The Bowels of Tender Mercy Sealed in the Everlasting Covenant

Object. And for that conclusion from Paul, saying, Christ gave himself for me; Hence it cannot be inferred, therefore for none else but Paul.

I answer; that speech is not alike with this, I lay down my lif • for my sheep: Here is the full number: For as in a Testament where common Legacies or Estates are bequeathed unto all the Children, and Kindred, and Friends; though this Child, or Kinsman, or Friend cannot say, this is given to me; Ergo there is nothing given to any other besides me; yet all, and everyone of them can say, This Estate is given unto us mentioned in the Will, therefore it is not given to any other but ourselves, who only are mentioned therein. So though no particular Believer can appropriate the death and virtues of the death of Christ unto himself in exclusion of any other Believer (who are all mentioned in the Will and Testament of Christ) yet all Believers (who are the sheep of Christ) can say that Christ hath died for us, and hath purchased, and left the inheritance to us only, none other being mentioned in his Testament, nay, all unbl • evers being expressly left out.

But I proceed unto another proof, Acts 20. 28. Feed the Church of God which he hath purchased with his own blood, Christ is the Head of the Church and the Savior of the body. Ephes. 5. 23 25. Husbands, love your Wives, as Christ also loved his Church, and gave himself for it. verse 26. That he might sanctify and cleanse it with the washing of water by the Word. verse 27. That he might present it to himself a glorious Church, not having spot or wrinkle, but that it should be holy, and without blemish.

In these places you see plainly five particulars.

• 1. That the Church of God was purchased by the blood of Christ; his blood was shed to Redeem and purchase it.
• 2. That the love of Christ was to his Church, and that from his love to his Church, did flow the giving of himself for it.
• 3. That the end why he gave himself for his Church, was to make it holy and glorious.
• 4. That of that Church (for which he gave himself) He is the Head.
• 5. That the same Church is the body of Christ; and that of that body, he is the Savior.

Whence I thus Argue;

Those whom Christ purchased by his blood, were the Church of God; those whom he loved, were his Church; those for whom Christ gave himself, were his Church; those to whom Christ is Head, are the Church; and those of whom he is a Savior, are his body the Church. But all men whatsoever, and every man whosoever, are not the Church of God, nor are Members of the Church of Christ, nor is he the Head of them; therefore he did not die, or give himself for all and every man; nor is he a Savior to them: The Major. Proposition, is the express Letter of these Scriptures; the Minor Proposition is also most certain: viz. that all and every man is not the Church of God, nor are they Members of the Church of Christ. Consider the Church in any Scripture-acceptation, this cannot be denied. The Church is either

• 1. Invisibilis, which is Coetus fidelium. Or,
• 2. Visibilis, which is Coetus profitentium.

All and every man comes not within either of these; they are neither believers on Christ, nor professors of Christ.

Again, There is a Catholic Church of Christ; viz. Believers in any time, or part of the world; and there is a particular Church of Christ, which is a number of professing Believers joined in the worship of Christ, in this or that particular place; Under neither of these Considerations, are all and every Man Members of the Church of Christ.

Again, there is the Militant Church here on earth suffering for Christ; and there is the Triumphing Church reigning in Heaven, and glorified with Christ; all and every man cannot fall in with either of these. If all and every man cannot be found within the compass of the Church of Christ; if this never was, and is not, and never will be, then Christ did not die, nor give himself for all and every man.

Object. 'It is true that Christ gave himself for his Church; but it is not said only for his Church; and that he is the Savior of the body, but not only of the body.

Sol. 1. If one should thus argue from the precedent part of the Verse, (Verse 25.) Husbands love your Wives, as Christ loved the Church, that they may love others besides their Wives, because it is not said, Love your own Wives only; we should look on such a Gloss as somewhat Atheistical, and Scoffing, and Scurrilous; so when we read that Christ loved his Church, and gave himself for it, &c. Or Hosea 2. 19. I will Marry thee to myself, it is not said Only; yet Marriage is a particular and exclusive contract; but let us review the place again, and try whether it will not yield us as much as Only for the Church.

Those for whom Christ (here) gave himself, of them he is said to be the Head; but he is the Head only of his Church.

2. Those for whom Christ gave himself, of those he is the Savior; but he is the Savior of the Church, which is his Body.

3. Those for whom Christ here gave himself, He is said to sanctify and wash, that he might present it unto himself a glorious Church without spot or wrinkle; and those are only his Church; none but his Church are sanctified and fitted for a glorious Church. Ergo, &c.

3. A Third Scripture which I would make use of against the Universal efficacy of Christ's death, for all and every man, shall be that in Rom. 8. 32, 33, 34. Verse 33. He that spared not his own Son, but delivered him up for us all, how shall he not with him also give us all things? Verse 33. Who shall lay anything to the charge of God's Elect? it is God that justifieth; Verse 34. Who is he that condemneth? it is Christ that died; yea, rather that is risen again, who is even at the right hand of God, who also maketh Intercession for us. Verse 35. Who shall separate us from the love of Christ?

This place affords unto us many considerable passages.

1. A delivering up of Christ to death for all the Elect and Called of God (Pro Nobis omnibus) not simply for all, but for us all.

2. A certainty of enjoyment of all things; of all the good things which God the Father hath promised, and God the Son hath purchased for all them for whose sake Jesus Christ was delivered up (How shall he not with him also give us all things?) As if he had said, God having given his Christ for you, will certainly give you all other things with Christ; if he gives the greater, he will not stand with you for the less; whatsoever good you need, you shall assuredly possess and enjoy it.

3. That the death of Christ is effectual for the absolution of all those for whom Christ was delivered up. It is effectual against anything that can be brought in against them (who shall lay anything to the charge of God's Elect? it is God that justifieth) And it is effectual against all condemnation; there is none to condemn them! if any one, it must be God; but he hath justified them; if for anything, it must be for sin. But saith the Apostle, It is Christ that died, who by his Death hath satisfied the justice of God, and hath put away sin (Who is he that condemneth? it is Christ that Died.)

4. There is a Connection 'twixt the Death of Christ, and the Resurrection of Christ, and the Session of Christ at the right hand of God, and the Intercession of Christ; those for whom Christ did Dye, for them he did rise; and those for whom he died, and rose, for them (that is) for their good, He now sits at the right hand of God, for them also he makes Intercession. And one thing more; from the love of Christ shall none of those be separated, for whom he died, and rose again, and ascended, and makes Intercession: Now how all this can be affirmed of all and every man in the world, that ever was, is, or shall be, is a conceit beyond any solid reason of man, or faith of a Christian to reach.

1. Can all and every man be assured, or assure himself, because Christ was delivered to death, therefore God will unquestionably deliver, or give him all things?

2. Is there no condemnation to any man in the world, notwithstanding Christ hath died? Nay, saith John, He that believes not, is condemned already; and th • s is the condemnation, That light is come into the world, but men love darkness rather than light.

3. Is every man justified by God, so that nothing can henceforth be laid to his charge, seeing that God is the justifier only of all them that believe; and they only that believe, do receive the Remission of their sins? If ye believe not that I am He, you shall die in your Sins, said Christ.

4. That Jesus who died here on earth, and rose, and ascended to heaven, and there presents himself before his Father, and makes Intercession; that all this should be for all and every man, the Arminians themselves are afraid, and dare not to affirm; for though they say, that Mortuus est Christus Adaequate pro pec • atoribus; yet they say also, that Resurrexit & intercedit cum salvandi intention adequate pro fidelibus: But you see, first that the Apostle knits and joins all these together, the Death, and Resurrection, and Intercession of Christ. And secondly, how miserably they delude poor ignorant people, with the flash of an universal Redemption by the Death of Christ; when yet notwithstanding this death, and universal Redemption, there is not any one saving good that ever shall befall them, unless they do believe in Christ; which will amount to no more than what we do maintain, that Christ died not effectually for all and everyone, but only for all and every Believer.

2. Thus have I in the General, brought some places of Scripture against the Opinion of Universal Redemption by the death of Christ. I shall now discourse of it in a more particular way.

Where I shall endeavor to clear,

• 1. That God the Father never did intend or purpose such an effectually Universal Redemption of all and everyone by Christ.
• 2. That Jesus Christ the Son of God, did never intend it.
• 3. That Jesus Christ never obtained, or impetrated the same; no, not in the sense of the Universal • sts themselves.
• 4. That an Universal Application of this, as it never shall be In Rerum natura, so never was it In Dei aut Christi proposito.

1. That God the Father did never intend this latitude of Redemption, and Reconciliation, and Salvation, when he gave Christ, and sent him into the world. 'It is true that he had the Salvation of sinners, and their Redemption, and Reconciliation, in his design of giving of Christ. But I say, this was not his design for all and every man whatsoever: which I shall demonstrate in four Arguments.

1. What God intended, that he Willed and Decreed (this I think no rational Christian will or can deny) but God never willed a General Redemption, and Reconciliation, and Salvation, by the death of Christ; which I prove thus; If he did will and decree it, then that Decree was either absolute or conditional; if it were an absolute Decree or Will, then it is effecual; for no man hath resisted that Will, which is an infallible cause of all which it doth will; and then all and every man shall actually partake of Salvation by Christ; which assertion as the Scriptures do manifestly contradict, so the Arminians and their followers professedly deny. If it be a Conditional Will in God (as they say it is, in case of believing on Christ) then it is but particular, of some men, and not universal, of all men; for all men have not Faith; nay, (comparatively) very few have Faith. Who hath believed our report? unto whom is the arm of the Lord Revealed? Isa. 53. 1.

2. If God did really intend the Redemption and Salvation of all and every man effectually by Christ, then he did intend, and in time did bestow all the means which might effectually bring all and every man to the participation of that salvation by Christ (for every Agent who really and seriously intends an end, he doth likewise as really intend the means effectually conducing unto that end. And as it doth not beseem the Wisdom of God to intend an end without means; so neither doth it suit with the goodness and love of God, to pretend a common salvation for all, when yet he intends not to give means unto all, effectual to bring them unto that salvation. But God doth not give means effectual unto all and every man, to bring them to salvation by Christ, which I thus demonstate; The means necessary to an effectual participation of salvation by Christ, are

1. Outwardly; the preaching of the Gospel, which is therefore called the Power of God unto salvation to everyone that believeth, Rom. 1. 16. for therein is revealed the righteousness of God from Faith to Faith, Verse 17.

2. Inwardly; the Grace of Faith by which we are brought in to Christ, and made one with him, and so partaking of him, we come to partake of life and salvation by him. Eph. 2. 8. By Grace are ye saved through Faith. And Mark 16. 16. He that believes, shall be saved; And 1 John 5. 12. He that hath the Son, hath life. But now God doth not give unto all and every man either of these means.

1. The Gospel (which is the means of Faith) is not given unto all. Psa. 147. 19. He showeth his Word unto Jacob, his Statutes and his Judgments unto Israel. Verse 20. He hath not dealt so with every Nation, and as for his judgments they have not known them. Act. 14. 16. Who in times past, suffered all Nations to walk in their own ways. And we know it by experience, that the Gospel hath not been, and is not Preached unto all. And if it be not Preached unto all and everyone, how can we rationally fancy an intention in God to save all by Christ? Suppose a Physician should give out, that he had a medicine to cure all diseases, and that he would impart it unto all, that so all and everyone may be cured by it; nevertheless he doth indeed make it known but unto a few, that he hath provided that remedy or medicine; you would certainly conclude that he never intended that everyone should be the better for it, seeing he will not communicate the knowledge of it unto them; If he will not give them the knowledge of it, doth he intend to give them the benefit of it? Or suppose a potent Prince should say, He had provided a Mass of money to Redeem all Captives and Slaves, and that it is his serious intention (by that provided Treasure) to Redeem and Free them all and everyone; yet nevertheless he never gives notice of his intention and kindness, unto all of them by himself, or any Messenger from himself; questionless he doth not intend it: For men to Print, and Preach, and Dispute, that God intends to save all by Christ, and that he gave Christ to be an Universal Redemption, to set all men free, &c. And yet we find both in Scripture, and in Experience, that God doth not give the Gospel unto all (which is the Messenger bringing glad tidings and reports of Christ's death, and God's Intention touching the Salvation of sinners) but suffer them to live in darkness and silence; not any one Messenger being dispatched to report to them, and to their children, any one Word of Christ, or Salvation by him; This cannot stand with such a serious intention in God, to Redeem and Save all men by Christ.

Objection, O but the Gospel was revealed to Adam, and so continued in the posterity of Noah, and so down to Christ and his Apostles, and by them promulgated to all the world, to all Nations, to every creature.

Sol. We grant the knowledge of Salvation by Christ in Adam, and his family; in Noah and his family, in Abraham and his family, in the Israelites that came from him: But what is this to all the rest of the world, whom God left to themselves, and did not make the Gospel of Salvation by Christ known?

And as for the Apostles, their Commission was general, and they did in their times make the sound of the Gospel to be heard in most part of the world; but what is this to the succeeding generations of men in all the world who never heard of Adam, nor Noah, nor Christ, nor his Apostle, nor Gospel of Christ?

If God did intend to save all men in all generations by Christ, surely he would have revealed the Gospel to all men in all generations; If his intention were so rich in goodness unto them all, his care and Providence would have been manifested unto them all.

Object. But perhaps the reason why the Gospel did not descend in an universal manifestation of Salvation by Christ unto all succeeding generations, might be the ingratitude and unbelief of those to whom it was first revealed.

Sol. Perhaps many of them were unthankful and unbelieving; but if the knowledge and notice of salvation by Christ must presently fail the posterities of men, because of the unthankfulness and unbelief of Parents and Predecessors, then it seems that the latitude of the Gospels publication depends on the will of man, and not on the will and goodness of God, whose intention to publish this universal Redemption and salvation unto all is stayed and altered upon the neglect and refusal of Christ, and so for their sakes there must not be now a notice given to succeeding generations who never heard, and therefore never refused the Gospel.

2. As the Gospel is not universally given to all, so neither is Faith universally given unto all; for faith comes by hearing, and hearing by the word of God, Rom. 10. 17. If therefore the hearing be not universal, then unquestioanably faith cannot be universal; and if faith be not universal, then there cannot be an universal participation of Redemption and Salvation by the death of Christ.

Object. But it may be replied; though faith be not universal as to every man's possession, yet it is universal as to God's intention; he intended for his part, and as much as concerns him to give faith to all and every man.

Sol. I answer, thi, is not true:

For if God intends to give faith unto all and every sinner as will put forth so much towards it as concerns him, then every sinner shall undoubtedly have faith given unto him, because as Christ saith, Joh. 6. 45. Every man that hath heard and learned of the Father cometh unto me; and the Apostle saith that Faith is the gift of God, Ephes. 2. 8 If God will give a man faith, he shall have it; for there is no gift which God will give, but he hath power to make it his to whom he will give it.

Object. But men will not receive it, though God will give it.

Sol. God doth not give faith upon that condition, if man will have it; this is an offer, not a gift. But God (saith the Apostle, Phil. 2. 13.) worketh in us both to will and to do of his good pleasure. To give us a will to believe and come to Christ, this is God's work; and therefore if God will work (towards faith) as much as concerns him, he must remove our unwillingness and make us willing.

2. The giving of faith is commensurable with the election of God (so saith the Apostle, Act. 13. 48. As many as were ordained to eternal life believed) and indeed it is the fruit and effect thereof, and therefore it is called the faith of God's Elect, Tit. 1. 1. and stands as a necessary means in the way of participation of all our saving good unto which we are elected, and which was purchased for us by Christ.

3. A third Argument that God did not intend such an universal Redemption and Salvation by Christ, is this; If God had intended such an universal work and benefit for all men by Christ; Then he would have given all men to Christ for such an end and purpose as their Redemption and salvation by him (for if God would never give them to Christ, we may well suspect that he never intended to save them by Christ; if they must not belong to the Savior and Redeemer, then Redemption and salvation shall never belong to them. But God did not give all and every nan to Christ; neither ex parte tituli, so that he should acknowledge them as given unto him by the Father, nor ex parte debiti, nor ex parte Rei, that he should stand charged and bound fought their Redemption and Salvation: Ergo.

That all were not discriminatim given by God the Father unto Christ ration tituli is manifest in Joh. 17. 6. I have manifested thy Name unto the men which thou gavest me out of the world; thine they were, and thou gavest them me, and they have kept thy word. And verse 10. All mine are thine, and thine are mine, and I am glorified in them. Nor ex parte Rei. Joh. 6. 37. All that the Father giveth me, shall come unto me.

Here you see,

1. That those who were given unto Christ, they were given out of the world, not all the world, but some out of it.

2. That they who were given unto Christ, God the Father had first a particular interest in them (thine they were, and thou gavest them me) but all men whatsoever never had such a particular Relation to God, nor God to them, as that it can be said, Thine they were.

3. Those that were given to Christ, he saith of them, they have kept thy word, verse 6. and have received thy words, verse 8. and they have believed that thou didst send me; Can this be said of all and every man? Nor doth Christ acknowledge or own all men whatsoever as given to him. verse 9. I pray for them, I pray not for the world, but for them whom thou hast given me, for they are thine: and verse 10. All mine are thine, and mine are thine. Neither were all given to Christ ration debiti, that he should stand charged and bound for their Redemption and salvation. Joh. 17. 2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. Here is the extent of his Commission and Charge which he is bound to make good, and that is to give eternal life to as many as thou hast given him (i.) effectually to save all them, &c.

4. I will add but one Argument more to prove that God intended not an universal Redemption and Salvation by the death of Christ; and that shall be taken out of Rom. 9. 13. Jacob have I loved, but Esau have I hated. ver. 15. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. verse 22. What if God willing to show his wrath, and to make his power known, endured with longsuffering the vessels of wrath fitted to destruction! verse 23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. The Apostle in this place doth purposely handle the doctrine of Election and Preterition; that election he proves to be particular, and not universal; this he doth by instance, and by Reason: The instance is given in Jacob and Esau, God loved Jacob, but he hated Esau; ver. 13. The reason of this speciality of love in Election he presents in verse 15. I will have mercy on whom I will have mercy; and verse 18. He hath mercy on whom he will have mercy; and whom he will, he hardeneth. That God should love one, and hate another; choose one, and pass by another; show mercy to some, and leave others to be hardened; the reason of this is, his own will; he will love whom he we will love, and elect whom he will elect, and show mercy to whom he will show mercy.

Object. Now whereas some murmuringly reply against God for such a particular love, and election, and purpose of mercy, as if God dealt not fairly in it, thus differently to deal with his Creatures, verse 19. &c.

Sol. The Apostle defends this proceeding of God in the authority which he hath for it, ver. 21. Hath not the Potter power over the clay of the same lump to make one vessel of wrath fitted for destruction, verse 22. and to magnify the riches of his glory of his grace on the vessels of mercy afore prepared unto glory? verse 23. By all which it manifestly appears that there are some whom God never loved, but hated; whom he never elected, but passed by; whom he intended not to show mercy unto, but to leave them to be hardened; that he would not make them vessels to honor, but to dishonor; that were vessels not of mercy aforehand prepared to glory, but vessels of wrath fitted to destruction; which if it be so (and so the Apostle saith it is) then undoubtedly God did never intend an universal Redemption, and universal purchase of peace and mercy and salvation by Christ, for all and every man: For by Paul's Doctrine he doth not intend to show mercy to the vessels of wrath; and yet by the Arminian Doctrine, he doth intend to show mercy to all.

2. I now proceed to the second Conclusion; As God the Father never intended an universal Redemption and Jubile by the death of Christ: So neither did Jesus Christ the Son of God (who did die to save sinners) intend such a latitude for all and every man. The intention and mind of Christ in this, I humbly conceive cannot be better discerned than by

• 1. The entering into his Office of Mediatorship as a Surety.
• 2. The opening of his last Will and Testament, when he was near death to seal it.
• 3. The prosecuting of all their interests who were concerned in him, and his death.
• 4. The disowning of some, as such as he never had respect unto.

1. When Christ entered into, or took on himself the office of a Mediator, he then declared himself also a Surety or Sponsor. Therefore as he is styled, Heb. 12. 24. The Mediator of the New Covenant; so is he said to be made the Surety of a better Testament, Heb. 7. 22.

The Argument runs thus; Jesus Christ is a Surety for all those to whom he is a Mediator, Redeemer, and Savior. But he never was a Surety for all, and every man. Ergo.

The first of these Propositions cannot be denied; for the Scripture calls Christ our Mediator, and Redeemer, our Surety, and saith expressly, that Christ once suffered for sinners, the Just for the unjust, 1 Pet. 3. 18. (i.) in their stead, and for their good, and that he bare our diseases, and carried our soroows, and the chastisement of our peace was upon him; and our iniquities were laid upon him, Isa. 53. 4, 5.

But then for the second Proposition that he never was a Surety for all and every man. Will the Arminians speak plainly to this? was he, or was he not? If he were not, then every sinful man's debts are not paid by Christ, and then every man is not redeemed, and then God is not reconciled to every man; for if that debt be not paid, and God satisfied, then Redemption is not wrought, &c. If he was a Surety for all and every man, then Jesus Christ put himself in the room and stead of every sinner of the world, as a surety doth for everyone to whom he is a Surety, and bound himse • f as responsible to Divine Justice to satisfy all that could be charged against any sinner, as the surety doth for everyone he stands bound for: I will be surety for him, said Judah to Jacob about Benjamin, Gen. 43. 9. Of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, let me bear the blame forever. So Jesus Christ as Surety to God, did actually satisfy the Justice of God the Father for us, and pay, and discharge all the debt; so that wrath, and curse, and damnation are utterly removed, and can never befall the sinner, because Christ as a Surety hath perfectly satisfied for all, and cleared all; Sed ira Dei manet infidelibus, Joh. 3. 36. Nay as a Surety he did not only satisfy to the discharging of all sin and punishment, but merited also and purchased mercy life, grace, and glory; and God is bound to give in all this; So that if Christ be a Surety for all and every man, and as a Surety died for them all, then is God's Justice fully satisfied, God hath no more to say against any sinner; he cannot damn any (because all sin is satisfied for, and discharged) and every man shall certainly be saved, because Christ as a Surety hath purchased this, and must, and will see it performed and enjoyed.

But this no Arminian that ever I read or heard of, will maintain, &c.

2. Secondly, we may find out the very mind of Christ concerning the latitude of Redemption and salvation by his death, if we peruse his last will and Testament, where his mind is plainly opened unto us, and which he sealed and confirmed by his death; there you read for whom he died, Matth. 26. 28. This is my blood of the New Testament which is shed for many, for the remission of sins. Mar. 14. 24. This is my blood of the New Testament which is shed for many. Luke 22. 20. This cup is the New Testament in my blood which is shed for you. Heb. 9. 15. For this cause he is the Mediator of the New Tetament, that by means of death for the Redemption of the transgressors that were under the first Testament, they which a •• called might receive the promise of eternal inheritance. verse 28. Christ was once offered to bear the sins of many. Matth. 20. 28. The Son of man came to give his life a ransom for many: Here you see all along in the Testament of Christ, no mention made for all men, but only for many, for many, and for many; and so God speaking of his Christ, My righteous servant shall justify many, for he shall bear their sins, Isa. 55. 11. And he bare the sins of many, verse 12.

3. Thirdly, Jesus Christ did not prosecute an universal interest of all the world, but a particular interest of some. Ergo. He did not intend an universal Redemption and Salvation. Joh. 17. 9. I pray for them; I pay not for the world, but for them which thou hast given me, for they are thine. Doubtless, if Christ did intend to redeem and save all, he would have done so much as to have paid for all: It is strange that he should lay down his life for all, and yet would not lay out a prayer for all; that he would die to save them, and yet not pray to save them; if Christ would not do so much as to prosecute their salvation by a Prayer, I verily believe he never intended their salvation by his death.

Ob. The Arminians to decline the edge of this Argument, tell us of a double interceding or praying of Christ.

One is particular, and this indeed is only for Believers.

Another is universal, and this is for the whole world.

Sol. A handsome evasion I confess; methinks they should also distinguish of a twofold death, and Redemption, and salvation by Christ; one particular for all believers; and another universal for all the world; that effectual and doing good; this ineffectual, and profiting none.

Object. But may we know any Scriptures for Christ's universal Praying, and intercession? yes, they quote Luke 23. 34. Father, forgive them, for they know not what they do.

Sol. True, here is Christ's Prayer indeed, but yet here is not the universal prayer for the whole world: here is his prayer for them that Crucified him out of ignorance; and we hear of the fruit of this prayer in Acts 3. 17. compared with Acts 4. 4. these men who through ignorance crucified Christ, and for whom Christ prayed, Pater Remit, they were not the whole world; this place therefore will not make out an universal interceding or praying for the whole world.

Object. Therefore they bring another Scripture, Isa. 53. 12. He made intercession for trannsgressors.

Sol. 'It is true, he made intercession for transgressors; but where is that intercession which he made for all transgressors? where is the universal intercession? the transgressors for whom he made intercession in this 12. verse, are those sinners which he calls many, and justified them in the 11. verse.

4. Fourthly, Jesus Christ doth professedly disown some, as being such that he never had any affection or respect unto; did he ever intend to die for these, and to do as much for their salvation, as for the salvation of others? Matth. 7. 22. Many shall say in that day, Lord, Lord, have we not Prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many wonderful works? verse 23. And then will I profess unto them, I never knew you; depart from me ye workers of iniquity.

Many shall say, and yet Christ will say to those many, I never knew. He doth not say, I do not now know, or own you, or I did once know you: but I never knew you: Christ is said to know his sheep, Joh. 10. 14. for whom he laid down his life, verse 15. But there are many to whom Christ will say, I never knew you, never acknowledged you, never loved you, never liked you; no not when they Prophecied, and wrought miracles in his Name. Christ will not then know them, because they rejected him, and were wicked workers, yet I never knew you.

There you see that this universal redemption cannot find foundation either in the intention of God the Father, or in the intention of God the Son (and as Christ) who wrought Redemption for sinners.

3. I shall now advance to a third Conclusion, that there was not an universal impetration of reconciliation, and remission of sins, and of eternal life by the death of Christ.

This is that thing upon which the Controversy about the universality of the death of Christ doth principally depend; concerning which the Arminians unanimously deliver themselves thus; Christus ex patris & sua intention omnibus & singulis hominibus indiscriminati •• , •• m pere •• tibus quam servandis, impetravit Reconciliationem cum do • Remissionem peccatorum & vitam ateriam. Christ according to the intention of his Father and his own, did obtain for all men, and for every man, indifferently (as well for them that shall perish, as for them that shall be saved) Reconciliation with God, Remission of sins, and life eternal.

Before I present you some Arguments against this Opinion, I shall crave your favor that I may spread the whole sum and frame of it, as it is by the Arminians themselves set forth in their writings; they teach

I. That upon the fall of mankind, in Adam, there was a gracious affection in God, by which he was yet mercifully affected to love all and every man (alike) so as seriously to desire the salvation of all men, and of every particular man, Ut nullus omnino homo sit, cujus salutem non velit; so that there was not any one man, whose salvation God did not will.

II. That for the extending of this favor unto all and every man, Jesus Christ was sent into the word to die, that by his d • ath, God justice might be satisfied for all the sins of all men, and that thereupon God • might (without any prejudice to his justice) Plenario voluntatis proposito velle salvare, with a full purpose will salvation.

III. That Jesus Christ did come into the world, and by his death did satisfy the justice of God; and so opened a door of grace for a possible salvation for all and every sinner: Mercy now being set at liberty, which before was bowed up.

IV. That all and every sinner hath a liberty of freedom to enter into that door of grace, and besides that, there is so much sufficiency of help afforded unto them, that if their free-will be pleased to make use of it, they may accept of it if they will; and if they will not, it is their own fault.

V. That nevertheless you must distinguish of the death of Christ according to a twofold decree of God, as they say there is

One Decree which is according to his affection or will desiring to save all and in respect of this, the death of Christ was an universal impetration (i. e.) it did work so far in relation to God, that he might without any injury to himself, will an universal salvation to all men, and accordingly he did will and decree it, Christ having impetrated it.

Another Decree of God by which he intended the actual bestowing, giving, and communicating of this salvation universally purchased by the death of Christ (which they and we do call the Application of the death of Christ) and this they say is Solis fidelibus, only to Believers, who by faith do receive Christ.

So that if you demand of the Patrons of universal Redemption, Did God indeed desire and will the salvation of all lost sinners? they answer, he did: But did God seriously will this? yes, he did: And was Christ sent for this end? he was: And did Christ by his death procure and obtain this for all? yes he did: But did God ever decree, or will that all and every man should have benefit by this? No verily, but only Believers, only such as suffer themselves to believe, and repent; these actually are reconciled, pardoned, and saved.

Nevertheless, Jesus Christ did by his death obtain this for all; Universal Reconciliation, universal Remission, universal Salvation are purchased by the blood of Christ, although some only shall partake of it: All have a right in the salvation purchased, though only Believers have the benefit; nay, though no man should ever believe, yet there was an universal salvation purchased by Christ for all men.

Though that Assertion, that all Believers, and they only partake of actual Reconciliation, and Remission, and Salvation by Christ, be a truth, which we all agree in; yet that there is such an universal Reconciliation, Remission, and Salvation purchased by the death of Christ for all men whatsoever, is an opinion unto which we cannot subscribe, but must reject as opposite unto Scripture, and religious Reasons.

I shall let pass some Arguments which some make use of against this Opinion, verse 9.

1. Some were in Hell when Jesus Christ died; Did Christ obtain Reconciliation, and Remission of sins, and Eternal life for them? If not for them, how then for all and every man? But did God ever intend it for them, or accepted of the death of Christ for them? those for whom Christ laid down his life, he saith of them that they shall never perish, Joh. 10. 15, 28. Do not they perish who are in hell?

2. How comes it to pass that many miss of heaven, who yet never refused or rejected Christ? If Christ obtained salvation for all, and theirs it is if they refuse it not; how come they to miss of that obtained salvation? Misse they shall not (lay the Arminians) unless, and until they refuse; but refuse (say we) they cannot unless it be offered; and offered it is not but by the Gospel; and the Gospel offers it not where it comes not; but in all tim • s and ages of men, it comes not to all and every man; yea, that there were any inhabitants in America, was for many Ages utterly unknown to the Christian world, &c.

3. There are some whom God never elected, but passed them by, he would not show mercy unto them; he intended to manifest his justice and wrath on those vessels of wrath; did Christ obtain for these also, Reconciliation, Remission, and eternal life! He knew that his Father would never have mercy on them, and his death was according to the Counsel of his Father; and did his Father Counsel and Decree and appoint him to purchase and procure mercy for those of whom he said, he would never show mercy to them? why? this were strange indeed, that God should put the soul of Christ to grief, and make him to bear wrath and sorrow for them, unto whom he never intended mercy.

4. Should not all men in the world be born in a state of grace and favor? For Christ hath obtained Reconciliation for them all, and that Reconciliation is not forfeited until they reject it by unbelief, and that cannot be as soon as they be born? How then can we all be said by nature to be the children of wrath, Ephes. 2. 3. seeing wrath is off and ceased when God is reconciled?

This Inference cannot possibly be avoided, unless we will fancy that the Reconciliation purchased by Christ, is kept by God (as it were) in Banco, as a Treasure which dischargeth nothing for a while, until hereafter it be brought forth to help a person upon occasion; so that the Reconciliation and Remission purchased by Christ, must he as a dead stock in heaven so long, until men come to years, and then God makes experiments whether sinners will make use of it or no, &c.

But to these I shall add other Arguments.

1. The Impetration of universal Reconciliation, either it was an actual Reconciliation and Remission, or only Potential, a Reconcileableness, or Remissableness. If it were an actual Reconciliation and Remission, then are God and all sinners enemies no longer, but friends; and then every sinner shall certainly be saved. And is a blessed man, for if we be reconciled by the death of Christ, much more shall we be saved by his life, Rom. 5. 10▪ And Rom. 4. Blessed are they whose iniquities are forgiven, and whose sins are covered. verse 8. Blessed is the man to whom the Lord will not impute sin: But this I suppose none will presume to maintain, Ergo. no Actual Reconciliation and Remission for all. If the Reconciliation and Remission be only Potential, and not Actual; then

1. Why doth the Scripture take no notice of this at all: But where it speaks of the death of Christ, and Reconciliation, and Remission thereby, it perpetually delivers the one and the other as Actual. Ephes. 2. 13. Ye are made nigh by the blood of Christ. verse 14. He is our peace. ver. 15. Making peace. ver. 16. Having slain the enmity thereby. Col. 1. 20. Having made peace through the blood of his Cross. ver. 21. you hath he reconciled. Ephes. 1. 7. In whom we have Redemption through his blood, the forgiveness of sins, 2 Cor. 5. 19. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them: was all this (here ascribed unto the death of Christ) only a power accruing unto God that he might (if he would) make an offer of an universal reconciliation, and Remission?

2. But again, Jesus Christ did make an actual offering of himself, and he did actually satisfy the Justice of God for all (according to the Opinion of the Arminians) Now if the Justice of God be actually satisfied, surely there is more than a mere power and liberty acquired that God may be reconciled to us if he will, and pardon us if he will, and save us if he will: Because the satisfaction of Christ can and doth Oblige God to this; God having Covenanted with him, if that he would lay down his life for sinners, that then his Righteousness should justify and reconcile them.

3. What we are to believe, that is true, but we are to believe that God is actually reconciled by the blood of Christ, and hath actually forgiven us?

2. This Grand universal Impetration, either God intends the real actual application of it, or he doth never intend to apply it to all.

It were most strange that the Son of God should come down from heaven, be made man, be made obedient to the death, even to the death of the Cross; yea and be made a curse for us, and by his blood purchase (as they say) Reconciliation, and Remission, and life Eternal for all and everyone, if God intended not actually to bestow these.

But I demand, Did he intend and will the actual collation of these purchased benefits on all and everyone; or did he not?

The Arminians to this, expressly answer two things.

1. Deum nec voluisse, nec noluisse; God did neither will and intend it; neither did he nill, or not intend it:

Why then there is a Christ given to death, given for a Sacrifice to be a Propitiation for sinners, to be a Redemption for all and every sinner, to save all, and yet after all this, God is not peremptorily resolved (either way) of the benefit of this to any one sinner whatsoever: And so the death of Christ may be in vain, in respect of benefit, to all the sinners in the world.

For although his death did satisfy God's Justice, and thereby God gained so much as that he might universally tender Redemption to all; yet if there were no actual purpose, or real intention in God to bestow this on any, who can say that he shall be the better for that which God really intends not to bestow on him?

2. Again, they say that though God did not peremptorily intend to confer and bestow this upon all, yet conditionally he did, if so be that all will believe on Christ: unto which I would reply two things:

First, God did know that all men would not believe on Christ; and therefore as to the prescience of God, this condition was not universal but particular; if God's intention to impart the benefits of the death of Christ had a respect unto, and foundation in a condition which he certainly foresaw to be particular only; Hence it will necessarily follow, That God never intended a Redemption and salvation for all: From the Argument either to God, or unto men, it shall bind the Adversary.

If to God in respect of his intention, then thus I frame it: God intended salvation by Christ, only for all who will believe in Christ; but God did certainly know that all men would not believe in Christ. Ergo. he did not intend it for all.

If to men in respect of the event, then thus: Salvation is obtained for all who will believe on Christ; but all men will not believe in Christ. Ergo. Salvation is not obtained for all.

Secondly, I reply to that Assertion, viz. That God did intend to confer or apply all saving benefits purchased by Christ, upon the condition that all men would believe. Either God did really intend to give this condition to all (i. e.) to work so effectually upon all, that they might believe through his grace; or he did not so intend to work on them: If he did not intend effectually to give faith unto all men, then questionless he never did intend that all men either should or could partake of that universal redemption by Christ; for no man either doth, or can partake thereof without faith; and of that faith no man neither doth, or can partake thereof, unless God be pleased to give it unto him; Faith being the gift of God. If he did intend effectually to give faith unto all men, then all men have been, are, or shall be Believers; for what God will effectually give, of that shall we partake, &c.

Object. God intends to give faith to all men; but it is in his own congruous way, unto which all men submit not.

Sol. But this comes not home to the Argument; for I do not argue of the congruity and fitness of ways to work faith, and whether men may resist these ways or not; or whether God will give saith upon another condition, if they will have faith. This I insist upon, that if God intends effectually to give faith unto all, then all shall eventually have that faith: To give saith effectually is not a mere command to believe; nor is it to present unto sinners media sufficientia only, but it is by the Almighty operation of the Spirit of God to create and work in, or infuse the grace of faith into the heart of a sinner.

3. If there were such an universal Impetration of Reconciliation, andremission, and salvation for all and every man by the death of Christ; then the love of God, and the love of Christ are of equal respect to all alike: All are alike in the love and intention of God who gave Christ; and all are alike in the love and death of Christ; who upon one and the same account died alike for all, whether believers, or unbelievers, whether those that shall be saved, or those that shall be damned; there was no difference, and no inequality of love towards sinners; God did not look more on one than on another; neither did Christ regard one more than another in his death. But that any one speeds better than another, this depends on himself, because he will believe, the other will not, but all are alike objects of the same degree of love with God and Christ.

The Arminians blush not to say that thus it is▪ God's love in the giving of Christ, and Christ's love in giving himself (Antecedently) was alike to all, (no more to Peter than to Judas, and as much to Pharaoh as to Moses) though the consequent love indeed (after men do believe) is not alike: But for the Antecedent love, that was alike to all: and the death of Christ was the effect of that his great and equal love unto all Antecedently.

Sol. But this is a grand mistake and Error, and that I shall briefly demonstrate by Scripture and Reasons. The Antecedent love not alike to all, appears by these Scriptures.

1. Matth. 11. 25. I thank thee, O Father, Lord of Heaven and Earth; because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; verse 26. Even so Father, for so it seemed good in thy sight.

The matter of which Christ there discourseth, was the Mystery of Redemption and Doctrine of salvation; this same, Christ saith that his Father did hide from the wise and prudent, and so he did, because it seemed good unto him so to do: And for this differential pleasure and work of God, Christ gives thanks unto his Father: Now if God did love all alike, so as to will all their salvation alike, why would he have hid the Doctrine and way of salvation from any? and had the love of Christ been alike to all in the desire and purpose of their salvation, would he have thanked and blessed his Father, for hiding and not revealing of that universal salvation?

Can any man reasonably make Christ thus to express himself? Father, thou didst seriously will the salvation of all alike, and so did I myself, and nothing is wanting on thy part, nor yet on mine, that all sinners might enjoy the same: Nevertheless I thank thee who didst thus love all alike, and intend the salvation of all alike, that thou hast hid the Doctrine and knowledge of this universal Salvation from the wise and prudent. Do you call this an equal love to all!

Object. Nor will the corrupt gloss of Corvinus the Arminian help him at all, who would make Christ to give thanks to his Father, q. Those things which were hidden to the wise, he had revealed to babes.

Sol. The Text voides that shuffle plainly; for it saith, because thou hast hid these things from the wise; not They had hid them from themselves, but Thou hast hid them; Not So it seemed good unto them; But it seemed good in thy sight:

II. I will give you another place against this equal love of God to all, which I believe is unanswerable; Rom. 9. 11. The children being not yet born, neither having done good or evil, that the purpose of God according to Election might stand, not of works, but of him that calleth; verse 12. it was said unto her, The elder shall serve the younger. verse 13. As it is written, Jacob have I loved, but Esau have I hated.

Let Esau and Jacob be Examples or Types, it matters not much to the Point in hand; here it is said, Jacob have I loved, and Esau have I hated. Is this a love alike to both? Nor will that distinction of a consequent love of God, which they make to be after faith and repentance, and to be unlike to men; or of an Antecedent love of God which is before faith and repentance, and is alike to all; I say this distinction fails them here.

Sol. For the Apostle speaks of that Antecedent love, which yet is not alike to all (The children being not yet born, neither having done good or evil, yet Jacob have I loved, but Esau have I hated.)

III. If the love of God and Christ were Antecedently alike to all men in this business of universal salvation; Then when Christ died for all sinners, he loved them all with such a love as greater could not be. Joh. 15. 13. Greater love hath no man than that he lay down his life for his friend: If one be an enemy, you cannot show greater love than to lay down your life for him, or if he be a friend, greater love cannot be shown than this, to lay down your life for him.

Now did Christ love all men with so great a love, as greater cannot be shown to any? If so, why is it that the effects of this love never reach many men so greatestly loved, and yet they reach others, even because they were so greatly loved? &c.

IV. This universal Impetration only by the death of Christ cannot be admitted for those absurd consequences which depend upon it, verse 9.

1. It lames Jesus Christ in his Pr •••• lie Office, which did as necessarily take in the Intercession of Christ, as it did the Sacrifice and Oblation of Christ: for when he was Anointed and Consecrated to be a Priest, he was at the same time consecrated both to die, and offer, and purchase: And likewise to apply the offering of himself and the purchase unto those for whom he died; Oblation was not put on him, and application upon another, but both on himself; he was to die and purchase as a Redeemer, and he himself was to apply what he had purchased as an Intercessor; but by the Arminian Doctrine, these are severed, and application denied to his Intercession.

2. It frustrates the end of Christ's Impetration; for when Christ died and purchased, his end therein was application of the purchase: He did purchase a deliverance that sinners might be delivered, not that they might, or might not be delivered.

3. Nor can I yet see how this general empty Impetration can stand with the honor of God's Attributes: Not with his Omnipotency that he would have a benefit procured, which he is hindered from the applying of it by the perverseness of man's will: Nor with his Wisdom to intend that which he shall never accomplish or obtain: Nor with his Justice, to receive from the hands of Christ so full and absolute a satisfaction, and yet after that never to admit many men into grace or favor, nor to pardon them nor save them, though satisfaction were made by Christ for those very ends: Nor yet with the Lov • of Christ, who laid down his precious blood, and yet this should never take effect in many, for whose sake it was so largely and seriously shed: And that he should suffer the merit of his dea • h, and the efficacy thereof to be so continually perverted by the free and proud will of sinners.

4. It doth absolutely overthrow the Doctrine of Election delivered in Scripture, and the limited subordination of redemption by Christ according to Election, and the certain communication of all grace and glory to such who are Elected and Redeemed.

5. So likewise doth it the Doctrine of the New Covenant of Grace which is particular.

6. And leaves God after the great love and cost in giving of Christ, yet to an uncertainty, what the issue and fruit of all this will be; perhaps men will accept of it, perhaps not; perhaps they that accept of it will persevere, perhaps not; perhaps I have lost all my love and charges, &c.

4. I should now discourse of a fourth Conclusion, viz. that as there never was, or shall be an universal application of the death of Christ; so neither God, nor Christ ever intended the same.

But here the Arminians will save us of this labor; for they confess the same; the application, fruit, or benefit of the death of Christ is only for believers: And for any other death of Christ which is without any fruit or benefit to us, let themselves (if they like it) take it, only give us that which is fruitful and saving.

3. There remains nothing more about this question, but the answering of some Scriptures, and some Arguments which the Arminians make use of to prove their universal effectual redemption, or that Christ died for all men, and every particular man, not only Sufficienter, but also Efficaciter.

1. Object. Their first Batalio of Scripture for their Opinion rests upon the word (the world) Joh. 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. Joh. 6. 51. The bread that I will give is my flesh, which I will give for the life of the world. 2 Cor. 5. 19. God was in Christ reconciling the world unto himself. 1 Joh. 2. 2. He is the Propitiation for our sins, and not for ours only, but also for the sins of the whole world: to which they may add also, Joh. 1. 29. Behold the Lamb of God which taketh away the sin of the world. Joh. 12. 47. I came not to judge the world, but to save the world.

Before we give a particular answer to these Scriptures, it is necessary to premise a word or two.

1. The word [world] is diversely used in the Scripture, sometimes it signifies

• 1. The whole frame of Creation, Heaven and Earth, and all the Creatures in them.
• 2. The promiscuous and universal multitude of mankind.
• 3. Only the wicked and unbelieving part of the world; I pray not for the world, Joh. 17. 9.
• 4. Only the Elect and believers, Rom. 11. 12. If the fall of them be the riches of the world. verse 15. If the casting away of them be the reconciling of the world, &c.

2. That expression (all the world, and the whole world) doth not always import in Scripture, every man in the world, Luke 2. 1. There went out a Decree from Caesar Augustus, that all the world should be taxed. This cannot be meant of every particular man in the world, nor yet of many Nations of the world, for they were not all (singly) under the Roman power, Joh. 1. 10. The world knew him not: this cannot be understood of everyone in the world; for some in the world did know him, Joh. 12. 19. Behold the world is gone after him! is it meant that every man in the world did so? 1 Joh. 5. 19. The whole world lieth in wickedness; can this be understood of every particular man in the world? Rev. 18. 8. All the world wondered after the beast: Neither can this be expounded of every particular man in the world.

I purposely bring these places, because the Arminians impose on weak and ignorant men, as if by the name (world) is always meant all the men in the world, and every particular man in the world: you see that the Scriptures do not always so intend it, no not when they speak of all the world, and of the whole world.

But now let us look on the Scripture alleged distinctly.

Object. John 3. 16. God so loved the world, that he gave his only begotten Son, &c.

Sol. 1. Are the Arminians in good earnest in bringing this place for God's intention of salvation for all by Christ?

1. Do they not affirm that God neither would, nor could, velle salutem hominum, before Christ had satisfied his Justice? and yet this place shows a special love and will in God of man's salvation before he gave Christ.

2. They deny the love of God in the Text, to be any act of his will at all, unless incomplicitly; but here it is made the immediate and prime cause of the giving of his Son. So that according to their Opinion, they must expound the place thus; God so loved all man-kind with such a love, whereby he neither would, nor could will the salvation of any man, (that he sent his Son to save all men, before he did intend to save any man) that whosoever believes should be saved: This is the great love which they make in God to save all men by Christ.

2. Again, Seeing that word [world] is ambiguous, sometimes being taken for those men of whom Christ is the Head, 2 Cor. 5. 19. sometimes for those men of whom Satan is the Prince, Joh. 12. 31. (The Prince of this world) it had been fit for them to have made out unto us, that both of these worlds were so loved by God, that he gave his Son for the Salvation of them both.

Thirdly, the sense of the place stands evident of itself thus; God so loved the world, &c. (i. e.) he was so mercifully affected towards mankind in their lost condition, that he would not suffer all of them to perish, but sent his Son, that whosoever believes on him, should not perish, but have everlasting life.

Whence it evidently appears, that God's intention in the sending of his Son, was for salvation, not of every particular man, but of everyone that believes.

And indeed there the restriction of God's purpose for salvation doth lie (In quisquis credit, whosoever believes) not that God would save every particular man in the world, but only everyone that should believe.

And questionless this was great love shewn to the world of man-kind universally lost, That Jesus Christ was sent for the recovery and salvation of everyone of those in the world that should believe on him.

Nor will any Arminian dare to affirm more than this, unless he will maintain that there was yet a larger love in God, and a larger intention in him effectually to save all the world by Christ distributively, and collectively, whether they believe, or do not believe: The Scripture plainly rejects this, and so do they themselves.

Object. Again, they object that Scripture of John 6. 51. The bread which I will give you is my flesh, which I will give for the life of the world.

Sol. That Christ gave himself for the life of the world, is granted; and that he is the bread which giveth life to the world, verse 33. is also granted; but the Point to be proved is, that Christ did give himself effectually for the life of every man in the world. But this can never be made out any farther than for Believers in the world. verse 35. I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst. And verse 5 • . Except ye eat of the flesh of the Son of man, and drink of his blood, ye have no life in you.

Object. 2 Cor. 5. 19. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.

Sol. 1. Here is the same term again; but the question is whether (world) in this place signifies any other but fideles in mundo; for the Apostle speaks of an actual Reconciliation, and of an actual forgiveness predicated of this world, which are proper to believers.

2. If you would have the word world, in this place to be understood of every particular man in the world; then it must follow that God is by the death of Christ actually reconciled to everyone, and everyone to God (which the Arminians themselves deny) and that sin is not, and shall not be imputed to any man whatsoever, which is a notorious falsehood.

Object. But another place there is unto which they much trust upon, viz. 1 Joh. 2. 2. He is the propitiation not only for our sins, but also for the sins of the whole world.

[Answered.] Sol. But this place (which at first sight seems one of the strongest for them) will not help them at all; for

1. The Apostle speaks of a Propitiation conjoined with the intercession of Christ, verse 1. If any man sin, we have an advocate with the Father, Jesus Christ the Righteous. verse 2. and he is the propitiation, &c. Now the Arminians deny the Intercession of Christ to be for all the world; for so say they, there should be an actual application of the death of Christ unto all and every man, which may not be admitted.

2. Again, such a Propitiation as Christ is here said to be (for our sins) the same is here said to be for the sins (of the whole world) (otherwise the comfort here given were of small force, if Christ should be a propitiation for us; and for the world, in a different sense; for our sins effectually, but for the sins of the whole world ineffectually.)

But he is a Propitiation for our sins, (i. e.) who believe effectually, therefore he must also be a propitiation for the sins of the whole world also effectually: So that if by the whole world in this place, all and every man in the world be understood; Then Christ must be, and is an effectual Propitiation for the sins of everyone (i. e.) he hath so satisfied and pacified God, that he is no longer displeased with any one sinner; but this the Arminians will not maintain.

3. The scope and purpose of the Apostle in this place, is to comfort and support the hearts of believers in case of falling or sinning, that they should not despair, and for this he presents two Reasons:

1. One is, that Christ is our Intercessor, or Advocate with the Father.

2. The other is, that Christ is the Propitiation for the sins of all the faithful, whether Jews or Gentiles, by which he means here the whole world; not only for our sins who are Jews, but for the sins of the Gentiles: So that by the whole world, is meant all believers whether Jews or Gentiles (for his Epistle is Catholic and respects them both.)

Nor is it an universal expression when the Jews and the Gentiles are spoken of in way of distinction and opposition, then to call the Gentiles the world. See at your leisure, Rom. 11. 12, 15.

Object. But the consolation given here is not so full and rising, unless by a Propitiation for the sins of the whole world, he understood every man in the world!

Sol 1. I answer; To me the Consolation riseth very full and high; for the case is of some particular Christians or Believers sinnings (if any man sin) in this case he supports them not to despair, but to hope for pardon and peace, and that from Christ intercession and Propitiation; he is the Advocate, and he is the Propitiation for their sins, and not only for their sins, but for the sins also of all Believers, that either do, or shall live in the whole world, whether Jews or Gentiles; all Believers shall find him so, Ergo, you shall.

2. Yet suppose, that by a Propitiation for the sins of the whole world, were meant (as the Arminians contend for) for the sins of every man in the world: This (according to their sense) would not make the Consolation higher, but weaker: For as much as that Propitiation for the sins of the whole world, by the death of Christ (according to them) is of no special respect to any particular sinner living, nor of any efficacy for any one more than for another, nor more for the living than for the damned; neither was there any different intention for the Collation and Application of it until men did believe: And what more high and special comfort can arise to a troubled soul from this, I am not able to conceive.

2. Oject. Their next phalanx of Scriptures for Christ dying universally pro omnibus & singulis, is mustered up from the word (all) 1 Tim. 2. 4. who would have all men to be saved, and come to the knowledge of the truth. verse 6. Who gave himself a Ransom for all; Chap. 4. 10. Who is the Savior of all men, especially of all those that believe: Heb. 2. 9. That he by the grace of God should taste death for every man, 2 Cor. 5. 14, 15. Tit. 2. 11. Before I speak to these places, I would premise a few words.

1. As the word (many) in Scripture is sometimes use • for (all) (as Dan. 12. 2. Many of them that sleep in the dust of the earth, shall awake, some to everlasting life, and some to shame and everlasting contempt) So the word (all) is sometimes put for many, as Rom. 5. 18. So by the Righteousness of one, the free gift came upon all to justification of life. ver. 19. So by the obedience of one, shall many be made Righteous. So that it is not safe nor true wheresoever we read the word all, there continually to expound it for every man distributively,

2. To die for all, and to be given for all, must in some places respect the sufficiency of the dignity in the death of Christ, but not always the efficacy of his death in the virtual extent of it, which none that I have read will maintain in this Point of Christ's dying for all.

Now let us look on the particular places mentioned for Christ dying for all, and every man.

1 Tim. 2. 4. Who will have all men to be saved, &c.

By all men (in this place) the Apostle means not every man individually, but all sorts or kinds of men; for in the precedent verses, he exhorts that Prayer be made for all men, and amongst them, for Kings, and for all that are in Authority; and he subjoins this Reason, Ergo, God will have all men to be saved; he excludes no sort of men from salvation, but invites all sorts and kinds of them. And therefore seeing the Gospel is to be preached to all men, and there are some of all sorts that God will save to whom the Gospel is preached, therefore we should pray for all men: Neither is it unusual in Scripture to understand by all, not every particular, but all the sorts or kinds, Joel 2. 28. I will pour my Spirit upon all flesh; by all flesh is not meant every man in the world, but all sorts of persons, your sons and your daughters, your old men, and your young men, as there he expounds it; and upon Jews and Gentiles, as Peter expounds it, Acts 2. So Luke 3. 6. All flesh shall see the salvation of God: Not every particular man in the world, but all kind of Nations, and people, and Men.

Nay Vorstius himself confesseth that All in this place is as much, and the same with all sorts or kinds, so that by all sorts or kinds you do not restrain it only to the Elect.

Nor is this any new interpretation of this place. St. Austin delivered the same above a thousand years ago in his Euchiridion to Laurentius. Vult omnes homines salvos fieri (i. e.) omne genus hominum per quascunque differentias distributum, Reges, Privatos, Nobiles, sublimes, doctos, humiles, indoctos, divites, paupers, Mares, Foeminas, & i • Aetatibus omnibus, in professionibus omnibus, & si quid aliud differentiarum est in hominibus.

Quos Deus vult servari, pro eorum salute Ecclesia debet precari, ut Deus omnes (i. e.) quosvis vult servari, sublato gentis, sexus, aetatis, ordinis atque dignitatis discrimine.

And in another place he expounds it thus; Deus vult omnes salvos fieri, ut intelligantur omnes Praedestinatos, quia omne genus hominum in eis est. So the Apostle here doth not speak de singulis hominum personis sed de omnibus hominum ordinibus; non de singulis generum, sed de generibus singulorum.

Others do distinguish of the will of God: One is Volunt as propositi, by which vult homines salvos facere; the other is, voluntas signi, by which vult homines salvos fieri: In this he puts men at what they should look at, viz salvation, and by what means they should compass that salvation, viz. by coming to the knowledge of the truth, &c.

Object. 1 Tim. 2. 6. Who gave himself a Ransom for all; Ergo, all men are redeemed by Christ.

[Answered.] Sol. 1. Mean they Actually, so that God is now satisfied, and they are indeed freed and delivered by the death of Christ? what shameful daubing is this, to stickle so for all men's Redemption or Ransom by the death of Christ, when yet verily they deny any actual Redemption for any one by the death of Christ?

2. For all, a Ransom for all? for all for whom he is a Mediator? verse 5. But a Mediator he is for all them who belong to the Covenant of grace. And that is not for all absolutely, and singularly, but for all Elect and Believers, who have God to be their God.

3. The same answer for all of all sorts, may be given to this as to the former; for his speech runs unto the same all, &c.

4. Yet if they would force to all singularly, then the Ransom is for all quatenus ad dignitatem & sufficientiam; not to all quatenus ad efficientiam.

Object. Heb. 2. 9. That he •• y the grace of God should taste death for every man.

[Answered.] Sol. Let the Apostle expound himself What he means there.

By every man, verse 10. he calls them many Sons (in bringing many sons to glory) ver. 11. Them that are sanctified, and made one with Christ (He that sanctifieth, and they who are sanctified, are all of one, for which cause he is not ashamed to call them brethren) And ver. 13. The Children which God did give him, &c. So that here by every man, is not meant every particular individual man, whether believer or unbeliever; but every Son of God, everyone that is sanctified, all that are brethren with Christ, all the Children given by God unto him; for everyone of these did Christ taste death; not one of them could have been saved but by his death; and what is this to every man whatsoever in the world? are all and every man, sanctified, children, brethren, &c?

Object. 1 Tim. 1. 10. Who is the Savior of all men, especially of them that believe!

[Answered.] Sol. 1. Speaks the Apostle here of Christ's dying for the salvation of all and every man? of God's Spiritually saving of unbelievers, and of believers, that he will eternally save unbelievers as well as believers. If the Arminians will needs have this place so understood, how come they to admit and swallow down that word (especially, especially of them that believe) whereas they hold that God's will to save by the death of Christ is equal and alike to all? either they must understand this place of God's Antecedent will of salvation; but then (especially) stands in their way; or they must understand it of his Consequent will, and then (all) stands in their way; for God (as they teach) will not save any according, to his Consequent will but only Believers.

2. But the Apostle here speaks, not of salvation by the death of Christ, but of a saving or safety depending on the Providence of God, which respects all men in the world, but believers in a more special manner, who have the promise of the life that now is, and of that which is to come, v. 8. And therefore the Apostle in his sufferings and labors excites himself to trust on God, to take care and provide for him, which he doth upon this ground, q. God is the Savior of all men, but especially of them that believe; q. d. If God's Providence will help all men, even the world, much more them that believe on him.

Object. But that word Savior, and saving, must needs mean some higher matter than this of Providence.

Sol. In this place it doth not, nor in many other places, Psal. 36. 6. Hominem & Bestiam servas Jehovah: Matth. 8. 25. Lord save us, we perish.

Object. Rom. 14. 15. Destroy not him by thy meat for whom Christ died. 1 Cor. 8. 11. Through thy knowledge shall thy weak brother perish for whom Christ died.

[Answered.] Sol. The Question in dispute is, whether Christ did by his death obtain for all and every man Reconciliation with God, Remission of sins, and Eternal life? do these places come up to the proof thereof?

1. The Apostle speaks unto Christians in both these places; he writes unto believers, (are believers all and every man?) nay he writes to the believers of particular Churches in Rome, and in Corinth; are particular believers all and every man in the world?

2. To these he writes of a particular case, respecting their Christian liberty about the use of Herbs and Meats, so to moderate themselves as not to scandalize or offend their weak brethren, and to perplex and ensnare their consciences: that those Christians who were strong in faith (i. e.) were fully persuade and satisfied that all meats were lawful, should not so act their liberty thereupon as to give offense to their weak brethren (unto weak believers) who yet were not so clearly convinced of that liberty: He speaks of believers on both sides, strong and weak, and of none other but believers concerned in the present fear and scandal; and what is this to Christ dying for every man?

3. And why would he not have the strong believers (by the abuse of their liberty about meats, and drinks, and herbs) to offend the Consciences of their weak brethren? he gives the Reason (destroy not him by thy meat for whom Christ died; and shall thy weak brother perish for whom Christ died? The reason lies in the danger of that offense, q. d. thus to offend them was, as much as in them lay, to destroy them, and cause them to perish; For offense or scandal (of themselves, and in their own natural aptitude) do tend to the ruin and destruction of those to whom they are objected, and weak Christians are likewise apt to be shaken, and wounded, and waver by them. Assuredly this is and should be reason sufficient with any believers therefore not to give scandal in anything, much less in the use of meats and drinks, to other Believers who are weak; neither doth the Apostle say He is destroyed by thy meat for whom Christ died, but Destroy not him, &c. He speaks not of a work eventually done and effected, but of a work which he cautions them to beware or take heed of, as tending thereunto.

And so in the later place he doth not absolutely affirm that the weak brother doth perish, but interrogatively propounds, shall thy weak brother perish for whom Christ died? q. d. should you, or any of you be an occasion (as much as in you lies) of the ruining of any for whom Christ died? therefore have a care, be wary that ye give not any offense unto them.

Fifthly, If the Apostle had said that any weak brother had indeed been destroyed, and had indeed perished, yet this would not prove that Christ died for all and every man: All that it could infer would be only this, that some Believers might be destroyed and perish for whom Christ died; which yet appertains to another controversy of falling from grace, and there neither will it serve the turn.

Object. 2 Pet. 2. 1. There were false Prophets also amongst the people, even as there shall be false Teachers among you, who shall privily bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

Loe, say the Arminians, here are some which bring upon themselves swift destruction, and deny the Lord that bought them; and therefore as well they that perish, as they that shall be saved, are redeemed by Christ, &c.

Sol. For answer to this place divers things may be said.

[Answered.] 1. Some do question whether it speaks of Jesus Christ at all, because the word here rendered (Lord) is not that word (Lord) by which Christ is usually set forth: there is a difference observed by learned men

1. Inter 〈 in non-Latin alphabet 〉 , Herum, & 〈 in non-Latin alphabet 〉 , Dominum; which we find in Jude, ver. 4. denying the Lord God 〈 in non-Latin alphabet 〉 , and our Lord 〈 in non-Latin alphabet 〉 : But I know not whether we may with safety rest on this curiosity.

2. I shall rather make use of that distinction of being bought by Christ; persons may be said to be bought by the Lord Christ

1. 〈 in non-Latin alphabet 〉 , according to truth, so only the Church is bought or purchased by the blood and death of Christ. Acts 2. 28. Feed the Church of God which he hath purchased with his own blood.

2. 〈 in non-Latin alphabet 〉 , In respect of Opinion, and so those are said to be bought, who seem to be bought, who bear such expressions of Christians for a while, that both themselves and others (in a judgment of charity) look on them as bought and redeemed persons; although afterwards the contrary doth appear; as all those who have but a temporary faith, and make a temporary profession; these seem to us to be bought, and perhaps unto themselves, yet really they are not. And truly such kind of persons were these, who are said in this place to deny the Lord that bought them: they were so far wrought on, that they got the knowledge of the true way of righteousness: verse 12. And escaped the pollutions of the world through the knowledge of Christ, ver. 20. and probably were numbered (in respect of profession) with the people of God: so that they seemed to be bought in respect of their temporary faith, profession, and conversation, yet really they were not so, for they turned Apostates, ver. 22. and damnable Heretics, ver. 1. denying the Lord (either in his Person, or in his Office) who bought them, as others and as themselves did think.

Thirdly, Others do yet suggest one more answer unto this place; who say that these Heretics (and so other wicked men) were bought by Christ, though not as to the effect and state of salvation (for so only the Elect and true Believers are bought by Christ as their Redeemer and Savior) yet in respect of some common fruits and benefits for those, upon that account, their service and fidelity are duly and properly belonging unto Christ, and their sin is the greater for denying him who is their Lord also by a right of Redemption as to Common mercies: And some do conjecture, had it not been for the Promise of Christ as Redeemer, and God's looking on him as so, all the world had been presently destroyed upon the fall of Adam, but Christ interposing himself, he stayed that destruction, and at least procured the cause of all those outward blessings which ungodly men do enjoy in this life, for which reason he may be said to buy even the ungodly (in that he delivers them from present ruin) and their sin is therefore the greater to deny him; but I adhere to the second answer as most proper to the place.

But having now many other Scriptures alleged by them to the same purpose aforementioned, let us consider what Reasons and Arguments the Arminians produce to prove that Christ died for all and every man, and by his death purchased Reconciliation with God, Remission of sins, and eternal life for them.

I shall briefly mention four or five of the chiefest which they bring,

[Argument 1] 1. That which every man is bound to believe, is true; but every man is bound to believe that Christ died for him. Ergo, it is true that Christ died for every man.

Sol. To this Sophistical Argument, two answers are given by the Learned.

[Answered.] 1. One unto the Major, or first Proposition (viz. That which every man is bound to believe, is true) a thing may be said to be true in a three-fold respect; Either quia promittitur, because it is promised; Or secondly, quia narratur, because it is related or declared; Or thirdly, quia praedicitur, because it is foretold; so that whatsoever a man is bound to believe, that same is true, either as promised, or as declared or done, or as foretold; Not always true in one and the same respect, or in every respect; but either as promised, or declared or reported, or as foretold. To apply this to the Argument in hand, that Christ died effectually for every man; If it be a truth, then it must be so, because God hath promised it, or declared it, or foretold it; if it be a truth, because promised, then it is with condition of faith; for though the very promise be true in itself, yet it is not performed unto us, without believing; the same promise still requiring faith for the performance of it, and then this will not prove that it is true that Christ died for all and every man absolutely, but only for Believers, or for all men only under the condition of faith: If it be a truth because only declared, or foretold, then whether a man believes, or believes not, this is true that Christ died for him; the reason is, all things which are true by way of Narration or Prediction, they are true upon their own account, they are true before we believe them (our faith makes them not to be so) and if we believe them not, yet are they true; our unbelief cannot make the truth of God a lie: But I suppose that no Arminian will say that Christ died effectually for every man, whether he doth believe, or doth not believe.

A second answer shall be unto the Minor Proposition (But every man is bound to believe that Christ died for him) to this I would say three things.

First, It is a material disputable Point, Whether those to whom the Gospel is not revealed, are bound to believe that Christ died for them? because the Precept of believing is a Gospel Precept only, and the punishment for unbelief is threatened, and inflicted in relation to the Gospel, for slighting and refusing that Christ who is revealed and offered by the Gospel unto sinners, who also are therein commanded to believe on Christ: and if this be so, then certainly every man is not bound to believe that Christ died for him.

Secondly, When the Gospel doth come, it doth not absolutely command that everyone should believe that Christ died for him indeed; it doth command everyone to believe on Christ (i. e.) to receive him, and trust on him alone for life. But it doth not command him to believe (without anymore ado, without any condition whatsoever) that Christ died for him (i. e.) hath by his death made his peace, procured his pardon and eternal life. For the Gospel doth not reveal or command any such thing: It doth reveal a Christ who died for sinners, and it doth offer this Christ to sinners; but with all it saith, Whosoever believes shall be saved, and he that believes not shall be damned. Doth the Gospel command every man absolutely to believe that Christ died for him (which takes in the Application of all the fruits and benefits of the death of Christ which a soul can enjoy) whether a man obey the voice of the Gospel or not, receive Christ or not! q. d. you are bound to believe that Christ died for you, though you never by faith close with the offer of Christ, though your heart never prize him, or never are brought in unto him! and though you still love your sins and persevere in them. Tell me in good sadness, did Jesus Christ ever sign such a Commission as this, Go preach the Gospel, and tell people that whether they receive me, or will not receive me; whether they become believers, or continue unbelievers; whether they repent, or continue impenitent; they are bound every man of them to believe that I died for them, and reconciled them, and have procured salvation for them! Certainly if every man were bound to believe this, he were bound to believe a falsehood; for verily Christ did not die for those who remain unbelievers and impenitent: and the Gospel is so far from promising life by the death of Christ to impenitent and unbelieving persons, that it threatens and seals death, and wrath, and condemnation on them: Joh. 8. 24. If ye believe not that I am he, ye shall die in your sins. Joh. 3. 36. He that believeth not the Son, shall not see life, but the wrath of God abideth on him. ver. 18. He that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God.

3. The immediate Object of that faith which God at first requires, is not this Proposition, Christ died for me; But Christ who died: And the first command of Faith in the Gospel, is to accept Christ, and rest on Christ, and then follows a fiduciary persuasion that Christ died for me: And indeed no man can come to that degree of Faith to be persuaded or confident that Christ died for him, until he first by faith receive Christ offered unto him.

[Argument 2] Unbelievers are damned for rejecting the grace of Christ offered unto them by the Gospel; shall they be so punished if that grace were never purchased for them, and never did belong unto them?

[Answered.] Sol. To this I answer.

First, That Christ with his grace of Redemption is (Indefinitely offered unto sinners by the Gospel) and that all who do by their infidelity refuse that grace, are deservedly damned, not because they reject the grace offered belonging to them as unbelievers and impenitent; but because they neglect and despise that condition upon which grace was offered unto them; Christ and his grace were offered unto them upon this condition, If they would believe and receive him and it; But they will not believe (You will not come unto me that you might have life, Joh. 5. 40.) And though light be come into the world, yet they will not receive it.

Secondly, Unbelievers who do reject Christ with his grace offered unto them, do not reject him, and that grace, because they know that neither Christ nor his grace do belong to them; this neither is, nor can be the reason à priore, of their rejection, because no particular sinner (unto whom the Gospel comes) can know that Christ hath simply excluded him, and tends no good to him: and he sees that to others in the same condition and depth of sin and unworthiness with himself, Christ and his grace offered by the Gospel are effectual. But therefore they do reject Christ, because they love him not, (they love darkness rather than light,) Joh. 3. 19. and are led by their perverse will, so as utterly to refuse communion with Christ and subjection to him: for which they are deservedly punished.

[Argument 3] Thirdly, they argue thus, That if Christ did not die for all and eve • y man, Then every man must remain in a doubtful suspense, whether he be concerned to believe in Christ or not.

[Answered.] Sol. 1. And why so, I pray you? Is this to be set up as the only ground why we must believe in Christ, because Christ hath died for all and every man! when yet themselves do say, though Christ hath so died for all and every man, yet no man is the better for this until, and unless he believe. Or doth the Gospel when it calls upon sinners to believe on Christ, propound this as the inducement unto the soul, Christ died for all men, and for every man; therefore you should believe on Christ: and until you be sure that Christ did thus die and obtain Reconciliation for all and every man, and Remission of sins, and eternal life for all, you may not, and must not believe. When Peter called upon those Jews to believe, Acts 2. and Paul upon the Jailor (believe and you shall be saved, Chap. 16.) did they usher this duty in with imposing this Precedent certainty to them, that they must subscribe firist unto that Point, That Christ died for all and every man; therefore you should believe?

Secondly, But there is no cause of this suspense or doubting at all, whether a person should believe on Christ, though Christ did not die for all men; because the Gospel (without that error) affords Grounds or Reasons enough for any man to (whom it is preached) to believe on Christ.

• 1. It reveals Christ as the Savior of sinners.
• 2. It offers this Savior freely unto sinners.
• 3. It commands him particularly to believe on Christ.
• 4. It promiseth him life upon believing. Is here now any reason to doubt whether I ought to believe?
• 5. It assures him that Christ will in no wise reject him.
• 6. But will accept, and that it is so far from being a sin in him to believe in Christ, that it is his great sin if he doth not believe on Christ who then graciously offers himself, and Commands him to believe, and assures him of Reconciliation and pardoning mercy and eternal life upon believing.

[Argument 4] If Christ did not die for all and every man, then one of these Absurdities must necessarily follow, either that those for whom Christ died not, are free of Adams sins (as the Angels in Heaven are) and so have not need of Christ to be their Reconciliation, or else they are in the same condition with the Devils, and so must despair of all hope of Salvation.

[Answered.] Sol. I answer, neither so, nor so; neither the one nor the other absurdity will arise necessarily out of that Doctrine, that Christ died not for all, that some of Adams Posterity are no sinners, and so need no Reconciliation by Christ, or that else they must despair, being in the same condition with the Devils themselves.

1. For first, most certain it is, that in Adam all sinned, Rom. 5. 12. And by reason of sin all do stand in need of Reconciliation by Christ; but hence it will not follow, because that all men (are sinners) and do stand in need of such a Reconciliation by Christ, therefore God must and doth give Christ as a Reconciliation for them all: No more then this will follow, because that so many Malefactors are in peril of their life, therefore the Prince against whom they have offended, must either pardon or offer pardon to everyone of them; for though there be a common necessity of pardon as unto all of them, because of their guilt, yet the giving of pardon is an act of mere grace; and therefore the Prince offended may bestow it on some of them only, and not on all of them: Thus stands the case 'twixt God and us, we have all sinned against him, and therefore come short of the glory of God, and stand in need of mercy, and Reconciliation by Christ; and God saith, I will have mercy on whom I will have mercy; some of these sinners I will save by Christ, namely all them that believe, Joh. 3. 36. others of these I will not save, namely those that believe not: though there be a need of Reconciliation in respect of all men, yet it is the pleasure of God not effectually to bestow salvation on them all: Nor is God (as to the event and issue of this) at all unjust, seeing that he leaves them only to wrath and condemnation, who do continue unbelieving and impenitent.

2. But secondly, Neither will that follow, that the condition of some men (i. e.) unbelievers, must be the same with that of the Devils (without any hope of salvation) if Christ not die for all. For

First, The Devils had no Mediator at all given unto them in respect of their kind, for one or other; but so mankind had, forasmuch as Christ took part of the nature of mankind, Heb. 2. 14.

Secondly, The Devils (all of them) are in an estate of actual damnation, they are everyone of them actually damned; but so is not every man, no nor yet everyone that believes not in Christ.

3. The Devils have their damnation so sealed upon them, that everyone of them doth know there is no hope of salvation at all for them; but thus it is not with any particular unbeliever living; for though the unbelieving person doth deserve eternal damnation, yet he hath the means offered to escape that damnation; yea he doth know that if he continues unbelieving, he shall not escape the wrath of God; yet he doth not know whether God may not give him grace to change his unbelieving heart, after a long time of unbelief. Neither can we say of any unbeliever, nor can any unbeliever say of himself, God will never give him grace that he may be converted and believe; and therefore it is not true that the unbeliever is in the same hopeless condition with the Devils.

Thirdly, This Assertion that Christ did not effectually die for all men, is no more apt in the nature of it to cause any to despair than these expressions of Christ, Matth. 20. 16. There are but few which are chosen: And Matth. 7. 14. Narrow is the way that leadeth unto life, and few there be that find it. Would, or may you argue from these expressions of Christ, that these who do not belong to the number of those few, must now despair, and they are in the same condition with the Devils? why then will you reason thus from Christ not dying for all and every man?

And yet fourthly, we may add this to all the rest, That those sinners who continue (who live and die) impenitent and unbelieving, these do (in the event) cut off themselves from all hope of salvation; As Paul spake of the Gentiles lying in their natural condition, That at the same time they were without Christ, and aliens from the Common-wealth of Israel, and strangers from the Covenant of Promise, having no hope, and without God in the world, Ephes. 2. 12. that we may safely say of all obstinate, impenitent, and unbelieving persons (living and dying so) they are without Christ, and without hope, and shall go into that hell which is prepared for the Devil and his angels; in the event their condition will not be different.

[Argument 5] Once more they argue thus, If Christ did not die for all and every man, Then no man can certainly conclude that Christ died for him, and that he shall be saved by Christ: For such a conclusion must be raised either upon some particular word (Christ died for thee) or upon some general word (Christ died for all) but you have no particular word that Christ died for you personally; And if you deny a general word, that he died for all; then you have no word certainly to conclude that Christ died for you; and so you are left without any certainty and comfort of salvation by Christ.

[Answered.] Sol. It is well that the Arminians are so tender for the certain knowledge of any man's salvation by Christ: they leave God to an uncertainty of any man's particular salvation, notwithstanding the death of Christ for all men, & yet they will say This death of Christ for all men, as a ground of certainty unto us: wherein yet they deal;

1. Very fraudulently with us; for though they say that Christ died for all, yet they expressly teach that the application of Christ's death for actual salvation, is only for them that believe.

2. Very falsely; for according to this Doctrine no man can ever be certain of his salvation, until the very last gasp of his persevrance in grace, and that many perish eternally for whom Christ died.

Secondly, but let us see whether according to their Doctrine of Christ's dying for all men, one may certainly conclude (to the satisfaction, and peace, and comfort of his conscience) that Christ died for him. Let the ground for certainty be drawn up thus; Christ died for all men; but I am a man; therefore certainly Christ died to save me: Or, Christ died to save all sinners; but I am a sinner; Ergo, Christ died to save me. I think any understanding Christian would find miserable ground of satisfaction and certainty from this in the time of a perplexed conscience. But we have another way, and far surer from the Scripture to conclude our certainty of Christ's dying for us, and to save us. Jesus Christ died for all Believers effectually to save them, (this the Scripture expressly affirms) but I do truly believe in Christ, and therefore I certainly conclude that Christ did die for me to save me. And thus I have gone through this great Controversy about the latitude of Christ's death, where I find thus much, that it is necessary for every man to get faith, who will indeed be the better for the death of Christ; it shall therefore be our wisdom to leave disputing, and humbly to beg of God to give us Faith, that so we may believe on Christ to the salvation of our souls.