The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy

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The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy
Author
Du Moulin, Pierre, 1568-1658.
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London :: Printed by T[homas] S[nodham] for Nathaniel Newbery, and are to be sold at the signe of the Starre vnder Saint Peters Church in Cornehill, and in Popes head Alley,
1620.
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Subject terms
Synod of Dort (1618-1619) -- Early works to 1800.
Arminianism -- Early works to 1800.
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"The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy." In the digital collection Early English Books Online 2. https://name.umdl.umich.edu/A69245.0001.001. University of Michigan Library Digital Collections. Accessed May 23, 2024.

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CHAP. XXVIII.

That reconciliation, remission of sinnes, and saluation is not obtained nor purchased for all, and particular men, by the death of Christ.

I. FIrst, whosoeuer saith, that by the death of Christ reconciliation is obtained for all and singular men, although hee con∣sider Pharaoh and Iudas, not as repro∣bates, but simply as sinners, yet hee saith that recon∣ciliation is obtained for them who haue neuer belee∣ued, nor neuer were to beleeue. And seeing it is not equall nor iust, that reconciliation should bee obtai∣ned for such, the death of Christ is vsed wrongfully to obtaine something that is vniust, and to doe some∣thing which is contrary, to the iustice of God.

II. And who but hee that doth willingly shut his eyes, will euer beleeue that the reconciliation of Iudas, was obtained by the death of Christ, seeing that the death of Christ, was the very crime of Iudas, and by it he was brought to the halter.

III. And seeing that at the very time in which Christ did die, many were already tormented in hell, he must needes be of a shallow braine, who thinketh that by the death of Christ, saluation or reconciliation was obtained for them.

IV. Also by this doctrine God is openly mocked:

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For Christ is imagined to obtaine that from his fa∣ther, which he knew would neuer profit; as if God should grant to his sonne the saluation of that man which from eternity he decreed to condemne. For if Christ obtained reconciliation and remission of sinnes for Pharaoh and Iudas, whether considered as Reprobates, or considered as sinners, hee knew well enough that that obtaining of it would not be for their good or profit. Christ therefore is brought in asking this of his father: I pray thee receiue into grace those whom I know thou wilt neuer receiue into grace, and whom I know certainely are to be condemned: For Christ in his death, and before his death, knew full well the secrets of election. Surely these men seeme to doe their endeauour that Christian Religion should be made a laughing stocke.

V. Also they expose God to derision, while they will haue God at the same time, to loue and hate the same man; to loue him because hee giueth his sonne for him, and would haue reconciliation to be obtai∣ned for him, but to haue hated him, because from e∣ternity he decreed to condemne him.

VI. And if Christ obtained remission of sins for Iudas; it must needs be that God granted that to Christ ask∣ing it, & that he forgaue the sins of Iudas: Which if it be true, it necessarily followeth that God doth abolish his owne acts; and condemning Iudas, punished those sins which were remitted, and so men should be puni∣shed for those sins, the pardon whereof is obtained: & the testament of Christ by which they wil haue salua∣tion to be purchased for all men, should be made void.

VII. Neither is God onely thus mocked, but

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also he is made to mocke mankinde: For it is mani∣fest by vse, and by the experience of all ages, that the Gospell is scarce preached to euery tenth man, and that the name of Christ is vnknowne to the greatest part of the world; which thing that it is done by the prouidence of God, so dispensing, there is none that will deny, vnlesse he that thinkes that all things are carried confusedly, and that they doe proceede with∣out reason or order. And if reconciliation and sal∣uation by Christ be purchased for all men, why doth not God publish this benefit through the whole world? Why doth he suffer this reconciliation to be vnknowne to the greatest part of mankinde? Why doth he keepe in and hide from so many men the grace which doth belong to them, and which is obtai∣ned for them; without the knowledge of which, no man can be saued? They answere, that God doth it because men shew themselues vnworthy of this grace. As if any man could be worthy of it, or could shew himselfe worthy of it. Who knoweth not that the Gospell is preached to them that are most vnworthy? And where sinne hath abounded, there grace hath aboun∣ded? And if God is hindred by the vnworthinesse of man, that he should not make knowne to him the re∣conciliation obtained, the same vnworthinesse could and ought to hinder the obtaining of reconciliation. For when reconciliation was obtained, God did then fore-know the vnworthinesse that would fol∣low, with no lesse certainty then if it had beene pre∣sent.

VIII. And when they say that Christ died for all, as concerning the obtaining of saluation, but not

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as concerning the application of it, they doe plainely confesse that Christ did not obtaine that this reconci∣liation should be applied to all. Whence it commeth to passe, that this obtaining of reconciliation, is vaine, yea, and ridiculous: For they speake as much as if they should say, that freedome was obtained for one, but not that he should be freed; or that foode was obtained for one, but it was not procured that hee should be fed with this foode.

IX. And seeing that by faith the application of the death of Christ is made, if Christ by his death hath not obtained for vs the application of this reconcilia∣tion, it will follow that he hath not obtained faith for vs: For they must needes deny that faith is obtained for vs, who will not haue faith to be from grace alone, but to be partly from free-will, in whose power they will haue it to be to refuse or admit grace, to beleeue in act, or not to beleeue.

X. And surely hee that shall more attentiuely consider what these words meane; The obtaining of ap∣plication, and the application of the thing obtained, will finde that it is a meere Meteor, or building of Castles in the ayre, and that they are vnseasonable trifles, with which they enwrap mens wits: seeing Christ doth obtaine nothing which he doth not apply, nor doth he apply any thing which he hath not obtained: O∣therwise in vaine were the obtaining of that benefit, which both he that obtaineth it, and he of whom it is obtained, knoweth that it will neuer be applied, and that it will neuer profit him, for whom it is obtained; Nor is it credible that the remission of that sinne which shall neuer be remitted, is procured.

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XI. Yea, these innouators doe so speake, as they that would haue by the death of Christ something to be procured, not for vs, but for God: For they say that by the death of Christ, God obtained power of sauing vs, but they denie that the application or con∣ferring of saluation was obtained by the death of Christ for Peter or Paul, but that onely a gate and way was opened for them, by which they might come to saluation: Wherefore Christ by his death will be said to be, not the giuer, but the preparer of saluation. And certainly the opinion of Arminius doth tend thither, that Christ should be said, not to haue obtai∣ned reconciliation for any one, but to haue laid open a way for God, by which he might bestow saluation.

XII. They doe no lesse trifle, when they confesse that the fruit of the resurrection of Christ, pertained onely to the faithfull, but the fruit of his death, that is, reconciliation and remission of sinnes, they extend to all and seuerall men. Ther fore (if these men be be∣leeued) there will be some mn to whom the fruit of the death of Christ doth pertaine, but the fruit of his resurrection doth not pertaine. As if they should say that Christ died for some men, for whom hee hath not ouercome death: And that the fruit of the fight belonged to all, but not the fruit of the victory. And there will be some men, for whom although he hath offered himselfe on earth, yet hee doth not offer himselfe in heauen. But the Scripture ioyneth these things, as inseuerable, and vnseperable, that hee died for vs, and that he rose againe for vs; Rom 8.34. It is Christ that died, yea rather, that is risn againe, who is at the right hand of God, making intercession for vs. And

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the 2. Co. 5.14. That they which liue, should not henceforth liue vnto themselues, but vnto him that died for them, and rose againe: Because no man is made partaker of the fruite of the death of Christ, but by his resurre∣ction.

XIII. It is of no small moment, that if recon∣ciliation were obtained for all mankind, it must needs be that all infants, borne without the couenant, are reconciled, their sinne is forgiuen them: Whence it would come to passe that they could not haue a grea∣ter benefit bestowed vpon them, then if one in a gen∣tle cruelty should kill them in their cradles: For if they die in this state of reconciliation, their saluation is certaine; but if they liue, they shall be brought vp in paganisme, which is the most sure way to eternall destruction.

XIV. And seeing no man can be saued, but hee for whom reconciliation hath beene obtained, and hath also beene applied: I doe not see what the ob∣taining of reconciliation doth differ from the applica∣tion of it in infants, which are taken away by an vn∣timely death: For (by the doctrine of Arminius) they are saued by reconciliation alone. Here there∣fore that distinction of the obtaining of reconciliation and of applying of it, doth vanish away: Which di∣stinction, although it may haue place among men, yet with God it cannot haue place, who granteth no∣thing which he doth not giue, from whom nothing is obtained which hee doth not giue and conferre in act: For to him all things are fore-seene ney∣ther can any thing happen, by which hee should be compelled to deny what hee hath granted, to

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change his counsell, or to abolish his acts.

XV. And if these two things be compared be∣tweene themselues, to obtaine reconciliation for his enemies, that they might be saued, and to bestow sal∣uation on them that are already reconciled, it is no doubt, but that it is farre greater loue, to die to re∣concile his enemies, then to giue saluation to them that are reconciled. The Apostle teacheth ths ex∣presly. Rom. 5.10. If when we were enemies, we were reconciled to God by the death of his sonne, much more be∣ing reconciled, we shall be saued by his life. If Saint Paul be beleeued, it is an easier and more likely thing, to saue him that is reconciled, then to reconcile him that is an enemy, by dying for him. Seeing therefore that Christ (if we giue credit to Arminius) hath perfor∣med for all men that which is farre the greatest, and is an argument of his highest loue; it will be said, that Christ in dying for vs, loued Pilate, Iudas, Saul, and Pharaoh, no lesse then Peter and Iohn: But there is no man can make himselfe beleeue, vnlesse it be hee that is willing to be deceiued, that Christ loued those with his greatest loue, whom his father from eternity ha∣ted, and whom the sonne himselfe knew were from e∣ternity appointed to punishment.

XVI. Yea truely, seeing Christ, as hee is one God with the father, hath from eternity predesti∣nated the reprobates to damnation, it is not likely, yea not possible, that the same Christ hath obtained re∣conciliation for Iudas, as hee is man and a mediator, and hath from eternity reprobated the same man, as hee is God. For although these sectaries will haue the decree of reprobation to be, in order, after the

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obtaining of reconciliation, yet neither of them is in time before the other, and it must needes be that the desire of reconciling, and the decree of reprobating were together in one and the same minde.

XVII. Notable is the speech of Christ, Iohn 15.13. Greater loue hath no man then this, that one lay downe his life for his friends. The meaning of Christ is, that friends cannot be more loued then by dying for them: For although it be greater loue to die for ones enemies then for his friends, yet it is certaine, that nothing can be performed for thy friends sake, by which thou maist more testifie thy loue to them, then if thou die for them. Seeing therefore that this is the greatest loue to die for one, whether friend or e∣nemie, it must needes be that Christ equally loued all men, with his greatest loue: They must therefore af∣firme, if they will be constant to themselues, that Christ, in dying, loued with his greatest loue, Iudas, Pilate, yea Cain and Pharaoh, who were already in hell.

XVIII. The conferrers at the Hage, doe en∣deauour to quit themselues: If (say they) to loue in the highest degree, is not onely to merit saluation, but also to bestow it, we denie that Christ did generally loue all those, in the highest degree, for whom he died. They therefore condemne Christ, and accuse him of a lie, who will haue this to be the greatest degree of loue, to die for one. And it is impossible that Christ should loue any one in the highest degree of loue, but that also hee should bestow saluation vpon him. And if these things could be separated, yet this would remaine firme and sure, that Christ loued him with his greatest

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loue for whom hee died, although hee hath not af∣terwards bestowed saluation vpon him, because the greatnesse of the loue of Christ, is to be esteemed, not by the profit that commeth to him for whom hee died, but by the greatnesse of the sorrowes which hee suffered for him: Yea, whosoeuer shall weigh these things, in the exact scale of iudgement, shall finde that it is greater loue to suffer death for one, to procure for him some little good, then to procure great good. So it is more flagrant loue to expose himselfe to death, that his friend might not be hurt, no not a lit∣tle, then if he should doe it, that his friend should not perish by being burnt aliue.

XIX. Nor doe they escape by the distinction of this loue, into Antecedent and Consequent, seeing the Antecedent loue wherewith they will haue Iudas, and Pharaoh to be loued by Christ, cannot but be the greatest, and that beyond which (as Christ himselfe witnesseth) none can be extended. These are not two loues, to be willing to haue mercy before faith, and to be willing to saue after faith; but they are two effects of one and the same loue.

XX. And if Christ by his death was the pledge, and price of redemption for Iudas, Pharaoh, Saul, &c. The marke of iniustice would be set vpon God, who hath taken two punishments for the same sinnes, when the first satisfaction did suffice, and hath twice giuen iudgement vpon the same thing: For once they were dead in Christ, seeing Christ sustained their person vpon the crosse, and yet the same men doe die the eternall death in their owne persons. Thence also it will follow that Christ did in vaine beare the

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punishments due to Iudas and Pharaoh, and that hee in vaine made himselfe a pledge for them: For surely if Christ on the crosse, was the pledge of all and seue∣rall men, and made himselfe for them as a surety, it must needes be, that hee supplied their place on the crosse, and sustained their person: And so that may be said of all men without exception, which the Apo∣stle saith, 2. Corinth. 5.14. If one died for all, then were all dead. But no man yet, as I know, hath dared to say, that the reprobates died with Christ, or in Christ. And truely the following words of the Apostle doe argue, that he doth not speake of all men in the whole world, but of all those to whom the fruit of the resur∣rection of Christ doth pertaine, and who are become new creatures.

XXI. That reconciliation is purchased onely for the elect, the Apostle teacheth, Rom. 5.11. Wee ioy in God, through Iesus Christ our Lord, by whom wee haue now receiued reconciliation. Did S. Paul so greatly reioyce in that benefit, which was common to him with Herod and Pilate? And C. 3. v. 25. God hath set forth Christ to be a propitiation, through faith in his blood. There is therefore no proptiation without faith, and therefore no obtaining of reconciliation. For hereby it is perceiued that God is pacified to a sinner, and his propitiation is made, because Christ hath obtained re∣conciliation for him.

XXII. In the eight Chapter, and foure and thirtieth verse of the same Epistle, it is not onely said that Christ died for the elect, but because that Christ died for them; the Apostle doth thence inferre that no accusation can be laid against them: Who shall lay

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any thing to the charge of Gods elect? It is God that iusti∣fieth: Who shall condemne? It is Christ that died, &c. Out of which place we thus argue: They for whom Christ died cannot be condemned, nor can any thing be laid to their charge: But the reprobates are con∣demned, and something is laid to their charge; there∣fore Christ died not for them; So it be vnderstood in that sence which I said at the beginning, to wit, that Christ by his death did not obtaine reconciliation and saluation for them.

XXIII. Those for whom Christ obtained re∣conciliation and remission of sinnes, for those he also prayed and made intercession: But he doth not make intercession nor pray for the world, but onely for the faithfull, as Christ himselfe saith, Iohn 17.9. I pray for them, I pray not for the world, but for them which thou hast giuen me. It is no doubt but that by the world those that doe not beleeue are to be vnderstood, and those that haue not receiued the grace of Christ, a∣mongst whom also are refractary persons: For these, Christ saith, he doth not pray; Now all men are such by nature, being destitute, not onely of faith, but also of the power of beleeuing. But among these, God giueth some men to Christ, to whom also hee giueth faith in Christ: For these alone Christ doth professe that he maketh intercession to his father.

XXIV. Here the sectaries after their manner doe vse a sleight distinction: For they make a double intercession; one generall, whereby Christ doth make intercession for all, the other particular, whereby hee doth make intercession onely for the faithfull. By the first, reconciliation of sinnes is obtained; by the other,

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the applying of reconciliation and saluation: But this generall intercession is plainely needelesse; for in vaine is reconciliation asked, without the application of saluation. By that generall intercession, Christ ey∣ther asked saluation for Iudas and Pilate, or else hee did not aske: If he asked not, his intercession was to no purpose; If he asked, he suffered the repulse, and so in vaine he made intercession: But hee himselfe saith, Iohn 11.42. that he was alwaies heard by his fa∣ther. But perhaps they will haue Christ to haue as∣ked the application of saluation for all men, on a con∣dition, to wit, if they will beleeue; and with this respect, that they should beleeue: Truely if it be so, then Christ hath not made intercession for all. For that which is asked on a condition, take away the condi∣tion, and it is not asked. He that saith to God, I pray to thee for all, so they beleeue, doth plainely declare that he doth not pray for them which doe not beleeue: Wherefore Christ himselfe doth restraine his sending into the world, and therefore also his intercession, to the faithfull alone, Iohn 3.13. God so loued the world, that he sent his onely begotten sonne, that whosoeuer belee∣ueth in him should not perish, but haue euerlasting life. There you see that not onely the fruit or application of the donation and giuing of the Sonne (that I may so speake) but also the donation it selfe doth belong onely to beleeuers.

XXV. But it is worth the labour to know what that particular intercession is, with which (as these sectaries doe confesse) Christ, Iohn 17. doth make intercession for the faithfull alone, and to know what it is that he asketh by it. Father (saith he) keepe

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them: And a little after, I pray thee that thou wouldest keepe them from the euill. If this intercession be peculi∣ar to the faithfull, I doe not see what remaineth for the generall intercession: For without these things all intercession is vaine. And seeing in the Lords pray∣er these two things are asked ioyntly, and together, to wit, remission of sinnes, and freedome from euill, who would endure such a bold forgery, whereby the Arminians doe pull asunder these things, and will haue Christ to obtaine remission of sinnes for all, but not freedome from the euill?

XXVI. And if Christ prayeth for all, he pray∣eth also for them whom hee knoweth doe sinne the sinne vnto death, for which Saint Iohn doth not suffer vs to pray, Iohn. 5.16.

XXVII. Yea, the Arminians here are not con∣stant to themselues, when they say that Christ did in∣tercede by a particular intercession for the faithfull, and for those whom the father gaue to the Sonne; for seeing they teach that the faithfull & godly men may fall from the faith & be condemned, it appeareth that they will haue Christ to intercede for many repro∣bates by a particular intercession, if many of the faith∣full are reprobates.

XXVIII. Arminius, p 70. against Perkins, doth bring for this purpose many things, which I doe not know whether they will be alowed by his followers. First, he thinks that Christ doth sacrifice himself for many, for whom he doth not make intercession: because his sa∣crificing was before his intercessiō: For he wil haue the sacrificing of Christ; to pertaine to his meriting, & his intercession to pertain to the application of his merit. These

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things seeme to me to be repugnant, not onely to the truth, but euen to common sence: For whosoeuer doth prepare himselfe to be a purging sacrifice for a∣nother, doth necessarily pray that the sacrifice which he is to offer, may be pleasing and acceptable for him for whom he doth offer himselfe for a sacrifice. And whosoeuer doth offer a price of redemption, doth first intreate this price may be receiued, as that Chryses in Homer speaking thus:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Release to me my louing daughter, and accept the gifts.

See in the first place his prayers, and then the offe∣ring of the price: Therefore intercession doth neces∣sarily goe before the sacrifice. Arminius addes. It is true indeede that Christ, in the daies of his flesh, offered vp prayers and teares to God the father; but those prayers were not made for the obtaining of those good things he merited for vs, (that is, for the obtaining of salua∣tion) but for the assistance of the spirit, that he might stand in the combat. An impious and wicked opinion; for by it, it is denyed that Christ prayed for our saluation be∣fore he died; when yet, Iohn 17. hee prayeth thus before his death: Keepe them in thy name. And, Father, I desire that those which thou hast giuen me, may be with me, that they may see the glory which thou hast giuen me. Arminius himselfe is ashamed of so false a doctrine; for by a certaine doubtfull Epanorthosis, or correction, he doth seeme to condemne that which hee said; for he addes. But if he did then offer prayers for the obtaining of this application, they did depend on his sacrifice that was to be finished, as if it were finished. That speech, But if, is the speech of one doubting, when yet it is a thing

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most certaine. But what is this against Perkins, who saith, that Christ doth not sacrifice himselfe for them for whom hee doth not pray? Surely these things which Arminius doth heape vp, are nothing to the purpose, nor doe they touch the matter: For although the prayers which Christ offered vp for our saluation before his death, are grounded on the merit of his death that was to come, yet that remaineth which Perkins saith, that Christ doth not sacrifice himselfe for them for whom hee doth not pray: For the death of Christ had not beene a sacrifice, vnlesse hee had prayed that it might be accepted of the father, for their life for whom he died: For griefe and torment is not of its owne nature a sacrifice, vnlesse there be also such a petition.

XXIX. I doe not deny, but that Christ in his death prayed for them that crucified him: But I de∣nie that he prayed for all without exception, but for them alone who did it by ignorance; for he saith: Fa∣ther forgiue them, for they know not what they doe, Luke 23.24. Whom a little after, as Saint Luke doth testi∣fie, were conuerted to the faith. Act. 2. and Chap. 3.17. Doth not Christ say this with an humane affe∣ction, and not as the redeemer? For, as he was man, he might wish well to those, whom as he was God, he knew were reprobates: Thus hee wept ouer the inha∣bitants of Ierusalem, the fall and reiection of which Citty, as he was God he had decreed.

XXX. And when the sectaries doe deny, that Christ on the crosse sustained the person of the elect, they doe openly impugne that speech of Christ, Iohn 10.11. I am that good shepheard, the good shepheard giueth

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his life for his sheepe. And Iohn 15.13. Greater loue then this hath no man, that one should lay downe his life for his friends. And Ephes. 5.25. Christ loued his Church and gaue himselfe for it. Christ therefore died for his sheepe; for his friends; for his Church; and what are these but the faithfull and elect? Can Pharaoh, Iudas, &c. in any respect, be called the sheepe of Christ? The Arminians answere, that they are cal∣led sheepe, not in respect of the present condition, but of that to come. A vaine thing: For the condi∣tion to come, was already present in the decree of God, in respect of which decree, they are called sheep before their conuersion, Iohn 10.16. For they are called sheepe, not onely because they were to ga∣ther themselus to the fould of Christ, but because God in his eternall counsell, decreed to giue them faith, by which they might gather themselues to the fould of Christ: For if they had not beene giuen to Christ, vntill they had ioyned themselues to Christ by faith, they had giuen themselues to Christ, before God had giuen them to Christ.

XXXI. In the meane time it is to be obserued, with what fidelity these sectaries doe deale here: For they will haue God to haue chosen those that be∣leeue: Neither doe we deny it, so that by beleeuers, those be vnderstood, who are to beleeue by the gift of God, and those to whom God hath decreed to giue faith: For we say that faith is considered as a thing to be performed, and not as a thing present and al∣ready performed; and when wee speake of Election, we say that beleeuers are called, not in respect of pre∣sent condition, but of that to come. This thing al∣though

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it be agreeable to reason, and to the word of God, yet it is reiected by these sectaries, as absurd: And yet the same men a little after doe vse the same thing, and yeeld to our part: For they will haue that speech, I giue my life for my sheepe, to be taken in respect, not of the present condition, but of the fu∣ture; and that they are called sheepe, because they shall gather themselues to the fould of Christ. There is no cause therfore why they should so much be mo∣ued, when we say, that beleeuers are elected, not in re∣spect of the present or past, but of the future conditi∣on, and by the beholding of that faith, by which, by the gift of God, they are to come to saluation. That which pleaseth them, when themselues say it, ought not to displease them when it is vsed by vs: Especially seeing the Scripture doth neuer expresly say, that be∣leeuers are elected; but doth cleerely pronounce that Christ died for his sheepe, and for the Church.

XXXII. For these causes the holy Scriptures, which doth sometimes say that Christ died for all, in that sence which I haue said, doth oftentimes shorten and restraine that generall speech, laying, that the blood of Christ was shed for many, Matth. 26.28. And that the sonne of man came, that he might giue his life, a redemption for many. And, that he was offered once for the sinnes of many. Heb. 9.28.

XXXIII. And if you would fetch the matter from the beginning, and from the couenant which God made with Adam, you shall finde that this couenant doth belong onely to them alone, whose heele the Serpent bruiseth, and whom hee hurteth with a light

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wound, and therefore onely to the faithfull, and the elect; for the rest, the serpent infecteth with his poi∣son, killeth them with his biting, and taketh them away with a deadly wound.

XXXIV. And if Christ by his death obtained re∣conciliation for Cain, Pharaoh, Iudas, &c. It must needs be, that Christ redeemed them: But he hath not re∣deemed them, because they alway doe and shall re∣maine captiue: Nor is it credible that Christ would pay the price of redemption for them, whom he knew were neuer to be freed; or that Sathan could take away those soules, redeemed by Christ with so great a price.

XXXV. Saint Paul, 2 Cor. 5.20. saith, That God was in Christ, reconciling the world vnto himselfe. If by the world, are vnderstood all and seuerall men with∣out exception; it must be beleeued, that not onely reconciliation was obtained for all and seuerall men, but also that they are reconciled in act; and that Iu∣das and Pharaoh were sometimes among the friends of God: which thing, Arminius himselfe doth not dare to say.

XXXVI. Finally, if Christ hath obtained recon∣ciliation for all men, euen for them who are without the couenant, then no man shall be borne without the couenant of Christ, and that will be false which Saint Paul saith, Ephes. 2.3. where speaking of the con∣dition in which we are borne, he saith, that by nature we are the children of wrath, that is, borne subiect to the curse: For how can any one be borne subiect to the curse, if reconciliation is obtained with God, for all men, without exception.

Notes

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