as by an Index expurgatorius that which is Heterodoxall when every State is abused by himselfe for his owne ends 2. His grosse and dishonest perversion of mens words producing them in such Formes as may render them ridiculous and subject to his rejection and correction 3. His great indiscretion in troubling the world with an Elaborate Discourse wherein he commeth not at all to the true state of the Question nor fully discovers to his Readers what he would have as if he intended nothing else but to let the world know how much he can write to no purpose But to come to some more perspicuous state of the Question as hath been alwaies given that so we may see the pertinency and validity of his whole Discourse I could produce many expressions from many Authors about this businesse who grant an Universality but not in favour to his Tenet but I will not multiply words lest I run upon the same Rocke on which the Author hath split himselfe neither shall I insert what I find delivered in a dogmaticall way â—ta Synod â— â— iv Mol. 〈◊〉 Sect. 1. â—4 〈◊〉 Hag p. 9. nor what is every particular mans judgement for the full state is seldome deduced from such But I shall rather addresse my selfe to Controversall Discourses and that to Conferences and Conventions of many and those of both sides where we may presume the Question is stated to the greatest advantage on both sides and so I give it in these particulars â—â—s Coron â—oll p. 116 â—es Anty â—0 Sect. 6. First The Question was never propounded or the State given in these tearmes An Christus mortuus est pro omnibus Whether Christ hath dyed for All the World the whole World but thus pro omnibus singulis as may be seene in all Controversies in this point and that upon this ground because All men nemine negante is taken for all sorts of men or for every individuall Twisse vind grat lib. 1. Part 2 Sect. 22. p. 255â— the first whereof is granted on all hands the second in question therefore men of any ingenuity have waved such equivocall state of the Question As to say Christ hath dyed for all men So that that Discourse or that proposition that saith no more then this that he hath ransomed all men the world the whole world commeth short of the Question Secondly The Question hath not been propounded or stated in an unlimited or indefinite sense as An Christus mortu us est pro omnibus singulis and no more Whether Christ dyed for all and every man in any kind or to procure any good but these controversies have been restrained to eternall life and pardon of sin its inseparable prognosticke And the assertion of the Defendants on his side hath been this Christus pro omnibus singulis inpetravit peccatorum remissionem Corv. in Mol. Cap. 27. Sect. 1. 424. salutem as see may any see in the Arminian Tracts The Testimony of that great and acute Remost hath it thus Morte Christi omnibus singulis reconciliationem peccatorum remissionem ac salutem aeternam esse partam sententia nostra est That is That by Christ his Death there is procured for every man reconciliation pardon of sin and eternall Salvation it is our judgement Therefore that Discourse and that Proposition that hold forth no more but this that he dyed for all and every man and not signifying the determinate end and good that he impetrated for them comes short of the genuine state of the Question and that Question is Equivocally propounded and the words spoken in pursuance of it are vainly and impertinently produced That I may a little cleare this businesse and prove to any understanding that this state of the Question is to be heeded in these Controversies The word Redemption is to take its denomination from the misery which we are redeemed from according to a Temporall Spirituall Eternall misery and Thraledome there is a Temporall Spirituall Eternall Redemption if spoken of such a misery from which all are redeemed then it is an universall Redemption if of such from which some only are redeemed then it is a speciall Redemption Now the misery which man in generall and every individuall lay under was graduall and a complication of more deaths then one as our Author confesseth Pag. 99. where he giveth it the name of deaths in the plurall number and it is apparant from Scripture that all kinds of deaths mentioned there are the fruit of sin Rom. 5.12 By sin death passed all death but we find in Scripture a death Temporall Spirituall Eternall as Joh. 11.4 Eph. 2.11 1 Joh. 1.16 Rev. 2.11 By Temporall death we were to lose our naturall life a separation of the Soule from the Body and in that
death to lose all naturall comforts which tended to our comfortable living and so the whole Creation made for our use to be reduced to its first nothing By Spirituall death we were to lose our Spirituall good the Image of God and his graces to become dead in sins alienated from the life of God and so to be denyed his glorious presence for ever which makes up the greatest part of Eternall death this third not being different from the second specifically but only gradu duratione And to all this there was one degree of misery more all this was remedilesly without a Saviour and incontinently without delay to fall upon man In the day thou eatest thou shalt dye the death Now had not Christ intervened and interposed the Justice of God could not have brooked one moments respite Now here is a great latitude left for Christ by his Death to procure some good for every Creature for every man and yet the freedome from Eternall death and procurement of Eternall life not to be so generall as to reach to all men Yea in this case Christ did interpose and every man hath benefit by it Every man is freed from the present incumbency of the misery and so to a life of nature and so to the use of the Creatures they being given to man not quâ integer but quâ homo and that every man is thus farre redeemed from the incumbency of the misery none hath denyed common experience shewes But then whether or no those are such as Christ in Scripture Phrase is said to dye for and to ransome Or whether to all so and in such a measure freed He is said in Scripture to intend Eternall life it is very questionable and never yet proved The end of God and Christ in giving so much to every man I will not now either examine or determine But one we may be furnished with from the Author That though mans condition was such as deserved the present incumbency of the Curse yet that and the execution of many of Gods Eternall purposes concerning his Son and his Elect could not both have their accomplishment God having elected his Son Christ to union Hypostaticall and office of a Mediatour to give and bestow life to such a number of men whom he had elected to bring infallibly to Grace and Glory and that absolutely without any foresight of faith or any good as he granteth Pag. 118 119. 120. Which Decrees could not have been accomplished had the Curse been speedily and presently executed then had not Christ been borne he being to come through the multiplication of such a long Genealogie nor his Elect had any being to have been the Subjects either of Grace or Glory many of them being to issue from the Loynes of those to whom God had decreed to deny both Grace and Glory That this was only the sole and chiefe end of Christ in interposing yea for them that never come to have Eternall life I will not determine but leave it to the Author to consider whether there was not ground enough for him to intend some good to every man by his Death and yet not intend eternall life for them Therefore to let this passe for granted that Christ did so far interpose himselfe for every man as to keepe off from him the present imcumbency of the misery so to continue to him his forfeited being a roome in the world and the Creatures for his subsistence And could he make it good from Col. 1.20 that in this sense he hath reconciled the world of Creatures wherewith God was angry for mans delinquency so far as to have them continued in their borrowed and created being it could not any thing intrench upon the Question By vertue of which interposall he hath procured and every man enjoyeth many benefits I will not undertake to make a full enumeration of them but let it go thus far that every good that any man enjoyeth it is a streame flowing from that bloudy side of our Saviour And were it so that by vertue of this he might be said to taste of death for every man as Heb. 2.9 To be the Saviour of all men as 1 Tim. 4.10 To have bought them that perish with a swift destruction as 2 Pet. 2.1 And that not only quodammodo liberati as the contra Remonst would supply that Text Coll. Hag. 143. but that this they have by the vertue of Christs Bloud Were all this proved and stood firme I should embrace it I deny it not Nay my thoughts are that if Christ had not procured it no man should have had any good it being as well against justice to give the least mercy as Eternall life without a Saviour for Justitia constat in minimis And were the expression such as the Remonst through the great croud of Notions sometimes let slip in too rude a drought Acta Synod P. â—83 Effectum Christi mortis est restitutio in talem statum in quo Deus nobis beneficia sua communicare potest vult That is The effect of Christs Death is such that God may bestow his benefits as he seeth good leaving the words in such a latitude that they may admit of a diversity of good to divers persons some good to every man some good only to some men Herein few Adversaries would appeare He may give many good things that never intendeth to give Eternall life But then all this would not satisfie in all this there would be a double deficiencie 1. All this wants proofe to be meant when Christ is said to dye for and to Ransome and to Redeeme As if he is said in Scripture Phrase to dye for them for whom he procured some good I thinke Scripture doth not say Christ to have dyed for such but rather for them that were the chiefe end and for whose fake he gives such mercies to them that never come to have life as to instance He dyed not for them to whom he gives any outward priviledge but rather for them for whose sakes they were so that so by that they might come to be and be brought to repentance and so to life And I would entreat the Author to furnish me with some Arguments to prove that all the good he sheweth to those men that never come to life is not shewne them for the Elects sake chiefly and that the end why the world is not consumed is not chiefly that the Elect might in their times and seasons be brought to Repentance 2. Herein is not the state of the Question but we are yet besides the Controversies all things have been quiet till they came to say That Christ procured life and Salvation for every man and in the hottest Disputes about this Point I find such expressions as puts the case out of all doubt Amos Anty Synod p. 176. Si vago sensu quaeratur an Christus pro Electis aliquo modo mortuus sit an pro omnibus aliquo modo
thus Ver. 14. For the Condition of Man constraineth us and layeth a necessity on us and others to live to God and not as they do The love of Christ constraineth us And if the Argument be drawne from the effect of Christs Death Then it is cleare the meaning is this Then are all dead all for whom he dyed for are dead have their old man crucified with him and so are or shall certainly have sin weakened and killed and live to God because he dyed for that end 2. From the Apostles expresses in the foregoing Chapter where he mentioneth that Life which he here inserts and may herein be his own Expositour Cap. 4.10 11 12. That the Life of Jesus Christ might be manifest in our Bodies c. Where life is undoubtedly taken for a Spirituall Life which he speakes of Cap. 5.7 We walke by Faith is nothing but we live by Faith as Gal. 2.20 And these may expound Ver. 5. where he saith That those that live must not live to themselves Where it is thus meant that those that live the life of Christ c. 3. From the usuall Phrase of the Apostles in other places when he perswadeth Beleevers to the same duties and useth the same Argument as Rom. 6. the twelve first verses where from Christs Death he exhorts them to death to Sin and a life in Righteousnesse but more particularly Ver. 10 11. Likewise thinke ye also that ye are dead to Sin but alive to God in Jesus Christ our Lord. So Cap. 7.4 Ye are dead to the Law by the Body of Christ that ye should live to another even to him that raised him from the dead Now is not this all one and nothing differing from the Text in hand yet here is meant a death to Sin and the Law and Life to God in the Spirit 4. From the Insatisfactory replies of the Remonst who have endeavoured to remove this Exposition 1. They say glossema istud peccato scilicet non est in Textu That is that glosse to sin is not in the Text True it is not neither was it affirmed to be in the Text but to be the meaning of the Text and this they produce no Argument to evert 〈◊〉 Hag. 170. 2. Sententia est quod ii pro quibus Christus mortuus est in peccato mortui erant That is this is the sense That all those for whom Christ died were dead in Sin as Eph. 2.1.5 That place in Eph. 2.1.5 is not to the Apostles purpose in 2 Cor. 5. therefore cannot be expected to be in the same sense Besides in Eph. 2. the Text affirmeth that they were dead in Sin and by sin which this place 2 Cor. 5 mentioneth not that is a glosse that is not in the Text we may also affirme with them 3. Verba illa omnes qui vivunt possunt accipi ut omnes homines viventes That is those words Those that live may be taken for all men living True and we are where we were we grant that it was that all men living the life of Christ and Grace might not live to themselves But this doth not yet please them they meane all men living the life of Nature but this is not proved we find not that every Son of Adam is bound to live to Christ or that it was his end and intention They would faine prove it in Acts 3.26 To turne every one of you from your Sins but from every one of you meaning Israel to every Son of Adam one and other the Argument is invalid So that by all these particulars it may appeare that by are dead is meant dead to Sin And by They that live is meant life of Christ Then how this maketh for him let any judge and thus we may argue That all for whom Christ died are dead to Sin but every Son of Adam neither is nor shall be so dead therefore that All doth not take in every Son of Adam A more cleare sense of the place I shall beglad to receive 7. Having thus suffered and died for our sinnes he rose againe the third day and rose acquitted of all the Sins imputed to him and a Triumphant over all the Enemies of our Salvation That he did so no man denyeth he had no Sins imputed to him but over them he became a Victor and this is true though we say he suffered for the Sins of the Elect only unlesse he prove that he was acquitted from the Sins of every Son of Adam and so a Triumphant over all the Enemies of the Salvation of every Son of Adam which is his taske to prove and that which he holds but this he doth not so much as affirme much lesse prove and this is his weakenesse 8. All this Oblation of this his Sacrifice he did dignifie through the onenesse of his will with his Fathers c. which is more then if every man had suffered and accepted of God as if all had suffered Herein we agree that it was with God as if all for whom he dyed had suffered but herein still is he deficient he proves not that it was as if every Son of Adam had suffered Certainly then no man should suffer againe for Justice it selfe requireth not a double suffering for the same Sins So that now to reasume these particulars I say againe That his being made flesh his comming into the world being made in the nature of mankind standing in the roome of mankind made under the Law having the Sins of men imputed to him and enduring the punishment that was due to them and standing acquited of them and that in all these his will to be one with his Fathers all these are requisite to his procuring of life Herein we agree and herein the Controversie not touched but that any of these or all of these were done for every Son of Adam to procure life Eternall for them he doth not yet prove and therefore comes short of his generall Doctrine Having spoke of his generall Redemption he comes to speake of his speciall the particulars whereof though lyable to exception yet are not pertinent to the Controversie yet some I shall insert of greatest concernment He to prove the Application of the Death of Christ by the Spirit of God in the hearts of men he produceth Rev. 5.9 Thou wast slaine and hast redemed us by thy Bloud out of every tongue and Nation Now The Reader must understand that this Text is produced by us against his generall Redemption and thus we urge that if he redeemed them out of tongues and nations then all were not so redeemed for some there are must be out of whom they are said to be so redeemed Now upon this ground the Author cunningly shuffles this Text in among others treating of the Application of Christs Death that so it might unsuspectedly be taken in the same sense but this a foule perversion Now that the Text speaketh of the Act of Christ in procuring Life and Redemption and that
of God offended that his Justice might be satisfied 2. In respect of Jesus Christ that he might be Lord of all and have all in his dispose 3. In respect of Mankind to take out of the way all that stood betweene God and Man and kept back streames of mercy 2. To seale and confirme the New-Testament of pretious Promises Math. 26.28 Luk. 22.20 3. To be a witnesse-bearing to the Truth Joh. 18.37 Wherein the Authour doth well to pitch upon the first and maine end of Christs Death and that in regard of the Creature for to treate of intermediate ends would have been but obscure and impertinent to this Point because when we speake of intermediate ends they are such as are but media meanes in relation to the first end but to treate of meanes when the question is of the end is something preposterous When we treate of the end of Christs Death it is presupposed that we mean that which in relation to man is considered under no other Notion but as end therefore he doth well to speake of a first end but whether he do so well to say that that which he layeth downe is Christs first end in dying must be further enquired into Now when he saith First end I hope he meaneth first in Gods intention and Christs for from the intention of Agents is the priority and posteriority of ends deduced Now I say to be a Ransome a Sacrifice a Propitiation are not the first end of Christ in dying or of God in giving his Son and this is cleare in that these all do Tendore in finem ulteriorem Tend to a further end for he is all these that men might be eternally saved Himselfe is cleare for this His being a Ransome and Propitiation was that all men might be eternally saved Pag. 18 19. And if he did not Reason would presently convince him as shall afterwards appeare these then tending to a further end are not the first end in that they tend to a further end they are meanes and in so being they are not first in intention then should God intend first the meanes then the end which is absurd Againe if the Author will have the procuring life and Salvation and opening a doore that men only may enter and to make men salvable only for thus he interpreteth his Phrases of Ransome Propitiation to be the first end in Christ then I hope he will give us some Scripture that so speaketh Scripture seemeth to speake otherwise Joh. 3.17 I came not to condemne but to save Math. 18.11 He came to save that which was lost 1 Tim. 1.15 He came to save Sinners which places I know the Author would thus temper to make them salvable but this is an unwarrantable perversion and all these which he produceth they are but subservient to this first end as to instance As God had out of his free constitution designed a way of his own dispensations before man can partake of heaven the Justice of God must be satisfied Enmity taken away we Reconciled Hence this made end of God and Christ in his Death Col. 1.20 To reconcile us which suppose Justice satisfied but this is not willed for it selfe but in tendency to a further end and is not the first end but that Text gives a further Ver. 22. To present you holy and unblameable to him Againe That we may be partakers of hapinesse the hand-writing against us must be blotted out and every thing that stands crosse must be taken away So that this is an end of Christs Death Col. 2.14 But this was not done or intended only for it selfe but in tendency to eternall Salvation and the actuall enjoyment of it for only to this is our sinfull estate contrary and therefore a further end appeares Cap. 3 4. to which this serves but as meanes Yee shall appeare with him in glory Againe That men partake of heaven the staine and power of Sin must be taken away and we Sanctified and Regenerate So that this also is an end of Christs Death Eph. 5.25 26. but this not for it selfe but with a tendency to further end Ver. 27. that he might present it glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Vt sistere possit but Vt sisteret to cause it to stand before him glorious denoting that the actuall enjoyment of heaven and as certaine is his first end Againe That men be glorified it is requisite that Christ be Lord of all and have power over all flesh this therefore is an end of his Death Rom. 14 9. but this not for it selfe intended but a tendency to the first end Joh. 17.2 He gave him power over all flesh that he might give eternall life to as many as thou hast given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not Vt dare possit but ut dacet that he might actually certainly give eternall life And more intermediate ends may be produced which may be called ends in regard of his Death but yet not the first end but rather as meanes tending to the first end and so all these three particulars under his generall they all cannot make up a first end but are as meanes to the first end Therefore his setting downe them as the first end is not Orthodox Againe That to procure life that is that men may have it is not the end of Christs Death that is the first end and maine end Then it must follow that though none be actually saved yet Christ hath his end full and entire and as much as he desired this indeed the Remost say but I cannot yet see it the Language of Scripture Againe it is a rule that Acquisito fine quiescit movens when any Agent hath attained his end it rests with it but Christ and God do not rest with a possibility of mans Salvation or in a doore being opened but they go on further Actually to lead into that doore to invite sollicite expostulate perswade that they might actually be saved He saith not Why O Israel will not ye come into a possibility of Salvation But why will ye dye Why will ye not be Actually saved Nay the Author grants that he doth not only propound meanes give the Gospell and so open a doore by morall swasion but also overcome and over-power by Physicall efficiency the hearts of his Elect and bring them in to beleeve and bring them into his Kingdome thus Pag. 120. Now I demand whether Christ did procure this Whether Christ and God aimed at this in Christs Death and so propounded it as an end If not Quo pacto is it applyed Is it not the sprinkling of the Bloud of Jesus If it be so then that was not the first and maine end of Christ and God to make Salvation possible but that Salvation should be certain and Actuall So that we may see how in considerately the Author expresseth himselfe about the ends of Christs Death My next taske will be to examine what influence these expresses have upon the Question
Episcopius is a sound interpretor when it is said a peccato it is no more then this A paenis peccati from the punishment of sinne Disp 45. Thes 3. a reatu peccatorum from the guilt of sinne Thes 5. and that not from the guilt of some or one but all sinnes and all condemnation absolutio a peccatis omni condemnatione from sinnes and all condemnation Thes 3. and this Scripture affirmeth Rom. 8. who shall lay any thing to their charge it is God that justifieth And so Arminius disp priis Thes 48. sect 12. disp 45. thei 6. ibid. Ab omnibus per totam vitam perpetratis from all committed through whole life and when it is said by it wee are delivered from death he meaneth eternall death So Episcopius per paenam peccati intelligimus proptie paenam aeternam quae mors aeterna dicitur in Scr. That is by the punishment of sinne we meane eternall death so that now it appeareth hereby that justification exempts not from the being of sinne nor from temporall death nor from afflictions for such cease to be satisfactory punishments though they relate to sinne as Episcopius desinunt esse paenae etiamfi non sine respectu ad peccatum immittantur but that which it removeth is the guilt and obligation to eternall death or if you will prosecutionem vindicantem the revenge or prosecution of that guilt These being considered I proceed to his answers to our Argument Now because he puts all the untruth upon the Major I shall resume it in the vigour and strength of it Those whom Christ satisfied his Fathers justice for they are justified in Gods account and shall be justified by the manifestation of this in time both in the Gospel and their owne consciences and at last be invested with eternall life else may Christ complaine of injustice To this he answers All the strength of this Argument is in the first proposition with the reason annexed unto it Then it seemes the Minor he giveth for truth viz. that all are not justified but then why hath he contended for this that all yee every sonne of Adam is justified in Christ as page 10. 45. But that we may see what he hath to say against the proposition he judgeth thus at a venture This is so contrary to Scripture that little need be said from the comparison betweene Christ and Adam it appeares that though all men be in the publique person Justified yet by and through him of the benefit of that Justification doe none partake but such as have a being of him If he had showen what Scripture this had beene contrary to that we might have examined those Texts he had done faire but he would have his Readeâ—s acted by an implicite faith 2. As for the comparison betwixt Adam and Christ there was nothing expressed by him therein that contradicteth the proposition not that preposition viz. none partake of the fruits of that justification but such as come to have a being from him because all those that he satisfied his Fathers justice for shall in time to come have a being from him 3. His expresses in the comparison betwixt Adam and Christ are so farre from contradicting that they confirme the proposition For he saith Though all men be in the publique person justified doth he not here tacitely grant that every man by virtue of his death and ransome as publique person to be justified in him and what is this to what the proposition affirmeth viz. that all he satisfied for are justified in or by his blood for to be justified in and by Christ are not different and to be justified by Christ and by his blood are as little different Christ is set forth to be a propitiation through faith Rom. 3.27 And this nothing against us for we say not that all when Christ satisfied for them they were justified in the pronunciation of the Gospel before faith was wought in them but that such in time shall be justified and receive the atonement in their hearts and his expresses herein hindreth not for they shall have that faith in his blood whereby they may receive this atonement againe true the evangelicall pronunciation of satisfaction is by faith but how doth he prove that in the minde of God they are not justified before faith Justification is not by blood shed onely but the application of his blood His expressions are herein something wilde but I guesse at his meaning thus that justification is not till another worke of the Spirit to be done upon the heart but then I say if he meane it as done in the minde of God it is false if as pronounced in the Gospel it is true but besides this is nothing against the proposition because we say still they shall have that further worke upon their hearts one time or other true also many have received this justification that once wanted it and some want it that shall have it but what are these to the purpose of proving that all that Christ satisfied for shall not one time or other have it And as for that expression Many of his elect want it for whom by this objection Christ should not have died Is too absurd to mention the objection is farre from urging that he died not for those elect that want this justification but it affirmeth that all such though they now want it shall have it in time As for that cleansing 1 Iohn 1.7 and forgivenesse verse 9 it speakes of a further cleansing c. to such as are in Christ and already justified by his blood and so not to this purpose More pertinent Texts might be produced to prove the proposition but this Text is not so deficient as as he conceived when he cited it for whereas he speaketh of a further cleansing it is hard to guesse at his meaning further then that he must meane one of these two or both further then justification or a cleansing further then that which is by the bloodshed of Christ but both these are false that it speakes of cleansing from guilt by justification appeares by ver 9. where it expounds it by forgiving our sinnes and that is such as is by bloodshed appeares in that it is by the blood of Christ and what though it speak of them that are actually justified it saith it is by the blood of Christ that is the meritorious cause and this is not impertinent to the businesse in hand but proveth the proposition that those for whom the blood of Christ satisfied his Father they came in time to be cleansed from their sins by that blood This untruth is not onely false and grosse in it selfe but denyes many sayings of Scripture as Iohn 3.17.18 8.24 Had the Author produced Texts wherein his managing might be more perspicuous or discover where his meaning lies in these I should have a clearer way for a reply I have seriously enquired after the intention of the Author in these Texts and my thoughts
was a parity amongst them So for many others but the ensuing Discourse will furnish any with ability to judge who is most guilty of strange Senses and Interpretations of Scripture Having thus ended his sad complaint he cometh to counsel his reader or if he please to be an answerer wherein lyeth a mixture of egregious Slanders therefore I shall touch them a little he wisheth his Antagonist Not to invent lies and slanders to make infamous Such as will not be of the same opinion in which the Antichristian brood aboundeth and so many have done in this businesse also giving it out to others that such as say that Christ is the Saviour of the world as Joh. 4.42 gave himselfe a ransome for all men 1 Tim. 2.6 that these are 1. False witnesses against Christ and his Apostles I should expect the same dealing from him to us that he expects from us to him and in teaching us to beware of lies and slanders he should not become the father of a lye and slander himselfe It is not my language but his owne retorted I know none more guilty of it than himselfe For herein he would possesse his Reader that we say those that say as John 4.42 1 Tim. 2.6 Such are false witnesses against Christ and his Apostles A shamefull forgery that beareth its shame in the face of it no man being so senselesse to charge any man for a false witnesse against Christ and his Apostles for saying as they say Let the Author remind his owne Tract and tell me is there nothing there but what Christ and his Apostles speake To instance when he speaketh of 1 Tim. 2.6 He saith that that place saith that Christ gave himselfe a ransome for all Adams Sons and those that have a being from him Pag. 55.57 Yea every individuall of all mankind Pag. 61. But I pray doth Christ or his Apostles say so I could never yet see it no it is a sense that he putteh upon that Text and so doing if any say he is a false witnesse against Christ and his Apostles he is not to be condemned of slander rather the slander is the Authours charge because when we deny his interpretation he saith we deny the words and when any saith he is a false witnesse against Christ and his Apostles for obtruding such a sense on them as they will not owne he chargeth us with slander as if we said he was a false witnesse that sayth as those places say He might have remembred that saying Qui alterum accusat probri c. He that accuseth another had need looke home to himselfe 2. That such are Arminians How ready he is to embrace the Tenent yet shie of entertaining the name of Arminius for him or any that holds the universality of merit of Christs death to account it a slander to be called an Arminian is a meere foppery and for me to give a serious answer herein would be to be guilty of his folly The Doctrine it selfe is one of the five points of Arminius the distinction of procuring and applying which the Author useth and the manner of applying it is theirs the Scriptures produced by our Author in pursuance of it are produced by them his interpretations of contrary Texts are theirs his Answers to our Arguments are theirs if I make not all this good I shall willingly lye downe under that censure And if the case be thus it is not our slander but his folly that appeareth For either he hath read Arminius or not if he hath not then his want of ingenuity appeares in charging us with slander in saying he is an Arminian when he knoweth not what an Arminian is If he have then his dishonesty appeareth in so shamefully denying his Master when he cannot but know his speech doth so bewray him Indeed Arminius hath had an ill savour amongst us for these late yeares and that he resenteth therefore I cannot blame him if he be not willing to be seene under that garbe 3. That such hold that Christ dyed for all men alike If this be such a slander I would he would not afford such a faire occasion for our presuming in this case Doth not his whole Discourse savour strongly of it Let him shew me where in all his Booke he maketh the Death of Christ to make any difference Let us but take a tast He treating of the ends of his Death layeth downe three First To satisfie Justice Secondly To become their Lord. Thirdly To ransome from the Curse Now if in any place of his Booke he maketh it appeare that he satisfied the justice of God for one more than another or became their Lord over one more than another or did ransome one more than another then I shall thinke that he holdeth not that Christ dyed for all men alike indeed I thinke he maketh the application to be with a difference but for the impetration or purchase I suppose he maketh it to be generall and equall but if he do not hold so the matter will be the same betwixt him and his Antagonist 4. That men by nature have free will to spituall good that there is no Election that there is no Grace but what men may fall from This I conceive some men lay to his charge and the ground is this No absolute Election universall Attonement free will falling away from Grace are annexed Points and hitherto have been inseparable and those that have maintained the one have with equall strength maintained the other and when hee doth so well acquit himselfe in the one as quite to desert the other I shall confesse my selfe deceived in this businesse Indeed he granteth absolute Election not upon foresight of faith but then this destroyeth generall Attonement as I shew in the following Discourse Therefore he must come to deny absolute Election or else relinquish generall Attonement And so for the rest they are so naturall to his expresses in his Discourse that it will be a hard thing to quit himselfe of them how ever the following Discourse will put him to his Purgators and I feare at last they will appeare no slanders I would he did not give too faire occasion for to charge him I shall mind the Reader but of one thing more and that is the pretence of the Author of a tye that lyeth upon him to maintain this Doctrin and that is the Protestation which he took to defend the Doctrine of the Church of England against Popery and Popish Innovations which the Tenent of Christ not dying for all opens a wide doore unto Hereby we may see with what sinister respects he was byassed and with what blind zeale he was acted when he tooke the Protestation his concluding that he was thereby engaged to defend universall redemption is a bad president for Popish mentall reservations and the enervation of all Covenants if they may be taken according to the conceit of the Takers for there is nothing to which we are lesse engaged than to that But
he here magnifieth his peircing judgement in descrying that tye that few besides himselfe could see but his ground I shall examine because happily it may reflect on them that are of a contrary judgement yet are under the same Covenant with him His grounds are twofold 1. He professed to maintaine the Protestant Religion against Popery and Popish Innovations To which he thinkes the denyall of his Doctrine sets a wide doore open I know not what his conscience is I am sure his understanding is weake if he herein speake as he thinks as for any feare of Popery I conceive no ground there is no affinity at all Let the Author peruse the Jesuites over looke the Remists in the Controverted places and then let him tell me if that Protestation tyed him against Popery obliged him to hold universall Redemption the Authour if he tooke the Protestation in judgement doth or may know that Papists are divided in those Points as well as Protestants and that ours hath no more affinity with Popery than his Doctrine because Papists there are on both sides as well as Protestants on both sides 2. The second ground is because he protested to defend the Doctrine of the Church of England As if his Doctrine fetched any authority from that He produceth foure severall Articles I shall examine them severally 1. Art 6. Holy Scripture containeth all things necessary to salvation so that what is not there read or proved by it is not required of any to be beleeved True But why doth not he thinke himselfe by this obliged rather to relinquish his opinion than to defend it Seeing no Scripture speaketh so much as is afterwards shewne and in that no Scripture faith so much this Article of the Doctrine of the Church of England binds him not to beleeve it much lesse to defend it First let him prove that his Tenent is the language of Scripture before he be bound by that article to defend it 2. Art 20. It is not lawfull for the Church to ordaine any thing that is contrary to the Word of God neither may it so expound one place of Scripture that it be so repugnant to another And still this is no friend to him or his Doctrine or way of maintaining it it must be first tryed who are most guilty of giving such uncouth interpretations of Scripture as that they cannot be reconciled to other places which I feare will fall upon the Author and this the ensuing Discourse will make appeare Herein the Reader may take a survey of the size of the Authors understanding and judgement in his Protestation taking 3. Art 2. Christ very God very man who suffered was crucified c. to reconcile his Father to us and to be a Sacrifice not only for originall guilt but also for all actuall sins of men This is truth but then the Reader may see that is no such enemy to the Popish Innovation against which this Article was framed nor is this Article so great a friend to his Tenent as he in both pretendeth Let us take the Popish Innovation as he layeth it downe Pag. 98. That Christ only paid the greatest part of the debt to his Father wholly in respect of Eternall punishment and left a Part of the debt in respect of temporall punishments for his People to pay c. Now whether do we that say according to this Article that Christ by his death was a Sacrifice not for originall only nor some actuall sins only but originall and all actuall sins of them for whom he dyed So that â—here is no new debt required of them for which he did not satisfie or he that saith that there is a new debt which Christ did not satisfie for viz. Contempt of meanes of grace which God may require of them for whom Christ dyed as a debt not satisfied for let any rationall man judge But as the grounds of his protesting So are his performances very weake Secondly This Article is no friend to his Tenent for if he have not suffered shipwracke of his common understanding he may see a wide difference betwixt the sins of all men and all the sins of men and hence ariseth his mistake he referreth the Particle All to men and it is to be referred to sins That Chirurgion that saith he hath wrought a cure on all the members of mans body doth no way inferre that he hath wrought a cure of the Members of all mens bodies That Article tendeth hitherto to affirme that Christ did take away all the sins of them for whom he dyed as well Actuall as Originall and our Authour would stretch it to averre that he tooke away the Actuall and Originall sins of every man but this is not to defend but to destroy the Doctrine of the Church of England 4. Art 15.31 That by the Sacrifice of himselfe he should take away the sins of the world and all the sins of the whole world both Originall and Actuall and this against a Popish Innovation Truth and so he doth take away the sin of the world that is of men living in the world as he is said to be beleeved on in the world that is by men living in the world He taketh away sins from the world quoad partem credentem in them that beleeve as John 3.16 And for all the sins of Beleevers all over the whole world thus farre we grant it but he cannot with any shew of reason stretch those Articles any further he may see that the scope of them tend to another businesse for if they should speak as much as the Author intendeth they should say thus much That Christ took away all Originall all Actuall sins of every Son of Adam which no Scripture speaketh no Arminian affirmeth and the Author disclaimeth for he saith contempt of meanes is a new debt Therefore the Doctrine of the Church of England being Orthodox and so he haveing protested to defend it it cannot speake any such thing or any waies favour his Doctrine Many more particulars might be instanced in but they are of so low a flight that they cannot but be distastefull to the Palate of them that are any way ingenuous therefore with these I content my selfe as affording a sufficient taste of his forged Calumnies impertinent Allegations abuse and foule dealing with his Opposers infirm and weake grounds both in maintaining his Doctrine and matters of greater concernment his Covenant and Protestations which should be done in judgement Ex pede Herculem by the foot we may guesse at the stature of the Body so by this we may guesse at the whole but I prepossesse thee not with prejudice as thou findest judge Now happily thou mayest demand why this comes forth as a birth out of due time after so many in these Controversies as Mr Whitfield and others To this I answer First because this was finished before Mr Whitfield's came to light Secondly because if the men we have to deale with were of such ingenuity as
words in a threefold relation viz. to the Author whom he citeth to the former stating which he rejecteth to the Question of which he pretendeth it is a state As they relate to the Author cited by him I answer these two particulars 1. It cannot be either proved or expected that these words should be the state of this Question about Redemption because that was not his Theame he treateth there of Reprobation and therefore no rationall man will expect to find in that Discourse a full state of this Question 2. Our Author hath got the words of that learned man but hath left us doubtfull of his meaning for that Phrase He obtained a way of Salvation for every man may have a double meaning First That Christ hath obtained a way viz. faith in which every man that walketh shall and may through it come to life intimating thus much only that Salvation is not attainable but by Faith and Repentance Secondly That Christ made that a way with a purpose that every man should walk in it and through it have life Our Author taketh the words in this second sense else the words of Dr Davenant serve him not but thus the words are not taken by him whose words they are and that for these two Reasons Dr. Davenant on Heard Pag 198. 1. He expresly saith thus The way that he opened for every one of us to partake the fruit of our Redemption is by Repentance and Faith which saith no more but this that the way whereby every man partaketh of Salvation is Faith and Repentance or that every man that doth beleeve and repent shall come to life and to this tends his after words The Decrees of Election and Reprobation are no obstacles against any that do this 2. Because he saith Election and Reprobation crosseth not that Now let us consider the Decrees of Election and Reprobation he maketh Reprobation to be a denying from Eternity Grace and Glory to the most men And these two viz. That God decreed from Eternity to deny both Grace and Glory to the most men And that Christ opens a way for every man and so for them as that he intendeth to bring them into life by that way or that they might be so are in my thoughts inconsistent Thus as these words relate to the Author of them Secondly I shall consider them as they stand compared with the former statings which he rejecteth And then I demand what difference there is betwixt this which he receiveth and the third which he rejecteth The third state saith thus He dyed for all that all might be saved if they beleeve yet they shall not if they beleeve not And is not this one and the same with his last state I cannot see any momentous difference For between these two Christ by his Death impetrated and procured that all men have life if they beleeve yet so as none but them that beleeve should partake of it And this Christ by his Bloud redeemed mankind and obtained a way of Salvation for every man which way is Faith and yet this puts not any man presently into the possession of Salvation unlesse they beleeve I need a more piercing Judgement then I have to find any difference I shall expect to find one in the Authors next Againe What difference between this which he receiveth and the first which he rejecteth For that saith that the Death of Christ is applicable to all Now when this word applicable is expressed without Sophistry it is meant only applicable and so in an indifferency either to be applyed or not applyed as the condition is performed So applicable is applicandum si crederent non applicandum si non crederent That which is only applicable is not to be applied but on condition and then it is hence Corvinus maketh these two Deus est placabilis and placandus si crederent to be equipollent tearmes and this is the true meaning of the word applicable Now betwixt these two Christ by his Death hath made his life applicable to all that is to be applyed if they beleeve and not applyed if they beleeve not And this Christ by his bloudshed hath obtained a way of Salvation for every man but God never intended that the outward Act put any man into possession unlesse they beleeve I cannot see any momentous difference and the rather I am enduced to thinke so because the result of the eighth State which he receiveth is but this that all men are salvable Pag. 36. which is one and the same with applicable which he rejecteth Againe I would know what this last state of the Question which he receiveth differeth from the seventh State which he neglecteth as not the whole truth Doth not the first part of the seaventh viz. That Christ dyed for all men that they might be saved equallize and speake as much as this viz Christ by his Bloud obtained a way to Salvation for every man And what is there in the last that is not in the first To obtain a way to salvation for every man which way is Faith is no more then to say Christ dyed for all men that they might be saved by Faith And doth not the second Branch in the seventh viz. And for the Elect that they should undoubtedly be saved equallize and speake as much as the second part in the eighth State viz. None but them that enter into that way of Faith and Repentance shall possesse it And what is there in this last that was not couched in that first particular He pretendeth a Plea which is this The distinction betwixt the Redemption wrought by Christ in himself by bloudshed and that which he worketh in men by application of his Bloud is not expressed But this is empty and groundlesse because that distinction is not in expresse termes in the eighth State and by as good consequence in the seventh herein he appeares not so quicke sighted as he pretendeth Diruit edificat mutat quadrata rotundis Thus I have examined the last State given and received by him in comparison with the former which he neglecteth and I can see no cause why the last should be entertained when severall others are rejected Thirdly Let us see this State which he so eagerly fastneth on how it relateth to or looketh on the Question of which it is a State the result of it is thus So that Jesus Christ hath so dyed and given himselfe a Ransome to God for all men c. That in and by himselfe he hath so redeemed and saved all men that they are given to his dispose and he will raise them out of the death he dyed for them and make them alive before him That they shall acknowledge him Lord and come before his judgement Rom. 14.9 12. c. And he is so filled with Spirit for them to make it so knowne and with such tendernesse that they might be saved so all are made savable When this is embowelled we shall see little
in hand and also of what ends whether intermediate or ultimate these Texts 1 Tim. 2.6 Heb. 2.9 treate For the first I conceive that this Treatise of the end of Christ in his Death doth not only not help but utterly overthroweth his Doctrine Herein I shall examine first whether the maine end Actuall and certaine Salvation was intended for every man Let this be my Query When Christ gave himselfe or determined to give him was it for this end to make Salvation of every man Actuall and certaine If it was Then I say if all do not come to Salvation he misseth of his end which is not to be appropriated to any rationall Agent that hath power to do what he willeth and to bring about his purposes Herein I suggest to my selfe some Remonst denying that an Actuall certaine and absolute Salvation of any is the end of God or Christ in his Death as Arminius Non actualis peccatorum ablatio non actualis remissio non justificatio In Perk. 77. non actualis horum aut illorum redemptio quae absque fide spiritu Christi nemini contingunt c. That is not Actuall Remission Justification Redemption so no Salvation which happen to none without Faith or with Corvinus Quod ad applicationem salutis attinet non intendit eam pracise absolute In Molin c. 28. Sect. 8. sed voluit intercedere fidem hominis As for the Application of Salvation God willed it not absolutely because he willed Faith to come betweene viz. Christs Death and Salvation For the assertion it selfe I have proved that the Actuall and certaine enjoyment of heaven is the finis ultimus in regard of the Creatures because all the rest even Impetration it selfe is but an intermediate end It remaines that I reassume their reason whereby they prove it is not and they are unanimous in their reasons and it is this Because God willed that men should be saved by Faith I shall not expect to vye Authority with them whose Learning and moderation I may admire yet I must freely accknowledge that the strength of that Reason is not cleare to me no more then this A man intendeth not a thing absolutely because he will effect it per mâ—dia by meanes or this A man doth not absolutely intend to dwell in a house because he intended to build it first or being built to cleanse and garnish it first but these are not valid because he may intend to act the meanes and then why he may not absolutely will to act the end I see not so if God intend absolutely to give and worke faith which is the meanes of Salvation then he may be said to will Salvation of men absolutely though he willeth Faith to intervene Againe I can suggest to my selfe my Antagonist answering thus As for his Elect he propounds their certaine and actuall Salvation as his end but for the rest His end is that they may be saved Therefore to engage with this for that is my taske to encounter my Antagonist For the rest of men that are not Elect what is his end That there may be a salvability or possiblenesse with God of their Salvation This I have before shewed cannot be the end of Christ to procure it because such was without Christs Death and that he might do it too and yet be just if he pleased no man will purchase his owne Land nor Christ by his Bloud procure that which allwaies was without that procurement I am yet to learne that any thing obligeth God to punish Sin without satisfaction but his free constitution and determination whereby he becometh a Law to himselfe But God no where hath revealed that he willeth that without satisfaction mans Salvation shall not be possible indeed he hath tyed himselfe not to save actually without satisfaction Againe secondly I desire a proofe from Scripture of this twofold end of Christ one for his Elect that their Salvation may be certaine a second for all the rest that their Salvation may be possible which if he can do he will performe a great taske Thirdly I demand how this end can stand with that Decree of God and that from Eternity of giving those that are not Elect up to destruction for contempt of means which he foreseeth as the Author averreth Pag. 120. leaving no way in Gods purpose for the possibility of their Salvation Now if Christ propounded this as an end to procure life for them how is his Will one with his Fathers Fourthly Concerning the possibility of mens Salvation I know he fetcheth it from the meanes of life propounded it is to be had upon condition Beleeve and thou shalt be saved Now if Christs end first and chiefe end was this that man might have life and misse of it upon unbeleefe and so be dealt withall according to the Tenour of the Gospell or as the Author saith That he might condemne or pardon as he saw â—t Pag. 17. Then it will follow that Condemnation will have equall share in his end with Salvation but this is no Scripture Language which saith I came not to condemne the world Joh. 3.17 But if this draw more from the Author I shall answer more by this it seemes not probable that the maine end viz. the certaine and actuall enjoyment of life was not in Christ for all and every Son of Adam Againe Let us see whether those intermediate ends which he reckoneth up often can be said to be for all and every Son of Adam and herein we must consider that the satisfaction of Justice taking away Sin abolishing Death slaying enmity becomming Lord these are as meanes conducing to that end Now ends are desired for themselves meanes but for the end certainly then they run in an even aequipage those things which are willed but for another thing are willed but in the same respect with the other for time place person manner for if he should will the meanes to more then he willeth the end then his will must be carried on the meanes without an end or stronglier to the meanes then to the end both which are absurd and so Christ be said to satisfie his Fathers Justice to take away Sin to take away all that stood crosse to our Salvation to abolish enmity and that at so deare a rate when he never intended to bring in any to partake of life which cannot I conceive be received but with detriment to Christ in his unspeakeable wisdome No neither is Impetration the first end As I conceive the Question may be asked Why Christ did Impetrate And if the Answer be given it sheweth plainly that the Impetration is not the first end If we say that Christ impetrated that it might be applyed the Remonst do not oppose but leave it in dubio An applicatio fit Impetrationis finis non dispute Corv. in Mol. Cap. 28. Sect. 8. Nay all that he produceth against its being the absolute and procise end is this that he intended Faith to come
I have brought to this result it may be with greater force then he intended and it is this John 3.17 Christ is said to save the world yet John 16.8.11 he is said to convince the world of sinne and John 8.23.24 ye shall die in your sinnes by these it appeareth that all that he died for and saveth are not justified and saved from wrath and this may seeme a specious allegation but it hath little in it For by World in the Authors judgement is meant every Sonne of Adam so that Iohn 3.16 saith he saved the world Iohn 16.8.11 saith he shall convince the world that is in both every sonne of Adam and so he would have these places compared to prove that as he came to save every man so he shall save never a man for every man that shall be convinced of sin because they beleeve not this indeed opposeth the proposition but no reasonable man can judge to be the meaning of those Texts therefore to reply 1. He cannot prove that those that were convinced of sin for not beleeving did not afterward beleeve for every man that is saved hath hâ—s tâ—me of unbeleife wherein he may be convinced for not beleeving therefore this Text convinceth not that they did never beleeve for whom Christ died 2. That place Iohn 3.17.13 he saith he came to save the world that is men living in the world and he did it the world is reconciled 2 Cor. 5.18.19 their trespasses not imputed he giveth life to the world John 6.33 and taketh away the sinne of the world Iohn 1.29 and yet he shall convince the world of sinne they shall be judged by beleevers 1 Cor. 6.2 and be condemned 1 Cor. 11.32 in all the World now then cannot be verified of the world the same way taken but he saveth the world Quoad partem credentem according to the beleeving part and he shall condemne the world for sinne that is the unbeleeving part thereof so that to conclude John 3.18 doth not say that they which he came to save were not so in time nor that Text Iohn 16.8.11 doth not say be satisfied his Fathers justice for them that should be convinced of sin and so perish therefore how these Texts can disprove the proposition I see not It overthroweth many affirmations in the Scripture as that all shall beare the image of the first Adam 1. Cor. 15.46 that all are dead in sin by nature Eph. 2.2 that God justifieth the ungodly Rom. 4.5 c. It cannot but be judged too great a prodigality of time and paines to insist upon such jejune and empty expressions that have not the least shew of reason but the nature of my Antagonist requireth it doth the proposition say that all doe not beare the image of the earthy certainely no. It supposeth the contrary that all doe for it saith that all that Christ died for shall in time partake of the Image of the heavenly which intimateth that all at first beare the Image of the earthy Justification doth not immediately reflect upon the being of sinne but obligation to punishment and this may suffice for the two first Texts alledged by him As for Rom. 4.5 it speaketh not of such a justification as is by faith it speaketh of beleeving on him that justifieth he ungodly but not of his justifying the ungodly upon their beleeving therefore he misalledgeth that Text he is said to justifie the ungodly but beleevers are never called so especially if he reflect upon his owne sense of ungodly page 10. besides the Text sheweth not that all the ungodly be justified doe not in time come to partake of life hitherto I see nothing of strength against the proposition As for that counterpart to the proposition which he produceth page 96. viz. many for whom Christ died remaine without that justification that is in him wants proof for those Texts alledged doe not make it appeare that Christ died for such as want that justification and never partake of it The next thing that he stumbleth at is the second part of the proposition viz. All for whom he satisfied shall be saved from wrath through him this he presently cryeth downe as false and contrary to Scripture But what Text 2 Peter 2.1.2 This text I have spoken of formerly and cleared it from overthrowing the proposition it speaketh not not a word of satisfying his Fathers justice for them And this untruth denieth the Lordship of Christ grounded on his death for all But wherein it denieth it he showeth not doe we by saying all that he satisfied for shall be saved deny him to be Lord of all as if he could not be their Lord unlesse he save them from wrath to come weak argument and of this stamp are the rest that follow clearely confuted in severall pages of this discourse Having spoken of the two parts of the proposition he cometh to the reason by which the proposition is backed and he hath something to say to that as followeth the reason if he doe not justifie and save from wrath all those for whose sinnes he hath satisfied he should be unjust to this be answers A presumptuous rashnesse in an intimate charging God with injustice But where lieth the rashnesse whether in saying if such a thing be granted he is unjust or in affirming such the granting whereof maketh him to be unjust let the Author judge Let us see what he himselfe saith page 97. That were injustice not onely to require the whole debt againe but even any part of it either of him or any other that are discharged by him or to detaine from him or his any thing that by vertue of his ransome is to be conferred So that we see it is no such charging God with injustice as he pretendeth to say that if such a thing be granted God is unjust but besides let us consider it is injustice in God to require any part of the debt againe of Christ or any other for whom Christ suffered and was discharged or any that are discharged for Christ for so both are equally alike now let us consider the Authors words page 4. All the sinnes the law could charge mankinde withall were imputed to him he suffered the curse and died as the sinner and rose acquit of all our sinnes and a triumphant victor over sin and death Let him tell us is it not injustice in his own language to require part of this debt or all of Christ or any for whom he stood and died and of whose sinnes he stood acquitted But he saith he did so for every sonne of Adam therefore doth not justifie the reason of the proposition and show the vanity of this his rash charge But he thinketh to presse the reason of the proposition with an absurdity Gods children have complained of trouble by the law in their members Rom. 7.15 and he saith of his own children Psalm 89.32 I will visit their sinnes with stripes Wherein it seemeth strange that the Authors ignorance
this time or for these things this evasion had some colour but when he saith I pray not for the world and that it cannot be produced either before or after that he did pray for them it is no better then presumption to conclude that either he did it before or after pray for the world But to this he opposeth He did pray for such as were none of those prayed for verse 9.20 even for transgressors Isay 53.12 crucifyers Luke 23.34 This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height of the answer both of the Author and most acute Remonstrants to overthrow the Minor but not to satisfaction for those prayed for ver 9. were transgressors if Iohn be right 1 John 1.8 In many things we sin all those prayed for ver 20. were transgressours because not called home and might be some of his crucifyers whom he prayed for and were converted now how doth it appeare that seeing he prayed for transgressours and crucifyers that he prayed for such as were not prayed for ver 9.20 or how will the Remonstrants prove that he prayed for all transgressours all crucifyers which is to the purpose therefore this glosse is vaine and empty Yet he seeketh to temper the Text by these words I pray not for the world that is not so much so chiefely That the word noâ— is sometimes so used I grant but if we shall use that liberty to expound all Texts so we should destroy the Scripture as for those examples produced by him as 1 Cor. 1.17 it appeareth that Paul did baptize some when therefore he saith I came not to baptize it must meane not solely or not chiefely but this glosse cannot be fastened on Iohn 17.9 because it appeareth not that Christ ever prayed for any that never should beleeve on him therefore that applied to this Text is to pervert not to satisfie it Againe he urgeth The things prayed for from verse 9. to 20. are of an higher nature then those things we are to pray for the world or any in it till they be called Which contradicteth not onely himselfe but our Saviour also Himselfe it doth because he before said Christ prayed for the same things for them that shall afterwards beleeve on him that he asked for them that doe beleeve on him certainely then if he prayed for them that should beleeve he prayed for them before they were called home And our Saviour he contradicteth because for those things he doth pray v. 20 even for them that yet did not beleeve therefore he doth charge Christ with doing that which is unfit Againe he further urgeth Christ in Iohn 17.9 prayed not only as a ransome-giver and a Mediatour between God and man as 1 Tim. 2.6 but as a Prince High Priest the Mediatour of the New Testament which is no where said to be for all Wherein 1. The acutenesse of the Auâ—hor distinguisheth betwixt Mediatour betwixt God and man and Mediatour of the New Testament which I would have made cleare 2. Affirmeth that Christ in dying and ransomeing is not a Mediatour of the New and better Testament but that this belongs to his Advocation not Oblation which I would have him to prove Heb 9.15 seems to speak otherwise He is the Mediatour of the New Testament that by meanes of death where his dying evidenceth him a Mediator of a better Testament 3. Whereas he saith The advocation of Christ is not said to be for all men is to destroy his owne words and grant the assumption which he hath all this while been so strongly oppugning and this I grant and conclude that because his advocation is not generall his obligation was not both are of like extent and whether he hath overthrowne or rather established the argument I leave to any to judge and it standeth firme thus Those for whom he would not pray he would not die but he would not pray for every Son of Adam Ergo he would not die for every son of Adam CHAP. XVII Of the fifth Objection THe fifth Argument is this Christ died and gave himselfe a ransome for no more then the Father elected to sonship and eternall inheritance But he hath not elected every man c. Ergo he gave not himselfe a ransome for every man But the argument in its genuine force runneth thus Christ gave himselfe a ransome to purchase grace and glory for no more then his Father had elected to grace and glory But his Father hath not elected All and every man to grace and glory Ergo He gave not himselfe a ransome to purchase grace and glory for all and every man Let us now view his answers This first proposition is contrary to Scripture Heb. 2.9 1 Tim 26. But this very weakely because those Texts speake not of the connexion betwixt the Fathers election and sons redemption wherein the strength of the proposition lyeth and that from the onenesse of his will with the Fathers therefore those Texts cannot be contradicted by the proposition If to possesse men of the inheritance had been the first and onely end of Christ his death and ransome there might have beene some colour to have paused on this false and bold assertion but that is already proved false in Cap. 2. Here he discovereth much soule dealing for in that 2. Chap. that end viz. to possesse men of the inheritance is not so much as named much lesse proved not to be the maine end of his death which I blamed in that Chap. that treateth of the ends of Christs death because in that discourse he omits and I thinke purposely the end which Scripture hinteth so much upon that is to give grace and glory for both I make the inheritance Iohn 11.5.2 That he might gather in one all the children of God John 17.10 That they might be sanctified through the truth Tit. 2.14 That he might sanctâ—fie a peculiar people Heb. 9.15 That they which are called might receive the promise of eternall inheritance Eph. 5.25 That he might present it a glorious Church all which and many other show that a maine end of his death was to possesse men of the inheritance therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of sprinkling sprinkled upon all them for whom it was shed So not ours in affirming but his in denying the maine end of his death to be to possesse men of grace and glory is the bold and false assertion and therefore by his own confession there is more strength in the proposition then he everteth But in his afterwards we have a taste of his reason There belongs more then Christs death and ransome to bring men to the inheritance But is this a good reason to prove that to bring men to possesse the inheritance is not the maine end of Christ death he leaneth to the reason of Corvinus that God intendeth not mans salvation absolutely because he willeth to save him by faith the non satisfaction I have already discovered shall we say that habitation and dwelling is not
the premises and let them be right I will warrant his conclusion now what strength of Argument can we expect from such as is so weakely versed in that way 2. His arguments are many six in number to call the eyes of men upon that truth that is backed by multitude of arguments when he deceiveth them utterly for his mediums are all coincident in one let us veiw them His 1. Saith That which the Scripture plainely affirmeth in plaine words is true 2. Saith Tâ—â—â— for whom Christ and his Apostles in plaine termes affirme Christ to come to save them he did come to save 3. Saith That which Scripture layeth downe as one end of his death c. is to be beleeved 4. Saith That which the Scripture sets forth in generall for the world it a truth 5 Saith That which may be proved in and by Scripture in plaine sentences c. is a truth Now let any divine Chymnist extract a difference betwixt any of these doe they nor deserve by the variety of matter to be ranged as distinct arguments should I have distinct answers I should runne into the Authors folly 3. Let us view the conclusions in all and so see what he proveth in all his plaine Scriptures His 1. Thus That he gave himselfe a ransome for all and tasted death for every man 2. He came to save sinners world unjust ungodly 3. That by his death he is Lord of all 4. That he was sent to be the Saviour of the world that whoever beleeveth should not perish 5. That he hath in dying lordship over all 6. That he gave himselfe a ransome for all and tasted death for every man Now not to insist on that peccancy in having such various conclusions about one and the same question wherein he cannot satisfie that requisite in reasoning to conclude with the question this I say none of these conclusions are against us which may be reduced to that peccancy in reasoning which is called ignoratio elenchi none of his arguments are in right forme they have more in the conclusion then his premises contribute to them all have some or other obliquity but seeing all of them are but one medium and so in effect but one argument I shall give this one answer conceditur totum and he can desire no more of us then to grant all he saith now in the issue either his weaknes appeareth in producing that against us which we may grant or ours in granting that which maketh against us let him put it to the triall CHAP. XXI Of removing some doubts hindring some from beleeving that which they confesse WHerein he personateth some that cannot deny but confesse that Christ gave himselfe a ransome for all and tasted death for every man but they cannot beleeve that Christ died for all men I shall not insist on the Authors dexterity in framing such arguments and doubts that he may easily answer and render the objectors ridiculous his forgery lieth in two particulars 1. He knoweth none that cannot beleeve that which they confesse Scripture speaketh some may not confesse that which they beleeve but that any should not beleeve that which they confesse I beleeve not 2. He knoweth none that beleeve that Christ gave himself a ransome for all and yet do doubt whether he died for all or no this would be to exceed the Author in folly but here lieth the doubt though the Text say He gave himselfe a ransome for all men yet they cannot beleeve that it meaneth every individuall man without exception upon a threefold ground arising from severall Scriptures as first Eph. 2.8 By grace are ye saved through faith and this not of our selves it is the gift of God from this Text I doe not affirme that faith is said to be the gift of God though it be so and other Scriptures hold it forth yet I say not that this text saith so for having said ye are saved by grace through faith it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not of our selves it doth not well agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being of the newâ—er gender but rather with the whole sentence going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that salvation by grace through faith is the gift of God as Rom 6.33 the gift of God is eternall life through Jesus Christ our Lord. But to take it as as he propoundeth it and from this that faith is the gift of God which is a truth hence the doubt is this Seeing faith is the gift of God and he hath determined not to give to every man that faith therefore it is not probable that Christ would lay downe his life for them upon the condition of faith whom he seeth cannot beleeve without God and to them God will not give it to the salving of which he speakes many things but little to satisfaction he seemeth to distinguish of salvation 1. A salvation without man in Christ for men 2. A salvation in men inabling men to beleeve 3. A salvation upon men both in soul and body compleat in heaven Now he saith that this phrase Yee are saved by grace through faith in Eph. 28. is meant of the second salvation but first that is not cleare for then the sense must be this yee are brought in to beleeve through faith so that faith is by him the meanes conducing to faith this is absurd I thinke it plainely appeares to be meant of compleat salvation in heaven and it saith ye are saved because they were certainely to be saved through faith But be it so as he saith yet the doubt is where it was yet that being saved by faith is the gift of God and he not giving that grace to all he would not give his Son to merit life for all upon the condition of beleeving if I can in his next be informed of his strength in his expresses to this purpose I shall say more His second Text produced Iohn 6.37 All that my Father giveth me shall come unto me and him that cometh I will not cast out Now from this Text here lieth the doubt it is not consonant to reason or Scripture that Christ would lay downe his blood to purchase life for them whom his Father had not given to him seeing his Fathers giving is the measure of coming to him and so being within the compasse of the benefit of his impetration his will being one with his Fathers his impetration would be equall with his Fathers giving to him this he undertaketh to remove by showing a fouretold giving of men to Christ 1. Giving by election to sonship and inheritance 2. Giving men to him to undertake for them and to ransome them 3. Giving men to Christ they to be his and he to be their Lord. 4. Giving men to Christ in the heavenly call so they are given up to him But what neede so many words to darken a cleare Text and what need so many acceptations when it is cleare that all of them cannot be the