Quakerism the Path-Way to Paganism, Chapter 8 (3 of 3)

Quakerism the Path-Way to Paganism · Chapter 8 (3 of 3)

p. 19548. Having thus briefly laid down our grounds for a Particular, and against an Universal Redemption, we come to see what our Quaker sayeth for Universal Redemption, which he supposeth to be so clearly asserted in Scripture, that hardly any other article of Christian Religion, can compare with it, as to this: but the confidence of a Quaker, acted and led by a Spirit of delusion, is no convincing argument to me. Let us see his grounds. He citeth Luk. 2:10. & addeth He sayeth not to a few of the people: but if the comeing of Christ had not brought a Possibility of Salvation unto all, it might rather have bin called tideings of great griefe to the m…st part of the people. Answ. If Christ had only brought a Possibility of salvation with him, the Gospel had bin the tideings of joy to no flesh: for Salvation upon a Condition Impossible, is no salvation, 2. Did Christ bring a Possibility with him to the damned? if not, where is his Universal Redemption? 3 It is said here, to be to all people, because the Offer, and Meanes thereof, were not now to be limited to one Nation of the Jewes, as formerly; but the Lord was to have a people out of all Kinreds, Nations, Tongues, & Languages: yet Christ was not sent to all Universally, for he was to reigne over the house of Iacob Luk. 1:13. and was to save his people from their sinnes Mat. 1:21. And that not Possibly only, but Really. Luk. 1:69, 70, 71, 72, 73, 74. Which is not verified of all Universally, but of all his People, who are in due time, delivered Actually and Really, out of the hands of their enemies, and made to serve him without Fear in Holiness and Righteousness; and have Actual Remission of their sins, through the tender mercy of our God, whereby the day spring from on high hath visited them &c. vers. 74, 75, 77, 78, 79.

49. Nor (saith he Pag. 70.) had the Angels had occasion to have praised & said, on the earth peace, and goodwill towards men. Answ. Much lesse had they sung thus, if all the salvation, that Christ brought with him, had been a meer Possibility, a may be, that might never have been: but the ground of the song is clear with us, because Christ was certainly to have a Chosen Flock, a Redeemed Company, out of all the coastes & corners of the earth, who should be Reconciled unto God, and enjoy the fruites of his good will toward them. He alleigeth next Christs commission Mark. 16▪ vers. 15. to preach the G…spel to every creature, adding that of Paul Col. 1:28. But (1.) This will no more prove, that Christ died for all men, than for Devils, & Beasts: for they are creatures. (2.) p. 196Christ's commission now, when the partition wall was taken away, by the death of Christ, Ephes. 2:14. is enlarged: He formerly did limite them to the Jewes, to the lost sheep of the house of Israel, & expresly forbad them to go into the way of the Gentiles, Mat. 10:5, 6. but now he sends them through the World, to preach to all Indefinitely, without discrimination Mat. 28:19. because the Chosen, who were to be brought in, by preaching, were scattered through the Nations. (3.) How will this then prove an Universal Redemption, when the very enlarging of the commission doth demonstrate the contrary, as …o the ages preceeding the death of Christ, & the grant of this enlarged commission? (4.) From the preaching of the Gospel to all indefinitly, by Men, who know not the hidden Counsels & Purposes of God, to inferre an Universal Redemption, is no rational way of argueing: Men must preach to many indefinitly, for the Elects sake, whom the Lord may have among them, as Paul did at Corinth, where the Lord had much people Act. 18:10. And sometimes we finde the Lord would not suffer them to preach to some Act. 16:7.

50. But saith he furt…er. The Gospel inviteth all, & will God m…ck any whom he inviteth and calleth to come to him? Sure, if Christ hath not died for all, and made salvation possible to all, Ministers should be sent out to mock people, when they are sent to command all to beleeve, that Christ died for them: This is the summe of what he largely discour…eth, and is to no purpose; for it is founded upon an untruth, to wit, that the preaching of the Gospel, is a commanding of all to beleeve, that Christ died for them: while as the Gospel commandeth such, to whom it is preached, to flee to an alsufficient Saviour, in the sense of their sin & misery, & conviction of their impotency to save themselves, and in the faith, that there is not another name given among men, by which we must be saved Act. 4:12. And truely, this name is an alsufficient name, there being herein salvation for all that will come; and none by the preaching of the Gospel are debarred, who do not by wilful unbeleefe debarre and exclude themselves; for thus hath the Lord, in his deep wisdome, contrived the business. And this preaching of the Gospel doth not properly and directly declare the secret purposes of God; for secret things belong not to us, but unto the Lord our God, but those things, which are revealed, belong to us, Deut. 29: vers. 29. And the preached Gospel pointeth forth the duty of such, to whom it is preached, and this word of command is the only Rule of peoples duty, and not the hidden and unseen Purposes of God. It is true, the fixed preaching of the Gospel, in a place, may say, that it is probable, God hath some people there: and it certainly telleth us, that all such, as do beleeve the Gospel, and obey it, shall be saved, because of the fixed and indissoluble connexion betwixt that, which the Gospel requireth, and salvation. And though the Lord send his servants upon the same errand, that he sent Esaias Chap. 6:9, 10. and that Christ himself was sent upon Ioh. 12:37, 38, 39, 40. and Paul Act. 28:25, 26, 27. we must not say, that the Lord is mocking, more then that he was mocking Pharaoh, when he sent Moses to him, commanding him, to let the people of Israel go. It would become us rather to adore and stoup. And this may satisfie for an answere to what he addeth in the end of §. 6. Pag. 71. though it be not to the present business. But to close p. 197this, what can all this say, for Universal Redemption, seing the Gospel & the Ministers thereof are not sent to all and every person, in every corner of the world, and that in all ages?

51. He proceedeth Pag. 71. §. 7. and tels us. That he remembereth not one passage of Scripture, where it is said, that Christ hath not died for all: And it may suffice, for answer, to tell him, that neither do we remember one place of Scripture, where it is said, that Christ hath died for all men, or for all and every man. And if he think, that the Scripture speaketh this sufficiently by consequence: We have showne above, that the Scripture saith sufficiently by consequence, that Christ did not die for all, but for a select company. He citeth 1 Tim. 2:1, 3, 4, 6. (as did the Pelagians of old, as August. sheweth lib. 4 contra. Iul. c. 8. Enchir. adlaur. c. 103. & lib. de Corrept. & Gratia. c. 14. & all the Arminians of late. And after some discourse hereupon, he reasoneth thus therefrom Pag. 72. For whomsoever we may pray, to him salvation is possible. But me may pray for Salvation to every one, in the world. Therefore salvati…n is possible to every one. The assumption (he should have said the Proposition) I prove thus, No man is obliged to pray, nor may he pray, for that which is impossible: But every man is commanded to pray for all. Therefore it is not impossible. Againe, No man is bound to pray but in faith: But he who prayeth for what is impossible, cannot pray in faith. Therefore. Againe, what God willeth, that is not impossible: But God will have all Men to be saved. Therefore, it is not impossible. Finally, for whom Christ gave himself a price of redemption, to them Salvation is possible: But Christ gave himself a price of redemption for all. Therefore, &c.

52. There is no difficulty to loose all the mans Arguments, if we premit this, that by Possible here, is meaned such a thing, as may be, not only in it self and abstracting from the decree of God (for if this be his conclusion, he concludeth nothing, but fighteth with his owne shadow) but such a thing as may be in respect of the decree, that is, that is such a thing the contrare whereof is not decreed by God. So that by a thing possible or impossible here, is not meaned what is simply so, and in its owne nature, but what is so ex hypothesi. This presupposed. I say (1.) That his first assumption is false, viz. That we may pray for every one: for Iohn tels us 1 Ioh. 5:16—there is a sin unto death, I do not say, sayes he, ye should pray for it. And the text no more faith, that we should Pray for every Man, than that we should Give thanks for every man vers. 1. And who will think, that we are bound to give thanks for the happy state; and good condition, yea and for the salvation of Apostates, and Enemies to the Gospel, and for Antichrist, and all most prodigiously flagitious persons? And thus his whole Argument from this place concludeth nothing, though what he addeth in confirmation of the Proposition were all true, for the Assumption being false (and he saith nothing to prove it) the argument is null. Yet for further discovery of his weakness. I say (2.) The Prop…sition is false: for the decree of God, which maketh things possible, or impossible, in the sense, wherein we take these termes here, not being revealed to us, is no rule for our prayers, but the Revealed Will, and Law of God, that is the proper and only ground of Obedience. (3.) His confirmation of this is no confirmation, for it concludeth not the Proposition denyed, Nor doth it conclude the Assumption; but is really the p. 198first argument dressed up in equipollent termes; and so must be satisfied with the same answere; for it is false, that every man is commanded to pray for all. Infants are men, and yet they are not commanded to pray for any, far less for all, No man is commanded to pray for all men, as we shewed, far less for all, devils and damned, and all dead, and all creatures; for these come under the tearme all. Againe, I say, it is false, that no man is bound to pray for that which is impossible, in respect of God's decree: I may pray for the life of my Father, or my friend, and yet it may be decreed by the Lord, that he shall die: But I must pray therefore with submission to God's holy will and pleasure, if he thinketh fit, and have not decreed the contrary. Christ foretold, that Peter should deny him thrice; and because it was impossible that Christ should be a liar, it was also impossible, upon this supposition, that Peter should not so deny his master; yet it was lawfull for Peter to pray against th…s, much more may we pray for the salvation of such, as it is impossible not to perish, in regaird of the decree of God, seing that decree is not revealed to us, as to such and such particular persons, for whom we pray. (4.) His next argument seemeth to be a proof of the proposition of the second argument, for it seemeth to conclude; that no man is bound to pray for what is impossible. And as to it, I say, it is true, no man is bound to pray, but in faith, that is in confidence, that what he prayeth for is Lawfull, and consonant to the revealed will of God; and that if the Lord seeth it good, and good for him, being a beleever, it shall be granted; and this includeth, an holy submission to the supream will of God, as to what is not revealed, and a submission to his wise providence and care, and to his supream power in disposeing and giving out the good things promised, when, or a… what time, and in what manner and measure, he seeth meet and expedient. But that no man can pray in faith for what the Lord hath not decreed to do, or grant, I deny for reasons already given. It was impossible, but Christ should have died, for, for that end came he into the world, and he came to suffer the wrath of God, for sin; and yet he prayed Ioh. 12:27. father save me from this hour. And I suppose this Quaker dar not say, that this prayer was not in faith, But it was, it is true, with submission, as the next words evidence, and is cleare Mat. 26:39. So should our prayers be, with submission, and if it be possible. (5.) As to his next argument; to the proposition, I say. What God willeth, with his will of Purpose, Decree and Resolution, which is about events, is not impossible, it is true; for it is certane, and is not only possible, but a thing that shall certainely come to passe, for who hath resisted his will? and He is of one minde, and who can turne him? His will thus is Effectual. But the Assumption is most false in this sense, for if God would thus have all men to be saved, they should all be certanely saved, unlesse by all men he understand not all and every individual man, but indefinitely. his owne Elect, among all Nations, Kindes, and Sorts of people, whether High or Low, Rich or Poor, Greek or Barbarian, Iew or Gentile; and if he take it in this sense, his Conclusion will be most sound, and we shall accept of it; yea we shall say more, to wit, That most certanely, all these men shall be saved, yea, that it is impossible it should be other wayes. But againe, as to the p. 199Proposition, we say, what God willeth, by his Command and Precept, may be & oft is impossible, in respect of God's decree, for God commandeth all men, (it may be devils and damned, who remaine God's creatures) to love him perfectly with their whole soul and minde and strength, and yet this is not now possible. And so, as to the Assumption, though God should will thus all men to be saved. (which yet is not true, because, the Gospel, which bringeth salvation, is not revealed to all men) it would not follow, that it were possible, that all men should be saved (6.) As to his last argument, I say, for whom Christ gave himself a price of Redemption, to them salvation is not only Possible, but Certain: And as to the Assumption, That Christ gave himself a price of Redemption for all, is true in this sense, that Christ gave himself for all his Owne, all his Sheep, all his People, all that were Given to him of the Father, all that shall be Saved, all the Elect, of whatever Nation, Kindred, Tongue or Language, or whatever Condition they be in the world, Magistrates or Subjects, Rich or Poor, Iewes or Gentiles &c. But it is not true, in this sense, that Christ gave himself a ransome for all and every individual person, for he gave not himself for Devils, who yet may come under all; nor for Infants (as himself must confess, seing he said above, that they had no sin, but must certainely be saved) and yet Infants come under all; nor for the Reprobate (as we proved above) who yet come under all; to say nothing of all other Creatures; Birds and Beasts, &c. who may come under this all.

53. Thus might we dismiss this place, as making nothing for what he did adduce it for, notwithstanding of all his improvment thereof; But yet, that we may give him full measure, pressed down, heaped up, and runing over, I shall adde a few things, which may serve not only to clear this place, but also to discover the invalidity of his and others reasoning, from other the like passages. As first, Though the terme all. & all men, & the like, in a necessary matter, be taken for all and every one, without exception of any man, as Act 17:26. and 1:24. Rom. 3:12. and 5:12. 2 Cor. 5:10. 1 Tim. 4.10. Iam. 1:5. Phil. 2:10, 11. yet in contingent matters, it is oft taken, for all Kindes, pro generibus singulorum, as Luk. 11:52. The pharisees tythed all herbs, that is, all kindes of herbs, Act. 10:12. all four…ooted beasts of the earth, and wild beasts, and creeping things, and foules of the aire; that is, all Sorts and Kindes: see also for this Mat 5:11. Mat. 4:23. Luk. 18:12. Rom. 14:2 Mat. 8:53. 1 Cor. 1:5. and several other places. And here, the very circumstances of the place evidence, that it must be so taken; not as if it were necessary thereby to assert, that out of every particular distinctive condition of men, God would take some; for if such a positive sense were urged, it would follow, that some of the damned, some of finally impenitents, and the like, should be saved: but it must be taken in a Negative and Restricked sense, thus, That there is no condition of men, (meaning Civil, Political, or Rational conditions) now excepted; no Nations, no States, no Sexes, no Ages, and the like, of such as are salvable, now excepted: And that thus it is here to be taken, is manifest, for (1.) we cannot suppose, that the Apostle would have us praying for all and every individual person breathing, p. 200in particular; for it is impossible, that we should ever know many millions of persons, living in the world. (2.) Nor are we bound to give thanks for all that we know, as was said; and yet the Apostle urgeth thanksgiving for all, as well as prayers and intercessions vers. 1. (3.) Further the Apostle addeth vers. 2. a restriction to some Kindes, confirming this, saying, for Kings and for all in authority, giving us to understand, what he meaneth by all men, even all Kindes, & Degrees, without exception of that kinde, which, at that time, was most opposite enemies to the Gospel. (4.) The reason added vers. 3. confirmeth this, for this is good and acceptable, in the sight of God, our Saviour. Now it is elsewhere declared, that it is not good & acceptable to pray for every individual person, as for example, for such as have sinned unto death. (5.) Which is further strengthened by what is added vers. 4. who will have all men to be saved, and to come to the knowledge of the truth: for neither will God (if we take this will, for God's Purpose, Determination and Decree, as we must (in my judgment) take it here) that all and every man shall be saved, otherwise all should be saved in effect, else we must say, that God is not Omnipotent, or Able to do all, and effectuat all that he willeth, which who, that would nor blaspheme, dar say: Or that …is will is but like mans, a Raw, Uncertain, Dubious and Mutable Wish & Velleity, frustrable by man; which would be no less blasphemous. (….) Further, that in the end of the verse, and to come to the knowledge of the truth, being willed by the same will, b… w…ich the Salvation of all is willed, doth clearly signifie, who this all men are; to wit, not all and every individual person, but all Sorts and Kindes, without special exception of any: because, … that willeth all and every individual person t… come to the knowledge of the truth, if his will be real (as we must suppose God's will to be) must also will to give to all and every individual person, the meanes, whereby this k…owl…dge of the truth might eventually and effectually be produced; and so not only will the granting of the Means, but also the ble…sing of them, and making of them Effectuall. And can this be said, as to all persons, that ever lived upon the earth? Was it true, even as to Nations, under the Old Testament? See Psal. 147:1…, …0. And is it true, as to every individual person, under the New Testament? Then certainly all shall be saved, for this knowledge of the truth is saving, being here connected with Salvation, as the only meane thereunto. But the Apostles word vers. 6.—to be testified in due time, saith that all, in all ages had not so much as the external report of this mediator between Go… and men, Christ Jesus; but that there was a due time appointed, wherein the newes of it should come to all people indefinitely, without exception. (7.) And that this all men must be taken indefinitely, as pointing forth the largeness of the Gospel Dispensation, in opposition to what it was under the Law, so that now no Nation, no Ranks or Qualities of people are excluded, is manifest from vers. …. where he tels us, that he is appointed and ordained a Preacher, an Apostle, and a Teacher of the Gentiles; so that now the newes of the Gospel are not to stay within the confines of Iudea, and to be reported only to the Jewes, sometime the only people of God, but to the Gentiles, and to the Gentiles in general, without any limitation or restriction to countrey, or tongue. (8.) Not to speak of the Necessary p. 201Restriction, to some, which we shew above to be manifestly held forth, by the word Ransome. That word, which the Apostle hath vers. 8. I will therefore that men pray every where, may contribute to clear our sense of the word all, For this every where cannot be understood collectively, as every one knoweth; for Heaven and Hell, Water, Earth and Aire, and all the places among the Antipodes, are a where, and we cannot think that the Apostle enjoineth us, to pray in all these places: but his meaning is, that in whatever countrey, or place, of the habitable world we be into, we should pray; no place being now excepted, and no place particularly designed, as under the Law, for our more solemne worshipe.

54. Next, the terme all, &c. in multitudes of places cannot denote all and every person without exception, but a great or a promiscuous Company (and so it is a kinde of hyperbolick expression, which the Scriptures are no strangers unto) as Mark. 15:14. Ier. 13:19. Luk. 7:2…. Exod. 9:6. Mat. 3:5. Ioel. 3:28. Act. 2:5 17. Exod. 28:15. Revel. 13▪ 8. 1 Tim. 4: vers. 15. Act. 4: vers. 16. 1 King. 10: vers. 23. 1 Chron. 14:17. & 32:23. Esth. 9:2. Luk. 13:17. 1 Cor. 4:17. & 1…:30, 51. Col. 3:11. 1 Cor. 14:24. Heb. 8:11. 1 Cor. 9 19. And many moe, which might be named. There must therefore of necessity be limitations; how else shall we expound that Rom. 11:32. (to name no moe) For God hath concluded them all in unbeleef, that he might have mercy upon all. And so we must (else we shall make odde work) interpret those universals, according to the subject matter spoken of, and the circumstances of the text, with other Scriptures, contributing to the cleating thereof: And we are perswaded, that there is nothing, neither in this text, nor in any other, where such particles of Universality are used, as to the matter, about which we are now speaking, to w…t, concerning the Special Benefites and Saving Favours of God to men, that will enforce such an interpretation, as will include all, without exception, as our Adversaries alledge: Nay, or can rationally constraine us to suppose, that Christ died for a Ransome for any, except the Elect people …o God.

55. Nay thirdly, if this be not admitted, but our Adversaries will urge the full force of these particles, and the like, as the world, and all nations, they must grant, that Saving grace and Salvation is also Universal: for then all men without exception must be drawn to Christ Ioh. 12:32. all must savingly know God, and be taught of him Ier. 31:34. Heb. 8:11. all must receive grace Ioh. 1:16. See further Esai. 12:5. Revel. 15 4. Psal. 72:11. & 86:9. Esai. 2:2. Dan. 7:14. Hag. 2 7. Gal. 3:8. Gen. 18:18. & 22.18. & 26:4. Esa. 25:6. Deut. 28:10. Psal. 97:6. Rom. 11:26. Esa. 40:4. Psal. 29:9. 1 Cor. 12:13. 2 Cor. 3 18. Ephes. 4:13. Luk. 16 16. 1 Thes. 5:5. 1 Cor. 11:4. Psal. 65▪ 2. & 22:27. & 66:0. Esa. 66:23. Mal. 1.11. Ioh. 6:33. & 12 47. Esai. 25:8. 1 Cor. 15▪ 22, 28. & 4▪ 5. Revel. 5:13. Mark. 11▪ 31. So must they grant on the contrary, that all and every mothers son are Wicked, and consequ…ntly must purish, for they are also held forth wit… an Universality, I…r. 6:…8. & ….2. Mic. 1:21. Iob. 2:15, 16. & 5:19. Ioh. 17:9, 25. 1. Cor. 1:21. …sal. 14:3. Rom. 3:12. And p. 202that God works all sinful actions in his people, because he is said to worke all their works, Esai. 2…:12.

56. Fourthly, it is to be observed, That these large Universal particles, as they are used, when the Lord is to express the great things under the Gospel, (for no passage can be adduced pointing out an universal extent of the good things of grace un…er the Law) so they only hold forth the largness of the Kingdom of Christ under the Gospel dispensation, which was not to be limited to the bounds of one Nation, or to the posterity of one Abraham; but was to be extended to all Nations, Kinreds, Tongues, People and Languages, indefinitly, without any discrimination or distinction: And therefore these universals are used the more to enforce the beliefe of this truth, and to give it a deeper impression: for now, under the Gospel Oeconomie, the partition wall is taken away Ephes 2:14. and there is now neither Greek, nor Iew, Circumcision nor Vncircumcision, Barbarian, Scythian, Bond nor Free, but Christ is all, and in all Col. 3:11. Hence the Apostle tels us, that he had received grace and Apostleshipe for obedience to the faith, among all nations Rom. 1:5. See also Rom. 15:9, 10, 11, 12. So that now, the promise made to Abraham, that he should be heire of the world, Rom. 4:13. is fulfill…d; yet is not all the world universally so become his Children, as that all and every individual person are take in; but the Seed, scattered through the world; for the promise that he should be the heire of the world is through the righteousness of faith Rom. 4:13, 16. & in this respect was he the Father of many nations vers. 17. Gen. 17:5. not of all and every individual person; but of the seed in many nations. And, as I said, these general termes are used, the more to enforce this truth, which the Jewes could hardly receive, being so in love with themselves, and acted with a deeply rooted prejudice against the Gentiles, an evil that cleave long unto the Apostles themselves, as is manifest by their questioning of Peter for going-in to Cornelius Act. 11. Hence we read so much of the rage of the Jewes upon this very account Act. 13:45, 50. 1 Thes. 2:15, 16. But when the Lord was pleased to beare-in this truth with force upon his Apostles, and let them see, and make known unto them the mystery of his will, according to his good pleasure, which he had purposed in himself, that in the dispensation of the fulness of times, he might gather together in one all things in Christ, Ephes. 1:9, 10. And to make all men see, what is the fellowshipe of the mystery, which from the beginning of the world hath bin hid in God, who created all things by Iesus Christ Ephes. 3:9. Then the Apostles, in their writings, both to refute the folly of the Jewes, and to encourage the Gentiles, did use such general expressions, as we see: and particularly the Apostle Iohn, who lived to see wrath overtake the nation of the Jewes, and the Gentiles in great numbers brought in; but withall, to prevent any mistake, giveth a rule how to understand these phrases, when he saith Ioh. 11:51, 52. And this spake he, not of himself, but being High priest that year, he prophecied, that Iesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God, that were scattered abroad.

57. There is fiftly another thing considerable here, to wit▪ That we must distinguish betwixt the Gospel and the Administration thereof, as it answereth p. 203to the secret Counsel and Purpose of God; and so it is the mean, by which the Lord effectuateth the purposed and designed end; and as it answereth to the Revealed Will of God, and is his Law. In the first sense, the promises in the Gospel do peculiarly belong unto, & are made for the Chosen ones, the Elect company, for whom Grace and Glory is prepared; and for whom the Kingdom is appointed. In the second sense, they are held forth to all, to whom the Gospel is preached, as encouragements to the doing of that which is duty: as upon the other hand, the threatnings are held forth to all, to move the Elect to duty, and to keep them at duty, though in the secret purpose of God, they be appointed for the Reprobat, on whom, in end, they shall certainly be inflicted. In the first sense and consideration, the Gospel is in the hand of God alone, for He hath made a certane & firme connexion betwixt Grace & Glory, Faith and Salvation, Justification and Sanctifi…ation, Vocation Effectual and Justification and Adoption: and betwixt all these and Final Redemption and Glorification. And He, in the time and manner, which please him best, worketh the one for bringing the other to passe. He Calleth whom h… will, and Iustifieth whom he will, and Sanctifieth whom he will, that he may Glorifie whom he will; so that in this respect, we must look on all these blessings, as ordained for the same individual persons; and look on the death of Christ, the meriteing and procureing cause of these rich Favours and Blessings, as only intended for them, whom he intendeth to glorifie: and must also look on the whole Gospel, as intended for them. But as to the Gospel, considered in the second sense, it is the Ministry and Word of Reconciliation committed unto Men, 2 Cor, 5:18, 19. who, as Ambassadours for Christ, must pray in Christ's stead that people would be reconciled to God vers. 20. The dispensation of the Gospel is committed unto them 1 Cor. 9:17. Ephes. 3:2. And because even these dispensators, ministers of Christ, and stewards of the mysteries of God 1 Cor. 4:1. being but men, and unacquanted with the secrets of the Decrees and Counsels of God, must speak to all indefinitely, beseech all, exhort all and every man, without exception, of those they are sent unto, and laboure to present every man perfect in Christ, and to wooe them to Christ, and to espouse them to one husband, that they may present them as a chaste virgin to C…rist 2 Cor. 11:2. Col. 1:25, 28. It is then a groundless mistake, to inferre the Universality of the Purpose of God, from the Universality of the Offer; or to think that Christ died for all and every one, because ministers must dispense the word, and hold forth Christ as an al sufficient mediator, and command all and every one, to whom they preach, to beleeve and repent. It is unreasonable to make the will of God, as the supream and absolute Disposer of all things; and his will as the only supream Lawgiver, to be of the same complexion and latitude; or to inferre the one from the other; for that were to commensurate Duty with the Event, as if nothing could come to passe but what were duty, and nothing duty, but what came to passe.

58. Once more sixtly, we would consider some further designe, which the Lord hath, in holding forth the matter, in his Word, and in the mouth of his Servants, in such ample termes; to wit, to encourage poor souls to approach, p. 204and lay hold upon the offer, that is held forth, in such indefinite termes, that none, upon any real ground, may shift themselves from under the reach of the tender of the Gospel, who have a minde to the bargain: Hence it is not alwayes said, that Christ died for the elect; for poor souls, under the conviction of guilt, and assaul…ed with the fea…es of hell, are ready enough to conclu…e themsel…es Reprobates, and to hearken to the temptations of Satan suggesting this; and so, to their owne prejudice, reason themselves out of the reach of Mercy, and of the Merites of the death of Christ: Therefore hath the Lord, in the depth of his Wisdom and Goodness, so contrived the letter of the Gospel, that, though there be sufficient evidence of the truth, concern…ng the extent of the death of Christ, as a price and a ransome to justice, for the full comfort and establish…ng of the hea…ts of beleevers; yet the matter is held forth, in its Administration and Dispensation by men, in such general termes, as may give encouragement to such souls, & keep them from desperat despondency of Spirit; for though they cannot see (as neither are they warranted at the first to enquire, and be anxious about it, but to hearken to the word of command, & obey …he call) that they are among the number of the Elect; yet they can see and are convin…ed, that they are sinners; and therefore is Christ said to die for the ungodly and for sinners Rom 5:6, 8. and it is said, that he came into the world to save sinners 1 Tim. 1:15. And if this should not satisfie (as an awakened soul, assaul…ed with temptations of Satan, can devise many evasions and shifts, to its owne hurt and disadvantage) yet they cannot but croud themselves in among Men; and men and women that will come, are not excluded; and among the World, hence the world is mentined in this matter Ioh. 1:29. & 3:16. & 6:51. 1 Ioh. 2:2. Not that God designed, or Christ came to die for the whole World, or to take away the sinnes of the whole world, or to be a propitiation for the whole world; for this would say, that he came to redeem Devils, and to take away the sinnes of Beasts and Birds &c because they come under the word World, as well as men: but that in the administration of the Gospe…, which is not now confined to one land, as of old to Iury Psal. 76:1. But is extended without restriction, indefinitely to all nations, Ministers may be allowed to offer peace in the Gospel to all indefinitely, to whom they are sent to preach; and people may be the more encouraged to come over difficulties, and not to hearken to temptations, to hold them aback from Christ the Peace maker. Thus I suppose, this difficulty is sufficiently taken out of the way.

59. We proceed now to consider, what he saith further: Together with 1 Tim. 2. (to which passage we have spoken) he cited also Ioh. 3:16. & would have us compare with it. 1 Ioh. 4:9. & all which he sayeth of both is this: whosoever here is an indefinite terme, whereby none are excluded. And what can all this say? An indefinite terme is not universal, unless it be in a necessary matter, as this is not. 1 Ioh. 4:9. we are told, that in this was manifested the love of God towards us, because that God sent his only begotten son into the world, that we might live through him. H…re is no indefinite terme; nor is the world here the same with the world Ioh. …:16. as every common understanding may see; for here it denoteth the Habitable World, which containeth inhabitants; and in the other place, it denoteth the Inhabitants p. 205themselves; and beside, I suppose, he will not say, that God sent his son into the habitable world, out of this designe and intentation, that all the inhabitants thereof should live through him, that is, live the life of Grace, and of Glory; for all men have not Faith, and al… men will not be Saved; and what should disappo…nt God of his Intentions? is he not able to accomplish his Designes? If it be said, that mans unbeleefe standeth in the way. I answere Though mans unbeleef standeth in the way of his owne salvation; Yet as the Apostle sayeth concerning God's faithfulness Rom. 3:3▪ 4. for what if some did not beleeve? shall their unbeleef make the faith of God, of none effect? God forbid: yea let God be true, and every man a liar, so say I, what if some do not beleeve? shall their unbeleefe make the unchangeable Purposes and Intentions of God of none effect? No; let God be Unchangeable, and every man a Changeling: and as for Ioh. 3:16. On which our Adversaries build much, though this Quaker hath not the wit to improve what they have said, the meaning of the place is directly against them, for the words run thus in the original, foreign, i. e. for God so loved the world, that he gave his only begotten Son, that all beleeving (or all beleevers, or every one that beleeveth) in him might n…t perish, but have everlasting life. So that his death here is manifestly restricked unto Beleevers: and if our Adversaries shall prove, that either all are, or shall be Beleevers, we shall easily grant, without disput, that Christ died for them all: And this is further manifest from the preceeding verse, unto which this is subjoyned as a Confirmation, and connected by the particle foreign for there Christ had said, that all and every beleever in him should not perish, but have everlasting life, and vers. 14. as Moses lifted up the serpent, in the wilderness, even so must the son of man be lifted up: now lest Nicodemus should suppose, that because Christ had made mention of the brazen serpent, which Moses lifted up in the wilderness, the benefite of which was peculiar to the Jewes, that therefore the benefite of Christ's death should re…ound only to the advantage of the beleeving Jewes; our Lord sheweth in the proof vers 16. the large extension of the death of Christ, to wit, that God sent not his Son for the Jewes only, but for the Gentiles also whom the Jewes looked upon, as devouted to destruction, and said that they should all be destro…ed in the dayes of the Messiah, and whom they ordinarily stiled, the Nations of the world, (as is observed by such as are versed in the writings of the Rabbines, and in the Talmuds) To rectifie therefore this mistake, Christ tels Nicodemus, one of the Jewes Rulers and Rabbies, that God so loved the world, (that is, the Gentiles, whom they called the Nations of the world) that he gave his only begotten son, that all beleevers even among them should not perish: and in the next vers. addeth moreover for God sent not his son into the word, to condemne the world, (that is the Gentiles) as they foolishly imagined, but that the world through him might be saved. See Ioh. 6: v. 33, 51. 2 Cor. 5: v. 19. Ioh. 4: v. 42. & 12 vers. 47.

60. He proceedeth §. 8 and bringeth another proof from Heb. 2:9. where it is said, that Iesus, by the grace of God, should taste death for every man. And thence he inferreth, that if he tasted death for all, then there were none for whom he did not taste p. 206death, & therefore there is none, that may not partake of the benefite of his death Ans. (1.) That for every man, in the original, is foreign by an enallage for foreign for all, and this tasting of death, was no other then dying; as Mat. 16:28. Mark 9:1. Luk. 9:27. Ioh. 8.52. Shall we now think, that Christ died for all and every man, that is, in their roome and stead (as foreign importeth, Philem ….13. 2 Cor. 15:20. and alwayes in profane Authors, when mention is made of one dying for another, and frequently also in the 70. version, as when David wished to have died for Absolom, and one King is said to have reigned in the stead and place of another,) and yet that many of these same men shall die for themselves, and suffer in their own persons, what Christ suffered for them? This is the import of this mans glosse: Nay, when Christ by his death, in the room of all & every man, did procure no more, than that they might partake of the benefite of his death, it might so have come to passe, that not one of all these all and every one, should ever have reaped any good of his death. (2.) What we are to look upon as the proper import of this, and the like Universal terme, we have showne above▪ And the Apostle here writing unto the Hebrewes, who, as was said, fondly conceited, that salvation belonged to them alone, and that the Gentiles should reap no benefite of the Messiah, had ground to use the same; that they might see the Messiah was not for them alone. (3.) What these all are, for whom Christ tasted death, the text clearly sheweth, when they are called Sones, who must be brought to glory, and not have a meer may be of salvation, and of whose salvation Christ is peculiar Captane vers. 10, the Sanctified, who are all of one with the Sanctifier, and his Brethren vers. 11, 12, 17. that belong to his Church vers. 12. The Children, which God had given him vers. 13. who were to be dilivered vers. 15. & did belong to the seed of Abraham vers. 16. and for whose sins he made reconciliation vers. 17. & whom he succoureth in temptation vers. 18. If this context do not sufficiently confute this conceite, we need regaird the Scriptures no more.

61. He addeth Ioh. 3:17. & 12; 47. And then tels us, that by our doctrine, Christ should rather be said to have come to condemne the world; for if he came not to bring salvation to the most part of the world, but to augment their comdemnation, he came of purpose not to save, but to condemne the world Ans. Prejudice hath so far blinded this mans eyes, that he seeth not the beame in his owne eye: He observeth not, that by his owne opinion, this may be more truely said of Christ, viz that he came to Condemne the world, and the whole world; than of ours: for by his opinion, not one man might have been saved▪ because Christ only procured a meer Possibility, and no Certanty for any one man, as he supposeth: and can he be so blinde, as not to see, that this is worse, than to say, that Ch…ist shall certanely save some, though the greatest part shall perish? (2.) was not Christ set for the fall of many Luk. 2:34. and for a stumbling block Esai. 8:14, 15. Rom. 9:33. 1 Pet. 2:7. Esai 28:26. Sayeth not Christ himself Ioh. 9:39 for judgment I am come into this world, that they—which see might be made blinde. See also Ioh. 15:22, 24. But (3.) Our answere is this, that Christ came indeed to save the World, that is, his People, scattered up and down the world, and especially among the Gentiles, whom the Iewes looked upon (as was said lately) p. 207as the Nations of the Gentiles, who were to be destroyed at the coming of the Messias: And all these he shall certanely save. And though, his first coming was not to act the part of a judge to any, (of which he speaketh Ioh. 12:37.) yet I trow, his last coming will be in forme of a judge Mat. 24:30. & 25:31, Luk. 9:26. 1 Thes. 4:16. Act. 17:31.

62. He citeth next 2 Pet 3:9. the Lord is—long-suffering to us ward, not willing that any should perish, but that all should come unto repentance; and tels us, that it is like to Ezech. 33: ver. 11. (of which place we spoke in the preceding Chapter) and then addeth. That God's will taketh not effect; the cause is from us, which could not be, if we had never been capable of salvation, and if Christ had never died for us, but had left us under a physical impossibility of salvation▪ Answere (1) If these words be taken Universally, what will this man do with those, that outlive the day of their visitation, (as he speaketh) and are hard…ned judicially of God, and given up to a reprobate mind? is the Lord willing, that these should come unto Repentance? if not, what will he do with his Universality? Againe, what will he say to those, whom God cutteth off in their younger yeers; and of those, He taketh away in the very act of sin, as He did Nadab and Abihu, the people of Sodom, the Bethshemites, Uzzah, Zimri and Cosbi? (2.) If we be the Cause, that God's will taketh not effect, we must be stronger then God; for this Will of God is not his Command, but his will of Purpose: And so He must be a weak God, that can not effectuat what he willeth, but can be hindered by weak man; but the Scriptures speak other wayes of our God, and tells us that he doth whatsoever he will; and none can let, or hinder him. Dan. 4:35. Iob. 9:12. Esai. 45:9. Psal ▪ 135:6. And that none hath resisted his will. Rom. 9:20. (3.) Free Will, I see, must be a very great and absolute Prince; for upon it hang all the effects of God's will and Purpose, and of the death of Christ; so that if Free will be ill disposed, none of God's gracious Purposes, Promises or Decrees shall take effect; and Christ, for all his Death and Bloudshed, shall not save one soul, or see a seed: and thus all the decrees of heaven are at Mans devotion, and Christ must turne a petitioner, and supplicat Lord Free will, that He may see of the travail of his soul. O cursed Religion? (4.) But as to the passage in hand, the matter is clear, that Peter is not speaking of all and every man universally: but of us, that is, of himself, and these to whom he writeth, and they are the same, he wrote his first Epistle unto 2 Pet. 3:1. and them he stileth Elect according to the foreknowledge of God the father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Iesus Christ 1 Pet. 1:2. Who were begotten againe to a lively hope, by the resurr…ction of Iesus Christ from the dead vers. 3. who were keep… by the power of God, through faith unto salvation vers. 5. who were lovers of Christ, and beleeving did rejoyce with joy unspeakable and full of glory vers. 8. Such as, by Christ did beleeve in God vers. 20, 21. and had purified their souls, in obeying the truth, through the Spirit, unto unfeigned love of the brethren. and were born againe &c. vers. 22, 23. See Chap. 2:4, 5, 7, 9, 10, 25. 2 Pet. 1:1, 3, 4, & 3:1, 17, 18. Thus the impertinency of this man, in citeing this passage, is manifest.

p. 20863. He asketh, what meaneth all the vehement Invitations, Expostulations and Complaints in Scripture, if there be no possibility of salvation? and supposeth, that this is to make God the Author of a stage play. And thus the man ra…teth in his reavings, at this rate, and all to dethrone the most High, and spoile Him of his Principality, and Supream Dominion, that base man may be set down in the chaire of State, and have the keyes of heaven and hell, at his girdle: by this Argument, the Quaker would not only make the death of Christ a common thing, but would destroy all the Decrees of God, all Predestination and Election, all Purposes of preventing any with mercy, and all Absolute P…omises. But the mans attempt is vaine, God will be God, whether he will or not. (2.) We assert no Simple Impossibility of salvation to any, but Hypothetical; If God would give grace to all, all should be saved: and if He will not give grace to all, must we quarrell with the Almighty? Notwithstanding of God's decrees, every one that perisheth, perisheth willingly and of his owne f…ee choise: God's decrees destroy not mans Free will, nor take away the liberty and contingency of second causes, but rather establish it, as may appear from Prov. 16:33. Ioh. 19:11. Act. 2:23. & 4:27, 28. Mat. 17:12. (3.) These Exhortations, Expostulations, &c. respect the Gospel, as it relateth to Gods will of precept; and is the word of reconciliation dispensed by men; and so hold forth what is mans Duty, (as we cleared above) which must not be confounded with God's Purposes, nor set up to dethrone them: our duty is our duty, by vertue of a command, whatever God's purposes be. Though God had purposed, that Isaack should not be killed by his Father, yet the word of command made it Abraham's duty, to goe and offer him up. (4) These Invitations and Expostulations &c. respect only those, to whom the Gospel is preached; and so, whatever this man can make out of them, they can prove no Universal Redemption; for we hear of no such expostulations with such as live without the sound of the Gospel: And there are moe without the Church, than within it, not only under the Law, but even now under the Gospel. (5.) This man, I hope, will not deny; that God might, if he pleased, give grace to such as he expostulateth with, whereby they might certainly be wrought up to a compliance with the word of Command: And because it seemeth not good in his eyes, to do so, shall his Dispensations, and the Ministry of his Gospel be looked upon, as a stage play and a comoedie? O! who art thou, O man, that will thus bring God to thy barr, and passe such a shameful sentence upon his proceedings? (6) God useth these Expostulations, &c. as meanes to bring home his Owne: And as for Others, though we would think to advocat their cause, and condemne the Lord, they, and all that will take their part, shall be found speachless, in the day of accounts: And God shall be glorified, in his holy Justice, whether vaine Man will, or not.

64. He citeth in the last place 1 I…h. 2:1, 2. where Christ is said to be a Propitiation for the sinnes of the world. And then he insulteth over such, as would have only beleevers understood here, by the word World; and why? because the word World is frequently taken for Unbeleevers, for which he citeth many p. 209passages, several of which are very impertinent; for some speak of the World containing, not of the inhabitants, as Ioh. 17:15, 18. some of the profites and pleasures of the world, as Mat. 16:26. 1 Ioh. 2:15. some make no mention of the World, as Mat. 18:1…. Ioh. 7.8, 26. and 18:19. and 17:20. Others speak of the temptations and other accidents of the world as Gal. 6:14. Iam. 1:27. 2 Pet. 2:20. And then he tels us, that the World is here distinguished from beleevers, who come in under the word, ours; and so the speach should be redunda…t and superfluous. But the full commentary of the word he draweth from this same Epistle Chap. 5:10. where the same Apostle is speaking to the same persons. To all which We Answere, Notwithstanding that enough was said above to enervate any Argument drawn from hence. (1.) The word World can prove nothing, for it admitteth of so many various acceptations, (not to mention the world containing) signifying sometimes indefinitly men without restrictions or enlairgements Esai 13:11. Ioh. 7:4. Sometimes Many Mat. 18.7. Ioh. 4:42. and 12:19 and 16:8 and 17:21. 1 Cor. 4:9. Revel. 13:3. Sometimes a great part of the World Rom. 1:8. and 10:18. Mat. 24:14. and 26:13. Sometimes the Roman Impire Luk. 2:1. Sometimes the wicked; and sometimes God's owne scattered up and down the world Psal. 22:27. Ioh. 3:16. and 6:36, 51. Rom 4:13. and 11:12, 15. 2 Cor. 5:19. Col. 1:6. (2.) Nor can the phrase whole world, or all the world, prove any thing; for that also is variously taken, and never (except once Rom. 3:19. where it is in a necessary matter) taken for all and every individual person? See Revel. 3:10. and 12:9. and 13:3. Col. 1: vers. 6. Luk. 2:1. and in other places, it doth not denote men. (3.) It is but rational to suppose, that the whole world here denoteth no more, than the like expressions elsewhere, to wit, all nations, all flesh, all the ends of the earth, all the families of the earth &c. and we did shew above, that these, used in the matter whereof we are now speaking, could not be taken in their most comprehensive sense, otherwayes it would follow that all and every man should have grace, and glory; see for instance Psal. 22:27. and 72:11. and 93:3. But Peter tels us how such ought to be interpreted, Act. 2:17. expounding that universal Ioel 2:18. (4.) That there must here be a restriction, himself must grant, otherwise he must bring-in the Devils; and say, that Christ is a propitiation for them, and not for us only who are men upon earth, because the word world, in its universal extent, will comprehend them also: Especially considering, how the second place may contribute to strengthen this supposition, seing the Devils lye in evil? But if he take liberty to restrick it, to Men, he must not be offended with us, for taking the same liberty to restrick it to a certane sort of Men: as elsewhere it is restricked to signifie Wicked men; so here it may signifie Beleevers, or the Elect, as the like phrase of all nations importeth Esai 66:18. and 2:2. and elsewhere. (5.) And that it must be restricked so here, is manifest, from the very word Propitiation; for if it be taken for the actual Application of the benefites of Christs death, according to the parallel place Rom. 3:25. where it is said to be by faith, then it is manifest, that Beleevers only are intended here; and indeed the whole discourse is intended p. 210for the comfort of Beleevers, against incident sinnes; and not for the comfort of Others. And if it be meaned of Impetration; even then there must be a restriction, to such as either are, or through grace shall be made beleevers; for only such (as we did shew above) are they, for whom Christ is a propitiation. Shall Christ be looked upon, as an Advocate with the Father, for the wicked Reprobate? In this word propitiation, there is an allusion to the cover of the Ark, and Mercy seat, called foreign Heb. 9:5. which signified the covering of the Law, as a rigide Covenant of works, importing Reconciliation, and Acceptation with God through Christ, the true Propitiation, or Mercy seat Rom. 3:25. who propitiated for sinnes Heb. 2:17. and so expiated them, for upon t…is followeth remission Mat. 26:28. Rom. 3:25. and 5:9. Ephes. 1:7. Col. 1:14. Heb. 9:22. 1 Ioh. 1:7. 1 Pet. 1:2. Revel. 1:5. And shall we say, that this is common to all the world? Or that all this importeth only a Possible Reconciliation and Remission? or that it is for such, as shall themselves suffer the vengeance of eternal fire for ever? Let Quakers beleeve this, if they will, for my part, I cannot (6.) Why the Apostle should use this general terme, in a restricted sense, we formerly gave a reason: see §. 59. and 60. This Apostle conversing most with Jewes Gal. 2:9. wrote this Epistle, unto them, as is most probable, they having first had the offer made unto them, which is hinted in this same Chapter vers. 7. And so he useth the word World, in a sense, which they understood well, to wit as importing the Gentiles, whom he would hereby insinuate, to be now taken-in, and no more strangers and forreigners, the partition wall being broken down. And hereby it appeareth, that there is no tautologie in the words, when he sayes, he is a propitiation for our sinnes, who are beleevers of the Jewes: but also for the sinnes of the people of God among the Gentiles, (who are expresly called the world, in opposition to the Jewes Rom. 11:15.) or of the children of God through the world as Ioh. 11:51, 52. where this same Apostle giveth us the plaine meaning of this word. (7.) As for 1 Ioh. 5:13. It is manifest, how impertinent that is to this purpose, and if this man will urge it, in its latitude, he shall make the Apostle contradict himself, for the whole World may take in beleevers; and whereas he thinks the word world, used in one and the same Epistle, must necessarily import one and the same thing, he sheweth himself a stranger in the Scriptures, where several times an antanaclasis, or the same word having distinct significations, is used, not only in the same Book or Epistle, but in the same verse, pronunced with the same breath as Ioh. 1: vers. 10. and 3: vers. 6, 17. Mat. 8: v. 22. 1 Ioh. 3: v. 16. to name no moe.

65. He addeth some testimonies of Antiquity, whether of his owne gathering or not, I think it not worth the while to search; but hereby he would make his Readers beleeve, that what be saith was the doctrine of the Church, for the first Six hundered yeers; and yet the eldest, which he citeth, is Ambrose, who died An. 397. Because I do not lay much weight upon the Authority of men, in this matter (and this man for all his faire shew of respect to Antiquity, in citing some five or six sentences, out of all their writtings, within few lines condemneth them all, pretending that the Quakers, who are but of p. 211yesterday very late, have only found out the truth, hid from so many ages) I will not therefore trouble my self to examine the passages adduced by him: Only I must tell him, that whereas he citeth Augustine, he bewrayeth much impudence, seing it is sufficiently known to all, that are acquainted with his writings, that he was of a far other opinion. If this man, who will not bottome his faith upon the Scriptures of truth, will nevertheless be fouling his fingers with these humane writings, I pray him read August. ad art. falso impos. ad art. 1. De Trinit. lib. 13. c. 15 Contr. Faust. Manich. lib. 11. c. 7. Enchirid. ad Laurent. Cap. 61. in Psal. 21. in Ioan Tract 53. & 110 & 111. & 48. & 87. & Serm. 41. de verb. Apost. & decor. & grat. Cap. 11. He citeth Chrysost. in Ioan. Cap. 1. But let him read him in 1 Cor. hom. 39. He citeth Scriptor. devocatione Gentium lib. 11. Cap. 6. But let him read the same Author lib. 1. c. 3. & ult. or rather Prosper lib. 1. Cap. 9. & lib. 2. Cap. 1. He citeth Prosper ad Gall. Cap. 9. & Resp. ad obj. Vincent. Resp. 1. In both which places, he is expresse enough for us. Read him also de Ingrat Cap. 9. He citeth Ambros. in Psal. 118. Serm. 8. Let him read the same Author de fid. ad Grat. lib. 4. c. 1. & in 1 Cor. 15. & in Rom 5 He citeth the same Author lib. 2. de Cain & Abel Cap 3. Let him read also the same Book Cap. 4.

66. But if this man would have known the judgment of Antiquity, he should have gone a little higher▪ And if he please let him consult Euseb. Hist. Eccles. lib. 4. c. 15. where he will finde a letter of the Church of Smirna, written concerning the martyrdome of their Pastor Polycarpus, and in it these words, Christ suffered for the salvation of the whole world of them, that shall be saved. Iustin. Martyr coetaneus with Polycarp. de ver. Christ. relig. saith, Christ is made an oblation for all sinners, that are willing to turne and repent. And thereafter. Our Christ suffered, and was crucified, he lay not under the curse of the Law, but shewed clearly, that be only would deliver them, that would not fall away. &c. And againe as the blood of the Passeover delivered them that were saved in Egypt, so the blood of Christ shall deliver them that beleeve from death. Ireneus, who suffered Martyrdom An. 198. lib. 2. c. 39. saith, Christ came to save all men by himself; all, I say, that by him are borne againe in God, Infants, Children, Boyes, Young men, and Old men, and lib. 5. Christ in his passion hanging on the crosse alone saveth all men, that do not depart from the land of promise, that is, the faithful continueing in grace to the end. Origenes, who died An. 254. in Levit. saith, the High Priest and advocat Christ prayeth for them only, that be the Lord's portion, who waite for him without, who depart not from the temple, where they give themselves to fasting and prayer. Ignatius, an ancient Martyr. Epist. ad Phil. saith, He is the Shepherd, the Sacrifice, the Door of Knowledge, by which entered—the spouse of Christ, for which, instead of a dowry, he poured out his own bloud, that he might redeem her. Clemens, a most ancient Author, of whom mention is made Phil. 4:3 Epist. ad Corinth. saith, for the love, which he (i. e. Christ) had unto us, he gave his blood for us, according to his purpose, and his flesh for our flesh, and his life for our lives. Cyprian martyred An. 250. ad Demetrium saith. This grace hath Christ communicated, subdueing death in the trophee of his crosse, redeeming beleevers with the price of his blood. Others might be cited, who speake more clearly of this matter, after Pelagianisme arose, and was revived againe by the Semipelagians, of whom Prosper in his Epistle to Augustin p. 212complaineth, saying, among other things, That they would affirme, that our Lord Christ died for whole mankind, and that no man at all is excepted from the redemption of his blood—because the Sacrament of Gods mercy belongeth to all men. Therefore, in respect of God, life eternal is prepared for all: But in respect of freewill, it is laid hold on by them, that shall willingly and of their owne accord belee…e in God. And he addeth (this Quaker would do well to advert) that they are fallen to the extolling of such gra…e, because they would avoid to confesse, that God, according to the purpose and counsel of his own will, in his secret judgment, but in his manifest work, maketh one vessel to honour, and another to dishonour, neither will they assent that the predestinate number of the elect can neither be increased, n…r diminished. Whence we see, who have bin the first Patrons of this Quakers doctrine; and whose brests he hath sucked. He may read also, if he will, Prospers verses, de Ingratis contra Pelagionos Cap. 10. & 11. which I need not here set down.