Christ Dying and Drawing Sinners to Himself, Part 3 (1 of 7)

Christ Dying and Drawing Sinners to Himself · Part 3 (1 of 7)

p. 364PART. III. All men.

I will draw all men. The parties drawne to Christ, is the third Article in the doctrine of Christs drawing; and they are here called foreign, All men. It is a great question betweene us, and such as are for universall attonement, and grace universall, as many Anabaptists in England now are; what is meant by All men, in which these are to be observed.

1. The state of the question.

2. The mind of the Adversaries.

3. Our minde.

4. The clearing of places alledged by the Adversaries.

5. The answering of that principall doubt, what faith p. 365is required of all within the visible Church.

6. The uses of the Doctrine.

Of all these shortly.

The state of the Question.

The Question toucheth, 1. Gods intention and purpose to save man. 2. In chusing some to salvation, not others. 3. Gods purpose in sending Christ to dye for some, not for others.

The first Article is called universall grace, the second conditionall; or which to me is all one, vniversall election to glory, and so no Election. The third is, the question touching the universalitie of Christs death, or a fancied universall attonment made by Christ for all▪ I cannot particularly handle all the three.

For the first: God ingageth all men as Christs debters thus far;What sparkles of grace all have. that it is mercy that they live or have any opportunity of seeking God, what ever be the means naturall or super-naturall; whereas for the sin of Adam God might by a like justice have destroyed the world and all mankinde, vanity is penally inflicted on all the servants, for treason of the Master against the King of Heaven and earth, but in Christ there be two mitigations. 1. One is, that the servants are not destroid for the sin of the Master. 2. That as the fore-fated Lord is restored,The creature restored from its forfeiture in Christ. The place Rom. …0 18. have they not heard, &c. is not for universall grace, and is clearly expounded. so the sick servants groaning under vanity shall bee delivered from that bondage they come under for the sinne of man, Rom. 8.20, 21, 22. Hence it is, though we be out-laws by nature, that now by a priviledge of grace from the Mediator, the Tenents receive and lodge the Master, because Christ hath taken off the Statute and Act of forfeiture. 2. No man living on earth, but he is beholding to Christ (though many know him not) for common helps of providence, and experiences do teach him some more of God by nature. 3. The sound of Christ, God revealed in the Gospel, in the Apostles ministery is declared, and is gone to the ends of the earth, and to the Nations, Psal. 19.4. Rom. 10.18. But some say these words, Have they not heard, have relation to v. 14. the hearing of the Gospel, or the publishing of the glad tidings of the Gospel to all and every one of mankind, and must be meant of that same hearing.

Ans. It relates to hearing of God revealing himselfe in the meanes of salvation, say the Adversaries. But then the question p. 366is, Whether these meanes be the preaching of the Gospel, or of the same God revealed as Creator, by the Sun, Moon, and Stars, who is revealed in the Gospel, and salvation by him. Now the Sun, and Stars, and heaven declare the glory of God, and sound forth his praises and salvation through Christ, by this sense, to all and every Nation, and to every single person without exception; not onelyonly when Paul wrote this to the Romans, but when David penned the 19. Psalme, what difference then between the Iewes to whom God revealed his Testimonies, and the Gentiles to whom God made no such revelation? Psal. 147.19, 20. Deut. 4.33, 34, &c. Deut. 5.25, 26. Psal. 78.1, 2, &c. Psal. 81▪ 4, 5. and this sound, if it be the Gospel preached to as many as see the Sun, and ever when they see the Sun; then at that time, and to this day, the Sun and Moone, must be sent Apostles and Preachers, by whose words and Ministery all, and every man, that seeth the Sun, then and now, and to Christs second comming are obliged to pray to God in Christ, and to beleeve, and Faith comes by hearing;Their sound is gone out thro…gh all th… ear…, R…m. 1 is not a …t…tion of, b…t an allusion to the place Ps…l. 19 and can be understood of none …ut the Apostles.Ps 50:19 the Sun, Stars, night and day preach Christ, for sure the same hearing of the Gospel, v. 18. must be understood which is spoken, v. 14.15. for if the one be an hearing of the Gospel, by the Apostles, which produceth faith and salvation, and the other a hearing of Sun and Stars in the book of the Creation. This produceth not faith and salvation, by the confession of the Adversaries. 2. The Apostle shall not answer his own Objection. Ver. 18. If all both Jew and Gentile have not heard the Gospel, its unpossible they can beleeve, for faith cometh by hearing the Gospel from their mouth who are sent of God; and if they hear not, they must be excused, because they beleeve not in Christ, of whom they never heard. The Apostle must answer, yea, but they have heard the Gospel. Why? they heard the Sun, and the Stars preach Christ, and salvation by him, to the farthest ends of the earth, for sure David in the literall and native sense of that 19. Psalme speaketh of such dumbe Preachers. Now this is no answer at all, for Sun and Stars are not sent of God to preach salvation by Christ. 2. Faith comes not by hearing the creatures preach Christ. 3. The Prophets and Apostles, not the dumbe and livelesse creatures have pleasant feet on the Mountains to preach peace, as it is verse 14, 15, 16. cited from Isai. 52.7. Nah. 1.15. p. 367But the native sense of the words, v. 18. is but a meer allusion in Scripture phrase, to Davids words Psal. 19. It is neither citation nor exposition of them, but an using of Scripture language in comparing the Gospel to the Sun, the sound of the Gospel preached to the sound of the glory of the Creator in the works of heaven and earth, to show how ample the preaching of the Gospel under the New Testament is; to wit, that it is not preached to one Nation of the Jewes only, as of old; but to all nations, to the Jewes, and to the foolish people, by whom the Lord provokes the Jewes to jealousie, as is clear, v. 19, 20. and that voice foreign; their voice is gone to the ends of the earth, is the voice of the twelve Apostles, of the Lambe, who preached the Gospel to Nations of all kinds, to Iewes and Gentiles, its not the voice of the creatures, the heaven and earth, but a meer allusion to that voice, Psal. 19. for the words have no sense otherwise, for the Apostle avoucheth the Gospel is preached, the promise of salvation published to all that call on the Lords Name, v. 12. Be they Jewes or Grecians, that is, Gentiles, and beleeve they must, or else they cannot pray, and needs they must heare, or then they cannot beleeve, and hear they cannot except God send Preachers. But God hath sent Preachers with pleasant feet to both Iewes and Gentiles, as the Prophets Isaiah and Nahum f…retold, v. 13, 14, 15. and they have not all obeyed, v. 16, 17, 18. But it may be said, They have not all heard the Gospel preached, this must certainly excuse the Gentiles if they beleeve not, having never heard of Christ, how can they beleeve, as it is v. 14. Its a rationall excuse, I cannot sin in not beleeving, the Gospel, saith the Gentile; yea, and Christ frees them from the sin of unbeliefe also, Ioh. 15.22. If I had not come, and spoken unto them (and so if they had not had a Lord Speaker from heaven) they had not had sin. That is, they should have ben free of the Gospel-sin of unbelief; but now they have no cloak for their sin. Now they cannot say, Lord, we cannot beleeve a Gospel, never spoken to us by any, nor heard of, by us. But sure the Iewes heard these creatures and works of God that preached his glory, Psal. 19.6. And if they preach Christ objectively, as Amyrald, and other Arminians fancie; then the not hearing, and not obeying the Gospel thus preached, had been their sin, though Christ, or his Apostles had never spoken p. 368the Gospel, which is contrary to Christs word, Ioh. 15.22. And contrary to Paul, how shall they beleeve in him of whom they have not heard, by the preaching of a sent Minister, who subjectively, and vocally must preach the Gospel.

How all have sufficient grace.But to return to the state of the question. 4. So much of God is revealed to all, even to those who never heard of Christ, as serves to make all unexcusable for that knowing willingly, and knowingly, they glorifie not God as God, Rom. 1.19, 20, 21. 5. All within the visible Church, have meanes sufficient in their kinde, in genere mediorum externorum, to save them.

No salvation without the Gospel preached.6. As none can be saved by the light of nature, nor ever any used, or could use it so far forth, as to improve it for their sufficient preparation, to receive the tidings of the Gospel, either from Men, or Angels sent to preach to them; or by any inspiration, bringing the sense, or things signified in the Gospel: so saved they cannot bee, by any name under heaven, but by the Name of Christ; that is, Christ named, preached, and revealed in the Gospel. Act. 4.10, 11, 12. Joh. 14.6. Heb. 11.6. Joh. 5.40. and 1 Joh. 5.12. He that hath the Son, hath life, and hee that hath not the Son, hath not life.

7. The question is, whether or no God so farre forth willeth, desireth,1. Question Touching universall, grace. intendeth, that all and every one, within, and without the visible Church, Tartarians, and Indians (who never by any rumor, hard of Christ) not excepted, that hee giveth them sufficient meanes and helps of a common and universall grace; which if they would use well, the Lord should so reward, pro-move, or increase, whether out of decencie, or a congruous disposition of goodness, or of equity, or of free promise, or any obligation? so farre as to send the Gospel to them, and bestow on them a larger measure of saving and internall grace; by which they should, if they so would, bee converted to the Faith of Christ, and saved? We deny, Arminians affirme.

2. Question touching absolute election to glory, and so of reprobation.2. Whether the Lord from eternity (late Arminians are for time-election) hath absolutely, without any provision in, or pre-science, or fore-knowledge of good works; Faith, perseverance in both, or of condition, reason, cause, merit, qualification in some certaine and definite persons; rather then others predestinated, and chosen them to glory and life eternall. And all the meanes conducing to this end, and that of meere free grace; p. 369because he so willeth, or if the Lord passe no definite, compleat, peremptorie, and irrevocable decree, to save some certain persons while he forsees them expiring, and dying, in faith and holy conversation? Arminians hold, that the Lords decree of election of men to glory; is generall, conditionall, incompleat, changeable, while he forsees they have ended their course in the Faith, and then peremptorily, and irrevocably, he passeth a fixed decree to save such, and not others; we deny any such loose decrees in the Almighty, and beleeve that of free grace; he chuseth some absolutely without conditions in them, or respect to any good foreseene to be in them, rather then in others, because He hath mercy on whom hee will, and hardens whom he will. Rom. 9.17.18.

3. Upon this generall, indefinite, revocable, and conditionall good will and intention of God, to save all, and every one,3 Quest. touching Gods good wil to save and redeeme all in Jesus Christ. whether or no did the Father give his Sonne, and the Sonne dye for all, and every one; intending absolutely to impetrate and obtaine to all, and every one of mankinde, remission of sinnes, and especially, expiation of sinne originall, and all sins against the covenant of works; and salvation to them all, both within, and without the visible Church, and the opening of the gates of heaven; so as God hath laid aside his anger for all these sins, hath made all savable, reconciliable, that notwithstanding of divine Justices plea against men, all and every one,Arminians are for s…x universalities in the matter of Gods good will to save and redeeme all without exception. may according to the intention of God bee saved in his bloud, so they would, as they may, and can, beleeve in Christ; we deny, Arminans here affirme.

2. The mind of Arminians. Arminians runne upon six Universalities.

1. They say God beareth to all, and every man, of what kind soever, an equall, universall, and Catholike good will; y…a, to Esau, Pharaoh, Judas, as to Jaakob, Moses, and Peter, 1to save them all,An universall intention of God to save al so as this love is not stinted to any certaine persons, precisely, and absolutly; loved and chosen, to salvation.

2. That there is a Catholicke price, an universall ransome, given by Christ, dying on the Crosse, for all and every one,Vniversall redemption of all. an 2Attonement made, and a Redemption purchased in Christs bloud; by which, all and every one, Pharaoh, Judas, Cain, all the heathens, Tartarians, Americans, Virginians, that never p. 370heard of Christ, are made savable, and reconcil…iable, and God made placable and exorable to them, so a… though they be lost in the first Adam, yet have they a new venture of heaven; and in Christs death, the Lord hath a generall antecedent, and pri…ry intention to save all without exception; yet no more to save Moses and Peter, then Judas and Pharaoh; Yea, that the fruit of Christs death, and the effect of it may stand, though all and every one of mankinde, were eternally lost, and not one person saved.

3. As there was a Catholicke forfeiture of all, so there is a second covenant of free grace made with all,An universall covenant of grace made with all, and every mortall man. and every one of Adams sonnes, with promises of free grace, a new heart, righteousnesse, and eternall life to all and every one, upon faire conditions, if their free will play the game of salvation and damnation handsomely; as if Christ were not free wills choisest tutor.

44. All and every man are received in this covenant, in the new state of reconciliation,Vniversal reconciliation and justification of all. grace, and favour; and justification from any breach of the Law, or the first covenant; all are once fairely delivered, both young and old from damnation and wrath, all the heathen are reconciled and justified by Christ, in his blood; and all sinnes now, are against the 1. Covenant of grace, Christ and all mankinde now, beginne to reckon on a new score. 2. Though the ship be broken, and all mankinde sent to Sea to die there, yet so are they cast over board, as Christ the surety of a better Covenant, is made the great vessell, that ship-broken men, may, if it seeme good to Lord free will, swimme unto, and so come safe, the second time, to land. 3. So as there be two Redemptions in Christ two Justifications by grace. 4. Yet neither the tydings of this new covenant made with all men, nor this state of reconciliation, or justification, are ever revealed to the thousand part of mankind; and though all and every one be under this Law of Faith, and Covenant of Grace; yet is this obliging and supernaturall Law never promulgate to millions of mankind, whom it obligeth to obedience, so farre forth as by the good industry▪ and improving of common gifts of nature, or rather the hire and merit of men out of Christ, to make a conquest of the preached Gospell and Christ, free will doing its best.

p. 3715. All and every Mothers sonne, and children of Adam, are called and invited; yea, and Christ by our Text,Vniversal vocation and d…awing of all. draweth 5all and every man, though they will not be drawn; say they, the sole cause of election, reprobation, of salvation, damnation, lying on mans free will.

6. All and every one are furnished with all externall meanes of salvation, with sufficient grace, and absolute indifferenci… and 6power of free will to say ay, or no, to the drawing of Christ,V…ive…s…ll … grace given to all and every one, by which they may if they will, conquer the Gospell, coversion, salvation. and purchase, by industrious improvement, and carefull husbanding of the common gifts, or relicts of nature, and their new sufficient grace, (if they could give it a name to us) a farther degree of grace, while they conquesse the Preaching of the Gospell, and the grace of conversion. Yet so are they, (let Christ doe his best) as all may be converted, or not any one at all, but all lost, and all may persevere in grace and be saved, as not one men shall be damned, and all may so totally and finally fall away from grace, as not one man may persevere, but all be eternally lost, if free will use his owne liberty, notwithstanding of the Lords eternall decrees of Election or Reprobation, or of Christs death, the strength of free grace,Vniversal apostacie or perseverance …f all. the intercession of Christ, at the right hand of God, the unchangeable love of God; for all these can doe nothing to marre the absolute, and independent free will of men, to worke as it listeth, for either wayes.

Propos. 1. Election is the decree of free grace, setting apart certaine definite, individuall, and particular men to glory.

1. The men chosen and drawne, are by head designed. Jaakob, not Esau, before the children had done good or evill;The Elect are … by …. 1though Esau be elder, Isaak must be the Sonne of the promise: father and mother were free grace, rather … of Abraham and Sarah, now pa…led natures … E… mael: Peter and John, not Judas the Sonne of … Abraham; and his house, worshipping Idols beyond the … is singled out, not any other; the Lord sets his love on … Jews, because he loved them, Deut 7.7. When their Father … Amorite, and their mother an Hittite, and they dy… … bloud, Ezech. 16.3.4.5.6.7. not any one of the rest of the Canaanites; the Tribes of Judah is the King by Tribe, not any of the rest of the Families. Low Jephtahs Family, not an… of the rest of the sonnes of that Family. None of the seven sonnes, p. 372but the dispised shepheard, the ruddy Boy singing after the Ew's, David forgotten by all, as none of the number.

2. They are pointed out with the finger, with pronownes. 2Psalm. 87.5. And of Sion its said, this man, Hebr, foreign man and man shall be born in Sion, Pointed out with the finger.Esai. 49.1. The Lord hath called me from the womb, from the bowels of my mother hath hee made mention of my name. Thou art (head, or member, or of which the Prophet spake, its all one) in the mouth of God, by name from eternity, John, Anna, &c. Esai 43.1. O Israel feare not, for I have redeemed thee, I have called thee by thy name thou art mine. So the Lord points them out with the finger, Esai 49.12. foreign Behold these shall come from farre, and behold these from the North. (North-land men) and from the Sea, (Ilanders) or from the West (West-land men) so it may be read, and these from the land of Shimin, Ezech. 36.20. These are the people of the Lord. Hebr. 11.13. All these foreign, died in the Faith, they are named and told by the head. Revel. 14.4. foreign, these are thrise in one Verse. These are they that are not defiled with women, — these are they that follow the Lambe, whithersoever he goeth, These were redeemed from amongst men.

33. They are defined by their countrey. Esai 19.18. Five Cities of the land of Egypt shall speake the Language of Canaan. Designed by their countrey.Vers. 24. In that day Israel shall bee the third part with Egypt and Assyria, even a blessing in the midst of the Land. Vers. 25. Whom the Lord of Hosts shall blesse, saying, blessed be Egypt my people, and Assyria the worke of my hand, Zephan. 3.10. From beyond the river of Ethiopia, my suppliants, even the daughters of my dispersed shall come.

.4 Their names are particularly inrolled in the Lambes 4booke of life, Luk. 10.20. Revel. 13.8. Revel. 20.15. As Citizens of some famous incorporation,Inrolled in a booke, and written in heaven. or Senators that governes a Citie are written in the booke of Records of the King or Citie; so these that are to follow the Lambe, cloathed in white, are booked in the publike Register of heaven, in the minde of God, to be members of the heavenly Society.

5. It was no blind bargaine that Christ made; hee knew 5what he gave, hee knew what he got. Christ told downe a p. 373definite and certaine Ransome, as a told summe of money, every penny reckoned and layed, and he knew who was his own,Particularly marked betweene the Father and the Sonne. and whom, and how many, by the head and name, he bought; there is no hazard that one come in, in the lieu and roome of another. Joh. 10.14. I am the good Shepherd, how is that made good? He hath particular care of all the flock, by the head he knowes how many, and who are his; if any bee not his, if any be sicke, or lost, or wandered away, that proves a good Shepherd, I know my sheepe, and am known of mine. The sheep that Christ dyed for, are particularly designed and circumscribed with such nots as are in none other.I know them, and they know mee. Sure it is Relative to that. 2 Tim. 2.19. Neverthelesse, the foundation of God stands sure, having this seale, the Lord knoweth them that are his. Sure, the sheep that Christ dyeth for, Joh. 10. are the sheepe that hee giveth his life for, vers. 11. and dyes for; and these 1. vers. 10. That have life in abundance. 2. The sheep known in the Lords eternall Predestination, and known by Christ in time. 3. Such as he mindes to call in, that there may be one Shepherd, and one sheep-fold, vers. 16. (4) Such as are his owne sheepe, as hee goeth before, and they follow him, and know his voice, vers. 4. and will not follow a stranger, vers. 5. (5) Such as heare not a stranger, vers. 5. but vers. 27 heare and know the voice of Christ, are known of him, and follow Christ. (6) Such sheep as are gifted with life eternall, and shall never perish; and cannot fall away, no more then there can be a greater then the Father, that can plucke them out of the hands of Christ; for vers. 28.29. the standing of these that shall not be plucked out of the Fathers hand, depends on the greatnesse and power of Christs Father. None can plucke them out of my hand, (saith Christ) Why? The Father, that gave them me, is greater then all. Then he must be greater then Christs Father, who plucks one of the Sheep of Christ out of his hand; and where dwells he who is greater then the Father? Neither in heaven, nor hell. And for such Christ dyed.

6. Hee dyed for such sheepe, as infallibly beleeves, because he saith, vers. 26. Yee beleeve not. Why? Because yee 6are not of my sheepe; then certainely they should beleeve, if they were of such sheepe, as Christ dyed for. I shall never beleeve that this Reply can stand. David saith, and Job saith, Thou, Lord, formedst me in the wombe; and the Church, Esai 64. Thou art the Potter, and we the clay; but it will never follow; p. 374therefore God hath created none but David, Job, and his chosen Church, so it follows not here. Christ dyed for his sheep, therefore he dyed for no other, but his sheep.

1. Because dying of sinners is a worke of meere grace, bestowed onelyonly on some,Creation larger th…n Redemption as all the Texts that ever Papists, Jesuits, Arminians, alledge, Resrict ever these that Christ dyed for, to some certaine persons, to beleevers, the sheepe of Christ, these for whom Christ is an Advocate at the right hand of G…d, &c. And there is not a Text in Scripture, in Old or New Testament, in which, wee may not limit the persons, on whom grace universall, and redemption in Christs bloud, are pretended to be bestowed, to the elect and beleevers onelyonly; these places I except, in which some are said to be Redeemed in profession on…ly, as may be demonstrated; and therefore this answer of … is pe…i…io principii, & a begging of what they cannot prove And Vers. 2. upon the same reason, because God created man on the earth, and dyed for men, and for the world (as the Scripture saith) they might inferre; as God created not m…n on…ly, but Angels, beasts, birds, fish…s, trees, Sunne, Moone, so Christ dyed not for men onelyonly, but for Angels, Devils, beasts, birds, fishes, trees; yea, for wormes. creeping thin…s, and all, and every creature: for if wee regard the free decree of God, Devils are as capable of Redemption by Christ, as men; if so God had purposed from eternity; and in regard of the same decree, the Reprobate can no more bee saved, a…d beleeve of their owne strength, then ston…s of themselves can be sonnes of Abraham, except God elevate them above their nature and Omnipotency effectuate the same.

2. There be some certaine men oppignotated, and laid in pledge in Christs hand.The …. 2 Tim. 2.13. Now all are not so, but certaine d…fi…ite … is onelyonly.

3. These … the Lord hath chos…n to life, are given of the Father in Christ Ioh. 10.26. Ioh. 6.37. Ioh. 1….2.6.8.9.12.24. And all such are raised up at the last day and …ved. Ioh. 6.…7.…9. and Christ cannot lose one of them, Ioh. 17.9. yea hee can … of them, neither soule nor body, neither a … nor a piece of an ear of his sheepe, as he speakes, Amos 3. so Christ speaketh, Ioh. 6.39. yea, 1 Cor. 15.23. Every man shall be raised in his owne order vers. 24. Then cometh the p. 375end, when he shall have delivered up the kingdome to the Fat…er: He presents his conquested on…s, not one lad, or the most despised girle, fall by, or are miscounted in the telling; we have often groundlesse jealousies touching Christ,Election and redemption a…e of the same spherre and ex…ention, so as they no commensu…ble. O hee hath forgotten mee; but that is to say, Christ is not faithfull in his charge, and the Father gave so many th…usands to his keeping; but he loosed the largest halfe of them, now to bee given of the Father to Christ, must note Ch…ts accepting of the recept of them, by dying for those so given of the Father to him, for another way of giving, bu… …ither in electio… from eternitie, or of sitting them in time for actuall beleeving, no man knowes; but either wayes all given, are raised up at the last day. Ioh. 6.39. and so all redeemed must either be chosen from eternitie, or then in time beleeve, and so be raised at the last day; then there can be none Redeemed, but such as are chosen and saved. Master Moores universall attonement pag. 4.5. Tels us of a twofold reconciliation or redemption, on which Christ effected in his owne body with God for men. This is perfect and accomplished fully, so as the Father is well pleased with his Sonne, Matth. 3.17. and this is done by sh…dding of blood. There is a Reconciliation, Redemption, and Salvation which Christ effecteth, by the Spirit, in men to God, and this is by washing and blood-sprinkling; his proofes after shall be heard. Thus the belgick Arminians, explain the matter Script. Sinodal. ar. 2. They say the former redemption, Remonst. Script. Sinod. a…. 2. Redemptio se… reconciliatio, nihil aliud est quam patus offens…ae placatio, sive actio sive passio talis, qua ossenso alicui satisfit hactenus, ut in gratiam cum …o qui ossendit, re…ire velit. Re…onciliationis hujus essectus … divinae gratiae impetratio, id est restitutio in talem sta…, in quo deus nobis▪ non obstanie an plius justitia vindicatrice, secundum misericor…iae …uae astectum, de novo sua beneficia communicare, & potest, & vult, ea lege & modo, quo …psi videtur per cam enim, salvandi affectus, qui fuit in deo ex misericordiae … (naturali) aclato impedimento in plenarium voluntat…s propositum q…si ex…t. Remonst. Necessitas distinctior is inter impetrationem & applicationem apparet, quod impetratio ex naturà rei ipsius (etiam si aliter futurum esse certo Deus noverit) posset sarta recta manere, etiam si nulli essent, quibus applicaretur, aut qui fructum morris Christs, suâ culpâ, perciperent.and reconciliation, is the pacifying of the offended partie; or such an action, or passion, by which satisfaction, so farre forth is made to the offended partie, that he is willing to returne in favour, and grace, with the offender; and the effect of this reconciliation is the obtaining of the favour of God, that is the restoring of p. 376men to such a state, in which God without impeachment of revenging justice, according to the tender affection of his mercy, of new, may, and will bestow his benefits; and transact with man touching his salvation, and the conditions thereof, after the way, and manner, seemeth good to God, whether by a covenant of works, or of grace, or of commanding faith in God, or faith in an Angel, if so it seeme good to him. And by his law, the affection of saving man, which is in God from a naturall instinct of mercy, doth breake forth, as it were, in a full and compleat purpose of Gods will to save: now when the impediment is removed, by satisfaction given to justice; And when Christ hath compleatly performed the former redemption,The Arminian distinction of a redemption purchased to all, but never applyed, or which may be applyed to none, vaine and comfortlesse. and by his death hath obtained this redemption; yet it may fall out, that not one man be saved. But as we deny not this distinction of salvation purchased, or the purchased redemption, and the applied redemption, as our Divines acknowledge Christ to be a Saviour by merit, and efficacie; so that the members of the distinction are different, but that they are separated, we deny: yea, the distinction, in the Arminian sense, we deny.

1. Because, Christ Redeemer, is a relative person, there is a full redemption in Christ, but not for Christ, but that he might make over that Redemption to his poor brethren; there is a purchased salvation in Christ, not to lye by him like a treasure of silver rousted through not using; but they were so many heavens and salvations, and so much grace and gracious redemptions to be made away, as now purchased, and all these Christ disbursed; he was not a Treasurer who kept from sinners the pensions of grace and glory, that the Father and King of the Church allowed on his people.Redēption was purchased by Christ out of-an efficacious intention that it should be applyed to Gods chosen ones, not to keepe within himselfe▪ What Christ bought with his blood, that he gave out, and so much the places alledged by M^r. Moor the Arminian, proveth just contrary to himself, Joh. 4.42. he is the Saviour, not of himself to save God, and justice, and the Law; but the Saviour of the world, of poor sinners, not of the Jewes onelyonly, but of the Samaritans and Gentiles, as Isai. 49.6. I will also give thee for a light to the Gentiles. that thou maist be my savation to the ends of the earth. This is the mysterie hidden from the beginning of the world, that Christ should be preached among the Gentiles, Eph. 3.8, 9. Now … is not a Magazine and treasure of Redemption p. 377to remain within the corners of Christs heart and his bowels, but it is the mystery of the New Covenant to be made out to the world of Gentiles, heires of the same promise. This heritage Christ never purchased to keep to himselfe, and whereas M^r. Moor will have Christ to be 1 Joh. 2. a propitiation for the sinnes of the whole world, by obtaining of reconciliation of God to men; he is farre wide, for that place clearly speaketh of reconciliation of this whole world, the New Testament world, if I may so speak; or Christs new conquest of the world of Gentiles; so is Christ the Saviour and Redeemer of the world of Gentiles in opposition to Moses, How Christ is the Redeemer of the world.the Judges who were Saviours and Redeemers of the people of Israel, who were but a spot and a poore fragment of the world in comparison of Christs large world, God redeemed Israel by the hand of Moses, but never the world; so is Christ a propitiation for the sins of the whole world, in opposition to the propitiatory sacrifices of Aaron and the Leviticall Priests (for to these he alludeth) which were propitiations only for the sins of a bit of the world; but sure as the Leviticall Sacrifices were offered only in faith for the true Israel of God, otherwise they were no better then the cutting off of a dogs necke, in a Sacrifice which was abomination,A propitiation for the sins of the world by no Scripture or reason, can be a power to transact with men, for remission of sins in a Gospell-way, or a Law-way. so were they types of that Sacrifice which was to be offered for the elect world, which is a whole world of Iewes and Gentiles, in comparison of little Judea. And by what Scripture is a propitiation for the sins of the world, which is onelyonly an acquiring of a new power to Christ to trans-act with men on what termes he thinketh best to pardon sins; this or that way, for faith or good works, a Redemption of men? Or how is it a taking away the sins of the world, an everlasting Redemption, a suffering all that men should have suffered, a bearing of our sins on the Tree; an answering as Surety for the debts of broken men.

Object. But if Christ purchased no salvation for me, how can I sin in not resting on Christ for a shadow, for a salvation not purchased to me, is no salvation at all, but a very nothing.

Ans. If you were to beleeve first a salvation purchased to you by name, this Objection were strong, but you are at first and immediately to beleeve no such thing, but only that Christ is able to save to the utmost all that come, that is, that beleeveth, and p. 378you, if yee believe. 2. A salvation purchased by Christ without an efficacious intention in God to apply it to all, and every one is no lesse a shadow and a very nothing, then the salvation purchased to all and every one, and this maketh as much against Arminians, as against us. Now sure salvation is purchased with an efficacious intention in God to apply it to those only who shall be saved, and the smallest part of mankinde. 3. This way sendeth me at first to beleeve Gods secret and efficacious good-will to save me by name, before ever I beleeve the Gospel, That Jesus Christ came to save all beleevers, which is no Gospel-order of beleeving; and raiseth in my mind jealousies against Christ, that he out of his love died for mee, but putteth mee on a ground of doubting, if he will apply his death to me, except I begin first to love him and with free-will apply Christ, so Christ first extendeth raw wishes to save me, but I must extend to him reall deeds of applying, by faith, his wishing and halfe-love to me, and the most reall kindness begins at me, not at Christ.

But say I by what Scripture is a naked power to justifie, pardon, wash, sprinkle sinners, and such a power which may consist with the eternall perishing of all men, (saith Moor p. 5. with the Arminians) an eternall perfect Redemption, a perfect satisfaction of justice and the Law of God? Are not so the sins of the world taken away, and yet they remain? Doth not Christ bear the sins of all the world; yet it may fall out, that all the world bear their own sins, and not one man bee saved; yea, as it is, the greatest part of mankind bear their own iniquities, die in these same sins that were imputed to Christ, suffer the curses of the Law which Christ suffered for them.

Yea, M^r. Moor saith, Gods reconciling of the world, and his not imputing their sins to them, is the reconciling of all Adams sons in Christs bodie before God; yet Paul and David both say, Blessed are they to whom the Lord imputes no sin. Moor saith, a whole world to whom the Lord imputeth no sin, may be under the curse of the second death. 2. To put reconciling of the world to God, as Paul doth 2 Cor. 5. for the reconciling of Christ in his owne bodie with God, as M. Moor doth, is strange divinity; for it is reconciling of God to man, in stead of a reconciling of man to God, Heb. 9.14. and cannot be meant of only reconciling of God in Christs body, or of obtaining only of redemption p. 379without application. 1. Because the blood of Christ is compared with the blood of Buls and Goats, which was offered for the reconciling of men to God, not of God to men. 2. Because that blood is said to sanctifie and purge the conscience from dead works to serve the living God, which cannot be said of God, but clearly holdeth forth, that Christ having offered himselfe without spot to God, through the eternal Spirit, those for whom he offereth himself, cannot eternally perish, as M. Moor saith p. 5. but that their consciences, by this blood are purged from dead works to serve the living God.

And the place 1 Pet. 2.24. doth not prove that Christ bare the sinnes of many, on the tree, 1 Pet. 2.24. explained, and Isai. 53.6. The Lord laid on him the iniquities of us all.1 Pet 2:24Isa 53:6who are not actually saved by his death. 1. The place saith the contrary, and no such thing, as that the Lord layd on Christ the iniquities of all, and every one of mankinde. 1 Peter restraines it to beleevers, elect according to the fore-knowledge of God the Father, through the sanctification of the Spirit — begotten again unto a lively hope— who are kept through the power of God by faith, unto salvation. 1 Pet. 1.2, 3, 4, 5. And there is no colour that Peter speaketh of all Adams sonnes, of all the heathen, because hee saith, Christ bare our sinnes. Which bee these? The sins of these that be called to patient suffering, for well doing, who are to follow Christ, who left us an example of patient suffering; who when he was, vers. 23. reviled, reviled not again. Now what? is this the Indians and Tartarians patient suffering, after Christs example; to whose eares the name of Christ, and his suffering never came by a dream, or imagination? 2. The sinnes of these, which Christ bare on his own bodie, on the tree, are these that are healed with Christs strips, and these that are returned to the Shepherd, and Bishop of their soules; and are to live to righteousnesse, being dead to sin by the death of Christ, who bare their sins. v. 24, 25. now these are the All that Isai speaketh of, c. 53. when he saith 53.6. The Lord layd on him t…e iniquities of us all. That is, (if we beleeve Arminians) of all Moab, Ammon, Egypt, Philistims, Caldeans, Ethiopians, and all Adams Children, who never heard of Christ; for the thousand part of Adams Sons never heard of Christ, then are they not obliged to beleeve in him of whom they never heard, nor is it their sinne, that they beleeve not, Rom. 10.14. Ioh. 15.22. Ergo, they p. 380are not obliged to live to righteousnesse, being dead to sinne through Christs death; because they never heard of Christs death. Far lesse are all Adams sonnes healed with Christs stripes, and returned to the shepherd, and Bishop of soules: nor was the chastisement of all the heathens, peace upon Christ. And Esaiah expoundeth who be these all foreign whose iniquities were laid upon Christ, v. 8. for the transgressions of my people was he stricken, and v. 12. he bare the sins of many, as Matth. 20.28. and 26.28. The blood which is shed for many, and he made intercession for sinners. What? doth he beare stripes for all the heathen? and is he entred as High Priest for all Adams sons into the Holy of Holiest, to plead and Advocate for such, as Cicero, Regulus, Scipio, Cato, such as Pharoah, Cain, Judas, Julian? If he bare their iniquities, he must beare their apostacie, and finall infidelity: or doth hee intercede, for all and every one of mankinde. 1 Ioh. 1.2. compared with 1 Ioh. 1.6, 7, 8, 9, 10. and Hebrew. 9. He appeareth for us, ver. 24. for those that are sprinkled, 13, 14, 15, 16, 17. and looke for him the second time vers, 28. He maketh intercession for them that come to God through him, Heb. 7.25. Who have a High Priest over the house of God, Heb. 10.20, 21, 22. All these and many other places sheweth the contrary. And the redemption that is in Iesus Christ, Rom. 3.24. is not a Redemption which might have been confined within Christ to reconcile God to himselfe, and which might consist with the finall, totall and utter perishing of all mankind. 1. We are justified through this redemption, and not by the works of the law 2. V. 25. God set forth Christ this redeemer to be a propitiation, through faith in his blood. 3. That Christ might appeare the justifier of the ungodly. vers. 26. and exclude boasting, by the law of faith. ver. 27. and bee the God of Iews and Gentiles ver. 30.31. so that it was never Gods minde to imprison a reconciliation, within the Father and the Sonne: and leave our heaven at such a dead and cold venture, as the discretion of indifferent free will; so as it might fall out, if men pleased, that the suretie Christ should die, and all his poore broken friends die eternally, and suffer the second death also. Arminians turne the Gospel in the sadest, and bloodiest bargaine that ever was, and yet the new English Arminians p. 381worse then their fathers: say they preach not the Gospel of grace, The new English Arminia…s worse then …e old.nor Christ who preach not their universall attonement, in a grosser way then ever Arminians did, for. 1. Arminians durst not say Christ died vice, & loco omnium & singulorum, sed tantum in bonum eorum; he died not in the person, place, and roome of all mankinde, but onelyonly for their good, as Socinus taught them: But Master Moore saith this right downe. pag. 3. 2. Arminians durst not say, Christ died and rose again, and pleadeth as high Priest and Advocate for all, but onelyonly for beleevers, M^r. Moore saith, that for all he rose, and acquiteth us of all our sins. pag. 4.

The place, 2 Cor. 5.14.15. doth not prove a Reconciliation of all, within God, as M^r. Moore dreameth.2 Cor. 5.14▪ 15. explained.2 Cor 5:142 Cor 5:15

1. The All that Christ died for, (if one died for all, then were all dead) by no reason must bee in number equivalent to all that died in the first Adam. Nor is there any reason, in the text to make all those that are actually made alive in Christ, and live not to themselves; but to Christ, equall in number, to all that died in Adam. 1. God gave not Christ to die for heathen, who were never to hear of Christ, that they might live to Christ. 2. These words, hence forth know we no man, not Christ after the flesh, nor for the outward priviledge of Jewish dignitie, circumcision, or a temporall kindgome, which fleshlie dignity the Apostles sometime knew Christ for, and expected in him; but now this is taken away, and Christ hath died for all,: that is, for Iews and Gentiles, without respect of any such differencie, for Christ gave his life for the Gentiles, as well as for the Iews. 3 foreign for All is a word of efficacie, and holds forth the Lords effectuall intention; but if M^r. Moores glosse stand, there is no effectuall intention in Christ to save all and every one.1 Tim. 1.4. How Christ gave himselfe a ransome for all.1 Tim 1:4

Nor doth the place, 1 Tim. 2.4.6. signifie any reconciliation, not applyed to persons, for his being given a ransome for all, noteth clearely an interest and propriety in these, for whom he gave himselfe a ransome, as Luk. 22, 20. for many, Matth. 20.28. Matth. 26.28. So foreign, doth in all Greek Authors insinuate, Joh. 6.51. Joh. 10.11. Rom. 5.6. such an interest.M^r. Moores objections removed.

Object. 1. But the reason were frivolous; we are to pray for all, except we know that God willeth salvation to all, how p. 382can we with the certainety of faith pray for all? It must bee a doubting faith, and so no faith at all.

Answ. But seeing God will not have Nero, Persecutors, Apostates, Rebellious unbeleevers, men obstinate against the Gospel, such as Paul was before his conversion, to be excluded out of our prayers. What certaintie of faith have Arminians to pray for all? Or for the twenty, or hundreth part of all mankinde? This therefore is denyed. Christ gave himselfe for as many, as we are to pray for, but we are to pray for all without exception. The proposition and the assumption both are false, nor doth our prayers for men, depend on the certitude of Gods decree of election of men to glory, which is Gods secret will not knowne to us, to whom the Lambes booke of life is not opened, but on the revealed will of God, commanding us to pray for all, that sinne not to death, but conditionally, and with a speciall reserve of the Lords decrees of Election, and Reprobation; and this in effect, is to pray for the Elect only; nor am I warranted, by the Word of God, the rule of my prayers,No war…nt in the Word to pray for all, and every one, without exception. to pray for any others. Nor is there promise, precept, or practise in Scripture to pray for all, and every one of man-kind; Therefore I retort the Argument thus; wee are to thinke God willeth so many to be saved, and his Sonne to give himselfe a ransome for so many, as wee are warranted to pray for, that they may be saved, but we are not warranted to pray for all, and every one that they may be saved, but only for the Elect. Ergo, God will have them onelyonly to be saved and his Son to give himselfe a ransome for them onelyonly.

Object. 2. Judgement of charity is no ground of our prayers. We have no charity to beleeve all, and every one shall be saved, nor have wee any faith or certainety in these prayers.

Answ. I may have judgement of charity touching this or that man, to pray for him; but this judgement is a motive to my affection, not a foundation to my faith. My faith is bottomed on a word of precept, to pray for the salvation of all, conditionally, but not for the salvation of any, but for my owne onelyonly, absolutly.

Object. 3. God will have as many to be saved, as hee will have to come to the knowledge of the truth; But he will have all to come to the knowledge of the truth.

Answ. The argument is strong for us; the Apostle speaketh p. 383of the Gospel-truth; but he will not have the Gospel preached to Samaritans, Mat. 10. to Bithinians, and thousands others. 2. He wil not open the hearts of housands that heare the Gospel, because he will, Mat. 11.28. Rom. 9.17. and many he blindeth, and judicially hardneth. Math. 13.14. Joh. 1….37, 38. Esai 6.9, 10. Acts 28.24, 25, 26, 27.

Object. 4. Its uncertaine whether yee pray for Magistrats as such, or for vulgar men as such, and uncertaine, whether yee pray for this or that ranke.

Answ. It is certaine we are to pray for Kings, Subjects, Men, Women, Jewes, Gentiles, reserving the Lords decrees to his owne Soveraigne liberty.

Object. If we are to pray but for some, because God willeth the salvation of some, he should have said, we are to pray for no man, for the farre largest part of the world are lost.

Answ. This is to censure the Holy Ghosts speaking, not us. Upon the same ground, a Physician in a Citie cannot bee called the healer of all diseased; nor a Professor, a teacher of Phylosophy to all in the Citie, because many in the City dye of the Pest, and the twentieth person remaine ignorant of Philosophie; if God will have all to be saved, that he predestinate to life, hee is rightly said to will all men to bee saved, and in that sense, wee are to pray that all may bee saved. 2. God, by his consequent will,God will have none to be saved, by the Arminian way. desireth the farre greatest part of the world to be damned. Ergo, By the Arminian way, hee should say, God willeth not any man to bee saved, nor any to come to the knowledge of the truth, but that all may be damned: and because they say, there is in the Almighty an Antecedent naturall affection and desire, that justice may be satifyed in Men and Angels, which affection is in order of nature prior, and before Gods full, peremptory, and deliberate will of damning all, that are finally obstinate; as there is a naturall antecedent will in God, to call, invite to repentance, offer Christ to all, and will the salvation of all and every one, which is afore and precedent to his peremptory, compleat, and irrevocable decree of electing to glory, all that God foreseeth shall dye in the faith of Christ. Upon the same ground, it may well bee said, GOD willeth the damnation of all, and every one of mankind, and the salvation and repentance of none at all, and that Christ dyed upon no intention naturall to redeeme, p. 384or save any, but upon a conditionall and naturall desire, that justice might be declared in the just destruction of all; for sure all Gods naturall affections and desires of justice, are as naturall and essentiall to him, and so as universally extended toward the creature, as his desires and antecedent natural affections of mercy.

Object. 5. The sense of the word All, appeares to be of Adam,M. Moor Vniversall at…onement, c. 11. p. 55, 56. and all that come by propagation of him. 1. The word Men is used for Adam, and all his Sons, Hebr. 9.27. (2.) Often in the fullest sense, not regenerated, nor wholly reprobated, are called Men, Job 11.11, 12. Psal. 12.1. and 4.2. and 53.2. (3) Beleevers are called Men, Acts 1.11. 1 Cor. 3.21, 22. In regard of passions, Acts 14.15. Of carnall walking, 1 Cor. 3.3. Yet they are called something more, Sonnes of God. Joh. 1.12. 1 Joh. 3.1. Saints, 1 Cor. 1.1. Brethren, faithfull, Ephes. 1.1. Christians, Acts 11.26. Some who have heardned their heart, are called Men, but something more, reprobate, Jer. 6.28, 30. Seed of the Serpent, Gen. 3.15. Children of Belial, Deut. 1.3. Of the Devil, Joh. 8.4…. and with an Emphasis, the wicked, Psal. 9.17.

Answ. In these Grammattications M. Moor sheweth how weake his cause is, and how dubious from the word men, and all; for Heb. 9.27. Its said, its appointed for all men to die, and the Holy Ghost insinuateth clearly, that Christ died for all men that die, in the very next words, v. 28. So Christ was once offered to bear the sins of many; he saith not all men: Observe the change of words. 2. We deny not but all men in Scripture signifieth all descended of the first Adam by propagation. Ergo, It signifieth so here? This is to be proved. 3. What M^r. Moor meaneth by some not wholly reprobated, I know not, except he make in God answerable thereunto a whole and compleat decree of Reprobation, and so of Election, and a half, and incompleat decree of both, as Arminians doe. Which Scripture knoweth not, and removeth all certainty of salvation, of perseverance, joy, comfort, earnest of the Spirit, seal of Spirit. 4. We contend not that by all men here must be meant beleevers and regenerated persons only, and so he fighteth with his own shadow. 5. He granteth beleevers are called men, and I hope to prove that the elect and beleevers, are called all, and all flesh, and us all, &c. though it be true, beleevers are called men, because of their humane passions and p. 385carnall walking, and some more, to wit, Sons of God, Saints, faithfull Christians; it followeth not, that here they should be called Sons of God, Saints, because Christ dieth not for them as Saints, but as men, and sinners chosen to life: Else Paul should not say, Ephes. 2.1. God hath quickned you who were dead in sins, &c. for those whom God quickneth are something more then dead in sin; sure they are chosen Saints, new creatures, &c. after they are converted.

Object. 6. All men here 1 Tim. 2.6. intentionally, expressely, principally and especially is meant of the first sort, Mr. Moor ib.for naturall men, sons of Adam, sinners, unbeleevers. 1. Because this sense includeth all, at first all men, having some in which they are such, and neither better nor worse then such before they be borne of God, Eph. 2.1, 2, 3. Tit. 3.3. Rom. 3.9.20.

Answ. We deny not but all men includeth unregenerate men, but Master Moor proveth idem per idem, the same thing by the same thing. All men must be meant of all Adams sons, Why? because all includeth all, at first, all men; That is, all includeth all, but not all men distributively, all and every one without exception. 2. Its denyed that all men includeth all as unregenerate, or under that reduplication, it is meant of all men unregenerate as fallen under the good will of GODS Election of Grace,God quickneth not men dead in sins, as they are su…h, but a… they a…e ch…s…n of him. and as stated in his eye as objects of speciall favour and grace. Nor doth the Lord quicken men as dead in sins, Ephes. 2.1. as foolish and disobedient, Tit. 3.3. as under sin, Rom. 3.9. for then he should quicken all dead in sin, all foolish and disobedient, all under sin, and this will prove the conversion and salvation of all and every Son of Adam, the Lord quickneth dead sinners, as they lie under his free choice of election to glory.

Object. 7. Because Christ died to make a propitiation for them, as they are sinners.

Answ. That is denyed, he died for them as they were sinners,Christ died not for …inners as sinners, nor for the righteous as r…ghteous, but for sinners as chosen to glory. but as within the pale and under the covering of the fair and sweet shadow of eternally chusing love, otherwise, if Christ died for sinners as sinners; he died for all sinners; and for those that are finally obstinate, for these with the first come under the reduplication of sinners as sinners.

Object. 8. It is no where said Christ died for good men, for p. 386righteous for beleevers, neither when they were such, nor as they were such; but for the unjust, ungodly, his enemies, Rom. 5, 6, 8. 1 Pet. 3.18. Gal. 1.14.

Answ. Christ neither died for sinners as sinners, nor for sinners as righteous, as Iacob neither served for his wife as a wife, nor for his wif… as a sinful woman, datur tertium. This is an imperfect enumeration, Christ died for the ungodly, the unjust, his enemi…s; as fre…ly chosen to be made righteous, and the friends of Christ; as Jacob served for a wife, that is, for Rachel, whom he freely chos…d before Leah, …hat he might make her his wife; neither when she was his wife, nor as she was his wife; and as the Scripture saith, Christ died for the ungodly, the uniust, his enemies so also f…r his friends, Joh. 15.13. his sheep, Joh. 10.11. his beloved Church and Spouse, Ephes. 5.25, 26. And the places cit…d, Rom. 5. Gal. 1.4. 1 Pet. ….…8. are all restrictive of these for whom Christ died, as Rom. 5. he died for us who are justified by faith, have peace with God, accesse by faith, who glory in tribulation, rejoyce in hope, Gal. 1.4. He gave himselfe for us. The Churches of Galatia, to whom Paul prayeth, Grace and peace. 1 Pet. 3.18. for those that he was to br…ng to God, and in no place of Scripture, nor yet 1 Tim. 1.15. Is it said, Christ died for sinners, as sinners, but only for those that were sinners, which can never prove the Arminian conclusion, That he died for all sinners.

Object. 8. He saith not, pray for some of all sorts, but for all men, Moor p. 57.and nameth but one sort.

Answ. His naming one sort, inferreth, we should exclude no sort out of our prayers; seeing this one sort were persecuters, that may seem farthest from our prayers.

Moor. We are not to pray for such as are known to sin against the Holy Ghost, because they cast aside the sacrifice and ransome of Christs blood, and there is no more sacrifice for them, and so they are blotted out of the hopefull book of life, and separated from all men of which they were once, being now reprobated of God, Jer. 16.5. 1 Ioh. 5.16.

Answ. But either Christ did bear on his body on the tree, that sin of casting aside the sacrifice of Christ, How Christ died not for obstinate sinners.or not; if the first be said, Christ died for them, and we are to pray for them, and further such as sin against the Holy Ghost, as such must come under the reduplication of Gods enemies, the ungodly sinners, p. 387disobedient, dead in sins and trespasses, in the highest degree, and so Christ must have died for them under that sin; or then there is a sin of some of the sons of Adam, that Christ did no more bear on his body on the tree, then the sin of Devils which should render that sin intrinsecally unpardonable, even in relation to Christs blood, which Arminians cannot bear. 2. A blotting out of the book of life, and time-reprobation here asserted by M^r. Moor, is the highest indignity done to the unchangeable love and grace of God, and grosse Arminianisme.

Object. 9. Praying for their brethren could not be doubted of, Page 58.but the doubt was to pray for opposers and persecuters; The Apostle saith, th…s to pray for all men was good according to Matth. 5.44.48.

Answ. To pray for all rankes of men, Nero and others was the doubt; but Matth. 5. Which saith, we must pray for, and blesse our enemies, with submission to Gods decree, and in imitation of God, who causeth the Sun to shine on the unjust, cannot infer that we are to pray for all and every one, absolutely, as Arminians dream, That Christ died for all absolutely.

Object. 10. The motives to pray for all men are from only Gods good will to man, How Christ died for beleevers.and what Christ hath done to ransome us, like Matth. 5.44.45. Motives to pray for beleevers are sweeter, as their uprightnesse with God, faith in Christ, love in the Saints, fellowship to the Gospel.

Answ. The thing in question is not concluded; we say not we are to pray for the salvation of none but beleevers only, and that Christ died for none but those that already beleeved: We are to pray for all ranks, beleevers or unbeleevers, as Christ died for thousands of both, but ever in order to faith, and election to glory. 2. Its a …lasphemous comparison to say the gracious good will of God to chuse men to glory, and the highest and most matchlesse love of Christ, Ioh. 3.16. and 15.13. Ephes. 5.25, 26, 27. Acts 20.28. Tit. 3.3, 4. is but a common motive to induce us to pray for all men,C…rists thing for sinne…s th… high … o… love. and such belly-blessings as a shining Sun, and raining clouds, which God bestoweth on blasphemers, apostates, and cru…ifyers of the Lord Iesus, Psal. 73.1, 2, &c. Ier. 12.1, 2. Job 21.1, 2, 3, 4, 5, 6. Yea, the giving of Christ to die for sinners, is an p. 388argument to prove that far more Christ will give us all other things, Rom. 8.32. even righteousnesse, faith, love, and all graces, and therefore there can be no sweeter motive to move us to pray for all men conditionally, then because for any thing our charity is to deem on the contrary; they may even though persecuters, be within the circumference and sweet lists of Gods free love, and greatest good will, and affection of Election and Redemption, Rom. 9.11, 12, 13. Ephes. 1.9 Ioh. 15.13. and 3.16. Gal. 2.20. and we are to pray for them under this reduplication and notion, as freely loved of God, and redeemed of his rich grace, and in no other consideration, which is the far sweeter motive then any inherent uprightnesse, faith, or love that can be in us.

Object. 11. We are to pray without wrath, ver. 8. which is incident, when we pray for those that crosse and persecute us, not when we pray for beleevers.

Answ. Non concluditur negatum; Ergo, We are to pray for all, and every man, because we can hardly pray without wrath and grudging for such as Nero. 2. If beleevers injure us (as they often doe now adaies) hee knowes not his owne heart, who is not tempted to wrath in praying for them. 3. Vers. 8. All prayers in generall must be without wrath, and with pure hands, and not prayers onelyonly for persecuters.

Ob. 12. The thing prayed for, is that wee may lead a quiet and peaceable life, that so the Gospel might runne and be glorified. 2 Thes. ….1. Joh. 17.22, 23. But things to bee prayed for to the beleevers are higher, as increase of love, sincerity, filling with the fruits of Righteousnesse, Phil. 1.9, &c.

Answ. All these prove this place will prove onelyonly, wee are to pray for Magistrates under whom we have peace, and the Gospel, nor for beleevers, and so not for all Adams sonnes; as the next words, Pag. 59. prove.

Object. 13. Here is a ground to preach the Gospel to all men, Moore p 59.to every Creature, Matth. 28.20. Mark. 16.15. And how farre to all men, Joh. 16.12. 1 Cor. 3.12. Hebr. 5.12. even though they hate and persecute us.

Answ. If every creature be no Senechdoche, it must warrant us to preach to Devils. 2. Its evident by the story of the Acts that the Apostles, obeyed not this command, in the letter, …s Master Moore presseth it; there bee many Nations, and p. 389thousands of people, to whom the Apostles never preached the Gospel, neither to fathers, nor sons. 3. Gods decree is no warrant to the to preach the Gospel, except God confer miraculously the gift of tongus, and this strongly proveth the contrary; the Lord never yet sent the meanes of the knowledge of the truth to all and every Son of Adam, then he cannot will all, and every Son of Adam to be saved, and Christ dyed not for all and every creature, then he commanded not to preach the Gospel to all & every creature, but onelyonly to every creature, that is, to all Nations, Jewes, and Gentiles: now when the partition wall is broken downe.

Object. 14. He sheweth the will of God touching the Mediator to save and ransome all. Pag. 60.61.2. To bring all to the knowledge of the truth. 3. By this knowledge sinne is removed, death abolished, enmitie slaine, peace obtained, so farre for all men, that God hath given all over to the dispose of Christ, and made him Lord and Judge of all. 4. The other part of Gods will, Jesus Christ performeth, to wit, to preach the Gospel to all, and will performe it in due time. 5. The Gospel may be preached to all, vers. 7. 6. Prayers made for all, v. 1, 2, 3, 4, and here is no more then Christ doth to all men.

Answ. Here be faire Positions, but not a word to prove that this is Gods will concerning all and every sonne of Adam. He supposeth all this as granted, because he saith, not because the Text saith it, and therefore we deny what he proveth not.

Master Moore alledgeth, that Joh. 1.29.Pag. 67. Joh 1.9. behold the lambe of God that taketh away the sinnes of the world, vindicatedJohn 1:9 Behold the Lambe of God that takes away the sinnes of the world.

Answ. The word World, is the Nations and Gentiles, and beleevers are elect of both Jewes and Gentiles, Joh. 3, 16. God so loved the world. Rom. 11.12. If the fall of them bee the riches of the world; if the casting away of them bee the reconcilement of the world; of the Gentiles, and especially of Jewes and Gentiles. Math. 24.14. And this Gospel of the kingdome shall be preached in all the world, for a witnesse to all Nations; that is, Jewes and Gentiles. A personall witnesse to every single man it cannot be, except every single man heard it. Rom. 10.14. How shall they beleeve in him of whom they have not heard? Joh. 15.22. Rom. 2.12. So is the world all Nations, taken, Mar. 14.9, 10. and the word World, Mark. 16.15. (2) Taking away of sinne is the actuall free compleat pardoning of sinne; so as Judas sin is sought, and not found, Jer, p. 39050.20. As 2 Sam. 24.10. David having numbred the people, prayeth,What is the taking away of sinne O Lord take away the iniquity of thy servant; any Arminian in conscience answer, Did David pray for no more, then is due to Iudas, Cain, and all mankind, of whom many never, in faith, can pray, as David here doth? Or doth he not seeke the effectuall pardon of his numbring the people? Job 7.21. And why doest thou not pardon mine iniquity, and take away my transgression? Esai 27.9. This is all the fruit, to take away his sinne: this cannot be the potentiall, and ineffectuall removing of sinne, common to all the world, but proper to the Church, and brought to passe by particular afflictions on the Church. Rom. 11.27. This is my covenant with them, when I shall take away their sinnes. These words are not fulfilled, till all Israel be saved, both elect Iewes and Gentiles, and the Iewes converted. But Arminians say, Though the Iews were never converted, and not a man of Israel saved, yet the Lambe of God taketh away the sinnes of the world; So Esai 6.7. Thine iniquity is taken away, and thy sinne purged; this is no halfe pardon, such as Esaiah had before the Lord touched his lips. 1 Joh. 3.5. And yee know that he was manifested to take away our sinnes. Iohn speaketh of the taking away of the sinnes of us, Iohn and the Saints, who were loved, Vers. 1. with a wonderfull love to bee called the Sonnes of God, us whom the World knoweth not, vers. 2. us who shall be like Christ, when he appeareth. Arminians are obliged to give us parallel places, where the redemption of all, and every man, and Christs naked power and desire to be friends with all men, and to make any covenant, of grace, or works, as he pleaseth, is called the taking away the sinnes of the world; and yet the whole world may possibly dye in their sinnes, and not a man be saved; the taking away of the worlds sinnes to us, is the compleat pardoning of them. Remission of sinnes in his bloud, Ephes. 1.7. Col. 1.14. Blotting out of transgressions, Esai 4….25. as a thicke cloud, Esai 44.23. a not remembring of sinnes, Isai 43.25. Ier. 31.…4. Such a taking away of sinnes, as is promised in the covenant of grace to the house of Iudah, to the Church under the Messiah, that heareth the Gospel, Ier. 31.34, Hebr. 8.8, 9, 10, 11, 12. Rom. 11.26, 27. Esai 59.20. This is the taking away of the sinnes of the world, a new world, in whose inner parts the Lord writeth p. 391his Law, and with whom the Lord maketh an everlasting covenant, never to turne away from them, Jer. 31.33, 34, 5, 36, 37. in whom the Lord putteth his Spirit, and in whose mouth, he puteth his Word, and in the mouth of their seed, and their seeds seede, Esai 59.20, 21. The Arminian taking away of sins is of all, and every one of Adams seed, of such as never heard of a Covenant, of a Word, of a Spirit, of a Seed, a holy Seed, of a new heart. Finally the taking away of the sinnes of the world, is the removing of them as farre from us, as the East is from the West, Psal. 103.12. bestowed on these that feare the Lord, vers. 11. and are pitied of the Lord, as the Father pitieth the Sonne; and the subduing of our iniquities, and the casting of our sinnes in the depths of the Sea, Mich. 7.19.…0. a mercy bestowed only on the remnant of the Lords inheritance. The Arminian taking away of sins, is a broad pardon of sins to all the world: let them shew Scripture for theirs, as we doe for ours, and cary it with them.

Object. 15. Though Reconciliation bee purchased to all and every one, yet it is not necessary that it bee preached to all, Remonstr. 1…. Scrip. Syno..and every one: but onelyonly it is required that God bee willing, it bee preached to all; now it is free to God before he be willing to make offer of the purchased reconciliation to all; to require afore hand, such acts of obedience▪ and dueties, which being performed, hee may publish the Gospel to them; or being not performed, hee may bee unwilling to publish the Gospel to them. Yea, though reconciliation be purchased to all, yet its free to God, to communicate the benefits of his death, upon what termes, hee thinketh good: And Christ died (saith Master Moore) to obtaine a lordship over all, and a power to save beleevers, and destroy such as will not have him to raigne over them, as wee heard before.

Answ. 1. We have in this Doctrin that Argument yeelded. God commanded to preach to all and every one: Ergo, Christ died for all, and every one. For 1. The consequence is true absolutely, by the Arminians doctrine, Christ absolutely died for all, and every one, without prescribing any condition to those for whom he dies; he saith not, my sonne dieth to purchase reconciliation to all, upon condition all beleeve, or perform some other dutie; but beleeve they, or beleeve they not, the … is payed, and salvation purchased for all, without exception: p. 392but the antecedent is not true, but upon condition. God is not willing the Gospel bee preached to all, but to such as perform such conditions.

2. If they perform not the condition, Christ should have said, preach not the Gospel to all nations, nor to every creature; but onelyonly to such as yee finde fit hearers of the Gospel, and have performed such acts of obedience, as I require; for conditionall threatnings are set downe in the Gospel, as well as conditionall promises: he that beleeveth shall be saved, he that beleeveth not shall bee damned. But in Old or New Testament, Arminians never shew us where the preaching of the word of Grace is referred to our free will: Doe this, O Ammonits, O Indians, and the glad tyding shall come to you; if yee doe not this, ye shall never heare the Gospel. Arminians say, God sendeth his Grace and Gospel, both genti minus dignae, & indigniori negat, to the unworthy Nation, and denyeth both to the worthier.

Arminian conditions of preaching the Gospel, never revealed in thousands, and so cannot oblige them to perform these conditions.3. Arminians say, in Script. Synod. Dordr. pag. 6. Lex non lata, aut non intellecta, cum intelligi non possit, non obligat▪ a law not made, or not understood, when it cannot be understood, doth not oblige, then God cannot deny a salvation, and the benefit of a preached Gospel to Indians; though both were purchased in Christ, if they never heard (as hundreths of Nations could by no rumor, heare, or dreame of Christ and the Gospel) of Christ.

4. How can God with the same naturall, and half-will; equally will that all bee saved; when hee absolutly, without merit, or condition, willeth the meanes of salvation to some, and denyeth the meanes of salvation, to the farre largest part of mankinde, for want of a condition unpossible; because it neither was, nor could be known to them.

5. By the Arminian way, sinne originall, is no sin, it bringeth wrath and condemnation on no man. God beginneth upon a new score, and the reckoning of the covenant of Grace, to count with all men: and God is so reconciled to all mortall men, and transacteth with them, in such a way of free grace; that hee will punish no man, for any new breach, except committed actually by such as are come to age, as have the use of reason; and are obliged to beleeve in Christ. pag. 285, 286, 287. Dordr. scrip. Synod. Yet hath God decreed never to reveale any such gracious transactions, to millions of men, that better p. 393deserve to heare these secrets of grace, then thousands, to whom they are proclaimed in their ears; ere they can discerne the right hand, by the left: This Arminians say was Gods dispensation, Matth. 11. with Capernaum, and Tyrus, and Sidon. But it will bee found, that Arminians deny the prescience, and foreknowledge of God.

6. Most abominable, and comfortlesse, must the doctrine of the death of our Lord Iesus be; if Christ died onelyonly to bee a Lord, and such a Lord, as hee might have power; without impeachment of revenging justice, to save men upon a new transaction, either of grace or works; and to destroy his enemies that would not accept of that new transaction, yet so as when Christ hath dyed, and taken away the sinnes of all, and is made Lord and King of dead and quick; all mankinde may freely reject all covenants Christ maketh, or can make, and be eternally lost, and perish.

For 1. Christs Princedome and Dominion,Christs Dominion is not a naked power to save, such as may consist with the damnation of all. that hee hath acquired by death, is not a free-will-power or possibility, by which, he may, upon such and such conditions, kill, or save, though all may eternally perish. But Christ is made Lord of quick and dead, by dying, Rom. 14.9. that he might be judge of all; but so, that we should live and dye to our selves, but that whether we live or dye we should be Christs; though we change conditions, yet not Masters in both, we should be the Lords, v. 7.8. as Christ lived againe after death, that hee might bee the husband of his owne wife, the Church, that hee dyed of love for.

2. Upon what termes Christ was by death, made a Lord, and acquired a Princedome, upon these termes he was made a Prince over his Church; for Lord, and Prince, and King, are all one. But the Lord maketh David, that is Jesus the Sonne of David, Prince over his people, not with power to save or destroy his redeemed slocke, and so as all the slock may eternally perish. Ezech. 34.22. Therefore will I save my slocke, and they shall no more be a prey.—Vers. 23. And I will set one Shepherd over them, and he shall feed them, and my servant David hee shall feed them, and he shall be their Shepherd. Vers. 24. And I the Lord will be their God, and my servant David a Prince among them, I the Lord have spoken it. Vers. 25. And I will make with them a covenant of peace. p. 394Now was Christ by the bloud of the eternall covenant, brought back from the death, and made a Shepherd of soules, to the end he might have power to destroy all the slock? Ezechiel saith, to feed them, the Apostle, to make the Saints perfect in every good worke, working in them (actually and efficaciously) that which is wel-pleasing in his sight, Heb. 13.20, 21. Its true, Christ obtaineth by his death a mediatory power to crush as a Potters clay vessell, with a rod of yron, all his rebellious enemies. But 1. this is not a power to crush any enemies, but such as have heard of the Gospel, and will not have Christ to raigne over them, in his Gospel-government; but not to crush all his enemies, that never heard of the Gospel, and so are not Evangelically guilty in sinning against the Lord Jesus, as Mediator, for they cannot be guilty of any such sinne. Rom. 10.14. Joh. 15.22. Hee had, and hath power as God, equall with the Father, to judge and punish all such as have sinned without the Law. 2. Its not merit, or acquired by way of merit of Christs death, that a Crown is given to Jesus Christ, for this end, to destroy such enemies as are not capable of sinning against his Mediatorie Crowne, especially, when as God, he had power to destroy them, as his enemies, though hee had never been Mediator.

Yea, Act. 5.31. Its said, him (whom yee slew, and hanged on a tree) hath God exalted, with his right hand, to bee a Prince and Saviour, (not to destroy all his subjects, upon foreseene condition of rebellion, to which they were, through corruption of nature, inclinable) but that he might by his Spirit, subdue corruption of nature, and give repentance to Israel and forgivenesse of sinnes.

3. By what title Christ is made a King and Lord, by the same he is made head of the body the Church. For Ephes. 1.20.21, 22, 23. By raising him from the dead, God conferred a headship upon him. Now he was not made head of the body, that he might destroy all the members, or most of them, as Arminians must say; but his headship is for this end, that the whole body, by his spirit fitly joyned together might grow up in love, Ephes. 4.16. and that the members might receive life and Spirit from him.

4. By the same title he is made Lord, by which hee is made King, Governour, and Leader of the people; for power p. 395of Dominion and Lordship is nothing but Royall power, now he was made King, not on such termes, as hee might destroy all his subjects, (for all mankind are his subjects to Arminians.) But he is made King, Psal. 72.11. That all Nations may serve him; that hee should deliver the poore, needy, and helplesse; and redeeme their soules from violence, and esteeme their death precious, and he raigneth and prospereth as a King, that in his dayes Judah may be saved, and Israel dwell safely, Jer. 23.7.8. and God raiseth the horne of David, Luk. 1. And so setteth Christ on the throne to performe his mercy promised to our Fathers, and remember his holy covenant. Ver. 69.7. That wee might serve him in holynesse and righteousnesse. Now by the Arminian way, he is set upon the throne of David to execute vengeance on all his Subjects and that he may utterly destroy all, if all rebell, and not to save one of Judah and Israel; for he may be a King without any subject; suppose all his Subjects were cast in hell; yea, hee groweth out of the root of Jesse, a Royall branch of King Davids house; not that these Warres may bee perpetuated betweene God and all the children of men: but that the Wolfe should dwell with the Lambe, and the Leopard lye down with the Kid, and the Calfe, and the young Lyon together, and a little Childe should lead them, and the earth should be filled with the knowledge of the Lord, as the waters cover the Sea, Isai 11.1, 2. — 6.7, 8, 9. And Christ is given for a guide and leader of the people; Sure, for the good of the slock, and that he may carry the lambes in his bosome. Esai 40.11. That they should not hunger nor thirst, that neither the heat nor the Sunne should smite them: because he that hath mercy on them, doth lead them, and by the springs of water doth he guide them, Esai 49.10. Salvation is ingraven on the Crowne of Christ: by office, Christ must be a destroyer, and a Lord crusher of his people, as a Jesus, and a Saviour, by this conceit.

5. And what more contrary to the intrinsecall end of Christs death, then that he should obtaine no other end, by dying, but a placability, a possible salvation, a softning onelyonly of Gods minde, whereby justice should onelyonly stand by, and a doore bee opened, by which God might be willing, if hee pleased, to conferre salvation, by this or that Law, a covenant of grace, or of works, or a mixt way, or by exacting faith in an Angell, p. 396or an holy man, and this possible salvation, this virtuall, or halfe reconciliation doth consist with the eternall damnation of all the world, whereas the genuine con-naturall end of Christs death is, Joh. 10.10. That his sheepe may have life, and have it more aboundantly;The intrinsecall end of Christs death, actuall reconciliation, sanctification, and salvation of …is redeemed ones. he suffered, the just for the unjust, that he might bring us to God, 1 Pet. 3.18. and in the very act of suffering (to speake so) or in that he was stripped and dyed. The chastisement of our peace was on him, Esai 53.5. This cannot bee such a possible heaven, a fowle sleeing in the aire, a (may be) as farre off as a (never may be) which may consist with an inevitable hell. So as Christ dyed not, but on a poore hopelesse venture, and a forlorne contingencie, that might as soone fill Hell, with the damned soules of all the world, as grace Paradice with redeemed ones.

6. His comming in the world hath no such Arminian end, that we reade of, as a possible saving, or an obtained salvation, that thousands, yea not one in the world may ever enjoy; but he came to seeke, and actually, and intentionaly, to save that which was lost, Luk. 19.10. to save sinners, 1 Tim. 1.15. and Paul the first of sinners; and not for wrath, but that we might obtaine salvation, by our Lord Jesus Christ, 1 Thes. 5.9.

7. Nor did he so die, that we should not live to our selves, but unto Righteousnesse, but that we might be 1 Pet. 2.24. redeemed from this present evill world. Gal. 1.4. from our vaine conversation; 1 Peter 1.18. That hee might redeeme us from all iniquitie, and purifie to himselfe a peculiar people, zealous of good workes, Titus 2.14. That wee should glorifie God in our bodies and Spirits, which are Gods, 1 Cor. 6.20. That hee might present to himselfe, a glorious Church, not having spot or wrinkle, or any such thing: but that it should bee holy and without blemish, Ephes. 5.27. Now Christ may obtaine the native and intrinsecall end of his death; though all the Redeemed ones (say the Arminians) Live to themselves, and never be redeemed from the present evill world, nor from their vaine conversation, and live and die to themselves, and walking in their lusts.

8. And upon what ground Christ is made Lord, hee is made also a husband to the Church; for the husband as an husband is made head of the wife. Now the intrinsecall end, p. 397and so the specifick acts of this husband, who is joyned to us, by the marriage-covenant of free grace, must bee free love to his Spouse; as Paul expoundeth it, Ephes. 5.25. and the native fruit, and end of Marriage, is that the Spouse might have interest in the righteousnesse, glory, spirit, wisdome, and sanctification, the kingdome and throne of the Husband and Lord, not that hee might condemne and destroy his Spouse.

9. It is a reasonlesse conceit, that after Christ dyed, hee hath a freedome to transact for our actuall saving and glorifying in what termes he will, Law, or Gospel, Grace or Works; because he dyed the surety of the covenant of grace, Hebr. 7.2. and made his Testament, and last will, and confirmed it by his death as our friend, and bequeathed to his poor friends the promise of an eternall inheritance, Heb. 9.15. and so he died as the Mediator of the New Testament, and sealed the Covenant with his blood, which is therefore called the blood of the eternall covenant, Heb. 13.20. Zach. 9.11.Christ having died hath not freedome by his death, to transact with sinners by a covenant of grace, or any other way, because his dying is an essentiall Article of the Covenant of Grace. And therefore neither the first Testament was dedicated without blood, Heb. 9.18, 19, 20, 21. and Christ by his blood entred into heaven, as a Priest to intercede for us, v. 23, 24. And this Arminian way over-turneth the whole Gospel, which is a bargaine of blood, between the Father and the son Christ, and Christ dying and justifying, pardoning the iniquities of his people, making them heires of the same Covenant and Kingdome with himselfe, is in this Indenture of free Grace, the chiefe man: Now unpossible it is that this can be an effect of Christs death, that he may set up a covenant of grace, and a Gospel-way to Heaven, or set up another way; when as by the Gospel-covenant only God gave Christ a body, indented with him to doe the worke, to make his soule an offering for sin; and God promised to him if he would die, a seed; and that the pleasure of the Lord should prosper in his hand, that his soule should be satisfied, that he should justifie many, intercede for many, Isai. 53.10, 11, 12, 13. Now if all might eternally perish, notwithstanding that Christ died for them, and it were free to Christ to make such a Covenant after his death, in which not one man possibly may be saved. Christ then should doe his work, and yet not have his wages, nor have a seed, nor justifie his people, nor have a willing people to serve him; yea, then should Christ p. 398offer the sacrifice of his body, as our Priest on earth, in sheding his blood, and yet not enter into Heaven, and the Holy of Holiest to intercede for us, as our High Priest there also.

10. All the offices and relations of Christ and comfortable promises of the Gospel shall be overturned,All the comfortable relations in Christ, as King, Head, Husband, Shepherd, Priest, &c. are nothing but empty words, if the end of Christs death be only a possible salvation. for it is in the free will of man, that Christ be King, or no King; Head, or no Head of the Church; a Husband or no Husband: Clear it is, Christ is a Gospel King; now if his death might stand and attain its intrinsecall end and effect, which is a meer possible reconciliation, and a salvation to his people standing only in (a may be) or a (may never be); then Christ is a Gospel-King, without a Kingdome of Grace, the fruits whereof are righteousnesse, joy of the Holy Ghost, and peace, Rom. 14.17. He is a King, but Iudah shall never be saved in his dayes; there shall be no righteousnesse, no peace, no joy in his Kingdome, he is a Redeemer and a Saviour; but his people all are eternally lost, and die in bondage and misery, and in their sins; he is a Saviour, but saves not his people from their sins, he is the chief corner stone, but no other living stones are built on him; he is a head, but hath not a living body quickned by his Spirit; nor a body that is, the fulnesse of Christ; he is a Husband, but the essence of his maritall and husbandly power standeth in that he hath power to destroy his Spouse eternally, That he hateth his own flesh, he is a Shepherd, and a good Shepherd, and layeth downe his life for his Sheepe; but the roaring Lyon devoureth all his Flocke, he carrieth not the Lambes in his bosome, he feedeth them not in the strength of the Lord, he causeth them not lye downe safely, he leadeth them not to the living waters, they hunger and starve eternally; he is the vine-tree, but no man bringeth forth fruit in him. He is an eternall Priest, but the sins of all he offereth for remaine in heaven before the Lord for ever, hee is the promised seed, and by death, triumpheth over Devils and Principalities and powers; but the Serpents head is not bruised, Satan is not cast out, Satan reigneth and ruleth in all mankinde: He hath much in Christ, all the world of Elect and Reprobate; all Adams Sons live and die in sin, and are tormented with the Devill and his Angels eternally, such a thing as life eternall and the Kingdome of heaven is for no use offered or purchased to the redeemed, who stand before the Throne, and sing praises to the Lambe. He is the Lord and builder of his p. 399house, the Church; but he hath no Church, but that which cannot be called a Church: I know no Article of the Gospel, that this new and wicked Religion of universall attonement doth not contradict.

11. To beleeve in Christ is to beleeve that omnipotency can save Judas, Pharaoh and all, every mortall man, so they beleeve in Christ; But Christ hath purchased sufficient grace to no mortall man, because in the obtaining of eternall life to all the world, as Arminians say, neither faith, repentance or grace to beleeve and repent hath any place. God might after Christs death have required nothing for our actuall salvation, but abstaine from eating the fruit of such a tree, and yee have life eternall in Christ.

12. How can Christs satisfaction be imputed to any man, seeing it is a meer possible salvation, or a power to save, that may, and doth stand, with the damnation of millions that Christ died for?

13. Christs dying had in his eye the Sanctification, the giving of the Spirit, the raising to life, the eternall glory of not one man more then another, not of Peter, of Moses, more then of Cain, or Judas; though he said, Joh. 17.19. For their sakes sanctifie I my selfe. And v. 24. Father I will that those whom thou hast given me, should be where I am, that they may behold the glory that thou hast given me. 9. I pray not for the world, but for them that thou hast given me.

14. Christ hath died, yet he must by the Arminian way, make no Testament, appoint no certaine heires, but win the dead mans Legacy by free will, and have it who will.

15. Christ obtained by his death that the Gospel should no more be preached then the Law, or faith in an Angel, that men may be saved.

Vse All the doctrine contrary to universall attonement, doth highly advance Christ, for by it the Lord Jesus as Mediator, and our High Priest must be essentially grace, and essentially an Ambassador of Grace. It is kindly to Christ to save, salvation belongeth to Christ as Christ; injoy him as a Saviour, and yee cannot perish; be joyned to him as a Husband, and he cannot but love and save his Spouse; submit to him as a King, and ye must share with him in his Throne, his Kings royall Crown was never ordained for another end, but that the lustre of the precious p. 400stones in that Crown, should shine on the face and soules of his Redemed ones; Christ came not to destroy but to seek and to save the lost, get in union with Christ by faith and the Spirit of the Lord Jesus, and he will save you (to speak so) whether you will or no; yee complain of corruption, he is a King over the body of sin, he is a Priest to sacrifice lusts; to preach Christ a dying Redeemer of all and every one of mankind, when millions redeemed doe eternally perish, is to steal away Christ from the people, as thieves in Ieremiahs dayes did steal the word of the Lord; it is to make the Lord Jesus as weak and powerlesse a Priest, as ever any son of Aaron, for his blood no more can take away their sins, then the blood of Bullocks or Goats could doe it, its to enthrone free will, and dethrone the grace of Christ, and to put shame on the Lord Iesus and his blood; and though these enemies of the crosse of Christ, now croud in, in England, under the Name of the Godly party; yet it was a good Observation of that Learned and gracious servant of Christ Doctor Ames who conversed with Arminans, that he could never see a proof of the grace of Christ, in the conversation of such men, as in doctrine, were declared enemies of the grace of Christ.

Now for the world, All, and the World, and all Nations, it may be demonstrate from Christs will in the Scriptures,There is as good ground in Scripture for the conversion and salvation of all, and every one, as for the redemption of all and every one. that if universall attonement and Redemption of all and every one, can be proved from these Grammattications: Then with the like strength I can prove, 1. The conversion of all and every mortall man to saving Faith. 2. The eternall salvation of all and every man. 3. The eternall perishing of all and every one, which must be infinitely absurd and blasphemous: And if the good will of God cannot be extended to the end, and the efficacious and onelyonly saving meanes tending to this end, which are salvation and saving faith; with no colour of reason can it be extended to one means of redeeming all and every one, rather then to another.

1.There is an universall conversion, and saving illumination, which is called in the Text, A drawing of all. And I, when I am lifted up, on the crosse, will draw all men to me. Here is a drawing of all men, and so an effectuall conversion, but not of all and every man,Drag-net, p. 80, 81. as Mr Den saith, 1. Because v. 33. This drawing is by the power of Christ, lifted up on p. 401the Crosse, and by the Holy Spirit given by Christ, Joh. 7.39. and 14.16, 7. and 15.26, …7. and 16.7, 1…, 14. Now it can bee no Gospel-truth that Christ draweth by the lifting of himselfe on the Crosse, and by his death, all and every man to himselfe, even thousands and millions of the sons of Adam, that never heard one letter or the least sound of the Gospel, or of his lifting up on the Crosse; for sure, Christs death-drawing must be by proposing the beauty and lovelinesse of Christ crucified, which thousands never heard of. 2. This drawing must be all one with the drawing which effectually produceth running Cant. 1.4. after Christ. And which is Ioh. 6.44. Now when Christ saith, No man can come, except he be drawn: He clearly sheweth that the drawing of the Father is a peculiar priviledge of some, and not common to all, as the other two expressions beside of being taught of God, and hearing and learning of the Father. 3. Because all the drawn are raised up, by Christ their life and head at the last day, v. 44.4. The Adversary cannot show any drawing of Christ, or to Christ, that is common to all, and every one of mankind.

So, All Israel shall know the Lord, as its Heb. 8.10. for this is the covenant that I will make with the house of Israel (saith the Lord) I will put my lawes into their minde, and write them in their hearts: and I will bee to them a God, and they shall bee to mee a people. vers. 11. And they shall not teach every one his neighbour, and every man his brother, foreign. They shall all know me from the least of them, even to th… greatest: When was this covenant made? under the Mesiah, when both the Iews to whom this Apostle wrote, and the Gentiles came in. After those dayes, Arminians cannot deny, but the putting of the law in the minde, and writing it in their hearts; and this knowing of the Lord, not by the ministerie of man; but by the inward teaching of the Spirit, must be saving conversion and there is no more reason to expound Israel, all Israel, both Iews and Gentiles, of all of every kinde, and some few (except they flee to our universalitie of the elect) in the matter of conversion, then in the matter of redemption by Christ, when it is said, Christ gave himselfe a ransome for all. 1 Tim. 2. B…cause it is their constant doctrine to make all and every one of Adams Sonnes, as many as Christ died for, to be the parties with whom the covenant is made: so in the same covenant, it is said, Ioh. 6. p. 40245. foreign. They shall bee all taught of God as Ieremiah saith Chap. 31.34. foreign &c. Because they shall all know me, for I will forgive their iniquity, and remember their sinne no more: except they admit an universalitie of the redeemed of God, then as they contend for an universall redemption, and all and every one of mankinde, in Christ to bee taken in, within the covenant of grace (for they expound all those of the visible Church) there is as good reason, that wee prove from the Grammar of foreign and foreign All. An universall Regeneration, and an universall justification of all, as they can prove an universall redemption: so is the same promise Isai. 54.11. and clearly Rom. 11.26. All Israel shall bee saved. He meaneth Iews and Gentiles, when the fulnesse of the Gentiles shall come in, here is universall salvation of all.

So by Iohn Baptists ministry, all and every one of his hearers must bee converted, why? As Arminians expound many that Christ died for, Matth. 20.28. To bee all and every man without exception. 1 Tim. 2 6. Heb. ….9. 1 Ioh. 2.1. so they are debters to us for the same liberty. Mal. 4. He shall turne the hearts of the fathers to the children, Luke 1.16. Many of the children of Israel shall hee turne to the Lord their God: these wee must expound by the Arminian Grammar of the conversion of all and every one ▪ that heard …ohn preach contrary to Luke 7.29.30. for Pharisees and Lawyers were not converted. Yea, it is said Isai. 40.foreign Every valley shall bee exalted, and every mountaine shall bee made low, and the crooked shall be made straight, and the rough places plain, and the glory of the Lord shall bee revealed, and all flesh sh…ll see it together. Matth 3. expoundeth it of the preaching of repentance, and the coming of the kingdome of God, by the ministrie of Iohn: so doth Mark 2.3. and Iohn 1.2. And the filling of vall…yes, and making straight crooked things; is sure the humbling of the proud, and the exalting of the humble, and the conversion of the disobedient: But who can say that all and every mountaine was made low? and by Iohns ministrie, or Christ either: Was the Gospel preached to all and every man? or the heart of every sonne, converted to the father, or did all flesh see, or injoy the salvation of God? Then they must flee to our exposition: yea, p. 403the seeing of the salvation of God is no lesse the saving of all, which Arminians cannot say. Mr. Den saith, That the seeing of God, is in that when they knew God, Dr…g-net, p. 8…, 8…. How all flesh see the salvation of God.they glorified him not as God, Rom. 1.21. And they liked not to retain God in their knowledge, as that is, they have both seen and hated both me and my Father, and Mat. 13.1…. And seeing, they see not, but (saith he) it is not to bee understood of saving knowledge.

Answ. 1. This is contrary to the scope of the Prophet Isaiah and of the Evangelists, who aime at holding forth the fruits of the Gospel in John Baptist his Ministery, which was the conversion of soules, as Malachy saith, and the bringing down the proud and in tu…ning many of the children of Israel to the Lord their God; and in going before C…ri…t in the Spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisedome of the just, and to make ready a people prepared for the Lord, Luke 1.16, 17. Which is a cleer Exposition of laying every proud Mountain levell to Christ, and of fitting soules for the Messiah. Which no man can say, by teaching such a knowledge of Christ, as Idolatrous Heathen had of God as Creator, or blinde and obstinate Pharisees had of Christ and his Father, whom they both saw and hated, Joh. 15. Rom. 21. That seeing of the salvation of God, is neither conversion, nor preparation of a people for Christ. 2. The phrase of seeing God, and the salvation of God, being set downe as a powerfull fruit of the Gospel, hath never in Scripture so low a meaning as is not wanting to naturall men, and Atheists, and Pharisees: But is meant of an eff…ctuall knowledge of God, and the injoying of God, as Job 19.25. I shall see God. Psal. 106.5. That I may see, that is inioy, the good of thy chosen, Isai. 33.17 Thine eyes shall see the King in his beauty. Isai. 52.10. The ends of the earth shall see the salvation of our God. Matth. 5.8. Blessed are the pure in heart, for they shall see God. Joh. 3.3. Except a man be born againe, he cannot see the Kingdome of God. Acts 22.14. Then Ananias said to Saul the God of our Fathers hath chosen thee, that thou shouldest know his will, and see that just one Heb. 12.14. Follow holinesse, without which no man shall see the Lord. But if Mr. Den and others will contend that this seeing of the salvation of God, is the revelation of the literall knowledge of p. 404Christ, that saving thing which is bestowed on the Nations by the Ministery of John and the coming of the Messiah, they must with us confesse a large Synecdoche and figure in this, when it is said, All flesh shall see the salvation of God, because there are thousands that live and die in the region and shadow of death, to whom the least taste of literall knowledge of Christ, or of his Name n…ver came. Psal. …9.9. In his Temple shall every one speak of his glory, not every one, but converts only can utter the glory of God savingly, in the Temple of the Lord, otherwise many speak and doe in his Temple, to his dishonour, Jer. 7.4.10▪ 11. Ezech. 23.38, 39. Acts 2.4. They were all filled with the Holy Ghost. 17. And it shall come to passe in the last dayes (saith GOD) I will poure out my Spirit upon all flesh. Now it is clear, This is a prophecying of all flesh within the Church: Your sonnes and your daughters shall prophecie, your young men shall dreame dreames, &c. Now all flesh did never prophecy, nor was the Holy Ghost on Ananias and Saphira. Rom. 4. Abraham is called the father of us all. A spirituall father by faith, he is to those that are of the faith of Abraham: Now Arminians will not suffer us to expound us all in the matter of Redemption of us all, the elect of God, and beleevers; but of all and every one within the visible Church, Joh. 1.16. And of his fulnesse have all we received, and grace for grace. There is as good ground for saving grace given to all in Christ, as for Universall Redemption, except the words be restricted. For Arminians have ground from the words to alledge, All we among whom Christ dwelt have received grace, all we who saw his glory, as the only begotten Son of God, v. 14. which sight is the sight of saving faith, not given to all and every Son of Adam. 14. And he dwelt personally in the flesh and nature of all Adams Sons. So is it said, 1 Cor. 12.13. For by one Spirit we are all baptized into one body, whether we be Jewes or Gentiles, whether we be bond or free, and have been all made to drink unto one Spirit foreign. How can Arminians decourt from a spirituall communion, in both Sacraments; all Jewes and Gentiles in the visible body of Christ, except they restrict all foreign, as we doe? And 2 Cor. 3.18. But we all with open face foreign, beholding as in a glasse the glory of the Lord, are changed into the same image from glory to glory, even as p. 405by the Spirit of the Lord. Now Paul speaketh of all under the Gospel, and under the glorious ministration of the Spirit, opposite to the condition of the children of Israel, who were under the Law, which was the ministration of death, v. 6, 7, 8. Whose minds are blinded, through the vaile that was, and yet is over the hearts of that stiffenecked people in reading of the Old Testament, whereas this vail is taken away in Christ, and wee all under the Gospel have the Spirit and are free, and see the glory of the Lord, and are changed into the same glory, being in the Suburbs of Heaven; all of us having our faces shining with the rayes and beames of the glory of the Gospel, in the face of God, in a more glorious manner then the face of Moses did shine when he came downe from the Mount, with a glory that was to be done away, whereas this is eternall, v. 9, 10, 11, 12. compared with v. 17, 18. Now let Arminians speak, if they thinke all, and every one that heareth the Gospel are partakers of this vision of God in the Kingdome of Grace? And Ephes 4. Christ ascending on high gifted his Church with a Ministery, v. 13. Till we all come in the unitie of the faith, and of the knowledge of the Son of God into a perfect man, unto the measure of the stature of the fulnes of Christ. When we to decline the absolute universality of the redemption of all and every one, doe say, We all, and he tasted death for all men, and Christ gave himselfe a ransome for all. All must be restricted according to the Scope, the antecedent and consequent of the Text, we cannot be heard. Master Moore saith, we make the Holy Ghost to speake untruth, because we expound, all men, to be few men, yet must they either use the same restriction, and acknowledge an universality of converted and saved men, and so expound, All, to be few, as we doe, or they can no more decline the universall salvation of all, and every one, then we can decline the Catholike redemption of all, and every one. So they must say, that the number of the perfected Saints, that attaine to the fulnesse of grace and glory, and to a perfect man in Christ, is equall to that visible body, the Church, gifted with Apostles, Evangelists, Prophets, and Pastors, and Teachers. For all the like places Arminians expound of the body, of the whole body of the visible Church, externally called; now this is most absurd, that all and every one should bee saved, to whom p. 406Apostles, and Pastors were sent to preach the Gospel, then need force All must be restricted to the chosen flocke only. So Luk. 16.16. The kingdome of God is preached, foreign, and every man presseth violently to it. The meaning is not,Denne Drag-net pag. 96. as Master Denne saith, that every one is pressed by command, and Gospell-exhortation to repent. For 1. from John Baptists time, all and every one heareth not the Gospel, Matth. 10.5. (2) Matth. 11. ver. 2. is clearely expounded by an Active verbe, these that take heaven violenly, foreign, take it by force; but doe all, and every Sonne of Adam, take heaven by force? No, then there must be an All, and a Catholicke company of converted and saved persons, by this conceit. And 1 Thess. 5.5. Yea, are all foreign the children of light, and the children of the day; we are not of the night, nor of the darknesse; these All that are called the children of the day, are opposed in the foregoing Verses, to the children of darkenesse, on whom the last day commeth suddenly, as child-birth paines on a woman. 2. All these are the children of light, who are exhorted to be sober, not to sleep, Vers. 6, 7, 8. And whom God hath not appointed for wrath, but for salvation, by the meanes of our Lord Jesus. But these bee all the visible Church of Thessalonica; Ergo, there were no children of darkenesse among them, which is absurd; and will be denyed by Arminians. When Christ speaketh to the multitude, he saith, Matth. 25.8. All yee are brethren: they must be brethren, by the new birth. Vers. 8. Call no man your Father on earth, &c. Philip. 1.7 Yee are all partakers of my grace. Now he speaketh of these in whom Christ had begunne the good worke, and would perfect it into the day of Christ, Vers. 6. Such the Arminians doe say, were all the visible Saints at Philippi. Then by this, all and every one of them were converted, 1 Cor. 11.4. The head foreign, of every man is Christ, of every man without exception? No, these of whom Christ is h…ad, these are his body, the Church, that have life from him, and are knit to him by the Spirit, and among themselves by spirituall ligatures, Ephes. 1.22.23. and Christs fulnesse, Ephes. 4 …6. Col. 1.18. Gen. 21.6. All that heares shall laugh with me; Sarah meaneth the laughter of faith; then must all that heare of Sarahs bearing o… Isaak in her old age, beleeve in Christ, as Sarah did? Psalm. 65.2. O p. 407thou that hearest prayer, unto thee shall all flesh come; a figure there must be in the word fl…sh; and if there be no figure in the particle, foreign then must all flesh, and all Adams Sonnes put up prayers to God, contrary to experience, and to Scripture, Psalm. 14.4. Psal. 53.4. Jer. 10.25. So Psal. 72.12. All Nations, foreign shall serve him, its meant of Christ, and in the letter cannot be true, if many refuse him to be their King, Psalm. 2.9.2.3. L…k. 19 14. Psal. 110.1. So is it said, Psal. 22.27. All the ends of the world shall remember, and turne to the Lord: and all the kindreds of …he Nations shall worship before thee. Now that he meaneth of spirituall turning to God, and of Repentance is cleare. Vers. 18. For the Kingdome is the Lords, and he is the Governour among the Nations. Vers. …3. A seed shall serve him, it shall be counted to the Lord for a Generation. Except there be a restriction of this (All) how will Arminians eschew this, that all, and every man of the heathen, shall repent, and be a holy seed devoted to the Lord, as his Righteous ones? For sure the same expression of all Nations, Esai 40.16. are taken for all and every one of mankinde. Psalm. 66 9. All Nations, whom thou hast made, shall come and worship before thee, O Lord, and shall glorifie thy name. foreignEsai. 66.23. And it shall come to passe, that from one new Moone to another, and from one Sabbath to another, shall all flesh come …o worship before me, saith the Lord. Let Arminians speake, if all flesh, that commeth before God, from Sabbath to Sabbath, under the New Testament to worship,foreign be as large and comprehensive as the same expression, Esai 40.6. All flesh is grasse. Sure the latter comprehendeth all Adams Sonnes, without exception, even including infants; the former cannot beare so wide a sense. So Gen. 12.3. In thee shall all the Families of the earth be blessed. Gen. 22.18. If the meaning be that, without any figure or exception, all and every family be blessed in Christ, then shall I inferre that, all the families of the earth, without exception, are justified by faith in Christ, Gal. 3.10, 11, 12, 13.14. And that the Nations of the earth, without exception, are heires of the promise, have right to strong consolation, are fled for refuge to lay hold on the hope laid before them, and have anchored th…ir hope up within the veilo, whither the fore-runner Christ hath entred; p. 408for of these Nations the Apostle expoundeth the promise, Hebr. 6.13, 14, 15, 16, 17, 18, 19, 20. So Esai 27.6. Israel shall blossome and bud, and fill the face of the world with fruit; then shall there bee none on earth, but the blossoming I…rael of God? Rom. 11.26. And so all Israel shall be saved, as it is written, there shall come out of Sion a deliverer, &c. These that Paul calleth all Israel, Esaiah 69.20, 21. calleth Jaakob and the seed, and the seeds seed. Esaiah 59.19. So shall they feare the name of the Lord from the West, and his glory from the rising of the Sunne. foreignMal. 1.11. For from the rising of the Sunne, even to the going downe of the same, any name shall be great among the Gentiles, and in every place, incense shall be offered unto my name, and a pure offering: for my name shall bee great among the heathen, saith the Lord of Hosts; If from the East to the West, and in all places of the Gentiles, men feare the name of the Lord; then sure, the whole inhabitants of the earth, between the rising of the Sunne to the going downe of the same, must bee converted to Christ, and offer prayers, prayses, spirituall service to Christ, except some restriction be made, the most part from the East to the West are enemies to the Gospel; And how would Arminians triumph, if so much were said for universall Redemption, as here is said for universall Regeneration and Conversion of all, except we say there must be a figure, a Senechdoche, of All, for many? Or Christs all, and universalitie of converted ones must bee here meant? Joh. 1.9. That was the true light that inlighteneth every one that commeth into the world. What? Even infants who come into the world? and all, and every one of Adams Sonnes; it cannot bee true, in any sense; except it be meant of the light of the Gospel, that yet never came to the halfe part of the world; For Vers. 10. The world knew him not, and Vers. 6. There was a man sent from God, whose name was John ver. 7. the same came for a witnesse, to beare w…tnesse of the light, that all men through him might beleeve. Can any divinity teach that God intended, that all and every mortall man should beleeve by him, that is, by the Ministery of John; the morning starre which was to fall, and disappeare, and shine no more at the rising of Christ, the Sunne of righteousnesse? 1 Joh. 2.27. Yee need not that any teach you, but the anointing that yee have received teacheth you all things. p. 409Why should then fewer have the Spirit of holy unction in them, then the world for whom Christ is a propitiation, and all the visible Saints that John writeth unto?All ordinarily is put for many in scripture. 1 Joh. 1, 2. & 2.1.2. & 4.9. God sent his onelyonly begotten Sonne to the world, that we through him might live; nor need we flee to that exposition ever and anone, that Christ dyed for all, that is, all ranks of men. For All, is put in Scripture ordinarily for many; as Deut. 1.21. Psal. 71.18. Ier. 15.10. and 19.9. and 20.7. and 23.30. and 49.17. Ezech. 16.27. Exod. 33.10. Col. 1.28. Isai. 61.9. Gen. 41.57. Mark 14.4. Joh. 3.26. Acts 17.31. and 10.38. Mark. 1.37. 2 Cor. ….2. Luke 24.47. and 4.15. Isai 2.2, 3. Otherwise I could say Christ died for no man, because the Scripture ascribeth an universality to the wicked, Jer. 6.28. c. 9.2. Mic. 1.7. 1 Iohn 2.15, 16. and 1 Iohn 5.19.