Salus electorum, sanguis Jesu, or, The death of death in the death of Christ a treatise of the redemption and reconciliation that is in the blood of Christ with the merit thereof, and the satisfaction wrought thereby : wherin the proper end of the death of Christ is asserted ... and the whole controversie about universall redemption fully discussed in foure parts, whereof the I. Declareth the eternall counsell, and distinct actuall concurrence of father, sonne, and holy spirit ... 2. Removeth false and supposed ends of the death of Christ ... rightly stating the controversie, 3. Containeth arguments against universall redemption from the word, with an affection of the satisfaction and merit of Christ, 4. Answereth all considerable objections as yet brought to light ... / by John Owen ...

CHAP. VI.

An answer, to the twentieth chapter of the booke intituled, the uni∣versality of Gods free grace, &c. being a collection of all the Arguments used by the Author, throughout the whole booke to proove the universali∣ty of Redemption.

THe title pretends satisfaction to them who desire to have rea∣son satisfied, which that it is a great undertaking, I easily grant; but for the performance of it, hic labor, hoc opus. That ever Christi∣an reason rightly informed by the word of God, should be satis∣fied with any doctrine, so discrepant from the word, so full of contradiction in it selfe, and to its owne principles, as the doctrine of universall Redemption is, I should much marvell. Therefore I am perswaded that the Authour of the arguments following, (which least you should mistake them for other, he calleth reasons) will faile of his intention with all, that have so much reason, as to know how to make use of reason, and so much grace, as not to love darknesse more than light. The one∣ly reason, as farre as I can conceive, why he calls this collection of all the Arguments and texts of Scripture which he had before cited and produced at large, so many reasons, being a supposall that he hath given them a logicall argumentative forme in this place: I shall briefly consider them, and by the way take notice of his skill, in a regular framing of arguments, to which here he evidently pretends. His first reason then is as follow∣eth.

That which the Scripture oft and plainely affirmeth in plaine words, is [Arg. 1] certainely true and to be believed, Prov. 22. 20. 21, Isa. 8. 20. 2 Pet. 1. 19, 20. But that Jesus Christ gave himselfe a ransome, and by the grace of God tasted death for every man, is oft and plainly affirmed in Scripture, as is before shewne Chapt. 7. to the 13.

Therefore the same is certainely a truth to be believed, John 20. 31. Acts 26. 27.

The proposition of this Argument, is cleare, evident, and ac∣knowledged by all, professing the name of Christ; but yet univer∣sally [Answ.] with this caution and proviso; that, by the Scripture, affirming any thing in plaine words that is to be believed, you understand the plaine sense of those words, which is cleare by rules of interpre∣tation so to be: it is the thing signified, that is to be believed, and

not the words onely, which are the signe thereof: and therefore the plaine sense and meaning is that which we must enquire after, and is intended, when we speake of believing plaine words of the Scripture. But now if by plaine words you understand the litte∣rall importance of the words, which may perhaps be figurative, or at least of various signification, and capable of extent or restricti∣on in the Interpretation; then there is nothing more false than this assertion; for how can you then avoid the blaspemous folly of the Anthropomorphites, assigning a body and humane shape unto God; the plaine words of the Scripture, often mentioning his eyes, hands, eares, &c, it being apparent to every childe, that the true importance of those expressions answer not at all their grosse carnall conception? will not also Transubstantiation, or its yon∣ger brother Consubstantiation, be an Article of our Creed? With this limitation then we passe the Proposition, with the places of Scripture brought to confirme it; onely with this Observati∣on, that there is not one of them to the purpose in hand, which, because they doe not relate to the Argument in con∣sideration, wee onely leave to mens silent judgements.

Secondly, the Assumption, or minor Proposition, we absolutely deny as to some part of it; as that Christ should be said to give himselfe a Ransome for every man; it being neither often, nor once, nor plainly, nor obscurely affirmed in the Scripture, nor at all proved in the place referred unto: so that this is but an emp∣ty flourishing: for the other expression, of tasting death for every man, we grant that the words are found Hebr. 2. 9. but we deny that every man, doth alwayes necessarily signifie all and every man in the world: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 1. 28. Warning every man, and teaching every man. Every man, is not there every man in the world; neither are we to believe that Paul warned and taught every particular man, for it is false and impossible. So that (every man) in the Scripture, is not uni∣versally collective of all of all sorts; but either distributive, for some of all sorts; or collective, with a restriction to all of some sort, as in that of Paul (every man) was onely of those to whom he had granted the Gospell. Secondly, in the originall there is onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for every, without the Substantive man, which might be supplyed by other words as well as man, as elect, or be∣liever.

Thirdly, that every one, is there clearely restrained to all the members of Christ, and the children by him brought to glory, we have before declared: so that this place is no way usefull for the confirmation of the Assumption, which we deny in the sense intended, and are sure we shall never see a cleare, or so much as a probable testimony for the confirming of it.

To the conclusion of the syllogisme, the Author to manifest his skil in disputing such an Argumentative way as he undertak∣eth, addeth some further proofs. Conscious it seems he was to him∣selfe, that it had little strength from the Propositions, from which it is inforced; and therefore thought to give some new support∣ments to it, although with very ill successe, as will easily appeare to any one that shall but consult the places quoted, and consider the businesse in hand: in the meane time this new logicke of fil∣ling proofes to the conclusion which are suitable to neither pro∣position, and striving to give strength to that, by new testimony which it hath not from the premises, deserves our notice in this age of learned Writers; heu quantum est sapere••; such Logick is fit to maintaine such Divinity. And so much for the first Argu∣ment.

Those, for whom Jesus Christ and his Apostles in plaine termes with∣out any exception or restraint affirme that Christ came, to save, and to [Arg. 2] that end dyed, and gave himselfe a ransome for, and is a propitiation for the sinne hee certainely did come to save, and gave himselfe a ransome for them, and is the propitiation for their sinnes, Natth. 26. 24. Joh. 6. 38. 1 Cor. 15. 3, 4. Hebr. 10. 7. John 8. 38. 45. 2 Pet. 1. 16. Hebr, 2. 3, 4.

But Jesus Christ and his Apostles have in plaine termes affirmed that Christ came to save sinners, 1 Tim. 1. 15. The world, John 3. 17. That he dyed for the unjust, 1 Pet. 3. 18. The ungodly, Rom. 5. 6. For every man, Heb. 2. 9. Gave himselfe a ransome for all men, 1 Tim. 2. 6. And is the propitiation for the sinnes of the whole world, 1 John 2. 2. And every of these affirmations without any exception or restraint all being unjust, ungodly, sinners and men and of the world, Rom. 3. 10. 09, 20. 23. Ephes. 2. 1, 2, 3. Tit. 3. 3. John 3. 4. 6.

Therefore Jesus Christ came to save, dyed and gave himselfe a ran∣some for all men, and is the propitiation for their sinnes, John 1. 29,

To the proposition of this argument I desire onely to ob∣serve,

that we doe not affirme, that the Scripture doth in any place lay an exception or restraint upon those persons for whom Christ is said to dye, as though in one place it should be affirmed he dyed for all men, and in another some exception a∣gainst it, as though some, of those all men were excluded, which were to feigne a repugnancy and contradiction in the word of God. Onely we say, one place of Scripture interprets another, and declares that sense, which before in one place was ambiguous and doubtfull. For instance, when the Scripture sheweth that Christ dyed or gave himselfe a ransome for all, we believe it: and when in another place it declares, that all, to be his Church, his Elect, his sheepe, all believers, some of all sorts, out of all Kindreds and Nations, and Tongues, under heaven, this is not to lay an excep∣tion or restraint upon what was said of all before, but onely to declare that the all for which he gave himselfe for a ransome, were all his Church, all his elect, all his sheep, some of all sorts, and so we believe that he dyed for all: (with this observation we let passe the proposition, takeing out its meaning as well as the phrase where it is expressed will afford it: together with the vaine flourish & pompeous shew of many texts of Scripture brought to confirme it, whereof not one is any thing to the purpose; so that I am perswaded he put downe names and figures at a venture, without once consulting the texts having no small cause to be confident, that none would trace him, in his flourish, and yet that some eyes might dazle at his supernumerary quotations: let me desire the Reader to turne to those places, and if any one of them be any thing to the purpose or businesse in hand, let the au∣thors credit be of weight with him another time. O let us not be, as many who corrupt the word of God. But perhaps it is a mist∣ake in the impression: and for Matth. 26. 24. he intendes verse 28. where, Christ is said to shed his bloud for many; in John 6. he mistooke, verse 38. for 39. where our Saviour affirmes that he came to save that which his Father gave him, that none should be lost, which certainely are the elect. In 1 Cor. 5. 3. 4. He was not much amisse; the Apostle conjoyning in those verses the death and resurrection of Christ which he saith was for us: and how farre this advantageth his cause in hand, we have before declared. By Hebr. 10. 7. suppose he meant verse 10. of the chapter, affirm∣ing that by the will of God, which Christ came to doe, we are

sanctified, even through the offering of the body of Jesus, ascrib∣ing our sanctification to his death, which is not effected in all and every one: though perhaps he may suppose the last close of the verse, once for all, to make for him: but some charitable man I hope will undeceive him by letting him know the meaning of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the like may be observed of the other places, that in them is nothing at all to the proposition in hand, and nigh them, at least is enough to evert it: and so his proposition in summe is all those for whom the Scripture affirmes that Christ did dye, for them he dyed which is true and doubtlesse, gran∣ted.

The assumption affirmes; that Christ and his Apostles in the Scriptures, say that he dyed to save sinners, unjust, ungodly, the world, all, whereupon the conclusion ought barely to be, Therefore Christ dyed for sinners, unjust, ungodly, the world and the like. To which we say, first, that this is the very same argu∣ment for substance, with that which went before, as also are some of those that follow, onely some words are varied to chang the outward appearance, and so to make shew of a number. Se∣condly, That the whole strength of this Argument, lyes in turn∣ing indefinite propositions, into universalls: concluding, that because Christ dyed for sinners, that therefore he dyed for all sinners, because he dyed for the unjust, ungodly, and the world, that therefore he dyed for every one that is unjust, or ungodly, and for every one in the world; because he dyed for all, there∣fore for all and every one of all sorts of men. Now if this be good arguing, I will furnish you with some more such argu∣ments, against you have occasion to use them, God justifieth the ungodly, Rom. 4. 5. Therefore he justifieth every one that is un∣godly: now whom he justifieth he glorifieth and therefore e∣very ungodly person shall be glorified. Secondly, When Christ came, men loved darknesse more than light, John 3. 19. There∣fore all men did so and so none believed, Thirdly, The world knows not Christ, John 1. 10. Therefore no man in the world knowes him. Fourthly, The whole world lyes in evill, 1 John 5. Therefore every one in the world doth so. Such arguments as these, by turning indefinite propositions into universalls, I could easily furnish you with all for any purpose that you will use them to. Thirdly, If you extend the words in the conclusion,

no further than the intention of them, in the places of Scripture recited in the Assumption, we may safely grant the whole, viz. that Christ dyed for sinners and the world, for sinfull men, in their severall generations living therein: but if you intend an u∣niversality collective of all, in the conclusion then the syllogisme is sophisticall and false; no place of Scripture affirming so much that is produced. The assignation of the Object of the death of Christ in them being in terms indefinite receiving light and clear∣nesse, for a more restrained sense, in those places where they are expounded to be meant of all his owne people, and the children of God scattered throughout the world.

Fourthly, for particular places of Scripture urged, 1 Tim. 1. 15. 1 Pet. 3. 18. Rom. 5. 6. in the beginning of the assumption, and not at all to the purpose in hand, 1 John 3. 17. Hebr. 2. 9. 1 John 2. 2. have been already considered, Rom. 3. 10. 19. 23. Ephes. 2. 1, 2, 3. Tit. 3. 3. John 3. 4. added in the close of the same Proposition, proove that all are sinners and children of wrath; but of Christs dying for all sinners, or for all those children of wrath, there is not the least intimation: and this may suffice to answer to the two first Arguments, which might easily be retorted upon the Au∣thor of them; the Scripture being full and plaine to the confir∣mation of the position which he intends to oppose.

That which the Scripture layeth forth as one end of the death of Christ, [Argu. 3] and one ground and cause of Gods exalting Christ to be the Lord and judge of all, and of the equity of his judging, that is certainly to bee be∣lieved, Psalme 12. 1. and 18. 130. and 119. 40.

But the Scripture layeth forth this for one end of the death and resur∣rection of Christ, That hee might be the Lord of all, Romans 14. 9. 2 Cor. 5. 14, 15. and for that cause (even his death and resurrecti∣on) hath God exalted him to be the Lord and judge of all men, and his judgements shall bee just, Romans 14. 9, 11, 12. 2 Corinth. 5. 10. Philip. 2. 7, 11. Acts 17. 31. Romans 2. 16. Therefore that Christ so dyed, and rose againe for all, is a truth to bee believed. 1 Tim. 2. 6, 7.

The unlearned framing of this Argument, the uncouth expressi∣ons [Answ.] of the thing intended, and failing in particulars by the by, be∣ing to be ascribed to the person, and not the cause, I shall not much trouble my self withall. As 1. to his artificiall regularity in bring∣ing his minor Proposition, viz. Christ being made Lord and judge

of all, into the major, so continuing one Terme in all three Propo∣sitions, and making the whole almost unintelligible. 2^ly. his inter∣preting, for this cause God exalted Christ, to be his death and resur∣rection; when his resurrection, wherein hee was declared to be the Sonne of God with power; Rom. 1. 4. was a glorious part of his exaltation: To examine and lay open the weaknesse and folly of innumerable such things as these, which every where occurre, were to be lavish of precious moments: those that have the least taste of learning, or the way of reasoning, doe easily see their va∣nity, and for the rest, especially the poore adjurers of these foggy Sophismes, I shall not say, quoniam hic populus vult decipi, decipian∣tur; but God give them understanding and repentance to the ac∣knowledgement of the Truth.

Secondly, to this whole Argument as it lies before us, I have no∣thing to say, but onely to entreat Master More, that if the misery of our times should be calling upon him to bee writing againe, that he would cease expressing his minde by syllogismes, and to speake in his owne manner, which by its confusion in innume∣rable tautolligies, may a little puzzle his Reader: for truely, this kinde of arguing here used, for want of Logicke, whereby hee is himselfe deceived, and delight in Sophistry, whereby hee deceiveth others, is exceedingly ridiculous; for none can be so blinde, but that at first reading of the Argument, hee will see that he asserts and inferres that in the conclusion, strengthning it with a new testimony which was not once dreamed of, in either of the pre∣mises, they speaking of the exaltation of Christ to bee Judge of all, which referres to his owne glory, the conclusion of his dying for all, which necessarily aimes at and intends their good: Were it not a noble designe to banish all humane learning, and to estab∣lish such a way of arguing in the room thereof. Hoc Ithacus nollet hoc magno mercentur Atridae.

Thirdly, the force and summe of the Argument is this; Christ dyed and rose againe that hee might bee Lord and Judge of all; therefore Christ dyed for all. Now aske what he meanes by dying for all, and the whole Treatisy answers, that it is a paying a ransome for them all, that they might bee saved. Now how this can be extorted out of Christs dominion over all, with his power of judging all committed to him, which also is extended to the Angels, for whom hee dyed not. Let them that can under∣stand

it, rejoyce in their quick apprehension, I confesse it flyes my thoughts.

Fourthly, the manner of arguing being so vaine, let us see a little whether there be any more weight in the matter of the Ar∣gument. Many Texts of Scripture are heaped up, and distributed to the severall Propositions: In those out of Psalme 12. 6. 18. and 30. (as I suppose it should be not 130. as it is printed) 119. 4. There is some mention of the precepts of God, with the purity of his Word, and perfection of his Word, which that they are a∣ny thing to the businesse in hand I cannot perceive: That of 1 Tim. 2. 6. added to the conclusion, in one of those places which are brought forth upon every occasion, as being the supposed foun∣dation of the whole Assertion, but causelessely as hath been shew∣ed oft: Those which are annexed to the minor Proposition, 2 Cor. 5. 14, 15. as I have already cleared the minde of the Holy Ghost in it, and made it manifest that no such thing as universall Redemption can be wrested from it; so unto this present argu∣ment it hath no reference at all, not containing any one syllable concerning the judging of Christ, and his power over all, which was the medium insisted on. Phil. 2. 7. 11. Acts 17. 31. Rom. 2. 16. mention indeed Christs exaltation, and his judging all at the last day, but because hee shall judge all at the last day, there∣fore hee dyed for all, will aske more paines to prove, than our Adversary intends to take in this cause. The weight on the whole must depend on Rom. 14. 9. 11, 12. which being the onely place that gives any colour to this kinde of arguing, shall a little be considered. It is the Lordship and Dominion of Christ over all, which the Apostle in that place at large insists on, and e∣videnceth to beleevers, that they might thereby be proved to walk blamelesse, and without offence one towards another, knowing the terror of the Lord, and how that all men, even themselves and others must come to appear before his judgment seat, when it will be but a sad thing, to have an account to make of scandals and of∣ences: further, to ingraft and fasten this upon them, he declares un∣to them the way whereby the Lord Christ attained & came to this Dominion, and power of judging, all things being put under his feet together with what designe hee had as to this particular, in undertaking the Office of mediation, there expressed by dying, rising, and reviving, to wit, that he might have the execution of judging over all committed to him, that being part of the glory

set before him, which caused him to endure the crosse and despise the shame, Hebrewes 12. 2. So that all which here is intimated concerning the death of Christ, is about the end, effects, and issue that it had towards himselfe, not any thing of what was his in∣tention towards them for whom he dyed. To dye for others does at least denote to dye for their good, and in the Scripture alwayes to dye in their stead; now that any such thing can bee hence de∣ducted, that Christ dyed for all, because by his death himself made way for the enjoyment of that power, whereby hee is Lord over all, and will judge them all, casting the greatest part of men into hell, by the sentence of his righteous judgement, I professe sincere∣ly that I am no way able to perceive: if men will contend and have it so, that Christ must be said to dye for all, because by his death and resurrection he attained the power of judging all, then I shall onely leave with them these three things. First, that innu∣merable soules shall be judged by him, for not walking according to the light of nature, left unto them, directing them to seek after the eternall power and God-head of their Creator, without the least rumour—of the Gospel, to direct them to a Redeemer, once arriving at their eares, Ro. 2. And what good wil it be for such, that Christ so dyed for them? Secondly, that he also dyed for the De∣vills, because he hath by his death and and resurrection attained a power of judging them also. Thirdly, that the whole Assertion is nothing to the business in hand, our enquiry being about them, whom our Saviour intended to redeem and save by his bloud, this returne, about those he will one day judge: questio est de aliis re∣sponsio de cepis.

That which the Scripture so sets forth in generall for the world of mankinde as a truth for them all, that whosoever of the particulars, [Argu. 4] so believe as to come into Christ, and receive the same, shall not perish, but have everlasting life, is certainely a truth to be believed, Acts 5. 20. But that God sent forth his Sonne to bee the Saviour of the world is in Scripture so set forth in generall for all men that whosoever of the par∣ticulars so believe as they come into Christ, and receive the same, they shall not perish but have everlasting life. John 3. 16, 17, 18, 36. & 1. 4, 11, 12.

Therefore that God sent his Sonne to be the Saviour of the world is a certaine truth, 1 John 4. 14.

I hope no ingenious man, that knowes any thing of the con∣troversie [Answ.]

in hand, and to what head it is driven, betweene us and our Adversary, or is in any measure acquainted with the way of arguing, wil expect that we should spend many words about such poore flourishes, vaine repititions,, confused expressions, and il∣logical deductins and argumentations, as this pretended new Ar∣gument (indeed the same with the two first, and with almost all that follow) will expect that I should cast away much time or pains about them. For my own part I were no way able to under∣goe the tediousnes of the review of such things as these; but that eundum est quo trabunt fata Ecclesiae; not then any more to trouble the Reader, with a Declaration of that in particulars, which he cannot but be sufficiently convinced of by a bare over-looking of these reasons. viz. that this Author is utterly ignorant of the way of reasoning, and knowes not how tollerably to expresse his owne conceptions, nor to inferre one thing from another in any regular way; I answer, First, that whatsoever the Scripture holds forth as a truth to be believed, is certainely so, and to bee embra∣ced. Secondly, that the Scripture sets forth the death of Christ, to all whom the Gospell is preached, as an all-sufficient means for the bringing of sinners unto God, so as that whosoever believe it, and come in unto him, shall certainely be saved. Thirdly, what can be concluded hence, but that the death of Christ is of such infinite value, as that it is able to save to the utmost, every one to whom it is made knowne, if by true faith they obtaine an interest therein, and a right thereunto? We cannot perceive (this truth we have formerly confirmed by many testimonies of Scripture) and doe conceive that this inate sufficiency of the death of Christ, is the foundation of its promiscuous proposall to elect and repro∣bate. Fourthly, that the conclusion, if he would have the reason to have any colour or shew of an Argument, should at least in∣clude and expresse the whole and entire Assertion, contained in the Proposition, viz. That Christ is so set forth to be the Saviour of the world, that whosoever of the particulars believe, &c. And then it is by us fully granted, as making nothing at all for the universality of Redemption; but onely for the fulnesse and suffi∣ciency of his satisfaction. Of the word world enough hath been said before.

That which God will one day cause every man confesse to the glory of [Argu. 5] God, is certainly a truth, for God will owne no lye, for his glory, John 13. 3. 9. Rom. 3. 3, 4.

But God will one day cause every man to confesse Jesus (by vertue of his death and ransome given) to be the Lord, even to the glory of God, Phil. 2. 7, 8, 9, 10, 11. Isay 45. 22, 23. Rom. 14. 9. 12. Psal. 86. 9.

Therefore it is certainely a truth that Jesus Christ hath given him∣selfe a ransome for all men, and hath thereby the right of Lordshipp over them, and if any will not believe and come into this government, yet he abideth faithfull, and cannot deny himselfe, but will one day bring them before him and cause them to confesse him Lord to the glory of God, when they shall be denyed by him, for denying him in the dayes of his patience, 2 Tim. 2. 12, 13, 14 Matth. 10. 32. 33. 2 Cor. 5. 10.

Answ. The conclusion of this Argument, ought to be thus, and no otherwise, if you intend it should recieve any strength from the premises: Therefore, that Jesus Christ is the Lord and to be confessed to the glory of God, is certainely a truth. This I say is all the conclusion that this argument ought to have had unlesse in stead of a syllogisme, you intend three independent pro∣positions, every one standing upon his own strength. That which is inserted, concerning his giving himselfe a ransome for all, and that which followes of the conviction and condemnation of them who believe not nor obey the Gospel, confirmed from, 2 Tim. 2. 12, 13, 14. is altogether Heterogenious to the businesse in hand. Now this being the conclusion intended, if our Author suppose that the deniers of universall Redemption, doe question the truth of it: I wonder not at all, why he left all other im∣ployment to fall a writing controversies, having such apparent advantages against his adversaries, as such small mistakes as this are able to furnish his conceit with all. But it may be an act of charity to part him and his owne shaddow, so terribly at variance as here and in other places: wherefore I beseech him to heare a word in his heate, and to take notice, that though we doe not ascribe, a fruitlesse ineffectuall Redemption to Jesus Christ, nor say, that he loved any, with that entire love which moved him to lay downe his life, but his owne Church, and that all his Elect are effectually redeemed by him, yet we deny not but that he shall also judge the Reprobates, viz. even all them that know not, that deny, that disobey and corrupt—the truth of his Gospell: and that all shall be convinced, that he is Lord of all, at the last day; so that he may spare his paines, of proving such unquestio∣nable

things: something else is extreamly desirous to follow but indignation must be a bridled Secondly, For that cause in the se∣cond proposition, (by vertue of his death and ransome given) we deny that it is any where in the Scripture, once intimated that the ransome paid by Christ in his death for us, was the cause of his exaltation to be Lord of all, it was his obedience to his Father in his death, & not his satisfaction for us, that is propo∣sed as the antecedent of this exaltation, as is apparent, Phil. 2. 7. 8, 9, 10, 11.

That which may be proved in and by the Scripture both by plaine sen∣tences therein and necessary consequences imported thereby, without wrestling, wrangling, adding to, taking from or altering the sentences and words of Scripture, is a truth to be believed, Matth. 22. 29. 32. Rom. 11. 2. 5. 6.

But, that Jesus Christ gave himselfe a ransome for all men, and by the grace of God tasted death for every man, may be proved in and by the Scripture both by plaine sentences therein and necessary consequences imported thereby, without wrestling, wrangling, adding, or taking a∣way or altering the words and sentences as is already shewed chap. 7. 13. which will be now ordered into severall proofes, therefore that Jesus Christ gave himselfe for all men, and by the grace of God tasted death for every man is a truth to be believed, Mark. 1. 15. and 16. 15. 18. 1 Joh. 4. 14.

The meaning of this argument is, that universall Redempti∣on may be proved by the Scripture: which being the very thing [Answ. 1] in question, and the Thoesis undertaken to be proved, there is no reason why its selfe should make an argument, but onely to make up a number, and for my part they should passe, without any other answer, viz. that they are a number; but that those who are the number, are to be considered. Secondly, Concerning the argument its selfe (seeing it must goe for one) we say first, to the first proposition, that laying aside the necessary expressions, the meaning of it I take to be this. That which is affirmed in the Scripture, or may be deduced from thence by just consequence, following such wayes of interpretation, of affirmation, and con∣sequences, as by which the Spirit of God leadeth us into the knowledge of the truth, is certainely to be believed: which is granted of all, though not proved by the places he quoteth (Matth. 22. 32. Rom. 11. 3. 5, 6.) and is the onely foundation of that arti∣cle

of faith which you seeke to oppose. Secondly, To the second that Christ gave himself a ransome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for all and stasted death 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for all, is the very word of Scripture, and was never denyed by any, the making of all, to be all men, and every man in both the places aimed at, is your addition, and not the Scriptures assertion: if you intend then to prove that Christ gave himselfe a ransome for all, and tasted death for all, you may save your labours, it is confessed on all hands, none ever denyed it: but if you intend to prove those all to be all, and every man, of all ages, and kinds, elect, and reprobate, and not all his children, all his elect, all his sheep, all his people, all the children given him of God, some of all sorts, nations, tongues, and languages onely, I will by the Lords assistance, willingly joyne issue with you, or any man breathing, to search out the meaning of the word and minde of God in it, holding our selves to the proportion of faith, essentiality of the doctrin of Redemption, scope of the place where such assertions are, comparing them with other places and the like waies, labouring in all humility, to finde the minde of the Lord according to his owne appointment, and of the successe of such a tryall, laying aside such failings as will adhere to my per∣sonall weaknesse, I am by the grace of God exceedingly confi∣dent, having by his goodnesse received some strength & opportuni∣ty to search into, & seriously to weigh what ever the most famous assertors of universall Redemption whether Lutherans or Armini∣ans, have been able to say in this cause: for the present I addresse my selfe to what is before me, only desiring the Reader to observe that the assertion to be proved is, that Jesus Christ according to the counsell and will of his Father, suitable, to his purpose of salvation, in his owne minde and intention, did, by his death and oblation, pay a ransome for all and every man, Elect, and Reprobate, both those that are saved and those that perish, to re∣deeme them from sinne, death, and hell, to recover salvation life and immortality for them, and not onely for his Elect, or Church chosen to an inheritance before the foundation of the world. To confirme this we have diverse places produced, which by the Lords assistance we shall consider in order.

PROOFE 1. Of Argument 6.

God so loved the world that he gave his Sonne to be the Saviour of the world, 1 John 4. 14. and sends his servant to beare witnesse of his Son

that all men through him might believe, John 1. 4. 7. That whosoever believes on him might have everlasting life, John 3. 16. 17. And he is willing that all should come to the knowledge of the truth, 1 Tim. 2. 24. And be saved, 1 Tim. 1. 15. Nor will he be wanting in the sufficiency of helpfulnesse to them, if as light comes they will suffer themselves to be wrought on and to receive it, Pro. 1. 23. and 8. 4. 5. and is not this plaine in Scripture?

ANSWER.

First, The maine, yea indeed only thing to be proved as we be∣fore observed is, that those indefinite propositions, which we finde in the Scripture concerning the death of Christ, are to be under∣stood universally, that the termes all, and world, doe signifie in this businesse when they deny the object of the death of Christ, all and every man in the world: unlesse this be done, all other la∣bour is altogether uselesse and fruitlesse. Now to this there is no∣thing at all urged in this pretended proofe, but onely a few am∣biguous places barely recited, with a false collection from them, or observation upon them which they give no colour to.

Secondly, 1 Ioh. 4. 14. of Gods sending his Sonne to be the Savi∣our of the world, and his servants to testifie it, is nothing but to be the Saviour of men living in the world which his Elect are an 100. such places as these, so cleerely interpreted as they are in other places, would make nought at all to the purpose The next thing is, from Iohn. 1. 4. 7. Verse 4. is that Christ was the life of men, which is most true, nor life being to be had for any man, but onely in and through him, this not being at all to the question, the next words of verse 7. that all men through him might believe,; which words being thrust in, to piece—up a sense with another fraction of Scripture seeme to have some weight; as though Christ were sent that all men through him might believe, a goodly shew, seeming no lesse to make for universall Redempti∣on than the Scripture, cited by the Divell, after he had cut off part it, did for our Saviours casting himselfe from the Pinacle of the Temple, but if you cast aside the sophistry of the old Serpent, the expression of this place is not a little avaliable, to invalidate the Thesis sought to be maintained by it. The words are, there was a man sent from God, whose name was Iohn, the same came for a witnesse, to beare witnesse of the light, that all men through him might believe: now who do you thinke is there meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 through him? is it

not Christ think you the light, or John the witnesse of the light? certainely Iohn, as almost all expostors doe agree, except certaine among the Papish, and Grotius that Ismaell: so the Syriack Interpretour, reading by his hand, or ministry, so the word inferts, for we are not said to believe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Christ, or as it should be here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the light, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iohn 12. 12. in the light not by it, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 9. 42. believd on the Lord, so also Rom. 9 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every one that believeth on him, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in diverse places in him: but no men∣tion of believing by him, which rather denotes the instrument of believing, as is the ministry of the word, than the object of faith, as Christ is. This being apparent let us see what is affirmed of Iohn, why he was sent, that all through him might believe; Now this word all here hath all the qualifications which our Author re∣quireth for it to be all wayes esteemed a certaine expression of a collective universality that it is spoken of God, &c. and who I pray you were these all, that were intended to be brought to the faith by the ministry of Iohn? were they not onely all those that lived throughout the world in his dayes, who preached (a few yeares) in Iudea onely; but also all those that were dead before his nativity, and that were borne after his death, and shall be to the end of the world, in any place under heaven. Let them that can believe it, enjoy their perswasion with this assurance that I will never be their rivall, being fully perswaded, that by all men here, is meant onely some of all sorts to whom his word did come: so that the necessary sense of the word all, here is wholly destructive to the proposition. For what, Thirdly, is urged from Iohn 3. 16. 17. That God so sent his Sonne, that whosoever be∣lieved on him, might have everlasting life, as farre as I know is not under debate, as to the sense of it among Christians; For Gods willingnesse that all should be saved from 1 Tim. 2. 4. To which a word is needlesey added to make a shew, the text being quite to another purpose, from 1 Tim. 1. 15. Taking all men there, for the universality of individualls then I aske, first, what act it is of God wherein this his willingnesse doth consist? is it in the eternall purpose of his will that all should be saved? why is it not accomplished? who hath resisted his will? is it in an an∣tecedent desire that it should be so, though he failes in the end? then is the blessed God most miserable, it being not in him, to

accomplish his just and holy desires: is it some temporary act of his, whereby he hath declared himself unto them? Then I say, grant that salvation is onely to be had in a Redeemer, in Jesus Christ, and give me an instance how God in any act whatsoever, hath declared his minde, and revealed himselfe to all men of all times and places, concerning his willingnesse of their salvation by Jesus Christ a redeemer, and I will never more trouble▪ you in this cause. Secondly, doth this will equally respect the all intend∣ed, or doth it not? if it doth; why hath it not equall effects to∣wards all? what reason can be assigned? if it doth not; whence shall that appeare? There is nothing in the Text to intimate any such diversity. For our parts, by all men, we understand some of all sorts through out the world, not doubting, but that to the e∣quall Reader, wee have made it so appeare from the context and circumstances of the place; the will of God there, being that men∣tioned by our Saviour, John 6. 40. That which followes in the close of this proofe, of Gods not being wanting in the sufficiency of helpfulnesse to them, who as light comes, suffer themselves to bee wrought upon and receive it, is poysonous sting in the taile of the Serpent, wherein is couched the whole Pelagian poison of free-will, and Popish merit of Congruity, with Arminian sufficient grace, in its whole extent and universality: To neither of which, there is the least witnesse given in the place produced.

The summe and meaning of the whole Assertion is, that there is an universality of sufficient grace granted to all, even of grace subjective, enabling them to obedience, which receives addition, increase, degrees, and augmentation, according as they who have it, do make use of what they presently enjoy: which is a position so contradictory to innumerable places of Scripture, so deregato∣ry to the free grace of God, so destructive to the efficacy of it, such a cleare exaltation, of the old Idoll free-will, into the throne of God, as any thing, that the decaying estate of Christianity hath invented and broached. So farre is it from being plaine and cleare in Scripture, that it is universally repugnant to the whole dispensation of the new Covenant, revealed to us therein, which if ever the Lord call me to, I hope very clearely to demonstrate; for the present it belongs not immediately to the businesse in hand, and therefore I leave it; comming to

PROOFE 2^d.

Jesus Christ the Sonne of God came into the world to save the World, John 12. 47. to save sinners, 1 Tim. 1. 15. To take away our sins, and destroy the works of the Devill, 1 John 3. 5. 8. to take away the sins of the world, John 1. 29. and therefore dyed for all, 2 Cor. 5. 14. 15. and gave himselfe a ransome for all, 1 Tim. 2. 6. to save that which was lost, Mat. 18. 11 and so his Propitiation made was for the world, 2 Cor. 5. 19. the whole world, 1 John 2. 2. and all this is full and plaine in Scripture.

ANSWER.

Those places of this proof, where there is mention of all, or world, as John 12. 47. John 1. 29. 2 Cor. 5. 14, 15. 1 Tim. 2. 6. 2 Cor. 5. 19. 1 John 2. 2. have beene all already, considered, and I am unwilling to trouble the Reader with repetitions: see the pla∣ces, and I doubt not but you will finde that they are so farre from giving any strength to the thing intended, to be proved by him, that they much rather evert it. For the rest, 1 Tim. 1. 15. Matth. 18. 11. 1 Iohn 3. 5. 8. how any thing can be extracted from them, to give colour to the universality of Redemption, I cannot see: what they make against it hath been declared. Passe we then to the

PROOFE 3^d.

God in Christ doth, in some meanes or other of his appointment, give some witnesse to all men of his mercy and goodnesse procured by Christ, Psalme 19. 6. Rom. 10 8. Acts 14. 17. and there-through at one time or other sendeth forth some stirrings of his Spirit to move in and knocke at the hearts of men, to invite them to repentance and seeking God, and so to lay hold on the grace and salvation offered; and this not in a shew or pretence, but in truth and good will ready to bestow it on them: and this is all fully testified in Scripture, Gen. 6. 3. Isa 45. 22. Acts 17. 30, 31. John 1. 19.

ANSWER.

Parvas habet spes Troja, si tales habet: If the universality of re∣demption have need of such proofes as these, it hath indeed great need, and little hope of supportment. Ʋniversall vocation is here asserted to maintaine Ʋniversall Redemption; Manus manum fricat; or rather, Muli se mutuo scabiunt: this being called in oftentimes to support the other; and they are both the 2 legs of that Idol, free∣will,

which is set up for men to worship; and when one stumbles, the other steps forward to uphold the Babel. Of Ʋniversall vocation (a grosse figment) I shall not now intreat: but onely say for the present, that it is true that God at all times, ever since the Creation hath called men to the knowledge of himselfe as the great Crea∣tor, in those things which of him, by the meanes of the visible creation might be known; even his eternall power and God-head, Rom. 1. 19, 20▪ Psalme 19. 1, 2. Acts 14. 17. 2^ly. that after the death of Christ, he did by the preaching of the Gospell, extended farre and wide, call home to himselfe the children of God, scat∣tered abroad in the world: whereas his elect were before confined almost to one nation; giving a right to the Gospel to be preached to every creature, Mat. 16. 15. Rom. 10. 18. Isa. 4. 5. 22. Acts 17. 30, 31. But 3^ly. that God should at all times, in all places, in all ages, grant meanes of grace, or call to Christ as a Redeemer, or to a partici∣pation of his mercy and goodnesse in him manifested, with stri∣vings and motions of his Spirit; for men to close with those in∣vitations, is so grosse and groundlesse an imagination, so opposite to Gods distinguishing mercy, so contradictory to expresse places of Scripture, and the experience of all ages, as I wonder how any man hath the boldnesse to assert it, much more to produce it as a proofe of an untruth more grosse than its selfe: Were I not resolved to tye my selfe to the present controversie, I should not hold from producing some reasons to evert this fancy: something may be done hereafter if the Lord prevent not: in the meane time let the Reader consult Psalme 147. 19, 20. Matthew 11. 25. Matth 22. 14. Acts 14. 16. Acts 16. 7. Rom. 10. 14, 15. We passe to

PROOFE 4^th.

The Holy Ghost that commeth from the Father and the Sonne shall re∣prove the world of sinne (even that part of the world that refuseth now to believe, that they are under sinne) because they believe not on Christ, and that it is their sinne that they have not believed on him: and how could it bee their sinne not to believe in Christ, and they for that cause under sinne, if there were neither enough in the attonement made by Christ for them, nor truth in Gods offer of mercy to them, nor will, nor power in the Spirits moving in any sort sufficient, to have brought them to believe at one time or other: And yet is this evident in Scripture, and shall bee by the Holy Spirit to bee their great sinne, that fastens all other sinnes on them, John 3. 18, 19. & 8. 24. & 12. 48. & 15. 22. 24. & 16. 8, 9, 10, 11.

ANSWER.

The intention of this proofe, is to shew that men shall bee condemned for their unbeliefe, for not believing in Christ; which saith the Author cannot be, unlesse three things be granted. First, that there be enough in the attonement made by Christ for them. Secondly, that there bee truth in Gods offer of mercy to them. Thirdly, that there be sufficient will and power, given them by the Spirit at some time or other to believe. Now though I believe no mant can perceive what may be concluded hence for the universa∣lity of Redemption; yet I shall observe some few things; and to the first thing required, doe say; that if by enough in the attone∣men for them, you understand that the attonement which was made for them, hath enough in it, we deny it, not because the at∣tonement hath not enough in it, for them, but because the at∣tonement was not for them: If you meane that, there is a suffici∣ency in the merit of Christ to save them; if they should believe, we grant it, and affirme that this sufficiency is the chiefe ground of the proposing it unto them. (understanding those to whom it is proposed, that is those to whom the Gospell is preached.) To the second, that there is truth as in all the wayes and words of God, so in his offer of mercy to whomsoever it is offered: if we take the command to believe with the promise of life upon so doing for an offer of mercy, there is an eternall truth in it, which is, that God will assuredly bestow life and salvation upon all be∣lievers, the proffers being immediately declarative of our duty: 2^ly, of the concatination of faith and life, and not at all of Gods intention towards the particular soule to whom the proffer is made; for who hath knowne the minde of God, and who hath beene his Counsellour? To the third, the spirits giving will or power, I say first, that yee set the Cart before the horse, placing will before power: 2. I deny that any internall assistance is required to render a man inexcusable for not believing, if he have the object of faith pro∣pounded to him, though of himselfe he have neither power nor will so to doe, having lost both in Adam; 3. how a man may have given him a will to believe, and yet not believe, I pray declare the next controversie ye undertake. This being observed, I shall take leave to put this proofe into such forme, as alone it is capable of, that the strength thereof may appeare, and it is this: if the Spirit shall convince all those of sinne to whom the Gospell is preached,

that doe not believe; then Christ dyed for all men, both those that have the Gospell preached unto them, and those that have not: but the first is true, for their unbeliefe is their great sinne, ergo, Je∣sus Christ dyed for all: which if any, is an Argument a baculo ad angulum, from the Beame to the Shuttle. The places of Scripture Iohn 3. 18, 19. & 8. 24. & 12. 48. & 15. 22. 24. proove that unbeliefe is a soule condemning sinne, and that for which they shall bee con∣demned, in whom it is privative, by their having the Gospell prea∣ched to them: but quid ad nos? One place is more urged, and con∣sequently more abused than the rest, and therefore must be a little cleared; it is John 16. 7, 8, 9, 10, 11. The words are, I will send the Comforter to you, and when he is come, he will reprove the world of sinne, and of righteousnesse, and of judgement: of sinne, because they believe not in me: of righteousnesse, because I goe to my Father, and yee see mee no more: of judgement, because the Prince of this world is judged. First, it is uncertaine, whether our Author understands the words of the spirit, in and with Christ, at the last day, or in and with the Ministery of the word now in the dayes of the Gospell: if the first, he is fouly mistaken; if the latter, then the conviction here meant, intends onely those to whom the Gospell is preached, and what that will advantage universall Redemption, which com∣prizeth all as well before as after the death of Christ, I know not. But 2, it is uncertaine whether he supposeth this conviction of the spirit to attend the preaching of the Gospell only, or else to con∣sist in strivings and motions even in them, who never heare the word of the Gospell; if he mind the latter, we wait for a proof: 3. It is uncertaine, whether he supposeth those thus convinced to be converted, and brought to the faith by that conviction, and that attending effectualnesse of grace or no. But omitting those things, that Text being brought forth and insisted on, further to manifest how little reason there was for its producing, I shal brief∣ly open the meaning of the words: Our Saviour Christ intend∣ing in this his last Sermon to comfort his Apostles in their pre∣sent sad condition, whereto they were brought by his telling them that he must leave them, and goe to his Father; which sorrow and sadnesse he knew full well would be much encreased, when they should behold the vile ignominious way whereby their Lord and Master should be taken from them, with all those reproaches and persecutions, which would attend them so deprived of him, bids

them not bee troubled, nor filled with sorrow and feare, for all this: assuring them, that all this losse, shame, and reproach, should be abundantly made up by what he would doe for them, and be∣stow upon them, when his bodily presence should bee removed from them; and as to that particular, which was the head of all, that he should be so vilely rejected and taken out of the world as a false teacher and seducer, hee telleth them he will send them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, John 14. 16. another Comforter, one that shall vicariam navare operam, as Tertul. be unto them in his stead, to fill them with all that consolation, whereof by his absence they might be deprived; and not onely so, but also to be present with them in other greater things, than any hee had as yet employed them about. This againe he puts them in minde of, Chapter 16. 6. Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who is there promised, is properly an Ad∣vocate; that is, one that pleadeth the cause of a person, that is guilty or accused before any Tribunal, and is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rev. 12. 10. and so is this word by us translated, 1 Joh. 2. 1. Christ then here telleth them, that as hee will be their Advocate with the Father, so he will send them an Advocate to plead his cause, which they professed, with the world, that is, those men in the world, which had so vilely traduced and condemned him as a Se∣ducer, laying it as a reproach upon all his followers▪ this doubt∣lesse, though (in some respect) it be continued to all ages in the Ministery of the Word; yet it principally intended the plentifull effusion of the Spirit upon the Apostles at Penticost, after the ascension of our Saviour: which also is made more apparent by the consideration of what he affirmeth that the Advocate so sent shall doe, viz. he shall reprove, or rather evidently convince the world of sinne, because they believed not on him: which surely it abundantly did in that Sermon of Peter, Act. 3. when the ene∣mies themselves and haters of Christ, were so reproved and con∣vinced of their sinne, that upon the pressing urgency of that con∣viction, they cryed out, Men and Brethren what shall we doe to bee sa∣ved? Then was the World brought to a voluntary confusion of the sinne of murthering Jesus Christ. 2. It shall doe the same of righteousnesse, because hee went to his Father; not of its owne righ∣teousnesse reprove it for that, because it is not; but it shall con∣vince the men of the world, who condemned Christ as a seducer, of his righteousnesse; that hee was not a blasphemer as they

pretended, but the Sonne of God, as himselfe witnessed, which they shall be forced to acknowledge, when by the effusion and pouring out of the spirit upon his Apostles, it shall be made e∣vident, that he is gone to, and received of his father, and own∣ed by him, as the Centurian did presently upon his death. Third∣ly, It shall convince the world of judgement, because the Prince of the world is judged, manifesting to all those of whom he speaketh, that he whom they despised as the Carpenters Sonne and bad come downe from the Crosse, if he could, is exalted to the right hand of God, having all judgement committed to him, having before hand in his death, judged, sentenced, & overcom Sathan the Prince of this World, the chief instigatour of his crucisiers, who had the power of death. And this I take to be the cleare genuine meaning of this place; not excluding the efficacy of the Spirit, working in the same manner, though not to the same degree for the same end in the majesty of the word to the end of the world: but what this is to universall Redemption, let them, that can understand it, keep it to themselves, for I am confident they will never be able to make it out to others.

PROOFE. 5^th.

God hath testified both by his word and his oath, that he would, that his Sonne should so farre save, as to worke a Redemption for all men; and likewise that he should bring all to the knowledge of the truth, that there through Redemption might be wrought in and upon them, 1 Tim. 2. 4. with John 3. 17. So he willeth not, nor hath any pleasure in the death of him (even the wicked) that dyeth, but rather that he turne and live, Ezek. 18. 23. 32. & 33. 11. And dare any of us say, the God of truth saith and sweareth that, of which he hath no inward and serious meaning? oh farre be such blasphemy, from us.

ANSWER.

This assertion first, that God testifieth by his word and oath, that he would that Christ should so farre save us, &c. is a bold calling of God [ 1] to witnesse that, which he never affirmed, nor did it ever enter into his heart: for he hath revealed his will that Christ should save to the utmost them, that come to him, and not save so farre, or so farre, as is boldly, ignorantly, and falsely, intimated. Let men beware of provoking God to their owne confusion, he will not be a witnesse to the lye of false hearts. Secondly, That Christ should so bring all to the knowledge of the truth, that there through

Redemption might be wrought in & upon them, is another bold corrup∣tion of the word, and false witnesse bearing in the name of God: is it a small thing for you to weary and seduce men, will you wea∣ry our God also? Thirdly, for places of Scripture corrupted to the sense imposed; in John 3. 17. God is said to send his Sonne, that the world through him might be saved, not be saved so farre, or so farre, but saved from their sinnes, Matth. 1. 21. and to the uttermost, Heb. 7. 25. So that the world of Gods Elect, who onely are so saved, is onely there to be understood as hath been proved. In 1 Tim. 2. 4. there is something of the will of God for the saving of all sorts of men, as hath been declared, nothing conducing to the bold assertion, used in this place. Fourthly, To those are added that of Ezek. 18. 23. that God hath no pleasure in the death of him that dyeth, and verse 32. That he willeth not the death of the sinner: Now though these texts are exceeding uselesse to the businesse in hand, and might probably have some colour of universall vocation, but none possibly of universall Redemption, there being no mention of Christ, or his death in the place, from whence they are cited, yet because our adversaries are frequently knitting knots from this place to inveagle and hamper the simple, I shall adde some few observations upon it to cleare the meaning of the text, and demonstrate how it belongs nothing at all to the businesse in hand. First, then let us consider to whom, and of whom these words are spoken. Is it to and of all men, or onely to the house of Israel? doubtlesse these last; they are onely intended, they only are spoken to, heare now oh house of Israel, ver. 25. now will it fol∣low, that because God saith he delights not in the death of the house of Israel, to whom he revealed his mind, and required their repentance and conversion, that therefore he saith so of all, even those to whom he never revealed his will by such wayes as to to them, nor called to repentance, Psal. 147. 19, 20. So that the very ground worke of the whole conclusion is removed by this first observation. Secondly, God willeth not the death of a sin∣ner, is, either God purposeth and determineth he shall not dye, or God commandeth that he shall doe those things, wherein he may live: if the first, why are they not all saved? why doe the sinners dye? for there is an immutability in the counsell of God, Heb. 6. 17. His counsell shall stand, and he will doe all his pleasure, Isay 46. if the latter way by commanding, then the sence is that the Lord

commandeth, that those whom he calleth, should doe their duty that they may not dye (although he knows, that thus they cannot doe without his assistance) now what this makes to generall Re∣demption, I know not. Thirdly, To adde no more, this whole place, with the scope, aime, and intention of the Prophet in it, is miserably mistaken by our adversaries, and wrested to that, where∣of there is not the least thought in the Text: the words are a part of the answer which the Lord gives to the repining Jewes, con∣cerning their Proverb, The fathers have eaten sower grapes, and the childrens teeth are set on edge. Now about what did they use this Proverb? Why? concerning the land of Israel v. 2, the land of their habitation which was laid waste by the sword (as they affirmed) for the sinnes of their fathers, themselves being innocent; so that it is about Gods temporall judgements in overturning their land and nation that this dispute is, wherein the Lord justifieth him∣selfe by declaring the equity of these judgments by reason of their sinnes, even those sinnes for which the land devoured them, and spewed them out▪ telling them that his justice is, that for such things they should surely dye, their bloud should be upon them, ver. 13. they shall be slaine with the sword, and cut off by those judgements, which they had deserved; not that the shedding of their bloud, and casting out of their carcasces, was a thing in it selfe so pleasurable or desirable to him, as that he did it onely for his own will: for let them leave their abominations, and try whether their lives were not prolonged in peace. This being the plaine genuine scope and meaning of this place at the first view presenting it self to every unprejudiced man, I have often admired how so many strange conclusions for a generall purpose of shew¦ing mercy to all, universall vocation, and Redemption have been wrested from it: as also how it came to be produced to give colour to that heap of blasphemy, which our Author calleth his fifth proofe.

PROOFE. 6th.

The very words and phrases used by the holy Ghost in Scripture, speak∣ing of the death of Christ, and the ransome and propitiation; to whom it belongs, and who may seeke it, and in believing finde life, implyes no lesse than all men. As to instance; all Nations, Matth 28. 19. 20. The ends of the earth,, Isay, 45. 22. & 49. 6 Every creature, Mark 16. 15. All, 2 Cor. 5. 14. 15. 1 Tim. 2. 6. Every man, Heb. 2. 9. The world,

John 3. 16. 17. 2 Cor. 5. 19. The whole world, 1 John 2. 2. That which was lost, Luke 19. 10. Sinners, Matth. 9. 13. Vnjust, 1 Pet. 3. 18. Ʋngodly, Rom. 5. 6. And that whosoever of these repent, and be∣lieve in Christ shall receive his grace, John 3. 16. 18. Act. 10. 43. Now all these so often and indifferently used, were it not pride and er∣rour to devise glosses to restraine the sense, the Scripture holdeth forth, so full and large for all men?

ANSWER.

First, This argument, taken from the words and phrases, wher∣by the object of the death of Christ is in the Scripture expressed, is that which filleth up both pages of this booke, being repeat∣ed, and most of the places here cited urged an hundred times o∣ver: and yet it is so farre from being any pressing argument, as that indeed it is nothing but a bare naked repetition of the thing in debate, concluding according to his owne perswasion; for the maine quaere between us, is whither the words All and the world, be to be taken universally: he saith so, & he saith so, which is all the proofe we have, repeating over the thing to be proved, in∣stead of a proofe. Secondly, For those places which affirme Christ to dye for sinners, ungodly, that which is lost, &c, as Luke 19. 10. Matth. 9. 13. 1 Pet. 3. 18 Rom. 5. 6. I have before declared how exceedingly unserviceable they are to universall Redemption Thirdly, For those places where the words All, every man, the world, the whole world are used we have had them over and over, and they likewise have been considered. Fourthly, for those expres∣sions of all Nations, Matth. 28. 19. 20. every creature, Matth. 16. 15. used concerning them, to whom the Gospell is preached, I say first, that they doe not comprize all individualls, nay not all nations at all times, much lesse all singular persons of all nations, if we looke upon the accomplishment, and fulfilling of that com∣mand; neither de facto was the Gospell ever so preached to all, al∣though there be a fitnesse and a suitablenesse in the dispensation thereof to be so preached to all, as was declared. Secondly, The command of preaching the Gospell to all, doth not in the least manner prove, that Christ dyed with an intention to redeeme all, but it hath other grounds, and other ends as hath been manifested. Thirdly, That the ransome belongs to all, to whom it is propo∣sed we deny; there be other ends of that proposall: and Christ will say to some of them, that he never knew them, therefore

certainely he did not lay downe his life for them. Fifthly, The ends of the earth, Isay 45. 22. are those that looke up to God, from all parts, and are saved, which surely are not all and every one: and Christ being given to be a salvation to the end of the earth, chapter 49. 6. Is to doe no more among the Gentiles, than Gop promiseth in the same place that he shall doe for his owne people, even gather the preserved of Israel, so shall he beare forth the salvation of God, and gather the preserved remnant of his E∣lect to the ends of the earth. And now I hope I need not minde the intelligent Reader, that the Authour of these collections could not have invented a more ready way for the ruine of the Thesis, which he seekes to maintaine, than by producing these places of Scripture last recounted for the confirmation of: it grant∣ing that All and the world, are no more than all the ends of the earth mentioned in Isay 45. 22. Isay 49 6. it being evident beyond denyall, that by these expressions in both these places, onely the Elect of God, and believers are clearely intimated, so that inter∣preting the one by the other in those places where All and the world are spoken, those onely are intended. If pride and errour had not taken full possession of the mindes of men, they could not so farre deny their owne sense and reason, as to contradict themselves, and the plaine texts of Scripture, for the mainte∣nance of their false and corrupt opinions.

PROOFE 7^th.

That whereas there are certaine high and peculiar priviledges of the spirit contained in the new Testament; sealed by the bloud of Christ, which belongs not to all men, but onely to the Saints, the called and chosen of the Lord, and when they are alone distinctly mentioned, they are even so spoken off, as belonging to them onely, Matth. 13. 11. John 14. 17. 21. 22. 23. & 16. 13. 14. 15. & 17. 19. 20. Act. 2. 38. 39. 1 Cor. 2. 9. 14. Heb. 9. 15. & 8. tot. 1 Pet. 2. 3. 9. Yet many of these peculiar priviledges, are so spoken of as joyned together with the ransome and propitiation which belongs to all, then are they not spoken of in such a restraining and exclusive manner or with such appropriating words: but so and with such words as roome is left to apply the ransome to all men, in speech. And withall so hold out the priviledges to them that believe, that are proper to them, that they may both have their com∣fort and especiall hope, and also hold forth the ransome and keepe open the doore for others. In beliefe & receipt of the propitiation to come in &

partake with them. And so it is said for his sheepe, and for many. But no where, onely but for his sheepo, or but onely for many, which is a strong proofe of the ransome for all men, as is shewen chapter. 3. 10.

ANSWER.

The strength of this proofe, as to the businesse in hand, is wholy had from me, neither doe I perceive how it may receive any such tollerable application, as to deserve the name of a proofe, as to the maine Thesis intended to be maintained; the force which it hath, is in an observation, which if it hath any sense is neither true, nor once attempted to be made good, for first, that there are peculiar high priviledges belonging to the Saints and called of God, is a thing which needs no proofe, amongst these are the death of Christ for them, not as Saints, but as Elect, which by the benefit of that death and bloud shedding are to be made Saints, and accounted to be the holy one of God, for he redeemed his Church with his owne bloud, Act. 20. 28. loved and gave himselfe for it, Ephes. 5. 25. 26. even us, Titus 2. 14. even as divers of those here intimated, are expresly assigned unto them: as elect, such as those, Joh. 17. 19. 20. amongst which also as in the same rank with them, is reckoned Jesus, sanctifying himselfe for their sake, that is to be an oblation, v. 19. in a word all peculiar saving priviledges belong onely to Gods elect purchased for them, and them alone by the bloud of Jesus Christ, Ephes. 1. 3. 4. Secondly, For the other part of the observation, that where mention is made of these together with the ransome there is roome left to extend the ransome to all. I answer, First, This is said indeed, but not once attempted to be proved, we have but small cause to believe the Authour in a thing of this importance upon his bare word. Secondly, for the leaving of roome for the ap∣plication, I perceive that if it be not left, ye will make it, though ye justle the true sense of the Scripture quite out of its place. Thirdly, I have already shewed, that where many are mentioned, the ransome onely (as ye use to speake) is expressed, as also where sheep are spoken of, ye like is said where the word all is used, so that there is not the least difference. Fourthly, In diverse places of the ransome of Christ, and those other peculiar privi∣ledges, (which indeed are fruits of it) are so united together, as is impossible to apply the latter to some, and the other to all, being all of them restrained to his saved ones, onely, Rev. 5. 9. 10. The

redemption of his people by the ransome of his bloud, and their making Kings and Priests are united, and no roome left for the extending of the ransome to all; it being punctually assigned to those saved crowned ones, distinguished from the rest of the nati∣ons and languages, from among whom they were taken, who were passed by in the paiment of the ransome: which is directly op∣posite to all the sense, which I can observe in this observation. 5. Of sheep, and sheep onely, enough before.

PROOFE 8.

The restauration wrought by Christ in his owne body for mankinde, is set forth in Scripture to be as large and full for all men, and of as much force as the fall of the fall of the first Adam by & in himself for all men: in which respect the first Adam is said to have been a figure of Christ the second Adam, Rom 3. 22, 23, 24. & 5. 12, 14, 18. 1 Cor. 15. 21, 22, 45, 46, 47. As is before shewne, Chap. 8.

ANSWER.

It is most true that Christ and Adam are compared together, in respect of the righteousnesse of the one, communicated to them that are his, and the disobedience and transgression of the other, in like manner communicated to all them that are of him in some of the places here mentioned: as Rom. 5 12. 18. but evidently the comparison is not instituted between the righteousnesse of Christ, and the disobedience of Adam, extensively in respect of the object, but intensively in respect of the efficacy of the one and the other; the Apostle asserting the effectualnesse of the righteousnesse of Christ unto justification, to answer the prevalency of the sinne of Adam unto condemnation; that even as the transgression of A∣dam brought a guilt of condemnation upon all them that are his naturall seed; so the righteousnesse of Christ, procured the free gift of grace unto justification, towards all them that are his, his spirituall seed, that were the children given unto him of his Fa∣ther. 2^ly. 1 Cor. 15. 22, 23. speaketh of the resurrection from the dead, and that onely of Believers; for though he mentions them as all, Verse 22. In Christ all shall be made alive; yet Verse 23. hee plainly interprets those all to be all that are Christs; not but that the other dead shall rise also, but that it is a resurrection to glory by vertue of the resurrection of Christ, which the Apostle here treats of, which certainly all shall not have. 3. The con parison between Christ and Adam, verse 45. to speake nothing of the va∣rious

reading of that place, is onely in respect of the principles, which they had and were intrusted withall to communicate to o∣thers, Adam a living soule, or a living creature; there was in him a principle of life naturall, to bee communicated to his posterity, Christ a quickning Spirit, giving life, grace and spirit to his: And here I would desire that it may be observed that all the compari∣son, that is any where instituted between Christ and Adam, still comes to one head, and aimes at one thing, viz. that they were as two common stocks or roots, communicating to them that are ingrafted into them (that is into Adam naturally by generation; into Christ, spiritually by regeneration) that where∣with they were replenished, Adam, sinne, guilt, and disobedience; Christ, righteousnesse, peace, and justification, for the number of those that doe thus receive these things, from one and the other, the consideration of it is exceedingly alien from the scope, aime, and end of the Apostle in the places where the comparison is in∣stituted. 4. It is true Rom. 3. 23 it is said, All have sinned, and come short of the glory of God, which the Apostle had at large proved be∣fore, thereby to manifest, that there was no salvation to be attai∣ned, but onely by Jesus Christ: but if ye will aske to whom this righteousnesse of Christ is extended, and that redemption which is in his bloud, he telleth ye plainly, it is unto all, and upon all them that believe, verse 22. whether they be Jew or Gentile, there is no difference.

PROOFE 9.

The Lord Jesus Christ hath sent and commanded his servants to preach the Gospell to all Nations, to every creature, and to tell them withall, that whoever believeth and is baptized, shall be saved, Matth. 28. 19, 20. Mark 16. 15, 16. and his servants have so preached to all, 2 Cor. 5. 19. Rom. 10. 13. 18. And our Lord Jesus Christ will make it to appear one day, that he hath not sent his servants upon a false errand, nor put a lye in their mouthes, nor wished them to dissemble, in offering that to all, which they knew belonged but to some, even to fewest of all; but to speake truth, Isa. 44. 26. & 61. 8. 1 Tim. 1. 12.

ANSWER.

The strength of this proofe is not easily apparent, nor manifest wherein it lyeth, in what part, or words of it: For first it is true, Christ commanded his Apostles to preach the Gospell to all Nations, and every creature; to tell them, that whosoever beleeveth shall bee sa∣ved,

Matth. 28. 19, 20. Mark 16. 15, 16. that is without distincti∣on of persons or nations, to call all men to whom the providence of God should direct them, and from whom the Spirit of God should not with-hold them, as from them, Acts 16. 6, 7. warning them to repent and believe the Gospell. 2. It is also true, that in obedience unto this command, his servants did beseech men so to doe, and to bee reconciled unto God, even all over the nations, without dictinction of any, but where they were forbidden, as a∣bove, labouring to spread the Gospell to the ends of the earth, and not to tye it up to the confines of Jewry, 2 Cor. 5. 19, 20. Rom. 10. 18. Most certaine also it is, that the Lord Jesus Christ sent not his servants with a lye to offer that to all, which belonged onely to some, but to speak the truth, of which there needs no proofe. But now what can be concluded from hence for univer∣sall redemption, is not easily discernable: perhaps some will say it is in this, that if Christ did not dye for all, to whom the word is preached, then how can they offer Christ to all that preach it? A poore proofe God wot; For first, the Gospell was never preach∣ed to all and every one; nor is there any such thing affirmed in the places cited; and yee are to proove that Christ dyed for all, as well those that never heare of the Gospell as those that doe. 2. What doe the Preachers of the Gospell offer to them, to whom the Word is preached? is it not life and salvation through Christ, upon the condition of faith and repentance? And doth not the truth of this offer consist in this, that every one that believeth shal be saved? And doth not that truth stand firme and inviolable, so long as there is an all-sufficiency in Christ, to save all that come unto him? hath God intrusted the Ministers of the Gospell with his intentions, purpose and counsells, or with his commands and promises? Is it a lye to tell men, that he that believeth shall be sa∣ved, though Christ did not dye for some of them? Such proofes as these had need be well proved themselves, or they will conclude the thing intended very weakly.

PROOFE 10.

The Lord willeth believers to pray even for the unjust and their persecuters, Matth. 5. 44. 48. Luke 6. 28. yea even for all men, yea even for Kings and all in authority, when few in authority loved Chri∣stianity, yet he said, not some of that sort, but for all in authority, and that on this greund: It is good in the sight of God, who will have all

men saved, and come to the knowledge of the truth, Luke 10. 5. 1 Tim. 2. 1. 4. Surely there is a doore of life opened for all men, 2 Tim. 1. 10. For God hath not said to the seed of Israel, seeke yee me in vaine. Isa. 44. 19. He will not have his children pray for vaine things.

ANSWER.

The strength of this proofe lyeth in supposing. First, that in∣definite Assertions are to be interpreted as equivalent to univer∣sall, which is false, Rom. 4. 5. 2^ly, that by All: 1 Tim. 2. 1. is not meant all sorts of men, and the word All not to be taken di∣stributively, when the Apostle by an annumeration of divers sorts gives an evident demonstration of the distribution intended. 3^ly, that we are bound to pray for every singular man that he may bee saved; which 1. wee have no warrant, rule, precept, or example for. 2. It is contrary to the Apostolicall precept, 1 John 5. 16. 3. To our Saviours example, John 17. 9. 4. To the counsell and purpose of God in the generall made known to us, Rom. 9. 11, 12, 15. and Chap. 11. 7. where evidently our praying for all, is but for all sorts of men excluding none, and that those may believe, who are ordained to eternall life. 4^ly, it supposeth, that there is nothing else that we are to pray for men, but that they may bee saved by Christ, which is apparently false, Jerem. 29. 7. 5^ly, that our ground of praying for any, is an assurance that Christ dyed for them in particular, which is not true, Acts 8. 22. 24. 6^ly, It most splendidly takes for granted, that our duty is to bee confor∣med to Gods secret minde, his purpose and counsell, untill every one of these supposalls be made good, which never a one of them will be very suddenly; there is no help in this proof, nor strength in this Argument, we must pray for all, therefore God intends by the Death of Christ to save all and every one, its Sophi∣stry and weaknesse being apparent; from our Duty to Gods purpose is no good conclusion, though from his command to our duty be most certaine.

PROOFE 11.

The Lord hath given forth his word and promise to be with his ser∣vants so preaching the Gospell to all; and with his people so praying for all where they came; that they may goe on with confidence in both, Math. 28. 20. 1 Tim. 2. 3. 8. Luke 10. 6. Isa. 54. 17.

ANSWER.

That God will be with his people whether preaching or pray∣ing

according to his will and their owne duty is as apparent as it is, that this makes nothing for universall redemption; than which what can be more evident?

PROOFE 12.

The Lord hath already performed and made good his word to his Ser∣vants and People, upon some of all sorts of men, and all sorts of sin∣ners; shewing them mercy to the very end, that none might exclude themselves, but all be encouraged to repent, believe, and hope thereby Acts 2. & 3. & 8. & 9. & 10. & 11. & 16. & 19. 28. 1 Cor. 6. 10, 11. 1 Tim. 1. 13, 14, 15, 16, 17.

ANSWER.

If ye had told us, that God had already made good his word to his servants, in saving all and every man, and proved it clearly, ye had evidently and undenyably confirmed the maine opinion: but now affirming onely that hee hath shewed mercy to some of all sorts, and all sorts of sinners, that others of the like sort (as are the remainder of his Elect, yet uncalled) might bee induced to believe, ye have evidently betrayed your owne cause, and esta∣blished that of your Adversaries; shewing how the Lord in the event declareth on their side, saving in the bloud of Jesus, onely some of all sorts, as they affirme; not all and every one, which your tenent leads you to.

PROOFE 13.

The blessing of life hath streamed in this Doctrine of the love of God to mankinde, yea in the tender and spirituall discovery of the grace of God to man-kinde (in the ransome given, and attonement made, by Christ for all men, with the fruits thereof) hath God in the first place overcom∣med his chosen ones to believe and turne to God, Acts 13. 48. Titus 2. 11. 13. & 3. 4. 5.

ANSWER.

First, that the freedome of Gods grace, and the transcendency of his eternall love towards man, with the sending of his Sonne to dye for them, to recover them to himselfe from sinne and Sa∣than, is a most effectuall motive, and (when set on by the Spirit of grace) a most certaine operative principle of the conversion of Gods elect, we most willingly acknowledge: it is that wherein our hearts rejoyce, whereby they were endeared, and for which, we desire to returne thankfull obedience every moment: but that ever this was effectuall, extending this love to all, or at least that

any effectuallnes is in that aggravation of it, we utterly deny: and that first, because it is false, & a corrupting of the Word of God, as hath been shewed; and of a lye there can bee no good consequence. 2. It quite enervates and plucks out the efficacy of this heavenly motive, by turning the most intense & incomparable love of God towards his Elect, into a common desire, wishing, & affection of his nature, (which indeed is opposite to his nature) failing of its end & purpose, which might consist with the eternall destruction of all of all mankind, as I shal abundantly demonstrate, if Providence cal me to the other part of this Controversie concerning the cause of sending Jesus Christ. 3. There is nothing of this common love to all in the places urged; for first, the grace mentioned Tit. 2. 11, 13. is the grace that certainly brings salvation, w^ch that common love doth not, and was the cause of sending Christ that hee might re∣deeme us from all iniquity, and purifie to himselfe a peculiar peo∣ple zealous of good works; where our redemption and sanctifi∣cation, is asserted to be the immediate end of the oblation of Je∣sus Christ, which how destructiue it is to universall Redemption, hath been formerly declared. 2. So also is that love and kindnesse mentioned, Chapt. 3, 4, 5. such as by which, wee receive the wa∣shing of regeneration, and renewing of the Holy Ghost, verse 5. justification and adoption to heireship of eternall life, verse 7. which, whether it be a cōmon or a peculiar love, let all men judge. 3. Acts 13 47. (for verse 48. there cited, containes a cleare restri∣ction of this love of God to his elect as can be desired) sets out the extent of the mercy of God, in Christ, through the preaching of the Gospell to the Gentiles also, and not onely to the Jewes, as was foretold by Isaiah 49. 6. which is farre enough from giving any colour to the universality of grace, it being nothing but the same affirmation which yee have John 11. 52. of gathering toge∣ther in one the Children of God that were scattered abroad.

PROOFE 14.

Those that when the Gospell comes and any spirituall light therein to them, when they refuse to believe, and suffer themselves to bee with∣drawne by other things, they are affirmed to love or choose darknesse rather than light, John 3. 19. (which how could it be, if no light in truth were for them?) in following lying vanities, to forsake their owne mercies, Jonah 2. 8. to harden their owne hearts, Rom. 2. 5. to lose their soules, Matth. 16. 26. and to destroy themselves, Hos. 13. 9. and they being from,

Adam fallen into darknesse, hardnesse, and their soules and death passed on them: how could these things bee, if by Jesus Christ no life had beene attained, no attonement made, no restauration of their soules, nor meanes procured and used that they might bee saved? God is no hard Master to gather where he hath not strowne.

ANSWER.

First, the summe of this Argument is, that those who doe not believe upon the preaching of the Gospell are the causes of their owne ruine and destruction; therefore Jesus Christ dyed for all and every man in the world. Now though it cannot but be appre∣hended, that it is time cast away and labour lost to answer such consequences as these; yet I must adde a few observations, lest any scruple should remaine with the weakest Reader; as first, all have not the Gospell preached to them, nay from the beginning of the world, the greatest part of men have been passed by in the dispen∣sation of the meanes of grace, Rom. 2. Acts winked at: all these then must be left out in this conclusion, which renders it al∣together uselesse to the businesse in hand; for the universality of redemption falls to the ground, if any one soule be not intended in the payment of the ransome. 2. It is not the disbelieving the death of Christ for every individuall soule that ever was or shall be (which to believe is no where in Scripture required) that is the cause of mans destruction, but a not-believing in the all-sufficien∣cy of the passion and oblation of Jesus Christ for sinners, so as to accept of the mercy procured thereby upon those termes and conditions, that it is held forth in the Gospel, which doth not at∣tend the purpose and intention of God, for whom Christ should dye, but the sufficiency and efficacy of his death, for all that receive him in a due manner, he being only the true way, life, and light, no other name being given under heaven whereby men may be saved: it is a loving darknesse rather than light, as in John 3. 19. the place urged in the proofe; which word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rather there, doth not institute a comparison, between their love of darknesse and light, as though they loved both, but darknesse chiefely; but plainely intimates an opposition unto the love of light, by a full love of darkenesse. And this men are said to doe, which being spoken indefinitely, according to the rules of Interpreting Scripture followed by this Author, should be taken universally, for all men: but we are con∣tented, that it be the most of those men to whom Christ preached,

for some also of them received him, to whom he gave this privi∣ledge that they should become the sonnes of God, John 1. 12. why ye should interpret love here, by choose, as though either the words were equivalent, or the word in the originall would signifie ei∣ther, I can see no reason, for both those are exceeding false. There is a difference between loving and choosing, and as for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he would be as bad a translator, as ye are an interpreter that should render it they choose. Now what is this loving of darkenesse more than light, but a following, and cleaving in affection and practise to the ways wherein they were, being alienated from the life of God, labouring in the unfruitfull works of darknesse, and refusing to embrace the heavenly doctrine of the gospell, holding forth peace and reconciliation with God through Christ, with life and im∣mortality thereby. To conclude from hence, therefore Christ dyed for all and every man in the world, because the greatest part of them to whom he preached the Gospell did not believe, is a wild kind of reasoning: much better may we inferre, that therefore he dyed not for all men, because it is not given unto them for his sake to believe on him, Phil. 1. 29. Neither will that parenthesis (which how could it be if no light in truth were for them?) give any light to the former inference, for if the word (For) should denote the in∣tention and purpose of God, the truth is, we dare not say, that God intends and purposeth that they should receive light who doe not, lest by so saying we should make the strength of Israel to be like to our selves, and contradict him who hath said, his counsell shall stand and he will doe all his pleasure, Isay 46. 10. that the counsell of the Lord standeth for ever, Psal. 33. 12. he being the Lord and changing not, Mal. 3. 6. James 1. 17. 2 Tim. 2. 19. Rom. 9. 11. If by (for them) ye meane such a stock—and fulnesse of light and grace, as there is of light in the Sun, for all the men in the world, though some be blind and cannot see it, then we say that such a light there is for all in the Gospell, to whom it is preached, and their owne blindnesse is the sole cause of their not receiving it, so that this hath not got the stone a step forward, which still rolls back upon him. Thirdly, The other Scriptures urged have not so much as any colour that should give advantage to consider them, as with any reference to the businesse in hand, that of Jonah. 2. 8. is concerning such as forsake the true God to follow idolls, so forsitting the mercyes temporall and spirituall, which

from the true God they had before received, Rom. 2. 5. speakes of the Gentiles who had the workes of God to teach them; and the patience of God to wait upon them, yet made no other use of them both, than by vile rebellions to adde new degrees of further hardnesse upon their owne heart. That if mens▪ losing their soules, Matth. 16. 26. and destroying themselves (Hos. 13. 9.) by sinne, is of equall force with what went before. But Fourthly, The close of this reason seemes to intimate a further view of the Authour, which at the first view, doth not appeare, viz. that all men are in a restored condition by Christ; not a doore of mercy opened for them all, but that they are all actually restored into grace and favour, from which if they doe not fall, they shall surely be saved; and the argument whereby he proves this is, because being lost in Adam, they could not be said to lose themselves, unlesse they were restored by Christ: being darkenesse and hardnesse in him, unlesse all were enlightened and mollified by Christ, they could not be said to love darknesse, nor to harden them∣selves. Now if this be his intention (as it is too apparent that so it is) I must say something, first, to the argument, secondly, to the thing it selfe. And first, for the argument, it is this, because by originall sinne men are guilty of death and damnation, there∣fore they cannot by actuall sinnes make sure of, and aggravate that condemnation, and so bring upon themselves a death unto death: or because there is a native imbred hardnesse of heart in man, therefore none can adde further degrees of contracted hard∣nesse and induration by actuall rebellions; that because men are blind, therefore they cannot undervalue light, (when indeed the reason why they doe so, is because they are blinde,) that men who have time & opportunity & meanes to save their soules, can∣not be said to lose them, that is to be cōdemned, unless their souls were in a saved condition before. Now this is one of the proofes, which in the close is called plaine and according to Scripture; when indeed nothing can be more contrary to reason, Scripture and the principles of the oracles of God, than this and some o∣ther of them are. I shall adde no more, knowing that no Reader can be so weake as to conceive that the refusing of a proposed re∣medy accompanied with infinit other despights done to the Lord, is not sufficient to make men guilty of their owne condemnati∣on, I speake of those, that enjoy the preaching of the Gospell. Secondly, For the thing it selfe, or an actuall restauration of all

men by Christ into such a state, as is intimated, as they had at the first in Adam (I meane in respect of Covenant not inno∣cency) which I take to be the meaning of the Author, and that because in another place he positively affirmes that it is so, and that all are justified by Christ, though how it should be so, he is not able to declare. To this then I say, first, that there is nothing in the Scripture that should give the least colour to this grosse er∣rour, nor can any thing be produced so much as probably sound∣ing that way. Secondly, It is contrary, first, to very many places, affirming that we are dead in trespasses and sinnes, Ephes. 2. 1. that unlesse we be borne againe, we cannot see the Kingdome of God, Joh. 3. 3. that untill we come by faith to Christ, the wrath of God abideth on us, John 3. 36. with those innumerable places which discover the universall alienation of all men from God, untill actuall peace and reconciliation be made through Christ. Thirdly, To the ve∣ry nature and essence of the new covenant of grace, proceeding from the free mercy of God to his Elect, carryed along with dist∣inguishing promises from the first, putting a difference betweene the seed of the woman and between the seed of the serpent, as well in the members, as in the head, to the last of them, being effective and really working every good thing it, promised in and to∣wards all to whom it doth belong (which certainely it doth not in all) being every where said to be made with the people of God, or those whom he will owne in opposition to the world, of all which and divers other things, so plentifully affirmed of it in the Scripture, not one can be true, if all men receive a restaura∣tion by Christ into covenant. Thirdly, To the eternall purpose of God in election and reprobation, of which the latter is a reso∣lution to leave men in their fallen condition without any re∣paration by Christ. Fourthly, It is attended with very many strange absurd groundlesse consequences: as first, that all infants dying before they come to the use of reason, and the commit∣ing of actuall sinne, must necessarily be saved, (although our Saviour hath said, that unlesse a man be borne againe he cannot see the Kingdome of God, John 3. 3, and Paul from him, that the children of infidells are uncleane, 1 Cor. 7. 14. Now noe uncleane thing shall enter the new Jerusalem. Rev. 21. 17.) whereby, the infants of Turkes, Pagans, Infidels, Persecutours, are placed in a farre more happy condition than the Apostles of Christ, if they depart in their infancy than the best of believers, who are not (according

to the Authours of this doctrine) out of danger of eternall pe∣rishing. Secondly, That there is no more required of any to be saved, then a continuance in the estate, wherein he was borne, (that is in covenant actually restored by Christ thereunto,) when the whole word of God cryeth out, that all such as so abide shall certainely perish everlastingly. Thirdly, That every one that pe∣risheth in the whole world, falls away from the grace of the new Covenant, though the promises thereof are, that there shall ne∣ver be any totall falling away of them that are in Covenant. Fourthly, That none can come unto Christ, but such as have in their owne persons fallen from him, for all others abide in him. Innumerable other such consequences as these, doe necessarily attend this false hereticall assertion, that is so absolutely de∣structive to the free grace of God. I doubt not but such proofes as these, will make considering men further search into the matter intended to be proved, and yeild them good advantages to disco∣ver the wretched lye of the whole. Fifthly, To the last words of the proofe I answer, that God sowed that seed in Adam, and watered it with innumerable temporall blessings towards all, and spirituall in some, whose fruit he will come to require from the world of unbelievers, and not in the bloud of Jesus Christ, any further, than as it it hath been certainely proposed to some of them and despised.

PROOFE. 15^th.

Gods earnest expostulations, contendings, charges, and protestations, even to such as whereof many perished, Rom. 11. 27. Isay 10. 22. As to instance, Oh! that there were such an heart in them, that they would feare me &c. that it might be well with them, Deut. 5. 29. What could have been done more for my Vineyard that I have not done in it? &c. Isa. 5. 4. 5. What iniquity have your fathers found in me, that they are gone farre from me? Jer. 2. 5. Have I beene a wildernesse to Israel, a land of darkenesse? Wherefore say my people we are Lords, we will come no more unto thee? v. 31. Oh my people! what have I done unto thee? wherein have I wearied thee? testifie against me, Mic. 6. 3. How often would I have gathered, &c. and you would not, Mat. 23. 37. Oh that my people had hearkened unto me, &c. I should soone have subdued their enemies, &c. Psal. 81. 12. 13. 14. Because I have called and ye refused, and no man regarded, &c. Prov. 1. 24. 25. 32. Because when they knew God they glorified him not as God, and Rom. 1. 21. 28. Therefore thou art

in excusable, oh man, &c. Thou after thy hardnesse and impenitent heart, treasurest up unto thy selfe wrath &c.? Rom 2. 1. 5. No Christian I hope will reply against God and say, thou never meantest us good, there was no ransome given for us, no attonement made for us, no good done us, no mercy shewes us, nothing in truth whereby we might have been saved, no∣thing but an empty shew, a bare pretence. But if any should reason so evilly, yet shall not such answers stand.

ANSWER.

To this collection of expostulations, I shall very briefely an∣swer with some few observations, manifesting of how little use it is to the businesse in hand. As first, that in all these expostula∣tions, there is no mention of any ransome given, or attone∣ment made for them that perish (which is the thing pretended in the close) but they are all about temporall mercyes, with the out ward meanes of grace, to which what we observed in the argument last foregoing, viz that as God doth not expostulate with them a∣bout it, no more shall they with God about it at the last day: (not that I deny that there is sufficient matter of expostulation with sinners about the bloud of Christ, and the ransome paid thereby, that so his Elect may be drawne, and wrought upon to faith and repentance, and believers more and more endeared to forsake all ungodlinesse, and worldly lusts, to live unto him, who dyed for them, and that others may be left more unexcusable on∣ly for the present there are no such expostulations here expressed, nor can any be found holding out the purpose and intention of God in Christ towards them that perish) Secondly, That all these places urged (excepting onely those of Rom. 1. 28. & 2. 5. which apparently and evidently lay the inexcusablenesse of sinne upon that knowledg which they might have had by the worke of crea∣tion and providence of God as eternall, almighty, and powerfull, without the least intimation of any ransome, attonement and redemption) that all the rest I say, are spoken to and of those, that enjoyned the meanes of grace, who, in the dayes, wherein those expostulations were used towards them, was a very small portion of all men, so that from what is said to them, nothing can be concluded of the minde and purpose of God towards all others, (Psal. 147. 19. 20.) which is destructive to the generall ransome. Thirdly, That there are no men, especially none of those that enjoy the meanes of grace, but doe receive so many

mercies from God, as that he may justly plead with them about their unthankfulnesse and not returning of obedience proportio∣nable to the mercies and light which they received. Fourthly, It is confessed I hope by all, that there are none of those things for the want whereof, God expostulateth with the sonnes of men, but that he could if it so seemed good before him effectually work them in their hearts, at least by the exceeding greatnesse of his power, so that these things cannot be declarative of his purpose, which he might if he pleased fulfill for who hath resisted his will, Rom. 9. Fifthly, That desires and wishings should properly be as∣cribed unto God, is exceedingly opposite to his all-sufficiency, & the perfection of his nature; they are no more in him, than he hath eyes, eares and hands, these things are to be understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sixthly, It is evident that all these are nothing but pa∣theticall declarations of our duty, in the enjoynment of the meanes of grace, strong convictions of the stubborne and diso∣bedient, with a full justification of the excellency of Gods wayes, to draw us to the performance of our dutyes, Ergo. Christ dyed for all men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Seventhly, Some particular places that seeme to be of more weight than the rest, have been already examined.

PROOFE 16.

The Scriptures manner of setting forth the sinne of such as despise and refuse this grace,—and their estate, and the persons perishing, as to say they turne the grace of God into wantonnesse, Jude 4. Tread under foote the Sonne of God: prophane the bloud of the Covenant, with which they were sanctified: offer despight to the spirit of grace, Heb. 10. 29. De∣ny the Lord that bought them, 2 Pet. 2. 1. They perish, for whom Christ dyed, 1 Cor. 8. 11. Trees twice dead, plucked up by the rootes, Jude 12. 13. And bring upon themselves swift destruction, 2 Pet. 2. 1. And how could all this be, if God had given his Sonne in no sort for them? if Christ had shed no bloud to procure remission for them? if he had not bought them, nor had any grace or life by his Spirit to bestow on them?

ANSWER.

First, There are in this proofe three places of Scripture, which are frequently urged in this cause, viz. Heb. 10. 29. 2 Pet. 2. 1. 1 Cor. 8. 11. And therefore they have been considered already apart at large, where it was evidenced, that they no way incline to the assertion of that, whereunto they are violently wrested, and

their sense for that end perverted. Secondly, for those other places out of Jude v. 4. 12. 13. I cannot perceive how they can be hooked into the businesse in hand, some are said v. 4. to turne the grace of God into wantonnesse, that is to abuse the doctrine of the Gospell, and the mercy of God reveal∣ed thereby, to encourage themselves in sinne; whence to conclude, that therefore Jesus Christ dyed for all men is an un∣couth inference; especially the Apostle intimating that he dyed not for these abusers of his grace, affirming that they were before of old ordained to condemnation, which ordination standeth in direct opposition to that love which moved the Lord to send his Sonne Christ to procure the salvation of any: the strength of the proofe lyeth in the other places, which have been already consi∣dered.

PROOFE 17.

Jesus Christ by vertue of his death shall be their Judge, and by the Gospel in which they might have been saved, wil he judge them to a second death, and how can that be if he never dyed the first death for them, and if there were not truth in his Gospell, preached to them? Rom. 14. 9, 10, 11, 12. Phil. 2. 7. 11. Rom. 2. 16. John 12. 47. 48. 50.

ANSWER.

First, That Jesus Christ shall be Judge of all, and that all judgement is already committed to him, is confest: that it doth not hence follow, that he dyed for all, hath been already decla∣red, unlesse ye will affirme that he dyed for the Divels also, be∣cause they also must be judged by him. Secondly, That all shall be judged by the Gospell, even such as never heard word of it, is directly contrary to the Gospell, for as many as have sinned with∣out the Law, shall also perish without the Law, and as many as have sinned in the Law, shall be judged by the Law, Rom. 2. 12. Every man doubtlesse, shall be judged according to the light and rule, which he did or might have enjoyed, and not according to that whereof he was invincibly deprived. Thirdly, That Christ should be said to dye onely the first death, is neither an expression of the word, nor can be collected from thence: he dyed the death which was in the curse of the Law, but of this onely by the way. Fourthly, Ye intimate as though there were no truth in the Gospell preached, unlesse Christ dyed for all, when indeed there

is no assertion more opposite to the truth of the Gospell; the places urged mention Christ being Lord of all, exalted above all, being Judge of all, judging men according to the Gospell, that is those men who enjoy it; but how they may be wrested to the end proposed I know not.

PROOFE 18.

Believers are exhorted to contend for the faith of this common salvati∣on which was once delivered to the Saints, which some having heard, op∣pose, & others turn the offers of it into wantonnesse: & through not heeding & not walking in the faith of this salvation already wrought by Christ for men they deprive themselves of, & winde out themselves from that salva∣tion, which Christ by his Spirit in application of the former hath wrought in them, and so deprive themselves of the salvation to come Jude 3. 4. 5.

And every of these proofes be plaine, and according to scripture, and each of force, how much more altogether, still justifying the sense, That 1 Tim. 2. 6. & Heb. 2. 9. importeth, and the truth of the proposition in the beginning?

ANSWER.

I can see nothing in this proofe, but onely that the salvation purchased by Christ is called common salvation, which if ye conclude from thence to be common to all, ye may as well con∣clude so of faith that it belongs to all, because it is called the com∣mon faith, Tit. 1. 4. Though termed the faith of Gods elect, v. 1. doubtlesse there is a community of believers, and that is com∣mon amongst them, which is extended to the whole Church of God: there is, totus mundus ex toto mundo, and that common sal∣vation is that whereby they are all saved: without any colour of that strang common salvation, whereby no one is saved, main∣tained by this disputer. The remainder of this proofe is a full∣nesse of words, suitable to the perswasion of the Authour, but in no small part of them exceedingly unsuitable to the word of God and derogatory to the merits of Christ, making the salvation purchased by him to be in it self of no effect, but left to the wil of sinfull corrupted accursed men to make available or to reject.

And these are the proofes, which this Authour calls plaine, and according to Scripture, being a recapitulation of almost al that he hath said in his whole booke, at least for the argumentative part thereof, there is not any thing of weight omitted: and therefore

this Chapter I fixed on to returne a full and punctuall answer un∣to. Now whither the thing intended to be proved, viz the payings of a ransome by Christ for all and every man, be plainely, clearely and e∣vidently from the Scripture confirmed, as he would beare us in hand; or whither all this heape of words, called arguments reasons and proofes, be not, for their manner of expression, ob∣scure, uncouth, & oft times unintelligible, for their way of infe∣rence, childish, weake & ridiculous, in their allegations and inter∣pretations of Scripture, perverse violent, mistaken, through igno∣rance, heedlesnesse, and corruption of judgement, in direct op∣position to the minde and will of God revealed therein, is left to the judgement of the Christian Reader, that shall peruse them, with the answers annexed.

Notes

• An adverb sig. once onely with an empha∣sis for all not being in the Greeke.