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<DATE>2013-03-21</DATE>
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<NAME>Alexis Jakobson</NAME>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>A CONFUTATION of the <HI>DUTCH</HI>-ARMINIAN <HI>TENENT,</HI> of <HI>Univer&s;al Redemption.</HI></P>
<P>With Relation in &s;pecial, unto certain Sectaries, in ENGLAND.</P>
<P>By name, the <HI>Morians,</HI> or <HI>Revelators,</HI> with others tracing them; who hold, <HI>That Chri&s;t died for all men, good and bad.</HI></P>
<P><HI>By</HI> THEOPH. BRABOURN.</P>
<Q><BIBL><HI>Matth. 7.6.</HI></BIBL> Give ye not that which is holy, to dogs; neither ca&s;t ye your pearls, before &s;wine.</Q>
<P><HI>LONDON,</HI> Printed by WILL. BENTLEY, <HI>Anno Domini</HI> 1651.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>To the READER.</HEAD>
<P>_THis en&s;uing Di&s;|cource (Chri&s;ti|an Reader) lying by me, and fitted for the Pre&s;s; but with thoughts, never to have it Printed &s;o long as I live: my mind is now altered, very lately, upon this occation: Finding by &s;ad experience, that this <HI>Dutch-ARMI|NIAN Tenent,</HI> of <HI>Uni|ver&s;al Redemption,</HI> hath of
<PB REF="3"> late invaded our <HI>Engli&s;h</HI> Nation, and infected the minds, and perverted the judgement of many, who pre|tend highe&s;t for God and godline&s;s; I could not but alter my thoughts, and re|&s;olve to publi&s;h this Di&s;|cource, if it may be, to pre|vent the further growth and &s;preading of it. There is a Sect of <HI>Revelators,</HI> or <HI>Manife&s;tators,</HI> called <HI>Mori|ans;</HI> of one <HI>MORE</HI> dwel|ling near <HI>Wisbech,</HI> who with his Di&s;ciples, about eight or nine years &s;ince, were orthodox in this point with us; but &s;ince, finding this <HI>new light,</HI> of <HI>Univer|&s;al Redemption,</HI> to be a no|table
<PB REF="3"> means to further an other and more ancient <HI>new light,</HI> which formerly he had received and taught; namely, his doctrine of <HI>Free-grace,</HI> as he calls it, pre&s;ently he &s;et abroach this <HI>Univer&s;al Re|demption</HI> among his Di&s;ci|ples: of and from whom (as I &s;uppo&s;e) our <HI>Inde|pendents</HI> of later time, have borrowed this light: for of late, &s;ome of them are not a&s;hamed to teach and preach it publickly, offering Chri&s;t and the benefits of his death, to <HI>dogs</HI> and <HI>&s;wine,</HI> to the wor&s;t of men, &s;aying, Come <HI>Whorema&s;ter,</HI> come <HI>Drunk|ard,</HI> the work is wrought for you, believe it, <HI>&amp;c.</HI> and they
<PB REF="4"> may as well &s;ay, Come <HI>Ra&s;|cal,</HI> come <HI>Rogue,</HI> come Tag and Rag, believe it, Chri&s;t died for you all. Thus they fear not, to give <HI>Chri&s;t</HI> that <HI>Pearl</HI> and <HI>Holy thing,</HI> unto dogs and &s;wine. Their new <HI>Arminian</HI> light hath taught them, to give the <HI>Childrens bread</HI> to dogs. Not long &s;ince, &s;ome of the <HI>Bi&s;hops</HI> were tainted with this Error, and how odious were they for it in the eyes of the&s;e very men? but now them&s;elves are in|fected with the &s;ame Error, and it is become a lovely Truth: and what have the&s;e men to &s;ay for this Error more than the <HI>Bi&s;hops</HI> had? &s;urely, if &s;o much, yet no|thing
<PB REF="4"> more, unle&s;s it be this, that it is a bright beam of <HI>new light</HI> ari&s;en to them of late; and notably tending to <HI>their</HI> new doctrine of <HI>Free grace,</HI> as they call it; and that the <HI>&s;pirit</HI> hath taught it them: but remem|ber, that there is a <HI>Spirit of Truth,</HI> and a <HI>&s;pirit of Error, 1.</HI> John <HI>4.6.</HI> and &s;o I end.</P>
<CLOSER><SIGNED>THEO. BRABOURN.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="discourse">
<PB REF="5">
<PB N="1" REF="5">
<HEAD>A CONFUTATION of the ARMINIAN Tenent, of <HI>Univer&s;al Redemption.</HI></HEAD>
<P>_IN handling this Con|trover&s;ie, I &s;hall fir&s;t propound &s;undrie Ar|guments again&s;t it. Secondly, I &s;hall make an&s;wer unto the Texts alleadged by Arminians, for proof of their Tenent. Thirdly, I &s;hall con|fute a common An&s;wer of theirs, gi|ven to a notable Objection of ours. And Fourthly, I &s;hall confute their di&s;tinction of Impetration and Appli|cation. I begin with the fir&s;t of the&s;e: and the&s;e are my Arguments again&s;t it.</P>
<DIV2 N="1" TYPE="argument">
<PB N="2" REF="6">
<HEAD>ARGUM. I.</HEAD>
<P><HI>If Chri&s;t forbade his ministers, to give, or deliver his Word and Sacrament concerning his death, unto all men, as unto unbelieving, impenitent, &s;canda|lous, and wicked men; Then Christ did not give or deliver him&s;elf to death for all men: or, then Chri&s;t died not for all men.</HI> The rea&s;on hereof is this; If Chri&s;t had given him&s;elf to death for all men, good and bad, then would he have his mini&s;ters to do &s;o too, in delivering the Word and Sacrament; and it is again&s;t rea&s;on to think, that Chri&s;t &s;hould give him&s;elf for all men, and forbid his mini&s;ters to give him to all men, or to &s;ome men: &s;o there is the &s;ame rea&s;on of both: Now if he forbade his mini&s;ters, to deliver his Word and Sacrament unto all men, unto wicked and impenitent men, then &s;urely, he did not deliver him&s;elf to death for all men.</P>
<P>For 1. It is ab&s;urd to think, that a mini&s;ters <HI>Commi&s;&s;ion,</HI> in delivering the Word and Sacrament concerning Chri&s;ts death, &s;hould be of le&s;s extent than Chri&s;t his death is of; as, that his Co~mi&s;&s;ion &s;hould extend but to &s;ome men onely, when Chri&s;t his death ex|tends
<PB N="3" REF="6"> to all men: wherefore if his Commi&s;&s;ion be but unto &s;ome men onely, then Chri&s;t his death is not to, or for all men, but to and for &s;ome men onely. 2. The Word and Sa|crament concerning Chri&s;t his death, are <HI>&s;igns</HI> repre&s;enting Chri&s;ts death unto us; now the &s;ign and the thing &s;ignified by it, mu&s;t be of equal ex|tent; as, if the &s;ign belong but unto &s;ome men onely, then Chri&s;t his death, the thing &s;ignified by it, be|longs not unto all men, but unto &s;ome men onely. 3. If Chri&s;t would not permit his mini&s;ters, to give the <HI>bread</HI> and <HI>wine</HI> in the Sacrament (which is the le&s;&s;er) unto all men, then much le&s;s would he give him&s;elf which is the greater) unto all men: If he forbade his mini&s;ters, to give his bread and wine unto all men, much|le&s;s would he give his life, his own bodie and bloud for all men: if he denied the <HI>Sign</HI> unto wicked and im|penitent per&s;ons, then much more would he denie there the thing &s;igni|fied, which is, his pretious bodie and bloud: &s;o much for my propo&s;i|tion.</P>
<P><HI>But Chri&s;t forbade his mini&s;ters, to
<PB N="4" REF="7"> give, or deliver his Word and Sacrament concerning his death unto all men, as unto unbelieving, impenitent, &s;canda|lous and wicked men.</HI> This my a&s;&s;um|ption I thus prove, fir&s;t concerning the <HI>Sacrament.</HI></P>
<P N="1">1. It is the doctrine, both of our own and other reformed Churches, that Chri&s;t would not have the Sacra|ment of the <HI>Lords &s;upper,</HI> given by the mini&s;ter unto unbelievers, impeni|tent, &s;candalous, and wicked men. 2. <HI>Philip</HI> would not give the Sacra|ment of Bapti&s;m unto the Eunuch, but upon the condition of his faith fir&s;t, <HI>Acts</HI> 8.37. S. <HI>Paul</HI> would not have the Lords &s;upper given unto the ince&s;tuous per&s;on, 1. <HI>Corinth.</HI> 5.1, 5, 13. nor unto impenitent wicked men, as not unto fornicatours, idolaters, drunkards, railers, nor extortioners, 1. <HI>Cor.</HI> 5.11. and &s;ee <HI>Matth.</HI> 18.17. So much for the Sacrament, next for the <HI>Word.</HI></P>
<P N="2">2. Concerning the <HI>Word:</HI> Chri&s;t would not have the word concerning his death, given or delivered by his mini&s;ters unto unbelievers, impeni|tent, &s;candalous, and wicked men; which I thus prove:</P>
<PB N="5" REF="7">
<P>In the Sacrament of the Lords Supper, the <HI>Mini&s;ter</HI> delivers the bread, with the&s;e <HI>words</HI> of Chri&s;t, <HI>This is my bodie, which is broken for thee:</HI> the which words, are according to Chri&s;ts in&s;titution, 1. <HI>Cor.</HI> 11.24. <HI>Luke</HI> 22.19. now fora&s;much as Chri&s;t would not have impenitent wicked per&s;ons admitted to the Lords Sup|per, he would not have his mini&s;ters deliver unto them, this his <HI>word</HI> con|cerning his death, This is my bodie: which <HI>is broken for thee:</HI> &s;o Chri&s;ts mi|ni&s;ter may not &s;ay to a wicked man, Chri&s;t died for thee. Yet if Armini|ans doctrine be true, that Chri&s;t died for all men, then a mini&s;ter may &s;ay to the vile&s;t impenitent per&s;on, were he a <HI>Judas</HI> or wor&s;e, Chri&s;t died for thee. And by the way, I wonder that <HI>Independents</HI> can hold forth Chri&s;t to all men in a Sermon, &s;aying, Come whore-ma&s;ter, drunkard, <HI>&amp;c.</HI> Chri&s;t died for thee; and yet refu&s;e to give the Lords &s;upper to &s;candalous per|&s;ons, &s;aying to them; Chri&s;t died for thee. 2. Our <HI>Saviour</HI> would not have <HI>holy things given to dogs,</HI> nor <HI>pearls to &s;wine,</HI> Matth. 7.6. now wicked and impenitent per&s;ons, appearing incor|rigible,
<PB N="6" REF="8"> are dogs and &s;wine; &amp; Chri&s;t, whether given in the <HI>word</HI> or in the <HI>&s;acrament,</HI> is an holy thing, and a pearl: wherefore a mini&s;ter may not give Chri&s;t to an incorrigible wicked man, &s;aying, Chri&s;t died for thee. 3. S. <HI>Paul</HI> preached the <HI>word</HI> con|cerning Chri&s;ts death at <HI>Antioch,</HI> Acts 13.14, 16, 27, 38. where being a mixt multitude, of &s;heep and goats, of wheat and tares, he directs his &s;peech unto the &s;heep and wheat, not unto the goats and tares; for he &s;pake as he &s;aid, <HI>To tho&s;e that fear God,</HI> Acts 13.16, 26. and &s;o &s;oon as &s;ome of his Auditours appeared to be goats and tares, and &s;uch as feared not God, he turned away from them, and carried away the Go&s;pel unto the Gentiles, refu&s;ing to preach the word of Chri&s;t unto them, <HI>Acts</HI> 13.45, 46. and &s;ee <HI>Acts</HI> 19.9. whereby you &s;ee, S. <HI>Paul</HI> a mini&s;ter of Chri&s;t, would not de|liver the <HI>word</HI> concerning Chri&s;ts death, unto wicked men, and &s;uch as feared not God.</P>
<P>It may be objected, that S. <HI>Paul</HI> &s;aith, <HI>It was nece&s;&s;arie,</HI> that this <HI>word &s;hould fir&s;t be preached unto them,</HI> that is, unto tho&s;e goats and tares, the ob|&s;tinate
<PB N="7" REF="8"> Jews <HI>Acts</HI> 13.46. and &s;o <HI>Paul</HI> preached of Chri&s;ts death, as well to wicked men as to the godly. Here|unto I an&s;wer, 1. As the Husband-man be&s;toweth the &s;ame pains, upon the tares as upon the wheat, before the tares appear to him to be tares; &s;o the Apo&s;tle might preach Chri&s;t to the wicked, as well as to the god|ly, they being together in a mixt a&s;|&s;embly, before the wicked appeared to him to be wicked: but yet as the husband-man takes pains for the wheats &s;ake, and not for the tares &s;ake; &s;o <HI>Paul</HI> might preach Chri&s;t, for the godly's &s;ake, and not for the wic|ked's &s;ake: and it is evident in the Text to be &s;o: for <HI>Paul</HI> directs his &s;peech unto the godly in the A&s;&s;em|bly, to tho&s;e that <HI>feared God, Acts</HI> 13.16.26. excluding the wicked: for when in an A&s;&s;embly, there are both godly and wicked, if the mini&s;ter di|rects his &s;peech to the godly, he ex|cludes the wicked; or if he directs an u&s;e to the wicked, he excludes the godly. 2. So &s;oon as the&s;e tares, the ob&s;tinate Jews, appeared to <HI>Paul</HI> to be tares, as you &s;ee, he refu&s;ed to preach Chri&s;t unto them, <HI>Acts</HI> 13.45,
<PB N="8" REF="9"> 46. and for the &s;ame cau&s;e, had he known them at the fir&s;t to be tares, and if he could have &s;eparated them from the a&s;&s;embly of the godly, he would not have preached Chri&s;t unto them at the fir&s;t. True it is, <HI>Paul</HI> &s;aith, It was <HI>nece&s;&s;arie</HI> that the Word &s;hould be preached vnto them: for it could not be avoided, being they were mixed with the godly, and did not at fir&s;t appear to be tares: it was there|fore nece&s;&s;arie for <HI>Paul</HI> to preach un|to them, with the godly at the fir&s;t, though he intended not his doctrine to be for them. Thus I have proved my A&s;&s;umption: and &s;o the conclu&s;i|on follows thus,</P>
<P><HI>Therefore Chri&s;t did not give or deli|ver him&s;elf to death for all men: or, Chri&s;t died not for all men.</HI> So much for my fir&s;t Argument.</P>
</DIV2>
<DIV2 N="2" TYPE="argument">
<HEAD>ARGUM. II.</HEAD>
<P><HI>If Chri&s;t would not pray for all men, then Chri&s;t would not die for all men.</HI> The rea&s;on thereof is this; If Chri&s;t would not do the le&s;&s;er for all men, then he would not do the greater for all men: If Chri&s;t would not offer to God, the <HI>calves</HI> of his lips for all men,
<PB N="9" REF="9"> then he would not offer to God the <HI>&s;acrifice</HI> of his pretious bodie and bloud for all men: If Chri&s;t would not be&s;tow &s;o much <HI>love</HI> upon all men as to pray for them, then would he not be&s;tow &s;o much love upon all men as to die, and to &s;hed his heart bloud for them: In a word, If Chri&s;t would exclude &s;ome men from his prayers, &s;urely he meant to exclude them from his bitter death and pa&s;&s;i|on. So much for my propo&s;ition.</P>
<P><HI>But Chri&s;t would not pray for all men.</HI> For proof hereof &s;ee <HI>John</HI> 17.8, 9. where believers are di&s;tingui&s;hed from the world, that is, from the world of unbelievers; and for the&s;e men who then did believe, Chri&s;t prayed, &s;aying, <HI>I pray for them,</HI> ver&s;. 9. and Chri&s;t prayed al&s;o for tho&s;e men, who &s;hould afterwards to the worlds end believe in him <HI>ver&s;.</HI> 20. but for the world, that is, for the world of unbelievers, Chri&s;t would not vouch&s;afe &s;o much as to pray to God for them, &s;aying, <HI>I pray not for the world,</HI> ver&s;. 9. So much for proof of my A&s;&s;umption, and &s;o my Conclu&s;ion follows.</P>
<P><HI>Therefore Chri&s;t would not die for all
<PB N="10" REF="10"> men.</HI> And by con&s;equence, <HI>Chri&s;t did not die for all men:</HI> for look what Chri&s;t would not do, that he did not do: un|le&s;s we &s;hould imagine, that Chri&s;t his will, and his actions, were contra|ry one to the other: or, that he did do that, which he did not fir&s;t will to do.</P>
<P>Arminians in their <HI>Acta Synodalia, de Morte Chri&s;ti,</HI> pag. 319. do an&s;wer to my A&s;&s;umption, and to my Text brought to prove it, thus; Chri&s;t &s;aith not, that he <HI>would</HI> not pray for the world, that is, that he would never af|terwards pray for them; but thus he &s;aith, that he <HI>doth</HI> not pray for the world, that is, that he doth not for that pre&s;ent time pray for them; or that he doth not in this particular prayer, <HI>John</HI> 17.9. pray for them. Hereunto I thus reply.</P>
<P N="1">1. Though I &s;hall prove by and by, that there is more in Chri&s;ts words, than Arminians do grant, yet this which they do grant, is &s;ufficient to make good my argument: for this is in the Text, and they grant it, that Chri&s;t &s;aid, He <HI>did</HI> not pray for the world, that is, at that time and in that particular prayer, he did not pray
<PB N="11" REF="10"> for them: from which it doth unde|niably follow, that as he <HI>did</HI> not then pray for them, &s;o he <HI>would</HI> not <HI>then</HI> pray for them; or it was his will, at that time and in that prayer, not to pray for them, but to exclude them from his prayer, and from the be|nefit thereof. This I thus make good.</P>
<P>A wi&s;e mans actions and words, do flow from his under&s;tanding and his will; and his words and deeds, are re|gulated and governed by his will; &s;o as what he doth or &s;peaketh, the &s;ame he fir&s;t willed; and what he refu&s;eth to do or to &s;peak, the &s;ame he willeth, or willeth not to do or &s;peak, I &s;ay, being a mans actions and words are regulated by his will, both in his &s;peech, and in his &s;ilence refu&s;ing to &s;peak, when&s;oever, he is &s;o &s;ilent, as that he refu&s;eth to &s;peak, it is mani|fe&s;t that it is his <HI>will</HI> to be &s;ilent, and to refu&s;e to &s;peak: wherefore when Chri&s;t &s;aid, I pray not, or I do not now in this prayer pray for the world; hereby it is evident, that at that time his will, was not to pray for them; but that his will was again&s;t it, or his will was again&s;t praying for them at that
<PB N="12" REF="11"> time: becau&s;e he willed &s;ilence at this time, and refu&s;ed to pray for them in this prayer.</P>
<P>When a father having ten &s;ons, &s;aith, I give unto my nine elder &s;ons, an hundred pounds apeece, but is &s;i|lent &s;aying nothing of his tenth or younge&s;t &s;on; &s;uppo&s;e it will not hence follow, that the fathers mind and will was to denie him, and to re|fu&s;e to give him an hundred pounds; yet it is otherwi&s;e in this ca&s;e: for when the father &s;aith, I give an hun|dred pounds apeece to my nine elder &s;ons, but as for my tenth and young|e&s;t &s;on, who is a wicked man, a riotous and prodigal &s;on, I give him nothing; here it is manife&s;t, that the fathers <HI>will</HI> was, to exclude the younge&s;t &s;on, and to be unwilling at that time that he &s;hould have an hundred pounds: &s;o our Saviour, having ma|ny good and godly followers of him, who were believers, &s;aith, I pray for them <HI>John</HI> 17.9. and for all them, <HI>John</HI> 17.20. but as for the world, that is, for impenitent and unbelieving men, I pray not for them, <HI>John</HI> 17.9. here it is clear, that as he did not then pray for them, &s;o he would not
<PB N="13" REF="11"> at that time pray for them: for he vo|luntarily excluded them from his prayer, when he prayed for others.</P>
<P>Such negative &s;peeches as this in <HI>John</HI> 17.9. are voluntary denials, re|fu&s;als, or exclu&s;ions; not onely &s;igni|fying a thing not done, but al&s;o a will not to do it, as you may &s;ee <HI>John</HI> 8.11, 50. and 13.18. <HI>Gal.</HI> 2.2.</P>
<P>Thus it is proved, that as Chri&s;t did not in that prayer pray for the world, &s;o it was not his will but a|gain&s;t his will, then to pray for them: now hence it followeth, That if at any time Chri&s;t did voluntarily refu&s;e to pray for any men, then he would not die for them, or then he would refu&s;e to die for them: and &s;o you &s;ee, that from what Arminians do grant, my argument is made good: but I &s;hall further prove, more to be in Chri&s;ts words, than what they grant, and thus I prove it.</P>
<P N="2">2. As Chri&s;t did not pray for the world, and al&s;o as is proved, Chri&s;t would not at that time and in that prayer pray for them; &s;o it is gathera|ble from the Text and context, that Chri&s;t would never afterwards pray for them; the which Arminians deny,
<PB N="14" REF="12"> and this I here prove: Chri&s;t his pray|er, though uttered and made then, yet the virtue and extent of it la&s;ted after, or unto the death of that pre|&s;ent world of impenitent wicked men: for as Chri&s;ts prayer, once made for the godly, extends it &s;elf for their good, unto their death, <HI>John</HI> 17.9, 11, 15, 21, 24. &s;o Chri&s;ts ex|clu&s;ion of that wicked world, from the benefit of his prayer once, mu&s;t be an exclu&s;ion of them for ever af|ter: unle&s;s it could be &s;hown, that after Chri&s;ts prayer, that wicked world converted and believed, which cannot be &s;hown. Now if this wicked world were ever after the &s;ame, why &s;hould Chri&s;t alter his mind towards them? why &s;hould he pray for them afterwards, more than he did before? and I can but marvel, that Arminians &s;hould grant, that once Chri&s;t <HI>did</HI> not pray for that world, and yet &s;uppo&s;e that afterwards he did pray for them; and yet have no ground for this &s;up|po&s;ed thing.</P>
<P N="2">2 The ground and rea&s;on of Chri&s;t his prayer, will clear it up, that as he did not for the pre&s;ent pray for the world, &s;o he <HI>would</HI> not for the future
<PB N="15" REF="12"> pray for them; or &s;o he would never after pray for them. The rea&s;on why Chri&s;t prayed for believers, was be|cau&s;e they <HI>believed in him,</HI> John 17.8, 9, 20. and becau&s;e they were Gods people, <HI>for they are thine,</HI> John 17.9. and becau&s;e God the Father had <HI>gi|ven them to Chri&s;t,</HI> John 17.9. On the contrary, the rea&s;on why Chri&s;t prayed not for the world, mu&s;t needs be, becau&s;e they were worldlings, wicked and impenitent per&s;ons, un|believers, and were none of Gods people, nor given to Chri&s;t: now this being the <HI>cau&s;e,</HI> why Chri&s;t refu&s;ed to pray for them at that pre&s;ent time, <HI>John</HI> 17.9. for the <HI>&s;ame cau&s;e,</HI> Chri&s;t could never pray for them after|wards: for many of that wicked world, lived and died impenitently, and in unbelief, <HI>Luke</HI> 7.30. <HI>John</HI> 3.19. <HI>Acts</HI> 13.45, 46, 50. <HI>Luke</HI> 19.41, 42. <HI>Rom.</HI> 9.27, 31, 32. 2. <HI>Cor.</HI> 3.14, 15. <HI>Mark</HI> 4.11, 12. If their unbelief hindered Chri&s;ts prayer at that time, <HI>John</HI> 17.9. it mu&s;t for ever after hin|der his prayer: becau&s;e many of them were ever after unbelievers, and the very &s;ame men as before, when Chri&s;t refu&s;ed to pray for them.
<PB N="16" REF="13"> So much for my &s;econd Argu|ment.</P>
</DIV2>
<DIV2 N="3" TYPE="argument">
<HEAD>ARGUM. III.</HEAD>
<P><HI>If Christ &s;o loved all men, as to give him&s;elf and die for all men; then would he have cau&s;ed the Go&s;pel to be preach|ed to all men; by means whereof, they &s;hould have knowledge of his death, and might believe in him, &s;o as to be the bet|ter for his death.</HI> This I thus prove.</P>
<P N="1">1 He that willeth the End, he wil|leth the means tending unto it, and whereby it mu&s;t be obtained: the end and the proper or nece&s;&s;ary means cannot be &s;eparated: Chri&s;ts death for men, is the End, the preaching of Chri&s;ts death in the Go&s;pel, is the means for men to know it, and to be|lieve in him, &s;o as to be the better for it: wherefore, if Chri&s;t &s;o loved all men, as to die and give him&s;elf for them, he could not but out of the &s;ame his love, have given them know|ledge of it by preaching, which is the means of faith, that &s;o they might partake of the benefit of his death.</P>
<P N="2">2 If Chri&s;t out of his love <HI>John</HI> 3.16. and 15.13. died for all men, then if he would not give all men know|ledge
<PB N="17" REF="13"> of it, whereby they might ap|ply it to them&s;elves, or believe in him, that &s;o they might be the better for his death; then he is like a Phy|&s;ician, pretending the greate&s;t love po&s;&s;ible to cure his friend, by prepa|ring and making a mo&s;t &s;overaign po|tion for him; but &s;ets it behind or un|der the bed, or in &s;ome &s;ecret corner of the chamber, where it is impo&s;&s;i|ble for the &s;ick man to find it: all this is but a pretence of love: for if it were true love, he would have &s;et it where the &s;ick man &s;hould have had knowledge of it, or he would have given him knowledge of it, that &s;o he might make u&s;e of it for his health: &s;o if Chri&s;t had died for all men, all men &s;hould have known it, and mu&s;t have had it preached unto them, that &s;o they might make u&s;e of it for &s;alva|tion.</P>
<P N="3">3 They may as well &s;ay, God in|tendeth by ordinary means, to &s;ave a mans natural life, and yet denie him food, as to &s;ay, Chri&s;t intended to die for the &s;alvation of all men, and yet denie them the knowledge of it by the Go&s;pel preached. So much for my Major.</P>
<PB N="18" REF="14">
<P><HI>But Chri&s;t neither would nor hath cau&s;ed the Go&s;pel to be preached to all men; whereby they &s;hould be brought to faith, and be the better for his death.</HI> This I thus prove, 1. The Go&s;pel is not in the&s;e days preached to ma|ny <HI>Indians,</HI> and barbarous nations. 2. In old time before us, the Go&s;|pel, or any thing of Chri&s;t, was not preached to millions of Gentiles, <HI>P&s;al.</HI> 147.19, 20. <HI>Acts</HI> 10.12, 28. and 16.6, 7. <HI>Ephe&s;</HI> 2.11, 12, 13, 14. 3. Chri&s;t preached to &s;ome men in parables, and darkly, to this end, that they &s;hould not obtain remi&s;&s;ion of &s;ins, and be the better for his death, <HI>Mark</HI> 4.11, 12. So much for my Mi|nor; and the conclu&s;ion follows.</P>
<P><HI>Therefore Chri&s;t did not &s;o love all men, as to give him&s;elf, and to die for all men.</HI></P>
<P>Before I have done with this Ar|gument, I mu&s;t an&s;wer an Objection, which my Reader may make; and confute an An&s;wer, which the <HI>Armi|nians</HI> do make: the Objection is this you &s;aid in your fir&s;t Argument, that Chri&s;t would not have the word con|cerning his death (which is Go&s;pel) to be preached to wicked, impenitent,
<PB N="19" REF="14"> and unbelieving men: and here in this third Argument, you &s;ay, that the Go&s;pel ought to be preached to all men; and among all men, are many wicked men, <HI>&amp;c.</HI> Hereunto I an|&s;wer, that this is no contradiction: for in my fir&s;t Argument, I &s;pake ab&s;o|lutely and as the truth is; but here in my third Argument, I &s;peak not ab&s;o|lutely, but conditionally, with an <HI>if:</HI> as, If Chri&s;t died for all men, then the Go&s;pel mu&s;t be preached to all men, be they godly or wicked: &s;o this I &s;peak but upon a &s;uppo&s;ition of the truth of the Arminian tenent, which if it be true, then this follows, that Go&s;pel mu&s;t be preached to all men, good and bad. So much of this Ob|jection: and now I come to the an|&s;wer of Arminians, which is this.</P>
<P>The Arminians in their <HI>Acta Syno|dalia, de Morte Chri&s;ti,</HI> pag. 327, 328. do an&s;wer this my third Argument thus: that a limitation is to be added to my Major, and then my Minor will be fal&s;e: thus therefore they frame it a new, and limit it: <HI>If Chri&s;t &s;o lo|ved all men, as to die for all men; then would he have cau&s;ed the Go&s;pel to be actually preached to all men; or el&s;e
<PB N="20" REF="15"> be prepared and in a readine&s;&s;e to have it preached, &s;o &s;oon as men be fitted to receive it.</HI></P>
<P>The better to colour this limitati|on, they make a twofold calling, a common or general calling, and a &s;pe|cial calling: by the general calling, they under&s;tand the law and light of nature, as the natural knowledge that there is a God, and of the law of God, to which men ow obedience: now to him that u&s;eth this aright, God is pre|pared to communicate unto him his &s;pecial calling, which is, the preaching of the Go&s;pel: &s;o the well u&s;ing of that, is a fitting and preparing of men for this: and the rea&s;on why many men are denied the Go&s;pel, is their own fault, becau&s;e they do abu&s;e the light of nature, or the general calling: &s;o then Gods will is, to have the Go|&s;pel preached actually to all men that are fitted for it; and is <HI>prepared</HI> to have it preached to others, &s;o &s;oon as they be fitted for it, and &s;o be they do not put a <HI>bar</HI> in the way to hinder God, by their evil de&s;erts, and unfit|edne&s;s.</P>
<P>Hereunto I thus reply, I will not contend about this order and method
<PB N="21" REF="15"> of God, that fir&s;t he willeth all men, to make good u&s;e of the law and light of nature; and then and not before to vouch&s;afe the Go&s;pel to them; be this true or fal&s;e, I will not que&s;tion it, but rather grant it for argument &s;ake: but yet this I denie, (though it be never &s;o true in it &s;elf) that this limitation &s;hall be added to my Ma|jor, <HI>That God is prepared to have the Go&s;pel preached to men, &s;o &s;oon as men be fitted for it and not before;</HI> for this is an ab&s;urd limitation: and it is to maintain one Errour by another, the which I make thus appear,</P>
<P N="1">1 They &s;ay, as it is, implied in the antecedent part of my Major, That Chri&s;t died for all men: and then they would add to it this, That &s;ome of tho&s;e men are not fit to know it, or not fitted to hear of it and receive it (for this is implied in their limitati|on:) now is not this an ab&s;urd thing to be added? as fir&s;t to hold, that Chri&s;t died for all men, and then to add to this, that &s;ome of tho&s;e men are not fit to hear of it, or to know it? This wer<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">erable, if it were held, that though men be unfit to know it at &s;ome one time of their lives,
<PB N="22" REF="16"> yet they &s;hould be fit at &s;ome other time before death; but fora&s;much as men abu&s;e the light of nature all their lives long, and &s;o die impeni|tently, therefore they mu&s;t hold, that many men are never fit, to hear of or know, what Chri&s;t hath done for them: and is it not ab&s;urd to &s;ay, Chri&s;t died for many men, who nor are, nor ever &s;hall be fit to know it? or Chri&s;t died for many, who &s;hall ne|ver be fit to know what he hath done for them? are they fitted for Chri&s;t to die for them, and not fitted to know he died for them?</P>
<P>This conceit is like unto this; A man pays a ran&s;om, to redeem one from captivitie or pri&s;on, but the pri|&s;oner or captive is not fit to hear or know of it, &s;o long as he liveth: or like unto this, A Phy&s;itian, makes an excellent and healthfull potion or cordial for his &s;ick patient, but adds this, &s;aying, He &s;hall know of it &s;o &s;oon as he is fit to know of it and to receive it, when as he knows the pa|tient &s;hall never be fit &s;o long as he lives; is not this ab&s;urd: <GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">refore, if they will hold, that Chri&s;t died for all men, they mu&s;t hold al&s;o, that they
<PB N="23" REF="16"> are fit to know and hear of it: which being &s;o, this is a frivolous and ab|&s;urd limitation, to add &s;aying, or el&s;e God and Chri&s;t be <HI>prepared,</HI> to cau&s;e the Go&s;pel to be preached to men, &s;o &s;oon as they be <HI>fitted</HI> for it, or be fit to receive it.</P>
<P N="2">2 Chri&s;t fore&s;aw, that many men in the world, would never make a good u&s;e of the law and light of na|ture, whereby to be fitted to know of his death. If therefore this was no hinderance for Chri&s;t to die for them, then this is no hinderance for the Go&s;pel to be preached to them: for there is as good rea&s;on for the one as the other: yea the rea&s;on is &s;tronger, to think mens unfitne&s;s &s;hould rather hinder Chri&s;t to die for them, than to hinder a &s;ermon of Chri&s;ts death to be preached to them: for Chri&s;t his bloud is of more value, than a mini|&s;ters words and breath: wherefore, if Chri&s;t died for all men, then are all men fit to hear of it: and &s;o this limitation of <HI>fitne&s;s</HI> is frivolous.</P>
<P>Furthermore, tho&s;e whom Chri&s;t died for, tho&s;e he loved infinitely, and un&s;peakably, <HI>John</HI> 3.16. and 15.13. now if it be true, as Arminians
<PB N="24" REF="17"> &s;ay, that Chri&s;t died for all men, then he infinitely and un&s;peakably loved all men, even tho&s;e who abu&s;ed the general call, <HI>the light of nature,</HI> albeit he fore&s;aw they would live and die in in the abu&s;e of it: and was his love &s;o hot and &s;trong to tho&s;e men, as to pa&s;s by this abu&s;e, when he &s;hed his hearts bloud for them; and was it be|come &s;o cold and weak to them after|ward, as to &s;tick at it and not pa&s;s it by, when he thought of cau&s;ing a &s;er|mon of his death to be preached to them, whereby they might be the better for his death? was Chri&s;ts love &s;o hot, as to require no fitne&s;s in them, when he died for them, and was it become &s;o cold afterward, as to &s;tick at the&s;e mens unfitne&s;s to hear a &s;ermon of his death? &s;urely, if nothing in the&s;e men, could hinder Chri&s;t to die for them; then nothing in them, can hinder a &s;ermon of Chri&s;t to be preached to them: if there needed no qualification in them, to render them fit for Chri&s;t to die for them; then there needs no qualifica|tion in them, to fit them to hear a &s;ermon of Chri&s;t: unle&s;s you &s;uppo&s;e more virtue or dignitie to be in a
<PB N="25" REF="17"> &s;ermon of Chri&s;t, than is in the bloud of Chri&s;t: &s;o you &s;ee, this limitation of fitne&s;s is vain.</P>
<P N="3">3 To &s;ay, Chri&s;t died for all men; and then to add this unto it, That they &s;hall not have the Go&s;pel (which is a nece&s;&s;ary means of obtaining the end of Chri&s;ts death) preached unto them, unle&s;s they be fit for it, or untill they be fitted to receive it, is a very ab&s;urd addition and limitation as you have &s;een: &s;o it is al&s;o as ab|&s;urd, to &s;ay, God or Chri&s;t is <HI>prepared</HI> and in a <HI>readine&s;s,</HI> to have the Go&s;pel preached &s;o &s;oon as men be fitted for it: for there be thou&s;ands of <HI>Indians</HI> and others, who live and die in the abu&s;e of the law and light of nature, and &s;o are never fit for the Go&s;pel, and who never heard the Go&s;pel: now can it be truly &s;aid, that God or Chri&s;t hath <HI>prepared</HI> him&s;elf, to u&s;e and apply means unto &s;uch, as never will be capable of the means? and unto &s;uch, as he well knows and fore-&s;ees will never be capable of it? did ever any wi&s;e man <HI>prepare him&s;elf,</HI> to do any thing, the which he fore-&s;ees &s;hall never be done? and yet &s;uch a preparation Arminians do a&s;cribe un|to
<PB N="26" REF="18"> the wi&s;e God. Will a Phy&s;itian <HI>pre|pare</HI> him&s;elf, to give phi&s;ick to a dead man, or to one whom he knows will never be fit to take it?</P>
<P>Moreover, If this fitne&s;s be pre-required, then thus I rea&s;on: God not onely fore-&s;ees that many will never be fit for the Go&s;pel, but al&s;o is re|&s;olved in him&s;elf, that the Go&s;pel &s;hall never be preached to them; be|cau&s;e he fore-&s;ees, they &s;hall and will live and die unfitted; now can it be &s;aid, that God is <HI>prepared</HI> to do that thing, which he is <HI>re&s;olved</HI> in him&s;elf &s;hall never be done? you may as well &s;ay, God is <HI>prepared</HI> to &s;ave the repro|bate angels and <HI>devils.</HI> Thus you &s;ee, there is cau&s;e enough for me to reject this limitation and addition to my Major: wherefore my Argument mu&s;t &s;tand as I framed it; without this their addition: and then it is &s;trong and good to prove, that Chri&s;t died not for all men: and it is unan|&s;werable, their an&s;wer being con|futed. So far of my third Argu|ment.</P>
</DIV2>
<DIV2 N="4" TYPE="argument">
<HEAD>ARGUM. IV.</HEAD>
<P><HI>If God the Son, died for the &s;ins of
<PB N="27" REF="18"> all men; then God the Father, will ju&s;ti|fie the per&s;ons, and pardon the &s;ins of all men.</HI></P>
<P><HI>But God the Father, will not ju&s;tifie the per&s;ons, and pardon the &s;ins of all men:</HI> for if he &s;hould, then all men &s;hould be &s;aved, <HI>Mark</HI> 16.16. <HI>Luke</HI> 13.3. <HI>Revel.</HI> 21.8.</P>
<P><HI>Therefore God the Son, did not die for the &s;ins of all men.</HI></P>
<P>As for my Major, thus I prove it. 1 Arminians &s;ay, that by the word <HI>world,</HI> John 3.16. we are to under|&s;tand, all men in the world: now if God the Father &s;o exceedingly loved all men, as to give his onely begotten Son to die for them, <HI>John</HI> 3.16. then he can do no le&s;s than ju&s;tifie the per&s;ons, and pardon the &s;ins of all men: becau&s;e, 1. He loved all men: and he gave his Son for none other end, but for all men to obtain ju&s;tifi|cation, and pardon of &s;in: now &s;ure|ly, God will not loo&s;e his <HI>love,</HI> nor fail of his <HI>end,</HI> nor wa&s;te and &s;pill in vain, the <HI>bloud</HI> of his onely Son: all which he &s;hould do, if he &s;hould not ju&s;tifie all men, after he had given his Son for them, and to ju&s;tifie them. If it be in his power, will any wi&s;e
<PB N="28" REF="19"> man loo&s;e his love, be fru&s;trated of his end, and &s;pend all his labour and co&s;t in vain?</P>
<P N="2">2 Chri&s;t is the <HI>Lamb</HI> of God, that <HI>taketh away</HI> the &s;ins of the <HI>world, John</HI> 1.29. now if Chri&s;t hath taken away by his death, the &s;ins of the <HI>world,</HI> that is, (as Arminians &s;ay) of all men; then God the Father, cannot <HI>retain</HI> their &s;ins: tho&s;e mens &s;ins, which are removed or <HI>taken away,</HI> can|not be unpardoned or <HI>remain</HI> upon them: wherefore if Chri&s;t died for all men, and hath <HI>taken away</HI> the &s;ins of all men, then &s;urely God the Fa|ther, hath or will ju&s;tifie and pardon the &s;ins of all men, or el&s;e, Chri&s;t that Lamb hath not taken away their &s;ins.</P>
<P N="3">3 If God the Father, <HI>gave</HI> Chri&s;t his Son, to die and pacifie his wrath for the &s;ins of all men, <HI>John</HI> 3.16. then God the Father, cannot but <HI>ac|cept</HI> of his &s;ons death; it being ac|cording to his own will, and being his own <HI>gift:</HI> and if he accepts of it, then his wrath mu&s;t needs be pacified for the &s;ins of all men, and &s;o he can|not denie to ju&s;tifie all men, and par|don their &s;ins.</P>
<P N="4"><PB N="29" REF="19">4 God the Father, in giving his Son; and God the Son, in giving him|&s;elf, both aimed at one and the &s;ame end, namely ju&s;tification and pardon of &s;in; and both aimed at the &s;ame per&s;ons for obtaining this end: or el&s;e, God the Father, and God the Son, were not both of one mind, but of diver&s;e or contrary minds: where|fore, if God the Son died to obtain pardon of &s;ins for all men, then God the Father, will vouch&s;afe pardon of &s;ins to all men.</P>
<P N="5">5 If God &s;hould not ju&s;tifie all tho&s;e men, for whom Chri&s;t died, he &s;hould be unju&s;t: for Chri&s;t gave him&s;elf to death, as <GAP DESC="foreign"> a <HI>ran&s;om</HI> for all men, as Arminians &s;ay, 1. <HI>Tim.</HI> 2.6. a ran&s;om, is the full price for the redemption of a pri&s;oner or captive: now when a king takes a ran&s;om for a thou&s;and captives, if he deliver not them all and every one, he is unju&s;t: &s;o God the Father, having taken and received at the hands of Chri&s;t, a full price and ran&s;om, for the &s;ins of all men, as Arminians &s;ay, he &s;hould be unju&s;t, if he &s;hould not &s;et free from &s;in, all and every man in the world. Furthermore, if God &s;hall not ju&s;tifie
<PB N="30" REF="20"> and &s;et free all men, there will be fraud and folly imputed to God and Chri&s;t: for where there is fair and hone&s;t dealing, the buyer and the &s;el|ler are agreed upon the &s;ame terms, as if the buyer intendeth to have &s;o many in number, be it ten, twentie, an hundred, or a thou&s;and, the &s;eller intendeth the &s;ame number al&s;o, and the &s;ame per&s;ons: or el&s;e there is fraud in the one, and folly in the o|ther: now Chri&s;t is the <HI>purcha&s;er,</HI> and if he intended by his death to ran&s;om all men, then God the Father, mu&s;t intend the &s;ame, and mu&s;t ju&s;tifie and deliver from wrath even all men: He mu&s;t in ju&s;tice deliver as many as Chri&s;t bought, and the &s;ame per&s;ons, that is, all men in the world: or el&s;e, you impute fraud and folly to God and to Chri&s;t.</P>
<P>I &s;hall inlarge my &s;elf upon this la&s;t Argument, by de&s;cending to &s;ome particulars, as thus; If God &s;hall not ju&s;tifie and &s;ave eternally <HI>Judas, Pharaoh, Cain, Corah</HI> and his wicked company, for whom Chri&s;t died, as &s;ay Arminians; then he &s;hall be very un|ju&s;t: this I thus prove: If Chri&s;t di|ed for <HI>Judas, Pharaoh,</HI> and other a|bominable
<PB N="31" REF="20"> wicked men; then have they &s;uffered in this life, the full wrath of God for all their &s;ins, and have made a &s;ufficient and perfect &s;atisfa|ction to Gods ju&s;tice already here: for though they &s;uffered not in this life in their own per&s;ons; yet if it be true, that Chri&s;t died for them, then they &s;uffered in the per&s;on of Chri&s;t, when in this life he died on the Cro&s;s for them, which is to be reckoned as their own death and &s;uffering. This I thus prove; Look what a mans &s;urety per|forms for him, that is reckoned as done by him&s;elf: as, in ca&s;e my &s;urety payeth my debt, it is reckoned as my payment: for thereby I am di&s;char|ged. So if Chri&s;t paid the debt of <HI>Ju|das, Pharaoh</HI> and the re&s;t, it is as if they had paid it in their own per&s;ons: and &s;o they mu&s;t be di&s;charged. Hence it follows,</P>
<P>That &s;ince <HI>Judas</HI> and others, have &s;uffered in the per&s;on of Chri&s;t, which is to be reckoned as their own &s;uffer|ing, 1. That <HI>Judas</HI> and <HI>Pharaoh,</HI> have made a full and perfect &s;atisfaction to Gods ju&s;tice for all their &s;ins, having &s;uffered in this life the &s;econd death, and hell with the pains thereof, or
<PB N="32" REF="21"> what is equivalent thereunto. 2. That God mu&s;t in ju&s;tice, ju&s;tifie and &s;ave this wicked crue eternally: or el&s;e he will be an unju&s;t Judge: for he &s;hall puni&s;h one &s;in twice, once in Chri&s;t the &s;uretie, and once again in <HI>Judas</HI> the principal. So much for proof of my Major: as for my Minor, it needs no proof, it being &s;o clear.</P>
<DIV3 TYPE="answer">
<HEAD>An&s;wer.</HEAD>
<P>Arminians do an&s;wer thus to my Major: That it followeth not, that if Chri&s;t died for all men, then God mu&s;t ju&s;tifie and &s;ave all men: for God may interpo&s;e the condition of <HI>faith,</HI> to go between Chri&s;ts death for <HI>Judas</HI> and others, and the act of Gods ju&s;tification: and &s;o as though Chri&s;t died for all men, yet God will not ju&s;tifie any of them, unle&s;s they fir&s;t believe.</P>
</DIV3>
<DIV3 TYPE="reply">
<HEAD>Reply.</HEAD>
<P N="1">1 It is ab&s;urd to &s;uppo&s;e, that God would put in a <HI>condition,</HI> after he hath taken a <HI>ran&s;om</HI> and payment of a full price. Conditions are always made before the price is payd; but never after the price is paid and re|ceived: what man that &s;elleth hou&s;e
<PB N="33" REF="21"> or land doth put in a condition, after he hath received his money? Where|fore, &s;ince Arminians will not have the condition of Faith, to go before Chri&s;ts death, it is too late to put in this condition after Chri&s;ts death: for by his death, the ran&s;om and price is fully paid and received; paid by Chri&s;t, and received by God the Fa|ther.</P>
<P N="2">2 If Chri&s;t died for <HI>Judas</HI> and all men, con&s;idered ab&s;olutely as &s;inners and without faith, as Arminians hold; then God the Father, mu&s;t ju&s;tifie <HI>Judas</HI> and all men, con&s;idered ab&s;o|lutely as &s;inners and without Faith, and &s;o the condition of Faith cannot be interpo&s;ed: for the Buyer and Sel|ler (if there be fair dealings between them, &s;o as one doth not over-reach the other,) are both agreed upon the &s;ame terms; &s;o as if the Buyer pur|cha&s;eth and payeth the price without any condition, then the Seller that takes the price, mu&s;t give up the thing bought and paid for, without any condition: and &s;o God cannot be &s;aid, to put in the condition of Faith, between Chri&s;ts death and the act of ju&s;tification.</P>
<P N="3"><PB N="34" REF="22">3 Since Arminians hold, that Chri&s;t died for all men as &s;inners, and without the condition of Faith; God cannot in ju&s;tice require the conditi|on of Faith, before he will ju&s;tifie them: for if he &s;hall require it, then many thou&s;ands for whom Chri&s;t di|ed, dying without Faith, mu&s;t be damned, and &s;uffer for their &s;ins eter|nally in the next life: now if Chri&s;t died for them in this life, and &s;uffered for them, and in their room, &s;tead and place, then God &s;hall be unju&s;t to pu|ni&s;h the&s;e men for their &s;ins in the next life, though they die without faith: for &s;o he &s;hall puni&s;h one &s;in twice, once in Chri&s;t their &s;uretie, and once in them&s;elves the principal. Since <HI>Judas</HI> hath &s;uffered for his &s;ins, in the per&s;on of Chri&s;t in this life, God &s;hall be an unju&s;t Judge, to puni&s;h <HI>Judas</HI> for his &s;ins in the next life, though he hath no faith: for God hath (as they &s;ay) puni&s;hed <HI>Judas</HI> his &s;ins in the per&s;on of Chri&s;t, and there|fore he &s;hall be unju&s;t to puni&s;h him al&s;o in his own per&s;on. It is extream inju&s;tice, to require a debt both of the &s;uretie, and al&s;o of the principal: wherefore <HI>Judas</HI> his debt, being paid
<PB N="35" REF="22"> to God by Chri&s;t, God cannot in ju|&s;tice require the <HI>condition</HI> of <HI>Faith</HI> of him, &s;o as for want of it to damn him, and to cau&s;e him to &s;uffer for his &s;ins in the next life, and &s;o to pay his own debt in his own per&s;on: for &s;o God &s;hould require one debt to be twice paid: and &s;o you &s;ee, that the condi|tion of <HI>faith,</HI> cannot be interpo&s;ed betwixt Chri&s;ts death, and ju&s;tificati|on; being that God in ju&s;tice mu&s;t ju&s;tifie and &s;et free from the debt of puni&s;hment, all tho&s;e men who&s;e debt Chri&s;t hath paid, whether they believe or not believe: when God looks up|on <HI>Judas,</HI> as having &s;uffered in the per&s;on of Chri&s;t, he cannot but &s;ee his ju&s;tice fully &s;atisfied, and there|fore cannot but ju&s;tifie and free him, believing or not believing: where|fore, to interpo&s;e the condition of Faith, is to make God an unju&s;t Judge.</P>
<P N="4">4 I &s;hall here add one thing, which will both &s;trengthen my Major, and al&s;o confute their an&s;wer. They &s;ay, Chri&s;t died for all men; and therefore they mu&s;t &s;o generally under&s;tand the Text, 2. <HI>Cor.</HI> 5.15. which &s;aith, <HI>He di|ed for all,</HI> &amp;c. now all tho&s;e who Chri&s;t
<PB N="36" REF="23"> died for, tho&s;e he <HI>reconciled</HI> to God his father. <HI>He is the reconciliation not for our &s;ins onely, but al&s;o for the &s;ins if the whole world.</HI> 1. John. 2.2. And all tho&s;e who Chri&s;t died for, 2. <HI>Cor.</HI> 5.15. God the Father <HI>reconciled</HI> unto him|&s;elf. 2. <HI>Cor.</HI> 5.19. <HI>God was in Chri&s;t, and reconciled the world to him&s;elf;</HI> that is, God was in Chri&s;t, when he died on the Cro&s;s for the &s;ins of all men, and reconciled them unto him&s;elf: now as God reconciled all men or the world, &s;o he ju&s;tified them all: for the Text &s;aith, <HI>He did not impute their &s;ins unto them;</HI> 2. Cor. 5.19. Furthermore, <HI>re|conciliation,</HI> doth pre&s;uppo&s;e ju&s;tifica|tion to go before: for the partie of|fended, is not &s;aid to be reconciled, untill he hath fir&s;t forgiven the of|fence and the offender. So then the <HI>world</HI> which Chri&s;t died for, the &s;ame <HI>world</HI> God ju&s;tified: thus you &s;ee my Major confirmed.</P>
<P>Next to confute their an&s;wer: Faith cannot be interpo&s;ed betwixt Chri&s;ts death, and Gods ju&s;tification, &s;o as to hinder any man for whom Chri&s;t died from ju&s;tification: becau&s;e <HI>tho&s;e</HI> whom Chri&s;t died for, 1. <HI>John</HI> 2.2. 2. <HI>Cor.</HI> 5.15. <HI>tho&s;e</HI> God ju&s;tified, <HI>not imputing
<PB N="37" REF="23"> their &s;ins unto them,</HI> 2. Cor. 5.19. and tho&s;e <HI>God reconciled unto him&s;elf,</HI> 2. Cor. 5.19. &s;o Faith cannot be any condition, &s;o as to hinder any man by want of it, for whom Chri&s;t died, from ju&s;tification: becau&s;e all tho&s;e Chri&s;t died for, all tho&s;e God reconciled and ju&s;tified: if Chri&s;t died for <HI>Judas,</HI> then God ju&s;tified <HI>Judas;</HI> yet <HI>Judas</HI> had no faith interpo&s;ed betwixt Im|petration and Application, for he was no believer. If <HI>Arminians</HI> &s;ay, Chri&s;t died for all men; then <HI>Paul</HI> &s;aith, God ju&s;tified all men; and I may &s;ay, God ju&s;tifieth them whether they believe or not believe: for faith cannot be interpo&s;ed. So much for my fourth Argument.</P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="argument">
<HEAD>ARGUM. V.</HEAD>
<P><HI>If Chri&s;t died for all men, then God the Father loved all men, and that with a &s;pecial and incomparable love.</HI> My rea&s;on here is; Becau&s;e God the Fa|ther <HI>gave</HI> his Son, yea his onely Son to death for them: now for a Father to deliver up to death his Son, yea his onely Son, for a man; this bewrays love to that man, yea matches love. See a text for it, <HI>John</HI> 3.16. <HI>God &s;o loved the world, that he gave his onely
<PB N="38" REF="24"> begotten Son,</HI> &amp;c. What greater love than this did ever God &s;hew to the world, than when he <HI>gave</HI> his onely begotten <HI>Son</HI> to die for them?</P>
<P><HI>But God the Father did not love all men, with a &s;pecial and incomparable love.</HI> This I thus prove: Becau&s;e there are, and ever were many unbe|lieving wicked and impenitent men in the world, who lived and died in Gods hatred: <HI>I have loved</HI> Jacob, <HI>and have hated</HI> E&s;au, <HI>Rom.</HI> 9.13. and &s;ee <HI>Rom.</HI> 9.22. <HI>The wicked, and him that loveth iniquitie, doth his &s;oul hate,</HI> P&s;al. 11.5. <HI>Thou hate&s;t them that work ini|quitie,</HI> P&s;al. 5.5, 6.</P>
<P><HI>Therefore Chri&s;t did not die for all men.</HI></P>
<P>To avoid the &s;trength of this Ar|gument, Arminians, perhaps, will an|&s;wer thus, That God loved all men as &s;inners, but hateth them as impeni|tent &s;inners, <HI>&amp;c.</HI> Hereunto I reply, That this is a di&s;tinction unheard of, and no where grounded in the Scri|ptures that I know of, and therefore it is to be rejected. That God loveth all men, as his creatures, may pa&s;s as a &s;ound po&s;ition; but that God loveth all men, as &s;inners, and that with an
<PB N="39" REF="24"> incomparable and matchles love, is to me mo&s;t un&s;ound: for a thing con&s;i|dered as evil, is no object of love, but of hatred: and &s;o much for my fifth Argument.</P>
<P>Thus I have by five Arguments proved, That Chri&s;t died not for all men: and &s;o I have fini&s;hed the fir&s;t thing propounded at the beginning: and now I come to the &s;econd, which is to make an&s;wer unto the Texts of Scripture, brought by Arminians to prove, That Chri&s;t died for all men.</P>
</DIV2>
<DIV2 TYPE="part">
<HEAD>An <HI>An&s;wer</HI> unto the Texts alleadged by <HI>Arminians,</HI> to prove an <HI>Univer&s;al Redemption.</HI></HEAD>
<DIV3 TYPE="section">
<EPIGRAPH>
<BIBL><HI>JOHN 3.16.</HI></BIBL>
<Q>God &s;o loved the world, that he gaue his onely begotten Son, <HI>&amp;c.</HI></Q>
</EPIGRAPH>
<P>BY this Text Arminians would prove, that Chri&s;t died for all men: and for this end, they urge the word <HI>world</HI> in the Text; which they will needs have generally and univer|&s;ally taken, &s;o as to &s;ignifie all men in the world, whether good or bad, be|lievers
<PB N="40" REF="25"> or unbelievers: and &s;o as Chri&s;t &s;hould die for all men in the large&s;t &s;en&s;e.</P>
<DIV4 TYPE="answer">
<HEAD>An&s;wer.</HEAD>
<P N="1">1 I take it for a great weakne&s;s in Arminians, to build &s;o confidently upon the word <HI>world,</HI> urging, that it mu&s;t be generally taken here, for all men in the world: who knoweth not, that knows any thing in Scripture, that general words are very often u&s;ed by holy pen-men particularly? The general word <HI>all,</HI> is often u&s;ed particularly for <HI>&s;ome,</HI> or for <HI>many,</HI> as in <HI>Matth.</HI> 3.5. 1. <HI>Cor.</HI> 1.5. and 13.2, 7. and 9.25. and 6.12. and 10.23, 33. many examples may be given for o|ther words al&s;o; but pa&s;&s;ing by them, I &s;hall in&s;tance in the word in que&s;tion.</P>
<P>The word <HI>world,</HI> is &s;ometime taken for all men in the world, as in <HI>Rom.</HI> 5.12. and &s;ometime it is taken for all men in the world, excepting eight per&s;ons, as in 2. <HI>Pet.</HI> 3.6. 1. <HI>Pet.</HI> 3.20. <HI>The world that then was peri&s;h|ed, over-flowed with water:</HI> and &s;ome|time it is taken for the mo&s;t men in the world, as in 2. <HI>Cor.</HI> 4.4. <HI>John</HI> 15.18, 19. and 17.9. <HI>The God of this world hath blinded the minds,</HI> &amp;c. and &s;ome|time it is taken for the le&s;&s;er number
<PB N="41" REF="25"> of men in the world, as in <HI>Acts</HI> 17.6. <HI>John</HI> 12.19. <HI>The&s;e are they which have &s;ubverted the &s;tate of the world.</HI> And, <HI>Behold the world goeth after him.</HI> Now &s;ince this word is &s;o variou&s;ly u&s;ed, how can they be &s;o confident as to averr, that it mu&s;t be taken in the large&s;t &s;en&s;e?</P>
<P>My an&s;wer therefore is, that as the word <HI>world,</HI> is &s;ometime taken for the le&s;&s;er number of men in the world, which are <HI>Di&s;ciples</HI> and followers of Chri&s;t, as in <HI>John</HI> 12.19. &s;o it may be taken al&s;o in their Text alleadged, <HI>John</HI> 3.16. for <HI>believers,</HI> who are the le&s;&s;er number of this world: and this is my fir&s;t An&s;wer.</P>
<P N="2">2 I &s;hall prove, that the word <HI>world,</HI> is u&s;ed for believers onely: and then it will follow, that as there is a world of the wicked, &s;o there is a world of be|lievers al&s;o: for this end,</P>
<P>See <HI>John</HI> 1.29. <HI>Behold the Lamb of God, which taketh away the &s;ins of the world.</HI> Though Arminians &s;ay, that Chri&s;t, this Lamb of God, died for the &s;ins of the world, and for all men, by way of <HI>Impetration;</HI> yet they hold, that Chri&s;t hath not ju&s;tified, or pro|cured ju&s;tification for all men in the
<PB N="42" REF="26"> world, by way of <HI>Application;</HI> nor for any men but for believers onely: now this Text &s;peaks of <HI>Taking away the &s;ins of the world,</HI> which is no le&s;s, than to procure Ju&s;tification, and to make Application of Chri&s;ts death, by free|ing men from their &s;ins: and therefore this text is not to be under&s;tood, of the world of all men, but of believers onely, and of the world of believers: for no mens &s;ins are <HI>Taken away,</HI> but believers onely, &s;ee 2. <HI>Cor.</HI> 5.19. <HI>God was in Chri&s;t, and reconciled the world unto him&s;elf, not imputing their &s;ins unto them.</HI> Here the <HI>world</HI> that were recon|ciled, &amp; ju&s;tified, their &s;ins being not imputed, was not the world of all men, but of believers onely; it was the world of believers only, unles you will &s;ay, all men in the world are ju&s;tified.</P>
<P>See <HI>Rom.</HI> 11.12, 15. <HI>If the fall of them, be the riches of the world,</HI> &amp;c. Again, <HI>If the ca&s;ting away of them, be the reconciling of the world,</HI> &amp;c. Here by the <HI>world,</HI> is not meant all men in the world, but the Gentiles onely: for the Jews are not compri|&s;ed in the word: nor are all the Gen|tiles compri&s;ed therein, but onely the believing Gentiles: for the fall of the
<PB N="43" REF="26"> Jews, was no <HI>riches</HI> to unbelieving Gentiles; nor was the ca&s;ting away of the Jews, the <HI>reconciling</HI> of unbelie|ving Gentiles: and that it is &s;poken of believing Gentiles, may further ap|pear by the&s;e words in the Chapter <HI>Rom.</HI> 11.11. Through their fall, <HI>&s;al|vation</HI> unto the Gentiles, <HI>Rom.</HI> 11, 17. Some of the <HI>branches</HI> be broken off, and thou a <HI>wild olive tree,</HI> was grafted in, and partaker of the <HI>root and fat|ne&s;s of the olive tree, Rom.</HI> 11.20. Through <HI>unbelief</HI> they are broken off, and <HI>thou</HI> &s;tande&s;t by <HI>faith.</HI></P>
<P>See <HI>John</HI> 6.33. <HI>The bread of God is he which cometh down from heaven, and giveth life unto the world.</HI> Here by the word <HI>world,</HI> we mu&s;t under&s;tand, be|lievers, and the world of believers: for Chri&s;t <HI>giveth</HI> not <HI>life</HI> to unbelievers.</P>
<P>Thus by four Texts I have proved, that the word <HI>world,</HI> is often u&s;ed for believers, and for the world of be|lievers: now from hence my an&s;wer is this, that &s;ince the word <HI>world</HI> is often u&s;ed for believers, &amp; for the world of believers; therefore this their allead|ged text <HI>Jo.</HI> 3.16. may be under&s;tood of believers onely, and of the world of believers: and this is my 2^d An&s;wer.</P>
<P N="3"><PB N="44" REF="27">3 I &s;hall here prove, not onely (as before) that by the word <HI>world,</HI> be|lievers, and the believing world may be meant; but that they are and mu&s;t of nece&s;&s;itie be meant, and this is evi|dent by the Text and context.</P>
<P>For this is a <HI>Rule,</HI> that general words are to be re&s;trained according to the matter in hand: now the mat|ter in hand, or the per&s;ons handled and &s;poken of, are believers; this you may &s;ee clearly expre&s;&s;ed, in <HI>John</HI> 3.15, 16. That who&s;oever <HI>believeth</HI> in him, <HI>&amp;c.</HI> ver&s;. 15. God &s;o loved the world, <HI>&amp;c.</HI> that who&s;oever <HI>believeth</HI> in him, <HI>&amp;c.</HI> ver&s;. 16. wherefore be|lievers, being the per&s;ons &s;poken of, the general word <HI>world,</HI> is to be re|&s;trained to believers.</P>
<P>The que&s;tion or main thing labour|ed to be proved and cleared, is, That <HI>believers</HI> &s;hall not <HI>peri&s;h,</HI> but have <HI>life eternal,</HI> as you may &s;ee <HI>John</HI> 3.15. to prove and amplifie this, S. <HI>John</HI> brings a rea&s;on in the next ver&s;e, <HI>John</HI> 3.16. as you may &s;ee by the particle (for, or becau&s;e.) <HI>For,</HI> God &s;o loved the world, that he hath given his onely Son, that who&s;oever believeth in him, &s;hould not peri&s;h, but have life eter|nal;
<PB N="45" REF="27"> which is as if he had &s;aid, Belie|vers &s;hall not peri&s;h, as the que&s;tion is in <HI>ver&s;e</HI> 15. <HI>For,</HI> God &s;o loved belie|vers, or the world of believers, as to give his onely &s;on for them, that who|&s;oever doth, will, or &s;hall hereafter believe in him, &s;hall not peri&s;h, as it is in the rea&s;on alleadged in <HI>ver&s;e</HI> 16. I confe&s;s, the word <HI>believeth,</HI> or ac|cording to the Original <HI>believing,</HI> is in the pre&s;ent ten&s;e or time, but it mu&s;t be under&s;tood of all ten&s;es and times, pa&s;t, pre&s;ent, and to come: &s;o as Gods love in Chri&s;t, was to them that did believe before Chri&s;ts time, to them that do believe in Chri&s;ts time, and to them that &s;hall or will believe after Chri&s;ts time: this is added, to prevent an Arminian objection, &s;ay|ing, if by <HI>world,</HI> believers be meant, then the word <HI>who&s;oever,</HI> implies a di&s;tinction, as if there were two &s;orts of believers, one believing, the other not believing at one and the &s;ame time: but the word <HI>who&s;oever,</HI> may be under&s;tood di&s;tributively or di&s;tinctively, of believers before Chri&s;ts time, of believers in Chri&s;ts time, and of believers after Chri&s;ts time, to the worlds end. But to re|turn,
<PB N="46" REF="28"> for as much as the <HI>que&s;tion</HI> and thing to be amplified, was the &s;alva|tion of believers <HI>ver&s;e</HI> 15. it is not rea&s;onable, to under&s;tand the <HI>rea&s;on</HI> and amplification brought to confirm it in <HI>ver&s;e</HI> 16. of any other per&s;ons than believers. It were impertinent to argue thus, Believers &s;hall not pe|ri&s;h; <HI>for,</HI> or becau&s;e God loved the world of all men, and gave Chri&s;t his Son for all men: this is to prove a &s;pe|cial and peculiar mercy belonging unto &s;ome men onely, by an argu|ment which is general, and belongs to all men. Now by the &s;ame Argument, it may as &s;oundly be proved, that not onely Believers &s;hall not peri&s;h, but al&s;o that no man in the world &s;hall peri&s;h; <HI>for,</HI> or becau&s;e God loved the world of all men, and gave Chri&s;t his Son for all men: and &s;o you &s;ee, that by the word <HI>world,</HI> believers and the world of believers onely, mu&s;t of ne|ce&s;&s;itie be meant.</P>
<P>The Text &s;aith, <HI>God &s;o loved the world:</HI> now it is clear, that God doth not love all men in the world, with &s;uch a peculiar, matchle&s;s, &amp; <HI>incompa|rable</HI> kind of love, as the Text &s;peak|eth of: for there are many thou&s;ands
<PB N="47" REF="28"> of men in the world, which God is &s;o far off from loving, as that the Scri|pture &s;aith expre&s;ly, God hateth them: <HI>E&s;au have I hated</HI> Rom. 9.13, 22. <HI>Prov.</HI> 16.5. and 6.16, 17, 18, 19. <HI>P&s;al.</HI> 5.5, 6. and 11.5. wherefore, &s;ince God loveth not all men in the world with an incomparable love, therefore by the word <HI>world</HI> in <HI>John</HI> 3.16. can|not be meant, all men in the world: nor any be&s;ides believers: for God &s;o loved them onely.</P>
<P N="4">4 Arminians may as well &s;ay and hold, that all men in the world &s;hall be <HI>ju&s;tified</HI> and <HI>&s;aved</HI> eternally; as to &s;ay and hold, that Chri&s;t died for all men in the world: for it is &s;aid, 2. <HI>Cor.</HI> 5.19. God was in Chri&s;t, and <HI>recon|ciled</HI> the <HI>world</HI> to him&s;elf, <HI>not impu|ting their &s;ins.</HI> If here the word <HI>world</HI> be largely taken, after the fa&s;hion of Arminians, then all the men in the world, are <HI>reconciled</HI> to God, and their &s;ins <HI>forgiven,</HI> or not imputed unto them; and then they mu&s;t be eter|nally &s;aved. And &s;ee <HI>Rom.</HI> 11.15. The ca&s;ting away of the Jews, was the <HI>reconciling</HI> of the <HI>world.</HI> And &s;ee 1. <HI>John</HI> 2.2. He is the <HI>reconciliation</HI> for our &s;ins; and not for ours onely, but
<PB N="48" REF="29"> al&s;o for the &s;ins of the <HI>whole world.</HI> And &s;ee <HI>John</HI> 1.29. Behold the Lamb of God, which <HI>taketh away</HI> the &s;ins of the <HI>world:</HI> &s;o if by the word <HI>world,</HI> they will under&s;tand all men, then they mu&s;t hold al&s;o, that all men in the world are reconciled to God, ju|&s;tified, and their &s;ins taken away: and this is my la&s;t An&s;wer to their Text <HI>John</HI> 3.16. and &s;o I come to an&s;wer another of their Texts.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="section">
<HEAD>1. <HI>John</HI> 2.2.</HEAD>
<P><HI>And he is the reconciliation for our &s;ins: and not for ours onely, but al&s;o for the &s;ins of the whole world.</HI> Here again they urge the word <HI>world:</HI> and &s;ay it mu&s;t be taken in the large&s;t &s;en&s;e, for all men in the world: for the Text &s;aith, not onely the world, as in <HI>John</HI> 3.16. but the <HI>whole world,</HI> to note the univer&s;alitie.</P>
<P N="2">2 The Text &s;aith, <HI>not for our &s;ins onely,</HI> that is, not for our &s;ins onely who are believers; <HI>but al&s;o for the &s;ins of the whole world,</HI> that is, for the &s;ins of unbelievers as well as believers: and &s;o all men in the world, both be|lievers and unbelievers, even the whole world are here meant.</P>
<DIV4 TYPE="answer">
<PB N="49" REF="29">
<HEAD>An&s;wer.</HEAD>
<P>Enough hath been &s;aid in my for|mer an&s;wer, touching the word <HI>World;</HI> &s;hewing that it is often taken, not for all men, but for &s;ome, and for many men in the world, and for the world of believers; and &s;o in this la&s;t &s;en&s;e it may be taken in this Text, 1. <HI>John</HI> 2.2.</P>
<P>But whereas they urge us in this Text, with the word <HI>whole,</HI> in that S. <HI>Iohn</HI> &s;aith the <HI>whole World,</HI> this will nothing mend their cau&s;e: for as the word <HI>World,</HI> is often u&s;ed for &s;ome, or for many men in the world, &s;o are the&s;e words, the <HI>whole World:</HI> for this end note. 1. That other expre&s;&s;ions, equivalent to this, and of as <HI>large</HI> extent as this, yet are not to be ta|ken in the large&s;t &s;en&s;e, but are u&s;ed for many in the world, as in <HI>I&s;a.</HI> 23.17. and 34.1. <HI>Lament.</HI> 4.12. <HI>Col.</HI> 1.6. <HI>Mark.</HI> 16.15. Secondly, the&s;e very words in que&s;tion, namely the <HI>whole World,</HI> are u&s;ed for many in the world: as in <HI>Rom.</HI> 1.8. your faith is publi&s;h|ed throughout the <HI>whole World:</HI> it is not credible, that every particular man and woman, in the <HI>whole World,</HI> had heard of the faith of the&s;e <HI>R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mans.</HI>
<PB N="50" REF="30"> And &s;ee 1. <HI>Ioh.</HI> 5.19. we know that we are of God, and this <HI>whole World</HI> lieth in wickedne&s;&s;e. If the <HI>whole World</HI> here mentioned, &s;o taken in the <HI>Ar|minian</HI> &s;en&s;e, for all and every man in the world, how could S. <HI>Iohn</HI> exempt him&s;elf and other godly per&s;ons li|ving then with him, from lying in <HI>wickedne&s;s?</HI> &s;o you &s;ee, that by the&s;e words the <HI>whole World,</HI> is not always meant, all and every particular man &amp; woman in the world. <HI>Arminians</HI> may as well &s;ay, that S. <HI>John</HI> &s;aith, <HI>Ioh.</HI> 5.19. that all men then living were wicked men, &amp; none godly; as to &s;ay, that the &s;ame Apo&s;tle in 1. <HI>Ioh.</HI> 2.2. &s;aith, that Chri&s;t died for all men in the <HI>whole World,</HI> none excepted: for S. <HI>Iohn</HI> mentions the <HI>whole World,</HI> in both Texts. So much for an&s;wer to their fir&s;t inference from the Text.</P>
<P>As for their &s;econd inference from this Text, it is built upon a needle&s;s and groundle&s;s expo&s;ition of the Text: for thus they expound it. <HI>He is the reconciliation for our &s;ins;</HI> that is, for the &s;ins of us believers now living in the world: <HI>and not for ours onely, but al&s;o for the &s;ins of the whole World;</HI> that is, not for our &s;ins onely who are be|lievers
<PB N="51" REF="30"> now living in the world, but al&s;o for the &s;ins of unbelievers now living in the world: and &s;o he is a re|conciliation for the &s;ins of the <HI>whole World</HI> now living, both believers and unbelievers. To this I thus an&s;wer.</P>
<P N="1">1 For them to expound the Text, as belonging to wicked ungodly men and unbelievers, mu&s;t needs be a fal&s;e expo&s;ition: for it maketh God and Chri&s;t, to expre&s;s their &s;ingular, matchle&s;s, and <HI>incomparable love,</HI> unto &s;uch men, as they fore&s;aw would live and die in their wickedne&s;s, hatred of God, impenitency, and unbelief: now the Scriptures inform us, that God is &s;o far off from loving &s;uch men, as that he <HI>hateth and abhorreth them,</HI> P&s;al. 5.5&punc;6. P&s;al. 11.5. where|fore the Text mu&s;t not be enlarged unto unbelievers.</P>
<P N="2">2 The enlargement of Chri&s;ts death and reconciliation, at the end of the ver&s;e, may very well and &s;afely be under&s;tood of believers onely, after this manner: He is the reconciliation not onely for our &s;ins, who are be|lieving <HI>Iews;</HI> but al&s;o for the &s;ins of the <HI>whole world</HI> of believers, both <HI>Iews</HI> and Gentiles: or thus, He is the
<PB N="52" REF="31"> reconciliation not onely for our &s;ins, who are believers now living; but al|&s;o for the &s;ins of the <HI>whole World</HI> of believers, living before our time, in our time, or that &s;hall believe here|after. The death and reconciliation of Chri&s;t, is to be extended unto all times, pa&s;t, pre&s;ent, and to come: <HI>Je&s;us Chri&s;t, is ye&s;terday, and to day, and the &s;ame for ever,</HI> Heb. 13.8. Thus you &s;ee, how this Text may well be under&s;tood, not of all men, but of believers onely: and this &s;en&s;e &s;uiteth well with the context, and matter in hand, or with the per&s;ons &s;poken of, who are <HI>believers</HI> onely, as you may &s;ee 1. <HI>Ioh.</HI> 2.1, 3. So much for an&s;wer to their &s;econd Text, 1. <HI>Ioh.</HI> 2.2. and &s;o I come to their third Text.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="section">
<HEAD>1. TIM. 2.6.</HEAD>
<P><HI>Who gave him&s;elf a ran&s;om for all men,</HI> &amp;c. Lo, here &s;ay they, it is clear|ly expre&s;&s;ed, that Chri&s;t died, and gave him&s;elf to death, not for &s;ome men onely, but for <HI>all men:</HI> and it is evident al&s;o by the context, that this word <HI>all,</HI> mu&s;t be univer&s;ally taken and in the large&s;t &s;en&s;e: for &s;o it is ta|ken <HI>ver&s;.</HI> 1. I exhort that prayers be made for <HI>all</HI> men, <HI>ver&s;.</HI> 2. and for <HI>all</HI>
<PB N="53" REF="31"> that are in authority, <HI>ver&s;.</HI> 4. who will that <HI>all</HI> men &s;hall be &s;aved, and come unto the acknowledging of the truth.</P>
<DIV4 TYPE="answer">
<HEAD>An&s;wer.</HEAD>
<P>Here again, you &s;ee the weakne&s;s of <HI>Arminians,</HI> in that they build &s;o confidently upon the word <HI>all;</HI> as if they had never read or heard, that this word <HI>all</HI> is very often u&s;ed in Scrip|ture particularly, for <HI>&s;ome,</HI> or for <HI>ma|ny:</HI> as in <HI>Matt.</HI> 3.5. Then went out to him <HI>Jeru&s;alem,</HI> and <HI>all Judea,</HI> and <HI>all</HI> the region about <HI>Jordan,</HI> and were baptized, <HI>&amp;c. Matt.</HI> 4.23. Je&s;us, <HI>&amp;c.</HI> healed <HI>all</HI> or every &s;ickne&s;s, <HI>all</HI> or eve|ry di&s;ea&s;e, <HI>&amp;c. Rom.</HI> 15.13. The God of hope fill you with <HI>all</HI> joy, <HI>&amp;c.</HI> but carnal joy is not prayed for here, and &s;ee 1. <HI>Cor.</HI> 1.5. and 13.7. and 9.25. and 10.33, 23. and 6.12. <HI>Phil.</HI> 2.21. 3. <HI>John</HI> 12. Thus you &s;ee, how the word <HI>all,</HI> in 1. <HI>Tim.</HI> 2.6. may be un|der&s;tood of <HI>all</HI> that are believers; who are not <HI>all</HI> men in the world, but &s;ome onely, or many.</P>
<P>Whereas they endeavour to prove by the context, that the word <HI>all</HI> mu&s;t be taken in the large&s;t &s;en&s;e; becau&s;e it is &s;o taken in the former ver&s;es: my
<PB N="54" REF="32"> an&s;wer is, that the matter in the fir&s;t &s;ix ver&s;es is not one and the <HI>&s;ame,</HI> but diver&s;e. In <HI>ver&s;.</HI> 1, 2. the matter is about good <HI>government,</HI> but in <HI>ver&s;.</HI> 4, 5, 6. the matter is about mans <HI>&s;alva|tion:</HI> now being the matter is diver&s;e, therefore the word <HI>all</HI> may be diver&s;ly under&s;tood, as univer&s;ally in <HI>ver&s;.</HI> 1, 2. and particularly for <HI>&s;ome,</HI> in <HI>ver&s;.</HI> 4, 5, 6. and this is u&s;ual in expounding of Scripture, to take the word <HI>all</HI> ge|nerally in &s;ome matter treated of, and particularly in &s;ome other matter treated of.</P>
<P>Whereas they urge the fourth <HI>ver&s;.</HI> who will that <HI>all</HI> men &s;hall be &s;aved; my an&s;wer is, that here the word <HI>all</HI> mu&s;t not be taken in the large&s;t &s;en&s;e: for God will not have all and every man to be &s;aved: for he willeth not the &s;alvation of reprobates, impeni|tent, and unbelieving per&s;ons, as you may &s;ee in <HI>Rom.</HI> 9.11, 13, 18, 21, 22, 27. <HI>Rom.</HI> 11.8, 9, 10. 1. <HI>Pet.</HI> 2.8. 2. <HI>The&s;.</HI> 2.10, 11, 12. <HI>Ioh.</HI> 3.18. <HI>Mark.</HI> 16.16. <HI>Re|vel.</HI> 21.8. <HI>Mark.</HI> 4.11, 12.</P>
<P>To conclude, as the Text &s;aith, He will that <HI>all</HI> men &s;hall be &s;aved: &s;o it &s;aith, that they &s;hall <HI>all</HI> come to the knowledge of the truth, <HI>ver&s;.</HI> 4. now
<PB N="55" REF="32"> this cannot be under&s;tood of all men in the large&s;t &s;en&s;e: for God doth not vouch&s;afe the Go&s;pel and know|ledge of the truth in our time unto many <HI>Indians</HI> and wild &s;avages: and before our time, the Apo&s;tle <HI>Paul</HI> was forbidden of the holy Gho&s;t, to preach the word in <HI>A&s;ia</HI> and <HI>Bythinia, Act.</HI> 16.6, 7. and further &s;ee the&s;e Texts <HI>Mark</HI> 4.11, 12. <HI>Mat.</HI> 11.25. <HI>Ioh.</HI> 12.39, 40. <HI>P&s;al.</HI> 79.6. &s;o you &s;ee, the word <HI>all</HI> is not univer&s;ally to be taken: and &s;o much for an&s;wer to their third Text.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="section">
<HEAD>ROM. 14.15. and 1. COR. 8.11.</HEAD>
<P><HI>De&s;troy not him with thy meat, for whom Chri&s;t died.</HI> Rom. 14.15. <HI>Through thy knowledge &s;hall the weak brother pe|ri&s;h, for whom Chri&s;t died.</HI> 1. Cor. 8.11. From both the&s;e Texts they gather, that Chri&s;t died for tho&s;e that <HI>peri&s;h,</HI> as well as for tho&s;e that peri&s;h not, but are &s;aved: and if he died for tho&s;e that peri&s;h, and for tho&s;e that peri&s;h not; then he died for all men.</P>
<DIV4 TYPE="answer">
<HEAD>An&s;wer.</HEAD>
<P N="1">1 That Chri&s;t died for tho&s;e that pe|ri&s;h not, but are &s;aved: this they &s;ay, we grant: and that Chri&s;t died al&s;o for tho&s;e that peri&s;h, and are not &s;a|ved:
<PB N="56" REF="33"> this they prove by the&s;e two Texts, <HI>Rom.</HI> 14.15. 1. <HI>Cor.</HI> 8.11. To this their proof I thus an&s;wer, To <HI>de|&s;troy</HI> is one thing, and to occation or <HI>hazard</HI> de&s;truction is another. To <HI>pe|ri&s;h</HI> is one thing, and to occation or <HI>hazard</HI> perdition is another. Now the&s;e two Texts may be under&s;tood of the latter onely, namely of the oc|cation and hazard of perdition and de&s;truction: for tho&s;e &s;trong Chri&s;ti|ans, did by their un&s;ea&s;onable u&s;e of meats offend the weak, and did there|by give them an occation of falling, of perdition and de&s;truction: this &s;en&s;e the contexts give light unto, both in <HI>Rom.</HI> 14.13. and in 1. <HI>Cor.</HI> 8.9. and me think, Arminians cannot think, that the &s;trong Chri&s;tians, did by their un&s;ea&s;onable u&s;e of meats, <HI>re|ally</HI> and <HI>actually destroy</HI> all tho&s;e weak Chri&s;tians, who &s;aw them eat the&s;e meats, or who by their example, were emboldened to eat them: now if they did not peri&s;h and were indeed de|&s;troyed, how can Arminians &s;ay, Chri&s;t died for tho&s;e that peri&s;h?</P>
<P N="2">2 I an&s;wer, Whereas they under|take to prove, that &s;ome peri&s;hed for whom Chri&s;t died: this is fal&s;e, and
<PB N="57" REF="33"> cannot be proved by the&s;e two Texts: for admit, that by example of the &s;trong, the weak Chri&s;tians did eat meats again&s;t their con&s;cience, and &s;o &s;inned; yet it will not follow, that they were therefore de&s;troyed, and <HI>peri&s;hed</HI> eternally: unle&s;s Armi|nians will &s;ay, that by <HI>repentance</HI> of that &s;in, they could not be &s;aved; or will be &s;o uncharitable, as without a ground for it, to &s;ay, they lived and died in this &s;in without repentance. Sure I am, repentance is a &s;alve for greater &s;ins than this, <HI>Acts</HI> 11.18. So it cannot be proved, that tho&s;e weak Chri&s;tians peri&s;hed; and therefore it cannot be proved, that Chri&s;t died for tho&s;e that peri&s;hed. So much for an|&s;wer to the&s;e two Texts, <HI>Rom.</HI> 14.15. and 1. <HI>Cor.</HI> 8.11.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="section">
<HEAD>HEBR. 10.29.</HEAD>
<P><HI>Of how much &s;oever puni&s;hment &s;up|po&s;e ye &s;hall he be worthy, which tread|eth under foot the Son of God, &amp; count|eth the bloud of the Te&s;tament as an un|holy thing, wherewith he was &s;anctified.</HI> Here &s;ay they, are &s;ome men for whom Chri&s;t died, being that they were &s;anctified by Chri&s;ts bloud; and yet
<PB N="58" REF="34"> became <HI>apo&s;tates,</HI> and &s;hall be &s;orely puni&s;hed: &s;o then Chri&s;t died for tho&s;e that peri&s;h, as well as for tho&s;e that peri&s;h not: and if he died for both, then he died for all men.</P>
<DIV4 TYPE="answer">
<HEAD>An&s;wer.</HEAD>
<P>Whereas they collect from this Text, that &s;ome believers and &s;ancti|fied by the bloud of Chri&s;t, did in|deed make apo&s;ta&s;ie, and &s;o as they peri&s;hed; this collection is groundle&s;s: for the Text may be under&s;tood con|ditionally, or as a &s;uppo&s;ition; as if the Apo&s;tle had &s;aid, <HI>If</HI> a believer, and one &s;anctified by the bloud of Chri&s;t, &s;hall make apo&s;ta&s;ie and tread under foot the bloud of Chri&s;t, he &s;hall pe|ri&s;h, or be &s;urely puni&s;hed. Or thus, Of how much &s;orer puni&s;hment &s;hall a man be worthy, if he treads under foot the Son of God, <HI>&amp;c.</HI> Now a con|ditional &s;peech, or a &s;uppo&s;ition, doth not affirm and a&s;&s;ert the thing to be done indeed, but onely it &s;uppo&s;eth a thing, or puts a ca&s;e, as in <HI>Hebr.</HI> 10.26, 38. &s;o this Text doth not a&s;&s;ert and affirm, that &s;ome believers either did or &s;hould make apo&s;ta&s;ie, and &s;o peri&s;h: that the Text may be under|&s;tood
<PB N="59" REF="34"> conditionally, as a &s;uppo&s;ition, and as a ca&s;e put, I make it thus ap|pear.</P>
<P N="1">1 The&s;e are equivalent propo&s;iti|ons; He that doth &s;uch a thing, and, If one doth &s;uch a thing: for exam|ple, He that &s;heds mans bloud, by man &s;hall his bloud be &s;hed, <HI>Gen.</HI> 9.6. the which is equivalent to this, If one &s;heds mans bloud, by man &s;hall his bloud be &s;hed. So in like manner, He that apo&s;tatizeth and treads under foot the bloud of Chri&s;t, &s;hall peri&s;h or be &s;orely puni&s;hed, <HI>Heb.</HI> 10.29. the which is equivalent to this, If one apo&s;tatizeth and treads under foot the bloud of Chri&s;t, he &s;hall peri&s;h or be &s;orely puni&s;hed, &s;o it is indifferent to take either of the two expre&s;&s;ions: and further note, that neither of the two do a&s;&s;ert and affirm the thing to be indeed done; as it is not affirmed, that any have &s;hed mans bloud, &s;o it is not affirmed, that any believer hath apo&s;tatized, and troden under foot the bloud of Chri&s;t: it is onely &s;aid, He that doth it, <HI>&amp;c.</HI> or, If one doth it, <HI>&amp;c.</HI></P>
<P N="2">2 In <HI>Heb.</HI> 10.26. our tran&s;lators render it thus, <HI>If we &s;in</HI> willingly, <HI>&amp;c.</HI>
<PB N="60" REF="35"> the which in the Original is in the participle thus, <HI>We &s;inning</HI> willingly, <HI>&amp;c.</HI> now &s;ince this latter, may be rendered conditionally, (&s;o it mu&s;t be rendered, unle&s;s we make belie|vers guilty of wilfull &s;inning,) why may it not be &s;o too, three <HI>ver&s;es</HI> after? for in <HI>Heb.</HI> 10.29. in the Original it is in the participle thus, <HI>Treading</HI> under foot, <HI>&amp;c.</HI> which may be rendered thus, If he tread under foot, <HI>&amp;c.</HI> and &s;o the Apo&s;tle doth not a&s;&s;ert or af|firm, that any man doth or hath in|deed, troden under foot the bloud of Chri&s;t, or made <HI>aposta&s;ie.</HI> Note fur|ther, that in <HI>ver&s;.</HI> 26.27. you have the <HI>que&s;tion:</HI> in <HI>ver&s;.</HI> 28. you have the <HI>argument:</HI> and in <HI>ver&s;.</HI> 29. is the <HI>ap|plication</HI> of it to the <HI>que&s;tion.</HI> Now where the <HI>que&s;tion</HI> is conditional, the application mu&s;t not be ab&s;olute: and therefore the 29. <HI>ver&s;.</HI> mu&s;t be con|ditionally under&s;tood.</P>
<P N="3">3 The Apo&s;tle &s;aith in the la&s;t <HI>ver&s;.</HI> &s;ave one, <HI>Heb.</HI> 10.38. <HI>If any with|draw</HI> him&s;elf, <HI>&amp;c.</HI> In which words, he &s;peaks of <HI>apo&s;ta&s;ie</HI> and withdrawing conditionally: wherefore the <HI>apo&s;ta&s;ie</HI> and treading under foot Chri&s;ts bloud, mentioned before in <HI>Heb.</HI> 10.29. ma<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">
<PB N="61" REF="35"> be under&s;tood conditionally al&s;o: and &s;o nothing is a&s;&s;erted as done.</P>
<P N="4">4 In the la&s;t <HI>ver&s;. Heb.</HI> 10.39. the Apo&s;tle &s;peaking of believers, as he doth al&s;o in <HI>Heb.</HI> 10.26, 29. &s;aith, <HI>we are not they which withdraw our &s;elves.</HI> Whereby he plainly &s;ignifieth, that the believers of whom he wrote in <HI>Heb.</HI> 10.29. had not, or did not <HI>with|draw</HI> them&s;elves, or make apo&s;ta&s;ie: wherefore the apo&s;tacy, in treading Chri&s;ts bloud under foot, mentioned <HI>Heb.</HI> 10.29. is not a&s;&s;erted or affirm|ed, as a thing indeed done by be|lievers; but as a &s;uppo&s;ition, as if in ca&s;e a believer &s;hould do &s;uch a thing, then he &s;hould peri&s;h or be &s;orely puni&s;hed. So much for an&s;wer to this Text, <HI>Heb.</HI> 10.29.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="section">
<HEAD>2. PET. 2.1.</HEAD>
<P><HI>There &s;hall be fal&s;e teachers among you,</HI> &amp;c. <HI>denying the Lord that bought them, and bring on them&s;elves &s;wift damnation.</HI> Here &s;ay they, S. <HI>Peter</HI> af|firms, that &s;ome men <HI>bought</HI> by the bloud of Chri&s;t, &s;hall be fal&s;e teach|ers, bring in damnable Here&s;ies, de|ny the Lord Chri&s;t, and &s;hall bring on them&s;elves damnation: whence they argue as before, that Chri&s;t
<PB N="62" REF="36"> bought or died for tho&s;e that peri&s;h and <HI>are damned;</HI> and con&s;equently for all men: for we &s;ay, Chri&s;t died for tho&s;e that peri&s;h not, but are &s;aved: and they prove by this Text, that Chri&s;t died for tho&s;e that do peri&s;h, and are damned: &s;o if Chri&s;t died for tho&s;e that peri&s;h, and for tho&s;e that peri&s;h not, then he died for all men: of this &s;ee their <HI>Acta Synodalia de morte Chri&s;ti,</HI> pag. 346.</P>
<DIV4 TYPE="answer">
<HEAD>An&s;wer.</HEAD>
<P N="1">1 It cannot be proved by this Text, that Chri&s;t bought tho&s;e that <HI>did pe|ri&s;h</HI> and <HI>are</HI> damned: for the Text doth not expre&s;ly &s;ay or intimate, that the&s;e fal&s;e teachers, did ever af|ter live and die in <HI>impenitency:</HI> for be it &s;o, that they taught fal&s;e Doctrine, brought in damnable Here&s;ies, and denied the Lord Chri&s;t Je&s;us; yet they might repent of all the&s;e &s;ins be|fore they died, and &s;o be eternally &s;aved: <HI>Paul</HI> when he was a <HI>Saul,</HI> was a <HI>bla&s;phemer,</HI> a <HI>per&s;ecutor,</HI> and an <HI>op|pre&s;&s;or;</HI> and yet he was upon his re|Pentance received to mercy, 1. <HI>Tim.</HI> 1.13, 16. and he thought he was bound to do, <HI>many contrary things again&s;t the
<PB N="63" REF="36"> name of Je&s;us Chri&s;t,</HI> Act. 26.9, 10, 11. whereby he denied the Lord that bought him, and yet he was not damned.</P>
<P>But perhaps they will urge the la&s;t words of the Text, that <HI>they &s;hall bring on them&s;elves &s;wift damnation.</HI> To which I an&s;wer, that from the&s;e words it cannot be proved, that they <HI>were</HI> damned: for the&s;e words mu&s;t be under&s;tood with an exception, un|le&s;s they repent: as <HI>Mat.</HI> 3.10. every tree that bringeth not forth good fruit, <HI>is hewn down, and ca&s;t into the fire,</HI> that is, unle&s;s they repent. <HI>Re|vel.</HI> 21.8. But the fearfull, and the unbelieving, <HI>&amp;c. &s;hall have their part in the lake, which burneth with fire and brim&s;tone,</HI> that is, if they repent not, but go on &s;till in their &s;ins till death: &s;o, they &s;hall bring on them|&s;elves &s;wift damnation, unle&s;s they repent, and this is my fir&s;t an&s;wer.</P>
<P N="2">2 Whereas <HI>Arminians</HI> under&s;tand by the word [Lord] in the Text, the Lord Chri&s;t Je&s;us: and by the word [bought] in the Text, the redempti|on from &s;in and eternal wrath by the bloud of Chri&s;t: I deny both the&s;e &s;en&s;es of the words; and &s;hall &s;hew,
<PB N="64" REF="37"> that they may be well and &s;afely ta|ken in other &s;en&s;es, which will no|thing further their cau&s;e.</P>
<P>Fir&s;t, for the word <HI>Lord:</HI> it may be under&s;tood of God the Father, or of God in general: for the clearing up of this, note, that in the new Te&s;ta|ment, the word whereby Chri&s;t is no|ted u&s;ually is <GAP DESC="foreign"> tran&s;lated Lord; but in this Text of <HI>Peter,</HI> we have an other word, which is <GAP DESC="foreign">, and tran&s;lated Lord: and being an <HI>other word,</HI> and not u&s;ual to note Chri&s;t, it is likely enough to be of an <HI>other &s;en&s;e:</HI> we find this word <GAP DESC="foreign"> tran&s;lated Lord, and u&s;ually applied to God the Father, or to God in ge|neral, or to earthly and fle&s;hly Lords and Ma&s;ters, not unto Chri&s;t as Me|diator, as in the&s;e Texts, <HI>Luke</HI> 2.29. <HI>Act.</HI> 4.24. 2. <HI>Tim.</HI> 2.21. <HI>Jude</HI> 4. 1. <HI>Tim.</HI> 6.1, 2. <HI>Tit.</HI> 2.9. 1. <HI>Pet.</HI> 2.18. wherefore &s;ince this word is u&s;ually, &s;peaking of God, under&s;tood of God the Father, why may it not be &s;o under&s;tood al&s;o in this their Text, 2. <HI>Pet.</HI> 2.1. and &s;ince it is &s;eldom, or rather never un|der&s;tood of Chri&s;t as Redeemer, why &s;hould it be &s;o under&s;tood in this Text, 2. <HI>Pet.</HI> 2.1.</P>
<PB N="65" REF="37">
<P>Secondly, for the word <HI>bought:</HI> this may be under&s;tood of Gods buy|ing and redeeming his people, from their bondage in Egypt, or from &s;ome other &s;lavery, &s;ervitude, and bondage to their enemies; of which you may read in <HI>Deut.</HI> 9.26. 2. <HI>Sam.</HI> 7.23. <HI>P&s;al.</HI> 10.7.2, 3. <HI>Jer.</HI> 15.21. <HI>Mich.</HI> 4.10. <HI>Jer.</HI> 31.10, 11. And then the words of S. <HI>Peter,</HI> may be under&s;tood as an agravation of the &s;in of tho&s;e fal&s;e teachers, for that they &s;hould bring into the Church, &s;uch damnable He|re&s;ies, as whereby they &s;hould deny even the <HI>Lord their God,</HI> who bought and redeemed them from &s;ervitude and &s;lavery, unto their oppre&s;&s;ing enemies in the fle&s;h. And the rather this &s;en&s;e may &s;tand, becau&s;e it &s;o well &s;uites with the other word <GAP DESC="foreign"> <HI>Lord,</HI> the which is taken for God the Father, but &s;eldom or ra|ther never for Chri&s;t the Redeemer, and this is my &s;econd an&s;wer.</P>
<P N="3">3 As touching the word <GAP DESC="foreign">, tran&s;lated <HI>bought</HI> them: it may be rendered <HI>taught</HI> them: it may be tran&s;lated <HI>taught:</HI> &s;ee <HI>Cri&s;pine</HI> and <HI>Scapula,</HI> who &s;ay, that the Noun <GAP DESC="foreign">, hath (be&s;ides an other &s;ignifi|cation)
<PB N="66" REF="38"> this for one, it &s;ignifieth an <HI>oration</HI> or <HI>&s;ermon:</HI> &amp; the Verbs <GAP DESC="foreign">, and <GAP DESC="foreign">, &s;ignifie to <HI>preach</HI> or <HI>teach:</HI> yea the word <GAP DESC="foreign">, &s;ignifies not onely to <HI>buy,</HI> but al&s;o to <HI>con&s;ult,</HI> and to <HI>give coun&s;el:</HI> wherefore the Text may be thus tran&s;lated: <HI>Deny|ing the Lord that taught them,</HI> or <HI>gave them coun&s;el.</HI> Now this makes no|thing for proof that the Lord bought them, or redeemed them: and this is my third An&s;wer.</P>
<P N="4">4 If for all this, they will pre&s;s the Text, and under&s;tand it of the Lord Chri&s;t, and that he hath bought and <HI>redeemed</HI> wicked per&s;ons and unbelie|vers, 2. <HI>Pet.</HI> 2.1. they may as well &s;ay al&s;o, that God <HI>ju&s;tified</HI> the world of wicked men and unbelievers, 2. <HI>Cor.</HI> 5.19. and that God <HI>ju&s;tifieth</HI> the ungod|ly, as ungodly, <HI>Rom.</HI> 4.5. which is contrary to <HI>Prov.</HI> 17.15. and &s;o much for an&s;wer to this their Text, 2. <HI>Pet.</HI> 2.1.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="section">
<HEAD>ROM. 5.6.</HEAD>
<P><HI>For when we were yet without &s;trength, in due time Chri&s;t died for the ungodly.</HI> Lo here &s;ay they, is it not &s;aid expre&s;ly, that Chri&s;t died for the ungodly? If therefore Chri&s;t died as
<PB N="67" REF="38"> well for the ungodly, as for the god|ly, then Chri&s;t died for all men, for good and bad.</P>
<DIV4 TYPE="answer">
<HEAD>An&s;wer.</HEAD>
<P>There is another Text of like kind, 1. <HI>Pet.</HI> 3.18. <HI>Chri&s;t hath once &s;uffered, the Just for the unju&s;t,</HI> &amp;c. Wherefore one An&s;wer &s;hall &s;erve to both.</P>
<P>True it is, that Chri&s;t died for the ungodly, and for the unju&s;t: and had he not died for &s;uch, it had been wo to all godly per&s;ons: for as <HI>Paul</HI> &s;aith of the godly and believing Corinthi|ans, that there was a time, when they were ungodly and unju&s;t, as <HI>idolaters, adulterers, drunkards,</HI> and <HI>extortioners,</HI> &amp;c. 1. <HI>Cor.</HI> 6.9, 10, 11. &s;o may I &s;ay, there was a time before our conver&s;i|on, when we were ungodly and un|ju&s;t: if therefore Chri&s;t had not died for ungodly and unju&s;t per&s;ons, no godly man now living could po&s;&s;ibly be &s;aved.</P>
<P>Wherefore we mu&s;t di&s;tingui&s;h of ungodly per&s;ons thus: There are &s;ome ungodly per&s;ons, who are be|come believing and penitent godly per&s;ons: and for the&s;e ungodly per|&s;ons Chri&s;t died, as the Text &s;aith:
<PB N="66" REF="39"> and of &s;uch the Text &s;peaketh, as is plain <HI>Rom.</HI> 5.6, 8, 10. but there are o|ther ungodly per&s;ons, who per&s;i&s;t &s;till even unto death in their ungodline&s;s, refu&s;ing to repent and believe: now I denie that Chri&s;t died for the&s;e; or that the Text is to be under&s;tood of the&s;e. The&s;e are <HI>dogs</HI> and <HI>&s;wine,</HI> where|fore <HI>Chri&s;t</HI> the <HI>pearl</HI> is not to be given to the&s;e, <HI>Matth.</HI> 7.6. Chri&s;t would not vouch&s;afe to <HI>pray</HI> for the&s;e, <HI>John</HI> 17.9. and therefore he would not <HI>die</HI> for them: and this is my An&s;wer to this Text.</P>
<P>Thus I have made an&s;wer, to all the Texts of Scripture, which &s;eem to have any weight in them, for the Ar|minian cau&s;e: they have al&s;o &s;ome ar|guments, as two or three, but the one of them onely de&s;erves an an&s;wer, &s;o pa&s;&s;ing by the other, I &s;hall here pro|pound it, and make an&s;wer to it: you &s;hall find it in their <HI>Acta Synodalia</HI> pag. 337. <HI>de Morte Chri&s;ti</HI></P>
</DIV4>
</DIV3>
<DIV3 TYPE="argument">
<HEAD>ARGUMENT.</HEAD>
<P><HI>Who&s;oever are bound to believe in Chri&s;t Je&s;us, for them Chri&s;t died.</HI></P>
<P><HI>But all men are bound to believe in Chri&s;t Je&s;us.</HI></P>
<PB N="69" REF="39">
<P><HI>Therefore for all men Chri&s;t died.</HI></P>
<P>As for the Major they prove it by this rea&s;on: becau&s;e if it be not true, &s;ome men, as tho&s;e for whom Chri&s;t died not, are bound to believe a <HI>lye</HI> or a <HI>fal&s;hood:</HI> which is very ab&s;urd. The Minor they prove by this Text, <HI>John</HI> 3.19, 36.</P>
<DIV4 TYPE="answer">
<HEAD>An&s;wer.</HEAD>
<P>I denie their Major: for it is not true, that Chri&s;t died for all tho&s;e men who are bound to believe in him: that is, to believe in him, that he is the Son of God, and Saviour of the world, which is the right object of faith. And as for the rea&s;on, whereby they labour to prove their Major, it is un|&s;ound: for it leans upon an un&s;ound (though common) de&s;cription of ju|&s;tifying faith: for they de&s;cribe it thus: <HI>Faith in Chri&s;t, is a certain &amp; full or plerophorie per&s;wation of the mind, whereby we embrace Chri&s;t, with this confidence, that he died not onely for o|thers, but al&s;o for us, or for me and my &s;ins in particular.</HI> This de&s;cription however common, yet is it un&s;ound: for it cannot be proved in Scripture: for I no where find in the Scripture,
<PB N="70" REF="40"> that the object of faith, is to believe that Chri&s;t died for <HI>us,</HI> or for <HI>thee</HI> and <HI>me</HI> in particular, as they &s;uppo&s;e in their Argument: this I deny, and they mu&s;t prove it if they can, and when they can. The object of ju&s;tifying and &s;aving faith is, to believe that <HI>Chri&s;t is the Son of God,</HI> the <HI>Me&s;&s;ias,</HI> the <HI>Saviour</HI> of the world, and the like: and this is the current of the Scri|ptures every where: in particular &s;ee <HI>John</HI> 20.31. <HI>The&s;e things are written, that ye might believe, that Je&s;us is that Chri&s;t the Son of God: and that in or &s;o believing, ye might have life,</HI> &amp;c. All men may be bound to believe this, and yet not bound to believe a <HI>lye:</HI> or tho&s;e for whom Chri&s;t died not, may be bound to believe all this, and yet not be bound to believe a <HI>lye</HI> or a <HI>fal&s;hood.</HI></P>
<P>Now that the Scriptures do every where make this the object of faith, that <HI>Chri&s;t is the Son of God,</HI> the <HI>Me&s;|&s;ias,</HI> the <HI>Saviour</HI> of the world, and the like; be&s;ide the Text alleadged <HI>John</HI> 20.31. See al&s;o the&s;e Texts, <HI>Matth.</HI> 16.16. the object of S. <HI>Peters</HI> faith, whereof he made confe&s;&s;ion unto, and before Chri&s;t, was this, <HI>Thou art Chri&s;t,
<PB N="71" REF="40"> the Son of the living God.</HI> Acts 8.37. The object of the <HI>Eunuch's</HI> faith was the &s;ame, <HI>I believe that Je&s;us Chri&s;t is the Son of God.</HI> Acts 9.20. the &s;um of <HI>Pauls</HI> preaching, to beget &s;aving faith in men, was this, That <HI>Chri&s;t was that Son of God.</HI> Acts 2.36. the &s;um of <HI>Peters</HI> &s;ermon, as touching Faith, whereby he converted three thou|&s;and &s;ouls unto the faith, was this, That he whom they had crucified, <HI>God had made him both Lord and Chri&s;t.</HI> 1. <HI>John</HI> 5.5. who is he that overcometh the world, but he who believeth, that <HI>Je&s;us is that Son of God?</HI> So you &s;ee, the <HI>victorious faith</HI> is, to believe, that Chri&s;t is the Son of God. <HI>Acts</HI> 17.3, 4. <HI>Paul</HI> preached, that Chri&s;t died and ro&s;e again; and that <HI>this is Je&s;us Chri&s;t.</HI> And by this &s;ermon of Chri&s;t, he won many to the faith, as you may &s;ee in the fourth ver&s;e. <HI>Acts</HI> 18.5. here you have another &s;ermon of <HI>Pauls,</HI> that <HI>Je&s;us was the Chri&s;t;</HI> and this is the object of faith. <HI>John</HI> 1.29, 34. S. <HI>Johns</HI> &s;ermon was this, <HI>Behold the Lamb of God, which taketh away the &s;ins of the world,</HI> &amp;c. and <HI>This is that Son of God.</HI> John 1.49, 50. <HI>Nathanaels</HI> confe&s;&s;ion of faith, was this, <HI>Thou art that Son of
<PB N="70" REF="41"> God.</HI> John 4.7, 25, 29, 39, 42. The faith of the <HI>woman</HI> of <HI>Samaria,</HI> and of o|ther the Samaritanes, was this, that <HI>Je&s;us</HI> was the <HI>Me&s;&s;ias,</HI> and <HI>the Chri&s;t:</HI> and that <HI>Je&s;us was that Chri&s;t, the Sa|viour of the world.</HI> John 11.27. the faith of <HI>Martha</HI> was, that <HI>Chri&s;t was the Son of God.</HI> Thus you &s;ee, that ac|cording to the current of the Scri|ptures, the object of faith is, To be|lieve that Chri&s;t is the Son of God, the Saviour, with the like: now all men may be bound to believe the&s;e things of Chri&s;t, and yet not be bound to believe a <HI>lye,</HI> or tho&s;e for whom Chri&s;t died not, may be bound to believe the&s;e things of Chri&s;t, and yet are not bound to believe a <HI>fal&s;|hood:</HI> nor hence will it follow, that Chri&s;t died for them that are bound to believe this. But I no where read, that Chri&s;t required, or that the Apo|&s;tles preached for &s;uch a particular applicatorie faith as this, That Chri&s;t is <HI>mine,</HI> or that Chri&s;t died for <HI>our</HI> &s;ins, or that Chri&s;t died for <HI>thee,</HI> or for <HI>me</HI> in particular.</P>
<P>I confe&s;s I read of <HI>Thomas</HI> his faith, <HI>Iohn</HI> 20.28. &s;aying, <HI>Thou art my Lord and my God.</HI> And of <HI>Pauls</HI> faith, <HI>Gal.</HI>
<PB N="73" REF="41"> 2.20. &s;aying, <HI>Who hath loved me, and given him&s;elf for me.</HI> The&s;e indeed were acts of the two <HI>Apo&s;tles</HI> faith; but I no where read, that Chri&s;t re|quired of <HI>every man</HI> this faith, as ne|ce&s;&s;ary to &s;alvation; nor do I read, that the Apo&s;tles or any one of them, did <HI>preach</HI> this faith to the people, when in their &s;ermons they preached to beget men unto the faith: where|fore I judge, 1. That this kind of faith is proper unto Apo&s;tles, and un|to Chri&s;tians of the highe&s;t form in the &s;chool of Chri&s;t; and not common to every weak Chri&s;tian: for how then &s;hould they be &s;aved? &s;ince many hundreds of <HI>weak Chri&s;tians,</HI> neither can nor dare &s;ay, Chri&s;t is <HI>mine:</HI> or Chri&s;t died for <HI>me</HI> in particular. 2. I judge, that this act or kind of faith, is a con&s;equent of ju&s;tifying faith, and may &s;afely and comfortably be con|cluded and collected, by &s;trong Chri|&s;tians from it, thus; He that hath ju&s;ti|fying faith, Chri&s;t is <HI>his,</HI> and Chri&s;t died for <HI>him.</HI> But I in particular have ju&s;tifying faith: for I believe, that Chri&s;t is the Son of God, and the Sa|viour of the world; and my faith is accompanied with good works, as
<PB N="74" REF="42"> Sanctification and Mortification, <HI>&amp;c.</HI> Therefore Chri&s;t is <HI>mine,</HI> and Chri&s;t died for <HI>me</HI> in particular. So much for clearing of my An&s;wer: and &s;o much al&s;o for an&s;wer to their argu|ment.</P>
<P>By this time we have fini&s;hed the&s;e things propounded to be handled; Fir&s;t we have by &s;undrie Arguments proved, That Chri&s;t died not for all men. Secondly, we have an&s;wered all their Texts of Scripture, and their Argument, whereby they would prove the contrary. Now in the third place, we confute a common an&s;wer of Arminians, which they give to a notable objection of ours.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<PB N="75" REF="42">
<HEAD>The Confutation of a com|mon An&s;wer of <HI>Arminians,</HI> which they give to a notable Obje|ction of ours.</HEAD>
<P>FIr&s;t I &s;hall propound <HI>our</HI> Objecti|on. Secondly I &s;hall give you the <HI>Arminian</HI> an&s;wer. And Thirdly I &s;hall confute it in my Reply.</P>
<DIV3 TYPE="objection">
<HEAD>Objection.</HEAD>
<P>If Chri&s;t died for <HI>Judas,</HI> and all o|ther wicked and ungodly men, why are they not all <HI>&s;aved?</HI> how can any be <HI>damned,</HI> for whom Chri&s;t died? for if Chri&s;t died for them, then have they &s;uffered in this life in the per&s;on of Chri&s;t their &s;uretie, the torments of the next life, which Chri&s;t upon the Cro&s;s bore for them, and in their room and place: now God having pu|ni&s;hed <HI>Judas</HI> and the re&s;t, in the per|&s;on of Chri&s;t on the Cro&s;s in this life, with the puni&s;hment due to the next life; he cannot puni&s;h them again in the next life, unle&s;s he be an unju&s;t Judge, puni&s;hing the &s;ame men for the &s;ame &s;ins twice: once in this life, and once more in the next life: and
<PB N="76" REF="43"> therefore <HI>Iudas</HI> and all other men, mu&s;t be &s;aved, if Chri&s;t died for all men.</P>
<DIV4 TYPE="answer">
<HEAD>An&s;wer.</HEAD>
<P>Hereunto <HI>Dutch</HI> and <HI>Engli&s;h</HI> Armi|nians both, make this an&s;wer, <HI>Iudas</HI> and the re&s;t will not <HI>believe:</HI> they re|fu&s;e to believe in Chri&s;t, and &s;o to ap|ply him: and therefore God may ju&s;t|ly damn them, <HI>Joh.</HI> 3.18. <HI>Mark.</HI> 16.16. &s;ee their <HI>Acta Synodalia, de Morte Chri&s;ti,</HI> pag. 320. and this they en|deavour to clear by &s;ome &s;imilitudes: If a <HI>Phy&s;ician</HI> tenders a potion to a patient, he is not to be blamed, if the patient will not receive it and ap|ply it; but the fault and blame is onely in the patient. So if God of|fers Chri&s;t, to <HI>Iudas</HI> and all other wicked men; but they will not be|lieve in him and apply him, then the blame is theirs, and &s;o God is free of inju&s;tice, though he damn them. An other &s;imily is this; A <HI>King</HI> having many &s;ubjects in captivity under a for|reign King, payes a full and &s;ufficient ran&s;om for every one of them; now many of tho&s;e captives de&s;pi&s;e their liberty, and chu&s;e to live in captivi|ty and bondage; In this ca&s;e there is
<PB N="77" REF="43"> no blame in the King, but in the cap|tives onely: So God and Chri&s;t have ran&s;omed all men, but many men de|&s;pi&s;e this ran&s;om, by refu&s;ing to be|lieve, and &s;o choo&s;e to live in captivi|ty and thraldom &s;till; wherefore if God keep them under everla&s;ting thraldom, he is not unju&s;t or blame|able, but the&s;e de&s;pi&s;ers onely are blameable.</P>
<DIV5 TYPE="reply">
<HEAD>Reply.</HEAD>
<P>I &s;hall fir&s;t deal with their an&s;wer, and then with their &s;imilitudes: I be|gin with their an&s;wer.</P>
<P N="1">1 Be it &s;o, that <HI>Judas</HI> doth not and will not believe, but ob&s;tinate|ly refu&s;eth to believe; yet this freeth not God of inju&s;tice if he damn <HI>Judas;</HI> &s;uppo&s;ing that Chri&s;t died for <HI>Judas:</HI> for clearing of this, I a&s;k <HI>Arminians,</HI> whether Chri&s;t died for men, con&s;idered as believers, or as &s;inners and unbelievers? Hereunto they will not &s;ay, as believers: for &s;o they &s;hould ju&s;tifie our Doctrine, which is, that Chri&s;t died for belie|vers, and for them onely: wherefore they mu&s;t an&s;wer, that Chri&s;t died for men con&s;idered as &s;inners and with|out belief; and &s;o faith is no conditi|on
<PB N="78" REF="44"> of <HI>impetration,</HI> or of Chri&s;ts death and ran&s;om paid for men: now if Chri&s;t impetrating, and paying a ran|&s;om for men, did it ab&s;olutely and without any condition or con&s;idera|tion of faith in them; then for <HI>appli|cation,</HI> God the Father cannot re|quire <HI>faith</HI> in men before application, or before he will apply Chri&s;t his death unto them in ju&s;tification: un|le&s;s they will ab&s;urdly think, that Chri&s;t and God were not of one and the &s;ame mind, but were at <HI>odds</HI> and difference in the work of Redempti|on: as if Chri&s;t &s;hould buy and pur|cha&s;e us ab&s;olutely without a condi|tion, but God &s;hould &s;ell us upon a condition; &s;o ab&s;urdly they &s;hould think, the <HI>buyer</HI> and <HI>&s;eller</HI> &s;hould be at odds, and not agreed both upon the &s;ame terms: now &s;ince it mu&s;t follow, that if Chri&s;t died for <HI>Iudas</HI> without re&s;pect to faith in him, then God cannot but ju&s;tifie and &s;ave <HI>Iu|das</HI> without regard to faith in him; then though <HI>Judas</HI> doth not believe, and wilfully refu&s;eth to believe, yet God cannot in ju&s;tice damn him for his not believing: becau&s;e when Chri&s;t <HI>bought Iudas</HI> of God the Fa|ther,
<PB N="79" REF="44"> and God the Father <HI>&s;old Iu|das</HI> to Chri&s;t, there was no conditi|on of faith intended betwixt them: and therefore <HI>Iudas</HI> mu&s;t be &s;aved. If you &s;ay, that Chri&s;t died for <HI>Iudas,</HI> then God cannot require <HI>faith</HI> of him, &s;o as he &s;hould for his infidelity, in ju&s;tice damn &amp; puni&s;h him in the next life; God cannot be &s;o unju&s;t, as to puni&s;h one man twice for his &s;ins, as once in Chri&s;t his &s;urety, and once again in him&s;elf the principal; one debt mu&s;t not be twice payed: where|fore to alleadge a rea&s;on from <HI>Iudas</HI> his <HI>unbelief,</HI> why God may damn him in the next life, is to alleadge a rea&s;on, why God may deal unju&s;tly in the next life.</P>
<P>Now what they &s;hould &s;ay to this I cannot devi&s;e, unle&s;s they will di|&s;tingui&s;h of <HI>Iudas</HI> his &s;ins, and &s;o make an hotchpotch of the work of <HI>Redemption,</HI> &s;aying, that Chri&s;t died for &s;ome of <HI>Iudas</HI> his &s;ins, but not for all, as not for his unbelief: and then it will follow, that Chri&s;t is made an <HI>half</HI> Saviour, or a partial Saviour: and Chri&s;t died for &s;ome of <HI>Iudas</HI> his &s;ins, and <HI>Iudas</HI> dieth for other &s;ome of his &s;ins: and, Chri&s;t died for all <HI>Iudas</HI> his
<PB N="80" REF="45"> &s;ins &s;ave that one of unbelief, and <HI>Iudas</HI> is now in Hell for no &s;ins com|mitted, but &s;uffers onely for one &s;in, namely his unbelief: the&s;e are ab|&s;urd and groundle&s;s fanta&s;ies, never broched by any Chri&s;tian man, un|le&s;s <HI>Arminians</HI> will be the fir&s;t. 2. So &s;aying, they contradict them&s;elves: For if Chri&s;t died not for unbelief, then he died not for all men: for ma|ny men are unbelievers, 2. <HI>The&s;.</HI> 3.2. Chri&s;ts death was for believers, or for unbelievers: we &s;ay, it was for be|lievers, <HI>ergo</HI> they mu&s;t hold, that it was for unbelievers. So much touch|ing their an&s;wer; and now I come to their &s;imilitudes, and fir&s;t to that of a Phy&s;ician.</P>
<P N="1">1 This &s;imily of a <HI>Phy&s;ician,</HI> is al|together impertinent to their pur|po&s;e; for by this &s;imily it is cleared, that God in ju&s;tice may damn <HI>Judas</HI> once, becau&s;e he refu&s;eth to believe; but it doth not clear that which is in que&s;tion, which is, that God in ju&s;tice may damn <HI>Judas twice</HI> for his &s;in of unbelief; that is, once in his &s;urety Chri&s;t, and once more in his own per&s;on: this is high inju&s;tice: no &s;imi|litudes may or can make God to be unju&s;t.</P>
<PB N="81" REF="45">
<P>If the patient refu&s;eth to receive and apply the potion, he is to bear the blame; but it is not &s;o in <HI>Judas,</HI> if he refu&s;eth to believe and apply Chri&s;t: becau&s;e if Chri&s;t died for <HI>Ju|das</HI> ab&s;olutely, and without re&s;pect to his belief or unbelief, as Armi|nians &s;ay, then he is not bound to believe in Chri&s;t, as a <HI>means</HI> to free him from damnation; for Chri&s;t hath already &s;uffered his damnation for him, before God the Father required any faith in him, when he died for him, con&s;idered as a &s;inner or unbe|liever: &s;o <HI>Judas</HI> is not to be blamed for not believing; &s;ince Chri&s;t in dy|ing for him and in his room, required or re&s;pected no faith in him; and it is too late for God the Father, to require the condition of faith in him, after he hath puni&s;hed him and his &s;in in Chri&s;t.</P>
<P>Further, though in Phy&s;ick, the patient is to apply the potion to avoid death, yet it is not &s;o in the potion of Chri&s;ts death, to free us from death: for here <HI>man</HI> is to do nothing, but to be <HI>pa&s;&s;ive,</HI> if Chri&s;t died for all un|believers; but it is <HI>God</HI> who is to make application, &amp; to apply Chri&s;ts
<PB N="82" REF="46"> death to men, whether they believe or believe not: becau&s;e he received and <HI>accepted</HI> Chri&s;ts death for all men, believers or not believers: in what condition Chri&s;t <HI>gave</HI> him&s;elf for men, in &s;uch condition God <HI>received</HI> Chri&s;t for men.</P>
<P N="1">1 Though a Phy&s;ician tenders a potion to his patient, &s;o as he refu&s;eth to apply it he mu&s;t die; yet it is not &s;o to be applied, as if God tendered Chri&s;t upon the condition of faith, &s;o as if they refu&s;e to believe they mu&s;t be damned: for it is ab&s;urd to think or &s;ay, that after God had re|ceived and <HI>accepted</HI> of Chri&s;t and his death for men, without any conditi|on at all, be it faith or any other; he &s;hould afterwards require a conditi|on, or tender Chri&s;t upon a condition of faith. God having received Chri&s;ts death for men without condition, he hath no tender to make unto men now, but to tender them ju&s;tificati|on, glorification, and freedom from condemnation; this or nothing is to be tendered: for after God hath pu|ni&s;hed and damned a man in Chri&s;t, it is mo&s;t ab&s;urd to think, he &s;hould then require of him, faith as a condi|tion
<PB N="83" REF="46"> and <HI>means</HI> to free him from damnation. Thus much for the &s;imi|le of a <HI>Phy&s;icia<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></P>
<P N="2">2 As for the other &s;imile of a <HI>King</HI> and the Captives, this is al&s;o imperti|nent: for 1. Be it &s;o, that <HI>Judas</HI> and other captives do de&s;pi&s;e Chri&s;ts ran|&s;om, and faith the means of it, yet this will not clear God of inju&s;tice, if he puni&s;h <HI>Judas twice;</HI> once in Chri&s;t his &s;uretie, and once again in his own per&s;on: no &s;imile can make God un|ju&s;t, or to puni&s;h one man or one &s;in twice: God in ju&s;tice may puni&s;h <HI>Ju|das</HI> his di&s;pi&s;ing once, as in Chri&s;t, or in <HI>Judas;</HI> but not twice, as in Chri&s;t and in <HI>Judas</HI> both. 2. This &s;imile is unfit for the purpo&s;e, and therefore to be rejected: if it were fitted to our que&s;tion, it &s;hould be thus framed: A <HI>King</HI> having many &s;ubjects in captivity to a forreign King, pays their ran&s;om by his &s;on, who is put into captivitie for them, and lies there in their room; but they de&s;pi&s;e their libertie, choo&s;e to live in captivitie &s;till; wherefore the forreign King, may keep both the Kings <HI>&s;on,</HI> and the <HI>captives</HI> al&s;o in pri|&s;on and captivitie: can the forreign King do this inju&s;tice? So much
<PB N="84" REF="47"> for their &s;econd &s;imilitude.</P>
<P>I cannot imagine what Arminians &s;hould &s;ay to evade the&s;e things, unle&s;s they will coyn a new di&s;tinction, and &s;trange to Chri&s;tian ears, and &s;o make a hotchpotch of the work of <HI>Redempti|on,</HI> &s;aying, that Chri&s;t died for &s;ome of a mans &s;ins, but not for all his &s;ins, as not for his final unbelief, or <HI>new infi|delitie,</HI> or infidelitie unrepented of, as they expre&s;s it: and then they think to evade all by this an&s;wer, that God puni&s;hed Chri&s;t for all <HI>Judas</HI> his &s;ins, excepting his infidelitie, and pu|ni&s;hed <HI>Judas</HI> for his infidelitie; and &s;o God puni&s;heth no &s;in twice, nor is he unju&s;t. But to this new di&s;tinction I thus reply.</P>
<P N="1">1 It maketh Chri&s;t to be but a par|tial Saviour, or an <HI>half</HI> Saviour: for by this di&s;tinction they &s;ay, Chri&s;t died for &s;ome, or many of a mans &s;ins, but not for all; for not for unbelief. 2. It maketh Chri&s;t to die for &s;ome of <HI>Ju|das</HI> his &s;ins, and <HI>Judas</HI> him&s;elf to die for other &s;ome of his &s;ins. 3. It ma|keth <HI>Judas</HI> and other wicked men and unbelievers, to &s;uffer hell tor|ments, for none of all their horrible and abominable &s;ins committed in
<PB N="85" REF="47"> their life time; but onely for their fi|nal unbelief: for they &s;ay, Chri&s;t di|ed and &s;uffered for all their other &s;ins. Now to &s;ay that wicked men do not &s;uffer in hell, for their other horrible &s;ins be&s;ides infidelitie, is not onely ab&s;urd, but manife&s;tly fal&s;e: as is to be &s;een <HI>Matth.</HI> 25.41, 42, 43. <HI>John</HI> 5.29. <HI>Rom.</HI> 2.6, 8, 9. <HI>Jude</HI> 7. <HI>Revel.</HI> 21.8. where we &s;ee, that wicked men &s;uffer in hell, for their <HI>unmercifulne&s;s, contention, unrighteou&s;ne&s;s, fornication, murther, &s;orcerie, idolatrie, and lyes:</HI> &s;o you &s;ee, they can make no eva&s;ion, but by coyning of a new di&s;tinction, which makes an hotchpotch of the work of Redemption, and is not one|ly ab&s;urd, but al&s;o manife&s;tly fal&s;e, as is proved. 2. If Chri&s;t died not for new infidelitie, then he died not for all men: for many believe not after invitation by the Go&s;pel preached, which they call, new infidelitie, <HI>Iohn</HI> 12.37. So much for confutation of the Arminian an&s;wer, &s;aying to us, that <HI>therefore God may ju&s;tly damn</HI> Ju|das, <HI>becau&s;e he will not believe.</HI> Now their <HI>an&s;wer</HI> being confuted, our <HI>obje|ction</HI> remains good, namely, that if Chri&s;t died for all men, then it fol|lows,
<PB N="86" REF="48"> that no man &s;hall be damned, but that <HI>Judas</HI> and all men &s;hall be &s;aved. And &s;o I come to the fourth and la&s;t thing propounded to be handled, which is, A Confutation of their di&s;tinction of <HI>Impetration</HI> and <HI>Application.</HI></P>
</DIV5>
</DIV4>
</DIV3>
<DIV3 TYPE="section">
<HEAD>The di&s;tinction of <HI>Impetra|tion</HI> and <HI>Application</HI> confuted.</HEAD>
<P>FIr&s;t we mu&s;t know what Armini|ans under&s;tand by the&s;e terms. By <HI>impetration,</HI> they under&s;tand the death and pa&s;&s;ion of Chri&s;t, whereby he me|rited remi&s;&s;ion of &s;ins and ju&s;tification for all men. By <HI>application,</HI> they un|der&s;tand the fruit and benefit of Chri&s;ts death and pa&s;&s;ion; which is (as I conceive it mu&s;t be) the real and actual remi&s;&s;ion of &s;ins and ju&s;tificati|on, applied unto the faithfull. The former, namely Impetration, is proper to God the Son: the latter, namely Application, is proper unto God the Father. Furthermore, they place Faith, between Impetration and Ap|plication;
<PB N="87" REF="48"> &s;o as though Chri&s;t died and impetrated for all men, yet God ju&s;tifies, and makes application of Chri&s;ts death unto believers onely: now the better to help on the matter, they &s;ay, that the&s;e being acts of <HI>grace</HI> and <HI>favour,</HI> God may according to his infinite <HI>wi&s;dom,</HI> order them according to his mo&s;t free will: the which words, as I take it, are &s;poken in relation to Faith, that God may place it before or after impetration, as it plea&s;eth his wi&s;dom. Having thus opened their meaning, I thus proceed.</P>
<P>As for this di&s;tinction of Impetrati|on and Application, I acknowledge it: for as it is Chri&s;t that died or im|petrated for us, &s;o it is God that ju&s;ti|fieth us, and makes application of Chri&s;ts death unto us, <HI>Rom.</HI> 8.33. And I am content, that they call what Chri&s;t did for us on the Cro&s;s, Impe|tration; and what God doth for us in relation to it, and by virtue of it, Ap|plication: but I mi&s;like of their <HI>divi|&s;ion,</HI> that they &s;hould divide the works of Chri&s;t and God; &s;o as if Chri&s;t &s;hould impetrate and die for many men, to whom God makes no appli|cation of Chri&s;ts death: for they &s;ay,
<PB N="88" REF="49"> Chri&s;t impetrated for all men, belie|vers and unbelievers, but God applies Chri&s;ts death for ju&s;tification to be|lievers onely: now thus the Works of Chri&s;t and God, do not concurr in the &s;ame per&s;ons, but are divided: for God makes no application unto many men, for whom Chri&s;t made impetra|tion. On the contrary we hold, that the works of God the Father, and God the Son, are undivided: di&s;tingui&s;hed they may be, but divided they may not be: they always concurr as touch|ing the &s;ame per&s;ons; to whom&s;oever God makes application, to and for tho&s;e and none other Chri&s;t made im|petrations; and for whom&s;oever Chri&s;t impetrated, to tho&s;e and to all tho&s;e God makes application. And as touch|ing <HI>faith,</HI> we hold, that as God re|&s;pecteth faith in application, &s;o Chri&s;t re&s;pecteth faith in impetration, &s;o as faith is precedent in both: and &s;o God and Chri&s;t, had re&s;pect unto the &s;ame per&s;ons, and unto the &s;ame qualifica|tion of the per&s;ons: but that faith is to come between impetration and application, is but an Arminian devi&s;e; dividing the con&s;ideration and re|&s;pects of <HI>God</HI> and <HI>Chri&s;t,</HI> of the <HI>Father</HI>
<PB N="89" REF="49"> and the <HI>Son,</HI> about one and the &s;ame work of Redemption: and &s;o I come to the Confutation.</P>
<P N="1">1 For the ab&s;urdnes of this di&s;tinctio~ of impetration and application; &amp; the Arminian devi&s;e, of faith coming be|tween them, as a condition of the lat|ter onely: put ca&s;e, that a King, having &s;ubjects in thraldom and captivity un|der a forreign King, and to ran&s;om &amp; redeem them, he &s;ends his onely Son, to lay in bondage and captivity for them and in their &s;tead and place; and this the King doth without any condi|tion at all, to be performed by his &s;ub|jects: If now the forreign King, refu|&s;eth to deliver &amp; &s;et free the &s;ubjects, unle&s;s they will perform &s;ome condi|tion fir&s;t, which he impo&s;eth upon them, and which their own King never required of them in &s;ending his Son, nor did his Son go into captivity for them upon any &s;uch condition: is it not ab&s;urd to imagine, that the for|reign King &s;hould require a condition to be performed by the &s;ubjects, be|fore he will apply the ran&s;om to them, and &s;et them free? it mu&s;t needs be ab&s;urd, for you mu&s;t imagine, folly &amp; ignorance in the one King, or fraud
<PB N="90" REF="50"> and deceit in the other <HI>King,</HI> in that they were not fir&s;t agreed both on the &s;ame terms, before the &s;on was put in|to captivity. So is the ca&s;e, if Faith goeth between impetration and appli|cation; and if Chri&s;t died for men ab|&s;olutely without the condition of Faith, and yet God will require the condition of Faith, before he will make application &amp; &s;et men free from their &s;ins and condemnation.</P>
<P>I know nothing they have to &s;ay, to free them&s;elves of this ab&s;urdity but this, that both the Kings, Chri&s;t and God, were at the fir&s;t agreed on the &s;ame terms, as thus: they both agreed, that Chri&s;t &s;hould impetrate and die for all men ab&s;olutely, without con&s;i|deration of any faith in them; but that God &s;hould apply Chri&s;ts death to none but believers, or to &s;uch as did fir&s;t believe: To this I reply, that this occa&s;ion is guilty of the&s;e ab&s;urdities.</P>
<P N="1">1 That the King &s;hould put his one|ly &s;on, to live in thraldom and bond|age; and his &s;on &s;hould willingly en|dure all this mi&s;ery, for millions, even the greater number of his &s;ubjects in captivity, whom he <HI>fore&s;aw</HI> and knew well, &s;hould not be a ru&s;h the better
<PB N="91" REF="50"> for it, becau&s;e they would not keep the condition agreed on. Will any wi&s;e man, give and pay a certain price cer|tainly, for an uncertain po&s;&s;e&s;&s;ion, be it of hou&s;e or land? much le&s;s will any pay aforehand, for that land or hou&s;e, which he fore&s;ees he &s;hall never en|joy? yet &s;uch a purcha&s;er they make Chri&s;t to be by this agreement.</P>
<P>The ab&s;urdne&s;s al&s;o of this may ap|pear by this &s;imile: <HI>Abraham</HI> bought of the <HI>Hittites,</HI> for 400 &s;hekels of &s;il|ver, a field to bury his wife in; and up|on the payment of the mony, the field was delivered to him for a po&s;&s;e&s;&s;ion, <HI>Gen.</HI> 23.16, <HI>&amp;c.</HI> now is it not ab&s;urd to imagine, that <HI>Abraham</HI> and the <HI>Hit|tites,</HI> &s;hould both be agreed, that <HI>A|braham</HI> &s;hould buy and pay for the field ab&s;olutely without any conditi|on, but yet the <HI>Hittites</HI> &s;hould require a condition to go between paying and po&s;&s;e&s;&s;ion, and before <HI>Abraham</HI> &s;hould have po&s;&s;e&s;&s;ion? and without it, no po&s;&s;e&s;&s;ion? where a condition is re|quired, it always goes before pay|ment; never after, or between pay|ment and po&s;&s;e&s;&s;ion: &s;o though they in words a&s;cribe <HI>wi&s;dom</HI> to God, &s;ay|ing, that God may according to his in|finite
<PB N="92" REF="51"> wi&s;dom, order Faith to go be|fore or after impetration, yet in this ca&s;e indeed, they impute ab&s;urdne&s;s and <HI>folly</HI> to God, in puting the condi|tion of Faith after the price of Chri&s;ts death. (The ca&s;e is the &s;ame, in buy|ing a thing, as <HI>Abraham</HI> did for him|&s;elf, or for a mans friend or friends, as Chri&s;t did.)</P>
<P N="1">1 They &s;ay, Chri&s;ts <HI>intention</HI> was by his death to <HI>&s;ave</HI> all men, even unbe|lievers in <HI>Acta Synodalia,</HI> pag. 344. now for Chri&s;t to agree with God, to put in a condition of <HI>Faith</HI> after im|petration, is a contradiction and cro&s;|&s;ing of his <HI>inten&s;ion:</HI> for by his death, he intended to &s;ave unbelievers, but by agreeing to require Faith of unbe|lievers, or they to be denied &s;alvati|on, he (fore&s;eing they would not and &s;hould not believe) <HI>intended</HI> not to have them &s;aved: for he agreed to a condition which barred them from &s;alvation: &s;o much for the ab&s;urdity of this agreement.</P>
<P N="2">2 An other ab&s;urdity in the di&s;tin|ction is this: It maketh God to be an <HI>unju&s;t Judge:</HI> for Chri&s;t by his impe|tration and dying for the &s;ins of unbe|lievers, hath born the <HI>puni&s;hment</HI> of
<PB N="93" REF="51"> their &s;ins for them in this life; now for God to puni&s;h unbelievers for their &s;ins in the next life (as he will <HI>Mark</HI> 16.16.) is to puni&s;h twice o|ver for the &s;ame &s;ins, which is an act of inju&s;tice in God: now this mu&s;t be &s;o, if you di&s;tingui&s;h of impetration and application in &s;uch &s;ort, as they concurr not in the &s;ame per&s;ons, but are divided, &s;o as impetration belongs unto unbelievers, but application be|longs not to them: for if application and ju&s;tification belongs not to them, then they mu&s;t &s;uffer puni&s;hment for their &s;ins in the next life, and &s;o God &s;hall be unju&s;t: for after he hath pu|ni&s;hed unbelievers in Chri&s;t their <HI>&s;ure|tie,</HI> he &s;hall puni&s;h them again, in their own per&s;ons: &s;o you &s;ee, impetration and application are not to be di&s;tin|gui&s;hed in re&s;pect of per&s;ons, as if the one belonged to &s;ome per&s;ons, but not the other, unle&s;s you will make God to be an unju&s;t Judge.</P>
<P N="3">3 I &s;hall confute this di&s;tinction by a Text of Scripture, under&s;tanding it in the Arminian &s;ence: &s;ee 2. <HI>Cor.</HI> 5.15, 19. In <HI>ver&s;e</HI> 15. &s;peaking of Chri&s;t and his death, it &s;aith, <HI>one died for all,</HI> &amp;c. Here I under&s;tand the
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<PB N="94" REF="53"> word <HI>all,</HI> in the Arminian &s;en&s;e: and then in <HI>ver&s;e</HI> 19. it &s;peaketh again of Chri&s;t and his death, &s;aying, <HI>God was in Chri&s;t,</HI> (that is, in Chri&s;t upon the Cro&s;s, when he died for all) <HI>and recon|ciled the world unto him&s;elf, not impu|ting their &s;ins unto them.</HI> So here you have the impetration of Chri&s;ts death; and the application of it, in reconci|liation and not imputation of &s;ins: now here <HI>application,</HI> is made as large as <HI>impetration,</HI> and to belong unto the &s;ame per&s;ons, without di&s;tinction or divi&s;ion: for tho&s;e [all] which Chri&s;t died for, were all of them reconciled to God, and ju&s;tified, <HI>their &s;ins not be|ing imputed unto them:</HI> the &s;ame <HI>world</HI> which Chri&s;t died for, <HI>John</HI> 3.16. the &s;ame was reconciled and had no &s;ins imputed to them. So S. <HI>Paul</HI> did not allow of this Arminian di&s;tinction and divi&s;ion, of impetration and applica|tion, in the Arminian &s;en&s;e, &s;o as im|petration &s;hould be under&s;tood more largely for per&s;ons than application; or as if impetration had been for all men, and application but for &s;ome men.</P>
<P N="4">4 This di&s;tinction is guiltie yet of another ab&s;urditie, for it makes the
<PB N="95" REF="53"> <HI>means</HI> of <HI>faith,</HI> to be u&s;ed altogether too late, and &s;o to become an unpro|fitable and frivolous means: for Armi|nians make faith to be a means to a|void an evil, after the evil is pa&s;t. They &s;ay, Chri&s;t by his <HI>impetration,</HI> &s;uffered the evil of death for unbelievers: now in as much as Chri&s;t &s;uffered death, and bore the evil of puni&s;hment of unbelievers, for them and in their &s;tead and room, they them&s;elves have &s;uffered death, and bore the evil of puni&s;hment in the per&s;on of Chri&s;t: now after unbelievers have born the evil of puni&s;hment, it is too late to u&s;e <HI>faith</HI> as a means to obtain <HI>appli|cation,</HI> and ju&s;tification, and a freedom from the evil of puni&s;hment: for thus they &s;hould u&s;e a means to avoid an evil, after the evil is pa&s;t, and &s;o the means of faith is made unprofitable and frivolous: wherefore &s;hould I u&s;e any means to avoid impri&s;onment, when my Suretie hath &s;uffered impri|&s;onment for me? were not means in this ca&s;e frivolous? If Chri&s;t did <HI>impe|trate</HI> and die for <HI>Iudas</HI> and in his &s;tead, then <HI>Iudas</HI> hath &s;uffered death by his Suretie Chri&s;t; what need then is there of <HI>faith</HI> in <HI>Judas,</HI> as a <HI>means</HI> to
<PB N="96" REF="54"> obtain <HI>application</HI> and freedom from death, after he hath &s;uffered death, as by his Suretie? This is as if a <HI>Judge</HI> &s;hould hang a man for his offence, and then require him to u&s;e <HI>means</HI> to free him&s;elf from death. And &s;o much for confutation of this di&s;tinction, of <HI>Impetration</HI> and <HI>Application.</HI></P>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
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</DIV1>
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</TEXT>
</EEBO>
</ETS>
